Śrīmad Bhāgavatam | Canto 1 Chapter 7
The Son of Droṇa Punished
nirgate nārade sūta
tataḥ kim akarod vibhuḥ
śaunakaḥ — Śrī Śaunaka; uvāca — said; nirgate — having gone; nārade — Nārada Muni; sūta — O Sūta; bhagavān — the transcendentally powerful; bādarāyaṇaḥ — Vedavyāsa; śrutavān — who heard; tat — his; abhipretam — desire of the mind; tataḥ — thereafter; kim — what; akarot — did he do; vibhuḥ — the great.
Ṛṣi Śaunaka asked: O Sūta, the great and transcendentally powerful Vyāsadeva heard everything from Śrī Nārada Muni. So after Nārada’s departure, what did Vyāsadeva do?
āśramaḥ paścime taṭe
śamyāprāsa iti prokta
sūtaḥ — Śrī Sūta; uvāca — said; brahma-nadyām — on the bank of the river intimately related with Vedas, brāhmaṇas, saints, and the Lord; sarasvatyām — Sarasvatī; āśramaḥ — cottage for meditation; paścime — on the west; taṭe — bank; śamyāprāsaḥ — the place named Śamyāprāsa; iti — thus; proktaḥ — said to be; ṛṣīṇām — of the sages; satra-vardhanaḥ — that which enlivens activities.
Śrī Sūta said: On the western bank of the river Sarasvatī, which is intimately related with the Vedas, there is a cottage for meditation at Śamyāprāsa which enlivens the transcendental activities of the sages.
tasmin sva āśrame vyāso
āsīno ’pa upaspṛśya
praṇidadhyau manaḥ svayam
tasmin — in that (āśrama); sve — own; āśrame — in the cottage; vyāsaḥ — Vyāsadeva; badarī — berry; ṣaṇḍa — trees; maṇḍite — surrounded by; āsīnaḥ — sitting; apaḥ upaspṛśya — touching water; praṇidadhyau — concentrated; manaḥ — the mind; svayam — himself.
In that place, Śrīla Vyāsadeva, in his own āśrama, which was surrounded by berry trees, sat down to meditate after touching water for purification.
samyak praṇihite ’male
apaśyat puruṣaṁ pūrṇaṁ
māyāṁ ca tad-apāśrayām
bhakti — devotional service; yogena — by the process of linking up; manasi — upon the mind; samyak — perfectly; praṇihite — engaged in and fixed upon; amale — without any matter; apaśyat — saw; puruṣam — the Personality of Godhead; pūrṇam — absolute; māyām — energy; ca — also; tat — His; apāśrayam — under full control.
Thus he fixed his mind, perfectly engaging it by linking it in devotional service [bhakti-yoga] without any tinge of materialism, and thus he saw the Absolute Personality of Godhead along with His external energy, which was under full control.
yayā sammohito jīva
paro ’pi manute ’narthaṁ
yayā — by whom; sammohitaḥ — illusioned; jīvaḥ — the living entities; ātmānam — self; tri-guṇa-ātmakam — conditioned by the three modes of nature, or a product of matter; paraḥ — transcendental; api — in spite of; manute — takes it for granted; anartham — things not wanted; tat — by that; kṛtam ca — reaction; abhipadyate — undergoes thereof.
Due to this external energy, the living entity, although transcendental to the three modes of material nature, thinks of himself as a material product and thus undergoes the reactions of material miseries.
anartha — things which are superfluous; upaśamam — mitigation; sākṣāt — directly; bhakti-yogam — the linking process of devotional service; adhokṣaje — unto the Transcendence; lokasya — of the general mass of men; ajānataḥ — those who are unaware of; vidvān — the supremely learned; cakre — compiled; sātvata — in relation with the Supreme Truth; saṁhitām — Vedic literature.
The material miseries of the living entity, which are superfluous to him, can be directly mitigated by the linking process of devotional service. But the mass of people do not know this, and therefore the learned Vyāsadeva compiled this Vedic literature, which is in relation to the Supreme Truth.
yasyāṁ vai śrūyamāṇāyāṁ
bhaktir utpadyate puṁsaḥ
yasyām — this Vedic literature; vai — certainly; śrūyamāṇāyām — simply by giving aural reception; kṛṣṇe — unto Lord Kṛṣṇa; parama — supreme; pūruṣe — unto the Personality of Godhead; bhaktiḥ — feelings of devotional service; utpadyate — sprout up; puṁsaḥ — of the living being; śoka — lamentation; moha — illusion; bhaya — fearfulness; apahā — that which extinguishes.
Simply by giving aural reception to this Vedic literature, the feeling for loving devotional service to Lord Kṛṣṇa, the Supreme Personality of Godhead, sprouts up at once to extinguish the fire of lamentation, illusion and fearfulness.
sa saṁhitāṁ bhāgavatīṁ
śukam adhyāpayām āsa
saḥ — that; saṁhitām — Vedic literature; bhāgavatīm — in relation with the Personality of Godhead; kṛtvā — having done; anukramya — by correction and repetition; ca — and; ātma-jam — his own son; śukam — Śukadeva Gosvāmī; adhyāpayām āsa — taught; nivṛtti — path of self-realization; niratam — engaged; muniḥ — the sage.
