sribhagavatam -skandhah 1, chapters - 6th, 7th and 8th

SREE MADBHAGAVATAM :

Chapter 6: The Conversation Between Nârada and Vyâsadeva

1.6.1

sūta uvāca
evaṁ niśamya bhagavān
devarṣer janma karma ca
bhūyaḥ papraccha taṁ brahman
vyāsaḥ satyavatī-sutaḥ

(1) Sûta said: "Thus hearing from the great sage among the gods about his birth and exploits, sage Vyâsadeva, the son of Satyavatî, asked him:

1.6.2

vyāsa uvāca
bhikṣubhir vipravasite
vijñānādeṣṭṛbhis tava
vartamāno vayasy ādye
tataḥ kim akarod bhavān

 (2) 'What did you, before your present life began, do after the great devotees had departed who instructed you in transcendental wisdom?

1.6.3

svāyambhuva kayā vṛttyā
vartitaṁ te paraṁ vayaḥ
kathaṁ cedam udasrākṣīḥ
kāle prāpte kalevaram

 (3) How were the conditions of the life you spent after this initiation and how have you, in the long run, attained to this body?

1.6.4

prāk-kalpa-viṣayām etāṁ
smṛtiṁ te muni-sattama
na hy eṣa vyavadhāt kāla
eṣa sarva-nirākṛtiḥ

 (4) How could you, o great sage, remember all of this from a previous era in any detail, isn't it so that time in due course annihilates all?'

1.6.5

nārada uvāca
bhikṣubhir vipravasite
vijñānādeṣṭṛbhir mama
vartamāno vayasy ādye
tata etad akāraṣam

(5) S'rî Nârada said: 'The great sages in my previous life gave me the transcendental knowledge I have at present and after they had departed the following took place.

1.6.6

ekātmajā me jananī
yoṣin mūḍhā ca kiṅkarī
mayy ātmaje 'nanya-gatau
cakre snehānubandhanam

(6) I was the only son of my mother who was a simple woman working as a maidservant. I, as her offspring, was completely determined by the emotional bond I had with her and had no one else to protect me. 

1.6.7

sāsvatantrā na kalpāsīd
yoga-kṣemaṁ mamecchatī
īśasya hi vaśe loko
yoṣā dārumayī yathā

 (7) Although she wanted to take care of me properly, she, being dependent like a puppet on a string, couldn't do so.

1.6.8

ahaṁ ca tad-brahma-kule
ūṣivāṁs tad-upekṣayā
dig-deśa-kālāvyutpanno
bālakaḥ pañca-hāyanaḥ

 (8) I, being only five years old, attended the school of the brahmins and lived, depending on her, without having a clue about the time, the direction and country in which we were living.

1.6.9

ekadā nirgatāṁ gehād
duhantīṁ niśi gāṁ pathi
sarpo 'daśat padā spṛṣṭaḥ
kṛpaṇāṁ kāla-coditaḥ

(9) When she once went out at night to milk a cow, she was bitten in the leg by a snake on the path and thus fell victim of the supreme time.

1.6.10

tadā tad aham īśasya
bhaktānāṁ śam abhīpsataḥ
anugrahaṁ manyamānaḥ
prātiṣṭhaṁ diśam uttarām

 (10) I took it as a benediction of the Lord who always wishes the best for His devotees, and with that in mind I headed for the north.

1.6.11

sphītāñ janapadāṁs tatra
pura-grāma-vrajākarān
kheṭa-kharvaṭa-vāṭīś ca
vanāny upavanāni ca

 (11) There I found many flourishing big and small towns and villages with farms, mineral and agricultural fields in valleys with flower and vegetable gardens and forests.

1.6.12

citra-dhātu-vicitrādrīn
ibha-bhagna-bhuja-drumān
jalāśayāñ chiva-jalān
nalinīḥ sura-sevitāḥ
citra-svanaiḥ patra-rathair
vibhramad bhramara-śriyaḥ

 (12) I saw hills and mountains full of gold, silver and copper and elephants pulling branches from the trees nearby delightful lakes and ponds full of the lotus flowers aspired by the denizens of heaven - and my heart was pleased with the birds and the amount of bees hovering about.

1.6.13

nala-veṇu-śaras-tanba-
kuśa-kīcaka-gahvaram
eka evātiyāto 'ham
adrākṣaṁ vipinaṁ mahat
ghoraṁ pratibhayākāraṁ
vyālolūka-śivājiram

 (13) I passed through thickets of bamboo, sharp grass and weeds and through caves which were difficult to pass alone, and I reached deep and dangerous forests that were the playground of snakes, owls and jackals.

1.6.14

pariśrāntendriyātmāhaṁ
tṛṭ-parīto bubhukṣitaḥ
snātvā pītvā hrade nadyā
upaspṛṣṭo gata-śramaḥ

(14) Being physically and mentally tired, I, hungry and thirsty, took a bath and drank from the water of a lake from a river in which I found relief from my fatigue.

1.6.15

tasmin nirmanuje 'raṇye
pippalopastha āśritaḥ
ātmanātmānam ātmasthaṁ
yathā-śrutam acintayam

(15) In that uninhabited forest I sat down under a banyan tree to meditate, intelligently taking shelter of the Supersoul situated within the way I had learned it from the liberated souls.

1.6.16

dhyāyataś caraṇāmbhojaṁ
bhāva-nirjita-cetasā
autkaṇṭhyāśru-kalākṣasya
hṛdy āsīn me śanair hariḥ

(16) Thus meditating on the lotus feet of the Supreme Personality, all of my thinking, feeling and willing transformed into transcendental love. I was that eager that tears rolled from my eyes when I saw the Lord appear in my heart without delay.

1.6.17

premātibhara-nirbhinna-
pulakāṅgo 'tinirvṛtaḥ
ānanda-samplave līno
nāpaśyam ubhayaṁ mune

(17) Fully overwhelmed by an excess of love and transfixed in feelings of happiness all over my body, I o sage, being absorbed in an ocean of ecstasy, could not distinguish Him from myself any longer.

1.6.18

rūpaṁ bhagavato yat tan
manaḥ-kāntaṁ śucāpaham
apaśyan sahasottasthe
vaiklavyād durmanā iva

(18) No longer seeing the form of the Lord who removes all disparity from the mind, I all of a sudden got up being perturbed like someone who has lost something desirable.

1.6.19

didṛkṣus tad ahaṁ bhūyaḥ
praṇidhāya mano hṛdi
vīkṣamāṇo 'pi nāpaśyam
avitṛpta ivāturaḥ

 (19) Desiring to experience that again I could, having focussed my mind on the heart, despite of my waiting, not see Him, and got very depressed being frustrated that way.

