As the women of the city affectionately looked at the Lord, their eyes wide open with love, they scattered flower garlands, yogurt, parched rice and newly grown sprouts upon Him.

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TRANSLATION

The Lord’s eternal divine weapons also appeared before Him spontaneously. Seeing these, Śrī Kṛṣṇa, Lord of the senses, addressed Lord Saṅkarṣaṇa.

|| 10.50.13-14 ||

paśyārya vyasanaṁ prāptaṁ yadūnāṁ tvāvatāṁ prabho

eṣa te ratha āyāto dayitāny āyudhāni ca

etad-arthaṁ hi nau janma sādhūnām īśa śarma-kṛt

trayo-viṁśaty-anīkākhyaṁ bhūmer bhāram apākuru

TRANSLATION

[The Supreme Lord said:] My respected elder brother, see this danger which has beset Your dependents, the Yadus! And see, dear master, how Your personal chariot and favorite weapons have come before You. The purpose for which We have taken birth, My Lord, is to secure the welfare of Our devotees. Please now remove from the earth the burden of these twenty-three armies.

COMMENTARY

Kṛṣṇa said, “My respected elder brother, You are the Lord of the Yadus who are protected (avatām) by You (tva). Now just see what has beset Your dependents, the Yadus.”

|| 10.50.15 ||

evaṁ sammantrya dāśārhau daṁśitau rathinau purāt

nirjagmatuḥ svāyudhāḍhyau balenālpīyasā vṛtau

TRANSLATION

After Lord Kṛṣṇa had thus invited His brother, the two Dāśārhas, Kṛṣṇa and Balarāma, wearing armor and displaying Their resplendent weapons, drove out of the city in Their chariots. Only a very small contingent of soldiers accompanied Them.

|| 10.50.16 ||

śaṅkhaṁ dadhmau vinirgatya harir dāruka-sārathiḥ

tato ’bhūt para-sainyānāṁ hṛdi vitrāsa-vepathuḥ

TRANSLATION

As Lord Kṛṣṇa came out of the city with Dāruka at the reins of His chariot, He blew His conchshell, and the enemy soldiers’ hearts began to tremble with fear.

|| 10.50.17 ||

tāv āha māgadho vīkṣya he kṛṣṇa puruṣādhama

na tvayā yoddhum icchāmi bālenaikena lajjayā

guptena hi tvayā manda na yotsye yāhi bandhu-han

TRANSLATION

Jarāsandha looked at the two of Them and said: O Kṛṣṇa, lowest of men! I do not wish to fight alone with You, since it would be a shame to fight with a mere boy. You fool who keep Yourself hidden, O murderer of Your relatives, go away! I will not fight with You.

COMMENTARY

Taking the external meaning, Jarāsandha said, “O Kṛṣṇa, lowest of men (puruṣa adhama)! I am ashamed (lajjayā) to fight with You, a mere boy (balena) who hides (guptena) Himself in Gokula as a vaiśya. O fool (manda)! O killer of Your uncle (bandu han)! I will not fight with You. Go away!”

There is another meaning skillfully contained in the same words: Jarāsandha said, “O great personality to whom all others are inferior (puruṣādhama)!” [In other words, Jarāsandha is saying, “Kṛṣṇa is the puruṣottama, best of living beings.”] I will not fight with You, whose child (balena) is Brahmā (ka); for You are the Lord of all lords. I am ashamed (lajjayā) to fight with You because I, having lived a sinful life, am unqualified. You are hidden (guptena) in everyone’s heart, and are therefore invisible to material vision, so I do not desire to fight with You.”

According to Sanskrit grammar, the words tvayā manda can also be divided as tvaya āmanda. In this case Jarāsandha is indicating that Kṛṣṇa is not foolish but rather most alert. The word bandhu was used by Jarāsandha in the sense of “relative,” since Lord Kṛṣṇa killed His maternal uncle, Kaṁsa. However, bandhu comes from the verb bandh, “to bind,” and therefore bandhu-han can be understood as “one who destroys the bondage of ignorance.”

|| 10.50.18 ||

tava rāma yadi śraddhā yudhyasva dhairyam udvaha

hitvā vā mac-charaiś chinnaṁ dehaṁ svar yāhi māṁ jahi

TRANSLATION

You, Rāma, should gather Your courage and fight with me, if You think You can do it. You may either give up Your body when it is cut to pieces by my arrows, and thus attain to heaven, or else kill me.