The great sage Vyāsadeva, after compiling the Śrīmad-Bhāgavatam and revising it, taught it to his own son, Śrī Śukadeva Gosvāmī, who was already engaged in self-realization.
sa vai nivṛtti-nirataḥ
kasya vā bṛhatīm etām
śaunakaḥ uvāca — Śrī Śaunaka asked; saḥ — he; vai — of course; nivṛtti — on the path of self-realization; nirataḥ — always engaged; sarvatra — in every respect; upekṣakaḥ — indifferent; muniḥ — sage; kasya — for what reason; vā — or; bṛhatīm — vast; etām — this; ātma-ārāmaḥ — one who is pleased in himself; samabhyasat — undergo the studies.
Śrī Śaunaka asked Sūta Gosvāmī: Śrī Śukadeva Gosvāmī was already on the path of self-realization, and thus he was pleased with his own self. So why did he take the trouble to undergo the study of such a vast literature?
ātmārāmāś ca munayo
nirgranthā apy urukrame
kurvanty ahaitukīṁ bhaktim
sūtaḥ uvāca — Sūta Gosvāmī said; ātmārāmāḥ — those who take pleasure in the ātmā (generally, spirit self); ca — also; munayaḥ — sages; nirgranthāḥ — freed from all bondage; api — in spite of; urukrame — unto the great adventurer; kurvanti — do; ahaitukīm — unalloyed; bhaktim — devotional service; ittham-bhūta — such wonderful; guṇaḥ — qualities; hariḥ — of the Lord.
Sūta Gosvāmī said: All different varieties of ātmārāmas [those who take pleasure in the ātmā, or spirit self], especially those established on the path of self-realization, though freed from all kinds of material bondage, desire to render unalloyed devotional service unto the Personality of Godhead. This means that the Lord possesses transcendental qualities and therefore can attract everyone, including liberated souls.
adhyagān mahad ākhyānaṁ
hareḥ — of Hari, the Personality of Godhead; guṇa — transcendental attributes; ākṣipta — being absorbed in; matiḥ — mind; bhagavān — powerful; bādarāyaṇiḥ — the son of Vyāsadeva; adhyagāt — underwent studies; mahat — great; ākhyānam — narration; nityam — regularly; viṣṇu-jana — devotees of the Lord; priyaḥ — beloved.
Śrīla Śukadeva Gosvāmī, son of Śrīla Vyāsadeva, was not only transcendentally powerful. He was also very dear to the devotees of the Lord. Thus he underwent the study of this great narration [Śrīmad-Bhāgavatam].
parīkṣito ’tha rājarṣer
saṁsthāṁ ca pāṇḍu-putrāṇāṁ
parīkṣitaḥ — of King Parīkṣit; atha — thus; rājarṣeḥ — of the King who was the ṛṣi among the kings; janma — birth; karma — activities; vilāpanam — deliverance; saṁsthām — renunciation of the world; ca — and; pāṇḍu-putrāṇām — of the sons of Pāṇḍu; vakṣye — I shall speak; kṛṣṇa-kathā-udayam — that which gives rise to the transcendental narration of Kṛṣṇa, the Supreme Personality of Godhead.
Sūta Gosvāmī thus addressed the ṛṣis headed by Śaunaka: Now I shall begin the transcendental narration of the Lord Śrī Kṛṣṇa and topics of the birth, activities and deliverance of King Parīkṣit, the sage amongst kings, as well as topics of the renunciation of the worldly order by the sons of Pāṇḍu.
yadā mṛdhe kaurava-sṛñjayānāṁ
vīreṣv atho vīra-gatiṁ gateṣu
bhartuḥ priyaṁ drauṇir iti sma paśyan
kṛṣṇā-sutānāṁ svapatāṁ śirāṁsi
upāharad vipriyam eva tasya
jugupsitaṁ karma vigarhayanti
yadā — when; mṛdhe — in the battlefield; kaurava — the party of Dhṛtarāṣṭra; sṛñjayānām — of the party of the Pāṇḍavas; vīreṣu — of the warriors; atho — thus; vīra-gatim — the destination deserved by the warriors; gateṣu — being obtained; vṛkodara — Bhīma (the second Pāṇḍava); āviddha — beaten; gadā — by the club; abhimarśa — lamenting; bhagna — broken; uru-daṇḍe — spinal cord; dhṛtarāṣṭra-putre — the son of King Dhṛtarāṣṭra; bhartuḥ — of the master; priyam — pleasing; drauṇiḥ — the son of Droṇācārya; iti — thus; sma — shall be; paśyan — seeing; kṛṣṇā — Draupadī; sutānām — of the sons; svapatām — while sleeping; śirāṁsi — heads; upāharat — delivered as a prize; vipriyam — unpleasing; eva — like; tasya — his; jugupsitam — most heinous; karma — act; vigarhayanti — disapproving.
