Bhagavatapurana 1.7: atha saptamo'dhyāyaḥ

1.7.1

/0 śaunaka uvāca
nirgate nārade sūta bhagavān bādarāyaṇaḥ /
śrutavāṃstadabhipretaṃ tataḥ kim akarodvibhuḥ //

Śaunaka said: / When Nārada had departed, O Sūta, what did the divine Bādarāyaṇa, / having heard his intended meaning, do next, that powerful sage?

Saunaka said:—On Narada's departure, O Suta, what did the great and glorious Badarayana do, having listened to him?

1.7.2

/0 sūta uvāca
brahmanadyāṃ sarasvatyām āśramaḥ paścime taṭe /
śamyāprāsa iti prokta ṛṣīṇāṃ satravardhanaḥ //

Sūta said:
On the western bank of the Sarasvatī, the river of Brahman, there is a hermitage
named Śamyāprāsa, which promotes the sacrificial sessions of the sages.

2. Suta said:—On the Brahma-Nadi Saraswati, on its western bank, there is a hermitage, called Samyaprasa, which promotes the sacred activities (sacrificial activities) of Rishis.

1.7.3

tasmin sva āśrame vyāso badarīṣaṇḍamaṇḍite /
āsīno 'pa upaspṛśya praṇidadhyau manaḥ svayam //

In that hermitage of his, adorned with groves of jujube trees,
Vyāsa sat, touched water, and concentrated his mind himself.

3. In that hermitage charming with its Badari groves, Vyasa sat down, and, having made Achamana, concentrated his mind, and meditated in solitude.

1.7.4

bhaktiyogena manasi samyak praṇihite 'male /
apaśyat puruṣaṃ pūrṇaṃ māyāṃ ca tadapāśrayam //

When his mind was properly focused and purified through the yoga of devotion,
he saw the complete Person and the creative power that depends on Him,

4. (1) In his serene mind that was so thoroughly concentrated by means of devotion, he first saw the Lord, the perfect Person, and also Maya depending upon Him.

1.7.5

yayā sammohito jīva ātmānaṃ triguṇātmakam /
paro 'pi manute 'narthaṃ tatkṛtaṃ cābhipadyate //

deluded by which the individual soul, although beyond the three qualities,
considers itself made of the three qualities, and undergoes the affliction caused by it.

5. And deluded by her (Maya), the Jiva, though different from her, thinks himself as consisting of the three gunas, and, is (thereby) subject to the evil (consequences) produced by it (the notion).

1.7.6

anarthopaśamaṃ sākṣādbhaktiyogam adhokṣaje /
lokasyājānato vidvāṃścakre sātvatasaṃhitām //

Seeing that people did not know the yoga of devotion to Adhokṣaja,
which directly extinguishes affliction, the wise sage composed this Sātvata collection.

6. And seeing that devotion to Adhokshaja is the direct means of ending the evil of (Samsara), the wise Vyasa wrote this work, called the Satvata-Samhita (or Sri Bhagavata) for the sake of ignorant men.

1.7.7

yasyāṃ vai śrūyamāṇāyāṃ kṛṣṇe paramapūruṣe /
bhaktirutpadyate puṃsaḥ śokamohabhayāpahā //

When it is merely heard, devotion to Kṛṣṇa, the Supreme Person,
arises in a human being, dispelling grief, delusion, and fear.

7. Indeed, when this work is listened to, and studied, devotion to the Perfect Person, Sri Krishna, is engendered in man—a devotion which is powerful enough to remove all grief, wrong ideas and fears.

1.7.8

sa saṃhitāṃ bhāgavatīṃ kṛtvānukramya cātmajam /
śukam adhyāpayām āsa nivṛttinirataṃ muniḥ //

Having composed and arranged this Bhāgavata collection,
the sage taught it to his son Śuka, who was devoted to the path of cessation.

8. He (the sage Vyasa) wrote this book of (the glories of) the Lord, and, after examining it, he taught it to his son Suka, who was firm in renunciation.

1.7.9

/0 śaunaka uvāca
sa vai nivṛttinirataḥ sarvatropekṣako muniḥ /
kasya vā bṛhatīm etām ātmārāmaḥ samabhyasat //

Śaunaka said:
Indeed, he was devoted to the path of cessation, indifferent to all things, a sage
who took delight in the self alone; why did he study this vast work?