1.6.20

evaṁ yatantaṁ vijane
mām āhāgocaro girām
gambhīra-ślakṣṇayā vācā
śucaḥ praśamayann iva

 (20) Trying and trying in that lonely place I heard from the beyond pleasing words of gravity being spoken to me that mitigated my grief:

1.6.21

hantāsmiñ janmani bhavān
mā māṁ draṣṭum ihārhati
avipakva-kaṣāyāṇāṁ
durdarśo 'haṁ kuyoginām

(21) 'Listen, for the duration of your life you will not acquire the vision of Me here, because it is difficult to acquire the vision when one, immature with impurities, is guilty in one's being united.

1.6.22

sakṛd yad darśitaṁ rūpam
etat kāmāya te 'nagha
mat-kāmaḥ śanakaiḥ sādhu
sarvān muñcati hṛc-chayān

 (22) That form was only shown once to raise your desire o virtuous one, because by the increase of the desire of the devotee all lusts will be driven away from the heart.

1.6.23

sat-sevayādīrghayāpi
jātā mayi dṛḍhā matiḥ
hitvāvadyam imaṁ lokaṁ
gantā maj-janatām asi

(23) When one for a few days only being of service to the Absolute has attained a steady intelligence unto Me someone, having given up on the deplorable of this world, will head for and be of My associates.

1.6.24

matir mayi nibaddheyaṁ
na vipadyeta karhicit
prajā-sarga-nirodhe 'pi
smṛtiś ca mad-anugrahāt

(24) The intelligence engaged this way in devotion can at no time be separated from Me because, whether beings are becoming or fading away, by My mercy their remembrance will continue.'

1.6.25

etāvad uktvopararāma tan mahad
bhūtaṁ nabho-liṅgam aliṅgam īśvaram
ahaṁ ca tasmai mahatāṁ mahīyase
śīrṣṇāvanāmaṁ vidadhe 'nukampitaḥ

(25) After thus having spoken, that great and wonderful sound of the Supreme authority stopped and I, grateful for the grace, bowed my head in obeisance to the great and glorified.

1.6.26

nāmāny anantasya hata-trapaḥ paṭhan
guhyāni bhadrāṇi kṛtāni ca smaran
gāṁ paryaṭaṁs tuṣṭa-manā gata-spṛhaḥ
kālaṁ pratīkṣan vimado vimatsaraḥ

(26) Free from formalities exercising the holy name of the Unlimited One and being of the constant remembrance of His mysterious and benedictory activities, I traveled the earth liberated and contented in all modesty, without any resentment awaiting my time.

1.6.27

evaṁ kṛṣṇa-mater brahman
nāsaktasyāmalātmanaḥ
kālaḥ prādurabhūt kāle
taḍit saudāmanī yathā

(27) Thus free from attachment to the material world being absorbed in Krishna o Vyâsadeva, in due course of time death came to get me as natural as lightning coinciding with a flash.

1.6.28

prayujyamāne mayi tāṁ
śuddhāṁ bhāgavatīṁ tanum
ārabdha-karma-nirvāṇo
nyapatat pāñca-bhautikaḥ

(28) Having been awarded with a transcendental body worthy of an associate of the Lord, I, seeing that my acquired karma had ended, quitted the body that is composed of the five material elements.

1.6.29

kalpānta idam ādāya
śayāne 'mbhasy udanvataḥ
śiśayiṣor anuprāṇaṁ
viviśe 'ntar ahaṁ vibhoḥ

(29) At the end of the era the Lord, having laid Himself down in the waters of devastation, took me, with the creator and all, in within His breath.

1.6.30

sahasra-yuga-paryante
utthāyedaṁ sisṛkṣataḥ
marīci-miśrā ṛṣayaḥ
prāṇebhyo 'haṁ ca jajñire

(30) A thousand ages later, when the creator again was expired I reappeared together with rishis like Marîci.

1.6.31

antar bahiś ca lokāṁs trīn
paryemy askandita-vrataḥ
anugrahān mahā-viṣṇor
avighāta-gatiḥ kvacit

(31) Faithful to the vow traveling within the three worlds as well as in the beyond, I, because of the mercy of Mahâ-Vishnu, am free to go wherever and whenever I want.

1.6.32

deva-dattām imāṁ vīṇāṁ
svara-brahma-vibhūṣitām
mūrcchayitvā hari-kathāṁ
gāyamānaś carāmy aham

(32) This way I move around constantly singing the message of the Lord while I vibrate the transcendentally charged vînâ with which the Godhead has decorated me.

1.6.33

pragāyataḥ sva-vīryāṇi
tīrtha-pādaḥ priya-śravāḥ
āhūta iva me śīghraṁ
darśanaṁ yāti cetasi

(33) Singing thus soon the sight of the Lord of the lotus feet about whose actions one gladly hears, as if called for appears in the seat of my heart.

1.6.34

etad dhy ātura-cittānāṁ
mātrā-sparśecchayā muhuḥ
bhava-sindhu-plavo dṛṣṭo
hari-caryānuvarṇanam

 (34) I arrived at the insight that for those who in their desire for the objects of the senses are full of worries, there is a boat to cross over the ocean of material nescience: the repeated singing of the glories of the Lord.

1.6.35

yamādibhir yoga-pathaiḥ
kāma-lobha-hato muhuḥ
mukunda-sevayā yadvat
tathātmāddhā na śāmyati

(35) Desire and lust being curbed every time by the discipline of yoga certainly will not be as satisfying to the soul as the devotional service to the Personality of Godhead.

1.6.36

sarvaṁ tad idam ākhyātaṁ
yat pṛṣṭo 'haṁ tvayānagha
janma-karma-rahasyaṁ me
bhavataś cātma-toṣaṇam

(36) I, upon your request, described to you who are free from sin all this about my birth and activities, so that the satisfaction of your as well as of my soul is served.' "

1.6.37

sūta uvāca
evaṁ sambhāṣya bhagavān
nārado vāsavī-sutam
āmantrya vīṇāṁ raṇayan
yayau yādṛcchiko muniḥ

(37) Sûta said: "After thus having addressed the powerful sage, Nârada Muni took leave of the son of Satyavatî and, vibrating his enchanting vînâ, left for wherever.

1.6.38

aho devarṣir dhanyo 'yaṁ
yat-kīrtiṁ śārṅgadhanvanaḥ
gāyan mādyann idaṁ tantryā
ramayaty āturaṁ jagat

(38) All glory and success to the sage of the gods who takes pleasure in singing the glories of the Personality of Godhead and thus, with the help of his instrument, enlivens the distressed universe."

Chapter 7: The Son of Drona Punished

1.7.1

śaunaka uvāca
nirgate nārade sūta
bhagavān bādarāyaṇaḥ
śrutavāṁs tad-abhipretaṁ
tataḥ kim akarod vibhuḥ

 (1) S'rî S'aunaka said: "What did, upon the departure of Nârada Muni, the great lordship of Vyâsadeva after having heard from the great sage what he wanted to know?"

