Śrīmad Bhāgavatam | Canto 1 Chapter 8
Prayers by Queen Kuntī and Parīkṣit Saved
atha te samparetānāṁ
svānām udakam icchatām
dātuṁ sakṛṣṇā gaṅgāyāṁ
puraskṛtya yayuḥ striyaḥ
sūtaḥ uvāca — Sūta said; atha — thus; te — the Pāṇḍavas; samparetānām — of the dead; svānām — of the relatives; udakam — water; icchatām — willing to have; dātum — to deliver; sa-kṛṣṇāḥ — along with Draupadī; gaṅgāyām — on the Ganges; puraskṛtya — putting in the front; yayuḥ — went; striyaḥ — the women.
Sūta Gosvāmī said: Thereafter the Pāṇḍavas, desiring to deliver water to the dead relatives who had desired it, went to the Ganges with Draupadī. The ladies walked in front.
te ninīyodakaṁ sarve
vilapya ca bhṛśaṁ punaḥ
te — all of them; ninīya — having offered; udakam — water; sarve — every one of them; vilapya — having lamented; ca — and; bhṛśam — sufficiently; punaḥ — again; āplutāḥ — took bath; hari-pādābja — the lotus feet of the Lord; rajaḥ — dust; pūta — purified; sarit — of the Ganges; jale — in the water.
Having lamented over them and sufficiently offered Ganges water, they bathed in the Ganges, whose water is sanctified due to being mixed with the dust of the lotus feet of the Lord.
pṛthāṁ kṛṣṇāṁ ca mādhavaḥ
tatra — there; āsīnam — sitting; kuru-patim — the King of the Kurus; dhṛtarāṣṭram — Dhṛtarāṣṭra; saha-anujam — with his younger brothers; gāndhārīm — Gāndhārī; putra — son; śoka-artām — overtaken by bereavement; pṛthām — Kuntī; kṛṣṇām — Draupadī; ca — also; mādhavaḥ — Lord Śrī Kṛṣṇa.
There sat the King of the Kurus, Mahārāja Yudhiṣṭhira, along with his younger brothers and Dhṛtarāṣṭra, Gāndhārī, Kuntī and Draupadī, all overwhelmed with grief. Lord Kṛṣṇa was also there.
sāntvayām āsa munibhir
bhūteṣu kālasya gatiṁ
darśayan na pratikriyām
sāntvayām āsa — pacified; munibhiḥ — along with the munis present there; hata-bandhūn — those who lost their friends and relatives; śucārpitān — all shocked and affected; bhūteṣu — unto the living beings; kālasya — of the supreme law of the Almighty; gatim — reactions; darśayan — demonstrated; na — no; pratikriyām — remedial measures.
Citing the stringent laws of the Almighty and their reactions upon living beings, Lord Śrī Kṛṣṇa and the munis began to pacify those who were shocked and affected.
svaṁ rājyaṁ kitavair hṛtam
sādhayitvā — having executed; ajāta-śatroḥ — of one who has no enemy; svam rājyam — own kingdom; kitavaiḥ — by the clever (Duryodhana and party); hṛtam — usurped; ghātayitvā — having killed; asataḥ — the unscrupulous; rājñaḥ — of the queen’s; kaca — bunch of hair; sparśa — roughly handled; kṣata — decreased; āyuṣaḥ — by the duration of life.
The clever Duryodhana and his party cunningly usurped the kingdom of Yudhiṣṭhira, who had no enemy. By the grace of the Lord, the recovery was executed, and the unscrupulous kings who joined with Duryodhana were killed by Him. Others also died, their duration of life having decreased for their rough handling of the hair of Queen Draupadī.
tad-yaśaḥ pāvanaṁ dikṣu
yājayitvā — by performing; aśvamedhaiḥ — yajña in which a horse is sacrificed; tam — him (King Yudhiṣṭhira); tribhiḥ — three; uttama — best; kalpakaiḥ — supplied with proper ingredients and performed by able priests; tat — that; yaśaḥ — fame; pāvanam — virtuous; dikṣu — all directions; śata-manyoḥ — Indra, who performed one hundred such sacrifices; iva — like; atanot — spread.
Lord Śrī Kṛṣṇa caused three well-performed aśvamedha-yajñas [horse sacrifices] to be conducted by Mahārāja Yudhiṣṭhira and thus caused his virtuous fame to be glorified in all directions, like that of Indra, who had performed one hundred such sacrifices.
āmantrya pāṇḍu-putrāṁś ca
āmantrya — inviting; pāṇḍu-putrān — all the sons of Pāṇḍu; ca — also; śaineya — Sātyaki; uddhava — Uddhava; saṁyutaḥ — accompanied; dvaipāyana-ādibhiḥ — by the ṛṣis like Vedavyāsa; vipraiḥ — by the brāhmaṇas; pūjitaiḥ — being worshiped; pratipūjitaḥ — the Lord also reciprocated equally.
