11 CANTO CHAPTER 1 JARA THE HUNTER WAS VALI IN HIS PREVIOUS LIFE

[Paramananda das]

11 CANTO CHAPTER 1 JARA THE HUNTER WAS VALI IN HIS PREVIOUS LIFE
THIS IS A SIGNIFICANT CHAPTER AS THE YADAVAS WERE CURSED UNDER SRI KRSNAS WILL BY THE EXALTED SAGES SUCH NARADA MUNI TO BE DESTROYED FROM WITHIN AS STATED IN SLOKA 11 TO 16 ,THIS WAS THE WILL OF LORD SRI KRSNA
As you may remember from Mahabharata also Gandhari the wife of Dhrtarastra cursed Krsna after the Battle of Kurusksetra that the Yadavas would kill each other 36 years after the Battle of Kuruksetra, because she claimed
that Krsna could have prevented it, it was a very unfair curse because Sri Krsna did everything to prevent this huge war ,how many were killed in the Battle of Kuruksetra is not clear in one lecture Srila mentioned 60 millions and another time in the end of Caitanya Caritamrta and much larger number was given 900 million in Srila Prabhupadas purport, in the Mahabharata itself ,here is from a 2012 email exchange I have with Hrdayananda maharaja about the number killed on Kuruksetra :
Please accept my humble obaisences
All glories to Srila Prabhupada
I presented Hrdyananda Maharaja with my article about how many persons were killed during the battle of Kuruksetra:
So my question to Maharaja was that it is mentioned that 18 Auksahinis were killed during the battle of Kuruksetra which is around 3.94 million people killed.Srila Prabhupada
has said 60 million in some lectures and Stri parva of Mahabahrat has stated something else.
So I asked: The question is this 18 aksauhinis comes to a total of 3.94 million killed, Aksauhini consisted of 21,870 chariots (Sanskrit ratha); 21,870 elephants; 65,610 cavalry and 109,350 infantry,[1] as per the Mahabharata (Adi Parva 2.15-23)
but Mahabharata, Book 11 (Stri Parva), Chapter 26, Verses 9 &10: states: 9 “दशायुतानाम अयुतं सहस्राणि च विंशतिः कॊट्यः षष्टिश च षट चैव ये ऽसमिन राजमृधे हताः 10 अलक्ष्याणां तु वीराणां सहस्राणि चतुर्दश दश चान्यानि राजेन्द्र शतं षष्टिश च पञ्च च” 9 ‘dasayutanam ayutam sahasrani ca vimsatih koṭyah ṣastis ca ṣat caiva ye smin rajamrdhe hataḥ 10 alakṣyanam tu viranam sahasrani caturdasa dasa canyani rajendra satam ṣastis ca panca ca’ Yudhishthira answered, ‘One billion 660 million and 20,000 men have fallen in this battle. Of the heroes that have escaped, the number is 240,165.’
Maharaja answered:
It seems the Mahabharata is straightforward in saying that 18 aksauhinis died in 18 days.
Yes and then if that is the case then the amount would only be around 4 million, if we go by what is understood as 18 Ahuksuhinis, but that would not make much sense the number was that small as it is often described as the largest war in human history
Then I asked Maharaja about the Sri Parva quote and he gave a most educational information:
In his book on Mahabharata, Mahabharata-tatparya-nirnaya, Sripada Madhvacarya claims that the Mahabharata text available to him had text corruptions throughout: interpolations, extrapolations, and transpositions of text. A fair reading of the text indicates that Mahabharata had a long and shifting oral tradition before it was written down. Personally, I would take the fantastic number of 11.26.9-10 to be an interpolation, or referring to another transearthly realm. I also accept Ugrasena's 10-30 trillion (the Sanskrit verse doesn't mention bodyguards) as being extra-dimensional.
I then asked Maharaja :
Thank you Maharaja, when you say extra dimensional would you care to specifie. So if Srila Madhavacarya has stated that there is interpolations, etc did he give a Mahabharat without all these defects?
He answered:
By extra-dimensional, I mean in some realm or dimension beyond the ordinary material real that an ordinary human being perceives every day. Madhvacarya talked about the characters of the Mahabharata but did not give an alternative text.