1.7.2

sūta uvāca
brahma-nadyāṁ sarasvatyām
āśramaḥ paścime taṭe
śamyāprāsa iti prokta
ṛṣīṇāṁ satra-vardhanaḥ

(2) Sûta replied: "On the western bank of the Sarasvatî where sages meditate there is at S'amyâprâsa an âs'rama for the promotion of transcendental activities.

1.7.3

tasmin sva āśrame vyāso
badarī-ṣaṇḍa-maṇḍite
āsīno 'pa upaspṛśya
praṇidadhyau manaḥ svayam

 (3) There at home Vyâsadeva sat down surrounded by berrytrees to focus his mind after he had performed his water sacrifice.

1.7.4

bhakti-yogena manasi
samyak praṇihite 'male
apaśyat puruṣaṁ pūrṇaṁ
māyāṁ ca tad-apāśrayām

(4) With his mind aligning in the devotion of yoga he saw, being perfectly fixed without material concerns, the entirety of both the Original Person [the purusha] and the external energy that depends on Him.

1.7.5

yayā sammohito jīva
ātmānaṁ tri-guṇātmakam
paro 'pi manute 'narthaṁ
tat-kṛtaṁ cābhipadyate

(5) The living entities conditioned to the modes of nature take, in spite of the transcendental nature of their soul, the unwanted for granted and undergo the reactions thereof.

1.7.6

anarthopaśamaṁ sākṣād
bhakti-yogam adhokṣaje
lokasyājānato vidvāṁś
cakre sātvata-saṁhitām

(6) For the sake of the common people who are unaware of the cessation of the unwanted that one finds in the yoga of devotion unto the One in the Beyond, the sage, who understood this, composed the different stories relating to the Absolute Truth.

1.7.7

yasyāṁ vai śrūyamāṇāyāṁ
kṛṣṇe parama-pūruṣe
bhaktir utpadyate puṁsaḥ
śoka-moha-bhayāpahā

 (7) Simply attending to the literatures about the Supreme Personality of Krishna will make the devotional sprout that takes away lamentation, illusion and fear.

1.7.8

sa saṁhitāṁ bhāgavatīṁ
kṛtvānukramya cātma-jam
śukam adhyāpayām āsa
nivṛtti-nirataṁ muniḥ

(8) After having assembled and revised the collections of stories, he taught them to his son S'ukadeva Gosvâmî, the sage of the path of self-realization."

1.7.9

śaunaka uvāca
sa vai nivṛtti-nirataḥ
sarvatropekṣako muniḥ
kasya vā bṛhatīm etām
ātmārāmaḥ samabhyasat

(9) S'aunaka asked: "Why would he, who on the path of self-realization is always contented within in contempt of everything else, make any work of such an extensive study?"

1.7.10

sūta uvāca
ātmārāmāś ca munayo
nirgranthā apy urukrame
kurvanty ahaitukīṁ bhaktim
ittham-bhūta-guṇo hariḥ

(10) Sûta said: "Such are His wonderful qualities that, in spite of the fact that one takes pleasure in the soul, the common people as well as the sages who are freed from all material bondage are of pure devotional service unto Lord Vishnu, Urukrama.

1.7.11

harer guṇākṣipta-matir
bhagavān bādarāyaṇiḥ
adhyagān mahad ākhyānaṁ
nityaṁ viṣṇu-jana-priyaḥ

(11) The devotees loved the powerful son of Vyâsa because he, in having taken up the regular study of this great narration, was always absorbed in the transcendental quality of the Supreme Lord.

1.7.12

parīkṣito 'tha rājarṣer
janma-karma-vilāpanam
saṁsthāṁ ca pāṇḍu-putrāṇāṁ
vakṣye kṛṣṇa-kathodayam

(12) So let me now tell you the story about the birth, activities and deliverance of King Parîkchit, the sage among the kings, as well as the story about how the sons of Pându came to renouce the world. These stories lead to the stories about Lord Krishna.

1.7.13-14

yadā mṛdhe kaurava-sṛñjayānāṁ
vīreṣv atho vīra-gatiṁ gateṣu
vṛkodarāviddha-gadābhimarśa-
bhagnoru-daṇḍe dhṛtarāṣṭra-putre
bhartuḥ priyaṁ drauṇir iti sma paśyan
kṛṣṇā-sutānāṁ svapatāṁ śirāṁsi
upāharad vipriyam eva tasya
jugupsitaṁ karma vigarhayanti

(13-14) When on the battlefield of Kurukshetra the warriors of the Pândavas and the Kauravas had found their heroic fate and the son of King Dhritarâshthra [Duryodhana] was lamenting his broken spine due to being beaten by the club of Bhîma, the son of Dronâcârya [As'vatthâmâ] thought that he could please his master Duryodhana by delivering the heads of the sleeping sons of Draupadî as a trophy. But the master being confronted with this disapproved of this heinous act.

1.7.15

mātā śiśūnāṁ nidhanaṁ sutānāṁ
niśamya ghoraṁ paritapyamānā
tadārudad vāṣpa-kalākulākṣī
tāṁ sāntvayann āha kirīṭamālī

(15) The mother of the children [of the Pândavas], cried aggrieved bitter tears when she heard about the massacre. Arjuna [who headed the Pândavas], tried to pacify her and said: (16) 'I can only wipe the tears from your eyes o gentle lady, when the head of that degraded brahmin aggressor is severed by the arrows of my bow Gândîva. I will present it to you so that you can place your foot on it and you, after the cremation of your sons, can take a bath.'

1.7.16

tadā śucas te pramṛjāmi bhadre
yad brahma-bandhoḥ śira ātatāyinaḥ
gāṇḍīva-muktair viśikhair upāhare
tvākramya yat snāsyasi dagdha-putrā

O gentle lady, when I present you with the head of that brāhmaṇa, after beheading him with arrows from my Gāṇḍīva bow, I shall then wipe the tears from your eyes and pacify you. Then, after burning your sons' bodies, you can take your bath standing on his head.

1.7.17

iti priyāṁ valgu-vicitra-jalpaiḥ
sa sāntvayitvācyuta-mitra-sūtaḥ
anvādravad daṁśita ugra-dhanvā
kapi-dhvajo guru-putraṁ rathena

(17) Satisfying her with this choice of words Arjuna, he who is guided by the Infallible One, fully armed and equipped ascended his chariot to persecute As'vatthâmâ, the son of his martial teacher.

1.7.18

tam āpatantaṁ sa vilakṣya dūrāt
kumāra-hodvigna-manā rathena
parādravat prāṇa-parīpsur urvyāṁ
yāvad-gamaṁ rudra-bhayād yathā kaḥ

 (18) When he from a distance saw him in hot pursuit, the child murderer fearing for his life fled with his chariot in great speed, just like Sûrya did when he fled from from S'iva [*].

