श्रीमद्भागवतमहापुराणम्
प्रथम: स्कन्ध:
सप्तम: अध्याय:
शौनक उवाच -
Shaunaka said -
निर्गते नारदे सूत भगवान् बादरायण: ।
श्रुतवांस्तदभिप्रेतं तत: किमकरोद्विभु: ॥१॥
निर्गते नारदे सूत
departed having Naarada, O Soota!
भगवान् बादरायण:
all powerful Vyaasa
श्रुतवान्-तत्-अभिप्रेतम्
having heard those well meaning (words)
तत: किम्-अकरोत्-विभु:
then, what did the great one do
O Soota! After Naarada had departed, and the all powerful Vyaasa had heard his well meaning words, what did the great Vyaasa do?
सूत उवाच -
Soota said -
ब्रह्मनद्यां सरस्वत्यामाश्रम: पश्चिमे तटे ।
शम्याप्रास इति प्रोक्त ऋषीणां सत्रवर्धन: ॥२॥
ब्रह्म-नद्याम् सरस्वत्याम्-
by Brahmaa (presided) in the river Saraswati
आश्रम: पश्चिमे तटे
a hermitage, on the western bank
शम्याप्रास:-इति प्रोक्त:
Shamyaapraasa, thus known
ऋषीणाम् सत्र-वर्धन:
of the sages, sacrificial activities promotes
Presided over by Brahmaa, on the western banks of the river Sarasvati, there is a hermitage, known by the name of Shamyaapraas, where the sacrificial activities of the sages are promoted.
तस्मिन् स्व आश्रमे व्यासो बदरीखण्डमण्डिते ।
आसीनोऽप उपस्पृश्य प्रणिदध्यौ मन: स्वयम् ॥३॥
तस्मिन् स्वे आश्रमे व्यास:
in that, own hermitage, Vyaasa
बदरी-खण्ड-मण्डिते
with jujube trees surrounded
आसीन:-अप: उपस्पृश्य
sat down, water sipped
प्रणिदध्यौ मन: स्वयम्
concentrated mind in himself
In that, Vyaasa's own hermitage, which had clusters of jujube trees, he sat down and sipped a little water and concentrated his mind in himself.
भक्तियोगेन मनसि सम्यक् प्रणिहितेऽमले ।
अपश्यत्पुरुषं पूर्वं मायां च तदपाश्रयाम् ॥४॥
भक्ति-योगेन
by devotion practice
मनसि सम्यक्
in his mind perfectly
प्रणिहिते-अमले
concentrated, sinless
अपश्यत्-पुरुषम्
saw Person
पूर्वम् मायाम् च
Primal and Maaya
तत्-अपाश्रयाम्
his subordinate
By the perfect practice of devotion, in his sinless mind, concentrating, he saw the Primal Person and also His subordinate, Maayaa.
यया सम्मोहितो जीव आत्मानं त्रिगुणात्मकम् ।
परोऽपि मनुतेऽनर्थं तत्कृतं चाभिपद्यते ॥५॥
यया सम्मोहित:
by which (Maaya) deluded
जीव: आत्मानम्
the soul, itself
त्रिगुण-आत्मकम्
of the three Gunas comprising
पर:-अपि
beyond, though
मनुते-अनर्थम्
believes, unfortunately
तत्-कृतम् च-अभिपद्यते
this due to and suffers
The individual soul, though beyond the three Gunas, unfortunately considers itself to be comprising of them, and due to this reason suffers.
अनर्थोपशमं साक्षाद् भक्तियोगमधोक्षजे ।
लोकस्याजानतो विद्वांश्चक्रे सात्वतसंहिताम् ॥६॥
अनर्थ-उपशमम् साक्षात्
to evils counteract, directly
भक्ति-योगम्-अधोक्षजे
devotion practice, to the Lord
लोकस्य-अजानत:
for people ignorant
विद्वान्-चक्रे
the learned one (Vyaasa) composed
सात्वत संहिताम्
the Vaishnavite Samhitaa - (Shreemad Bhaagavatam)
For the people who are ignorant of the fact that the practice of devotion towards the Lord is the direct means to counteract the evils, the learned sage Ved Vyaasa composed the Vaishnavite Samhitaa - Shrimad Bhagvatam.
यस्यां वै श्रूयमाणायां कृष्णे परमपूरुषे ।
भक्तिरुत्पद्यते पुंस: शोकमोहभयापहा ॥७॥
यस्याम् वै श्रूयमाणायाम्
in which certainly, by listening to
कृष्णे परमपूरुषे
in Krishna the Supreme Person
भक्ति:-उत्पद्यते
devotion is generated
पुंस: शोक-मोह
of the people sorrow, infatuation
भय-अपहा
and fear dispelling
Certainly just by listening to which (Bhaagavatam), devotion for Krishna the Supreme Person is generated in the hearts of the people, and which dispells sorrow, infatuation and fear of the people.
स संहितां भागवतीं कृत्वानुक्रम्य चात्मजम् ।
शुकमध्यापयामास निवृत्तिनिरतं मुनि: ॥८॥
स: संहिताम् भागवतीम्
he, the Samhitaa (Puraana) of Bhaagavatam
कृत्वा-अनुक्रम्य च
composed and revised
आत्मजम् शुकम्
(and) to his son Shuka
अध्यापयामास
taught (it)
निवृत्ति-निरतम्-मुनि:
inclined to recluse, the sage
He, the sage Veda Vyaasa, composed and revised the Puraana of Bhaagavatam and taught it to his son Shukadeva, who was inclined towards reclused living.
