Śrīmad Bhāgavatam |Canto 1 Chapter 15
The Pāṇḍavas Retire Timely
evaṁ kṛṣṇa-sakhaḥ kṛṣṇo
bhrātrā rājñā vikalpitaḥ
sūtaḥuvāca — Sūta Gosvāmī said; evam — thus; kṛṣṇa-sakhaḥ — the celebrated friend of Kṛṣṇa; kṛṣṇaḥ — Arjuna; bhrātrā — by his elder brother; rājñā — King Yudhiṣṭhira; vikalpitaḥ — speculated; nānā — various; śaṅka-āspadam — based on many doubts; rūpam — forms; kṛṣṇa — Lord Śrī Kṛṣṇa; viśleṣa — feelings of separation; karśitaḥ — became greatly bereaved.
Sūta Gosvāmī said: Arjuna, the celebrated friend of Lord Kṛṣṇa, was griefstricken because of his strong feeling of separation from Kṛṣṇa, over and above all Mahārāja Yudhiṣṭhira’s speculative inquiries.
vibhuṁ tam evānusmaran
śokena — due to bereavement; śuṣyat-vadana — drying up of the mouth; hṛt-sarojaḥ — lotuslike heart; hata — lost; prabhaḥ — bodily luster; vibhum — the Supreme; tam — unto Lord Kṛṣṇa; eva — certainly; anusmaran — thinking within; na — could not; aśaknot — be able; pratibhāṣitum — properly replying.
Due to grief, Arjuna’s mouth and lotuslike heart had dried up. Therefore his body lost all luster. Now, remembering the Supreme Lord, he could hardly utter a word in reply.
kṛcchreṇa saṁstabhya śucaḥ
kṛcchreṇa — with great difficulty; saṁstabhya — by checking the force; śucaḥ — of bereavement; pāṇinā — with his hands; āmṛjya — smearing; netrayoḥ — the eyes; parokṣeṇa — due to being out of sight; samunnaddha — increasingly; praṇaya-autkaṇṭhya — eagerly thinking of the affection; kātaraḥ — distressed.
With great difficulty he checked the tears of grief that smeared his eyes. He was very distressed because Lord Kṛṣṇa was out of his sight, and he increasingly felt affection for Him.
sakhyaṁ maitrīṁ sauhṛdaṁ ca
nṛpam agrajam ity āha
sakhyam — well-wishing; maitrīm — benediction; sauhṛdam — intimately related; ca — also; sārathya-ādiṣu — in becoming the chariot driver; saṁsmaran — remembering all these; nṛpam — unto the King; agrajam — the eldest brother; iti — thus; āha — said; bāṣpa — heavily breathing; gadgadayā — overwhelmingly; girā — by speeches.
Remembering Lord Kṛṣṇa and His well wishes, benefactions, intimate familial relations and His chariot driving, Arjuna, overwhelmed and breathing very heavily, began to speak.
vañcito ’haṁ mahā-rāja
yena me ’pahṛtaṁ tejo
arjunaḥuvāca — Arjuna said; vañcitaḥ — left by Him; aham — myself; mahā-rāja — O King; hariṇā — by the Personality of Godhead; bandhu-rūpiṇā — as if an intimate friend; yena — by whom; me — my; apahṛtam — I have been bereft; tejaḥ — power; deva — the demigods; vismāpanam — astonishing; mahat — astounding.
Arjuna said: O King! The Supreme Personality of Godhead, Hari, who treated me exactly like an intimate friend, has left me alone. Thus my astounding power, which astonished even the demigods, is no longer with me.
loko hy apriya-darśanaḥ
ukthena rahito hy eṣa
mṛtakaḥ procyate yathā
yasya — whose; kṣaṇa — a moment; viyogena — by separation; lokaḥ — all the universes; hi — certainly; apriya-darśanaḥ — everything appears unfavorable; ukthena — by life; rahitaḥ — being devoid of; hi — certainly; eṣaḥ — all these bodies; mṛtakaḥ — dead bodies; procyate — are designated; yathā — as it were.
I have just lost Him whose separation for a moment would render all the universes unfavorable and void, like bodies without life.
yat-saṁśrayād drupada-geham upāgatānāṁ
rājñāṁ svayaṁvara-mukhe smara-durmadānām
tejo hṛtaṁ khalu mayābhihataś ca matsyaḥ
sajjīkṛtena dhanuṣādhigatā ca kṛṣṇā
yat — by whose merciful; saṁśrayāt — by strength; drupada-geham — in the palace of King Drupada; upāgatānām — all those assembled; rājñām — of the princes; svayaṁvara-mukhe — on the occasion of the selection of the bridegroom; smara-durmadānām — all lusty in thought; tejaḥ — power; hṛtam — vanquished; khalu — as it were; mayā — by me; abhihataḥ — pierced; ca — also; matsyaḥ — the fish target; sajjī-kṛtena — by equipping the bow; dhanuṣā — by that bow also; adhigatā — gained; ca — also; kṛṣṇā — Draupadī.