1.7.19

yadāśaraṇam ātmānam
aikṣata śrānta-vājinam
astraṁ brahma-śiro mene
ātma-trāṇaṁ dvijātmajaḥ

(19) Finding himself unprotected the moment his horses got tired, [As'vatthâmâ] the brahmin son, only thinking of himself, resorted to the ultimate weapon [the brahmâstra].

1.7.20

athopaspṛśya salilaṁ
sandadhe tat samāhitaḥ
ajānann api saṁhāraṁ
prāṇa-kṛcchra upasthite

(20) With his life in danger, he touched water and concentrated to recite the mantras, even though he didn't know how to stop the process.

1.7.21

tataḥ prāduṣkṛtaṁ tejaḥ
pracaṇḍaṁ sarvato diśam
prāṇāpadam abhiprekṣya
viṣṇuṁ jiṣṇur uvāca ha

(21) A glaring light spreading in all directions shone that fierce, that seeing the life threat Arjuna turned to the Lord [who drove his chariot] and said:

1.7.22

arjuna uvāca
kṛṣṇa kṛṣṇa mahā-bāho
bhaktānām abhayaṅkara
tvam eko dahyamānānām
apavargo 'si saṁsṛteḥ

(22) 'O, Krishna, Krishna, You are the Almighty who takes away the fears of the devotees, You alone are the path of liberation for those who suffer in their material existence.

1.7.23

tvam ādyaḥ puruṣaḥ sākṣād
īśvaraḥ prakṛteḥ paraḥ
māyāṁ vyudasya cic-chaktyā
kaivalye sthita ātmani

(23) You are the transcendental, original enjoyer and direct controller of the material energy. You are the one who by means of His own internal potency, from the bliss and knowledge of Your own Self, wards off the material illusion.

1.7.24

sa eva jīva-lokasya
māyā-mohita-cetasaḥ
vidhatse svena vīryeṇa
śreyo dharmādi-lakṣaṇam

(24) From that position You in the heart of the ones materially entangled, by virtue of Your power bestow the ultimate good of righteousness and such [characteristics of dharma: truth, purity, penance and compassion].

1.7.25

tathāyaṁ cāvatāras te
bhuvo bhāra-jihīrṣayā
svānāṁ cānanya-bhāvānām
anudhyānāya cāsakṛt

 (25) Thus You incarnate in order to take the burden away from the earth and to satisfy Your friends and pure devotees as the constant object of their meditation.

1.7.26

kim idaṁ svit kuto veti
deva-deva na vedmy aham
sarvato mukham āyāti
tejaḥ parama-dāruṇam

(26) O Lord of Lords, I don't know where this highly dangerous, dazzling light that is spreading in all directions originates from.'

1.7.27

śrī-bhagavān uvāca
vetthedaṁ droṇa-putrasya
brāhmam astraṁ pradarśitam
naivāsau veda saṁhāraṁ
prāṇa-bādha upasthite

(27) The Supreme Lord said: 'Take it from Me that it is caused by the son of Drona who, faced with the imminence of his death, launched the weapon of mantras without knowing how to retract it.

1.7.28

na hy asyānyatamaṁ kiñcid
astraṁ pratyavakarśanam
jahy astra-teja unnaddham
astra-jño hy astra-tejasā

(28) Nothing else can counter this weapon but another one; in fact you will have to subdue this immense glare by means of your own dazzling, martial art.' "

1.7.29

sūta uvāca
śrutvā bhagavatā proktaṁ
phālgunaḥ para-vīra-hā
spṛṣṭvāpas taṁ parikramya
brāhmaṁ brāhmāstraṁ sandadhe

(29) Sûta said: "After hearing what the Supreme Lord said, Arjuna, circumambulating the Lord, sipped water himself and took up the supreme weapon to curb the one of his opponent.

1.7.30

saṁhatyānyonyam ubhayos
tejasī śara-saṁvṛte
āvṛtya rodasī khaṁ ca
vavṛdhāte 'rka-vahnivat

 (30) From the combined glare of the two weapons thereupon the entire firmament including outer space was covered by an expanding ball of fire as bright as the sun.

1.7.31

dṛṣṭvāstra-tejas tu tayos
trīl lokān pradahan mahat
dahyamānāḥ prajāḥ sarvāḥ
sāṁvartakam amaṁsata

 (31) When the inhabitants of the three worlds saw how the heat of both of the weapons scorched them severely, that reminded them of the fire of annihilation at the end of time [sâmvartaka].

1.7.32

prajopadravam ālakṣya
loka-vyatikaraṁ ca tam
mataṁ ca vāsudevasya
sañjahārārjuno dvayam

(32) Realizing the disturbance it all created for the common people and their places, Arjuna, on the direction of Vâsudeva, retracted both the weapons.

1.7.33

tata āsādya tarasā
dāruṇaṁ gautamī-sutam
babandhāmarṣa-tāmrākṣaḥ
paśuṁ raśanayā yathā

(33) Then Arjuna, angered with eyes red as copper, arrested the son of Gautamî, binding him skillfully with ropes as if it concerned an animal.

1.7.34

śibirāya ninīṣantaṁ
rajjvā baddhvā ripuṁ balāt
prāhārjunaṁ prakupito
bhagavān ambujekṣaṇaḥ

 (34) When he with force had bound the enemy and was about to take him to the military camp, the Supreme Lord, looking on with His lotus eyes, said to the angered Arjuna:

1.7.35

mainaṁ pārthārhasi trātuṁ
brahma-bandhum imaṁ jahi
yo 'sāv anāgasaḥ suptān
avadhīn niśi bālakān

(35) 'Never let this relative of the learned go, punish him, for he has killed innocent boys in their sleep.

1.7.36

mattaṁ pramattam unmattaṁ
suptaṁ bālaṁ striyaṁ jaḍam
prapannaṁ virathaṁ bhītaṁ
na ripuṁ hanti dharma-vit

(36) Someone who knows the principles of religion is afraid to kill an enemy who is careless, intoxicated, insane, asleep, of tender age, a woman, foolish, a surrendered soul or someone who has lost his chariot.

1.7.37

sva-prāṇān yaḥ para-prāṇaiḥ
prapuṣṇāty aghṛṇaḥ khalaḥ
tad-vadhas tasya hi śreyo
yad-doṣād yāty adhaḥ pumān

(37) But someone who shameless and cruel thinks he can rightly maintain his own life at the cost of the lives of others, certainly for his own good deserves to be stopped in his tracks, because the person [of the criminal as well as the one consenting] is brought down by crime.

1.7.38

pratiśrutaṁ ca bhavatā
pāñcālyai śṛṇvato mama
āhariṣye śiras tasya
yas te mānini putra-hā

(38) I personally heard you making the promise to the daughter of the King of Pâñcâla: 'I will bring you the head of the one you consider the murderer of your sons.'