शौनक उवाच -
Shaunaka said -
स वै निवृत्तिनिरत: सर्वत्रोपेक्षको मुनि: ।
कस्य वा बृहतीमेतामात्माराम: समभ्यसत् ॥९॥
स: वै निवृत्ति-निरत:
he indeed, to recluse inclined
सर्वत्र-उपेक्षक: मुनि:
in every thing indifferent, sage (Shuka)
कस्य वा
by what (prompted) certainly
बृहतीम्-एताम्
extensive this (work)
आत्माराम: समभ्यसत्
in self revelling, mastered
Sage Shuka, who was indeed inclined to recluse, who was indifferent to everything, and who revelled in the self, why was he prompted to master this extensive work?
सूत उवाच -
Soota said -
आत्मारामाश्च मुनयो निर्ग्रन्था अप्युरुक्रमे ।
कुर्वन्त्यहैतुकीं भक्तिमित्थम्भूतगुणो हरि: ॥१०॥
आत्मारामा:-च मुनय:
revelling in the self, the sages
निर्ग्रन्था: अपि-
free of bondage (of ignorance) also,
उरुक्रमे कुर्वन्ति-
to The Majestic perform
अहैतुकीम् भक्तिम्
desire less devotion
इत्थम्भूत-गुण: हरि:
such and the like are the virtues of Hari
The sages who revell in the self and are free off all bondages of ignorance, also perform desireless devotion to The Majestic Shree Hari, such and the like are His virtues.
हरेर्गुणाक्षिप्तमतिर्भगवान् बादरायणि: ।
अध्यगान्महदाख्यानं नित्यं विष्णुजनप्रिय: ॥११॥
हरे:-गुण-आक्षिप्त-मति:-
by Hari's majesties captivated intellect
भगवान् बादरायणि:
divine son of Baadaraayana (Vyaas), Shuka
अध्यगात्-महत्-आख्यानम्
studied the great Puraana -Bhaagavatam
नित्यम् विष्णु-जन-प्रिय:
daily, of Vishnu's own people's beloved
The divine son of Baadaraayana - Veda Vyaasa, and the beloved of Vishnu's own people, Shukadeva, studied the great Puraana Bhaagavatam, daily, as his intellect was captivated by the majesties of Shree Hari.
परीक्षितोऽथ राजर्षेर्जन्मकर्मविलापनम् ।
संस्थां च पाण्डुपुत्राणां वक्ष्ये कृष्णकथोदयम् ।।१२॥
परीक्षित:-अथ राजर्षे:-
of Pareekshit now, the royal sage's
जन्म-कर्म-विलापनम्
birth, exploits and emancipation
संस्थाम् च पाण्डुपुत्राणाम्
and the ascent of Paandavaas
वक्ष्ये कृष्ण-कथा-उदयम्
will say the (prelude) to Krishna's story beginning
Now I will tell you about the birth, exploits and emancipation of the royal sage Pareekshit, and also about the ascent of the Paandavaas, which serves as a prelude to the story of Krishna.
यदा मृधे कौरवसृञ्जयानां वीरेष्वथो वीरगतिं गतेषु ।
वृकोदराविद्धगदाभिमर्शभग्नोरुदण्डे धृतराष्ट्रपुत्रे ॥१३॥
यदा मृधे
when (during) the war
कौरव-सृञ्जयानाम्
of Kauravaas and Paandavaas
वीरेषु-अथो
of the warriors then
वीरगतिम् गतेषु
heroes like had fallen
वृकोदर-आविद्ध-
by Vrikodara broken
गदा-अभिमर्श
by striking the mace
भग्न-उरुदण्डे
having broken the thigh
धृतराष्ट्र-पुत्रे
of Dhritraashtraa's son, Duryodhana
During the war of Mahaabhaarata, when all the warriors of the Kauravaas' and the Paandavaas army had heroically fallen, Vrikodara (Bheemsena), by striking a blow with his mace, broke the thigh of Duryodhana, Dhritaraashtraas son.
भर्तु: प्रियं द्रौणिरिति स्म पश्यन् कृष्णासुतानां स्वपतां शिरांसि ।
उपाहरद्विप्रियमेव तस्य जुगुप्सितं कर्म विगर्हयन्ति ॥१४॥
भर्तु: प्रियम् द्रौणि:-इति
master's desire (to fulfil) Drona's son (Ashwatthaamaa)
स्म पश्यन् कृष्णा-सुतानाम्
having seen of Draupadi's sons
स्वपताम् शिरांसि
while sleeping heads
उपाहरत्-विप्रियम्-एव
brought, (this) was unappreciated only
तस्य जुगुप्सितम् कर्म
his heinous acts
विगर्हयन्ति
are condemned
Ashwatthaamaa, Drona's son, who had seen this, wanted to do a favour for his master Duryodhana. And so he severed the heads of Draupadi's sons, while they were sleeping and brought them to Duryodhana. This act of his was not appreciated, because henious acts are always condemned.