After this I have been starting to poke my nose into the texts of Mahabharata-tatparya-nirnaya
And there is a good English translation
Something that really struck me was this explanation of Srila Madhavacarya:
mahaabhaarata taatparya nirNaya of shrii aananda tiirtha, shriimanmadhvaachaarya chapter 10 vyaasa avataara kathaa niruupaNa adhyaaya describing the incarnation of veda vyaasa
In this chapter, the incarnation of naaraayaNa as veda vyaasa is described; his classification of veda-s; authoring many sastras, such as the Brahma-Sutras and Mahabharata; his imparting right knowledge to virtuous people; his destroying the evil kali present in the hearts of good people is taken up.
--oOo-- OM || dvApare.atha yuge prApte tvashhTAviMshatime punaH | svayambhusharvashakrAdyA dugdhAbdhestIramAyayuH || 10 .1||
dvApare atha yuge prApte tvashhTA viMshatime punaH svayambhu sharva shakra AdyaaH dugdha abdheH tIram AyayuH || 10 .1||
Then, with the arrival of twenty eighth dwaapara era, gods like brahma, rudra, devandra and others have arrived at the shore of Milky Ocean to present themselves before Vishnu, who will be in Shveta dwiipa, white island, in the midst of Milky Ocean . [10-1]
Note: This is the twenty eighth dwaapara era in vaivasvata manvantara. vyaasa's incarnation is at the end of dwaapara era. Vishnu took birth as vyaasa in five dwaapara eras as the son of satyavathi and paraashara. He became the mentor to the Rishi-s of Veda-s in 3rd, 7th, 16th, 25th dwaapara eras, while he personally undertook the work of dividing Veda-s and authoring Mahabharata etc in the 28th dwaapara yuga - as noted by madhvaachaarya in bhaagavata taatparya, 2nd skandha, 7-36 -- tR^itiiye saptame caiva shoDashe... | vyassaachaaryastu puurveShu....
Srila Prabhupada has stated:
This Vedic knowledge was stated in the Atharva Veda. Later on, just on the beginning of this millenium, the Kali yuga, Vyasadeva, who is the supreme authority of Vedic knowledge, considering the degraded condition of men in this age, divided the whole Veda into departmental knowledge and some of his disciples were entrusted with a particular type of departmental knowledge. In this way the whole Vedic knowledge developed into four Vedas, 108 Upanisads, 18 Puranas, then summarized in Vedanta Sutra, and then again to benefit the less intelligent class of men like women, workers, and the degraded descendants of the higher class he made another fifth Veda known as Mahabharata or the great history of India. (Letter to: Unknown – Los Angeles 12 April, 1970 – 70-04-12)
You have hinted about the value of concentration and in the stories from the Bhagavatam and Mahabharata, but I do not exactly follow what you mean by this. The statements in the Bhagavatam and Mahabharata and the Puranas are all different historical incidents. Mahabharata is called, according to Vedic authorities, as the history of India. I do not know who first designated it as an ‘epic’. That is the cause of the fall down of Hindu culture. They did not believe in their Vedic literatures presented by Vyasadeva. They are not stories after all. Stories are imaginary, but they are not imaginary. They are actual facts. But such historical facts are not chronological, but for the teaching of the commonplace people some of the important incidents of history are there. It is said saram saram samud dhritva. This means only the essential facts have been collected, and they are put together in the shape of Puranas, Mahabharata, etc.” (Letter to: Mr. Kair -Los Angeles, 8 July, 1969)
Actually because the Gita is spoken by the Supreme Personality of Godhead it is sruti. But people take it as smrti because it is part of the Mahabharata. We take it as sruti as far as we are concerned. The purport of sruti is to make one advanced in understanding the Absolute Truth. Here the Absolute Truth is explaining personally, therefore the Gita should be taken as sruti. But they take it as smrti because it is part of the Smriti (Mahabharata). In one sense it is both sruti and smrti. (Letter to Acutyananda – 14 June, 1974, 74-06-14)
And in Srimad Bhagavatam and Bhavisya Purana it is stated also stated that Mahabharat is the 5th Veda.
