rule



    

 

Canto 1
S'rî S'rî S'ikshâshthaka
 
 

Chapter 8: Parîkchit Saved and Prayers by Queen Kuntî

(1) Sûta said: "They [the Pândavas] together with Draupadî and the women put in front, went to the Ganges with the wish to perform the water duties for their relatives. (2) After each had done his offering of water and sufficiently had mourned, they again took a bath in the water of the Ganges that is purified by the dust of the lotus feet of the Lord. (3) Overwhelmed by grief the king of the Kurus [Yudhishthhira] sat there together with his younger brothers, Dhritarâshthra and Ghândârî, Kuntî, Draupadî and the Lord Himself. (4) Krishna together with the munis pacified the shocked and affected family who had lost their friends and members, by showing how each is subjected to the Time that cannot be avoided. (5) Because they cunningly had stolen the kingdom from Yudhishthhira [the eldest of the Pândavas] who had no enemies, the unscrupulous ones [Duryodhana and his brothers] had been killed who had shortened their lifespan with the insult of touching the hair of the queen [Draupadî]. (6) By the proper performance of three excellent horse sacrifices his [Yudhishthhira's] fame spread in all directions like the fame of Indra who had performed that sacrifice a hundred times.

(7)
Worshiped by both the brahmins and by Vyâsadeva and other sages, the Lord together with Uddhava [His friend and nephew] and Sâtyaki [his charioteer], [upon His departure] in response to their respects, invited the sons of Pându. (8) Just as He wanted to leave for Dvârakâ, He, seated on His chariot, saw Uttarâ [the mother expecting Parîkchit] hurrying towards Him agitated by fear. (9) She said: 'Protect me, protect me, oh Greatest of the Yogis, oh Worshiped of the Ones Worshiped and Lord of the Universe. Apart from You I see no one without fear in this world of death and duality. (10) Oh all-powerful Lord, a fiery iron arrow is coming towards me. Let it burn me, oh Protector, but save my embryo!' "

(11)
Sûta said: "Considering her words the Supreme Lord, who is the caretaker of the devotees, understood that this was the result of a brahmâstra weapon of the son of Drona, who wanted to end the existence of all Pândava descendants. (12) Oh chief of the munis [S'aunaka], seeing the glaring brahmâstra heading towards them, the Pândavas each took up their own five weapons. (13) Seeing that they, with no other means available, were in great danger, the Almighty One took up His Sudars'ana disc for the protection of His devotees. (14) From within the soul of all living beings, the Supreme Lord of Yoga, by means of His personal energy, shielded the embryo of Uttarâ in order to protect the progeny of the Kuru dynasty. (15) Oh S'aunaka, even though the brahmâstra weapon cannot be stopped by counteractions, it was neutralized, being opposed by the strength of Vishnu. (16) But do not regard all of this, with everything mysterious and infallible that we know of Him, as something special. The unseen godhead is of creation, maintenance and annihilation by means of the divine power of His material potency.

