Chapter 74 - Yudhiṣṭhira’s Rājasūya: Śiśupāla slain

[Sanskrit text for this chapter is available]

Śrī Śuka said:

1. Having thus heard about the slaying of Jarāsandha and also about Lord Kṛṣṇa’s supreme glory, king Yudhiṣṭhira was highly delighted. He addressed him as follows.

Yudhiṣṭhira said:

2. All the preceptors of the three worlds (like Sanaka and others) and all the great gods, the protectors of different worlds, do bear on their heads your commands when they have the privilege to receive that Grace which is rarely obtained by others.

3. O Lord of infinite prowess and glory! That lotuseyed personage like you bears and carries out commands of factually indigent persons who regard themselves conceitedly as rulers, is itself an extreme mockery unbecoming of you as below dignity.

4. But you are the Supreme Brahman like unto the effulgence of the Sun, the glory of the Brahman, the Supreme Self who is one, without a second is neither enhanced nor -diminished by the performance of acts by you.

5. O unconquerable Lord of Lakṣmī! Just as the beasts (or ignorant people) entertain the (perverse) notion of difference pertaining to their body indexed by such terms as “I and mine”, “You and yours”, even your devotees do not possess such a crooked notion of difference (Need it be said that it is totally absent in you?)

Śrī Śuka said:

6. Addressing Kṛṣṇa thus and with his approval, Kuntī’s son, Yudhiṣṭhira invited competent and worthy Brāhmaṇas who were proficient in the Vedas and the sacrificial ritual, to officiate as priests (at the Rājasūya sacrifice to be performed) in a period suitable for the celebration of such sacrifices such as the spring.

7-9. ( Kṛṣṇa-) Dvaipāyana (Vyāsa), Bharadvāja, Sumantu, Gautama, Asita, Vasiṣṭha, Cyavana, Kaṇva, Maitreya, Kavaṣa, Trita, Viśvāmitra, Vāmadeva, Sumati, Jaimini, Kratu, Paila. Parāśara, Garga, Vaiśampāyana, Atharvan, Kāśyapa, Dhaumya, Paraśurāma (of the Bhṛgu clan), Āsuri, Vītihotra, Madhucchandas, Vīrasena, Akṛtavraṇa—these and many others were invited.

10. (And also were invited) Droṇa, Bhīṣma, Kṛpa and others, Dhṛtarāṣṭra with all his sons and the noble-minded Vidura.

11. Brāhmaṇas, Kṣattriyas, Vaiśyas, Śūdras whoever was desirous of seeing the sacrifice, and all kings and their ministers (and subjects) assembled there, O King.

12. Thereupon the Brāhmaṇas ploughed the sacrificial ground (where gods are to be worshipped with oblations) with gold ploughs and following the scriptural injunctions, they consecrated the king as the sacrificer.

11-15. As the tradition goes, all the utensils used in this sacrifice were of gold as they were at Varuṇa’s Rājasūya sacrifice in ancient times. Indra and other protecting deities of different spheres, god Brahmā and Śiva along with their attendants, Siddhas and Gandharvas (celestial singers), Vidyādharas and big serpents, sages, Yakṣas, Rākṣasas, birds, Kinnaras, Cāraṇas, kings along with their queens—all of them were invited and they attended the Rājasūya sacrifice of Pāṇḍu’s son, Yudhiṣṭhira.

16. They were not surprised at all, as they thought that such a performance is quite natural to the devotees of Kṛṣṇa (to whom nothing is impossible). The sacrificial priests who looked brilliant like gods, conducted for the king, the Rājasūya sacrifice according to śāstric injunctions, as the gods did for the sake of Varuṇa.

17. On the day fixed for extraction of the Soma juice, the king with serene mind duly worshipped the highly respectable Brāhmaṇas conducting the sacrifice as well as the judges of the sacrificial performance.

18. The members of the assembly could not arrive at a unanimous decision as to who should be regarded as worthy of receiving the first honour of worship as there were many deserving claimants. At this juncture, Sahadeva spoke out.

19. “(It is my considered opinion that) the imperishable Lord Kṛṣṇa, the Lord and protector of Sātvatas deserves this highest honour. For he is not only all deities but also Time, space, wealth and other things.