Only by His merciful strength was I able to vanquish all the lusty princes assembled at the palace of King Drupada for the selection of the bridegroom. With my bow and arrow I could pierce the fish target and thereby gain the hand of Draupadī.
yat-sannidhāv aham u khāṇḍavam agnaye ’dām
indraṁ ca sāmara-gaṇaṁ tarasā vijitya
labdhā sabhā maya-kṛtādbhuta-śilpa-māyā
digbhyo ’haran nṛpatayo balim adhvare te
yat — whose; sannidhau — being nearby; aham — myself; u — note of astonishment; khāṇḍavam — the protected forest of Indra, King of heaven; agnaye — unto the fire-god; adām — delivered; indram — Indra; ca — also; sa — along with; amara-gaṇam — the demigods; tarasā — with all dexterity; vijitya — having conquered; labdhā — having obtained; sabhā — assembly house; maya-kṛtā — built by Maya; adbhuta — very wonderful; śilpa — art and workmanship; māyā — potency; digbhyaḥ — from all directions; aharan — collected; nṛpatayaḥ — all princes; balim — presentations; adhvare — brought; te — your.
Because He was near me, it was possible for me to conquer with great dexterity the powerful King of heaven, Indradeva, along with his demigod associates and thus enable the fire-god to devastate the Khāṇḍava Forest. And only by His grace was the demon named Maya saved from the blazing Khāṇḍava Forest, and thus we could build our assembly house of wonderful architectural workmanship, where all the princes assembled during the performance of Rājasūya-yajña and paid you tributes.
yat-tejasā nṛpa-śiro-’ṅghrim ahan makhārtham
āryo ’nujas tava gajāyuta-sattva-vīryaḥ
tenāhṛtāḥ pramatha-nātha-makhāya bhūpā
yan-mocitās tad-anayan balim adhvare te
yat — whose; tejasā — by influence; nṛpa-śiraḥ-aṅghrim — one whose feet are adored by the heads of kings; ahan — killed; makha-artham — for the sacrifice; āryaḥ — respectable; anujaḥ — younger brother; tava — your; gaja-ayuta — ten thousand elephants; sattva-vīryaḥ — powerful existence; tena — by him; āhṛtāḥ — collected; pramatha-nātha — the lord of the ghosts (Mahābhairava); makhāya — for sacrifice; bhūpāḥ — kings; yat-mocitāḥ — by whom they were released; tat-anayan — all of them brought; balim — taxes; adhvare — presented; te — your.
Your respectable younger brother, who possesses the strength of ten thousand elephants, killed, by His grace, Jarāsandha, whose feet were worshiped by many kings. These kings had been brought for sacrifice in Jarāsandha’s Mahābhairava-yajña, but they were thus released. Later they paid tribute to Your Majesty.
ślāghiṣṭha-cāru-kabaraṁ kitavaiḥ sabhāyām
spṛṣṭaṁ vikīrya padayoḥ patitāśru-mukhyā
yas tat-striyo ’kṛta-hateśa-vimukta-keśāḥ
patnyāḥ — of the wife; tava — your; adhimakha — during the great sacrificial ceremony; kḷpta — dressed; mahā-abhiṣeka — greatly sanctified; ślāghiṣṭha — thus glorified; cāru — beautiful; kabaram — clustered hair; kitavaiḥ — by the miscreants; sabhāyām — in the great assembly; spṛṣṭam — being caught; vikīrya — being loosened; padayoḥ — on the feet; patita-aśru-mukhyāḥ — of the one who fell down with tears in the eyes; yaḥ — He; tat — their; striyaḥ — wives; akṛta — became; hata-īśa — bereft of husbands; vimukta-keśāḥ — loosened hair.
It was He only who loosened the hair of all the wives of the miscreants who dared open the cluster of your Queen’s hair, which had been nicely dressed and sanctified for the great Rājasūya sacrificial ceremony. At that time she fell down at the feet of Lord Kṛṣṇa with tears in her eyes.
yo no jugopa vana etya duranta-kṛcchrād
durvāsaso ’ri-racitād ayutāgra-bhug yaḥ
śākānna-śiṣṭam upayujya yatas tri-lokīṁ
tṛptām amaṁsta salile vinimagna-saṅghaḥ
yaḥ — one who; naḥ — us; jugopa — gave protection; vane — forest; etya — getting in; duranta — dangerously; kṛcchrāt — trouble; durvāsasaḥ — of Durvāsā Muni; ari — enemy; racitāt — fabricated by; ayuta — ten thousand; agra-bhuk — one who eats before; yaḥ — that person; śāka-anna-śiṣṭam — remnants of foodstuff; upayujya — having accepted; yataḥ — because; tri-lokīm — all the three worlds; tṛptām — satisfied; amaṁsta — thought within the mind; salile — while in the water; vinimagna-saṅghaḥ — all merged into the water.
During our exile, Durvāsā Muni, who eats with his ten thousand disciples, intrigued with our enemies to put us in dangerous trouble. At that time He [Lord Kṛṣṇa], simply by accepting the remnants of food, saved us. By His accepting food thus, the assembly of munis, while bathing in the river, felt sumptuously fed. And all the three worlds were also satisfied.
yat-tejasātha bhagavān yudhi śūla-pāṇir
vismāpitaḥ sagirijo ’stram adān nijaṁ me
anye ’pi cāham amunaiva kalevareṇa
prāpto mahendra-bhavane mahad-āsanārdham
yat — by whose; tejasā — by influence; atha — at one time; bhagavān — the personality of god (Lord Śiva); yudhi — in the battle; śūla-pāṇiḥ — one who has a trident in his hand; vismāpitaḥ — astonished; sa-girijaḥ — along with the daughter of the Himālaya Mountains; astram — weapon; adāt — awarded; nijam — of his own; me — unto me; anye api — so also others; ca — and; aham — myself; amunā — by this; eva — definitely; kalevareṇa — by the body; prāptaḥ — obtained; mahā-indra-bhavane — in the house of Indradeva; mahat — great; āsana-ardham — half-elevated seat.
