rule



 

 
Canto 1

Govindam Âdi Purusham

 

Chapter 7: The Son of Drona Punished

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

(2)
Sûta replied: "On the western bank of the Sarasvatî where sages meditate, there is at S'amyâprâsa an âs'rama for the promotion of transcendental activities. (3) There Vyâsadeva sat down, in his hermitage surrounded by berry trees, to focus his mind after he had performed his water sacrifice. (4) With his mind connected in the devotion of yoga, he saw, free from material concerns perfectly being fixed, the complete of both the Original Person [the Purusha] and the external energy that depends on Him. (5) The living entities bewildered because of the conditioning of their bodies by the qualities of nature take, despite their transcendental position, things not wanted for granted and undergo the reactions thereof. (6) For the common man, who does not know that in the yoga of devotion unto Him in the Beyond all that is unwanted finds its end, the sage [in this book] compiled the different stories relating to the Absolute Truth. (7) Simply listening to this literature about the Supreme Personality of Krishna, will give rise to one's personal devotion that takes away lamentation, illusion and fear. (8) After having arranged that collection of stories about the Supreme Lord, the sage taught it to his son S'uka, engaged on the path of self-realization."

(9)
S'aunaka asked: "Why would he, always on the path of self-realization being contented within and indifferent [about other matters], engage in such a vast study?"

(10)
Sûta said: "Such are His wonderful qualities that even sages, freed from all bondage and taking pleasure in the soul, are of pure devotional service unto Vishnu, Urukrama [the Lord of the Great Steps]. (11) The powerful son of Vyâsa is beloved by the devotees because he, in having taken up the regular study of this great narration, was always absorbed in the transcendental quality of the Supreme Lord. (12) I shall now tell you the story about the birth, activities and deliverance of King Parîkchit, the sage among the kings, as also the story about how the sons of Pându came to renounce the world. These stories lead to the stories about Lord Krishna.

(13-14) 
When on the battlefield of Kurukshetra the warriors of the Pândavas and the Kauravas had found their heroic fate and the son of King Dhritarâshthra [Duryodhana] was lamenting his broken thigh bones due to being beaten by the club of Bhîma, the son of Dronâcârya [As'vatthâmâ] thought that he could please his master Duryodhana by delivering the heads of the sleeping sons of Draupadî as a trophy. But the master disapproved his heinous act. (15) The mother of the children [of the Pândavas], cried aggrieved bitter tears when she heard about the massacre. Arjuna [who headed the Pândavas], tried to pacify her and said: (16) 'I can only wipe the tears from your eyes, my dearest, when the head of that degraded brahmin aggressor is severed by the arrows of my bow Gândîva. I will present it to you so that you can place your foot on it, taking a bath after the cremation of your sons.' (17) Satisfying her with this choice of words Arjuna, with the Infallible One as his driver and friend, fully armed and equipped ascended his chariot to pursue As'vatthâmâ, the son of his martial teacher. (18) When he from a distance saw him in hot pursuit, the child murderer fearing for his life fled with his chariot in great speed, just like Brahmâ [and also Sûrya] did when he fled from S'iva [*]. (19) Finding himself unprotected the moment his horses got tired, [As'vatthâmâ] the brahmin son for his defense resorted to the ultimate weapon [the brahmâstra]. (20) With his life in danger, he touched water and concentrated to recite the mantras, even though he did not know how to stop the process. (21) Arjuna saw a life threatening, fiercely glaring light spreading in all directions, whereupon he turned to the Lord [who drove his chariot] and said: (22) 'Krishna, oh Krishna, You are the Almighty One who takes away the fears of the devotees, You alone are the path of liberation for those who suffer in their material existence. (23) You are the transcendental, original enjoyer and direct controller of the material energy. You are the one who, from within the bliss and knowledge of Your Self, by means of Your internal potency, puts an end to the material illusion. (24) From that position You, in the heart of the conditioned souls, exercise the blessing of Your influence that is characterized by [the regulation of] dharma and the other civil virtues. (25) Thus You incarnate in order to take away the burden from the earth and to satisfy Your friends and pure devotees as the constant object of their meditation. (26) Oh Lord of All Lords, I do not know where this highly dangerous, dazzling light spreading in all directions comes from.'