Of course, the conclusive meanings of Mahabharat is found within the Srimad Bhagavatam :
In the Puranas, the Srimad-Bhagavatam is glorified as follows:
artho ’yam brahma-sutranam bharatartha-vinirnayah gayatri-bhasya-rupo ’sau vedartha-paribrmhitah purananam sama-rupah saksad-bhagavatoditah dvadasa-skandha-yukto ’yam sata-viccheda-samyutah grantho ’stadasa-sahasrah srimad-bhagavatabhi [“‘The meaning of the Vedanta-sutra is present in Srimad-Bhagavatam. The full purport of the Mahabharata is also there. The commentary of the Brahma-gayatri is also there and fully expanded with all Vedic knowledge. Srimad-Bhagavatam is the supreme Purana, and it was compiled by the Supreme Personality of Godhead in His incarnation as Vyasadeva. There are twelve cantos, 335 chapters and eighteen thousand verses. (Hari Bhakti Vilas, 10.394 / Garuda Purana, as quoted in Sri Caitanya-caritamrta, 25.143-144)]
I found this concept very interesting: Even though Mahabharata had some of Krsna’s glories, Mahabharata can be misused in Kali Yuga justifying violence for selfish motives. In addition, the conclusion of the Mahabharata is destruction. How can one be satisfied with such a conclusion? Being inspired, Narada Muni chanted the Srimad Bhagavatam to Vyasadeva who wrote it down.
“In this age, Kali -yuga, to kill the demons means to stop their demonic activities by the weapon of kirtana, Hari-Sankirtana, which is spread by Lord Chaitanya’s associates.” by Srila Prabhupada In his conversations, London, 10th March, 1975.
The less intelligent classes of men, namely women, śūdras and unqualified sons of the higher castes, are devoid of necessary qualifications to understand the purpose of the transcendental Vedas. For them the Mahābhārata was prepared.But Srimad Bhagavatam is higher than the Mahabharat.
SB 1.4.24: Thus the great sage Vyāsadeva, who is very kind to the ignorant masses, edited the Vedas so they might be assimilated by less intellectual men.
SB 1.4.25: Out of compassion, the great sage thought it wise that this would enable men to achieve the ultimate goal of life. Thus he compiled the great historical narration called the Mahābhārata for women, laborers and friends of the twice-born.
SB 1.4.26: O twice-born brāhmaṇas, still his mind was not satisfied, although he engaged himself in working for the total welfare of all people.
SB 1.4.27: Thus the sage, being dissatisfied at heart, at once began to reflect, because he knew the essence of religion, and he said within himself:
Śrīmad Bhāgavatam 1.4.28-29
dhṛta-vratena hi mayā
chandāḿsi guravo 'gnayaḥ
mānitā nirvyalīkena
gṛhītaḿ cānuśāsanam
bhārata-vyapadeśena
hy āmnāyārthaś ca pradarśitaḥ
dṛśyate yatra dharmādi
strī-śūdrādibhir apy uta
SYNONYMS
dhṛta-vratena — under a strict disciplinary vow; hi — certainly; mayā — by me; chandāḿsi — the Vedic hymns; guravaḥ — the spiritual masters; agnayaḥ — the sacrificial fire; mānitāḥ — properly worshiped; nirvyalīkena — without pretense; gṛhītam ca — also accepted; anuśāsanam — traditional discipline; bhārata — the Mahābhārata; vyapadeśena — by compilation of; hi — certainly; āmnāya-arthaḥ — import of disciplic succession; ca — and; pradarśitaḥ — properly explained; dṛśyate — by what is necessary; yatra — where; dharma-ādiḥ — the path of religion; strī-śūdra-ādibhiḥ api — even by women, śūdras, etc.; uta — spoken.
TRANSLATION
I have, under strict disciplinary vows, unpretentiously worshiped the Vedas, the spiritual master and the altar of sacrifice. I have also abided by the rulings and have shown the import of disciplic succession through the explanation of the Mahābhārata, by which even women, śūdras and others [friends of the twice-born] can see the path of religion.
PURPORT by Srila Prabhupada
No one can understand the import of the Vedas without having undergone a strict disciplinary vow and disciplic succession. The Vedas, spiritual masters and sacrificial fire must be worshiped by the desiring candidate. All these intricacies of Vedic knowledge are systematically presented in the Mahābhārata for the understanding of the woman class, the laborer class and the unqualified members of brāhmaṇa, kṣatriya or vaiśya families. In this age, the Mahābhārata is more essential than the original Vedas.
As Mahabharat is full of the pastimes of Krsna and Arjuna, the very last sloka of Bhagavad Gita comes to my mind, and thus to hear the Mahabharat and the transcendental pastimes of Krsna and Arjuna and the Pandavas pleases the heart of all devotees.
yatra yogeśvaraḥ kṛṣṇo
yatra pārtho dhanur-dharaḥ
tatra śrīr vijayo bhūtir
dhruvā nītir matir mama
Wherever there is Kṛṣṇa, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion.