When the respective warriors of both camps, namely the Kauravas and the Pāṇḍavas, were killed on the Battlefield of Kurukṣetra and the dead warriors obtained their deserved destinations, and when the son of Dhṛtarāṣṭra fell down lamenting, his spine broken, being beaten by the club of Bhīmasena, the son of Droṇācārya [Aśvatthāmā] beheaded the five sleeping sons of Draupadī and delivered the heads as a prize to his master, foolishly thinking that he would be pleased. Duryodhana, however, disapproved of the heinous act, and he was not pleased in the least.
mātā śiśūnāṁ nidhanaṁ sutānāṁ
niśamya ghoraṁ paritapyamānā
tāṁ sāntvayann āha kirīṭamālī
mātā — the mother; śiśūnām — of the children; nidhanam — massacre; sutānām — of the sons; niśamya — after hearing; ghoram — ghastly; paritapyamānā — lamenting; tadā — at that time; arudat — began to cry; vāṣpa-kala-ākula-akṣī — with tears in the eyes; tām — her; sāntvayan — pacifying; āha — said; kirīṭamālī — Arjuna.
Draupadī, the mother of the five children of the Pāṇḍavas, after hearing of the massacre of her sons, began to cry in distress with eyes full of tears. Trying to pacify her in her great loss, Arjuna spoke to her thus:
tadā śucas te pramṛjāmi bhadre
yad brahma-bandhoḥ śira ātatāyinaḥ
gāṇḍīva-muktair viśikhair upāhare
tvākramya yat snāsyasi dagdha-putrā
tadā — at that time only; śucaḥ — tears in grief; te — your; pramṛjāmi — shall wipe away; bhadre — O gentle lady; yat — when; brahma-bandhoḥ — of a degraded brāhmaṇa; śiraḥ — head; ātatāyinaḥ — of the aggressor; gāṇḍīva-muktaiḥ — shot by the bow named Gāṇḍīva; viśikhaiḥ — by the arrows; upāhare — shall present to you; tvā — yourself; ākramya — riding on it; yat — which; snāsyasi — take your bath; dagdha-putrā — after burning the sons.
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.
iti priyāṁ valgu-vicitra-jalpaiḥ
anvādravad daṁśita ugra-dhanvā
kapi-dhvajo guru-putraṁ rathena
iti — thus; priyām — unto the dear; valgu — sweet; vicitra — variegated; jalpaiḥ — by statements; saḥ — he; sāntvayitvā — satisfying; acyuta-mitra-sūtaḥ — Arjuna, who is guided by the infallible Lord as a friend and driver; anvādravat — followed; daṁśitaḥ — being protected by kavaca; ugra-dhanvā — equipped with furious weapons; kapi-dhvajaḥ — Arjuna; guru-putram — the son of the martial teacher; rathena — getting on the chariot.
Arjuna, who is guided by the infallible Lord as friend and driver, thus satisfied the dear lady by such statements. Then he dressed in armor and armed himself with furious weapons, and getting into his chariot, he set out to follow Aśvatthāmā, the son of his martial teacher.
tam āpatantaṁ sa vilakṣya dūrāt
parādravat prāṇa-parīpsur urvyāṁ
yāvad-gamaṁ rudra-bhayād yathā kaḥ
tam — him; āpatantam — coming over furiously; saḥ — he; vilakṣya — seeing; dūrāt — from a distance; kumāra-hā — the murderer of the princes; udvigna-manāḥ — disturbed in mind; rathena — on the chariot; parādravat — fled; prāṇa — life; parīpsuḥ — for protecting; urvyām — with great speed; yāvat-gamam — as he fled; rudra-bhayāt — by fear of Śiva; yathā — as; kaḥ — Brahmā (or arkaḥ — Sūrya)..
Aśvatthāmā, the murderer of the princes, seeing from a great distance Arjuna coming at him with great speed, fled in his chariot, panic stricken, just to save his life, as Brahmā fled in fear from Śiva.
astraṁ brahma-śiro mene
yadā — when; aśaraṇam — without being alternatively protected; ātmānam — his own self; aikṣata — saw; śrānta-vājinam — the horses being tired; astram — weapon; brahma-śiraḥ — the topmost or ultimate (nuclear); mene — applied; ātma-trāṇam — just to save himself; dvija-ātma-jaḥ — the son of a brāhmaṇa.
When the son of the brāhmaṇa [Aśvatthāmā] saw that his horses were tired, he considered that there was no alternative for protection outside of his using the ultimate weapon, the brahmāstra [nuclear weapon].
sandadhe tat samāhitaḥ
ajānann api saṁhāraṁ
atha — thus; upaspṛśya — touching in sanctity; salilam — water; sandadhe — chanted the hymns; tat — that; samāhitaḥ — being in concentration; ajānan — without knowing; api — although; saṁhāram — withdrawal; prāṇa-kṛcchre — life being put in danger; upasthite — being placed in such a position.
