rule



    

 

Canto 1

S'rî S'rî S'ikshâshthaka

 

 

Chapter 8: Parîkchit Saved and Prayers by Queen Kuntî

(1) Sûta said: "Thus they headed, along with Draupadî and the women put in front, 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 took a bath in the water of the Ganges that is purified by the dust of the lotus feet of the Lord. (3) There the king of the Kurus [Yudhishthhira] with his younger brothers, Dhritarâshthra and Ghândârî sat in deep bereavement together with Kuntî, Draupadî and the Lord Himself. (4) Lord Krishna together with the munis there 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 of cheating Yudhishthhira [the eldest of the Pândavas], who had no enemies, the unscrupulous ones [Duryodhana and his brothers] had been killed who cleverly seized the kingdom and had shortened their lifespan by their insult of touching the hair of the queen [Draupadî]. (6) By the proper performance of three horse sacrifices his [Yudhishthhira's] fame spread in all directions like the fame of Indra who performed that sacrifice a hundred times.

(7)
Worshiped by the wise and the learned, the Lord, in response to their farewell, invited the sons of Pându and also Uddhava [another relative and friend of Krishna]. (8) Seated on His chariot He, just as He wanted to leave for Dvârakâ, saw Uttarâ [the mother expecting Parîkchit] hurrying towards Him in fear. (9) She said: 'Protect me, protect me, oh Greatest of the Yogis, oh 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. (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: "Patiently hearing 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 were in great danger with no other means available, 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, being confronted with the strength of Vishnu, neutralized. (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 by means of His material potency of creation, maintenance and annihilation.

(17)
Being saved from the radiation of the weapon, the chaste Kuntî along with her sons addressed Lord Krishna who was about to leave. (18) Kuntî said: 'My obeisances unto You, the Purusha, the Original Controller of the Cosmos who is invisible and beyond all existing both within and without. (19) 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. (20) You appear for the sake of the advanced transcendentalists and philosophers who can discriminate between spirit and matter, in order to execute the science that unites them in devotion. But how must we, the women, then exercise respect for You? (21) Therefore I offer You my respectful obeisances, You the Protector of the cows and the senses, the Supreme Lord, the son of Vasudeva and Devakî, the One of Nanda and the cowherd men of Vrindâvana. (22) My respects for 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 lotus flowers. (23) You are the master of the senses and have released the distressed Devakî [mother of Krishna] from being imprisoned for so long by the envious [uncle] King Kamsa. And oh Lordship, You have protected me and my children against a constant threat. (24) Saving us in the past from poison, a great fire, man-eaters, a vicious assembly, sufferings from exile in the forest and against weapons in battles with great generals, You have now fully protected us against the weapon of the son of Drona. (25) I wish we would have more of those calamities, oh 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. (26) 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. (27) All honor to You, the wealth of the ones living in poverty, who transcendental to the emotions one has with the material modes, are the One self-contented and most gentle; all my respect for You who are the master of beatitude. (28) 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. (29) Oh 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. (30) Oh Soul of the Universe, with Your vital energy taking birth although You are unborn and acting although You are inactive, You manifesting Yourself with the animals, the human beings, the wise and the aquatics, are veritably bewildering. (31) It is bewildering for me to see that at the time 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. (32) 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. (33) Others say that You descended from the unborn for the good of Vasudeva and Devakî who prayed for You and for the demise of the ones envious with the godly. (34) 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. (35) 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. (36) 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. (37) Oh Lord, with all that You did for us, You, today going to the kings engaged in enmity, are leaving us behind. Us, Your intimate friends living by Your mercy alone in dependence on Your lotus feet. (38) 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. (39) 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, because of Your glances, flourished more and more with their wealth of herbs, vegetables, forests, hills, rivers and seas. (41) Therefore, oh Lord of the Universe, oh Personality of the universal form, cut my tie of deep affection for my kinsmen the Pândavas and the Vrishnis. (42) Make my attraction to You pure and continuously overflowing, like the Ganges 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 distressed cows, the twice-born and the godly, oh Lord of Yoga incarnate, universal preceptor and original proprietor, unto You my respectful obeisances.' "