माता शिशूनां निधनं सुतानां निशम्य घोरं परितप्यमाना ।
तदारुदद्वाष्पकलाकुलाक्षी तां सान्त्वयन्नाह किरीटमाली ॥१५॥
माता शिशूनाम्
mother of the children
निधनम् सुतानाम् निशम्य
slaughter of the sons hearing
घोरम् परितप्यमाना
deeply distressed
तदा-अरुदत्-
then wailed
वाष्प-कला-आकुल-अक्षी
tears full and blinded eyes
ताम् सान्त्वयन्-
her comforting
आह किरीटमाली
said Arjuna
The mother of the children, hearing of the slaughter of her sons, was deeply distressed. She wailed her eyes blinded by the flow of tears. Arjun comforting her, said to her -
तदा शुचस्ते प्रमृजामि भद्रे यद् ब्रह्मबन्धो: शिर आततायिन: ।
गाण्डीवमुक्तैर्विशिखैरुपाहरे त्वाऽऽक्रम्य यत्स्नास्यसि दग्धपुत्रा ॥१६॥
तदा शुच:-ते
then grief (laden tears) yours
प्रमृजामि भद्रे
I will wipe, good lady!
यद् ब्रह्मबन्धो:
when the fallen Braahmana's
शिर: आततायिन:
head of the wicked
गाण्डीव-मुक्तै:-
from Gaandeeva shot
विशिखै:-उपाहरे
arrows sever and bring
त्वा-आक्रम्य
to you, standing on
यत्-स्नास्यसि
which will bathe (you)
दग्ध-पुत्रा
(after) cremation of the sons
O Good Lady! I will only wipe your grief laden tears when I will have severed the head of the befallen Braahmana Ashwatthaamaa with the arrows shot from my bow Gaandeeva. And when I bring the head to you, standing on it, you will bathe after the cremation of your sons.
इति प्रियां वल्गुविचित्रजल्पै: स सान्त्वयित्वाच्युतमित्रसूत: ।
अन्वाद्रवद् दंशित उग्रधन्वा कपिध्वजो गुरुपुत्रं रथेन ॥१७॥
इति प्रियाम्
thus wife
वल्गु-विचित्र-जल्पै:
by sweet and wonderful words
स: सान्त्वयित्वा-
he having consoled
अच्युत-मित्र-सूत:
Krishna making his friend and charioteer
अन्वाद्रवद्
chased
दंशित: उग्रधन्वा
enraged, carrying the fierce bow
कपि-ध्वज:
having a monkey on the flag
गुरु-पुत्रम् रथेन
his teacher's son (Ashwatthaamaa) in a chariot
Arjun consoled his wife Draupadi with such sweet and wonderful words. Then he made Krishna his friend and charioteer. Carrying his fierce bow, and having the emblem of a monkey on his flag, enraged Arjun chased his teacher's son Ashwatthaamaa in a chariot.
तमापतन्तं स विलक्ष्य दूरात् कुमारहोद्विग्नमना रथेन ।
पराद्रवत्प्राणपरीप्सुरुर्व्यां ,यावद्गमं रुद्रभयाद्यथार्क: ॥१८॥
तम्-आपतन्तम्
him approaching,
स: विलक्ष्य दूरात्
he seeing from far
कुमारहा-उद्विग्नमना:
the assailant of the princes, with bewildered mind
रथेन पराद्रवत्-प्राण-परीप्सु:-
in a chariot, fled, life eager to save
उर्व्याम् यावद्-गमम्
on the earth, as far as possible
रुद्र-भयात्-यथा-अर्क:
by the fear of Rudra just as the Sun (had run)
The assailant of the princes, Ashwatthaamaa, saw Arjun approaching him from far. With a bewildered mind he fled away in a chariot eager to save his life, as far as possible on the earth, just as the Sun had run for the fear of Rudra.
यदाशरणमात्मानमैक्षत श्रान्तवाजिनम् ।
अस्त्रं ब्रह्मशिरो मेने आत्मत्राणं द्विजात्मज: ॥१९॥
यदा-अशरणम्-आत्मानम्-
when, unprotected himself
ऐक्षत श्रान्त-वाजिनम्
saw, exhausted horses
अस्त्रम् ब्रह्मशिर:
weapon only Brahmaastra
मेने आत्म-त्राणम्
considered for self protection
द्विज-आत्मज:
the Braahmana son
He saw that his horses were exhausted and so he was altogather unprotected. The Braahmana son then thaught that the Brahmaastra was the only weapon for self protection.
अथोपस्पृश्य सलिलं संदधे तत्समाहित: ।
अजानन्नुपसंहारं प्राणकृच्छ्र उपस्थिते ॥२०॥
अथ-उपस्पृश्य सलिलम्
then sipping water
संदधे तत्-समाहित:
fitted it, with concentration
अजानन्-उपसंहारम्
not knowing the withdrawing
प्राण-कृच्छ्र उपस्थिते
life's danger being present
Ashwatthaamaa then sipped a little water and fixed the arrow on the bow with a concentrated mind, even though he did not how to withdraw it, he found it to be the only resort to save his life from the danger.
