JARAASANDHA AGREES TO FIGHT

SRIMAD MAHABHARATA > SABHA PARVA > JARAASANDHA VADHA PARVA > CHAPTER 22 - JARAASANDHA AGREES TO FIGHT

“Jaraasandha said, ‘I do not recollect if I ever acted injuriously towards you! Upon a careful mental scrutiny, I fail to see the injury (Vaikrutam in Sanskrit) I did to you. When I have never done you an injury, why, O Brahmanas do you regard me, who am innocent, as your enemy? O, answer me truly, for this, indeed, is the rule followed by the honest. The mind is pained at the injury to one’s pleasure and Dharma. That Kshatriya who injures an innocent man’s (sources of) pleasure and Dharma even if he be otherwise a great warrior and well-versed in all rules of Dharma, obtains, without any doubt the fate of sinners and falls off from prosperity. The practices of the Kshatriyas are the best of those that are honest in the three worlds. Indeed, those that are acquainted with Dharma applaud the Kshatriya practices. Adhering to those practices of my varna with steady soul, I never injure those that are under me. In bringing this charge, therefore, against me, it appears that you speak erroneously!’

“Vaasudeva (Sri Krishna) said, ‘O you of mighty arms (Jaraasandha), there is a certain person of the head of a (royal) line who upholds the dignity of his race (Kula in Sanskrit). At his command, we have come against you. O king, you have brought many of the Kshatriyas of the world as captives (to your city). Having committed that wicked wrong how do you regard yourself as innocent? O best of monarchs, how can a king act wrongfully towards other kings? But you, O king, treating other kings with cruelty, seek to offer them as sacrifice to Lord Rudra (Lord Shiva)! O son of Brihadratha, this sin committed by you may touch even us, for as we are virtuous in our practices (Dharma Chaarinah in Sanskrit), we are capable of protecting Dharma. The slaughter of human being as sacrifice to Devas is never seen. Why do you, therefore, seek to perform a sacrifice to Deva Shankara (Lord Shiva) by slaughtering human beings? You are addressing persons belonging to your own varna as animals (fit for sacrifice)! As you are a fool, who else, O Jaraasandha, is capable of behaving in this way?

“One always obtains the fruits of whatever acts one performs under whatever circumstances. Therefore, as we are desirous of helping all distressed people, we have, for the prosperity of our race, come here to slay you, the slaughterer of our relatives. You think that there is no man among the Kshatriyas. This, O king, is a great error of judgment on your part. What Kshatriya is there, O king, who filled with greatness of soul and recollecting the dignity of his own parentage, would not ascend to eternal heaven (Vishesha Swarga in Sanskrit) that has not its like anywhere, falling in open fight? Know O bull among men (Jaraasandha), that Kshatriyas engage themselves in battle, as persons installed in yagnas, with heaven in view, and vanquish the whole world! Study of Vedas, great fame, Tapas, and death in battle, are all acts that lead to heaven. The attainment of heaven by the three other acts may be uncertain, but death in battle has that for its certain consequence. Death in battle is the sure cause of triumph like (Lord) Indra’s. It is graced by numerous merits. It is for this reason that He of a hundred yagnas (Lord Indra) has become what He is, and by vanquishing the Asuras He rules the universe. Hostility with whom else than you is so sure of leading to heaven, as you are proud of the excessive strength of your vast Magadha army? Don't disregard others, O king. Valour (Veerya in Sanskrit) dwells in every man. O king of men, there are many men whose valour may be equal or superior to yours. As long as these are not known, so long only you are noted for your valour. Your prowess, O king, can be borne by us. It is, therefore, that I say so. O king of Magadha, leave off your superiority and pride in the presence of those that are your equals. Go not, O king, with your children, ministers and army, into the regions of Yama. Dambhodbhava, Kaartaveerya, Uttara, and Brihadratha, were kings that met with destruction, along with all their forces, for having disregarded their superiors. Desirous of liberating the captive monarchs from you, know that we are certainly not Brahmanas. I am Hrusheekesha otherwise called Shauri, and these two heroes (Veera in Sanskrit) among men are Paandavaas. O king of Magadha, we challenge you. Fight standing before us. Either set free all the monarchs, or you go to the abode of Yama.’

“Jaraasandha said, ‘I never make a captive of a king without first vanquishing him. Who has been kept here that has not been defeated in war? This, O (Sri) Krishna, it has been said, is the duty that should be followed by the Kshatriyas – to bring others under rule by the exhibition of prowess and then to treat them as slaves. Having gathered these monarchs with the intention of offering them as sacrifices to the Deva, how shall I, O (Sri) Krishna, from fear liberate them today, when I recollect the duty I have recited of a Kshatriya? With troops against troops arrayed in order of battle, or alone against one, or against two, or against three, at the same time or separately, I am ready to fight.’

“Vaishampaayana said, ‘Having spoken thus, and desiring to fight with those heroes of terrible achievements, king Jaraasandha ordered (his son) Sahadeva to be installed on the throne. Then, O bull of the Bharata race (Janamejaya), the king (Jaraasandha), on the eve of battle, thought of his two generals Kaushika and Chitrasena. These two, O king (Janamejaya), were formerly called by everybody in the world of men by the respectful title of Hamsa and Dimbhaka. O monarch (Janamejaya), that tiger among men, the Lord Shauri (Sri Krishna) ever devoted to truth, Madhusoodana, the younger brother of Haladhara (Balarama), the foremost of all persons having their senses under complete control, keeping in view the command of (Lord) Brahma and remembering that the ruler of Magadha was destined to be slain in battle by Bhima and not by the descendant of Madhu (Yaadavas), desired not to slay Himself king Jaraasandha, that foremost of all men filled with strength, that hero possessed of the prowess of a tiger, that warrior of terrible valour.’”