(27)
The Supreme Lord said: 'Know that this is caused by the son of Drona who, faced with his pending death, launched the brahmâstra without knowing how to retract it. (28) Nothing else can counter this weapon but another one; you will have to fight the immense glare of this weapon with your martial art, by engaging the power of your own weapon.' "
 
(29)
Sûta said: "After hearing what the Supreme Lord said, the killer of the other warrior, Arjuna, sipped water himself while circumambulating the Lord, and launched his brahmâstra. (30) The combined glare of the two colliding weapons thereupon covered heaven, earth and the space in between, with an expanding ball of fire as bright as the sun. (31) When the inhabitants of the three worlds saw how the heat of the two weapons scorched them severely, it reminded them of the fire of annihilation at the end of time [sâmvartaka]. (32) Realizing the disturbance it all created for the common people and their worlds, Arjuna then retracted, to the wish of Vâsudeva, both the weapons. (33) Arjuna thereupon, angered with eyes red as copper, arrested the dangerous son of Gautamî, binding him skillfully with ropes like he was an animal. (34) After he with force had bound the enemy and was about to take him to the military camp, the Supreme Lord, who saw it with His lotus eyes, said to the angered Arjuna: (35) 'Never let this relative of the scholars go, punish him immediately, for he has killed innocent boys in their sleep. (36) Someone who knows the principles of religion does not kill an enemy who is careless, intoxicated, insane, asleep, of tender age, a woman, foolish, a surrendered soul, afraid or who has lost his chariot. (37) But someone who shameless and cruel thinks he can maintain himself at the cost of others' lives, deserves it to be stopped in his tracks for his own good, to prevent the person from landing in hell because of that fault. (38) Also I personally heard you make the promise to the daughter of the King of Pâñcâla: 'I will bring you the head of the one you consider the murderer of your sons.' (39) He, not being more than the burned ashes of his family, an offending sinner who is responsible for the assassination of your sons and is someone who displeased his own master, must therefore be sentenced.' "

(40)
Sûta said: "Although Arjuna, by Krishna being put to a test concerning the matter of his duty, was encouraged to do so, he did not aspire to kill the son of his teacher, despite the fact that he was the heinous murderer of his sons. (41) After they thereupon had reached his camp, his dear friend and charioteer Govinda entrusted the assassin to his dear wife who was lamenting over her murdered sons. (42) Upon seeing the criminal, who, silent from his heinous act, tied up in ropes was brought in, Draupadî, from the beauty of her nature, out of compassion showed the son of the teacher the necessary respect [one owes a brahmin]. (43) She in her piety, could not bear the sight of him brought in ropes and said: 'Release him, for he as a brahmin is a teacher of us. (44) It is by his [Drona's] mercy that you yourself have received the confidential knowledge of archery and of the release and control of all kinds of weapons. (45) The lordship of Drona for certain still exists in the form of his son, because his other half Kripî [his wife], with a son present, did not follow her husband into death [by means of satî]. (46) Therefore, oh most fortunate one in knowing the dharma, by the goodness that is in you, cause no grief to this ever respectable and honorable family. (47) Do not make his mother, Drona's devoted wife, cry the way I do, in my constantly shedding tears in distress over a lost child. (48) If the noble administration is of no restraint in relating to the brahminical order and enrages them, that rule will burn up in no time and land in grief together with its family members.' "

(49)
Sûta said: "Dear brahmins, the king [of the Pândavas, Yudhishthhira] supported the statements of the queen, for they were in accord with the dharma, just and merciful, glorious without duplicity and partiality. (50) And so did Nakula and Sahadeva [the younger brothers of the king] and also Sâtyaki, Arjuna, the Supreme Lord the son of Devakî, including the ladies and others. (51) Thereupon Bhîma said indignantly: 'It is well known that he who without a good reason, neither for himself nor for his master, has killed sleeping children, deserves death.'