तत: प्रादुष्कृतं तेज: प्रचण्डं सर्वतोदिशम् ।
प्राणापदमभिप्रेक्ष्य विष्णुं जिष्णुरुवाच ह ॥२१॥
तत: प्रादुष्कृतम्
from it (the Brahmaastra) emitting
तेज: प्रचण्डम्
flame fierce
सर्वत:-दिशम्
in all the directions
प्राण-आपदम्-
of life danger
अभिप्रेक्ष्य विष्णुम्
seeing to Vishnu
जिष्णु:-उवाच ह
Arjuna said so
A fierce flme blazed from the Brahmaastra which engulfed all the directions. Arjun, seeing the danger to life said to Vishnu thus -
अर्जुन उवाच -
Arjuna said -
कृष्ण कृष्ण महाबाहो भक्तानामभयंकर ।
त्वमेको दह्यमानानामपवर्गोऽसि संसृते: ॥२२॥
कृष्ण कृष्ण महाबाहो
Krishna! O Krishna! Mighty of Arm!
भक्तानाम्-अभयंकर
of the devotee's fears Allayer!
त्वम्-एक: दह्यमानानाम्-
you alone (are) of the constantly burning (people)
अपवर्ग:-असि संसृते:
recluse are in the world
Krishna! O Krishna! Mighty of arm! You are the elminator of all fears of your devotees. You alone are a reclues for the constantly burning people of this world.
त्वमाद्य: पुरुष: साक्षादीश्वर: प्रकृते: पर: ।
मायां व्युदस्य चिच्छक्त्या कैवल्ये स्थित आत्मनि ॥२३॥
त्वम्-आद्य: पुरुष:
you are the Primal Person
साक्षात्-ईश्वर:
direct God
प्रकृते: पर:
from nature (Prakriti) beyond
मायाम् व्युदस्य
Maaya casting aside
चित्-शक्त्या कैवल्ये
by cosmic power, in absolute being
स्थित आत्मनि
You stay in Yourself
You are God Himself, the Primal Person, beyond Prakriti. By casting Maayaa aside, by Your own cosmic power, You The absolute Being, stay in Yourself.
स एव जीवलोकस्य मायामोहितचेतस: ।
विधत्से स्वेन वीर्येण श्रेयो धर्मादिलक्षणम् ॥२४॥
स: एव जीव-लोकस्य
That alone (You), of the beings as a whole
माया-मोहित-चेतस:
(who) are by Maaya deluded minded
विधत्से स्वेन वीर्येण
bring about by Your own Power
श्रेय: धर्म-आदि-लक्षणम्
well being, conferring Dharma and its various systems
That You alone, bring about by Your own power, Dharma and its various systems, which confer well being on the beings as a whole, who are deluded minded by Your Maayaa.
तथायं चावतारस्ते भुवो भारजिहीर्षया ।
स्वानां चानन्यभावानामनुध्यानाय चासकृत् ॥२५॥
तथा-अयम् च-अवतार:-ते
and this, avatar (manifestation) of Yours
भुव: भार-जिहीर्षया
of the earth's burden willing to release
स्वानाम् च-अनन्य-
Your own, and exclusive
भावानाम्-अनुध्यानाय
devotees to meditate upon
च-असकृत्
and constantly
This menifestation of Yours, as Krishna, was taken with the desire of releasing the earth of its burden, and for Your own exclusive devotees to meditate upon constantly.
किमिदं स्वित्कुतो वेति देव देव न वेद्म्यहम् ।
सर्वतोमुखमायाति तेज: परमदारुणम् ॥२६॥
किम्-इदम्
what is this
स्वित्-कुत: वा-इति
what and from where this
देव देव न वेद्मि-अहम्
O Lord of lords! do not know I
सर्वत:-मुखम्-
from all sides
आयाति तेज: परम्-दारुणम्
coming flame is very fierce
O Lord of lords! I do not know what it is and from where this fierce flame is coming from all the sides.
श्री भगवान् उवाच-
Shree Bhagavaan said -
वेत्थेदं द्रोणपुत्रस्य ब्राह्मस्त्रं प्रदर्शितम् ।
नैवासौ वेद संहारं प्राणबाध उपस्थिते ॥२७॥
वेत्थ-इदम् द्रोण-पुत्रस्य
know this, by Drona's son (Ashwatthaamaa)
ब्राह्म्-अस्त्रम् प्रदर्शितम्
Brahmaastra demonstrated
न-एव-असौ वेद संहारम्
neither does he know, (how) to retrieve it
प्राण-बाधे उपस्थिते
in life's peril imminent
This is the Brahmaastra released by Drona's son Ashwatthaama, which is used in the time of immenent peril to life. You know that he does not know how to retrieve it.
न ह्यस्यान्यतमं किञ्चिदस्त्रं प्रत्यवकर्शनम् ।
जह्यस्त्रतेज उन्नद्धमस्त्रज्ञो ह्यस्त्रतेजसा ॥२८॥
न हि-अस्य-अन्यतमम्
not indeed its any
किञ्चित्-अस्त्रम्
other weapon
प्रत्यवकर्शनम्
is overpowering
जहि-अस्त्र-तेज:
control this weapon's power
उन्नद्धम्-अस्त्रज्ञ:
rising, O knower of all weapons!
हि-अस्त्र-तेजसा
indeed by (this) weapon's power
There is not any other weapon which can overpower this weapon. O knower of all the weapons! Therefore, control its rising formidable flame, by the power of this same weapon.