Lord Śrī Kṛṣṇa then prepared for His departure. He invited the sons of Pāṇḍu, after having been worshiped by the brāhmaṇas, headed by Śrīla Vyāsadeva. The Lord also reciprocated greetings.
gantuṁ kṛtamatir brahman
dvārakāṁ ratham āsthitaḥ
gantum — just desiring to start; kṛtamatiḥ — having decided; brahman — O brāhmaṇa; dvārakām — towards Dvārakā; ratham — on the chariot; āsthitaḥ — seated; upalebhe — saw; abhidhāvantīm — coming hurriedly; uttarām — Uttarā; bhaya-vihvalām — being afraid.
As soon as He seated Himself on the chariot to start for Dvārakā, He saw Uttarā hurrying toward Him in fear.
pāhi pāhi mahā-yogin
nānyaṁ tvad abhayaṁ paśye
yatra mṛtyuḥ parasparam
uttarā uvāca — Uttarā said; pāhi pāhi — protect, protect; mahā-yogin — the greatest mystic; deva-deva — the worshipable of the worshiped; jagat-pate — O Lord of the universe; na — not; anyam — anyone else; tvat — than You; abhayam — fearlessness; paśye — do I see; yatra — where there is; mṛtyuḥ — death; parasparam — in the world of duality.
Uttarā said: O Lord of lords, Lord of the universe! You are the greatest of mystics. Please protect me, protect me, for there is no one else who can save me from the clutches of death in this world of duality.
abhidravati mām īśa
śaras taptāyaso vibho
kāmaṁ dahatu māṁ nātha
mā me garbho nipātyatām
abhidravati — coming towards; mām — me; īśa — O Lord; śaraḥ — the arrow; tapta — fiery; ayasaḥ — iron; vibho — O great one; kāmam — desire; dahatu — let it burn; mām — me; nātha — O protector; mā — not; me — my; garbhaḥ — embryo; nipātyatām — be aborted.
O my Lord, You are all-powerful. A fiery iron arrow is coming towards me fast. My Lord, let it burn me personally, if You so desire, but please do not let it burn and abort my embryo. Please do me this favor, my Lord.
upadhārya vacas tasyā
apāṇḍavam idaṁ kartuṁ
drauṇer astram abudhyata
sūtaḥ uvāca — Sūta Gosvāmī said; upadhārya — by hearing her patiently; vacaḥ — words; tasyāḥ — her; bhagavān — the Personality of Godhead; bhakta-vatsalaḥ — He who is very much affectionate towards His devotees; apāṇḍavam — without the existence of the Pāṇḍavas’ descendants; idam — this; kartum — to do it; drauṇeḥ — of the son of Droṇācārya; astram — weapon; abudhyata — understood.
Sūta Gosvāmī said: Having patiently heard her words, Lord Śrī Kṛṣṇa, who is always very affectionate to His devotees, could at once understand that Aśvatthāmā, the son of Droṇācārya, had thrown the brahmāstra to finish the last life in the Pāṇḍava family.
tarhy evātha muni-śreṣṭha
pāṇḍavāḥ pañca sāyakān
ātmano ’bhimukhān dīptān
tarhi — then; eva — also; atha — therefore; muni-śreṣṭha — O chief amongst the munis; pāṇḍavāḥ — all the sons of Pāṇḍu; pañca — five; sāyakān — weapons; ātmanaḥ — own selves; abhimukhān — towards; dīptān — glaring; ālakṣya — seeing it; astrāṇi — weapons; upādaduḥ — took up.
O foremost among the great thinkers [munis] [Śaunaka], seeing the glaring brahmāstra proceeding towards them, the Pāṇḍavas took up their five respective weapons.
vyasanaṁ vīkṣya tat teṣām
svānāṁ rakṣāṁ vyadhād vibhuḥ
vyasanam — great danger; vīkṣya — having observed; tat — that; teṣām — their; ananya — no other; viṣaya — means; ātmanām — thus inclined; sudarśanena — by the wheel of Śrī Kṛṣṇa; sva-astreṇa — by the weapon; svānām — of His own devotees; rakṣām — protection; vyadhāt — did it; vibhuḥ — the Almighty.
The almighty Personality of Godhead, Śrī Kṛṣṇa, having observed that a great danger was befalling His unalloyed devotees, who were fully surrendered souls, at once took up His Sudarśana disc to protect them.