1.7.39

tad asau vadhyatāṁ pāpa
ātatāyy ātma-bandhu-hā
bhartuś ca vipriyaṁ vīra
kṛtavān kula-pāṁsanaḥ

(39) He, being not more than the burnt ashes of his family, an offending sinner who is responsible for the assassination of your sons and is someone who displeased his own master, must therefore be sentenced.' "

1.7.40

sūta uvāca
evaṁ parīkṣatā dharmaṁ
pārthaḥ kṛṣṇena coditaḥ
naicchad dhantuṁ guru-sutaṁ
yadyapy ātma-hanaṁ mahān

(40) Sûta said: "Although Arjuna, by Krishna being put to a test concerning the matter of his duty, was encouraged to do so, he didn't aspire to kill the son of his teacher, despite of the fact that he was the heinous murderer of his sons.

1.7.41

athopetya sva-śibiraṁ
govinda-priya-sārathiḥ
nyavedayat taṁ priyāyai
śocantyā ātma-jān hatān

(41) When he thereafter together with his dear friend and charioteer Govinda reached his own camp, he entrusted the assassin to his dear wife who was lamenting over her murdered sons.

1.7.42

tathāhṛtaṁ paśuvat pāśa-baddham
avāṅ-mukhaṁ karma-jugupsitena
nirīkṣya kṛṣṇāpakṛtaṁ guroḥ sutaṁ
vāma-svabhāvā kṛpayā nanāma ca

(42) Upon seeing the criminal silent from his heinous act thus being brought in like an animal tied in ropes, Draupadî, from the beauty of her nature out of compassion showed the son of the teacher due respect.

1.7.43

uvāca cāsahanty asya
bandhanānayanaṁ satī
mucyatāṁ mucyatām eṣa
brāhmaṇo nitarāṁ guruḥ

(43) She couldn't bear the sight of him brought in ropes and said: 'Release him, for he as a learned one [a brâhmana] is our teacher.

1.7.44

sarahasyo dhanur-vedaḥ
savisargopasaṁyamaḥ
astra-grāmaś ca bhavatā
śikṣito yad-anugrahāt

(44) By his [Drona's] mercy you yourself have received the confidential knowledge of the martial arts and the release and control of all kinds of weapons.

1.7.45

sa eṣa bhagavān droṇaḥ
prajā-rūpeṇa vartate
tasyātmano 'rdhaṁ patny āste
nānvagād vīrasūḥ kṛpī

(45) The lordship of Drona for certain still exists in the form of his son, because his other half Kripî [his wife] with a son present didn't follow her husband into death [by means of satî].

1.7.46

tad dharmajña mahā-bhāga
bhavadbhir gauravaṁ kulam
vṛjinaṁ nārhati prāptuṁ
pūjyaṁ vandyam abhīkṣṇaśaḥ

(46) Therefore, o most fortunate one in knowing the dharma, by the goodness that is in you, cause no grief to the ever respectable and honorable family.

1.7.47

mā rodīd asya jananī
gautamī pati-devatā
yathāhaṁ mṛta-vatsārtā
rodimy aśru-mukhī muhuḥ

(47) Do not make his mother, Drona's devoted wife, cry the way I do in constantly shedding tears in distress over a lost child.

1.7.48

yaiḥ kopitaṁ brahma-kulaṁ
rājanyair ajitātmabhiḥ
tat kulaṁ pradahaty āśu
sānubandhaṁ śucārpitam

(48) If the noble administration is of no restraint in relating to the order of the learned, that rule will burn up in no time and will, together with its family members fall to grief.' "

1.7.49

sūta uvāca
dharmyaṁ nyāyyaṁ sakaruṇaṁ
nirvyalīkaṁ samaṁ mahat
rājā dharma-suto rājñyāḥ
pratyanandad vaco dvijāḥ

(49) Sûta said: "O learned ones, the king [of the Pândavas, Yudhishthhira] supported the statements of the queen as they were in accord with the dharma of justice, merciful, without duplicity and glorious in equity.

1.7.50

nakulaḥ sahadevaś ca
yuyudhāno dhanañjayaḥ
bhagavān devakī-putro
ye cānye yāś ca yoṣitaḥ

(50) And so did Nakula and Sahadeva [the younger brothers of the king] and also Sâtyaki, Arjuna, the Supreme Lord the son of Devakî, as well as the ladies and others.

1.7.51

tatrāhāmarṣito bhīmas
tasya śreyān vadhaḥ smṛtaḥ
na bhartur nātmanaś cārthe
yo 'han suptān śiśūn vṛthā

 (51) Thereupon Bhîma said indignantly: 'About the fact that he without a good reason, nor for himself nor for his master, has killed sleeping children, is stated that he deserves death.'

1.7.52

niśamya bhīma-gaditaṁ
draupadyāś ca catur-bhujaḥ
ālokya vadanaṁ sakhyur
idam āha hasann iva

(52) The four-armed one [Lord Krishna] who had heard the words spoken by Bhîma and Draupadî and had seen the face of His friend [Arjuna], said with a faint smile:

1.7.53-54

śrī-bhagavān uvāca
brahma-bandhur na hantavya
ātatāyī vadhārhaṇaḥ
mayaivobhayam āmnātaṁ
paripāhy anuśāsanam
kuru pratiśrutaṁ satyaṁ
yat tat sāntvayatā priyām
priyaṁ ca bhīmasenasya
pāñcālyā mahyam eva ca

(53-54) 'One should not kill the relative of a brahmin, even though one kills an aggressor - as far as I am concerned both is prescribed to be carried out when we want to follow the rules. You have to keep to the truth of the promise you made when you pacified your wife and also act to the satisfaction of Bhîma as well as of Me.' "

1.7.55

sūta uvāca
arjunaḥ sahasājñāya
harer hārdam athāsinā
maṇiṁ jahāra mūrdhanyaṁ
dvijasya saha-mūrdhajam

(55) Sûta said: "Immediately understanding what the Lord meant, he separated with his sword the jewel from the head of the twice-born one along with his hair.

1.7.56

vimucya raśanā-baddhaṁ
bāla-hatyā-hata-prabham
tejasā maṇinā hīnaṁ
śibirān nirayāpayat

(56) After releasing him from the ropes, he [As'vatthâmâ], who next to the loss of his bodily luster because of the infanticide, also had lost his strength in being deprived of his jewel, was driven out of the camp.

1.7.57

vapanaṁ draviṇādānaṁ
sthānān niryāpaṇaṁ tathā
eṣa hi brahma-bandhūnāṁ
vadho nānyo 'sti daihikaḥ

(57) Cutting the hair, confiscating the wealth and banishment are the forms of physical punishment reserved for the relatives of the learned, not any other method of dealing with the body.