COMMENTARY

Jarāsandha suspected that Balarāma’s body was invincible, and thus he offered what might be a more practical alternative, that Balarāma kill Jarāsandha. Another meaning is: “Go away from me since I am so sinful and go to Vaikuṇṭha, having left aside my body cut by arrows.”

|| 10.50.19 ||

śrī-bhagavān uvāca

na vai śūrā vikatthante darśayanty eva pauruṣam

na gṛhṇīmo vaco rājann āturasya mumūrṣataḥ

TRANSLATION

The Supreme Lord said: Real heroes do not simply boast but rather show their prowess in action. We cannot take seriously the words of one who is full of anxiety and who wants to die.

|| 10.50.20 ||

śrī-śuka uvāca

jarā-sutas tāv abhisṛtya mādhavau mahā-balaughena balīyasāvṛnot

sa-sainya-yāna-dhvaja-vāji-sārathī sūryānalau vāyur ivābhra-reṇubhiḥ

TRANSLATION

Śukadeva Gosvāmī said: Just as the wind covers the sun with clouds or a fire with dust, the son of Jarā marched toward the two descendants of Madhu and with his huge assemblage of armies surrounded Them and Their soldiers, chariots, flags, horses and charioteers.

COMMENTARY

As the wind covers the sun with clouds or a fire with dust, Jarāsandha covered the two Mādhavas, who appeared in the Madhu dynasty (mādhavau), by surrounding Them with his armies. However, this was just an apparent covering; for nothing can cover the sun.

|| 10.50.21 ||

suparṇa-tāla-dhvaja-cihitnau rathāv alakṣayantyo hari-rāmayor mṛdhe

striyaḥ purāṭṭālaka-harmya-gopuraṁ samāśritāḥ sammumuhuḥ śucārditaḥ

TRANSLATION

The women stood in the watchtowers, palaces and high gates of the city. When they could no longer see Kṛṣṇa’s and Balarāma’s chariots, identified by banners marked with the emblems of Garuḍa and a palm tree, they were struck with grief and fainted.

COMMENTARY

This verse particularly mentions that the women (striyaḥ) were filled with intense grief (sucārditaḥ). This is because of their extraordinary attachment to Kṛṣṇa and Balarāma, which far exceeded that of the men.

|| 10.50.22 ||

hariḥ parānīka-payomucāṁ muhuḥ śilīmukhāty-ulbaṇa-varṣa-pīḍitam

sva-sainyam ālokya surāsurārcitaṁ vyasphūrjayac chārṅga-śarāsanottamam

TRANSLATION

Seeing His army tormented by the relentless and savage rain of arrows from the massive opposing forces gathered like clouds about Him, Lord Hari twanged His excellent bow, Śārṅga, which both gods and demons worship.

|| 10.50.23 ||

gṛhṇan niśaṅgād atha sandadhac charān vikṛṣya muñcan śita-bāṇa-pūgān

nighnan rathān kuñjara-vāji-pattīn nirantaraṁ yadvad alāta-cakram

TRANSLATION

Lord Kṛṣṇa took arrows from His quiver, fixed them on the bowstring, pulled back, and released endless torrents of sharp shafts, which struck the enemy’s chariots, elephants, horses and infantrymen. The Lord shooting His arrows resembled a blazing circle of fire.

COMMENTARY

Seeing His own army afflicted by the extremely fierce downpour of arrows (silīmukha:bāṇāḥ) from the cloud (payomucāṁ:meghāḥ) of the enemy troops, Kṛṣṇa drew His bow.

Verse twenty-three answers the question, “In what manner did Kṛṣṇa shoot arrows?” Continuously drawing arrows from His quiver one by one, Kṛṣṇa fixed them on the bow string, pulled back the string and released them, thereby destroying all the chariots and other things. The word continuously (nirantaram) modifies all the actions such as picking up the bow, fixing the arrows, pulling, shooting and striking. Although following in a sequential order, all the actions seemed simultaneous to the onlookers. It appeared that Kṛṣṇa was doing millions of actions at once. Thus the bow releasing arrows against the enemy troops, which were surrounding Mathurā on all sides, appeared like a firebrand, just as a blazing piece of wood appears like a circle of fire when whirled around.

|| 10.50.24 ||

nirbhinna-kumbhāḥ kariṇo nipetur anekaśo ’śvāḥ śara-vṛkṇa-kandharāḥ

rathā hatāśva-dhvaja-sūta-nāyakāḥ padāyataś chinna-bhujoru-kandharāḥ

TRANSLATION

Elephants fell to the ground, their foreheads split open, cavalry horses fell with severed necks, chariots fell with their horses, flags, drivers and masters all shattered, and foot soldiers collapsed with severed arms, thighs and shoulders.