20. This universe is his manifestation. He constitutes the sacrifices. The sacrificial fire, oblations offered in the fire, the mantras recited at that time and the paths of knowledge and Yoga or devotion are meant for him.

21. He is One without a second; the universe is his manifestation O members of the assembly. Entirely dependent on himself and though himself unborn, he creates, protects and dissolves this universe.

22. It is through his Grace that people perform different actions, penances and practices and everyone tries to achieve their high objects in life such as dharma (religious practices), artha (wealth), kāma (worldly enjoyment) and mokṣa (Final emancipation).

23. Therefore, this highest honour ought to be offered to Lord Kṛṣṇa who is the greatest of the great. It is thus by offering him the honour of the first worship in the assembly that we shall be honouring all created beings as well as ourselves.

24. He who desires to reap infinite merit in return for his gift should offer it to Lord Kṛṣṇa who constitutes the Soul of all created beings and looks upon all as his own self, (or attached to his devotees) quite serene (desireless) and absolutely perfect.”

25. Sahadeva, who knew the supreme greatness of Kṛṣṇa addressed them in this way and observed silence. Hearing that all excellent and pious members of the assembly were satisfied and approved of the speech with the words “well said, well expressed”,

26. Hearing the decision of the Brāhmaṇas and ascertaining the consensus (lit. what was desired in the hearts) of the members of the sacrificial assembly, king Yudhiṣṭhira was highly pleased. Overwhelmed with affection, he worshipped Kṛṣṇa, the Lord of senses (as the foremost member of that assembly).

27. Then having washed the feet of Śrī Kṛṣṇa, he (Yudhiṣṭhira) along with his queens, younger brothers, counsellors and members of his family, delightfully bore on their heads (drops of) that water (with which he washed the Lord’s feet) which was capable of purifying the world.

28. He worshipped him by offering yellow silken cloths, and very valuable ornaments. But he could not see him clearly as his eyes were flowing with tears (of affection and joy).

29. Seeing Kṛṣṇa so worshipped, all people (in the assembly) folded their palms and offered him salutations with the words Namaḥ (Bow to you), Jaya (Victory to you). And showers of flowers fell down (from the sky).

30. Hearing this (above-mentioned) shouts of salutation and victory, Śiśupāla, the son of Damaghoṣa, whose anger was provoked by the glorification of Kṛṣṇa’s excellences, rose from his seat. He raised up his arm. Being enraged he fearlessly uttered harsh words (with reference to and) for the hearing of Lord Kṛṣṇa.

31. “The Vedic text that the Time-spirit is the real controller (capable of bringing about undesirable events) and that it is inviolable, is quite true. (For example, here, in this assembly) even the judgment of the elderly people has become vitiated by the prattling of an ignorant junior (like Sahadeva).

32. O leaders of the assembly! You are the best judges of deciding who should be the proper recepient (of this highest honour). Please do not head the childish talk of that ignorant boy Sahadeva believing in which you consented that Kṛṣṇa deserved this honour.

33-34.^[1] To the utter disregard of the leaders of this assembly who are endowed with austers penance, learning, observance of sacred vows,—members who have cleared all their sins by their spiritual knowledge; the great sages who are established in Brahman and who are worshipped even by the guardian deities of different spheres, how is a cowherd, a disgrace to his clan and family, considered eligible to receive this honour? How can a crow deserve to receive Puroḍāśa (a sacrificial oblation)?

35. He does not belong to any class of society, (varṇa), stage of life (āśrama) or nobility of birth. He has been excommunicated by (i.e. beyond the pale of) all dharmas. He behaves wantonly (against moral or religious code of conduct) and is devoid of virtues. How does he deserve worship?

36. His family has been cursed by Yayāti (the founder of his clan) and is excommunicated by all good people. He is always indulged in drinking. How is he eligible for this worship?

37. These marauders have given up their country (Śūrasena i.e. region around Mathurā)—a land frequented and inhabited by Brāhmaṇa sages; they have resorted to their citadel in the sea—a place destitute of Brāhmaṇas devoted to Vedic studies and harass all people from that strong-hold.”