(17)
Being saved from the radiation of the weapon, the chaste Kuntî together with Draupadî and her sons addressed Krishna who was about to leave. (18) Kuntî said: 'My obeisances unto You, the Purusha, the invisible Original Controller of the Cosmos in the beyond, who exists both within and without all living beings. (19) Covered by the deluding [material] curtain, You, irreproachably transcendent, cannot be discerned by the foolish, just like an actor dressed up as a player. (20) But how can we women observe You, the object for the performance of bhakti of the advanced transcendentalists and philosophers who can discriminate between spirit and matter? (21) I therefore offer my respectful obeisances to You, Krishna, the Protector of the cows and the senses, the son of Vasudeva and Devakî, the child of Nanda and the cowherd men of Vrindâvana. (22) My respects for You, with a lotus-like depression in Your abdomen, always decorated with lotus flowers and with a glance as cool as a lotus flower, whose footprints show the mark of lotus flowers. (23) You, the master of the senses, have released Devakî [mother of Krishna] who was distressed because of being imprisoned for a long time by the envious [uncle] Kamsa and have also, as the guardian of me and my children, oh Mighty One, protected us against a series of dangers. (24) In the past saving us from poison, a great fire, man-eaters, a vicious assembly, sufferings from exile in the forest and against weapons in battles with great warriors, You have now fully protected us against the weapon of the son of Drona. (25) I wish there were more of those calamities, oh Master of the Universe,  so that we could meet You again and again, for meeting You means that one no longer is confronted with a material existence. (26) Those increasingly under the influence of  ambitions for a good birth, opulences, fame and beauty, will never ever deserve Your name on their lips, the name of You who can easily be approached by someone destitute. (27) All honor to You, the wealth of the ones living in poverty, You who stand for the freedom from the influence of the material qualities, You as the One satisfied within and most peaceful; I bow for You, the master of liberation and emancipation. (28) I consider You the personification of Eternal Time, the Lord without a beginning or an end, the All-pervasive One who distributes His mercy everywhere, equally, among the beings who live in mutual dissent. (29) Oh Lord, no one understands Your pastimes that appear to be as conflictual as the exploits of the common man. People think You are partial, but You favor or dislike no one. (30) Oh Soul of the Universe, even though You as the Soul are unborn and not active, You do take birth and engage in action, time and again in imitation of the animals, the human beings, the sages and the aquatics. (31) When the gopî [Yas'odâ, the cowherd foster mother of Krishna] took up a rope to bind You because You were naughty, You were afraid and cried the make-up off Your eyes, even though You are feared by fear in person. Such things bewilder me. (32) Some say that You, being born from the unborn like sandalwood appearing in the Malaya Hills, appeared in the family of dear King Yadu for the sake of the glory of the pious kings. (33) Others say that You took birth from the unborn, from Vasudeva and Devakî who prayed for You, in order to put an end to those who are jealous of the God-conscious souls. (34) Still others say that You, upon the prayers of Lord Brahmâ, have appeared like a boat on the sea, to take away the heavy burden of worldly grief. (35) And yet others say that You appeared for the souls who suffer from desire and nescience in the materially motivated world, so that they may engage in hearing, remembering and worshiping [You]. (36) Those people who take pleasure in continuously hearing, chanting and remembering Your activities, certainly very soon will see Your lotus feet, that put an end to the current of rebirths. (37) Oh Lord, with all that You did for us, You, departing now, leave us behind with the kings with whom we are engaged in enmity, we, Your intimate friends who depending on nothing but Your lotus feet owe their life to Your mercy. (38) Who are we, what is our fame and name, as Yadus together with the Pândavas, without You? With You absent we will be like the senses of a body abandoned by its controller. (39) Oh Gadâdhara ['wielder of the club'], the land of our kingdom will no longer appear as beautiful as it does now, being dazzled by the marks of Your footprints. (40) All these cities and towns, flourished, because of Your glances, more and more with their wealth of herbs, vegetables, forests, hills, rivers and seas. (41) Therefore, oh Lord and Soul of the Universe, oh Personality of the Universal Form, please sever this tie of the deep affection I have for my kinsmen, the Pândavas and the Vrishnis. (42) Make my attention for You, oh Lord of Madhu, pure and constant, may I be led by the direct attraction unto You, the way the Ganges is always flowing down to the sea. (43) Oh Krishna, friend of Arjuna and chief of the Vrishnis, annihilator of the rebellious dynasties on this earth, with Your unrelenting bravery You relieve the cows, the brahmins and the demigods in distress, oh Lord of Yoga incarnate, Universal Preceptor and Proprietor of All Wealth, I offer You my respectful obeisances.' "