9. Saunaka said:—It is well known, that the sage Suka is firm in renunciation and indifferent to everything (in the world); for what purpose then did he, who delights in Paramatman, learn this voluminous work.?

1.7.10

/0 sūta uvāca
ātmārāmāśca munayo nirgranthā apyurukrame /
kurvantyahaitukīṃ bhaktim itthambhūtaguṇo hariḥ //

Sūta said:
Even sages who delight in the self and are free from all knots
offer unmotivated devotion to Urukrama: such are the qualities of Hari.

10. Suta said:—Even those sages who delight solely in Paramatman, and the knot of whose ignorance and passion has (already) been severed, are devoted to the All-powerful Hari without a motive (an object); for, Sri Hari is of such excellent nature and attributes.

1.7.11

harerguṇākṣiptamatirbhagavān bādarāyaṇiḥ /
adhyagān mahadākhyānaṃ nityaṃ viṣṇujanapriyaḥ //

The Lord's son, Bādarāyaṇi, his mind captivated by the qualities of Hari,
and ever dear to the people of Viṣṇu, studied this great narrative.

11. The glorious Suka, the son of Badarayana, beloved of the votaries of Vishnu, studied this great exposition of perpetual interest, with his mind fascinated by the excellent attributes of Hari.

1.7.12

parīkṣito 'tha rājarṣerjanmakarmavilāpanam /
saṃsthāṃ ca pāṇḍuputrāṇāṃ vakṣye kṛṣṇakathodayam //

Now I shall tell of the birth, deeds, and demise of the royal sage Parīkṣit,
and the end of the sons of Pāṇḍu, from which arose the narrations of Kṛṣṇa.

12. Now, I shall tell you of the birth, of the pious deeds and the end of King Parikshit, and of his preparation for the great journey, as also of the sons of Pandu, as they (all) bear upon the glories of Sri Krishna.

1.7.13

yadā mṛdhe kauravasṛñjayānāṃ vīreṣvatho vīragatiṃ gateṣu /
vṛkodarāviddhagadābhimarśa bhagnorudaṇḍe dhṛtarāṣṭraputre //

When, in the battle of the Kurus and the Sṛñjayas, after the heroes had attained the heroic realm,
the son of Dhṛtarāṣṭra had his thigh-bones shattered by the blow of the club hurled by Vṛkodara,

13. When the heroes of the Kaurava and Srinjaya races attained their heroic goal on the battle-field, when the son of Dhritarashtra had his thigh-bone broken by the stroke of the gada dealt by Bhimasena;

1.7.14

bhartuḥ priyaṃ drauṇiriti sma paśyan kṛṣṇāsutānāṃ svapatāṃ śirāṃsi /
upāharadvipriyam eva tasya jugupsitaṃ karma vigarhayanti //

the son of Droṇa, thinking it would please his master, severed the heads of Kṛṣṇā's sleeping sons
and brought them to him; but it was utterly displeasing to him, and they condemned the abhorrent deed.

14. The son of Drona, thinking that it would be agreeable to his master, cut off the heads of the sleeping sons of Draupadi and presented them to him,—an act which was, indeed, against his own (his master's) interests and in itself most detestable; (and as such) they (right-minded men) condemn it.

1.7.15

mātā śiśūnāṃ nidhanaṃ sutānāṃ niśamya ghoraṃ paritapyamānā /
tadārudadvāṣpakalākulākṣī tāṃ sāntvayann āha kirīṭamālī //

Hearing of the terrible slaughter of her infant sons, their mother, burning with grief,
then wept, her eyes clouded with streams of tears; comforting her, he who wore the diadem said:

15. Then (Draupadi), the mother of those babes, distressed at this horrible slaughter of her sons, bitterly wailed, tears blinding her eyes; and Arjuna trying to pacify her, says:

1.7.16

tadā śucaste pramṛjāmi bhadre yadbrahmabandhoḥ śira ātatāyinaḥ /
gāṇḍīvamuktairviśikhairupāhare tvākramya yat snāsyasi dagdhaputrā //

“I will wipe away your grief, blessed lady, when I bring the head of that wretched, murderous brāhmaṇa
with arrows released from the Gāṇḍīva bow, upon which you, bereaved of your sons, may step and bathe.”