Since his life was in danger, he touched water in sanctity and concentrated upon the chanting of the hymns for throwing nuclear weapons, although he did not know how to withdraw such weapons.
tataḥ prāduṣkṛtaṁ tejaḥ
pracaṇḍaṁ sarvato diśam
viṣṇuṁ jiṣṇur uvāca ha
tataḥ — thereafter; prāduṣkṛtam — disseminated; tejaḥ — glare; pracaṇḍam — fierce; sarvataḥ — all around; diśam — directions; prāṇa-āpadam — affecting life; abhiprekṣya — having observed it; viṣṇum — unto the Lord; jiṣṇuḥ — Arjuna; uvāca — said; ha — in the past.
Thereupon a glaring light spread in all directions. It was so fierce that Arjuna thought his own life in danger, and so he began to address Lord Śrī Kṛṣṇa.
kṛṣṇa kṛṣṇa mahā-bāho
tvam eko dahyamānānām
apavargo ’si saṁsṛteḥ
arjunaḥ uvāca — Arjuna said; kṛṣṇa — O Lord Kṛṣṇa; kṛṣṇa — O Lord Kṛṣṇa; mahā-bāho — He who is the Almighty; bhaktānām — of the devotees; abhayaṅkara — eradicating the fears of; tvam — You; ekaḥ — alone; dahyamānānām — those who are suffering from; apavargaḥ — the path of liberation; asi — are; saṁsṛteḥ — in the midst of material miseries.
Arjuna said: O my Lord Śrī Kṛṣṇa, You are the almighty Personality of Godhead. There is no limit to Your different energies. Therefore only You are competent to instill fearlessness in the hearts of Your devotees. Everyone in the flames of material miseries can find the path of liberation in You only.
tvam ādyaḥ puruṣaḥ sākṣād
īśvaraḥ prakṛteḥ paraḥ
māyāṁ vyudasya cic-chaktyā
kaivalye sthita ātmani
tvam ādyaḥ — You are the original; puruṣaḥ — the enjoying personality; sākṣāt — directly; īśvaraḥ — the controller; prakṛteḥ — of material nature; paraḥ — transcendental; māyām — the material energy; vyudasya — one who has thrown aside; cit-śaktyā — by dint of internal potency; kaivalye — in pure eternal knowledge and bliss; sthitaḥ — placed; ātmani — own self.
You are the original Personality of Godhead who expands Himself all over the creations and is transcendental to material energy. You have cast away the effects of the material energy by dint of Your spiritual potency. You are always situated in eternal bliss and transcendental knowledge.
sa eva jīva-lokasya
vidhatse svena vīryeṇa
saḥ — that Transcendence; eva — certainly; jīva-lokasya — of the conditioned living beings; māyā-mohita — captivated by the illusory energy; cetasaḥ — by the heart; vidhatse — execute; svena — by Your own; vīryeṇa — influence; śreyaḥ — ultimate good; dharma-ādi — four principles of liberation; lakṣaṇam — characterized by.
And yet, though You are beyond the purview of the material energy, You execute the four principles of liberation characterized by religion and so on for the ultimate good of the conditioned souls.
tathāyaṁ cāvatāras te
tathā — thus; ayam — this; ca — and; avatāraḥ — incarnation; te — Your; bhuvaḥ — of the material world; bhāra — burden; jihīrṣayā — for removing; svānām — of the friends; ca ananya-bhāvānām — and of the exclusive devotees; anudhyānāya — for remembering repeatedly; ca — and; asakṛt — fully satisfied.
Thus You descend as an incarnation to remove the burden of the world and to benefit Your friends, especially those who are Your exclusive devotees and are constantly rapt in meditation upon You.
kim idaṁ svit kuto veti
deva-deva na vedmy aham
sarvato mukham āyāti
kim — what is; idam — this; svit — does it come; kutaḥ — wherefrom; vā iti — be either; deva-deva — O Lord of lords; na — not; vedmi — do I know; aham — I; sarvataḥ — all around; mukham — directions; āyāti — coming from; tejaḥ — effulgence; parama — very much; dāruṇam — dangerous.
O Lord of lords, how is it that this dangerous effulgence is spreading all around? Where does it come from? I do not understand it.
brāhmam astraṁ pradarśitam
naivāsau veda saṁhāraṁ
śrī-bhagavān — the Supreme Personality of Godhead; uvāca — said; vettha — just know from Me; idam — this; droṇa-putrasya — of the son of Droṇa; brāhmam astram — hymns of the brāhma (nuclear) weapon; pradarśitam — exhibited; na — not; eva — even; asau — he; veda — know it; saṁhāram — retraction; prāṇa-bādhe — extinction of life; upasthite — being imminent.
The Supreme Personality of Godhead said: Know from Me that this is the act of the son of Droṇa. He has thrown the hymns of nuclear energy [brahmāstra], and he does not know how to retract the glare. He has helplessly done this, being afraid of imminent death.
na hy asyānyatamaṁ kiñcid
jahy astra-teja unnaddham
astra-jño hy astra-tejasā
na — not; hi — certainly; asya — of it; anyatamam — other; kiñcit — anything; astram — weapon; prati — counter; avakarśanam — reactionary; jahi — subdue it; astra-tejaḥ — the glare of this weapon; unnaddham — very powerful; astra-jñaḥ — expert in military science; hi — as a matter of fact; astra-tejasā — by the influence of your weapon.
