yaá¹£á¹avyam rÄjasÅ«yena
dik-cakra-jayinÄ vibho
ato jarÄ-suta-jaya
ubhayÄrtho mato mama
yaá¹£á¹avyam - sacrifice should be performed; rÄjasÅ«yena - with the RÄjasÅ«ya ritual; dik - of directions; cakra - the complete circle; jayinÄ - by one who has conquered; vibho - O almighty one; ataḥ - therefore; jarÄ-suta - of the son of JarÄ; jayaḥ - the conquest; ubhaya - both; arthaḥ - having the purposes; mataḥ - opinion; mama - my.
Only one who has conquered all opponents in every direction can perform the RÄjasÅ«ya sacrifice, O almighty one. Thus, in my opinion, conquering JarÄsandha will serve both purposes.
ÅšrÄ« Uddhava here explains that only one who has conquered all directions is entitled to perform the RÄjasÅ«ya sacrifice. Therefore Lord Kṛṣṇa should immediately accept the invitation to participate in the sacrifice, but then He should arrange to kill JarÄsandha as a necessary prerequisite. In this way the kings’ request for protection would be fulfilled automatically. If the Lord would thus adhere to a single policy — namely, seeing that the RÄjasÅ«ya sacrifice was performed properly — all purposes would be fulfilled.
According to ÅšrÄ«la RÅ«pa GosvÄmÄ« in his Bhakti-rasÄmá¹›ta-sindhu, one of Lord Kṛṣṇa’s qualities is catura, “clever,†which means that He can perform various types of work at the same time. Thus the Lord could certainly have solved the dilemma of how to simultaneously satisfy King Yudhiá¹£á¹hira’s desire to perform the RÄjasÅ«ya sacrifice and the imprisoned kings’ desire for freedom. But Kṛṣṇa wanted to give His dear devotee Uddhava the credit for the solution, and thus He pretended to be perplexed.