(44)
Sûta said: "After with this choice of words of queen Kuntî having been worshiped in His universal glories, the Lord gave a mild smile that was as captivating as His mystic power. (45) Thus accepting that, He entered the palace of Hastinâpura and informed the other ladies [about His departure]. But upon leaving for His own residence, He was lovingly stopped by [Yudhishthhira] the king. (46) The scholars, the sages headed by Vyâsa and Krishna Himself - nota bene the one of superhuman accomplishment - , could not convince the king, who was distressed, nor could he find any solace in the classical stories. (47) King Yudhishthhira, the son of Dharma, thinking of the friends that were killed, was carried away by the delusion of his emotions based upon a material conception of the self, oh sages, and said: (48) 'Oh, just look at me who, from the ignorance in his heart, got immersed in sin when he, with this body, which is meant to serve others, killed so many formations of warriors. (49) I who have killed so many boys, twice-born souls, well-wishers, friends, elders, brothers and teachers, surely never ever, not even for a million years, shall be freed from hell. (50) It is not a sin for a king to kill when he fights his enemies for the just cause of protecting his people, but those words, instituted to satisfy the administration, do not apply to me. (51) All the enmity that accumulated among the women of the friends I have killed, I cannot expect to be undone by engaging myself for the sake of their material welfare. (52) Just like one cannot filter mud with the help of mud or clear wine stains by using wine, one neither can counteract the killing of a single life with the performance of sacrifices.' "

 

                      

 
Third revised edition, loaded February 17, 2016.

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

Sûta said: "They [the Pândavas] together with Draupadî and the women put in front, went to the Ganges with the wish to perform the water duties for their relatives.
Sûta said: "Thus headed they, along with Draupadî and the women put in front, to the Ganges, with the wish to perform the water duties for their relatives. (Vedabase)

 

Text 2

After each had done his offering of water and sufficiently had mourned, they again took a bath in the water of the Ganges that is purified by the dust of the lotus feet of the Lord.

After each had done his offering of water and sufficiently had mourned, took they a bath in the water of the Ganges that is purified by the dust of the lotus feet of the Lord. (Vedabase)

 

Text 3

Overwhelmed by grief the king of the Kurus [Yudhishthhira] sat there together with his younger brothers, Dhritarâshthra and Ghândârî, Kuntî, Draupadî and the Lord Himself.

There sat the king of the Kurus [Yudhishthhira] with his younger brothers, Dhritarâshthra and Ghândârî in deep bereavement together with Kuntî, Draupadî and the Lord Himself. (Vedabase)

 

Text 4

Krishna together with the munis pacified the shocked and affected family who had lost their friends and members, by showing how each is subjected to the Time that cannot be avoided.

Lord Krishna together with the munis there pacified the shocked and affected family who had lost their friends and family members, by showing how each is subjected to the Time that cannot be avoided. (Vedabase)

 

Text 5

Because they cunningly had stolen the kingdom from Yudhishthhira [the eldest of the Pândavas] who had no enemies, the unscrupulous ones [Duryodhana and his brothers] had been killed who had shortened their lifespan with the insult of touching the hair of the queen [Draupadî].

Because of cheating Yudhishthhira [the eldest of the Pândavas], who had no enemies, had the unscrupulous [Duryodhana and his brothers] been killed, who cleverly seized the kingdom and had shortened their lifespan by their insult of touching the queen [Draupadî] her hair. (Vedabase)

 

Text 6

By the proper performance of three excellent horse sacrifices his [Yudhishthhira's] fame spread in all directions like the fame of Indra who had performed that sacrifice a hundred times.

By the proper performance of three horse sacrifices spread his [Yudhishthhira's] fame in all directions like the fame of Indra who performed that sacrifice a hundred times. (Vedabase)

 

Text 7

Worshiped by both the brahmins and by Vyâsadeva and other sages, the Lord together with Uddhava [His friend and nephew] and Sâtyaki [his charioteer], [upon His departure] in response to their respects, invited the sons of Pându.

Worshiped by the wise and the learned, invited the Lord, in response to their farewell, the sons of Pându along with Uddhava [another relative and friend of Krishna]. (Vedabase)

 

Text 8

Just as He wanted to leave for Dvârakâ, He, seated on His chariot, saw Uttarâ [the mother expecting Parîkchit] hurrying towards Him agitated by fear.

