SRIMAD BHAGAVATAM: CANTO 1

(1) 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?"

(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, in his own place sat Vyâsadeva surrounded by berrytrees concentrating his mind after his oblations of water. (4) 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. (5) 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. (6) 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. (7) Simply attending to the literatures about the supreme personality of Krishna will make the devotional sprout that takes away lamentation, illusion and fear. (8) After having assembled and revised the collections of stories, taught he them his son S'ukadeva Gosvâmî, the wise intent upon self-realization."

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

(10) 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. (11) 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. (12) 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.

(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 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. (15) 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: (16) '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.' (17) 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. (18) 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 [*]. (19) Seeing himself unprotected when his horses got tired, resorted [As'vatthâmâ] the brahmin son, only thinking of himself, to the ultimate weapon [the brahmâstra]. (20) With his life in danger, he touched water and concentrated to recite the mantras, without knowing how to stop the process though. (21) 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: (22) '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. (23) 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. (24) 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]. (25) Thus You incarnate to remove the burden of the material world and for the satisfaction and remembrance of Your friends and pure devotees. (26) O Lord of Lords, I don't know where this highly dangerous, dazzling light spreading all around originates from.' (27) 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. (28) 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'."

(29) 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. (30) 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. (31) 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]. (32) Realizing the disturbance it all created for the common people and their places, retracted Arjuna, on the instigation of Vâsudeva, both the weapons. (33) Then arrested Arjuna, angered with eyes red as copper, the son of Gautamî, binding him skillfully with ropes as if it concerned an animal. (34) 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: (35) 'Never let this relative of the learned go, punish him, for he has killed innocent boys in their sleep. (36) 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. (37) 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. (38) 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.' (39) 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'."

(40) 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. (41) 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. (42) 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. (43) 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'. (44) 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. (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 didn't follow her husband into death [by means of satî]. (46) 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. (47) Do not make his mother, Drona's devoted wife, cry the way I do, in constantly shedding tears in distress over a lost child. (48) 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 '."

(49) 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. (50) 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. (51) 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.'

(52) 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: (53-54) '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'."

(55) 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. (56) 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. (57) 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. (58) Thereafter performed the sons of Pându together with Draupadî, overtaken by grief, the duties needed in respect of deceased family members."

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"

Rishi S'aunaka asked: O Sûta, the great and transcendentally powerful Vyâsadeva heard everything from S'rî Nârada Muni. So after Nârada's departure, what did Vyâsadeva do? (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.

S'rî Sûta said: On the western bank of the River Sarasvatî, which is intimately related with the Vedas, there is a cottage for meditation at S'amyâprâsa which enlivens the transcendental activities of the sages. (Vedabase)

Text 3

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

In that place, S'rîla Vyâsadeva, in his own âs'rama, which was surrounded by berry trees, sat down to meditate after touching water for purification. (Vedabase)

Text 4

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.

Thus he fixed his mind, perfectly engaging it by linking it in devotional service [bhakti-yoga] without any tinge of materialism, and thus he saw the Absolute Personality of Godhead along with His external energy, which was under full control. (Vedabase)

Text 5

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.

Due to this external energy, the living entity, although transcendental to the three modes of material nature, thinks of himself as a material product and thus undergoes the reactions of material miseries. (Vedabase)

Text 6

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.

The material miseries of the living entity, which are superfluous to him, can be directly mitigated by the linking process of devotional service. But the mass of people do not know this, and therefore the learned Vyâsadeva compiled this Vedic literature, which is in relation to the Supreme Truth. (Vedabase)

Text 7

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

Simply by giving aural reception to this Vedic literature, the feeling for loving devotional service to Lord Krishna, the Supreme Personality of Godhead, sprouts up at once to extinguish the fire of lamentation, illusion and fearfulness. (Vedabase)

Text 8

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

The great sage Vyâsadeva, after compiling the S'rîmad-Bhâgavatam and revising it, taught it to his own son, S'rî S'ukadeva Gosvâmî, who was already engaged in self-realization. (Vedabase)

Text 9

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

S'rî S'aunaka asked Sûta Gosvâmî: S'rî S'ukadeva Gosvâmî was already on the path of self-realization, and thus he was pleased with his own self. So why did he take the trouble to undergo the study of such a vast literature? (Vedabase)

Text 10

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.

All different varieties of âtmârâmâs [those who take pleasure in âtmâ, or spirit self], especially those established on the path of self-realization, though freed from all kinds of material bondage, desire to render unalloyed devotional service unto the Personality of Godhead. This means that the Lord possesses transcendental qualities and therefore can attract everyone, including liberated souls. (Vedabase)

Text 11

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.

S'rîla S'ukadeva Gosvâmî, son of S'rîla Vyâsadeva, was not only transcendentally powerful. He was also very dear to the devotees of the Lord. Thus he underwent the study of this great narration [S'rîmad-Bhâgavatam]. (Vedabase)

Text 12

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.