ātmā yogeśvaro hariḥ
antaḥsthaḥ — being within; sarva — all; bhūtānām — of the living beings; ātmā — soul; yoga-īśvaraḥ — the Lord of all mysticism; hariḥ — the Supreme Lord; sva-māyayā — by the personal energy; āvṛṇot — covered; garbham — embryo; vairāṭyāḥ — of Uttarā; kuru-tantave — for the progeny of Mahārāja Kuru.
The Lord of supreme mysticism, Śrī Kṛṣṇa, resides within everyone’s heart as the Paramātmā. As such, just to protect the progeny of the Kuru dynasty, He covered the embryo of Uttarā by His personal energy.
yadyapy astraṁ brahma-śiras
tv amoghaṁ cāpratikriyam
vaiṣṇavaṁ teja āsādya
yadyapi — although; astram — weapon; brahma-śiraḥ — supreme; tu — but; amogham — without check; ca — and; apratikriyam — not to be counteracted; vaiṣṇavam — in relation with Viṣṇu; tejaḥ — strength; āsādya — being confronted with; samaśāmyat — was neutralized; bhṛgu-udvaha — O glory of the family of Bhṛgu.
O Śaunaka, glory of Bhṛgu’s family, although the supreme brahmāstra weapon released by Aśvatthāmā was irresistible and without check or counteraction, it was neutralized and foiled when confronted by the strength of Viṣṇu [Lord Kṛṣṇa].
mā maṁsthā hy etad āścaryaṁ
ya idaṁ māyayā devyā
sṛjaty avati hanty ajaḥ
mā — do not; maṁsthāḥ — think; hi — certainly; etat — all these; āścaryam — wonderful; sarva — all; āścarya-maye — in the all-mysterious; acyute — the infallible; yaḥ — one who; idam — this (creation); māyayā — by His energy; devyā — transcendental; sṛjati — creates; avati — maintains; hanti — annihilates; ajaḥ — unborn.
O brāhmaṇas, do not think this to be especially wonderful in the activities of the mysterious and infallible Personality of Godhead. By His own transcendental energy He creates, maintains and annihilates all material things, although He Himself is unborn.
ātmajaiḥ saha kṛṣṇayā
idam āha pṛthā satī
brahma-tejaḥ — the radiation of the brahmāstra; vinirmuktaiḥ — being saved from; ātma-jaiḥ — along with her sons; saha — with; kṛṣṇayā — Draupadī; prayāṇa — outgoing; abhimukham — towards; kṛṣṇam — unto Lord Kṛṣṇa; idam — this; āha — said; pṛthā — Kuntī; satī — chaste, devoted to the Lord.
Thus saved from the radiation of the brahmāstra, Kuntī, the chaste devotee of the Lord, and her five sons and Draupadī addressed Lord Kṛṣṇa as He started for home.
namasye puruṣaṁ tvādyam
īśvaraṁ prakṛteḥ param
antar bahir avasthitam
kuntī uvāca — Śrīmatī Kuntī said; namasye — let me bow down; puruṣam — the Supreme Person; tvā — You; ādyam — the original; īśvaram — the controller; prakṛteḥ — of the material cosmos; param — beyond; alakṣyam — the invisible; sarva — all; bhūtānām — of living beings; antaḥ — within; bahiḥ — without; avasthitam — existing.
Śrīmatī Kuntī said: O Kṛṣṇa, I offer my obeisances unto You because You are the original personality and are unaffected by the qualities of the material world. You are existing both within and without everything, yet You are invisible to all.
na lakṣyase mūḍha-dṛśā
naṭo nāṭyadharo yathā
māyā — deluding; javanikā — curtain; ācchannam — covered by; ajñā — ignorant; adhokṣajam — beyond the range of material conception (transcendental); avyayam — irreproachable; na — not; lakṣyase — observed; mūḍha-dṛśā — by the foolish observer; naṭaḥ — artist; nāṭya-dharaḥ — dressed as a player; yathā — as.
Being beyond the range of limited sense perception, You are the eternally irreproachable factor covered by the curtain of deluding energy. You are invisible to the foolish observer, exactly as an actor dressed as a player is not recognized.
kathaṁ paśyema hi striyaḥ
tathā — besides that; paramahaṁsānām — of the advanced transcendentalists; munīnām — of the great philosophers or mental speculators; amala-ātmanām — those whose minds are competent to discern between spirit and matter; bhakti-yoga — the science of devotional service; vidhāna-artham — for executing; katham — how; paśyema — can observe; hi — certainly; striyaḥ — women.
