Shloka 8

Jarāsandha’s Sieges and the Lord’s Human-Conforming Strategy

Rāja-dharma as Līlā

Devanagari script

ततो युद्धे पराजित्य ससैन्यं मगधाधिपम् पुरीं विविशतुर् वीराव् उभौ रामजनार्दनौ

Transliteration

tato yuddhe parājitya sasainyaṃ magadhādhipam purīṃ viviśatur vīrāv ubhau rāmajanārdanau

Translation

Then, having defeated in battle the lord of Magadha along with his armies, the two heroic brothers—Rāma (Balarāma) and Janārdana (Śrī Kṛṣṇa)—entered the city.

Word by Word

• tataḥ: then
• tataḥ: Adhikarana (Context/अधिकरण)
• Type: Indeclinable
• Root: tatas (प्रातिपदिक)
• Form: अव्यय (क्रियाविशेषण) — “then/thereupon”

• yuddhe: in battle
• yuddhe: Adhikarana (Locus/अधिकरण)
• Type: Noun
• Root: yuddha (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, सप्तमी (7th), एकवचन — neuter locative singular

• parājitya: having defeated
• parājitya: Purvakala (Prior action/पूर्वकाल)
• Type: Indeclinable
• Root: parā + ji (धातु)
• Form: क्त्वा-प्रत्ययान्त अव्यय (ल्यप्/क्त्वान्त) — gerund “having defeated”; धातु: जि with उपसर्ग परा-

• sa-sainyam: together with (his) army
• sa-sainyam: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: sa (अव्यय) + sainya (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया (2nd), एकवचन — neuter accusative singular; अव्ययीभाव “saha sainyena” = “with (his) army”

• magadhādhipam: the king of Magadha
• magadhādhipam: Karma (Object/कर्म)
• Type: Noun
• Root: magadha + adhipa (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया (2nd), एकवचन — masculine accusative singular; समास: षष्ठी-तत्पुरुष “magadhānām adhipaḥ”

• purīm: the city
• purīm: Karma (Goal/Object/कर्म)
• Type: Noun
• Root: purī (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, द्वितीया (2nd), एकवचन — feminine accusative singular

• viviśatuḥ: the two entered
• viviśatuḥ: Kriya (Action/क्रिया)
• Type: Verb
• Root: vi + viś (धातु)
• Form: लिट्-लकार (परोक्षभूत/परफेक्ट), परस्मैपद, प्रथमपुरुष, द्विवचन — perfect, 3rd person dual; धातु: विश् “to enter” with उपसर्ग वि-

• vīrau: the two heroes
• vīrau: Karta (Subject/कर्ता)
• Type: Noun
• Root: vīra (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st), द्विवचन — masculine nominative dual (apposition to the subjects)

• ubhau: both
• ubhau: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: ubha (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st), द्विवचन — masculine nominative dual; विशेषण of “rāmajanārdanau/vīrau”

• rāmajanārdanau: Rama and Janardana (Krishna)
• rāmajanārdanau: Karta (Subject/कर्ता)
• Type: Noun
• Root: rāma + janārdana (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st), द्विवचन — masculine nominative dual; समास: द्वन्द्व “rāmaś ca janārdanaś ca”

Speaker

Sage Parāśara (narrating to Maitreya)

Parashara-Maitreya Dialogue

Speaker: Parasara

Teaching: Historical

Quality: authoritative

Avatara Context

Avatara: Krishna

Purpose: To subdue oppressive kings like Jarāsandha and re-establish righteous sovereignty through decisive battle.

Leela: Yuddha

Dharma Restored: Restoration of political dharma: protection of allies, curbing unjust conquest, ensuring stability for dharmic rule

Philosophical Teaching

Concept: Legitimate power is measured by its alignment with dharma; heroism is dharma’s instrument, not mere domination.

Vedantic Theme: Dharma

Application: Use strength—personal or institutional—only to protect the vulnerable and uphold justice; avoid victory driven by ego.

Vishishtadvaita: Bhagavān acts within history as the inner ground of righteous order, making dharma a divine expression in the world.

Vaishnava Theology

Vishnu Form: Krishna

Characters & Entities

• Balarama (Rama)
• Krishna (Janardana)
• Jarasandha
• Magadha
• Army (sainya)
• City (puri)

FAQs

What is the significance of defeating the Magadha king in the Vishnu Purana?

It marks the restoration of dharma at the level of kingship: oppressive regional power (Magadha under Jarasandha) is subdued by the divine-led Yādava heroes, reaffirming righteous sovereignty.

How does Sage Parāśara explain divine action through Rāma and Janārdana?

Parāśara presents their victory as more than military success—Rāma and Kṛṣṇa act as instruments of the Supreme Lord’s order, where worldly politics becomes a field for re-establishing dharma.

What is the theological importance of Lord Vishnu in this context?

Kṛṣṇa, named Janārdana here, is portrayed as the divine center of authority: the Supreme Reality who removes oppression and stabilizes the moral structure of society through avatāra activity.