It was by His influence only that in a fight I was able to astonish the personality of god Lord Śiva and his wife, the daughter of Mount Himālaya. Thus he [Lord Śiva] became pleased with me and awarded me his own weapon. Other demigods also delivered their respective weapons to me, and in addition I was able to reach the heavenly planets in this present body and was allowed a half-elevated seat.
tatraiva me viharato bhuja-daṇḍa-yugmaṁ
gāṇḍīva-lakṣaṇam arāti-vadhāya devāḥ
sendrāḥ śritā yad-anubhāvitam ājamīḍha
tenāham adya muṣitaḥ puruṣeṇa bhūmnā
tatra — in that heavenly planet; eva — certainly; me — myself; viharataḥ — while staying as a guest; bhuja-daṇḍa-yugmam — both of my arms; gāṇḍīva — the bow named Gāṇḍīva; lakṣaṇam — mark; arāti — a demon named Nivātakavaca; vadhāya — for killing; devāḥ — all the demigods; sa — along with; indrāḥ — the heavenly King, Indra; śritāḥ — taken shelter of; yat — by whose; anubhāvitam — made it possible to be powerful; ājamīḍha — O descendant of King Ajamīḍha; tena — by Him; aham — myself; adya — at the present moment; muṣitaḥ — bereft of; puruṣeṇa — the personality; bhūmnā — supreme.
When I stayed for some days as a guest in the heavenly planets, all the heavenly demigods, including King Indradeva, took shelter of my arms, which were marked with the Gāṇḍīva bow, to kill the demon named Nivātakavaca. O King, descendant of Ajamīḍha, at the present moment I am bereft of the Supreme Personality of Godhead, by whose influence I was so powerful.
yad-bāndhavaḥ kuru-balābdhim ananta-pāram
eko rathena tatare ’ham atīrya-sattvam
pratyāhṛtaṁ bahu dhanaṁ ca mayā pareṣāṁ
tejās-padaṁ maṇimayaṁ ca hṛtaṁ śirobhyaḥ
yat-bāndhavaḥ — by whose friendship only; kuru-bala-abdhim — the ocean of the military strength of the Kurus; ananta-pāram — which was insurmountable; ekaḥ — alone; rathena — being seated on the chariot; tatare — was able to cross over; aham — myself; atīrya — invincible; sattvam — existence; pratyāhṛtam — drew back; bahu — very large quantity; dhanam — wealth; ca — also; mayā — by my; pareṣām — of the enemy; tejāḥ-padam — source of brilliance; maṇi-mayam — bedecked with jewels; ca — also; hṛtam — taken by force; śirobhyaḥ — from their heads.
The military strength of the Kauravas was like an ocean in which there dwelled many invincible existences, and thus it was insurmountable. But because of His friendship, I, seated on the chariot, was able to cross over it. And only by His grace was I able to regain the cows and also collect by force many helmets of the kings, which were bedecked with jewels that were sources of all brilliance.
yo bhīṣma-karṇa-guru-śalya-camūṣv adabhra-
agrecaro mama vibho ratha-yūthapānām
āyur manāṁsi ca dṛśā saha oja ārcchat
yaḥ — it is He only; bhīṣma — Bhīṣma; karṇa — Karṇa; guru — Droṇācārya; śalya — Śalya; camūṣu — in the midst of the military phalanx; adabhra — immense; rājanya-varya — great royal princes; ratha-maṇḍala — chain of chariots; maṇḍitāsu — being decorated with; agecaraḥ — going forward; mama — of mine; vibho — O great King; ratha-yūtha-pānām — all the charioteers; āyuḥ — duration of life or fruitive activities; manāṁsi — mental upsurges; ca — also; dṛśā — by glance; sahaḥ — power; ojaḥ — strength; ārcchat — withdrew.
It was He only who withdrew the duration of life from everyone and who, in the battlefield, withdrew the speculative power and strength of enthusiasm from the great military phalanx made by the Kauravas, headed by Bhīṣma, Karṇa, Droṇa, Śalya, etc. Their arrangement was expert and more than adequate, but He [Lord Śrī Kṛṣṇa], while going forward, did all this.
yad-doḥṣu mā praṇihitaṁ guru-bhīṣma-karṇa-
astrāṇy amogha-mahimāni nirūpitāni
nopaspṛśur nṛhari-dāsam ivāsurāṇi
yat — under whose; doḥṣu — protection of arms; mā praṇihitam — myself being situated; guru — Droṇācārya; bhīṣma — Bhīṣma; karṇa — Karṇa; naptṛ — Bhūriśravā; trigarta — King Suśarmā; śalya — Śalya; saindhava — King Jayadratha; bāhlika — brother of Mahārāja Śāntanu (Bhīṣma’s father); ādyaiḥ — etc; astrāṇi — weapons; amogha — invincible; mahimāni — very powerful; nirūpitāni — applied; na — not; upaspṛśuḥ — touched; nṛhari-dāsam — servitor of Nṛsiṁhadeva (Prahlāda); iva — like; asurāṇi — weapons employed by the demons.