1.7.58

putra-śokāturāḥ sarve
pāṇḍavāḥ saha kṛṣṇayā
svānāṁ mṛtānāṁ yat kṛtyaṁ
cakrur nirharaṇādikam

(58) Thereafter the sons of Pându together with Draupadî, overtaken by grief performed the duties that were needed in respect of the deceased family members."

*: When the sun-god chased the demon Vidyunmâlî, darted Lord S'iva in anger against him with his trident. The sungod fleeing toppled at Kâs'î, where he became known as Lolârka.
   
Chapter 8: Parîkchit Saved and Prayers by Queen Kuntî

1.8.1

sūta uvāca
atha te samparetānāṁ
svānām udakam icchatām
dātuṁ sakṛṣṇā gaṅgāyāṁ
puraskṛtya yayuḥ striyaḥ

(1) Sûta said: "Thus they headed, along with Draupadî and the women put in front, to the Ganges, with the wish to perform the water duties for their relatives.

1.8.2

te ninīyodakaṁ sarve
vilapya ca bhṛśaṁ punaḥ
āplutā hari-pādābja-
rajaḥ-pūta-sarij-jale

(2) After each had done his offering of water and sufficiently had mourned, they took a bath in the water of the Ganges that is purified by the dust of the lotus feet of the Lord.

1.8.3

tatrāsīnaṁ kuru-patiṁ
dhṛtarāṣṭraṁ sahānujam
gāndhārīṁ putra-śokārtāṁ
pṛthāṁ kṛṣṇāṁ ca mādhavaḥ

 (3) There the king of the Kurus [Yudhishthhira] with his younger brothers, Dhritarâshthra and Ghândârî sat in deep bereavement together with Kuntî, Draupadî and the Lord Himself.

1.8.4

sāntvayām āsa munibhir
hata-bandhūñ śucārpitān
bhūteṣu kālasya gatiṁ
darśayan na pratikriyām

(4) Lord Krishna together with the munis there pacified the shocked and affected family who had lost their friends and members, by showing how each is subjected to the Time that cannot be avoided.

1.8.5

sādhayitvājāta-śatroḥ
svaṁ rājyaṁ kitavair hṛtam
ghātayitvāsato rājñaḥ
kaca-sparśa-kṣatāyuṣaḥ

(5) Because of cheating Yudhishthhira [the eldest of the Pândavas], who had no enemies, the unscrupulous ones [Duryodhana and his brothers] had been killed who cleverly seized the kingdom and had shortened their lifespan by their insult of touching the hair of the queen [Draupadî].

1.8.6

yājayitvāśvamedhais taṁ
tribhir uttama-kalpakaiḥ
tad-yaśaḥ pāvanaṁ dikṣu
śata-manyor ivātanot

(6) By the proper performance of three horse sacrifices his [Yudhishthhira's] fame spread in all directions like the fame of Indra who performed that sacrifice a hundred times.

1.8.7

āmantrya pāṇḍu-putrāṁś ca
śaineyoddhava-saṁyutaḥ
dvaipāyanādibhir vipraiḥ
pūjitaiḥ pratipūjitaḥ

(7) Worshiped by the wise and the learned, the Lord, in response to their farewell, invited the sons of Pându as well as Uddhava [another relative and friend of Krishna].

1.8.8

gantuṁ kṛtamatir brahman
dvārakāṁ ratham āsthitaḥ
upalebhe 'bhidhāvantīm
uttarāṁ bhaya-vihvalām

(8) Seated on His chariot He, just as He wanted to leave for Dvârakâ, saw Uttarâ [the mother expecting Parîkchit] hurrying towards Him in fear.

1.8.9

uttarovāca
pāhi pāhi mahā-yogin
deva-deva jagat-pate
nānyaṁ tvad abhayaṁ paśye
yatra mṛtyuḥ parasparam

 (9) She said: 'Protect me, protect me, o Greatest of the Yogis, o Worshiped One of the Worshiped and Lord of the Universe, apart from You I see no one fearless in this world of death and duality.

1.8.10

abhidravati mām īśa
śaras taptāyaso vibho
kāmaṁ dahatu māṁ nātha
mā me garbho nipātyatām

(10) O all-powerful Lord, a fiery iron arrow is coming towards me. Let it burn me, o Protector, but save my embryo!' "

1.8.11

sūta uvāca
upadhārya vacas tasyā
bhagavān bhakta-vatsalaḥ
apāṇḍavam idaṁ kartuṁ
drauṇer astram abudhyata

(11) Sûta said: "Patiently hearing her words the Supreme Lord, who is the caretaker of the devotees, understood that this was the result of a brahmâstra weapon of the son of Drona who wanted to end the existence of all Pândava descendants.

1.8.12

tarhy evātha muni-śreṣṭha
pāṇḍavāḥ pañca sāyakān
ātmano 'bhimukhān dīptān
ālakṣyāstrāṇy upādaduḥ

(12) O chief of the munis [S'aunaka], seeing the glaring brahmâstra heading towards them, the Pândavas each took up their own five weapons.

1.8.13

vyasanaṁ vīkṣya tat teṣām
ananya-viṣayātmanām
sudarśanena svāstreṇa
svānāṁ rakṣāṁ vyadhād vibhuḥ

(13) Seeing that they were in great danger with no other means available, the Almighty One took up His Sudars'ana disc for the protection of His devotees.

1.8.14

antaḥsthaḥ sarva-bhūtānām
ātmā yogeśvaro hariḥ
sva-māyayāvṛṇod garbhaṁ
vairāṭyāḥ kuru-tantave

(14) From within the soul of all living beings, the Supreme Lord of Yoga, by means of His personal energy, shielded the embryo of Uttarâ in order to protect the progeny of the Kuru dynasty.

1.8.15

yadyapy astraṁ brahma-śiras
tv amoghaṁ cāpratikriyam
vaiṣṇavaṁ teja āsādya
samaśāmyad bhṛgūdvaha

(15) O S'aunaka, even though the brahmâstra weapon can't be stopped by counteractions, it was, being confronted with the strength of Vishnu, neutralized.

1.8.15

yadyapy astraṁ brahma-śiras
tv amoghaṁ cāpratikriyam
vaiṣṇavaṁ teja āsādya
samaśāmyad bhṛgūdvaha

(16) But do not regard all of this, with everything mysterious and infallible that we know of Him, as something special. The unseen godhead is by means of His material potency of creation, maintenance and annihilation.

1.8.17

brahma-tejo-vinirmuktair
ātmajaiḥ saha kṛṣṇayā
prayāṇābhimukhaṁ kṛṣṇam
idam āha pṛthā satī

(17) Being saved from the radiation of the weapon, the chaste Kuntî along with her sons addressed Lord Krishna who was about to leave.

1.8.18

kunty uvāca
namasye puruṣaṁ tvādyam
īśvaraṁ prakṛteḥ param
alakṣyaṁ sarva-bhūtānām
antar bahir avasthitam

(18) Kuntî said: 'My obeisances unto You, the Purusha, the Original Controller of the Cosmos who is invisible and beyond all existing both within and without.