Seated on His chariot saw He, just as He wanted to leave for Dvârakâ, Uttarâ [the mother expecting Parîkchit] hurrying towards Him in fear. (Vedabase)

 

Text 9

She said: 'Protect me, protect me, oh Greatest of the Yogis, oh Worshiped of the Ones Worshiped and Lord of the Universe. Apart from You I see no one without fear in this world of death and duality.

She said: 'Protect me, protect me, o Greatest of the Yogis, Worshiped One of the Worshiped and Lord of the Universe, apart from You I see no one fearless in this world of death and duality. (Vedabase)

 

Text 10

Oh all-powerful Lord, a fiery iron arrow is coming towards me. Let it burn me, oh Protector, but save my embryo!' "

O all-powerful Lord, a fiery iron arrow is coming towards me. Let it burn me, o Protector, but save my embryo!' " (Vedabase)

 

Text 11

Sûta said: "Considering her words the Supreme Lord, who is the caretaker of the devotees, understood that this was the result of a brahmâstra weapon of the son of Drona, who wanted to end the existence of all Pândava descendants.

Sûta said: "Patiently hearing her words understood the Supreme Lord, who is the caretaker of the devotees, that this was the result of a brahmâstra weapon of the son of Drona who wanted to end the existence of all Pândava descendants. (Vedabase)

 

Text 12

Oh chief of the munis [S'aunaka], seeing the glaring brahmâstra heading towards them, the Pândavas each took up their own five weapons.

O chief of the munis [S'aunaka], seeing the glaring brahmâstra heading towards them, the Pândavas each took up their own five weapons. (Vedabase)

 

Text 13

Seeing that they, with no other means available, were in great danger, the Almighty One took up His Sudars'ana disc for the protection of His devotees.

Seeing that they were in great danger with no other means available, took the Almighty One up His Sudars'ana disc for the protection of His devotees. (Vedabase)

 

Text 14

From within the soul of all living beings, the Supreme Lord of Yoga, by means of His personal energy, shielded the embryo of Uttarâ in order to protect the progeny of the Kuru dynasty.

From within the soul of all living beings, shielded the Supreme Lord of Yoga, by means of His personal energy, the embryo of Uttarâ in order to protect the progeny of the Kuru dynasty. (Vedabase)

 

Text 15

Oh S'aunaka, even though the brahmâstra weapon cannot be stopped by counteractions, it was neutralized, being opposed by the strength of Vishnu.

O S'aunaka, even though the brahmâstra weapon can't be stopped by counteractions, was it, being confronted with the strength of Vishnu, neutralized. (Vedabase)

 

Text 16

But do not regard all of this, with everything mysterious and infallible that we know of Him, as something special. The unseen godhead is of creation, maintenance and annihilation by means of the divine power of His material potency.

But do not regard all of this, of all the mysterious and infallible we know of Him, as something special. The unseen godhead is by means of His material potency of creation, maintenance and annihilation. (Vedabase)

 

Text 17

Being saved from the radiation of the weapon, the chaste Kuntî together with Draupadî and her sons addressed Krishna who was about to leave.

Being saved from the radiation of the weapon, addressed the chaste Kuntî along with her sons Lord Krishna who was about to leave. (Vedabase)

 

Text 18

Kuntî said: 'My obeisances unto You, the Purusha, the invisible Original Controller of the Cosmos in the beyond, who exists both within and without all living beings.

Kuntî said: 'My obeisances to You, the Purusha, the Original Controller of the Cosmos who is invisible and beyond all existing both within and without. (Vedabase)

 

Text 19

Covered by the deluding [material] curtain, You, irreproachably transcendent, cannot be discerned by the foolish, just like an actor dressed up as a player.

Covered by the deluding [material] curtain, being irreproachably transcendent and not discerned by the foolish, You are like an actor dressed up as a player. (Vedabase)

 

Text 20

But how can we women observe You, the object for the performance of bhakti of the advanced transcendentalists and philosophers who can discriminate between spirit and matter?