38. Śiśupāla whose fund of auspicious acts and merits was exhausted, spoke these and the like defamatory words to Kṛṣṇa. But the Lord did not respond at all as a lion does to the howling of female jackals.

39. Hearing that unbearable censuring of the Lord, the members of the assembly closed their ears and left the assembly, censuring Śiśupāla angrily.

40. He who does not leave the place even after hearing reproachful words about the Lord or about his devotees, becomes deprived of his merits and goes down to hell.

41. Then sprang to their feet the indignant Pāṇḍavas, Matsyas, Kekayas and Sṛñjayas with their arms uplifted with, the desire of finishing with Śiśupāla.

42. Undaunted by them, Śiśupāla took up his sword and shield and reproached the kings who sided with Kṛṣṇa in. that assembly.

43. When matters came to such a stage the Lord himself stood up in the meanwhile and restraining his own. partisans, angrily cut off the head of his advancing enemy with his sharp-edged discus—Sudarśana.

44. There was a great uproar when Śiśupāla was killed. In that bustle, the kings who were his followers ran away to save their lives.

45. Thereafter, like a meteor falling on the earth from the sky, there emerged an effulgent light from the body of Śiśupāla and entered the person of Vasudeva while all beings stood as witness to it.

46. Pondering over the Lord with thoughts saturated with hatred and anger entertained for three consecutive lives, he (Śiśupāla) attained identity with the Lord, for it is one’s own brooding which determines one’s future state of life.

47. The emperor Yudhiṣṭhira gave liberal sacrificial fees to the priests who conducted the sacrifice and to the members of the sacrificial assembly. And having thus worshipped them all with due respect, he performed the closing ablution of the sacrifice (avabhṛtha snāna) according to the injunctions laid down in the śāstras.

48. After having accomplished the Rājasūya sacrifice successfully for king Yudhiṣṭhira, Kṛṣṇa, the Lord of the masters of Yoga, lived some more months at Indraprastha at the request of his friends.

49. Thereafter, Lord Kṛṣṇa, the son of Devakī, took leave of king Yudhiṣṭhira who was unwilling to let him go and returned to his capital along with his queens and counsellors.

50. The long narrative of how (Jaya and Vijaya) the two residents of Vaikuṇṭha (as the attendants of Lord Viṣṇu) had to undergo repeated births on the earth under the curse of Brāhmaṇas (like Sanaka, etc.), has been described to you in details.^[2]

51. When king Yudhiṣṭhira performed his closing ablution of the Ṛājasūya sacrifice he shone like Indra, the king of gods, in the assembly of Brāhmaṇas and Kṣattriyas.

52. All the gods, men and celestial beings (who attended the sacrifice) were duly honoured by the king. They went back to their respective place praising with joy Lord Kṛṣṇa and the Ṛājasūya sacrifice.

53. The sinful Duryodhana, the veritable Kali himself, who was a bane to the family of Kurus was the only exception. He could not bear the sight of the vast affluence and the royal splendour of Pāṇḍu’s son (Yudhiṣṭhira).

54. He who sings of Lord Viṣṇu’s glorious deed of slaying Śiśupāla (and Jarāsandha and others) and the release of the kings taken captive (by Jarāsandha) and the performance of the Rājasūya sacrifice is released from the bondage of all sins.

Footnotes and references:

[1]:

Bhāvāratha Dīpikā takes pains to show that the inner meaning of these verses conveys the glorification of Lord Kṛṣṇa as Śiśupāla was his attendant in his original birth and as such he would naturally praise the Lord. It appears that members of the assembly shut their ears, thinking it to be defamation of the Lord; the clans of Matsya, Kekaya, Sṛñjayas did not understand this double meaning and wanted to attack Śiśupāla. And Lord Kṛṣṇa also did not understand his praise and beheaded his servant who was praising him in words of double meaning and marched against him with a sword (vide verses 38-43 below). In supra 3.18-3-8 where Hiraṇyākṣa upbraided Lord Viṣṇu in the boar form, Bhāvāratha Dīpikā has tried to read Viṣṇu’s praise in it, vide v.l. I pp. 320-321.

[2]:

vide supra Skandha VII. Ch.s 1-9.