1.8.19

māyā-javanikācchannam
ajñādhokṣajam avyayam
na lakṣyase mūḍha-dṛśā
naṭo nāṭyadharo yathā

 (19) Covered by the deluding [material] curtain, being irreproachably transcendent and not discerned by the foolish, You are like an actor dressed up as a player.

1.8.20

tathā paramahaṁsānāṁ
munīnām amalātmanām
bhakti-yoga-vidhānārthaṁ
kathaṁ paśyema hi striyaḥ

(20) You appear for the sake of the advanced transcendentalists and philosophers who can discriminate between spirit and matter, in order to execute the science that unites them in devotion. But how must we, the women, then exercise respect for You?

1.8.21

kṛṣṇāya vāsudevāya
devakī-nandanāya ca
nanda-gopa-kumārāya
govindāya namo namaḥ

(21) Therefore I offer You my respectful obeisances, You the Protector of the cows and the senses, the Supreme Lord, the son of Vasudeva and Devakî, the One of Nanda and the cowherd men of Vrindâvana.

1.8.22

namaḥ paṅkaja-nābhāya
namaḥ paṅkaja-māline
namaḥ paṅkaja-netrāya
namas te paṅkajāṅghraye

 (22) My respects for You, who has a lotuslike depression in His abdomen, who is always decorated with lotus flowers, whose glance is as cool as a lotus flower and whose footprints show the mark of lotus flowers.

1.8.23

yathā hṛṣīkeśa khalena devakī
kaṁsena ruddhāticiraṁ śucārpitā
vimocitāhaṁ ca sahātmajā vibho
tvayaiva nāthena muhur vipad-gaṇāt

(23) You are the master of the senses and have released the distressed Devakî [mother of Krishna] from being imprisoned for so long by the envious [uncle] King Kamsa. And o Lordship, You have protected me and my children against a constant threat.

1.8.24

viṣān mahāgneḥ puruṣāda-darśanād
asat-sabhāyā vana-vāsa-kṛcchrataḥ
mṛdhe mṛdhe 'neka-mahārathāstrato
drauṇy-astrataś cāsma hare 'bhirakṣitāḥ

(24) Saving us in the past from poison, a great fire, man-eaters, a vicious assembly, sufferings from exile in the forest and against weapons in battles with great generals, You have now fully protected us against the weapon of the son of Drona.

1.8.25

vipadaḥ santu tāḥ śaśvat
tatra tatra jagad-guro
bhavato darśanaṁ yat syād
apunar bhava-darśanam

 (25) I wish we would have more of those calamities, o Master of the Universe, so that we can meet You again and again, because meeting You means that we no longer see the repetition of births and death.

1.8.26

janmaiśvarya-śruta-śrībhir
edhamāna-madaḥ pumān
naivārhaty abhidhātuṁ vai
tvām akiñcana-gocaram

 (26) The ones intoxicated by striving for a good birth, opulences, education, and beauty will never ever deserve to address You, who are easily approached by the ones destitute.

1.8.27

namo 'kiñcana-vittāya
nivṛtta-guṇa-vṛttaye
ātmārāmāya śāntāya
kaivalya-pataye namaḥ

 (27) All honor to You, the wealth of the ones living in poverty, who transcendental to the emotions one has with the material modes, are the One self-contented and most gentle; all my respect for You who are the master of beatitude.

1.8.28

manye tvāṁ kālam īśānam
anādi-nidhanaṁ vibhum
samaṁ carantaṁ sarvatra
bhūtānāṁ yan mithaḥ kaliḥ

(28) I consider You the personification of Eternal Time, the Lord without a beginning or an end, the All-pervasive One distributing Your mercy everywhere equally among the beings who live in dissent with each other.

1.8.29

na veda kaścid bhagavaṁś cikīrṣitaṁ
tavehamānasya nṛṇāṁ viḍambanam
na yasya kaścid dayito 'sti karhicid
dveṣyaś ca yasmin viṣamā matir nṛṇām

(29) O Lord, no one understands Your pastimes, that appear to be as conflictuous as the exploits of the common man; people think You are partial, but You favor or dislike no one.

1.8.30

janma karma ca viśvātmann
ajasyākartur ātmanaḥ
tiryaṅ-nṝṣiṣu yādaḥsu
tad atyanta-viḍambanam

(30) O Soul of the Universe, with Your vital energy taking birth although You are unborn and acting although You are inactive, You manifesting Yourself with the animals, the human beings, the wise and the aquatics, are veritably bewildering.

1.8.31

gopy ādade tvayi kṛtāgasi dāma tāvad
yā te daśāśru-kalilāñjana-sambhramākṣam
vaktraṁ ninīya bhaya-bhāvanayā sthitasya
sā māṁ vimohayati bhīr api yad bibheti

(31) It is bewildering for me to see that at the time the gopî [Yas'odâ, the cowherd foster mother of Krishna] took up a rope to bind You because You were naughty, You were afraid and cried the make-up off Your eyes, even though You are feared by fear in person.

1.8.32

kecid āhur ajaṁ jātaṁ
puṇya-ślokasya kīrtaye
yadoḥ priyasyānvavāye
malayasyeva candanam

(32) Some say that You, like sandalwood appearing in the Malaya Hills, are born from the unborn for the glory of the pious kings or the pleasure of the family of dear King Yadu.

1.8.33

apare vasudevasya
devakyāṁ yācito 'bhyagāt
ajas tvam asya kṣemāya
vadhāya ca sura-dviṣām

(33) Others say that You descended from the unborn for the good of Vasudeva and Devakî who prayed for You and for the demise of the ones envious with the godly.
It is also said that Vasudeva and Devakī, in their previous birth as Sutapā and Pṛśni, underwent a severe type of penance to get the Lord as their son, and as a result of such austerities the Lord appeared as their son. It is already declared in the Bhagavad-gītā that the Lord appears for the welfare of all people of the world and to vanquish the asuras, or the materialistic atheists.

1.8.34

bhārāvatāraṇāyānye
bhuvo nāva ivodadhau
sīdantyā bhūri-bhāreṇa
jāto hy ātma-bhuvārthitaḥ

(34) Still others say that You, like a boat on the sea, came to take away the burden of extreme worldly grief and were born from the prayers of Lord Brahmâ.

1.8.35

bhave 'smin kliśyamānānām
avidyā-kāma-karmabhiḥ
śravaṇa-smaraṇārhāṇi
kariṣyann iti kecana

(35) And yet others say that You appeared for the ones suffering from desire and nescience in the materially motivated world so that they may perform in hearing, remembering and worshiping You.