16. "Then shall I have redressed thy grief, O auspicious one, when I bring thee the head of that ruffian and fallen Brahman, cut off with the arrows from my Gandiva, and when, after having set your foot on it, you consign your children to the fire and bathe.

1.7.17

iti priyāṃ valguvicitrajalpaiḥ sa sāntvayitvācyutamitrasūtaḥ /
anvādravaddaṃśita ugradhanvā kapidhvajo guruputraṃ rathena //

Having thus consoled his beloved with sweet and varied words,
he whose friend and charioteer was Acyuta, armed with his fierce bow and bearing the monkey-banner, pursued the teacher’s son in his chariot.

17. Having thus in various soothing, but fiery words consoled his beloved wife, Arjuna whose friend and charioteer was

Sir Krishna, put on his armour, took up his fierce bow, the monkey-banner flying aloft, and rode in a chariot in pursuit of the preceptor’s son.

1.7.18

tam āpatantaṃ sa vilakṣya dūrāt kumārahodvignamanā rathena /
parādravat prāṇaparīpsururvyāṃ yāvadgamaṃ rudrabhayādyathā kaḥ //

Seeing him rushing from afar, the slayer of the boys, agitated in mind,
fled upon his chariot across the earth as far as he could go, seeking to save his life, just as Brahmā fled out of fear of Rudra.

18. Seeing from a distance that Arjuna was in pursuit of him (Asvatthaman), the slayer of children, with a perplexed heart, anxious to save his life, took to flight in a chariot (and ran) as far as he could go on the earth, even as Brahma ran for fear of Rudra.

1.7.19

yadāśaraṇam ātmānam aikṣata śrāntavājinam /
astraṃ brahmaśiro mene ātmatrāṇaṃ dvijātmajaḥ //

When the twice-born's son saw himself without shelter and his horses exhausted,
he considered the brahmaśiras weapon to be his only protection.

19. When that son of the Brahmana (Asvatthaman) saw that he was helpless and that his horses were fatigued, he thought that his only protection lay in the missile called *Brahmasiras*.

1.7.20

athopaspṛśya salilaṃ sandadhe tat samāhitaḥ /
ajānann api saṃhāraṃ prāṇakṛcchra upasthite //

Then, touching water, he concentrated his mind and released it,
not even knowing how to recall it, when the peril to his life was imminent.

20. Then he made *achamana*, meditated and let go that missile (Brahmastra), as he was in peril of life, though he did not know how to withdraw it.

1.7.21

tataḥ prāduṣkṛtaṃ tejaḥ pracaṇḍaṃ sarvato diśam /
prāṇāpadam abhiprekṣya viṣṇuṃ jiṣṇuruvāca ha //

Thereupon a blazing, fierce glare manifested in every direction;
perceiving the mortal danger, Jiṣṇu spoke to Viṣṇu:

21. Seeing the fierce flame that appeared on every side, and the danger to life, Arjuna said to Vishnu, (Sri Krishna):—

1.7.22

/0 arjuna uvāca
kṛṣṇa kṛṣṇa mahābāho bhaktānām abhayaṅkara /
tvam eko dahyamānānām apavargo 'si saṃsṛteḥ //

Arjuna said:
Kṛṣṇa, Kṛṣṇa, O mighty-armed one, who remove fear for your devotees,
you alone are liberation from transmigration for those who burn [in it].

22. (Arjuna said):—O Krishna, Krishna, Almighty one, O. Thou that removest the fear of Thy devotees, thou art Heaven to those that are being burnt (afflicted) in Samsara.

1.7.23

tvam ādyaḥ puruṣaḥ sākṣādīśvaraḥ prakṛteḥ paraḥ /
māyāṃ vyudasya cicchaktyā kaivalye sthita ātmani //

You are the primal Person, the Lord Himself beyond material nature;
having cast aside the creative power by your conscious power, you remain in the self, in absolute liberation.

23. Thou art the First of all things, the Perfect Person, the Supreme Being; higher than Prakriti Thou standest in Thine own pure nature, having distanced Maya, (*i.e.*, unaffected by Maya) by the power of Thy wisdom.

1.7.24

sa eva jīvalokasya māyāmohitacetasaḥ /
vidhatse svena vīryeṇa śreyo dharmādilakṣaṇam //

It is you who, by your own potency, ordain the ultimate good,
characterized by dharma and the rest, for the realm of living beings whose minds are deluded by your creative power.