सूत उवाच -
Soota said -
श्रुत्वा भगवता प्रोक्तं फाल्गुन: परवीरहा ।
स्पृष्ट्वापस्तं परिक्रम्य ब्राह्मं ब्राह्माय संदधे ॥२९॥
श्रुत्वा भगवता प्रोक्तम्
hearing the Lord's words
फाल्गुन: परवीरहा
Arjuna, the killer of rival warriors
स्पृष्ट्वा-अप:-
sipping water
तम् परिक्रम्य ब्राह्मम्
Him circumambulation, a Brahmaastra
ब्राह्माय संदधे
to counter the Brahmaastra, employed
Arjun, the slayer of rival warriors, having heard the Lord's words, sipped a little water and circumambulated Him. Then, to counter the Bhrahmaastra, he employed a Brahmaastra.
संहत्यान्योन्यमुभयोस्तेजसी शरसंवृते ।
आवृत्य रोदसी खं च ववृधातेऽर्कवह्निवत् ॥३०॥
संहत्य-अन्योन्यम्-उभयो:-
entangling each other, of them both
तेजसी शर-संवृते
flames by the arrows ignited
आवृत्य रोदसी खम् च
engulfed the directions and the sky
ववृधाते अर्क-वह्नि-वत्
increased like the sun and fire
The arrow boarn the two weapons, entangled into each other and together both of them ingnited huge flames which engulfed the directions and the sky and increased like the Sun and fire at the time of the world's distruction.
दृष्ट्वास्त्रतेजस्तु तयोस्त्रींल्लोकान् प्रदहन्महत् ।
दह्यमाना: प्रजा: सर्वा: सांवर्तकममंसत ॥३१॥
दृष्ट्वा-अस्त्र-तेज:-
seeing the weapon's flames
तु तयो:-त्रीन्-लोकान्
indeed of both, the three worlds
प्रदहन्-महत्
scorching intensely
दह्यमाना: प्रजा: सर्वा
the scorched people all
सांवर्तकम्-अमंसत
the infernal fire took it to be
The intensly flames of both the weapons were scorching the three worlds. All the people getting scorched by it, saw this and took it to be the infernal fire.
प्रजोपप्लवमालक्ष्य लोकव्यतिकरं च तम् ।
मतं च वासुदेवस्य संजहारार्जुनो द्वयम् ॥३२॥
प्रजा-उपप्लवम्-आलक्ष्य
public's distress seeing
लोक-व्यतिकरम् च तम्
the universe destruction and that
मतम् च वासुदेवस्य
approval and of Vaasudeva (Krishna)
संजहार-अर्जुन: द्वयम्
retrieved Arjuna both
Arjun saw the distress of the people, and the immenent distruction of the universe, and also the approval of Shri Krishna, son of Vasudeva, and so he retrieved both the Brahmaastras.
तत आसाद्य तरसा दारुणं गौतमीसुतम् ।
बबन्धामर्षताम्राक्ष: पशुं रशनया यथा ॥३३॥
तत: आसाद्य
then getting hold of
तरसा दारुणम्
quickly the cruel
गौतमी-सुतम् बबन्ध-
Gautami's son (Ashwatthaamaa), tied (him)
अमर्ष-ताम्राक्ष:
enraged and blood shot eyed
पशुम् रशनया यथा
animal by a rope like
Then, getting hold of the cruel Ashwatthaamaa, Gautami's son, the enraged blood shot eyed Arjun tied him, quickly, like a sacrificial animal is tied by a rope.
शिबिराय निनीषन्तं दाम्ना बद्ध्वा रिपुं बलात् ।
प्राहार्जुनं प्रकुपितो भगवानम्बुजेक्षण: ॥३४॥
शिबिराय निनीषन्तम्
to the camp pulling along
दाम्ना बद्ध्वा
by a rope having tied
रिपुम् बलात्
enemy forcefully
प्राह-अर्जुनम् प्रकुपित:
said to Arjuna, in a rage
भगवान्-अम्बुज-ईक्षण:
Bhagavaana the lotus eyed
As Arjuna had tied the enemy by a rope and was forcefully pulling him along towards his camp, the lotus eyed Lord said to him in a rage.
मैनं पार्थार्हसि त्रातुं ब्रह्मबन्धुमिमं जहि ।
योऽसावनागस: सुप्तानवधीन्निशि बालकान् ॥३५॥
मा-एनम् पार्थ-
do not, O Paarth!
अर्हसि त्रातुम्
aught to save
ब्रह्मबन्धुम्-इमम् जहि
fallen Braahmana this, kill him
य:-असौ-अनागस:
who this, innocent
सुप्तान्-अवधीत्-
sleeping killed
निशि बालकान्
in the night, the children
O Paartha! (Arjuna) you aught not save this fallen Braahmin. Kill him. This is the one who killed the innocent children, while they were deep in sleep, in the night.
मत्तं प्रमत्तमुन्मत्तं सुप्तं बालं स्त्रियं जडम् ।
प्रपन्नं विरथं भीतं न रिपुं हन्ति धर्मवित् ॥३६॥
मत्तम् प्रमत्तम्-उन्मत्तम्
unguarded, drunk, insane,
सुप्तम् बालम्
sleeping child,
स्त्रिम् जडम्
woman stupid,
प्रपन्नम् विरथम् भीतम्
fallen at his feet, chariot less, terrorized
न रिपुम् हन्ति धर्मवित्
not enemy kills, a knower of righteousness
A pious person, who knows the rules of war, will not kill an ungaurded drunk or insane enemy. Nor will he kill an enemy tender of age, a woman or an enemy who has accepted defeat, or even an enemy who is terrorized or the one who is without a chariot.