Great generals like Bhīṣma, Droṇa, Karṇa, Bhūriśravā, Suśarmā, Śalya, Jayadratha and Bāhlika all directed their invincible weapons against me. But by His [Lord Kṛṣṇa’s] grace they could not even touch a hair on my head. Similarly, Prahlāda Mahārāja, the supreme devotee of Lord Nṛsiṁhadeva, was unaffected by the weapons the demons used against him.
sautye vṛtaḥ kumatinātmada īśvaro me
yat-pāda-padmam abhavāya bhajanti bhavyāḥ
māṁ śrānta-vāham arayo rathino bhuvi-ṣṭhaṁ
na prāharan yad-anubhāva-nirasta-cittāḥ
sautye — regarding a chariot driver; vṛtaḥ — engaged; kumatinā — by bad consciousness; ātma-daḥ — one who delivers; īśvaraḥ — the Supreme Lord; me — my; yat — whose; pāda-padmam — lotus feet; abhavāya — in the matter of salvation; bhajanti — do render service; bhavyāḥ — the intelligent class of men; mām — unto me; śrānta — thirsty; vāham — my horses; arayaḥ — the enemies; rathinaḥ — a great general; bhuvi-ṣṭham — while standing on the ground; na — did not; prāharan — attack; yat — whose; anubhāva — mercy; nirasta — being absent; cittāḥ — mind.
It was by His mercy only that my enemies neglected to kill me when I descended from my chariot to get water for my thirsty horses. And it was due to my lack of esteem for my Lord that I dared engage Him as my chariot driver, for He is worshiped and offered services by the best men to attain salvation.
he pārtha he ’rjuna sakhe kuru-nandaneti
sañjalpitāni nara-deva hṛdi-spṛśāni
smartur luṭhanti hṛdayaṁ mama mādhavasya
narmāṇi — conversation in jokes; udāra — talked very frankly; rucira — pleasing; smita-śobhitāni — decorated with a smiling face; he — note of address; pārtha — O son of Pṛthā; he — note of address; arjuna — Arjuna; sakhe — friend; kuru-nandana — son of the Kuru dynasty; iti — and so on; sañjalpitāni — such conversation; nara-deva — O King; hṛdi — heart; spṛśāni — touching; smartuḥ — by remembering them; luṭhanti — overwhelms; hṛdayam — heart and soul; mama — my; mādhavasya — of Mādhava (Kṛṣṇa).
O King! His jokings and frank talks were pleasing and beautifully decorated with smiles. His addresses unto me as “O son of Pṛthā, O friend, O son of the Kuru dynasty,” and all such heartiness are now remembered by me, and thus I am overwhelmed.
aikyād vayasya ṛtavān iti vipralabdhaḥ
sakhyuḥ sakheva pitṛvat tanayasya sarvaṁ
sehe mahān mahitayā kumater aghaṁ me
śayya — sleeping on one bed; āsana — sitting on one seat; aṭana — walking together; vikatthana — self-adoration; bhojana — dining together; ādiṣu — and in all such dealings; aikyāt — because of oneness; vayasya — O my friend; ṛtavān — truthful; iti — thus; vipralabdhaḥ — misbehaved; sakhyuḥ — unto a friend; sakhā iva — just like a friend; pitṛvat — just like the father; tanayasya — of a child; sarvam — all; sehe — tolerated; mahān — great; mahitayā — by glories; kumateḥ — of one who is of low mentality; agham — offense; me — mine.
Generally both of us used to live together and sleep, sit and loiter together. And at the time of advertising oneself for acts of chivalry, sometimes, if there were any irregularity, I used to reproach Him by saying, “My friend, You are very truthful.” Even in those hours when His value was minimized, He, being the Supreme Soul, used to tolerate all those utterings of mine, excusing me exactly as a true friend excuses his true friend, or a father excuses his son.
so ’haṁ nṛpendra rahitaḥ puruṣottamena
sakhyā priyeṇa suhṛdā hṛdayena śūnyaḥ
adhvany urukrama-parigraham aṅga rakṣan
gopair asadbhir abaleva vinirjito ’smi
saḥ — that; aham — myself; nṛpa-indra — O Emperor; rahitaḥ — bereft of; puruṣa-uttamena — by the Supreme Lord; sakhyā — by my friend; priyeṇa — by my dearmost; suhṛdā — by the well-wisher; hṛdayena — by the heart and soul; śūnyaḥ — vacant; adhvani — recently; urukrama-parigraham — the wives of the all-powerful; aṅga — bodies; rakṣan — while protecting; gopaiḥ — by the cowherds; asadbhiḥ — by the infidels; abalā iva — like a weak woman; vinirjitaḥ asmi — I have been defeated.
O Emperor, now I am separated from my friend and dearmost well-wisher, the Supreme Personality of Godhead, and therefore my heart appears to be void of everything. In His absence I have been defeated by a number of infidel cowherd men while I was guarding the bodies of all the wives of Kṛṣṇa.
tad vai dhanus ta iṣavaḥ sa ratho hayās te
so ’haṁ rathī nṛpatayo yata ānamanti
sarvaṁ kṣaṇena tad abhūd asad īśa-riktaṁ
bhasman hutaṁ kuhaka-rāddham ivoptam ūṣyām
tat — the same; vai — certainly; dhanuḥ te — the same bow; iṣavaḥ — arrows; saḥ — the very same; rathaḥ — chariot; hayāḥ te — the very same horses; saḥ aham — I am the same Arjuna; rathī — the chariot-fighter; nṛpatayaḥ — all the kings; yataḥ — whom; ānamanti — offered their respects; sarvam — all; kṣaṇena — at a moment’s notice; tat — all those; abhūt — became; asat — useless; īśa — because of the Lord; riktam — being void; bhasman — ashes; hutam — offering butter; kuhaka-rāddham — money created by magical feats; iva — like that; uptam — sown; ūṣyām — in barren land.