I like to finally share the amazing purport of Srila Madhavacarya to this last sloka of the Bhagavad Gita:
Brahma Vaisnava Sampradaya:
Madhvacarya
Madhvacarya's Commentary
Lord Krishna declares that there is no human more exalted then He who devotes his life disseminating the teachings of Srimad Bhagavad-Gita to His devotees and explains the meaning of Srimad Bhagavad-Gita to others. By these words the topmost gradation of human beings has been elucidated. This applies specially to all human species and specifically to the demigods in the heavenly planets.
The spiritual potency of Srimad Bhagavad-Gita is so sublime and phenomenal that even by aurally hearing this science recited by a devotee of Lord Krishna leads to moksa or liberation from material existence and release from samsara the perpetual cycle of birth and death. Knowledge of the atma or immortal soul and its eternal relationship with Lord Krishna increases one's individual consciousness exponentially. Even those who have achieved moksa still derive the greatest pleasure from listening to it explained from the mouth of a devotee and those devotees who are imbued with a life of austerity and devotion it becomes like aural nectar. The demigods in the heavenly planets whose minds are greatly enhanced know the entire Srimad Bhagavad-Gita by memory get immense pleasure from singing it as a divine song in the anustup meter consisting of 32 syllables per measure. Their is no greater pleasure or joy then derived from discoursing on Srimad Bhagavad- Gita's chapters, verses or even half a verse.
Full body prostrated obeisance unto the Supreme Lord Krishna, the dearest and most precious of all that is dear and precious. He alone is the embodiment of all wonderful attributes and superlative qualities, having no defects and He bestows nityananda eternal bliss. The Supreme Lord Krishna is endowed with sat eternal existence, cit unlimited consciousness and ananda or endless bliss. He is always the recipient of glorification and worship from Brahma, Shiva, Laksmi, Surya the sungod, Vayu the god of wind and others.
There have been three forms of Vayu who have appeared in the last three yugas or ages. Their appearances are of mystical confidential context. First in Treta Yuga was Hanuman the servitor of Lord Rama who discovered the whereabouts of Sita-devi and originally spoke the Ramayana prior to Valmiki as well devastating the demoniac armies of Ravana. Second in Dvarpara Yuga was Bhima of the Pandavas who following the commands of Lord Krishna destroyed the demoniac Kaurava dynasty which was inimical to dharma or eternal righeouness. Third in Kali Yuga is the sage known as Madhvacarya who put the mayavadis impersonalist into flight by composing this commentary propounding the glorious Srimad Bhagavad-Gita and eulogising the Supreme Lord Krishna.
He is revealing that he, Madhavacarya is the incarnation of Vayu in Kali yuga to defeat the mayavadis
Jaya Srila Madhvacarya ki jaya
Srila Prabhupada ki jaya
your humble servant
Paramananda das
So Gandhari cursed Krsna the Yadavas would kill each other , this curse Krsna took as a blessing to remove the earth of all unnecessary military power and to take His own associates back to Godhead .What is important to understand is that Jara the hunter as mentioned in sloka 23
Text 23:
The fish was caught in the ocean along with other fish in a fishermen’s net. The iron lump in the fish’s stomach was taken by the hunter Jarā, who fixed it as an arrowhead at the end of his shaft.