स्वप्राणान् य: परप्राणै: प्रपुष्णात्यघृण: खल: ।
तद्वधस्तस्य हि श्रेयो यद्दोषाद्यात्यध: पुमान् ॥३७॥
स्व-प्राणान् य:
own life that (person, who)
पर-प्राणै: प्रपुष्णाति-
by other's life maintains
अघृण: खल: तत्-वध:-
merciless wretch, his slaying
तस्य हि श्रेय:
(is for) his own benefit
यत्-दोषात्-
by such crimes
याति-अध: पुमान्
attains downward fall, the man
To kill a merciless wretch who maintains his own life at the cost of others' life, is for his own benefit, because otherwise such a man would continue to commit such crimes and would invite his own fall.
प्रतिश्रुतं च भवता पाञ्चाल्यै शृण्वतो मम ।
आहरिष्ये शिरस्तस्य यस्ते मानिनि पुत्रहा ॥३८॥
प्रतिश्रुतं च भवता
promised and by you to
पाञ्चाल्यै शृण्वत: मम
Paanchaalee (Draupadi), (while) hearing by me
आहरिष्ये शिर:-तस्य
will bring, head his
य:-ते मानिनि पुत्रहा
who your, O Lady! Is sons' killer
Besides, within my hearing, you have promised to Paanchaalee, Draupadi, saying ' O Lady! I will bring back the head of the one who is the killer of your sons.'
तदसौ बध्यतां पाप आतताय्यात्मबन्धुहा ।
भर्तुश्च विप्रियं वीर कृतवान् कुलपांसन: ॥३९॥
तत्-असौ बध्यताम् पाप:
so this, kill the sinful
आततायी-आत्म-बन्धुहा
torturer, your sons killer
भर्तु:-च विप्रियम् वीर
master's also undesirable, O Valiant One!
कृतवान् कुलपांसन:
has done (this) unworthy of his race
O Valiant Arjuna! Therefore you must kill this sinful torturer who is the killer of your sons. He, unworthy of his race has also done the undesireable for his master.
एवं परीक्षता धर्मं पार्थ: कृष्णेन चोदित: ।
नैच्छद्धन्तुं गुरुसुतं यद्यप्यात्महनं महान् ॥४०॥
एवम् परीक्षता धर्मम्
thus, testing righteousness
पार्थ: कृष्णेन चोदित:
Arjuna by Krishna prompted
न-इच्छत्-हन्तुम्
did not want to kill
गुरु-सुतम् यदि-अपि-
teacher's son (Ashwatthaamaa), even though
आत्म-हनम् महान्
he killed his own sons, the great
In this manner, prompted by Krishna who was testing his righteousness, the great Arjun did not want to kill his teacher's son, Ashwatthaamaa, even though he had killed his own sons.
अथोपेत्य स्वशिबिरं गोविन्दप्रियसारथि: ।
न्यवेदयत्तं प्रियायै शोचन्त्या आत्मजान् हतान् ॥४१॥
अथ-उपेत्य स्व-शिबिरम्
then reaching, his own camp
गोविन्द-प्रिय-सारथि:
Govinda (Krishna) (is) friend (and) charioteer
न्यवेदयत्-तम्
presented him (Ashwatthaamaa)
प्रियायै शोचन्त्या
to his wife, mourning
आत्मजान् हतान्
her sons' murdered
Arjun, whose friend and charioteer is Krishna, reached his own camp, and presented Ashwatthaamaa to his wife, who was mourning the murder of her sons.
तथाऽऽहृतं पशुवत्पाशबद्धम् अवाङ्मुखं कर्मजुगुप्सितेन ।
निरीक्ष्य कृष्णापकृतं गुरो: सुतम् वामस्वभावा कृपया ननाम च ॥४२॥
,
तथा-आहृतम् पशुवत्-
in this manner brought, animal like
पाशबद्धम् अवाङ्-मुखम्
with rope tied, bowed head
कर्म-जुगुप्सितेन
deed heinous (due to)
निरीक्ष्य कृष्णा-अपकृतम्
seeing, Draupadi, insulted
गुरो: सुतम् वाम-स्वभावा
teacher's son, woman like nature
कृपया ननाम च
respectfully bowed and
Looking at Ashwatthaamaa, who was brought like a sacrificial beast bound with ropes, insulted, and his face cast down due to his henious crime, Draupadi, with a woman like nature, respectfully bowed to him.
उवाच चासहन्त्य्स्य बन्धनानयनं सती ।
मुच्यतां मुच्यतामेष ब्राह्मणो नितरां गुरु: ॥४३॥
उवाच च-असहन्ती-अस्य
and said, not bearing his
बन्धन-आनयनम् सती
in bondage brought, having
मुच्यताम् मुच्यताम्-
release (him), free (him)
एष ब्राह्मण: नितराम् गुरु:
this is a Braahmana, highly respected
Draupadi could not bear him being brought in bondage, and said, 'release him, free him, he is a Braahmana and is worthy of high respect.'
