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Shloka 12

Droṇa’s Conditional Boon: The Plan to Capture Yudhiṣṭhira (द्रोणेन युधिष्ठिरग्रहणोपायः)

जरासंध॑ महाबाहुमुपायेन जनार्दन: । परेण घातयामास समग्राक्षीहिणीपतिम्‌,जनार्दन श्रीकृष्णने समस्त अक्षौहिणी सेनाओंके अधिपति महाबाहु जरासंधको उपायपूर्वक दूसरे योद्धा (भीमसेन)-के द्वारा मरवा दिया

Jarāsandhaṁ mahābāhum upāyena Janārdanaḥ | pareṇa ghātayāmāsa samagrākṣauhiṇīpatim ||

Vaiśampāyana said: Janārdana (Kṛṣṇa), employing a strategic means rather than direct force, caused the mighty-armed Jarāsandha—lord of a complete akṣauhiṇī—to be slain by another warrior (Bhīmasena). The line underscores that in epic politics and warfare, outcomes are often secured through prudent strategy, raising ethical questions about means and ends even when confronting a formidable, oppressive power.

jarāsandhamJarāsandha (as object)
jarāsandham:
Karma
TypeNoun
Rootjarāsandha
FormMasculine, Accusative, Singular
mahābāhummighty-armed
mahābāhum:
Karma
TypeAdjective
Rootmahābāhu
FormMasculine, Accusative, Singular
upāyenaby a stratagem/means
upāyena:
Karana
TypeNoun
Rootupāya
FormMasculine, Instrumental, Singular
janārdanaḥJanārdana (Kṛṣṇa)
janārdanaḥ:
Karta
TypeNoun
Rootjanārdana
FormMasculine, Nominative, Singular
pareṇaby another (person)
pareṇa:
Karana
TypeAdjective
Rootpara
FormMasculine/Neuter, Instrumental, Singular
ghātayāmāsacaused to be slain / had (him) killed
ghātayāmāsa:
Karta
TypeVerb
Rootghātaya (causative of √han)
FormPerfect (periphrastic perfect), Third, Singular, Parasmaipada, Causative
samagra-akṣiṇī-patimlord of the entire army (akṣiṇī)
samagra-akṣiṇī-patim:
Karma
TypeNoun
Rootsamagra-akṣiṇī-pati
FormMasculine, Accusative, Singular

वैशम्पायन उवाच

V
Vaiśampāyana
J
Jarāsandha
J
Janārdana (Śrī Kṛṣṇa)
B
Bhīmasena
A
Akṣauhiṇī (military host)

Educational Q&A

The verse highlights upāya (strategic means) as a powerful instrument in dharmic conflict: Kṛṣṇa achieves a necessary political-moral outcome not by direct combat but by guiding events through an appropriate agent. It invites reflection on the ethics of indirect action—how intention, context, and the nature of the adversary shape what is considered permissible.

Vaiśampāyana reports that Kṛṣṇa (Janārdana) arranged for Jarāsandha, a mighty ruler commanding a full akṣauhiṇī, to be killed through another warrior—understood here as Bhīma—rather than by Kṛṣṇa himself, emphasizing deliberate strategy in eliminating a powerful enemy.