O Arjuna, only another brahmāstra can counteract this weapon. Since you are expert in the military science, subdue this weapon’s glare with the power of your own weapon.
śrutvā bhagavatā proktaṁ
spṛṣṭvāpas taṁ parikramya
brāhmaṁ brāhmāstraṁ sandadhe
sūtaḥ — Sūta Gosvāmī; uvāca — said; śrutvā — after hearing; bhagavatā — by the Personality of Godhead; proktam — what was said; phālgunaḥ — another name of Śrī Arjuna; para-vīra-hā — the killer of the opposing warrior; spṛṣṭvā — after touching; āpaḥ — water; tam — Him; parikramya — circumambulating; brāhmam — the Supreme Lord; brāhma-astram — the supreme weapon; sandadhe — acted on.
Śrī Sūta Gosvāmī said: Hearing this from the Personality of Godhead, Arjuna touched water for purification, and after circumambulating Lord Śrī Kṛṣṇa, he cast his brahmāstra weapon to counteract the other one.
āvṛtya rodasī khaṁ ca
saṁhatya — by combination of; anyonyam — one another; ubhayoḥ — of both; tejasī — the glares; śara — weapons; saṁvṛte — covering; āvṛtya — covering; rodasī — the complete firmament; kham ca — outer space also; vavṛdhāte — increasing; arka — the sun globe; vahni-vat — like fire.
When the rays of the two brahmāstras combined, a great circle of fire, like the disc of the sun, covered all outer space and the whole firmament of planets.
dṛṣṭvāstra-tejas tu tayos
trīl lokān pradahan mahat
dahyamānāḥ prajāḥ sarvāḥ
dṛṣṭvā — thus seeing; astra — weapon; tejaḥ — heat; tu — but; tayoḥ — of both; trīn — three; lokān — planets; pradahat — blazing; mahat — severely; dahyamānāḥ — burning; prajāḥ — population; sarvāḥ — all over; sāṁvartakam — the name of the fire which devastates during the annihilation of the universe; amaṁsata — began to think.
All the population of the three worlds was scorched by the combined heat of the weapons. Everyone was reminded of the sāṁvartaka fire which takes place at the time of annihilation.
loka-vyatikaraṁ ca tam
mataṁ ca vāsudevasya
prajā — the people in general; upadravam — disturbance; ālakṣya — having seen it; loka — the planets; vyatikaram — destruction; ca — also; tam — that; matam ca — and the opinion; vāsudevasya — of Vāsudeva, Śrī Kṛṣṇa; sañjahāra — retracted; arjunaḥ — Arjuna; dvayam — both the weapons.
Thus seeing the disturbance of the general populace and the imminent destruction of the planets, Arjuna at once retracted both brahmāstra weapons, as Lord Śrī Kṛṣṇa desired.
tata āsādya tarasā
paśuṁ raśanayā yathā
tataḥ — thereupon; āsādya — arrested; tarasā — dexterously; dāruṇam — dangerous; gautamī-sutam — the son of Gautamī; babandha — bound up; amarṣa — angry; tāmra-akṣaḥ — with copper-red eyes; paśum — animal; raśanayā — by ropes; yathā — as it were.
Arjuna, his eyes blazing in anger like two red balls of copper, dexterously arrested the son of Gautamī and bound him with ropes like an animal.
rajjvā baddhvā ripuṁ balāt
śibirāya — on the way to the military camp; ninīṣantam — while bringing him; rajjvā — by the ropes; baddhvā — bound up; ripum — the enemy; balāt — by force; prāha — said; arjunam — unto Arjuna; prakupitaḥ — in an angry mood; bhagavān — the Personality of Godhead; ambuja-īkṣaṇaḥ — who looks with His lotus eyes.
After binding Aśvatthāmā, Arjuna wanted to take him to the military camp. The Personality of Godhead Śrī Kṛṣṇa, looking on with His lotus eyes, spoke to Arjuna in an angry mood.
mainaṁ pārthārhasi trātuṁ
brahma-bandhum imaṁ jahi
yo ’sāv anāgasaḥ suptān
avadhīn niśi bālakān
mā enam — never unto him; pārtha — O Arjuna; arhasi — ought to; trātum — give release; brahma-bandhum — a relative of a brāhmaṇa; imam — him; jahi — kill; yaḥ — he (who has); asau — those; anāgasaḥ — faultless; suptān — while sleeping; avadhīt — killed; niśi — at night; bālakān — the boys.
Lord Śrī Kṛṣṇa said: O Arjuna, you should not show mercy by releasing this relative of a brāhmaṇa [brahma-bandhu], for he has killed innocent boys in their sleep.
mattaṁ pramattam unmattaṁ
suptaṁ bālaṁ striyaṁ jaḍam
prapannaṁ virathaṁ bhītaṁ
na ripuṁ hanti dharma-vit
mattam — careless; pramattam — intoxicated; unmattam — insane; suptam — asleep; bālam — boy; striyam — woman; jaḍam — foolish; prapannam — surrendered; viratham — one who has lost his chariot; bhītam — afraid; na — not; ripum — enemy; hanti — kill; dharma-vit — one who knows the principles of religion.