1.8.36

śṛṇvanti gāyanti gṛṇanty abhīkṣṇaśaḥ
smaranti nandanti tavehitaṁ janāḥ
ta eva paśyanty acireṇa tāvakaṁ
bhava-pravāhoparamaṁ padāmbujam

(36) Those people who take pleasure in continuously hearing, chanting and remembering Your activities, certainly very soon will see Your lotus feet, who put the recurrence of rebirths to an end.

1.8.37

apy adya nas tvaṁ sva-kṛtehita prabho
jihāsasi svit suhṛdo 'nujīvinaḥ
yeṣāṁ na cānyad bhavataḥ padāmbujāt
parāyaṇaṁ rājasu yojitāṁhasām

(37) O Lord, with all that You did for us, You, today going to the kings engaged in enmity, are leaving us behind. Us, Your intimate friends living by Your mercy alone in dependence on Your lotus feet.

1.8.38

ke vayaṁ nāma-rūpābhyāṁ
yadubhiḥ saha pāṇḍavāḥ
bhavato 'darśanaṁ yarhi
hṛṣīkāṇām iveśituḥ

(38) We, without You, will, along with the Yadus and Pândavas, be without the fame and name, like a body is without the senses after the spirit has left.

1.8.39

neyaṁ śobhiṣyate tatra
yathedānīṁ gadādhara
tvat-padair aṅkitā bhāti
sva-lakṣaṇa-vilakṣitaiḥ

(39) The land of our kingdom will no longer appear as beautiful as it does now, being dazzled by the marks of Your footprints.

1.8.40

ime jana-padāḥ svṛddhāḥ
supakvauṣadhi-vīrudhaḥ
vanādri-nady-udanvanto
hy edhante tava vīkṣitaiḥ

(40) All these cities and towns, because of Your glances, flourished more and more with their wealth of herbs, vegetables, forests, hills, rivers and seas.

1.8.41

atha viśveśa viśvātman
viśva-mūrte svakeṣu me
sneha-pāśam imaṁ chindhi
dṛḍhaṁ pāṇḍuṣu vṛṣiṣu

(41) Therefore, o Lord of the Universe, o Personality of the universal form, cut my tie of deep affection for my kinsmen the Pândavas and the Vrishnis.

1.8.42

tvayi me 'nanya-viṣayā
matir madhu-pate 'sakṛt
ratim udvahatād addhā
gagevaugham udanvati

(42) Make my attraction to You pure and continuously overflowing, like the Ganges flowing down to the sea.

1.8.43

śrī-kṛṣṇa kṛṣṇa-sakha vṛṣṇy-ṛṣabhāvani-dhrug-
rājanya-vaṁśa-dahanānapavarga-vīrya
govinda go-dvija-surārti-harāvatāra
yogeśvarākhila-guro bhagavan namas te

(43) O Krishna, friend of Arjuna and chief of the Vrishnis, annihilator of the rebellious dynasties on this earth, with Your unrelenting bravery You relieve the distressed cows, the twice-born and the godly, o Lord of Yoga incarnate, universal preceptor and original proprietor, unto You my respectful obeisances.' "

1.8.44

sūta uvāca
pṛthayetthaṁ kala-padaiḥ
pariṇūtākhilodayaḥ
mandaṁ jahāsa vaikuṇṭho
mohayann iva māyayā

(44) Sûta said: "Thus being worshiped in His universal glories with the choice of words of queen Kuntî, the Lord gave a mild smile that was as captivating as His mystic power.

1.8.45

tāṁ bāḍham ity upāmantrya
praviśya gajasāhvayam
striyaś ca sva-puraṁ yāsyan
premṇā rājñā nivāritaḥ

(45) Thus accepting all of that the Lord, after further paying respects to other ladies in the palace of Hastinâpura, upon leaving for His own residence, was stopped by the love of [Yudhishthhira] the king.

1.8.46

vyāsādyair īśvarehājñaiḥ
kṛṣṇenādbhuta-karmaṇā
prabodhito 'pītihāsair
nābudhyata śucārpitaḥ

(46) The learned, the sages and Lord Krishna, of all people the One of superhuman accomplishment Himself, could not convince the king in his distress, nor could he find any solace in the classical stories.

1.8.47

āha rājā dharma-sutaś
cintayan suhṛdāṁ vadham
prākṛtenātmanā viprāḥ
sneha-moha-vaśaṁ gataḥ

 (47) King Yudhishthhira, the son of Dharma, from a material conception thinking about the loss of his friends, got, o sages, carried away by the delusion of his affection when he said:

1.8.48

aho me paśyatājñānaṁ
hṛdi rūḍhaṁ durātmanaḥ
pārakyasyaiva dehasya
bahvyo me 'kṣauhiṇīr hatāḥ

(48) 'O, just look at me who in the ignorance of his heart is immersed in the sin of with this body, which is meant to serve others, having killed so many formations of warriors.
A solid phalanx of 21,870 chariots, 21,870 elephants, 109,650 infantry and 65,600 cavalry is called an akṣauhiṇī. And many akṣauhiṇīs were killed on the Battlefield of Kurukṣetra. Mahārāja Yudhiṣṭhira, as the most pious king of the world, takes for himself the responsibility for killing such a huge number of living beings because the battle was fought to reinstate him on the throne. This body is, after all, meant for others. While there is life in the body, it is meant for the service of others, and when it is dead it is meant to be eaten by dogs and jackals or maggots. He is sorry because for such a temporary body such a huge massacre was committed.

1.8.49

bāla-dvija-suhṛn-mitra-
pitṛ-bhrātṛ-guru-druhaḥ
na me syān nirayān mokṣo
hy api varṣāyutāyutaiḥ

(49) I, having killed so many boys, twice-born ones, caretakers, friends, elders, brothers and teachers, for sure will never ever, not even for a million years, be freed from hell.

1.8.50

naino rājñaḥ prajā-bhartur
dharma-yuddhe vadho dviṣām
iti me na tu bodhāya
kalpate śāsanaṁ vacaḥ

 (50) It is no sin for a king to kill when he fights his enemies for the right cause of protecting his people, but those words, instituted for the satisfaction of the administration, do not apply to me.

1.8.51

strīṇāṁ mad-dhata-bandhūnāṁ
droho yo 'sāv ihotthitaḥ
karmabhir gṛhamedhīyair
nāhaṁ kalpo vyapohitum

(51) All the enmity that accrued because of the friends that I have killed who left women behind, I cannot expect to be undone with me serving the sake of material welfare.

1.8.52

yathā paṅkena paṅkāmbhaḥ
surayā vā surākṛtam
bhūta-hatyāṁ tathaivaikāṁ
na yajñair mārṣṭum arhati

 (52) J ust like one cannot filter mud through mud or clear wine stains with wine, it is of no avail to counteract one's sin of having killed with the reglementary sacrificing of animals.' "

( Sree Mabbhagavatam

courtesy from

the Scholars, Knowledge seekers and Ascetic Orgs

 

I humbly bow to the  lotus feet of them

for the collection  )