Sûta Gosvâmî thus addressed the rishis headed by S'aunaka: Now I shall begin the transcendental narration of the Lord S'rî Krishna and topics of the birth, activities and deliverance of King Parîkshit, the sage amongst kings, as well as topics of the renunciation of the worldly order by 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 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.

When the respective warriors of both camps, namely the Kauravas and the Pândavas, were killed on the Battlefield of Kurukshetra and the dead warriors obtained their deserved destinations, and when the son of Dhritarâshthra fell down lamenting, his spine broken, being beaten by the club of Bhîmasena, the son of Dronâcârya [As'vatthâmâ] beheaded the five sleeping sons of Draupadî and delivered them as a prize to his master, foolishly thinking that he would be pleased. Duryodhana, however, disapproved of the heinous act, and he was not pleased in the least. (Vedabase)

Text 15

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:

Draupadî, the mother of the five children of the Pândavas, after hearing of the massacre of her sons, began to cry in distress with eyes full of tears. Trying to pacify her in her great loss, Arjuna spoke to her thus. (Vedabase):

Text 16

'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.'

O gentle lady, when I present you with the head of that brâhmana, after beheading him with arrows from my Gândîva bow, I shall then wipe the tears from your eyes and pacify you. Then, after burning your sons' bodies, you can take your bath standing on his head. (Vedabase)

Text 17

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.

Arjuna, who is guided by the infallible Lord as friend and driver, thus satisfied the dear lady by such statements. Then he dressed in armor and armed himself with furious weapons, and getting into his chariot, he set out to follow As'vatthâmâ, the son of his martial teacher. (Vedabase)

Text 18:

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 [*].

As'vatthâmâ, the murderer of the princes, seeing from a great distance Arjuna coming at him with great speed, fled in his chariot, panic stricken, just to save his life, as Brahmâ fled in fear from S'iva. (Vedabase)

Text 19

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

When the son of the brâhmana [As'vatthâmâ] saw that his horses were tired, he considered that there was no alternative for protection outside of his using the ultimate weapon, the brahmâstra [nuclear weapon]. (Vedabase)

Text 20

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

Since his life was in danger, he touched water in sanctity and concentrated upon the chanting of the hymns for throwing nuclear weapons, although he did not know how to withdraw such weapons. (Vedabase)

Text 21

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:

Thereupon a glaring light spread in all directions. It was so fierce that Arjuna thought his own life in danger, and so he began to address Lord S'rî Krishna. (Vedabase):

Text 22

'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.

Arjuna said: O my Lord S'rî Krishna, you are the almighty Personality of Godhead. There is no limit to Your different energies. Therefore only You are competent to instill fearlessness in the hearts of Your devotees. Everyone in the flames of material miseries can find the path of liberation in You only. (Vedabase)

Text 23

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.

You are the original Personality of Godhead who expands Himself all over the creations and is transcendental to material energy. You have cast away the effects of the material energy by dint of Your spiritual potency. You are always situated in eternal bliss and transcendental knowledge. (Vedabase)

Text 24

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].

And yet, though You are beyond the purview of the material energy, You execute the four principles of liberation characterized by religion and so on for the ultimate good of the conditioned souls. (Vedabase)

Text 25

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

Thus You descend as an incarnation to remove the burden of the world and to benefit Your friends, especially those who are Your exclusive devotees and are rapt in meditation upon you. (Vedabase)

Text 26

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

O Lord of lords, how is it that this dangerous effulgence is spreading all around? Where does it come from? I do not understand it. (Vedabase)

Text 27

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.

The Supreme Personality of Godhead said: Know from Me that this is the act of the son of Drona. He has thrown the hymns of nuclear energy [brahmâstra], and he does not know how to retract the glare. He has helplessly done this, being afraid of imminent death. (Vedabase)

Text 28

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.'

O Arjuna, only another brahmâstra can counteract this weapon. Since you are expert in the military science, subdue this weapon's glare with the power of your own weapon. (Vedabase)

Text 29

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.

S'rî Sûta Gosvâmî said: Hearing this from the Personality of Godhead, Arjuna touched water for purification, and after circumambulating Lord S'rî Krishna, he cast his brahmâstra weapon to counteract the other one. (Vedabase)

Text 30

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.

When the rays of the two brahmâstras combined, a great circle of fire, like the disc of the sun, covered all outer space and the whole firmament of planets. (Vedabase)

Text 31

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].

All the population of the three worlds was scorched by the combined heat of the weapons. Everyone was reminded of the sâmvartaka fire which takes place at the time of annihilation. (Vedabase)

Text 32

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

Thus seeing the disturbance of the general populace and the imminent destruction of the planets, Arjuna at once retracted both brahmâstra weapons, as Lord S'rî Krishna desired. (Vedabase)

Text 33

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

Arjuna, his eyes blazing in anger like two red balls of copper, dexterously arrested the son of Gautamî and bound him with ropes like an animal. (Vedabase)

Text 34

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:

After binding As'vatthâmâ, Arjuna wanted to take him to the military camp. The Personality of Godhead S'rî Krishna, looking on with His lotus eyes, spoke to angry Arjuna. (Vedabase)

Text 35:

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

Lord S'rî Krishna said: O Arjuna, you should not show mercy by releasing this relative of a brâhmana [brahma-bandhu], for he has killed innocent boys in their sleep. (Vedabase)

Text 36:

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.