(44)
Sûta said: "Thus being worshiped in His universal glories with the choice of words of queen Kuntî, the Lord gave a mild smile that was as captivating as His mystic power. (45) Thus accepting all of that the Lord, after further paying respects to other ladies in the palace of Hastinâpura, upon leaving for His own residence, was stopped by the love of [Yudhishthhira] the king. (46) The learned, the sages and Lord Krishna, of all people the One of superhuman accomplishment Himself, could not convince the king in his distress, nor could he find any solace in the classical stories. (47) King Yudhishthhira, the son of Dharma, from a material conception thinking about the loss of his friends, got, oh sages, carried away by the delusion of his affection when he said: (48) 'Oh, just look at me who in the ignorance of his heart is immersed in the sin of with this body, which is meant to serve others, having killed so many formations of warriors. (49) I, having killed so many boys, twice-born ones, caretakers, friends, elders, brothers and teachers, for sure will never ever, not even for a million years, be freed from hell. (50) It is no sin for a king to kill when he fights 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. (51) All the enmity that accrued because of the friends that I have killed who left women behind, I cannot expect to be undone with me serving the sake of material welfare. (52) Just like one cannot filter mud through mud or clear wine stains with wine, it is of no avail to counteract one's sin of having killed with the reglementary sacrificing of animals.' "

 

                      

 
Third revised edition, loaded January 9, 2010.

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

Sûta said: "Thus they headed, along with Draupadî and the women put in front, to the Ganges, with the wish to perform the water duties for their relatives.
Sûta said: "For performing the waterduties, the relatives of the deceased, headed by the ladies, went with Draupadî to the Ganges. (Vedabase)

 

Text 2

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

 

Text 3

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

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

 

Text 4

Lord Krishna together with the munis there 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 muni's there pacified the shocked and affected family who had lost their friends and family members, by demonstrating of the supreme law of the Almighty how to take the reactions for a remedy. (Vedabase)

 

Text 5

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

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

 

Text 6

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

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

 

Text 7

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

Worshiped by the wise and the learned, the Lord invited the sons of Pându along with Uddhava [another relative and friend of Krishna], greeting them in reciprocation to say goodbye. (Vedabase)

 

Text 8

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

Seated on His chariot, just as He wanted to leave for Dvârakâ, He saw 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 One of the Worshiped and Lord of the Universe, apart from You I see no one fearless in this world of death and duality.

She said: 'Protect me, protect me, o worshiped of the worshiped, Lord of the Universe; I see no one else fearless than You, in this world of death and duality. (Vedabase)

 

Text 10

O 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 is coming towards me. Let it burn me, o protector, but save my embryo'." (Vedabase)

 

Text 11

Sûta said: "Patiently hearing 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 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. (Vedabase)

 

Text 12

O 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 Muni's [S'aunaka], seeing the glaring brahmâstra heading towards them, the Pândava's each took up their own five weapons. (Vedabase)

 

Text 13

Seeing that they were in great danger with no other means available, 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, the Almighty took up His own 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.

Being within the soul of all living beings, the Supreme Lord of Yoga by His personal energy covered the embryo of Uttarâ for the protection of the progeny of the Kuru-dynasty. (Vedabase)

 

Text 15

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

O S'aunaka, although the brahmâstra weapon went unhindered by counteractions, it was, 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 by means of His material potency of creation, maintenance and annihilation.

Do not think of all this as something wondrous, since, of all of the all-mysterious and infallible, it is the Lord who is considered to be the One who is transcendental by His own energy in creating, maintaining and destroying, although in fact He is unborn. (Vedabase)

 

Text 17

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

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

 

Text 18

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

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, being irreproachably transcendent and not discerned by the foolish, You are 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

You appear for the sake of the advanced transcendentalists and philosophers who can discriminate between spirit and matter, in order to execute the science that unites them in devotion. But how must we, the women, then exercise respect for You?

Next to Your science of devotional service, with the advanced transcendentalists and philosophers who can discriminate between spirit and matter, how can we, women, see You? (Vedabase)

 

Text 21

Therefore I offer You my respectful obeisances, You the Protector of the cows and the senses, the Supreme Lord, the son of Vasudeva and Devakî, the One of Nanda and the cowherd men of Vrindâvana.