I have the very same Gāṇḍīva bow, the same arrows, the same chariot drawn by the same horses, and I use them as the same Arjuna to whom all the kings offered their due respects. But in the absence of Lord Kṛṣṇa, all of them, at a moment’s notice, have become null and void. It is exactly like offering clarified butter on ashes, accumulating money with a magic wand or sowing seeds on barren land.
suhṛdāṁ naḥ suhṛt-pure
nighnatāṁ muṣṭibhir mithaḥ
vāruṇīṁ madirāṁ pītvā
rājan — O King; tvayā — by you; anupṛṣṭānām — as you inquired; suhṛdām — of friends and relatives; naḥ — our; suhṛt-pure — in the city of Dvārakā; vipra — the brāhmaṇas; śāpa — by the curse of; vimūḍhānām — of the befooled; nighnatām — of the killed; muṣṭibhiḥ — with bunches of sticks; mithaḥ — among themselves; vāruṇīm — fermented rice; madirām — wine; pītvā — having drunk; mada-unmathita — being intoxicated; cetasām — of that mental situation; ajānatām — of the unrecognized; iva — like; anyonyam — one another; catuḥ — four; pañca — five; avaśeṣitāḥ — now remaining.
O King, since you have asked me about our friends and relatives in the city of Dvārakā, I will inform you that all of them were cursed by the brāhmaṇas, and as a result they all became intoxicated with wine made of putrefied rice and fought among themselves with sticks, not even recognizing one another. Now all but four or five of them are dead and gone.
mitho nighnanti bhūtāni
bhāvayanti ca yan mithaḥ
prāyeṇaetat — it is almost by; bhagavataḥ — of the Personality of Godhead; īśvarasya — of the Lord; viceṣṭitam — by the will of; mithaḥ — one another; nighnanti — do kill; bhūtāni — the living beings; bhāvayanti — as also protect; ca — also; yat — of whom; mithaḥ — one another.
Factually this is all due to the supreme will of the Lord, the Personality of Godhead. Sometimes people kill one another, and at other times they protect one another.
jalaukasāṁ jale yadvan
mahānto ’danty aṇīyasaḥ
durbalān balino rājan
mahānto balino mithaḥ
evaṁ baliṣṭhair yadubhir
mahadbhir itarān vibhuḥ
yadūn yadubhir anyonyaṁ
bhū-bhārān sañjahāra ha
jalaukasām — of the aquatics; jale — in the water; yadvat — as it is; mahāntaḥ — the larger one; adanti — swallows; aṇīyasaḥ — smaller ones; durbalān — the weak; balinaḥ — the stronger; rājan — O King; mahāntaḥ — the strongest; balinaḥ — less strong; mithaḥ — in a duel; evam — thus; baliṣṭhaiḥ — by the strongest; yadubhiḥ — by the descendants of Yadu; mahadbhiḥ — one who has greater strength; itarān — the common ones; vibhuḥ — the Supreme Personality of Godhead; yadūn — all the Yadus; yadubhiḥ — by the Yadus; anyonyam — among one another; bhū-bhārān — the burden of the world; sañjahāra — has unloaded; ha — in the past.
O King, as in the ocean the bigger and stronger aquatics swallow up the smaller and weaker ones, so also the Supreme Personality of Godhead, to lighten the burden of the earth, has engaged the stronger Yadu to kill the weaker, and the bigger Yadu to kill the smaller.
haranti smarataś cittaṁ
deśa — space; kāla — time; artha — importance; yuktāni — impregnated with; hṛt — the heart; tāpa — burning; upaśamāni — extinguishing; ca — and; haranti — are attracting; smarataḥ — by remembering; cittam — mind; govinda — the Supreme Personality of pleasure; abhihitāni — narrated by; me — unto me.
Now I am attracted to those instructions imparted to me by the Personality of Godhead [Govinda] because they are impregnated with instructions for relieving the burning heart in all circumstances of time and space.
evaṁ cintayato jiṣṇoḥ
śāntāsīd vimalā matiḥ
sūtaḥuvāca — Sūta Gosvāmī said; evam — thus; cintayataḥ — while thinking of the instructions; jiṣṇoḥ — of the Supreme Personality of Godhead; kṛṣṇa-pāda — the feet of Kṛṣṇa; saroruham — resembling lotuses; sauhārdena — by deep friendship; ati-gāḍhena — in great intimacy; śāntā — pacified; āsīt — it so became; vimalā — without any tinge of material contamination; matiḥ — mind.
Sūta Gosvāmī said: Thus being deeply absorbed in thinking of the instructions of the Lord, which were imparted in the great intimacy of friendship, and in thinking of His lotus feet, Arjuna’s mind became pacified and free from all material contamination.
vāsudeva-aṅghri — the lotus feet of the Lord; anudhyāna — by constant remembrance; paribṛṁhita — expanded; raṁhasā — with great velocity; bhaktyā — in devotion; nirmathita — subsided; aśeṣa — unlimited; kaṣāya — dint; dhiṣaṇaḥ — conception; arjunaḥ — Arjuna.