You are there for the advanced transcendentalists and philosophers, who can discriminate between spirit and matter, to execute the science of uniting themselves in devotion; but how must we women then be of respect for You? (Vedabase)

 

Text 21

I therefore offer my respectful obeisances to You, Krishna, the Protector of the cows and the senses, the son of Vasudeva and Devakî, the child of Nanda and the cowherd men of Vrindâvana.

Therefore my respectful obeisances to You, the Protector of the cows and the senses, the Supreme Lord, the son of Vasudeva and Devakî, of Nanda and the cowherd men of Vrindâvana. (Vedabase)

 

Text 22

My respects for You, with a lotus-like depression in Your abdomen, always decorated with lotus flowers and with a glance as cool as a lotus flower, whose footprints show the mark of lotus flowers.

My respects unto You, who has a lotuslike depression in His abdomen, who is always decorated with lotus flowers, whose glance is as cool as a lotus flower and whose footprints show the mark of lotusflowers. (Vedabase)

 

Text 23

You, the master of the senses, have released Devakî [mother of Krishna] who was distressed because of being imprisoned for a long time by the envious [uncle] Kamsa and have also, as the guardian of me and my children, oh Mighty One, protected us against a series of dangers.

You are the master of the senses and have released the distressed Devakî [mother of Krishna] from a long imprisonment by the envious [uncle] King Kamsa, and o Lordship, You have protected me and my children against a constant threat. (Vedabase)

 

Text 24

In the past saving us from poison, a great fire, man-eaters, a vicious assembly, sufferings from exile in the forest and against weapons in battles with great warriors, You have now fully protected us against the weapon of the son of Drona.

Saving us in the past from poison, a great fire, man-eaters, a vicious assembly, sufferings from exile in the forest and against the weapons in battles with great generals, You have now fully protected us against the weapon of the son of Drona. (Vedabase)

 

Text 25

I wish there were more of those calamities, oh Master of the Universe, so that we could meet You again and again, for meeting You means that one no longer is confronted with a material existence.

If we would only have more of those calamities, o Master of the Universe, so that we can meet You again and again, because meeting You means that we no longer see the repetition of births and death. (Vedabase)

 

Text 26

Those increasingly under the influence of  ambitions for a good birth, opulences, fame and beauty, will never ever deserve Your name on their lips, the name of You who can easily be approached by someone destitute.

The ones intoxicated by striving for a good birth, opulences, education, and beauty will never ever deserve to address You, who are easily approached by the ones destitute. (Vedabase)


Text 27

All honor to You, the wealth of the ones living in poverty, You who stand for the freedom from the influence of the material qualities, You as the One satisfied within and most peaceful; I bow for You, the master of liberation and emancipation.

All honor to You, the wealth of the ones living in poverty, who transcendental to the affection with the material modes, are the selfcontented and most gentle one; all my respect for You who are the Master of the Beatitude. (Vedabase)

 

Text 28

I consider You the personification of Eternal Time, the Lord without a beginning or an end, the All-pervasive One who distributes His mercy everywhere, equally, among the beings who live in mutual dissent.

I consider You the personification of Eternal Time, the Lord without a beginning or an end, the All-pervasive One distributing Your mercy everywhere equally among the beings who live in dissent with each other. (Vedabase)

 

Text 29

Oh Lord, no one understands Your pastimes that appear to be as conflictual as the exploits of the common man. People think You are partial, but You favor or dislike no one.

O Lord, no one understands Your pastimes, that appear to be as conflictuous as the exploits of the common man; people think You are partial, but You favor or dislike no one.  (Vedabase)

 

Text 30

Oh Soul of the Universe, even though You as the Soul are unborn and not active, You do take birth and engage in action, time and again in imitation of the animals, the human beings, the sages and the aquatics.

O Soul of the Universe, with Your being of the vital energy taking birth although You are unborn and acting although You are inactive, are You veritably bewildering in Your manifesting Yourself with the animals, the human beings, the wise and the aquatics.  (Vedabase)

 

Text 31

When the gopî [Yas'odâ, the cowherd foster mother of Krishna] took up a rope to bind You because You were naughty, You were afraid and cried the make-up off Your eyes, even though You are feared by fear in person. Such things bewilder me.