सरहस्यो धनुर्वेद: सविसर्गोपसंयम: ।
अस्त्रग्रामश्च भवता शिक्षितो यदनुग्रहात् ॥४४॥
स-रहस्य: धनु:-वेद:
with all the secrets the science of archery
स-विसर्ग-उपसंयम:
along with its use and its retrieving
अस्त्र-ग्राम:-च
and all the weapons groups
भवता शिक्षित:
you learnt
यत्-अनुग्रहात्
by whose grace
You have learnt the science of archery with all its secrets, along with the art of discharging them and also, retrieving them, and also about all the groups of weapons, by whose (Drona's) grace..
स एष भगवान् द्रोण: प्रजारूपेण वर्तते ।
तस्यात्मनोऽर्धं पत्न्यास्ते नान्वगाद्वीरसू: कृपी ॥४५॥
स: एष: भगवान् द्रोण:
he this, reverend Drona
प्रजा-रूपेण वर्तते
in progeny form is present
तस्य-आत्मन:-अर्धम्
his own half
पत्नी-आस्ते
wife is living
न-अन्वगात्-
did not follow (him, Drona)
वीरसू: कृपी
valiant (son) bearing Kripi
In the form of his progeny this is the revered Drona himself present here. Drona's own half, his wife Kripi is living, having borne a valiant son, as she did not follow her husband on the funeral pier.
तद्धर्मज्ञ महाभाग भवद्भिर्गौरवं कुलम् ।
वृजिनं नार्हति प्राप्तुं पूज्यं वन्द्यमभीक्ष्णश: ॥४६॥
तत्-धर्मज्ञ महाभाग
therefore, O pious One! O blessed One!
भवद्भि:-गौरवम् कुलम्
by you the honourable family
वृजिनम् न-अर्हति प्राप्तुम्
pain is not worthy of getting
पूज्यम् वन्द्यम्-अभीक्ष्णश:
adorable and worthy of salutation, every moment
Therefore! O pious One! O Blessed One! Your teacher's honourable family is ever worthy of adoration and salutation by you and does not deserve to be pained by you.
मा रोदीदस्य जननी गौतमी पतिदेवता ।
यथाहं मृतवत्साऽऽर्ता रोदिम्यश्रुमुखी मुहु: ॥४७॥
मा रोदीत्-अस्य जननी
may not cry, his mother
गौतमी पतिदेवता
(Gautama's daughter) Gautami, her husband as a deity
यथा-अहम् मृत-वत्सा-
like me, by the death of my sons
आर्ता रोदिमि-
grieved, crying
अश्रुमुखी मुहु:
with tears on my face, again and again
Let his mother Gautami, the daughter of sage Gautuma, who worshipped her husband as a diety, not cry, like me, who grieved by the death of my sons is crying with tears flowing on my face, again and again.
यै: कोपितं ब्रह्मकुलं राजन्यैरजितात्मभि: ।
तत्कुलं प्रदहत्याशु सानुबन्धं शुचार्पितं ॥४८॥
यै: कोपितम् ब्रह्मकुलम्
by whom, angered Braahmana family
राजन्यै:-अजित-आत्मभि:
of princes of uncontrolled minds
तत्-कुलम् प्रदहति-आशु
that family is burnt soon
सानुबन्धम् शुचा-अर्पितम्
along with kith and kin, in misery flung
A Braahmana family, if angered, by any prince of uncontrolled mind, the family of that prince, is flung into misery and soon burnt along with kith and kin.
सूत उवाच -
Soota said -
धर्म्यं न्याय्यं सकरुणं निर्व्यलीकं समं महत् ।
राजा धर्मसुतो राज्ञ्या: प्रत्यनन्दद्वचो द्विजा: ॥४९॥
धर्म्यम् न्याय्यम् सकरुणम्
pious, fair, full of compassion,
निर्व्यलीकम् समम् महत्
without conceit, impartial and noble
राजा धर्मसुत: राज्ञ्या:
King Dharma's son (Yudhisthira), of the queen,
प्रत्यनन्दत्-वच: द्विजा:
honoured the words, O holy Braahmanas!
Dharama's son King Yudhishthara, honoured the words of Queen Draupadi which were pious, fair, full of compassion, without conciet, impartial and noble.
नकुल: सहदेवश्च युयुधानो धनंजय: ।
भगवान् देवकीपुत्रो ये चान्ये याश्च योषित: ॥५०॥
नकुल: सहदेव:-च
Nakula, Sahadeva and
युयुधान: धनंजय:
Yuyudhaana (Saatyaki), Dhananjaya (Arjuna)
भगवान् देवकीपुत्र:
Lord Devki's son (Krishna)
ये च-अन्ये
who so ever and others
या:-च योषित:
who so ever and women
Nakul Sahadeva, Yuyudhaana (Saatyaki), Dhananjaya (Arjuna), Devki's son, Lord Krishna, and all other men and all the women, supported her words.
तत्राहामर्षितो भीमस्तस्य श्रेयान् वध: स्मृत: ।
न भर्तुर्नात्मनश्चार्थे योऽहन् सुप्तान् शिशून् वृथा ॥५१॥
तत्र:-आह-अमर्षित: भीम:-
there, said angered Bheema
तस्य श्रेयान् वध: स्मृत:
his benefit is to be killed, it is said
न भर्तु:-न-आत्मन:-च-अर्थे
of neither master's nor him selves and good
य:-अहन् सुप्तान् शिशून् वृथा
who killed sleeping children meaninglessly
There, interspersing, the angered Bheema said, that it was for the good of the person who killed meaning-lessly the sleeping children, to be killed himself. Because his act was neither for his master's benefit, lessly the sleeping children, to be killed himself. Because his act was neither for his master's benefit, nor for his own benefit.