Who was Jara the hunter in his previous birth ? None other than Vali ,who Lord Ramachandra killed hiding behind a tree, Ramayana says Lord Ramachandra first shot His arrow through 7 palm trees in South India and then the arrow traveled around the globe and came back to hit Vali ,(proving that earth is round not a flat pancake as some neophytes claim) other opinions is that the arrow first penetrated the 7 palm trees first then killed Vali .(later Lord Caitanya embraced these 7 palm trees and sending the 7 spirit souls back to home to Godhead to enter Goloka Vrindavana this pastime is narrated in Caitanya Caritamrta ).But Vali cursed Lord Ramachandra why did you hide behind a tree and killed me in this irreligious way , I curse you in the future I will come back and kill you from behind a tree, thus Lord Ramachandra fulfilled this desire of Vali that Jara seemingly killed Sri Krsna by an arrow to His lotus foot . Of course Sri Krsna can never be killed but this was the play of Sri Krsnas Maha Maya and Yoga Maya potency to bewilder the atheists to think Krsna was one of them ..actually an arrow to the heel is something that can in most cases be healed ,but this was Sri Krsnas pastime..in greek Mythologi we also have Archiles that was killed by an arrow to the heel ..but we have to understand Vali incarnated as Jara,as you might know Sri Krsna took Jara with Him back to Godhead actually Jara had though the shinning lotusfoot of Sri Krsna to be an animal and felt sorry for having hurt Sri Krsnas lotusfood
In the Ananda Ramayana it is mentioned (in India there are different versions of Ramayana many written by different sages )
From Ananda Ramayana Sara Khanda Sarga 8
yadyāpi tvam durācāro nihato asi raṇe mayā
tathāpi bhilla rūpeṇa dvāparānte'nghriṇam mama |66|
bhitvā prabhāse bāṇena pūrva vaireṇa vānara
tato maddhasta maraṇasyāsya kāraṇa gauravāt |67|
mukti gacchāmi tvaṃ vālin śubhāṃ janmāntareṇa hi
I have slain you after seeing your ill conduct. Still, you will become a hunter at the end of Dwapara Yuga and remember your previous enmity and pierce my foot in the place Prabhasa. Then you will get a better lokas being free from the cycle of birth and death
ŚB 11.30.39
श्रीभगवानुवाच
मा भैर्जरे त्वमुत्तिष्ठ काम एष कृतो हि मे ।
याहि त्वं मदनुज्ञात: स्वर्गं सुकृतिनां पदम् ॥ ३९ ॥
śrī-bhagavān uvāca
mā bhair jare tvam uttiṣṭha
kāma eṣa kṛto hi me
yāhi tvaṁ mad-anujñātaḥ
svargaṁ su-kṛtināṁ padam
Synonyms
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; mā bhaiḥ — do not fear; jare — O Jarā; tvam — you; uttiṣṭha — please get up; kāmaḥ — the desire; eṣaḥ — this; kṛtaḥ — done; hi — indeed; me — My; yāhi — go; tvam — you; mat-anujñātaḥ — given permission by Me; svargam — to the spiritual world; su-kṛtinām — of the pious; padam — the abode.
Translation
The Supreme Personality of Godhead said: My dear Jarā, do not fear. Please get up. What has been done is actually My own desire. With My permission, go now to the abode of the pious, the spiritual world.
The same pastime is mentioned in many Puranas also like Visnu Purana
CHAPTER ONE
The Curse upon the Yadu Dynasty
Text 1: Śrī Śukadeva Gosvāmī said: Lord Śrī Kṛṣṇa, accompanied by Balarāma and surrounded by the Yadu dynasty, executed the killing of many demons. Then, further to remove the burden of the earth, the Lord arranged for the great Battle of Kurukṣetra, which suddenly erupted in violence between the Kurus and the Pāṇḍavas.
Text 2: Because the sons of Pāṇḍu were enraged by the numerous offenses of their enemies, such as duplicitous gambling, verbal insults, the seizing of Draupadī’s hair, and many other cruel transgressions, the Supreme Lord engaged those Pāṇḍavas as the immediate cause to execute His will. On the pretext of the Battle of Kurukṣetra, Lord Kṛṣṇa arranged for all the kings who were burdening the earth to assemble with their armies on opposite sides of the battlefield, and when the Lord killed them through the agency of war, the earth was relieved of its burden.
Text 3: The Supreme Personality of Godhead used the Yadu dynasty, which was protected by His own arms, to eliminate the kings who with their armies had been the burden of this earth. Then the unfathomable Lord thought to Himself, “Although some may say that the earth’s burden is now gone, in My opinion it is not yet gone, because there still remains the Yādava dynasty itself, whose strength is unbearable for the earth.”
Text 4: Lord Kṛṣṇa thought, “No outside force could ever bring about the defeat of this family, the Yadu dynasty, whose members have always been fully surrendered to Me and are unrestricted in their opulence. But if I inspire a quarrel within the dynasty, that quarrel will act just like a fire created from the friction of bamboo in a grove, and then I shall achieve My real purpose and return to My eternal abode.”
Text 5: My dear King Parīkṣit, when the supreme almighty Lord, whose desire always comes to pass, had thus made up His mind, He withdrew His own family on the pretext of a curse spoken by an assembly of brāhmaṇas.