A person who knows the principles of religion does not kill an enemy who is careless, intoxicated, insane, asleep, afraid or devoid of his chariot. Nor does he kill a boy, a woman, a foolish creature or a surrendered soul.
sva-prāṇān yaḥ para-prāṇaiḥ
prapuṣṇāty aghṛṇaḥ khalaḥ
tad-vadhas tasya hi śreyo
yad-doṣād yāty adhaḥ pumān
sva-prāṇān — one’s own life; yaḥ — one who; para-prāṇaiḥ — at the cost of others’ lives; prapuṣṇāti — maintains properly; aghṛṇaḥ — shameless; khalaḥ — wretched; tat-vadhaḥ — killing of him; tasya — his; hi — certainly; śreyaḥ — well-being; yat — by which; doṣāt — by the fault; yāti — goes; adhaḥ — downwards; pumān — a person.
A cruel and wretched person who maintains his existence at the cost of others’ lives deserves to be killed for his own well-being, otherwise he will go down by his own actions.
pratiśrutaṁ ca bhavatā
pāñcālyai śṛṇvato mama
āhariṣye śiras tasya
yas te mānini putra-hā
pratiśrutam — it is promised; ca — and; bhavatā — by you; pāñcālyai — unto the daughter of the King of Pāñcāla (Draupadī); śṛṇvataḥ — which was heard; mama — by Me personally; āhariṣye — must I bring; śiraḥ — the head; tasya — of him; yaḥ — whom; te — your; mānini — consider; putra-hā — the killer of your sons.
Furthermore, I have personally heard you promise Draupadī that you would bring forth the head of the killer of her sons.
tad asau vadhyatāṁ pāpa
bhartuś ca vipriyaṁ vīra
tat — therefore; asau — this man; vadhyatām — will be killed; pāpaḥ — the sinner; ātatāyī — assaulter; ātma — own; bandhu-hā — killer of sons; bhartuḥ — of the master; ca — also; vipriyam — having not satisfied; vīra — O warrior; kṛtavān — one who has done it; kula-pāṁsanaḥ — the burnt remnants of the family.
This man is an assassin and murderer of your own family members. Not only that, but he has also dissatisfied his master. He is but the burnt remnants of his family. Kill him immediately.
evaṁ parīkṣatā dharmaṁ
pārthaḥ kṛṣṇena coditaḥ
naicchad dhantuṁ guru-sutaṁ
yadyapy ātma-hanaṁ mahān
sūtaḥ — Sūta Gosvāmī; uvāca — said; evam — this; parīkṣatā — being examined; dharmam — in the matter of duty; pārthaḥ — Śrī Arjuna; kṛṣṇena — by Lord Kṛṣṇa; coditaḥ — being encouraged; na aicchat — did not like; hantum — to kill; guru-sutam — the son of his teacher; yadyapi — although; ātma-hanam — murderer of sons; mahān — very great.
Sūta Gosvāmī said: Although Kṛṣṇa, who was examining Arjuna in religion, encouraged Arjuna to kill the son of Droṇācārya, Arjuna, a great soul, did not like the idea of killing him, although Aśvatthāmā was a heinous murderer of Arjuna’s family members.
nyavedayat taṁ priyāyai
śocantyā ātma-jān hatān
atha — thereafter; upetya — having reached; sva — own; śibiram — camp; govinda — one who enlivens the senses (Lord Śrī Kṛṣṇa); priya — dear; sārathiḥ — the charioteer; nyavedayat — entrusted to; tam — him; priyāyai — unto the dear; śocantyai — lamenting for; ātma-jān — own sons; hatān — murdered.
After reaching his own camp, Arjuna, along with his dear friend and charioteer [Śrī Kṛṣṇa], entrusted the murderer unto his dear wife, who was lamenting for her murdered sons.
tathāhṛtaṁ paśuvat pāśa-baddham
nirīkṣya kṛṣṇāpakṛtaṁ guroḥ sutaṁ
vāma-svabhāvā kṛpayā nanāma ca
tathā — thus; āhṛtam — brought in; paśu-vat — like an animal; pāśa-baddham — tied with ropes; avāk-mukham — without a word in his mouth; karma — activities; jugupsitena — being heinous; nirīkṣya — by seeing; kṛṣṇā — Draupadī; apakṛtam — the doer of the degrading; guroḥ — the teacher; sutam — son; vāma — beautiful; svabhāvā — nature; kṛpayā — out of compassion; nanāma — offered obeisances; ca — and.
Śrī Sūta Gosvāmī said: Draupadī then saw Aśvatthāmā, who was bound with ropes like an animal and silent for having enacted the most inglorious murder. Due to her female nature, and due to her being naturally good and well-behaved, she showed him due respects as a brāhmaṇa.
uvāca cāsahanty asya
mucyatāṁ mucyatām eṣa
brāhmaṇo nitarāṁ guruḥ
uvāca — said; ca — and; asahantī — being unbearable for her; asya — his; bandhana — being bound; ānayanam — bringing him; satī — the devoted; mucyatām mucyatām — just get him released; eṣaḥ — this; brāhmaṇaḥ — a brāhmaṇa; nitarām — our; guruḥ — teacher.