A person who knows the principles of religion does not kill an enemy who is careless, intoxicated, insane, asleep, afraid or devoid of his chariot. Nor does he kill a boy, a woman, a foolish creature or a surrendered soul. (Vedabase)

Text 37:

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.

A cruel and wretched person who maintains his existence at the cost of others' lives deserves to be killed for his own well-being, otherwise he will go down by his own actions. (Vedabase)

Text 38:

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.'

Furthermore, I have personally heard you promise Draupadî that you would bring forth the head of the killer of her sons. (Vedabase)

Text 39:

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'."

This man is an assassin and murderer of your own family members. Not only that, but he has also dissatisfied his master. He is but the burnt remnants of his family. Kill him immediately. (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, didn't he aspire to kill the son of his teacher, despite of the fact that he was the heinous murderer of his sons.

Sûta Gosvâmî said: Although Krishna, who was examining Arjuna in religion, encouraged Arjuna to kill the son of Dronâcârya, Arjuna, a great soul, did not like the idea of killing him, although As'vatthâmâ was a heinous murderer of Arjuna's family members. (Vedabase)

Text 41:

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.

After reaching his own camp, Arjuna, along with his dear friend and charioteer [S'rî Krishna], entrusted the murderer unto his dear wife, who was lamenting for her murdered sons. (Vedabase)

Text 42:

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.

S'rî Sûta Gosvâmî said: Draupadî then saw As'vatthâmâ, who was bound with ropes like an animal and silent for having enacted the most inglorious murder. Due to her female nature, and due to her being naturally good and well-behaved, she showed him due respects as a brâhmana. (Vedabase)

Text 43:

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'.

She could not tolerate As'vatthâmâ's being bound by ropes, and being a devoted lady, she said: Release him, for he is a brâhmana, our spiritual master. (Vedabase)

Text 44:

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.

It was by Dronâcârya's mercy that you learned the military art of throwing arrows and the confidential art of controlling 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 didn't follow her husband into death [by means of satî].

He [Dronâcârya] is certainly still existing, being represented by his son. His wife Kripî did not undergo a satî with him because she had a son. (Vedabase)

Text 46:

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.

O most fortunate one who knows the principles of religion, it is not good for you to cause grief to glorious family members who are always respectable and worshipful. (Vedabase)

Text 47:

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

My lord, do not make the wife of Dronâcârya cry like me. I am aggrieved for the death of my sons. She need not cry constantly like me. (Vedabase)

Text 48:

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 it, together with its family members, come to grief.

If the kingly administrative order, being unrestricted in sense control, offends the brâhmana order and enrages them, then the fire of that rage burns up the whole body of the royal family and brings grief upon all. (Vedabase)

Text 49:

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.

Sûta Gosvâmî said: O brâhmanas, King Yudhishthhira fully supported the statements of the Queen, which were in accordance with the principles of religion and were justified, glorious, full of mercy and equity, and without duplicity. (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, as well as the ladies and others.

Nakula and Sahadeva [the younger brothers of the King] and also Sâtyaki, Arjuna, the Personality of Godhead Lord S'rî Krishna, son of Devakî, and the ladies and others all unanimously agreed with the King. (Vedabase)

Text 51:

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.'

Bhîma, however, disagreed with them and recommended killing this culprit who, in an angry mood, had murdered sleeping children for no purpose and for neither his nor his master's interest. (Vedabase)

Text 52:

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:

Caturbhuja [the four-armed one], or the Personality of Godhead, after hearing the words of Bhîma, Draupadî and others, saw the face of His dear friend Arjuna, and He began to speak as if smiling. (Vedabase)

Text 53-54:

'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.'

The Personality of Godhead S'rî Krishna said: A friend of a brâhmana is not to be killed, but if he is an aggressor he must be killed. All these rulings are in the scriptures, and you should act accordingly. You have to fulfill your promise to your wife, and you must also act to the satisfaction of Bhîmasena and Me. (Vedabase)

Text 55:

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.

Just then Arjuna could understand the motive of the Lord by His equivocal orders, and thus with his sword he severed both hair and jewel from the head of As'vatthâmâ. (Vedabase)

Text 56:

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.

He [As'vatthâmâ] had already lost his bodily luster due to infanticide, and now, moreover, having lost the jewel from his head, he lost even more strength. Thus he was unbound and driven out of the camp. (Vedabase)

Text 57:

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.

Cutting the hair from his head, depriving him of his wealth and driving him from his residence are the prescribed punishments for the relative of a brâhmana. There is no injunction for killing the body. (Vedabase)

Text 58:

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

Thereafter, the sons of Pându and Draupadî, overwhelmed with grief, performed the proper rituals for the dead bodies of their relatives. (Vedabase)