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

 

Text 22

My respects for 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 lotus flowers.

Unto You my respects, 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 lotus flowers. (Vedabase)

 

Text 23

You are the master of the senses and have released the distressed Devakî [mother of Krishna] from being imprisoned for so long by the envious [uncle] King Kamsa. And oh Lordship, You have protected me and my children against a constant threat.

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

Saving us in the past from poison, a great fire, man-eaters, a vicious assembly, sufferings from exile in the forest and against weapons in battles with great generals, 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 we would have more of those calamities, oh 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.

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

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.

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

 

Text 27

All honor to You, the wealth of the ones living in poverty, who transcendental to the emotions one has with the material modes, are the One self-contented and most gentle; all my respect for You who are the master of beatitude.

All honor to You, as You are the property of the ones living in poverty, transcendental to the affection with the material modes, the self-contented and most gentle one; all my respect unto You who are the master of the monists. (Vedabase)

 

Text 28

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.

I consider You to be the eternal Time that is without a beginning or an end - the all-pervasive one distributing Your mercy everywhere equally among the beings living in the dissent of social intercourse. (Vedabase)

 

Text 29

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.

O Lord, no one understands Your pastimes, that appear to be worldly and common, but are completely non-envious and impartial without favoring anyone. (Vedabase)

 

Text 30

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

Being of the vital energy, o Soul of the Universe, taking birth although You are unborn and acting although You are inactive and manifesting with the animals, the human beings, the wise and beings in the water, You are veritably bewildering. (Vedabase)

 

Text 31

It is bewildering for me to see that at the time 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.

It bewilders me that when the gopi [Yasodâ, 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 of Your eyes, although You are feared by fear personified. (Vedabase)

 

Text 32

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.

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

 

Text 33

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

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

 

Text 34

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.

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 ones suffering from desire and nescience in the materially motivated world so that they may perform 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 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, who put the recurrence of rebirths to an end.

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

 

Text 37

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

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

 

Text 38

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.

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

 

Text 39

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

All these cities and towns flourished in their nature increasing by Your looks with a wealth of herbs, vegetables, forests, hills, rivers and seas. (Vedabase)

 

Text 41

Therefore, oh Lord of the Universe, oh Personality of the universal form, cut my tie of deep affection 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 Pândava's and the Vrishni's. (Vedabase)

 

Text 42

Make my attraction to You pure and continuously overflowing, like the Ganges 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

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, oh Lord of Yoga incarnate, universal preceptor and original proprietor, unto You my respectful obeisances.' "

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

 

Text 44

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

 

Text 45

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

 

Text 46

The learned, the sages and Lord Krishna, of all people the One of superhuman accomplishment Himself, could not convince the king in his distress, nor could he find any solace in the classical stories.

By the will of the learned, the sages and Lord Krishna Himself, he, distressed as he was, could - from the One of superhuman accomplishment - not be convinced nor find solace by evidence of history. (Vedabase)

 

Text 47

King Yudhishthhira, the son of Dharma, from a material conception thinking about the loss of his friends, got, oh sages, carried away by the delusion of his affection when he said:

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

 

Text 48

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

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

 

Text 49

I, having killed so many boys, twice-born ones, caretakers, friends, elders, brothers and teachers, for sure will never ever, not even for a million years, be freed from hell.

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

 

Text 50

It is no sin for a king to kill when he fights 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.

There is no sin for a king who kills in the fight with his enemies for the right cause of protecting his people, but those words set for the satisfaction of the administration do not apply to me. (Vedabase)

 

Text 51

All the enmity that accrued because of the friends that I have killed who left women behind, I cannot expect to be undone with me serving the sake of material welfare.

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

 

Text 52

Just like one cannot filter mud through mud or clear wine stains with wine, it is of no avail to counteract one's sin of having killed with the reglementary sacrificing of animals.' "

Just like one cannot filter mud through mud or clean wine stains with wine, it is of no avail to counteract killing with prescribed sacrifices 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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