Arjuna’s constant remembrance of the lotus feet of Lord Śrī Kṛṣṇa rapidly increased his devotion, and as a result all the trash in his thoughts subsided.
gītaṁ bhagavatā jñānaṁ
yat tat saṅgrāma-mūrdhani
punar adhyagamat prabhuḥ
gītam — instructed; bhagavatā — by the Personality of Godhead; jñānam — transcendental knowledge; yat — which; tat — that; saṅgrāma-mūrdhani — in the midst of battle; kāla-karma — time and actions; tamaḥ-ruddham — enwrapped by such darkness; punaḥ adhyagamat — revived them again; prabhuḥ — the lord of his senses.
Because of the Lord’s pastimes and activities and because of His absence, it appeared that Arjuna forgot the instructions left by the Personality of Godhead. But factually this was not the case, and again he became lord of his senses.
viśokaḥ — free from bereavement; brahma-sampattyā — by possession of spiritual assets; sañchinna — being completely cut off; dvaita-saṁśayaḥ — from the doubts of relativity; līna — merged in; prakṛti — material nature; nairguṇyāt — due to being in transcendence; aliṅgatvāt — because of being devoid of a material body; asambhavaḥ — free from birth and death.
Because of his possessing spiritual assets, the doubts of duality were completely cut off. Thus he was freed from the three modes of material nature and placed in transcendence. There was no longer any chance of his becoming entangled in birth and death, for he was freed from material form.
saṁsthāṁ yadu-kulasya ca
svaḥ-pathāya matiṁ cakre
niśamya — deliberating; bhagavat — regarding the Lord; mārgam — the ways of His appearance and disappearance; saṁsthām — end; yadu-kulasya — of the dynasty of King Yadu; ca — also; svaḥ — the abode of the Lord; pathāya — on the way of; matim — desire; cakre — gave attention; nibhṛta-ātmā — lonely and alone; yudhiṣṭhiraḥ — King Yudhiṣṭhira.
Upon hearing of Lord Kṛṣṇa’s returning to His abode, and upon understanding the end of the Yadu dynasty’s earthly manifestation, Mahārāja Yudhiṣṭhira decided to go back home, back to Godhead.
pṛthāpy anuśrutya dhanañjayoditaṁ
nāśaṁ yadūnāṁ bhagavad-gatiṁ ca tām
ekānta-bhaktyā bhagavaty adhokṣaje
pṛthā — Kuntī; api — also; anuśrutya — overhearing; dhanañjaya — Arjuna; uditam — uttered by; nāśam — end; yadūnām — of the Yadu dynasty; bhagavat — of the Personality of Godhead; gatim — disappearance; ca — also; tām — all those; eka-anta — unalloyed; bhaktyā — devotion; bhagavati — unto the Supreme Lord, Śrī Kṛṣṇa; adhokṣaje — transcendence; niveśita-ātmā — with full attention; upararāma — became released from; saṁsṛteḥ — material existence.
Kuntī, after overhearing Arjuna’s telling of the end of the Yadu dynasty and disappearance of Lord Kṛṣṇa, engaged in the devotional service of the transcendental Personality of Godhead with full attention and thus gained release from the course of material existence.
yayāharad bhuvo bhāraṁ
tāṁ tanuṁ vijahāv ajaḥ
dvayaṁ cāpīśituḥ samam
yayā — that by which; aharat — took away; bhuvaḥ — of the world; bhāram — burden; tām — that; tanum — body; vijahau — relinquished; ajaḥ — the unborn; kaṇṭakam — thorn; kaṇṭakena — by the thorn; iva — like that; dvayam — both; ca — also; api — although; īśituḥ — controlling; samam — equal.
The supreme unborn, Lord Śrī Kṛṣṇa, caused the members of the Yadu dynasty to relinquish their bodies, and thus He relieved the burden of the world. This action was like picking out a thorn with a thorn, though both are the same to the controller.
dhatte jahyād yathā naṭaḥ
bhū-bhāraḥ kṣapito yena
jahau tac ca kalevaram
yathā — as much as; matsya-ādi — incarnation as a fish, etc; rūpāṇi — forms; dhatte — eternally accepts; jahyāt — apparently relinquishes; yathā — exactly like; naṭaḥ — magician; bhū-bhāraḥ — burden of the world; kṣapitaḥ — relieved; yena — by which; jahau — let go; tat — that; ca — also; kalevaram — body.
The Supreme Lord relinquished the body which He manifested to diminish the burden of the earth. Just like a magician, He relinquishes one body to accept different ones, like the fish incarnation and others.
yadā mukundo bhagavān imāṁ mahīṁ
jahau sva-tanvā śravaṇīya-sat-kathaḥ
abhadra-hetuḥ kalir anvavartata
yadā — when; mukundaḥ — Lord Kṛṣṇa; bhagavān — the Personality of Godhead; imām — this; mahīm — earth; jahau — left; sva-tanvā — with His selfsame body; śravaṇīya-sat-kathaḥ — hearing about Him is worthwhile; tadā — at that time; ahaḥ eva — from the very day; aprati-buddha-cetasām — of those whose minds are not sufficiently developed; abhadra-hetuh — cause of all ill fortune; kaliḥ anvavartata — Kali fully manifested.