You Yourself descend to propagate the transcendental science of devotional service unto the hearts of the advanced transcendentalists and mental speculators, who are purified by being able to discriminate between matter and spirit. How then can we women know You perfectly?
govindāya namo namaḥ
kṛṣṇāya — the Supreme Lord; vāsudevāya — unto the son of Vasudeva; devakī-nandanāya — unto the son of Devakī; ca — and; nanda-gopa — Nanda and the cowherd men; kumārāya — unto their son; govindāya — unto the Personality of Godhead, who enlivens the cows and the senses; namaḥ — respectful obeisances; namaḥ — obeisances.
Let me therefore offer my respectful obeisances unto the Lord, who has become the son of Vasudeva, the pleasure of Devakī, the boy of Nanda and the other cowherd men of Vṛndāvana, and the enlivener of the cows and the senses.
namas te paṅkajāṅghraye
namaḥ — all respectful obeisances; paṅkaja-nābhāya — unto the Lord who has a specific depression resembling a lotus flower in the center of His abdomen; namaḥ — obeisances; paṅkaja-māline — one who is always decorated with a garland of lotus flowers; namaḥ — obeisances; paṅkaja-netrāya — one whose glance is as cooling as a lotus flower; namaḥ te — respectful obeisances unto You; paṅkaja-aṅghraye — unto You, the soles of whose feet are engraved with lotus flowers (and who are therefore said to possess lotus feet).
My respectful obeisances are unto You, O Lord, whose abdomen is marked with a depression like a lotus flower, who are always decorated with garlands of lotus flowers, whose glance is as cool as the lotus and whose feet are engraved with lotuses.
yathā hṛṣīkeśa khalena devakī
kaṁsena ruddhāticiraṁ śucārpitā
vimocitāhaṁ ca sahātmajā vibho
tvayaiva nāthena muhur vipad-gaṇāt
yathā — as it were; hṛṣīkeśa — the master of the senses; khalena — by the envious; devakī — Devakī (the mother of Śrī Kṛṣṇa); kaṁsena — by King Kaṁsa; ruddhā — imprisoned; ati-ciram — for a long time; śuca-arpitā — distressed; vimocitā — released; aham ca — also myself; saha-ātma-jā — along with my children; vibho — O great one; tvayā eva — by Your Lordship; nāthena — as the protector; muhuḥ — constantly; vipat-gaṇāt — from a series of dangers.
O Hṛṣīkeśa, master of the senses and Lord of lords, You have released Your mother, Devakī, who was long imprisoned and distressed by the envious King Kaṁsa, and me and my children from a series of constant dangers.
viṣān mahāgneḥ puruṣāda-darśanād
mṛdhe mṛdhe ’neka-mahārathāstrato
drauṇy-astrataś cāsma hare ’bhirakṣitāḥ
viṣāt — from poison; mahā-agneḥ — from the great fire; puruṣa-ada — the man-eaters; darśanāt — by combating; asat — vicious; sabhāyāḥ — assembly; vana-vāsa — exiled to the forest; kṛcchrataḥ — sufferings; mṛdhe mṛdhe — again and again in battle; aneka — many; mahā-ratha — great generals; astrataḥ — weapons; drauṇi — the son of Droṇācārya; astrataḥ — from the weapon of; ca — and; āsma — indicating past tense; hare — O my Lord; abhirakṣitāḥ — protected completely.
My dear Kṛṣṇa, Your Lordship has protected us from a poisoned cake, from a great fire, from cannibals, from the vicious assembly, from sufferings during our exile in the forest and from the battle where great generals fought. And now You have saved us from the weapon of Aśvatthāmā.
vipadaḥ santu tāḥ śaśvat
tatra tatra jagad-guro
bhavato darśanaṁ yat syād
vipadaḥ — calamities; santu — let there be; tāḥ — all; śaśvat — again and again; tatra — there; tatra — and there; jagat-guro — O Lord of the universe; bhavataḥ — Your; darśanam — meeting; yat — that which; syāt — is; apunaḥ — not again; bhava-darśanam — seeing repetition of birth and death.
I wish that all those calamities would happen again and again so that we could see You again and again, for seeing You means that we will no longer see repeated births and deaths.
naivārhaty abhidhātuṁ vai
janma — birth; aiśvarya — opulence; śruta — education; śrībhiḥ — by the possession of beauty; edhamāna — progressively increasing; madaḥ — intoxication; pumān — the human being; na — never; eva — ever; arhati — deserves; abhidhātum — to address in feeling; vai — certainly; tvām — You; akiñcana-gocaram — one who is approached easily by the materially exhausted man.
My Lord, Your Lordship can easily be approached, but only by those who are materially exhausted. One who is on the path of [material] progress, trying to improve himself with respectable parentage, great opulence, high education and bodily beauty, cannot approach You with sincere feeling.
namaḥ — all obeisances unto You; akiñcana-vittāya — unto the property of the materially impoverished; nivṛtta — completely transcendental to the actions of the material modes; guṇa — material modes; vṛttaye — affection; ātma-ārāmāya — one who is self-satisfied; śāntāya — the most gentle; kaivalya-pataye — unto the master of the monists; namaḥ — bowing down.