निशम्य भीमगदितं द्रौपद्याश्च चतुर्भुज: ।
आलोक्य वदनं सख्युरिदमाह हसन्निव ॥५२॥
निशम्य भीम-गदितम्
hearing Bheema's words
द्रौपद्या:-च चतुर्भुज:
and Draupadi's (words) Chaturbhuja, the Lord
आलोक्य वदनम् सख्यु:-
looking at the face of the friend (Arjuna)
इदम्-आह हसन्-इव
this said, as though smiling
Lord Krishna, Chaturbhuja, heard Bheema's and Draupadi's words. Then looking at his friend Arjuna's face, as though smilingly, said this ….
श्री कृष्ण उवाच -
Shri Krishna said -
ब्रह्मबन्धुर्न हन्तव्य आततायी वधार्हण: ।
मयैवोभयमाम्नातं परिपाह्यनुशासनम् ॥५३॥
ब्रह्म-बन्धु:-न हन्तव्य:
a fallen Braahmana
आततायी वध-अर्हण:
a murderer, to be killed deserves
मया-एव-उभयम्-
by me only both (these)
आम्नातम्
are said
परिपाहि-अनुशासनम्
save (both) the instructions
A Braahmana should not be killed, even if he has fallen, and a murderer deserves to be killed. I only have said both these things. So follow the instructuions.
कुरु प्रतिश्रुतं सत्यं यत्तत्सान्त्वयता प्रियाम् ।
प्रियं च भीमसेनस्य पाञ्चाल्या: मह्यमेव च ॥५४॥
कुरु
do
प्रतिश्रुतम् सत्यम्
your promise true
यत्-तत्-
that which
सान्त्वयता प्रियाम्
(while) consoling your beloved
प्रियम् च
desirable and
भीमसेनस्य
to Bheemsena
पाञ्चाल्या:
to Paanchaalee (Draupadi)
मह्यन्-एव च
and to me also
Fulfill your promise which you made to your beloved while consoling her, and also do what is desireable to Bheemsena, Paanchaali, (Draupadi) and also to me.
सूत उवाच -
Soota said -
अर्जुन: सहसाऽऽज्ञाय हरेर्हार्दमथासिना ।
मणिं जहार मूर्धन्यं द्विजस्य सहमूर्धजम् ॥५५॥
अर्जुन:
Arjuna
सहसा-आज्ञाय
suddenly understanding
हरे:-हार्दम्-
Lord's wish
अथ-असिना
then by his sword
मणिम् जहार
the gem took away
मूर्धन्यम् द्विजस्य
from the head
सह-मूर्धजम्
with the hair
Arjuna suddenly understood what the Lord wished him to do. Then with his sword, he cut off the gem from the Braahmin's head along with his locks of hair.
विमुच्य रशनाबद्धं बालहत्याहतप्रभम् ।
तेजसा मणिना हीनं शिबिरान्निरयापयत् ॥५६॥
विमुच्य
releasing
रशनाबद्धं
by rope tied
बालहत्या
by child murder
हतप्रभम्
losing face
तेजसा मणिना हीनं
by splendour and the gem deprived
शिबिरात्-
from the camp
निरयापयत्
was expelled
Arjuna released him, who had lost face by murdering the children and who was deprived of his spendour and the gem, and expelled him from his camp.
वपनं द्रविणादानं स्थानान्निर्यापणं तथा ।
एष हि ब्रह्मबन्धूनां वधो नान्योऽस्ति दैहिक: ॥५७॥
वपनम् द्रविण-आदानम्
shaving of head, wealth taking away
स्थानात्-निर्यापणम् तथा
from the place to be expelled and
एष हि ब्रह्म-बन्धूनाम् वध:
are fallen Braahmana's killing
न-अन्य:-अस्ति दैहिक:
not other is bodily
Shaving off of the head, taking away of the wealth, expelling him from the place where he is at that time, these are almost like killing a fallen Braahmin, and not killing him physically.
पुत्रशोकातुरा: सर्वे पाण्डवा: सह कृष्णया ।
स्वानां मृतानां यत्कृत्यं चक्रुर्निर्हरणादिकम् ॥५८॥
पुत्र-शोक-आतुरा:
by sons' grief stricken
सर्वे पाण्डवा:
all the Paandavaas
सह कृष्णया
along with Draupadi
स्वानाम् मृतानाम्
their own dead (people's)
यत्-कृत्यम् चक्रु:-
what all rites performed
निर्हरण-आदिकम्
funeral etc.
All the Paandavas along with Draupadi, grief stiken as they were by the death of their sons, what funeral rites etc., did they perform for their dead people.
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायाम्
प्रथम स्कन्धे द्रोणिनिग्रहो नाम सप्तम: अध्याय: ॥७॥
Thus ends the seventh discourse entitled the 'Chatisement of Ashwatthaamaa', in Book One of the great and glorious Bhaagavata Puraana.