24. As such, by virtue of Thine own Power, Thou alone conferrest Dharma and other forms of blessing on the man whose mind is deluded by Maya.

1.7.25

tathāyaṃ cāvatāraste bhuvo bhārajihīrṣayā /
svānāṃ cānanyabhāvānām anudhyānāya cāsakṛt //

And likewise, this incarnation of yours is intended to remove the burden of the earth,
and for the continuous meditation of your own people whose devotional emotion is directed to no other.

25. Similarly, this *avatara* of Thine has been made to lighten the burden of the earth and to be the object of constant contemplation for Thine own people and for those devotees that have set their heart on Thee alone.

1.7.26

kim idaṃ svit kuto veti devadeva na vedmyaham /
sarvato mukham āyāti tejaḥ paramadāruṇam //

What is this, or whence has it come? O God of gods, I do not know;
this utterly terrible glare is approaching from all sides.

26. O God of gods, I do not understand what and whence this most formidable fire is, which comes encompassing all.

1.7.27

/0 śrībhagavān uvāca
vetthedaṃ droṇaputrasya brāhmam astraṃ pradarśitam /
naivāsau veda saṃhāraṃ prāṇabādha upasthite //

The Lord said:
Know this to be the brahma-weapon displayed by the son of Droṇa;
he does not know how to recall it, when the danger to his life was imminent.

27. Sri Krishna said:—Know this to be the Brahma-Astra aimed at you by the son of Drona, his life being in peril; but he does not know how to withdraw it.

1.7.28

na hyasyānyatamaṃ kiñcidastraṃ pratyavakarśanam /
jahyastrateja unnaddham astrajño hyastratejasā //

Indeed, no other weapon whatsoever can diminish this;
since you know weapons, neutralize this swelling power of the weapon with the power of your own weapon.

28. Indeed, there is no other Astra that can avert it; thou art skilled in Astras; so by the force of the same Astra counteract its terrible and mighty force.

1.7.29

/0 sūta uvāca
śrutvā bhagavatā proktaṃ phālgunaḥ paravīrahā /
spṛṣṭvāpastaṃ parikramya brāhmaṃ brāhmāstraṃ sandadhe //

Sūta said:
Hearing what was spoken by the Lord, Phālguna, the slayer of enemy heroes,
touched water, circumambulated Him, and discharged the brahma-weapon against the brahma-weapon.

29. Suta said:—Having heard what Sri Krishna said, Phalguna, the vanquisher of enemies, made Achamana, went round Sri Krishna and discharged the Brahmastra to meet the Brahmastra.

1.7.30

saṃhatyānyonyam ubhayostejasī śarasaṃvṛte /
āvṛtya rodasī khaṃ ca vavṛdhāte 'rkavahnivat //

Joining each other, the radiances of both weapons, enveloped in arrows,
covered heaven and earth and the sky, and flared up like the sun and fire.

30. The flames of the two Brahmastras mingled together; surrounded by arrows they filled all the space between heaven and earth and grew into a conflagaration, as the fire and the sun do (during the Pralaya).

1.7.31

dṛṣṭvāstratejastu tayostrīl lokān pradahan mahat /
dahyamānāḥ prajāḥ sarvāḥ sāṃvartakam amaṃsata //

Seeing the immense glare of the two weapons burning the three worlds,
all the creatures, being scorched, thought it was the fire of cosmic dissolution.

31. At the sight of the fierce flash of the Astras discharged by the two warriors, the great fire that was burning the three worlds, all beings scorched by it regarded it as the fire of Pralaya.

1.7.32

prajopadravam ālakṣya lokavyatikaraṃ ca tam /
mataṃ ca vāsudevasya sañjahārārjuno dvayam //

Observing the distress of the creatures and that destruction of the worlds,
and perceiving the will of Vāsudeva, Arjuna withdrew both weapons.

32. Observing the distress of beings and the (imminent) ruin of the world, (and) perceiving the mind of Vasudeva, Arjuna withdrew them both.

1.7.33

tata āsādya tarasā dāruṇaṃ gautamīsutam /
babandhāmarṣatāmrākṣaḥ paśuṃ raśanayā yathā //

Then swiftly seizing the cruel son of Gautamī,
his eyes red with wrath, he bound him with a rope like a beast.