My obeisances are unto You, who are the property of the materially impoverished. You have nothing to do with the actions and reactions of the material modes of nature. You are self-satisfied, and therefore You are the most gentle and are master of the monists.
manye tvāṁ kālam īśānam
samaṁ carantaṁ sarvatra
bhūtānāṁ yan mithaḥ kaliḥ
manye — I consider; tvām — Your Lordship; kālam — the eternal time; īśānam — the Supreme Lord; anādi-nidhanam — without beginning and end; vibhum — all-pervading; samam — equally merciful; carantam — distributing; sarvatra — everywhere; bhūtānām — of the living beings; yat mithaḥ — by intercourse; kaliḥ — dissension.
My Lord, I consider Your Lordship to be eternal time, the supreme controller, without beginning and end, the all-pervasive one. In distributing Your mercy, You are equal to everyone. The dissensions between living beings are due to social intercourse.
na veda kaścid bhagavaṁś cikīrṣitaṁ
tavehamānasya nṛṇāṁ viḍambanam
na yasya kaścid dayito ’sti karhicid
dveṣyaś ca yasmin viṣamā matir nṛṇām
na — does not; veda — know; kaścit — anyone; bhagavan — O Lord; cikīrṣitam — pastimes; tava — Your; īhamānasya — like the worldly men; nṛṇām — of the people in general; viḍambanam — misleading; na — never; yasya — His; kaścit — anyone; dayitaḥ — object of specific favor; asti — there is; karhicit — anywhere; dveṣyaḥ — object of envy; ca — and; yasmin — unto Him; viṣamā — partiality; matiḥ — conception; nṛṇām — of the people.
O Lord, no one can understand Your transcendental pastimes, which appear to be human and so are misleading. You have no specific object of favor, nor do You have any object of envy. People only imagine that You are partial.
janma karma ca viśvātmann
janma — birth; karma — activity; ca — and; viśva-ātman — O soul of the universe; ajasya — of the unborn; akartuḥ — of the inactive; ātmanaḥ — of the vital energy; tiryak — animal; nṛ — human being; ṛṣiṣu — in the sages; yādaḥsu — in the water; tat — that; atyanta — veritable; viḍambanam — bewildering.
Of course it is bewildering, O soul of the universe, that You work, though You are inactive, and that You take birth, though You are the vital force and the unborn. You Yourself descend amongst animals, men, sages and aquatics. Verily, this is bewildering.
gopy ādade tvayi kṛtāgasi dāma tāvad
yā te daśāśru-kalilāñjana-sambhramākṣam
vaktraṁ ninīya bhaya-bhāvanayā sthitasya
sā māṁ vimohayati bhīr api yad bibheti
gopī — the cowherd lady (Yaśodā); ādade — took up; tvayi — on Your; kṛtāgasi — creating disturbances (by breaking the butter pot); dāma — rope; tāvat — at that time; yā — that which; te — Your; daśā — situation; aśru-kalila — overflooded with tears; añjana — ointment; sambhrama — perturbed; akṣam — eyes; vaktram — face; ninīya — downwards; bhaya-bhāvanayā — by thoughts of fear; sthitasya — of the situation; sā — that; mām — me; vimohayati — bewilders; bhīḥ api — even fear personified; yat — whom; bibheti — is afraid.
My dear Kṛṣṇa, Yaśodā took up a rope to bind You when You committed an offense, and Your perturbed eyes overflooded with tears, which washed the mascara from Your eyes. And You were afraid, though fear personified is afraid of You. This sight is bewildering to me.
kecid āhur ajaṁ jātaṁ
kecit — someone; āhuḥ — says; ajam — the unborn; jātam — being born; puṇya-ślokasya — of the great pious king; kīrtaye — for glorifying; yadoḥ — of King Yadu; priyasya — of the dear; anvavāye — in the family of; malayasya — Malaya hills; iva — as; candanam — sandalwood.
Some say that the Unborn is born for the glorification of pious kings, and others say that He is born to please King Yadu, one of Your dearest devotees. You appear in his family as sandalwood appears in the Malaya hills.
devakyāṁ yācito ’bhyagāt
ajas tvam asya kṣemāya
vadhāya ca sura-dviṣām
apare — others; vasudevasya — of Vasudeva; devakyām — of Devakī; yācitaḥ — being prayed for; abhyagāt — took birth; ajaḥ — unborn; tvam — You are; asya — of him; kṣemāya — for the good; vadhāya — for the purpose of killing; ca — and; sura-dviṣām — of those who are envious of the demigods.