|| 10.50.25-28 ||

sañchidyamāna-dvipadebha-vājinām aṅga-prasūtāḥ śataśo ’sṛg-āpagāḥ

bhujāhayaḥ pūruṣa-śīrṣa-kacchapā hata-dvipa-dvīpa-haya grahākulāḥ

karoru-mīnā nara-keśa-śaivalā dhanus-taraṅgāyudha-gulma-saṅkulāḥ

acchūrikāvarta-bhayānakā mahā-maṇi-pravekābharaṇāśma-śarkarāḥ

pravartitā bhīru-bhayāvahā mṛdhe manasvināṁ harṣa-karīḥ parasparam

vinighnatārīn muṣalena durmadān saṅkarṣaṇenāparīmeya-tejasā

balaṁ tad aṅgārṇava-durga-bhairavaṁ duranta-pāraṁ magadhendra-pālitam

kṣayaṁ praṇītaṁ Vasudeva-putrayor vikrīḍitaṁ taj jagad-īśayoḥ param

TRANSLATION

On the battlefield, hundreds of rivers of blood flowed from the limbs of the humans, elephants and horses who had been cut to pieces. In these rivers arms resembled snakes; human heads, turtles; dead elephants, islands; and dead horses, crocodiles. Hands and thighs appeared like fish, human hair like waterweeds, bows like waves, and various weapons like clumps of bushes. The rivers of blood teemed with all of these.

Chariot wheels looked like terrifying whirlpools, and precious gems and ornaments resembled stones and gravel in the rushing red rivers, which aroused fear in the timid, joy in the wise. With the blows of His plow weapon the immeasurably powerful Lord Balarāma destroyed Magadhendra’s military force. And though this force was as unfathomable and fearsome as an impassable ocean, for the two sons of Vasudeva, the Lords of the universe, the battle was hardly more than play.

COMMENTARY

(Text 25-26) Rivers of blood flowed from the limbs of the men, elephants and horses severed by the arrows of Kṛṣṇa and Balarāma. The metaphor of the river is described. In that river the arms resembled snakes, the dead elephants appeared to be islands or high areas, and the horses looked like crocodiles. These quivering crocodiles filled up the river. The rivers were dangerous with whirlpools of shields or wheels of chariots. The big jewels and fine ornaments were the stones and gravel in the rivers. These rivers gave joy to the intelligent (manasvinām). Oh king! The army of Jarāsandha was as dangerous and hard to cross as an unfathomably deep ocean without a shore. Nevertheless, Kṛṣṇa and Balarāma crossed this ocean without any effort at all as if They were just playing.

|| 10.50.29 ||

sthity-udbhavāntaṁ bhuvana-trayasya yaḥ samīhite ’nanta-guṇaḥ sva-līlayā

na tasya citraṁ para-pakṣa-nigrahas tathāpi martyānuvidhasya varṇyate

TRANSLATION

For Him who orchestrates the creation, maintenance and destruction of the three worlds and who possesses unlimited spiritual qualities, it is hardly amazing that He subdues an opposing party. Still, when the Lord does so, imitating human behavior, sages glorify His acts.

COMMENTARY

“If Kṛṣṇa is the Lord of the universe, how can He derive any pleasure in fighting with the most insignificant jīvas who are no equal to Him? If Kṛṣṇa experiences no taste for this, then what is the use of describing it?” This verse answers the question.

“What is so astonishing about Kṛṣṇa’s fighting? For Kṛṣṇa, who appears in human body and performs activities like a human, it is suitable. Kṛṣṇa assumes a human form and behaves accordingly. For Kṛṣṇa to defeat Jarāsandha in that form by which He creates the universe would not be relishable, since it would be an uninteresting mismatch. But if Kṛṣṇa becomes a human being and defeats such a mighty personality as Jarāsandha, then such a human opponent for a human would be suitable.”

Nor should one argue that Kṛṣṇa’s human form is not His original form (svarūpa), because the scriptures say: narākṛti para-brahma kāraṇa-mānuṣaḥ, “The Supreme Absolute Truth (para-brahma), for His own purpose, appears in a humanlike form, although He is the source of everything.” (Gopāla-tāpanī Upaniṣad)

Similarly, the Śrīmad-Bhāgavatam (10.14.32) states, yan-mitraṁ paramānandaṁ pūrṇaṁ brahma sanātanam, “The eternal Supreme Brahman, the source of transcendental bliss, has become their friend.”

|| 10.50.30 ||

jagrāha virathaṁ rāmo jarāsandhaṁ mahā-balam

hatānīkāvaśiṣṭāsuṁ siṁhaḥ siṁham ivaujasā

TRANSLATION

Jarāsandha, with his chariot lost and all his soldiers dead, was left with only his breath. At that point Lord Balarāma forcibly seized the powerful warrior, just as one lion takes hold of another.

COMMENTARY

Balarāma seized Jarāsandha, whose army was killed and whose life airs alone remained.

|| 10.50.31 ||

badhyamānaṁ hatārātiṁ pāśair vāruṇa-mānuṣaiḥ

vārayām āsa govindas tena kārya-cikīrṣayā

TRANSLATION

With the divine noose of Varuṇa and other, mortal ropes, Balarāma began tying up Jarāsandha, who had killed so many foes. But Lord Govinda still had a purpose to fulfill through Jarāsandha, and thus He asked Balarāma to stop.