(52) The four-armed one [Krishna] had heard the words spoken by Bhîma and Draupadî and looking at the face of His friend [Arjuna] then said with a faint smile: (53-54) 'One should not kill the relative of a brahmin, even though one kills an aggressor - as far as I am concerned both is prescribed to be carried out when we want to follow the rules. You have to keep to the truth of the promise you made when you pacified your wife and must also act to the satisfaction of Bhîma and of Me.' "

(55)
Sûta said: 'At once understanding what the Lord meant, he separated with his sword the crown jewel from the head of the brahmin along with his hair. (56) He [As'vatthâmâ] who, next to the loss of his bodily luster because of the infanticide also had lost strength by the loss of his jewel, was next released from the ropes and driven out of the camp. (57) Cutting off the hair, confiscating the wealth and banishment are the forms of punishment reserved for brahmin relatives, not any other method of physical approach. (58) The sons of Pându together with Draupadî, then, overtaken by grief, performed the necessary duties in respect of the deceased family members."



Read the inspiration to this chapter by Anand Aadhar.

 

                      

 
 

Third revised edition, loaded February 11, 2016.

 

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

S'rî S'aunaka said: "After the departure of Nârada Muni, what did the great lordship Vyâsadeva do, having heard from the great sage what he wanted to know?"

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

 

Text 2

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

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

 

Text 3

There Vyâsadeva sat down, in his hermitage surrounded by berry trees, to focus his mind after he had performed his water sacrifice.

There, in his own place sat Vyâsadeva surrounded by berrytrees concentrating his mind after his oblations of water. (Vedabase)

 

Text 4

With his mind connected in the devotion of yoga, he saw, free from material concerns perfectly being fixed, the complete of both the Original Person [the Purusha] and the external energy that depends on Him.

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

 

Text 5

The living entities bewildered because of the conditioning of their bodies by the qualities of nature take, despite their transcendental position, things not wanted for granted and undergo the reactions thereof.

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

 

Text 6

For the common man, who does not know that in the yoga of devotion unto the Him in the Beyond all that is unwanted finds its end, the sage [in this book] compiled the different stories relating to the Absolute Truth.

For the common people unaware of the cessation of the unwanted that is found in the yoga of devotion to the One in the Beyond, compiled the sage, who saw this, the different stories relating to the Absolute Truth. (Vedabase)

 

Text 7

Simply listening to this literature about the Supreme Personality of Krishna, will give rise to one's personal devotion that takes away lamentation, illusion and fear.

Simply attending to the literatures about the supreme personality of Krishna will make the devotional sprout that takes away lamentation, illusion and fear. (Vedabase)

 

Text 8

After having arranged that collection of stories about the Supreme Lord, the sage taught it to his son S'uka, engaged on the path of self-realization."

After having assembled and revised the collections of stories, taught he them his son S'ukadeva Gosvâmî, the wise intent upon self-realization." (Vedabase)


Text 9

S'aunaka asked: "Why would he, always on the path of self-realization being contented within and indifferent [about other matters], engage in such a vast study?"

S'aunaka asked: "Why should he, fully on the path of self-realization, being contented within in divine indifference, undergo this vast study?"  (Vedabase)

 

Text 10

Sûta said: "Such are His wonderful qualities that even sages, freed from all bondage and taking pleasure in the soul, are of pure devotional service unto Vishnu, Urukrama [the Lord of the Great Steps].

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

 

Text 11

The powerful son of Vyâsa is beloved by the devotees because he, in having taken up the regular study of this great narration, was always absorbed in the transcendental quality of the Supreme Lord.

With the quality of being absorbed in the thought of the Supreme Lord, was S'uka, as the son of Vyâsa, beloved with the devotees for the fact that he had taken up the regular study of this great narration. (Vedabase)

 

Text 12

I shall now tell you the story about the birth, activities and deliverance of King Parîkchit, the sage among the kings, as also the story about how the sons of Pându came to renounce the world. These stories lead to the stories about Lord Krishna.

So let me now tell you the stories of Krishna about the birth, activities and deliverance of king Parîkchit, the rishi among the kings, as well as of the renunciation of the sons of Pându. (Vedabase)

 

Text 13-14

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

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

 

Text 15

The mother of the children [of the Pândavas], cried aggrieved bitter tears when she heard about the massacre. Arjuna [who headed the Pândavas], tried to pacify her and said:

The mother of the children [of the Pândavas], hearing of the massacre cried bitter tears in lamentation. Arjuna [who headed the Pândavas], trying to pacify her, said: (Vedabase):

 

Text 16

'I can only wipe the tears from your eyes, my dearest, when the head of that degraded brahmin aggressor is severed by the arrows of my bow Gândîva. I will present it to you so that you can place your foot on it, taking a bath after the cremation of your sons.'