Others say that since both Vasudeva and Devakī prayed for You, You have taken Your birth as their son. Undoubtedly You are unborn, yet You take Your birth for their welfare and to kill those who are envious of the demigods.
bhuvo nāva ivodadhau
jāto hy ātma-bhuvārthitaḥ
bhāra-avatāraṇāya — just to reduce the burden to the world; anye — others; bhuvaḥ — of the world; nāvaḥ — boat; iva — like; udadhau — on the sea; sīdantyāḥ — aggrieved; bhūri — extremely; bhāreṇa — by the burden; jātaḥ — You were born; hi — certainly; ātma-bhuvā — by Brahmā; arthitaḥ — being prayed for.
Others say that the world, being overburdened like a boat at sea, is much aggrieved, and that Brahmā, who is Your son, prayed for You, and so You have appeared to diminish the trouble.
bhave ’smin kliśyamānānām
kariṣyann iti kecana
bhave — in the material creation; asmin — this; kliśyamānānām — of those who are suffering from; avidyā — nescience; kāma — desire; karmabhiḥ — by execution of fruitive work; śravaṇa — hearing; smaraṇa — remembering; arhāṇi — worshiping; kariṣyan — may perform; iti — thus; kecana — others.
And yet others say that You appeared for the sake of rejuvenating the devotional service of hearing, remembering, worshiping and so on in order that the conditioned souls suffering from material pangs might take advantage and gain liberation.
śṛṇvanti gāyanti gṛṇanty abhīkṣṇaśaḥ
smaranti nandanti tavehitaṁ janāḥ
ta eva paśyanty acireṇa tāvakaṁ
śṛṇvanti — hear; gāyanti — chant; gṛṇanti — take; abhīkṣṇaśaḥ — continuously; smaranti — remember; nandanti — take pleasure; tava — Your; īhitam — activities; janāḥ — people in general; te — they; eva — certainly; paśyanti — can see; acireṇa — very soon; tāvakam — Your; bhava-pravāha — the current of rebirth; uparamam — cessation; pada-ambujam — lotus feet.
O Kṛṣṇa, those who continuously hear, chant and repeat Your transcendental activities, or take pleasure in others’ doing so, certainly see Your lotus feet, which alone can stop the repetition of birth and death.
apy adya nas tvaṁ sva-kṛtehita prabho
jihāsasi svit suhṛdo ’nujīvinaḥ
yeṣāṁ na cānyad bhavataḥ padāmbujāt
parāyaṇaṁ rājasu yojitāṁhasām
api — if; adya — today; naḥ — us; tvam — You; sva-kṛta — self-executed; īhita — all duties; prabho — O my Lord; jihāsasi — giving up; svit — possibly; suhṛdaḥ — intimate friends; anujīvinaḥ — living at the mercy of; yeṣām — of whom; na — nor; ca — and; anyat — anyone else; bhavataḥ — Your; pada-ambujāt — from the lotus feet; parāyaṇam — dependent; rājasu — unto the kings; yojita — engaged in; aṁhasām — enmity.
O my Lord, You have executed all duties Yourself. Are you leaving us today, though we are completely dependent on Your mercy and have no one else to protect us, now when all kings are at enmity with us?
ke vayaṁ nāma-rūpābhyāṁ
yadubhiḥ saha pāṇḍavāḥ
bhavato ’darśanaṁ yarhi
ke — who are; vayam — we; nāma-rūpābhyām — without fame and ability; yadubhiḥ — with the Yadus; saha — along with; pāṇḍavāḥ — and the Pāṇḍavas; bhavataḥ — Your; adarśanam — absence; yarhi — as if; hṛṣīkāṇām — of the senses; iva — like; īśituḥ — of the living being.
As the name and fame of a particular body is finished with the disappearance of the living spirit, similarly if You do not look upon us, all our fame and activities, along with the Pāṇḍavas and Yadus, will end at once.
neyaṁ śobhiṣyate tatra
tvat-padair aṅkitā bhāti
na — not; iyam — this land of our kingdom; śobhiṣyate — will appear beautiful; tatra — then; yathā — as it is now; idānīm — now; gadādhara — O Kṛṣṇa; tvat — Your; padaiḥ — by the feet; aṅkitā — marked; bhāti — is dazzling; sva-lakṣaṇa — Your own marks; vilakṣitaiḥ — by the impressions.