She could not tolerate Aśvatthāmā’s being bound by ropes, and being a devoted lady, she said: Release him, release him, for he is a brāhmaṇa, our spiritual master.
astra-grāmaś ca bhavatā
sa-rahasyaḥ — confidential; dhanuḥ-vedaḥ — knowledge in the art of manipulating bows and arrows; sa-visarga — releasing; upasaṁyamaḥ — controlling; astra — weapons; grāmaḥ — all kinds of; ca — and; bhavatā — by yourself; śikṣitaḥ — learned; yat — by whose; anugrahāt — mercy of.
It was by Droṇācārya’s mercy that you learned the military art of throwing arrows and the confidential art of controlling weapons.
sa eṣa bhagavān droṇaḥ
tasyātmano ’rdhaṁ patny āste
nānvagād vīrasūḥ kṛpī
saḥ — he; eṣaḥ — certainly; bhagavān — lord; droṇaḥ — Droṇācārya; prajā-rūpeṇa — in the form of his son Aśvatthāmā; vartate — is existing; tasya — his; ātmanaḥ — of the body; ardham — half; patnī — wife; āste — living; na — not; anvagāt — undertook; vīrasūḥ — having the son present; kṛpī — the sister of Kṛpācārya.
He [Droṇācārya] is certainly still existing, being represented by his son. His wife Kṛpī did not undergo a satī with him because she had a son.
tad dharmajña mahā-bhāga
bhavadbhir gauravaṁ kulam
vṛjinaṁ nārhati prāptuṁ
pūjyaṁ vandyam abhīkṣṇaśaḥ
tat — therefore; dharma-jña — one who is aware of the principles of religion; mahā-bhāga — the most fortunate; bhavadbhiḥ — by your good self; gauravam — glorified; kulam — the family; vṛjinam — that which is painful; na — not; arhati — does deserve; prāptum — for obtaining; pūjyam — the worshipable; vandyam — respectable; abhīkṣṇaśaḥ — constantly.
O most fortunate one who know the principles of religion, it is not good for you to cause grief to glorious family members who are always respectable and worshipful.
mā rodīd asya jananī
rodimy aśru-mukhī muhuḥ
mā — do not; rodīt — make cry; asya — his; jananī — mother; gautamī — the wife of Droṇa; pati-devatā — chaste; yathā — as has; aham — myself; mṛta-vatsā — one whose child is dead; ārtā — distressed; rodimi — crying; aśru-mukhī — tears in the eyes; muhuḥ — constantly.
My lord, do not make the wife of Droṇācārya cry like me. I am aggrieved for the death of my sons. She need not cry constantly like me.
yaiḥ kopitaṁ brahma-kulaṁ
tat kulaṁ pradahaty āśu
yaiḥ — by those; kopitam — enraged; brahma-kulam — the order of the brāhmaṇas; rājanyaiḥ — by the administrative order; ajita — unrestricted; ātmabhiḥ — by oneself; tat — that; kulam — family; pradahati — is burnt up; āśu — within no time; sa-anubandham — together with family members; śucā-arpitam — being put into grief.
If the kingly administrative order, being unrestricted in sense control, offends the brāhmaṇa order and enrages them, then the fire of that rage burns up the whole body of the royal family and brings grief upon them all.
dharmyaṁ nyāyyaṁ sakaruṇaṁ
nirvyalīkaṁ samaṁ mahat
rājā dharma-suto rājñyāḥ
pratyanandad vaco dvijāḥ
sūtaḥ uvāca — Sūta Gosvāmī said; dharmyam — in accordance with the principles of religion; nyāyyam — justice; sa-karuṇam — full of mercy; nirvyalīkam — without duplicity in dharma; samam — equity; mahat — glorious; rājā — the King; dharma-sutaḥ — son; rājñyāḥ — by the Queen; pratyanandat — supported; vacaḥ — statements; dvijāḥ — O brāhmaṇas.
Sūta Gosvāmī said: O brāhmaṇas, King Yudhiṣṭhira fully supported the statements of the Queen, which were in accordance with the principles of religion and were justified, glorious, full of mercy and equity, and without duplicity.
nakulaḥ sahadevaś ca
ye cānye yāś ca yoṣitaḥ
nakulaḥ — Nakula; sahadevaḥ — Sahadeva; ca — and; yuyudhānaḥ — Sātyaki; dhanañjayaḥ — Arjuna; bhagavān — the Personality of Godhead; devakī-putraḥ — the son of Devakī, Lord Śrī Kṛṣṇa; ye — those; ca — and; anye — others; yāḥ — those; ca — and; yoṣitaḥ — ladies.