'I can only take the tears from your eyes away o gentle lady, when the head of that degraded brahmin aggressor is severed by the arrows of my bow Gândîva. I will present it to you so you can put your foot on it and then, after the cremation of your sons, may take a bath.' (Vedabase)

 

Text 17

Satisfying her with this choice of words Arjuna, with the Infallible One as his driver and friend, fully armed and equipped ascended his chariot to pusue As'vatthâmâ, the son of his martial teacher.

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

 

Text 18

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

When he from a distance saw him in hot pursuit, fled the child murderer with his chariot in great speed to save his life, like Sûrya did fleeing from S'iva [*]. (Vedabase)

 

Text 19

Finding himself unprotected the moment his horses got tired, [As'vatthâmâ] the brahmin son for his defense resorted to the ultimate weapon [the brahmâstra].

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

 

Text 20

With his life in danger, he touched water and concentrated to recite the mantras, even though he did not know how to stop the process.

With his life in danger, he touched water and concentrated to recite the mantras, without knowing how to stop the process though. (Vedabase)

 

Text 21

Arjuna saw a life threatening, fiercely glaring light spreading in all directions, whereupon he turned to the Lord [who drove his chariot] and said:

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

 

Text 22

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

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

 

Text 23

You are the transcendental, original enjoyer and direct controller of the material energy. You are the one who, from within the bliss and knowledge of Your Self, by means of Your internal potency, puts an end to the material illusion.

You are the transcendental, original enjoyer and direct controller of the material energy; You are the one who, by His own internal potency, in the bliss and knowledge of Your own Self casts off the material illusion. (Vedabase)

 

Text 24

From that position You, in the heart of the conditioned souls, exercise the blessing of Your influence that is characterized by [the regulation of] dharma and the other civil virtues.

From that position are You in Your might, in the heart of the ones materially entangled, arranging in the first place for the ultimate good of the righteousness [of dharma: truth, purity, penance and compassion].  (Vedabase)


Text 25

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

Thus You incarnate to remove the burden of the material world and for the satisfaction and remembrance of Your friends and pure devotees. (Vedabase)

 

Text 26

Oh Lord of All Lords, I do not know where this highly dangerous, dazzling light spreading in all directions comes from.'

O Lord of Lords, I don't know where this highly dangerous, dazzling light spreading all around originates from.' (Vedabase)

 

Text 27

The Supreme Lord said: 'Know that this is caused by the son of Drona who, faced with his pending death, launched the brahmâstra without knowing how to retract it.

The Supreme Lord said: 'Take it from Me that it is of the son of Drona, who, faced with the imminence of his death, launched the weapon of mantras, not even knowing how to retract it. (Vedabase)

 

Text 28

Nothing else can counter this weapon but another one; you will have to fight the immense glare of this weapon with your martial art, by engaging the power of your own weapon.' "

Nothing else can counter this weapon but another one; in fact you will have to subdue this immense glare by means of the dazzle of your own martial expertise'." (Vedabase)


Text 29

Sûta said: "After hearing what the Supreme Lord said, the killer of the other warrior, Arjuna, sipped water himself while circumambulating the Lord, and launched his brahmâstra.

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


Text 30

The combined glare of the two colliding weapons thereupon covered heaven, earth and the space in between, with an expanding ball of fire as bright as the sun.

Thereupon was of the combined glare of the two weapons the whole firmament as well as outer space covered by an expanding ball of fire as bright as the sun. (Vedabase)

 

Text 31

When the inhabitants of the three worlds saw how the heat of the two weapons scorched them severely, it reminded them of the fire of annihilation at the end of time [sâmvartaka].

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

 

Text 32

Realizing the disturbance it all created for the common people and their worlds, Arjuna then retracted, to the wish of Vâsudeva, both the weapons.

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

 

Text 33

Arjuna thereupon, angered with eyes red as copper, arrested the dangerous son of Gautamî, binding him skillfully with ropes like he was an animal.

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

 

Text 34

After he with force had bound the enemy and was about to take him to the military camp, the Supreme Lord, who saw it with His lotus eyes, said to the angered Arjuna:

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

 

Text 35

'Never let this relative of the scholars go, punish him immediately, for he has killed innocent boys in their sleep.