When the Personality of Godhead, Lord Kṛṣṇa, left this earthly planet in His selfsame form, from that very day Kali, who had already partially appeared, became fully manifest to create inauspicious conditions for those who are endowed with a poor fund of knowledge.
yudhiṣṭhiras tat parisarpaṇaṁ budhaḥ
pure ca rāṣṭre ca gṛhe tathātmani
adharma-cakraṁ gamanāya paryadhāt
yudhiṣṭhiraḥ — Mahārāja Yudhiṣṭhira; tat — that; parisarpaṇam — expansion; budhaḥ — thoroughly experienced; pure — in the capital; ca — as also; rāṣṭre — in the state; ca — and; gṛhe — at home; tathā — as also; ātmani — in person; vibhāvya — observing; lobha — avarice; anṛta — untruth; jihma — diplomacy; hiṁsana-ādi — violence, envy; adharma — irreligion; cakram — a vicious circle; gamanāya — for departure; paryadhāt — dressed himself accordingly.
Mahārāja Yudhiṣṭhira was intelligent enough to understand the influence of the Age of Kali, characterized by increasing avarice, falsehood, cheating and violence throughout the capital, state, home and among individuals. So he wisely prepared himself to leave home, and he dressed accordingly.
sva-rāṭ pautraṁ vinayinam
ātmanaḥ susamaṁ guṇaiḥ
toya-nīvyāḥ patiṁ bhūmer
sva-rāṭ — the emperor; pautram — unto the grandson; vinayinam — properly trained; ātmanaḥ — his own self; su-samam — equal in all respects; guṇaiḥ — by the qualities; toya-nīvyāḥ — bordered by the seas; patim — master; bhūmeḥ — of the land; abhyaṣiñcat — enthroned; gajāhvaye — in the capital of Hastināpura.
Thereafter, in the capital of Hastināpura, he enthroned his grandson, who was trained and equally qualified, as the emperor and master of all land bordered by the seas.
mathurāyāṁ tathā vajraṁ
agnīn apibad īśvaraḥ
mathurāyām — at Mathurā; tathā — also; vajram — Vajra; śūrasena-patim — King of the Śūrasenas; tataḥ — thereafter; prājāpatyām — Prājāpatya sacrifice; nirūpya — having performed; iṣṭim — goal; agnīn — fire; apibat — placed in himself; īśvaraḥ — capable.
Then he posted Vajra, the son of Aniruddha [grandson of Lord Kṛṣṇa], at Mathurā as the King of Śūrasena. Afterwards Mahārāja Yudhiṣṭhira performed a Prājāpatya sacrifice and placed in himself the fire for quitting household life.
visṛjya tatra tat sarvaṁ
visṛjya — relinquishing; tatra — all those; tat — that; sarvam — everything; dukūla — belt; valaya-ādikam — and bangles; nirmamaḥ — uninterested; nirahaṅkāraḥ — unattached; sañchinna — perfectly cut off; aśeṣa-bandhanaḥ — unlimited attachment.
Mahārāja Yudhiṣṭhira at once relinquished all his garments, belt and ornaments of the royal order and became completely disinterested and unattached to everything.
vācaṁ juhāva manasi
tat prāṇa itare ca tam
mṛtyāv apānaṁ sotsargaṁ
taṁ pañcatve hy ajohavīt
vācam — speeches; juhāva — relinquished; manasi — into the mind; tat prāṇe — mind into breathing; itare ca — other senses also; tam — into that; mṛtyau — into death; apānam — breathing; sa-utsargam — with all dedication; tam — that; pañcatve — into the body made of five elements; hi — certainly; ajohavīt — amalgamated it.
Then he amalgamated all the sense organs into the mind, then the mind into life, life into breathing, his total existence into the embodiment of the five elements, and his body into death. Then, as pure self, he became free from the material conception of life.
tritve hutvā ca pañcatvaṁ
tac caikatve ’juhon muniḥ
sarvam ātmany ajuhavīd
brahmaṇy ātmānam avyaye
tritve — into the three qualities; hutvā — having offered; ca — also; pañcatvam — five elements; tat — that; ca — also; ekatve — in one nescience; ajuhot — amalgamated; muniḥ — the thoughtful; sarvam — the sum total; ātmani — in the soul; ajuhavīt — fixed; brahmaṇi — unto the spirit; ātmānam — the soul; avyaye — unto the inexhaustible.
Thus annihilating the gross body of five elements into the three qualitative modes of material nature, he merged them in one nescience and then absorbed that nescience in the self, Brahman, which is inexhaustible in all circumstances.
darśayann ātmano rūpaṁ
aśṛṇvan badhiro yathā
cīra-vāsāḥ — accepted torn clothing; nirāhāraḥ — gave up all solid foodstuff; baddha-vāk — stopped talking; mukta-mūrdhajaḥ — untied his hair; darśayan — began to show; ātmanaḥ — of himself; rūpam — bodily features; jaḍa — inert; unmatta — mad; piśāca-vat — just like an urchin; anavekṣamāṇaḥ — without waiting for; niragāt — was situated; aśṛṇvan — without hearing; badhiraḥ — just like a deaf man; yathā — as if.
After that, Mahārāja Yudhiṣṭhira dressed himself in torn clothing, gave up eating all solid foods, voluntarily became dumb and let his hair hang loose. All this combined to make him look like an urchin or madman with no occupation. He did not depend on his brothers for anything. And, just like a deaf man, he heard nothing.
hṛdi brahma paraṁ dhyāyan
nāvarteta yato gataḥ
udīcīm — the northern side; praviveśa-āśām — those who wanted to enter there; gata-pūrvām — the path accepted by his forefathers; mahā-ātmabhiḥ — by the broad-minded; hṛdi — within the heart; brahma — the Supreme; param — Godhead; dhyāyan — constantly thinking of; na āvarteta — passed his days; yataḥ — wherever; gataḥ — went.