It bewilders me that when the gopî [Yas'odâ, the cowherd foster mother of Krishna] took up a rope to bind You because You were naughty, You were afraid and cried the make-up off Your eyes, even though You are feared by fear personified. (Vedabase)

 

Text 32

Some say that You, being born from the unborn like sandalwood appearing in the Malaya Hills, appeared in the family of dear King Yadu for the sake of the glory of the pious kings.

Some say that You, like sandalwood appearing in the Malaya Hills, are born from the unborn for the glory of the pious kings or the pleasure of the family of dear King Yadu. (Vedabase)

 

Text 33

Others say that You took birth from the unborn, from Vasudeva and Devakî who prayed for You, in order to put an end to those who are jealous of the God-conscious souls.

Others say that You descended from the unborn for the good of Vasudeva and Devakî who prayed for You and the demise of the ones envious with the godly. (Vedabase)

 

Text 34

Still others say that You, upon the prayers of Lord Brahmâ, have appeared like a boat on the sea, to take away the heavy burden of worldly grief.

Still others say that You, like a boat on the sea, came to take away the burden of extreme worldly grief and were born from the prayers of Lord Brahmâ. (Vedabase)

 

Text 35

And yet others say that You appeared for the souls who suffer from desire and nescience in the materially motivated world, so that they may engage in hearing, remembering and worshiping [You].

And yet others say that You appeared for the ones suffering from desire and nescience in the materially motivated world so that they may perform in hearing, remembering and worshiping You. (Vedabase)

 

Text 36

Those people who take pleasure in continuously hearing, chanting and remembering Your activities, certainly very soon will see Your lotus feet, that put an end to the current of rebirths.

Those people who take pleasure in continuously hearing, chanting and remembering Your activities, certainly very soon will see Your lotus feet, who put the recurrence of rebirths to an end. (Vedabase)

 

Text 37

Oh Lord, with all that You did for us, You, departing now, leave us behind with the kings with whom we are engaged in enmity, we, Your intimate friends who depending on nothing but Your lotus feet owe their life to Your mercy.

O Lord, with all that You did for us, are You, today going to the kings engaged in enmity, leaving us behind - Your intimate friends living by Your mercy alone in dependence on Your lotus feet. (Vedabase)


Text 38

Who are we, what is our fame and name as Yadus together with the Pândavas, without You? With You absent we will be like the senses of a body abandoned by its controller.

We, without You, will, along with the Yadus and Pândavas, be without the fame and name, like a body is without the senses after the spirit has left. (Vedabase)

 

Text 39

Oh Gadâdhara ['wielder of the club'], the land of our kingdom will no longer appear as beautiful as it does now, being dazzled by the marks of Your footprints.

The land of our kingdom will no longer appear as beautiful as it does now, being dazzled by the marks of Your footprints. (Vedabase)

 

Text 40

All these cities and towns, flourished, because of Your glances, more and more with their wealth of herbs, vegetables, forests, hills, rivers and seas.

All these cities and towns, because of Your glances, flourished more and more with their wealth of herbs, vegetables, forests, hills, rivers and seas. (Vedabase)

 

Text 41

Therefore, oh Lord and Soul of the Universe, oh Personality of the Universal Form, please sever this tie of the deep affection I have for my kinsmen, the Pândavas and the Vrishnis.

Therefore, o Lord of the Universe, Personality of the universal form, cut my tie of deep affection for my kinsmen the Pândavas and the Vrishnis. (Vedabase)

 

Text 42

Make my attention for You, oh Lord of Madhu, pure and constant, may I be led by the direct attraction unto You, the way the Ganges is always flowing down to the sea.