COMMENTARY

Govinda prevented Balarāma from tying up Jarāsandha, who was almost dead, because He desired that Jarāsandha should repeatedly gather together the demoniac armies who were a burden to the earth and needed to be killed. The word hatārātim means “who has killed his enemies,” or “through whom his enemies would be killed.”

|| 10.50.32-33 ||

sā mukto loka-nāthābhyāṁ vrīḍito vīra-sammataḥ

tapase kṛta-saṅkalpo vāritaḥ pathi rājabhiḥ

vākyaiḥ pavitrārtha-padair nayanaiḥ prākṛtair api

sva-karma-bandha-prāpto ’yaṁ yadubhis te parābhavaḥ

TRANSLATION

Jarāsandha, whom fighters had highly honored, was ashamed after being released by the two Lords of the universe, and thus he decided to undergo penances. On the road, however, several kings convinced him with both spiritual wisdom and mundane arguments that he should give up his idea of self-abnegation. They told him, “Your defeat by the Yadus was simply the unavoidable reaction of your past karma.”

COMMENTARY

Jarāsandha was ashamed because others considered him to be valiant (vīra-sammataḥ), therefore he should have died in battle.

The word pavitrāṇī means “expressing advice as to the reality of the situation.” The word nayanaiḥ means “with logical arguments” and prākrtaiḥ means “mundane.”

Jarāsandha’s friends stopped him from doing austerities by giving philosophical teachings with mundane moral precepts. The philosophical advice was, “Your defeat was already written on your forehead as a result of your karma, so how could you avoid it? After all, the Smṛti scripture states, ‘Inevitably you must enjoy the results of acts committed.’”

By a double meaning the same statement gives advice according to moral precepts. “If your defeat was due to prārabdha karma, then why should you be ashamed? It cannot be avoided in that case. What intelligent man is going to think that you are weaker than these paltry Yādavas? Therefore, in victory over one of them there is no glory, and in defeat by one of them there is no shame. There is nothing exceptional in the lion Jarāsandha winning over the black deer Kṛṣṇa, and no blame incurred if he fails to win. Even when warriors win or lose in battle with equal fighters they should not feel pride or humiliation, so what to speak of when they win or lose with persons who are so inferior?”

|| 10.50.34 ||

hateṣu sarvānīkeṣu nṛpo bārhadrathas tadā

upekṣito bhagavatā magadhān durmanā yayau

TRANSLATION

All of his armies having been killed, and himself neglected by the Personality of Godhead, King Jarāsandha, son of Bṛhadratha, then sadly returned to the kingdom of the Magadhas.

COMMENTARY

The son of Bṛhadratha, Bārhadratha or Jarāsandha, went to Magadha.

|| 10.50.35-36 ||

mukundo ’py akṣata-balo nistīrṇāri-balārṇavaḥ

vikīryamāṇaḥ kusumais trīdaśair anumoditaḥ

māthurair upasaṅgamya vijvarair muditātmabhiḥ

upagīyamāna-vijayaḥ sūta-māgadha-vandibhiḥ

TRANSLATION

Lord Mukunda had crossed the ocean of His enemy’s armies with His own military force completely intact. He received congratulations from the denizens of heaven, who showered Him with flowers. The people of Mathurā, relieved of their feverish anxiety and filled with joy, came out to meet Him as professional bards, heralds and panegyrists sang in praise of His victory.

COMMENTARY

Although not written in the verse, it is understood that Mukunda entered Mathurā where He was greeted as described here.

|| 10.50.37-38 ||

śaṅkha-dundubhayo nedur bherī-tūryāṇy anekaśaḥ

vīṇā-veṇu-mṛdaṅgāni puraṁ praviśati prabhau

sikta-mārgāṁ hṛṣṭa-janāṁ patākābhir abhyalaṅkṛtām

nirghuṣṭāṁ brahma-ghoṣeṇa kautukābaddha-toraṇām

TRANSLATION

As the Lord entered His city, conchshells and kettledrums sounded, and many drums, horns, vīṇās, flutes and mṛdaṅgas played in concert. The boulevards were sprinkled with water, there were banners everywhere, and the gateways were decorated for the celebration. The citizens were elated, and the city resounded with the chanting of Vedic hymns.

COMMENTARY

These verses describe the city of Mathurā.

|| 10.50.39 ||

nicīyamāno nārībhir mālya-dadhy-akṣatāṅkuraiḥ

nirīkṣyamāṇaḥ sa-snehaṁ prīty-utkalita-locanaiḥ

TRANSLATION

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