He then started towards the north, treading the path accepted by his forefathers and great men, to devote himself completely to the thought of the Supreme Personality of Godhead. And he lived in that way wherever he went.
sarve tam anunirjagmur
dṛṣṭvā spṛṣṭāḥ prajā bhuvi
sarve — all his younger brothers; tam — him; anunirjagmuḥ — left home by following the elder; bhrātaraḥ — brothers; kṛta-niścayāḥ — decidedly; kalinā — by the Age of Kali; adharma — principle of irreligion; mitreṇa — by the friend; dṛṣṭvā — observing; spṛṣṭāḥ — having overtaken; prajāḥ — all citizens; bhuvi — on the earth.
The younger brothers of Mahārāja Yudhiṣṭhira observed that the Age of Kali had already arrived throughout the world and that the citizens of the kingdom were already affected by irreligious practice. Therefore they decided to follow in the footsteps of their elder brother.
manasā dhārayām āsur
te — all of them; sādhu-kṛta — having performed everything worthy of a saint; sarva-arthāḥ — that which includes everything worthy; jñātvā — knowing it well; ātyantikam — the ultimate; ātmanaḥ — of the living being; manasā — within the mind; dhārayām āsuḥ — sustained; vaikuṇṭha — the Lord of the spiritual sky; caraṇa-ambujam — the lotus feet.
They all had performed all the principles of religion and as a result rightly decided that the lotus feet of the Lord Śrī Kṛṣṇa are the supreme goal of all. Therefore they meditated upon His feet without interruption.
avāpur duravāpāṁ te
tat — that; dhyāna — positive meditation; utriktayā — being freed from; bhaktyā — by a devotional attitude; viśuddha — purified; dhiṣaṇāḥ — by intelligence; pare — unto the Transcendence; tasmin — in that; nārāyaṇa — the Personality of Godhead, Śrī Kṛṣṇa; pade — unto the lotus feet; ekānta-matayaḥ — of those who are fixed in the Supreme, who is one; gatim — destination; avāpuḥ — attained; duravāpām — very difficult to obtain; te — by them; asadbhiḥ — by the materialists; viṣaya-ātmabhiḥ — absorbed in material needs; vidhūta — washed off; kalmaṣāḥ — material contaminations; sthānam — abode; virajena — without material passion; ātmanā eva — by the selfsame body; hi — certainly.
Thus by pure consciousness due to constant devotional remembrance, they attained the spiritual sky, which is ruled over by the Supreme Nārāyaṇa, Lord Kṛṣṇa. This is attained only by those who meditate upon the one Supreme Lord without deviation. This abode of the Lord Śrī Kṛṣṇa, known as Goloka Vṛndāvana, cannot be attained by persons who are absorbed in the material conception of life. But the Pāṇḍavas, being completely washed of all material contamination, attained that abode in their very same bodies.
viduro ’pi parityajya
prabhāse deham ātmanaḥ
pitṛbhiḥ sva-kṣayaṁ yayau
viduraḥ — Vidura (the uncle of Mahārāja Yudhiṣṭhira); api — also; parityajya — after quitting the body; prabhāse — in the place of pilgrimage at Prabhāsa; deham ātmanaḥ — his body; kṛṣṇa — the Personality of Godhead; āveśena — being absorbed in that thought; tat — his; cittaḥ — thoughts and actions; pitṛbhiḥ — along with the residents of Pitṛloka; sva-kṣayam — his own abode; yayau — departed.
Vidura, while on pilgrimage, left his body at Prabhāsa. Because he was absorbed in thought of Kṛṣṇa, he was received by the denizens of the Pitṛloka planet, where he returned to his original post.
draupadī ca tadājñāya
hy ekānta-matir āpa tam
draupadī — Draupadī (the wife of the Pāṇḍavas); ca — and; tadā — at that time; ājñāya — knowing Lord Kṛṣṇa fully well; patīnām — of the husbands; anapekṣatām — who did not care for her; vāsudeve — unto Lord Vāsudeva (Kṛṣṇa); bhagavati — the Personality of Godhead; hi — exactly; eka-anta — absolutely; matiḥ — concentration; āpa — got; tam — Him (the Lord).
Draupadī also saw that her husbands, without caring for her, were leaving home. She knew well about Lord Vāsudeva, Kṛṣṇa, the Personality of Godhead. Both she and Subhadrā became absorbed in thoughts of Kṛṣṇa and attained the same results as their husbands.
yaḥ śraddhayaitad bhagavat-priyāṇāṁ
pāṇḍoḥ sutānām iti samprayāṇam
śṛṇoty alaṁ svastyayanaṁ pavitraṁ
labdhvā harau bhaktim upaiti siddhim
yaḥ — anyone who; śraddhayā — with devotion; etat — this; bhagavat-priyāṇām — of those who are very dear to the Personality of Godhead; pāṇḍoḥ — of Pāṇḍu; sutānām — of the sons; iti — thus; samprayāṇam — departure for the ultimate goal; śṛṇoti — hears; alam — only; svastyayanam — good fortune; pavitram — perfectly pure; labdhvā — by obtaining; harau — unto the Supreme Lord; bhaktim — devotional service; upaiti — gains; siddhim — perfection.
The subject of the departure of the sons of Pāṇḍu for the ultimate goal of life, back to Godhead, is fully auspicious and is perfectly pure. Therefore anyone who hears this narration with devotional faith certainly gains the devotional service of the Lord, the highest perfection of life.