33. Then in a moment he got near the fierce son of Gautami, and, with eyes burning with rage, Arjuna bound him with a rope like a sacrificial animal.

1.7.34

śibirāya ninīṣantaṃ rajjvā baddhvā ripuṃ balāt /
prāhārjunaṃ prakupito bhagavān ambujekṣaṇaḥ //

As he was preparing to lead the enemy bound by force with a rope to the camp,
the lotus-eyed Lord, filled with anger, said to Arjuna:

34. When Arjuna bound his enemy with ropes and was taking him to the camp by force; the glorious Krishna angrily said unto him:—

1.7.35

mainaṃ pārthārhasi trātuṃ brahmabandhum imaṃ jahi /
yo 'sāvanāgasaḥ suptān avadhīn niśi bālakān //

“O son of Pṛthā, you ought not to spare this wretched brāhmaṇa; slay him,
who killed innocent, sleeping children at night.

35. O Partha, it is not fit that you save him; slay this fallen Brahman, who in the dead of night murdered the innocent babes in sleep.

1.7.36

mattaṃ pramattam unmattaṃ suptaṃ bālaṃ striyaṃ jaḍam /
prapannaṃ virathaṃ bhītaṃ na ripuṃ hanti dharmavit //

One who knows dharma does not kill an enemy who is drunk, heedless, mad,
asleep, a child, a woman, foolish, surrendered, without a chariot, or terrified.

36. For, any one who knows the rule of righteousness does not kill even an enemy if he is intoxicated (not in his senses), unguarded, mad, asleep or young; (nor does he do so) in case it is a dunce or a woman; nor when he has sought protection, lost his chariot, or is in an affrighted condition (running away out of fear).

1.7.37

svaprāṇān yaḥ paraprāṇaiḥ prapuṣṇātyaghṛṇaḥ khalaḥ /
tadvadhastasya hi śreyo yaddoṣādyātyadhaḥ pumān //

He who nourishes his own life at the expense of others' lives is pitiless and wicked;
his execution is indeed his benefit, by which a man avoids falling to hell due to his sin.

37. The wicked man who mercilessly tries to maintain his own life at the cost of others’ lives—to kill him is really doing him good; for, (otherwise) that person would go down to hell on account of that sin, (if he should not be purged of it by punishment here). 38. You made a promise to Draupadi in my hearing, "I shall bring you the head of that man, proud lady, who slew your children."

1.7.38

pratiśrutaṃ ca bhavatā pāñcālyai śṛṇvato mama /
āhariṣye śirastasya yaste mānini putrahā //

And it was promised by you to the daughter of Pāñcāla while I listened:
‘I will bring you the head of him who killed your sons, proud lady!’

1.7.39

tadasau vadhyatāṃ pāpa ātatāyyātmabandhuhā /
bhartuśca vipriyaṃ vīra kṛtavān kulapāṃsanaḥ //

Therefore let this wicked, murderous wretch who destroyed his own kin be slain;
O hero, this defiler of his family has done what was displeasing to his master.”

39. So, let him be slain, the sinful ruffian that has killed your own children; this unworthy member of his race has, O warrior, done what is hateful to his own master.

1.7.40

/0 sūta uvāca
evaṃ parīkṣatā dharmaṃ pārthaḥ kṛṣṇena coditaḥ /
naicchaddhantuṃ gurusutaṃ yadyapyātmahanaṃ mahān //

Sūta said:
Though urged by Kṛṣṇa, who was thus testing his virtue,
the noble son of Pṛthā did not wish to slay the teacher's son, even though he was the murderer of his own children.

40. Suta said:—Though he was thus spurred by Sri Krishna who was putting (his sense of) Dharma to test, the great Arjuna did not want to kill the son of his preceptor, the slayer as he was of his own self, *i.e.* his children.

1.7.41

athopetya svaśibiraṃ govindapriyasārathiḥ /
nyavedayat taṃ priyāyai śocantyā ātmajān hatān //

Then, arriving at his camp with Govinda as his beloved charioteer,
he presented him to his beloved, who was grieving for her slain sons.

41. Then, coming up to the tent, Arjuna, whose beloved charioteer was Sri Govinda, showed him (Aswatthama) to his wife, who was lamenting her murdered children.