O Gadādhara [Kṛṣṇa], our kingdom is now being marked by the impressions of Your feet, and therefore it appears beautiful. But when You leave, it will no longer be so.
ime jana-padāḥ svṛddhāḥ
hy edhante tava vīkṣitaiḥ
ime — all these; jana-padāḥ — cities and towns; svṛddhāḥ — flourished; supakva — mature; auṣadhi — herbs; vīrudhaḥ — vegetables; vana — forests; adri — hills; nadī — rivers; udanvantaḥ — seas; hi — certainly; edhante — increasing; tava — by You; vīkṣitaiḥ — seen.
All these cities and villages are flourishing in all respects because the herbs and grains are in abundance, the trees are full of fruits, the rivers are flowing, the hills are full of minerals and the oceans full of wealth. And this is all due to Your glancing over them.
atha viśveśa viśvātman
viśva-mūrte svakeṣu me
sneha-pāśam imaṁ chindhi
dṛḍhaṁ pāṇḍuṣu vṛṣṇiṣu
atha — therefore; viśva-īśa — O Lord of the universe; viśva-ātman — O soul of the universe; viśva-mūrte — O personality of the universal form; svakeṣu — unto my own kinsmen; me — my; sneha-pāśam — tie of affection; imam — this; chindhi — cut off; dṛḍham — deep; pāṇḍuṣu — for the Pāṇḍavas; vṛṣṇiṣu — for the Vṛṣṇis also.
O Lord of the universe, soul of the universe, O personality of the form of the universe, please, therefore, sever my tie of affection for my kinsmen, the Pāṇḍavas and the Vṛṣṇis.
tvayi me ’nanya-viṣayā
matir madhu-pate ’sakṛt
ratim udvahatād addhā
tvayi — unto You; me — my; ananya-viṣayā — unalloyed; matiḥ — attention; madhu-pate — O Lord of Madhu; asakṛt — continuously; ratim — attraction; udvahatāt — may overflow; addhā — directly; gaṅgā — the Ganges; iva — like; ogham — flows; udanvati — down to the sea.
O Lord of Madhu, as the Ganges forever flows to the sea without hindrance, let my attraction be constantly drawn unto You without being diverted to anyone else.
śrī-kṛṣṇa kṛṣṇa-sakha vṛṣṇy-ṛṣabhāvani-dhrug-
yogeśvarākhila-guro bhagavan namas te
śrī-kṛṣṇa — O Śrī Kṛṣṇa; kṛṣṇa-sakha — O friend of Arjuna; vṛṣṇi — of descendants of Vṛṣṇi; ṛṣabha — O chief; avani — the earth; dhruk — rebellious; rājanya-vaṁśa — dynasties of the kings; dahana — O annihilator; anapavarga — without deterioration of; vīrya — prowess; govinda — O proprietor of Golokadhāma; go — of the cows; dvija — the brāhmaṇas; sura — the demigods; arti-hara — to relieve distress; avatāra — O Lord who descends; yoga-īśvara — O master of all mystic powers; akhila — universal; guro — O preceptor; bhagavan — O possessor of all opulences; namaḥ te — respectful obeisances unto You.
O Kṛṣṇa, O friend of Arjuna, O chief amongst the descendants of Vṛṣṇi, You are the destroyer of those political parties which are disturbing elements on this earth. Your prowess never deteriorates. You are the proprietor of the transcendental abode, and You descend to relieve the distresses of the cows, the brāhmaṇas and the devotees. You possess all mystic powers, and You are the preceptor of the entire universe. You are the almighty God, and I offer You my respectful obeisances.
mandaṁ jahāsa vaikuṇṭho
mohayann iva māyayā
sūtaḥ uvāca — Sūta said; pṛthayā — by Pṛthā (Kuntī); ittham — this; kala-padaiḥ — by chosen words; pariṇūta — being worshiped; akhila — universal; udayaḥ — glories; mandam — mildly; jahāsa — smiled; vaikuṇṭhaḥ — the Lord; mohayan — captivating; iva — like; māyayā — His mystic power.
Sūta Gosvāmī said: The Lord, thus hearing the prayers of Kuntīdevī, composed in choice words for His glorification, mildly smiled. That smile was as enchanting as His mystic power.
tāṁ bāḍham ity upāmantrya
striyaś ca sva-puraṁ yāsyan
premṇā rājñā nivāritaḥ
tām — all those; bāḍham — accepted; iti — thus; upāmantrya — subsequently informed; praviśya — entering; gajasāhvayam — the palace of Hastināpura; striyaḥ ca — other ladies; sva-puram — own residence; yāsyan — while starting for; premṇā — with love; rājñā — by the King; nivāritaḥ — stopped.