Texts 6-7: The Supreme Personality of Godhead, Kṛṣṇa, is the reservoir of all beauty. All beautiful things emanate from Him, and His personal form is so attractive that it steals the eyes away from all other objects, which then seem devoid of beauty in comparison to Him. When Lord Kṛṣṇa was on the earth, He attracted the eyes of all people. When Kṛṣṇa spoke, His words attracted the minds of all who remembered them. By seeing the footsteps of Lord Kṛṣṇa, people became attracted to Him, and thus they wanted to offer their bodily activities to the Lord as His followers. In this way Kṛṣṇa very easily spread His glories, which are sung throughout the world by the most sublime and essential Vedic verses. Lord Kṛṣṇa considered that simply by hearing and chanting those glories, conditioned souls born in the future would cross beyond the darkness of ignorance. Being satisfied with this arrangement, He left for His desired destination.
Text 8: King Parīkṣit inquired: How could the brāhmaṇas curse the Vṛṣṇis, who were always respectful to the brāhmaṇas, charitable, and inclined to serve senior and exalted personalities and whose minds were always fully absorbed in thought of Lord Kṛṣṇa?
Text 9: King Parīkṣit continued inquiring: What was the motive for this curse? What did it consist of, O purest of the twice-born? And how could such a disagreement have arisen among the Yadus, who all shared the same goal of life? Please tell me all these things.
Text 10: Śukadeva Gosvāmī said: The Lord, who bore His body as the amalgamation of everything beautiful, dutifully executed the most auspicious activities while on the earth, although He was, in fact, without any endeavor already satisfied in all desires. Residing in His abode and enjoying life, the Lord, whose glorification is in itself magnanimous, now wanted to annihilate His dynasty, as there still remained some small part of His duty to be carried out.
Texts 11-12: The sages Viśvāmitra, Asita, Kaṇva, Durvāsā, Bhṛgu, Aṅgirā, Kaśyapa, Vāmadeva, Atri and Vasiṣṭha, along with Nārada and others, once performed fruitive rituals that award abundant pious results, bring great happiness and take away the sins of Kali-yuga for the whole world by merely being recounted. The sages duly executed these rituals in the home of the chief of the Yadus, Vasudeva, the father of Lord Kṛṣṇa. After Lord Kṛṣṇa, who was staying in Vasudeva’s house as time personified, respectfully sent the sages off at the conclusion of the ceremonies, they went to the holy place called Piṇḍāraka.
Texts 13-15: To that holy place, the young boys of the Yadu dynasty had brought Sāmba, son of Jāmbavatī, dressed in woman’s garb. Playfully approaching the great sages gathered there, the boys grabbed hold of the sages’ feet and impudently asked them with feigned humility, “O learned brāhmaṇas, this black-eyed pregnant woman has something to ask you. She is too embarrassed to inquire for herself. She is just about to give birth and is very desirous of having a son. Since all of you are great sages with infallible vision, please tell us whether her child will be a boy or a girl.”
Text 16: Thus ridiculed by deceit, the sages became angry, O King, and told the boys, “Fools! She will bear you an iron club that will destroy your entire dynasty.”
Text 17: Upon hearing the curse of the sages, the terrified boys quickly uncovered the belly of Sāmba, and indeed they observed that therein was an iron club.
Text 18: The young men of the Yadu dynasty said, “Oh, what have we done? We are so unfortunate! What will our family members say to us?” Speaking thus and being very disturbed, they returned to their homes, taking the club with them.
Text 19: The Yadu boys, the luster of their faces completely faded, brought the club into the royal assembly, and in the presence of all the Yādavas they told King Ugrasena what had happened.
Text 20: O King Parīkṣit, when the inhabitants of Dvārakā heard of the infallible curse of the brāhmaṇas and saw the club, they were astonished and distraught with fear.
Text 21: After having the club ground to bits, King Āhuka [Ugrasena] of the Yadus personally threw the pieces, along with the remaining lump of iron, into the water of the ocean.
Text 22: A certain fish swallowed the iron lump, and the bits of iron, carried back to the shore by the waves, implanted themselves there and grew into tall, sharp canes.
Text 23: The fish was caught in the ocean along with other fish in a fishermen’s net.
The iron lump in the fish’s stomach was taken by the hunter Jarā, who fixed it as an arrowhead at the end of his shaft.

Text 24: Knowing fully the significance of all these events, the Supreme Lord, though capable of reversing the brāhmaṇas’ curse, did not wish to do so. Rather, in His form of time, He gladly sanctioned the events.