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

 

Text 36

Someone who knows the principles of religion does not kill an enemy who is careless, intoxicated, insane, asleep, of tender age, a woman, foolish, a surrendered soul, afraid or who has lost his chariot.

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

 

Text 37

But someone who shameless and cruel thinks he can maintain himself at the cost of others' lives, deserves it to be stopped in his tracks for his own good, to prevent the person from landing in hell because of that fault.

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

 

Text 38

Also I personally heard you make the promise to the daughter of the King of Pâñcâla: 'I will bring you the head of the one you consider the murderer of your sons.'

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

 

Text 39

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

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

 

Text 40

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

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

 

Text 41

After they thereupon had reached his camp, his dear friend and charioteer Govinda entrusted the assassin to his dear wife who was lamenting over her murdered sons.

Thereafter having reached his own camp, along with his dear friend and charioteer Govinda, he entrusted the assassin to his dear wife who was lamenting over her murdered sons. (Vedabase)

 

Text 42

Upon seeing the criminal, who, silent from his heinous act, tied up in ropes was brought in, Draupadî, from the beauty of her nature, out of compassion showed the son of the teacher the necessary respect [one owes a brahmin].

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

 

Text 43

She in her piety, could not bear the sight of him brought in ropes and said: 'Release him, for he as a brahmin is a teacher of us.

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

 

Text 44

It is by his [Drona's] mercy that you yourself have received the confidential knowledge of archery and of the release and control of all kinds of weapons.

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

 

Text 45

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

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

 

Text 46

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

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

 

Text 47

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

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

 

Text 48

If the noble administration is of no restraint in relating to the brahminical order and enrages them, that rule will burn up in no time and land in grief together with its family members.' "

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

 

Text 49

Sûta said: "Dear brahmins, the king [of the Pândavas, Yudhishthhira] supported the statements of the queen, for they were in accord with the dharma, just and merciful, glorious without duplicity and partiality.

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

 

Text 50

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

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

 

Text 51

Thereupon Bhîma said indignantly: 'It is well known that he who without a good reason, neither for himself nor for his master, has killed sleeping children, deserves death.'

Thereupon said Bhîma indignantly: 'For his for no reason, nor for himself nor for his master, having killed sleeping children, is death declared to be the reward.' (Vedabase)

 

Text 52

The four-armed one [Krishna] had heard the words spoken by Bhîma and Draupadî and looking at the face of His friend [Arjuna] then said with a faint smile:

The four-armed one [Lord Krishna], after hearing the words spoken by Bhîma and Draupadî and having seen the face of His friend [Arjuna], said, like He was smiling: (Vedabase)

 

Text 53-54

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

'The relative of a brahmin is not to be killed, although one kills an aggressor - this both is by Me certainly prescribed to be carried out abiding by the rules. You have to keep to the truth as promised by pacifying your wife and also act to the satisfaction of as well Bhîma as of Me'." (Vedabase)

 

Text 55

Sûta said: "At once understanding what the Lord meant, he separated with his sword the crown jewel from the head of the brahmin along with his hair.

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

 

Text 56

He [As'vatthâmâ] who, next to the loss of his bodily luster because of the infanticide also had lost strength by the loss of his jewel, was next released from the ropes and driven out of the camp.

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

 

Text 57

Cutting off the hair, confiscating the wealth and banishment are the forms of punishment reserved for brahmin relatives, not any other method of physical approach.

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

 

Text 58

The sons of Pându together with Draupadî, then, overtaken by grief, performed the necessary duties in respect of the deceased family members."

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

 

*: Brahmā once was attracted to his daughter. S'iva then attacked him furiously with his trident, whereupon Brahmâ fled for his life. In another story is written how the sun-god once chased the demon Vidyunmâlî, whereupon S'iva furiously attacked him with his trident. The sun-god fleeing toppled at Kâs'î, where he became known as Lolârka.  

 



 

Creative Commons License
The text and audio are offered under the conditions of the
Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License
.
The copyright of the images differs according to their source.

The painting of Arjuna arresting
As'vatthâmâ, and him being banned,

are original illustrations to the Bhâgavata Purâna, Basoli, c. 1750.
Source: Unknown.
Production: Filognostic Association of The Order of Time.
 


  

 

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