1.7.42

tathāhṛtaṃ paśuvat pāśabaddham avāṅmukhaṃ karmajugupsitena /
nirīkṣya kṛṣṇāpakṛtaṃ guroḥ sutaṃ vāmasvabhāvā kṛpayā nanāma ca //

Seeing the teacher's son thus brought bound like a sacrificial beast with cords, his face cast down in shame for his loathsome act,
Kṛṣṇā, who had been wronged, yet noble by nature, bowed down to him out of compassion.

42. Having intently looked at the preceptor's son, the evil-doer, who was brought to her, bound with cords like a sacrificial animal, his face cast down on account of his shameful act, Draupadi, being good-natured, bowed to him with a pitiful heart.

1.7.43

uvāca cāsahantyasya bandhanānayanaṃ satī /
mucyatāṃ mucyatām eṣa brāhmaṇo nitarāṃ guruḥ //

Unable to bear his being brought in bonds, the virtuous lady said:
“Release him, release him! This brāhmaṇa is entirely our teacher.

43, 44. Unable to see him bound and brought (in that plight) the virtuous Draupadi said: "Let him be released, he is a brahmin, let him be released, especially as he is the preceptor; for, from him and by his grace you have learnt the Dhanurveda (and all Astras) with all their secrets, how to aim and withdraw them.

1.7.44

sarahasyo dhanurvedaḥ savisargopasaṃyamaḥ /
astragrāmaśca bhavatā śikṣito yadanugrahāt //

It is by his father's grace that you learned the science of archery along with its esoteric secrets,
together with the methods of discharge and withdrawal, and the entire host of divine weapons.

1.7.45

sa eṣa bhagavān droṇaḥ prajārūpeṇa vartate /
tasyātmano 'rdhaṃ patnyāste nānvagādvīrasūḥ kṛpī //

That Lord Droṇa himself is present in the form of his child;
his wife Kṛpī, who bore a hero, did not follow him into death, and remains alive as half of his own self.”

45. He is verily the venerable Dronacharya who (now) lives in the person of his son; and Kripi, his half, Drona's wife, is alive; for, being the mother of a warrior, she did not follow him (did not die with her lord.)

1.7.46

taddharmajña mahābhāga bhavadbhirgauravaṃ kulam /
vṛjinaṃ nārhati prāptuṃ pūjyaṃ vandyam abhīkṣṇaśaḥ //

Therefore, O knower of dharma, O fortunate one, the venerable family, / which ought constantly to be honored and praised, should not suffer grief at your hands.

46. Therefore, O fortunate one, knowing what righteousness is, it is not fit that the family of your preceptor should come to grief through you, (since) it should every moment be honoured and worshipped.

1.7.47

mā rodīdasya jananī gautamī patidevatā /
yathāhaṃ mṛtavatsārtā rodimyaśrumukhī muhuḥ //

Let not his mother, the daughter of Gautama devoted to her husband, / weep again and again with a tearful face as I do, afflicted by the loss of my children.

47. Let not his mother Gautami, who reveres her husband as the deity, be made to weep, just as I ceaselessly weep tears, grieved at the loss of my children.

1.7.48

yaiḥ kopitaṃ brahmakulaṃ rājanyairajitātmabhiḥ /
tat kulaṃ pradahatyāśu sānubandhaṃ śucārpitam //

That royal family by whose uncontrolled princes the family of brāhmaṇas is angered / is quickly burned up along with its lineage, plunged in grief.

48. The family of those foolish princes by whom the brahmin race is angered, will be immersed in grief and soon burnt up with all its kith and kin.

1.7.49

/0 sūta uvāca
dharmyaṃ nyāyyaṃ sakaruṇaṃ nirvyalīkaṃ samaṃ mahat /
rājā dharmasuto rājñyāḥpratyanandadvaco dvijāḥ //

Sūta said: / In accord with dharma, righteous, compassionate, sincere, equitable, and noble / was the speech of the queen, which King Yudhiṣṭhira applauded, O twice-born.

49. Suta said:—O Brahmins! King Yudhishtira, the son of Dharma, gladly approved of the queen's words, which were sanctioned by righteousness and reason, and characterised by mercifulness, compassion, sincerity, justice and nobleness.

1.7.50

nakulaḥ sahadevaśca yuyudhāno dhanañjayaḥ /
bhagavān devakīputro ye cānye yāśca yoṣitaḥ //

Nakula, Sahadeva, Yuyudhāna, Dhanañjaya, / the Lord the son of Devakī, and whatever others and women were there [also applauded].