Make my attraction to You pure and continuously overflowing, like the Ganges flowing down to the sea. (Vedabase)


Text 43

Oh Krishna, friend of Arjuna and chief of the Vrishnis, annihilator of the rebellious dynasties on this earth, with Your unrelenting bravery You relieve the cows, the brahmins and the demigods in distress, oh Lord of Yoga incarnate, Universal Preceptor and Proprietor of All Wealth, I offer You my respectful obeisances.' "

O Krishna, friend of Arjuna and chief of the Vrishnis, annihilator of the rebellious dynasties on this earth, with Your unrelenting bravery You relieve the distressed cows, the twice-born and the godly, o Lord of Yoga incarnate, universal preceptor and original proprietor, unto You my respectful obeisances'." (Vedabase)

 

Text 44

Sûta said: "After with this choice of words of queen Kuntî having been worshiped in His universal glories, the Lord gave a mild smile that was as captivating as His mystic power.

Sûta said: "Thus being worshiped in His universal glories by the choice of words of queen Kuntî, gave the Lord mildly a smile as captivating as His mystic power.  (Vedabase)

 

Text 45

Thus accepting that, He entered the palace of Hastinâpura and informed the other ladies [about His departure]. But upon leaving for His own residence, He was lovingly stopped by [Yudhishthhira] the king.

Thus accepting all that and after further paying respects to other ladies in the palace of Hastinâpura, the Lord, upon leaving for His own residence, was stopped by the love of [Yudhishthhira] the king. (Vedabase)

 

Text 46

The scholars, the sages headed by Vyâsa and Krishna Himself - nota bene the one of superhuman accomplishment - , could not convince the king, who was distressed, nor could he find any solace in the classical stories.

By the learned, the sages and Lord Krishna, the One of superhuman accomplishment Himself, could he, distressed as he was, not be convinced nor could he find any solace in the classical stories. (Vedabase)

 

Text 47

King Yudhishthhira, the son of Dharma, thinking of the friends that were killed, was carried away by the delusion of his emotions based upon a material conception of the self, oh sages, and said:

King Yudhishthhira, son of Dharma, thinking to the material conception of the loss of his friends, was, o sages, carried away by the delusion of his affection as he spoke: (Vedabase)

Text 48

'Oh, just look at me who, from the ignorance in his heart, got immersed in sin when he, with this body, which is meant to serve others, killed so many formations of warriors.

'O, just look at me in my ignorance of heart, being immersed in the sin of with this body, which is meant to serve others, having killed so many formations of warriors. (Vedabase)

 

Text 49

I who have killed so many boys, twice-born souls, well-wishers, friends, elders, brothers and teachers, surely never ever, not even for a million years, shall be freed from hell.

Having killed many boys, twice-born ones, caretakers, friends, elders, brothers and teachers, will I for sure never, not even for a million years, find liberation from hell. (Vedabase)

 

Text 50

It is not a sin for a king to kill when he fights his enemies for the just cause of protecting his people, but those words, instituted to satisfy the administration, do not apply to me.

It is no sin for a king to kill fighting with his enemies for the right cause of protecting his people, but those words, instituted for the satisfaction of the administration, do not apply to me. (Vedabase)

 

Text 51

All the enmity that accumulated among the women of the friends I have killed, I cannot expect to be undone by engaging myself for the sake of their material welfare.

All the enmity that accrued because of the friends that I have killed who had women, I cannot expect to be undone by dint of working for material welfare. (Vedabase)

 

Text 52

Just like one cannot filter mud with the help of mud or clear wine stains by using wine, one neither can counteract the killing of a single life with the performance of sacrifices.' "

Just like one cannot filter mud through mud or clear wine stains with wine, it isn't worth the trouble to counteract one's having killed with a reglementary sacrificing of animals.' " (Vedabase)

 

 

 

 

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 picture titled 'House of Lac' showing Kuntî and the Pândavas
leaving the house of lac set afire by the Kauravas is of Nanda Lâl Bose.
Source: 'Myths of the Hindus and Buddhists', Ballantine Press, Oct. 1913.
Production: Filognostic Association of The Order of Time.


 

 

 

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