Nakula and Sahadeva [the younger brothers of the King] and also Sātyaki, Arjuna, the Personality of Godhead Lord Sri Kṛṣṇa, son of Devakī, and the ladies and others all unanimously agreed with the King.
tasya śreyān vadhaḥ smṛtaḥ
na bhartur nātmanaś cārthe
yo ’han suptān śiśūn vṛthā
tatra — thereupon; āha — said; amarṣitaḥ — in an angry mood; bhīmaḥ — Bhīma; tasya — his; śreyān — ultimate good; vadhaḥ — killing; smṛtaḥ — recorded; na — not; bhartuḥ — of the master; na — nor; ātmanaḥ — of his own self; ca — and; arthe — for the sake of; yaḥ — one who; ahan — killed; suptān — sleeping; śiśūn — children; vṛthā — without purpose.
Bhīma, however, angrily disagreed with them and recommended killing this culprit, who had murdered sleeping children for no purpose and for neither his nor his master’s interest.
draupadyāś ca catur-bhujaḥ
ālokya vadanaṁ sakhyur
idam āha hasann iva
niśamya — just after hearing; bhīma — Bhīma; gaditam — spoken by; draupadyāḥ — of Draupadī; ca — and; catuḥ-bhujaḥ — the four-handed (Personality of Godhead); ālokya — having seen; vadanam — the face; sakhyuḥ — of His friend; idam — this; āha — said; hasan — smiling; iva — as if.
Caturbhuja [the four-armed one], or the Personality of Godhead, after hearing the words of Bhīma, Draupadī and others, saw the face of His dear friend Arjuna, and He began to speak as if smiling.
brahma-bandhur na hantavya
kuru pratiśrutaṁ satyaṁ
yat tat sāntvayatā priyām
priyaṁ ca bhīmasenasya
pāñcālyā mahyam eva ca
śrī-bhagavān — the Personality of Godhead; uvāca — said; brahma-bandhuḥ — the relative of a brāhmaṇa; na — not; hantavyaḥ — to be killed; ātatāyī — the aggressor; vadha-arhaṇaḥ — is due to be killed; mayā — by Me; eva — certainly; ubhayam — both; āmnātam — described according to rulings of the authority; paripāhi — carry out; anuśāsanam — rulings; kuru — abide by; pratiśrutam — as promised by; satyam — truth; yat tat — that which; sāntvayatā — while pacifying; priyām — dear wife; priyam — satisfaction; ca — also; bhīmasenasya — of Śrī Bhīmasena; pāñcālyāḥ — of Draupadī; mahyam — unto Me also; eva — certainly; ca — and.
The Personality of Godhead, Śrī Kṛṣṇa said: A friend of a brāhmaṇa is not to be killed, but if he is an aggressor he must be killed. All these rulings are in the scriptures, and you should act accordingly. You have to fulfill your promise to your wife, and you must also act to the satisfaction of Bhīmasena and Me.
harer hārdam athāsinā
maṇiṁ jahāra mūrdhanyaṁ
sūtaḥ — Sūta Gosvāmī; uvāca — said; arjunaḥ — Arjuna; sahasā — just at that time; ājñāya — knowing it; hareḥ — of the Lord; hārdam — motive; atha — thus; asinā — by the sword; maṇim — the jewel; jahāra — separated; mūrdhanyam — on the head; dvijasya — of the twice-born; saha — with; mūrdhajam — hairs.
Sūta Gosvāmī said: Just then Arjuna could understand the motive of the Lord by His equivocal orders, and thus with his sword he severed both hair and jewel from the head of Aśvatthāmā.
tejasā maṇinā hīnaṁ
vimucya — after releasing him; raśanā-baddham — from the bondage of ropes; bāla-hatyā — infanticide; hata-prabham — loss of bodily luster; tejasā — of the strength of; maṇinā — by the jewel; hīnam — being deprived of; śibirāt — from the camp; nirayāpayat — drove him out.
He [Aśvatthāmā] had already lost his bodily luster due to infanticide, and now, moreover, having lost the jewel from his head, he lost even more strength. Thus he was unbound and driven out of the camp.
sthānān niryāpaṇaṁ tathā
eṣa hi brahma-bandhūnāṁ
vadho nānyo ’sti daihikaḥ
vapanam — cleaving the hairs from the head; draviṇa — wealth; adānam — forfeiting; sthānāt — from the residence; niryāpaṇam — driving away; tathā — also; eṣaḥ — all these; hi — certainly; brahma-bandhūnām — of the relatives of a brāhmaṇa; vadhaḥ — killing; na — not; anyaḥ — any other method; asti — there is; daihikaḥ — in the matter of the body.
Cutting the hair from his head, depriving him of his wealth and driving him from his residence are the prescribed punishments for the relative of a brāhmaṇa. There is no injunction for killing the body.
pāṇḍavāḥ saha kṛṣṇayā
svānāṁ mṛtānāṁ yat kṛtyaṁ
putra — son; śoka — bereavement; āturāḥ — overwhelmed with; sarve — all of them; pāṇḍavāḥ — the sons of Pāṇḍu; saha — along with; kṛṣṇayā — with Draupadī; svānām — of the kinsmen; mṛtānām — of the dead; yat — what; kṛtyam — ought to be done; cakruḥ — did perform; nirharaṇa-ādikam — undertakable.
Thereafter, the sons of Pāṇḍu, and Draupadī, overwhelmed with grief, performed the proper rituals for the dead bodies of their relatives.