Thus accepting the prayers of Śrīmatī Kuntīdevī, the Lord subsequently informed other ladies of His departure by entering the palace of Hastināpura. But upon preparing to leave, He was stopped by King Yudhiṣṭhira, who implored Him lovingly.
vyāsa-ādyaiḥ — by great sages headed by Vyāsa; īśvara — the almighty God; īhā — by the will of; jñaiḥ — by the learned; kṛṣṇena — by Kṛṣṇa Himself; adbhuta-karmaṇā — by one who performs all superhuman work; prabodhitaḥ — being solaced; api — although; itihāsaiḥ — by evidences from the histories; na — not; abudhyata — satisfied; śucā arpitaḥ — distressed.
King Yudhiṣṭhira, who was much aggrieved, could not be convinced, despite instructions by great sages headed by Vyāsa and the Lord Kṛṣṇa Himself, the performer of superhuman feats, and despite all historical evidence.
āha rājā dharma-sutaś
cintayan suhṛdāṁ vadham
āha — said; rājā — King Yudhiṣṭhira; dharma-sutaḥ — the son of Dharma (Yamarāja); cintayan — thinking of; suhṛdām — of the friends; vadham — killing; prākṛtena — by material conception only; ātmanā — by the self; viprāḥ — O brāhmaṇa; sneha — affection; moha — delusion; vaśam — being carried away by; gataḥ — having gone.
King Yudhiṣṭhira, son of Dharma, overwhelmed by the death of his friends, was aggrieved just like a common, materialistic man. O sages, thus deluded by affection, he began to speak.
aho me paśyatājñānaṁ
hṛdi rūḍhaṁ durātmanaḥ
bahvyo me ’kṣauhiṇīr hatāḥ
aho — O; me — my; paśyata — just see; ajñānam — ignorance; hṛdi — in the heart; rūḍham — situated in; durātmanaḥ — of the sinful; pārakyasya — meant for others; eva — certainly; dehasya — of the body; bahvyaḥ — many, many; me — by me; akṣauhiṇīḥ — combination of military phalanxes; hatāḥ — killed.
King Yudhiṣṭhira said: O my lot! I am the most sinful man! Just see my heart, which is full of ignorance! This body, which is ultimately meant for others, has killed many, many phalanxes of men.
na me syān nirayān mokṣo
hy api varṣāyutāyutaiḥ
bāla — boys; dvi-ja — the twice-born; suhṛt — well-wishers; mitra — friends; pitṛ — parents; bhrātṛ — brothers; guru — preceptors; druhaḥ — one who has killed; na — never; me — my; syāt — there shall be; nirayāt — from hell; mokṣaḥ — liberation; hi — certainly; api — although; varṣa — years; ayuta — millions; āyutaiḥ — being added.
I have killed many boys, brāhmaṇas, well-wishers, friends, parents, preceptors and brothers. Though I live millions of years, I will not be relieved from the hell that awaits me for all these sins.
naino rājñaḥ prajā-bhartur
dharma-yuddhe vadho dviṣām
iti me na tu bodhāya
kalpate śāsanaṁ vacaḥ
na — never; enaḥ — sins; rājñaḥ — of the king; prajā-bhartuḥ — of one who is engaged in the maintenance of the citizens; dharma — for the right cause; yuddhe — in the fight; vadhaḥ — killing; dviṣām — of the enemies; iti — all these; me — for me; na — never; tu — but; bodhāya — for satisfaction; kalpate — they are meant for administration; śāsanam — injunction; vacaḥ — words of.
There is no sin for a king who kills for the right cause, who is engaged in maintaining his citizens. But this injunction is not applicable to me.
droho yo ’sāv ihotthitaḥ
nāhaṁ kalpo vyapohitum
strīṇām — of the women; mat — by me; hata-bandhūnām — of the friends who are killed; drohaḥ — enmity; yaḥ — that; asau — all those; iha — herewith; utthitaḥ — has accrued; karmabhiḥ — by dint of work; gṛhamedhīyaiḥ — by persons engaged in material welfare; na — never; aham — I; kalpaḥ — can expect; vyapohitum — undoing the same.
I have killed many friends of women, and I have thus caused enmity to such an extent that it is not possible to undo it by material welfare work.
yathā paṅkena paṅkāmbhaḥ
surayā vā surākṛtam
na yajñair mārṣṭum arhati
yathā — as much as; paṅkena — by the mud; paṅka-ambhaḥ — water mixed with mud; surayā — by wine; vā — either; surākṛtam — impurity caused by the slight touch of wine; bhūta-hatyām — killing of animals; tathā — like that; eva — certainly; ekām — one; na — never; yajñaiḥ — by the prescribed sacrifices; mārṣṭum — to counteract; arhati — is worthwhile.
As it is not possible to filter muddy water through mud, or purify a wine-stained pot with wine, it is not possible to counteract the killing of men by sacrificing animals.