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Shloka 29

Jarāsandha-nipātana, rāja-mokṣa, and rājasūya-sāhāyya-prārthanā

Jarāsandha’s fall, liberation of kings, and request for support

देवतार्थमुपाहृत्य राज्ञ: कृष्ण कथं भयात्‌ । अहमगद्य विमुच्येयं क्षात्रं व्रतमनुस्मरन्‌,श्रीकृष्ण! मैं क्षत्रियके व्रतकों सदा याद रखता हुआ देवताको बलि देनेके लिये उपहारके रूपमें लाये हुए इन राजाओंको आज तुम्हारे भयसे कैसे छोड़ सकता हूँ?

devatārtham upāhṛtya rājñaḥ kṛṣṇa kathaṃ bhayāt | aham agādya vimucyeyaṃ kṣātraṃ vratam anusmaran ||

Jarasandha berkata: “Wahai Kṛṣṇa! Raja-raja ini telah kubawa sebagai persembahan untuk para dewa; sambil mengingat sumpah ksatria, bagaimana mungkin hari ini aku melepaskan mereka karena takut kepadamu?”

देवतार्थम्for the sake of the deity
देवतार्थम्:
Karma
TypeNoun
Rootदेवतार्थ
FormNeuter, Accusative, Singular
उपाहृत्यhaving brought/collected
उपाहृत्य:
Karana
TypeVerb
Rootउप-आ-हृ
FormAbsolutive (क्त्वा/ल्यप्), Active
राज्ञःof the king
राज्ञः:
Sambandha
TypeNoun
Rootराजन्
FormMasculine, Genitive, Singular
कृष्णO Krishna
कृष्ण:
Sambodhana
TypeNoun
Rootकृष्ण
FormMasculine, Vocative, Singular
कथम्how
कथम्:
TypeIndeclinable
Rootकथम्
भयात्from fear
भयात्:
Apadana
TypeNoun
Rootभय
FormNeuter, Ablative, Singular
अहम्I
अहम्:
Karta
TypePronoun
Rootअहम्
FormFirst, Nominative, Singular
अगद्यम्not to be spoken/unspeakable (as said)
अगद्यम्:
Karma
TypeAdjective
Rootअगद्य
FormNeuter, Accusative, Singular
विमुच्येयम्should I release/let go
विमुच्येयम्:
TypeVerb
Rootवि-मुच्
FormOptative (विधिलिङ्), Atmanepada, First, Singular
क्षात्रम्the kshatriya (duty/way)
क्षात्रम्:
Karma
TypeNoun
Rootक्षात्र
FormNeuter, Accusative, Singular
व्रतम्vow/observance
व्रतम्:
Karma
TypeNoun
Rootव्रत
FormNeuter, Accusative, Singular
अनुस्मरन्remembering
अनुस्मरन्:
Karta
TypeVerb
Rootअनु-स्मृ
FormPresent active participle (शतृ), Masculine, Nominative, Singular

जरासंध उवाच

J
Jarāsandha
K
Kṛṣṇa
T
the captured kings
T
the gods (deities)

Educational Q&A

The verse frames a moral conflict between fear and vowed duty: Jarāsandha claims that a kṣatriya must uphold his pledged course of action and not abandon it merely due to intimidation, even when that action is ethically troubling.

Jarāsandha responds to Kṛṣṇa regarding the imprisoned kings he has gathered as intended offerings for the gods; he argues that releasing them out of fear of Kṛṣṇa would violate his kṣatriya vow and warrior code.