50. Also Nakula and Sahadeva, Yuyudhana and Dhananjaya, the glorious son of Devaki, and the others, men and women, that were there,—all expressed approbation of her words.

1.7.51

tatrāhāmarṣito bhīmastasya śreyān vadhaḥ smṛtaḥ /
na bharturnātmanaścārthe yo 'han suptān śiśūn vṛthā //

Thereupon Bhīma said in anger: "Death is considered best for him, / who in vain killed sleeping children neither for his master's sake nor for his own."

51. There (then) the enraged Bhima said:—It would be good for him to be killed—for him who in vain slew the sleeping babes, to no purpose of his master or of his own.

1.7.52

niśamya bhīmagaditaṃ draupadyāśca caturbhujaḥ /
ālokya vadanaṃ sakhyuridam āha hasann iva //

Having heard the words of Bhīma and of Draupadī, the four-armed Lord, / gazing at his friend's face, spoke as if smiling:

52. Hearing what Bhima as well as Draupadi said, Sri Krishna *of four arms*, reading (the expression on) the face of Arjuna, says this with a smile (spoke thus):

1.7.53

/0 śrībhagavān uvāca
brahmabandhurna hantavya ātatāyī vadhārhaṇaḥ /
mayaivobhayam āmnātaṃ paripāhyanuśāsanam //

The Lord said: / "A degraded brāhmaṇa should not be killed, but an assassin deserves death. / Both these teachings have been given by Me; follow the injunction.

53. Sri Krishna said:—The fallen Brahman, (being still a Brahman), ought not to be slain, but as a ruffian he deserves to lose his life. I myself say both (this and that); (wisely) carry out the (twofold) command (of mine).

1.7.54

kuru pratiśrutaṃ satyaṃ yat tat sāntvayatā priyām /
priyaṃ ca bhīmasenasya pāñcālyā mahyam eva ca //

Fulfill the truth of the promise made by you while consoling your beloved, / and also do what is pleasing to Bhīmasena, to the princess of Pañcāla, and to Me."

54. Make a fact of what you promised to do (Prove true the promise which you made), while pacifying your beloved wife; and do what is at once agreeable to Bhimasena, to Draupadi and to Myself.

1.7.55

/0 sūta uvāca
arjunaḥ sahasājñāya harerhārdam athāsinā /
maṇiṃ jahāra mūrdhanyaṃ dvijasya sahamūrdhajam //

Sūta said: / Arjuna immediately understood Hari's intention, and with his sword / severed the jewel on the brāhmaṇa's crown along with his hair.

55. Suta said:—Arjuna instantly understood the mind of Sri Hari, and with his sword cut off the jewel with the locks of hair on the head of the Brahman, (the jewel with which he was born).

1.7.56

vimucya raśanābaddhaṃ bālahatyāhataprabham /
tejasā maṇinā hīnaṃ śibirān nirayāpayat //

Releasing him bound with ropes, his luster lost by the slaughter of children, / deprived of his brilliance and his jewel, he drove him out of the camp.

56. Having released him (Aswathaman, who had been bound with ropes) from the bonds, whose glory was faded on account of the murder of children, and who was now deprived of his jewel and splendour; he (Arjuna) sent him out of the country.

1.7.57

vapanaṃ draviṇādānaṃ sthānān niryāpaṇaṃ tathā /
eṣa hi brahmabandhūnāṃ vadho nānyo 'sti daihikaḥ //

Shaving the head, seizing wealth, and expelling from the dwelling— / this indeed is the killing of degraded brāhmaṇas; there is no other physical execution.

57. Disgrace, confiscation of property, expulsion (exile) from the country,—this is the course equivalent to capital punish-

ment in the case of fallen Brahmins; there is no other physical punishment in their case.

1.7.58

putraśokāturāḥ sarve pāṇḍavāḥ saha kṛṣṇayā /
svānāṃ mṛtānāṃ yat kṛtyaṃ cakrurnirharaṇādikam //

Afflicted by grief for their sons, all the Pāṇḍavas together with Draupadī / performed the duties for their dead kin, beginning with the funeral rites.

58. All the Pandavas, together with Draupadi, afflicted with grief for the loss of their children, performed the removal of the corpses and other funeral and other rites, which ought to be done for dead relations.