[KALKI]

(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 at home Vyâsadeva sat down surrounded by berrytrees to focus his mind after he had performed his water sacrifice. (4) With his mind aligning in the devotion of yoga he saw, being perfectly fixed without material concerns, the entirety of both the Original Person [the Purusha] and the external energy that depends on Him.

(5) The living entities conditioned to the modes of nature take, in spite of the transcendental nature of their soul, the unwanted for granted and undergo the reactions thereof. (6) For the sake of the common people who are unaware of the cessation of the unwanted that one finds in the yoga of devotion unto the One in the Beyond, the sage, who understood this, composed 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, he taught them to his son S'ukadeva Gosvâmî, the sage of the path of self-realization."

(9) S'aunaka asked: "Why would he, who on the path of self-realization is always contented within in contempt of everything else, make any work of such an extensive study?"

(10) Sûta said: "Such are His wonderful qualities that, in spite of the fact that one takes pleasure in the soul, the common people as well as the sages who are freed from all material bondage are of pure devotional service unto Lord Vishnu, Urukrama. (11) The devotees loved the powerful son of Vyâsa because he, in having taken up the regular study of this great narration, was always absorbed in the transcendental quality of the Supreme Lord. (12) So let me now tell you the story about the birth, activities and deliverance of King Parîkchit, the sage among the kings, as well as the story about how the sons of Pându came to renounce the world. These stories lead to the stories about Lord Krishna.

(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, the son of Dronâcârya [As'vatthâmâ] thought that he could please his master Duryodhana by delivering the heads of the sleeping sons of Draupadî as a trophy. But the master being confronted with this disapproved of this heinous act.

(15) The mother of the children [of the Pândavas], cried aggrieved bitter tears when she heard about the massacre. Arjuna [who headed the Pândavas], tried to pacify her and said: (16) 'I can only wipe the tears from your eyes oh 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 that you can place your foot on it and you, after the cremation of your sons, can take a bath.' (17) Satisfying her with this choice of words Arjuna, he who is guided by the Infallible One, fully armed and equipped ascended his chariot to persecute As'vatthâmâ, the son of his martial teacher.

(18) When he from a distance saw him in hot pursuit, the child murderer fearing for his life fled with his chariot in great speed, just like Sûrya did when he fled from from S'iva[*]. (19) Finding himself unprotected the moment his horses got tired, [As'vatthâmâ] the brahmin son, only thinking of himself, resorted to the ultimate weapon [the brahmâstra]. (20) With his life in danger, he touched water and concentrated to recite the mantras, even though he didn't know how to stop the process. (21) A glaring light spreading in all directions shone 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 who suffer in their material existence. (23) You are the transcendental, original enjoyer and direct controller of the material energy. You are the one who by means of His own internal potency, from the bliss and knowledge of Your own Self, wards off the material illusion. (24) From that position You in the heart of the ones materially entangled, by virtue of Your power bestow the ultimate good of righteousness and such [characteristics of dharma: truth, purity, penance and compassion]. (25) Thus You incarnate in order to take the burden away from the earth and to satisfy Your friends and pure devotees as the constant object of their meditation. (26) Oh Lord of Lords, I don't know where this highly dangerous, dazzling light that is spreading in all directions originates from.' (27) The Supreme Lord said: 'Take it from Me that it is caused by the son of Drona who, faced with the imminence of his death, launched the weapon of mantras without 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 your own dazzling, martial art.' "

(29) Sûta said: "After hearing what the Supreme Lord said, Arjuna, circumambulating the Lord, sipped water himself and took up the supreme weapon to curb the one of his opponent. (30) From the combined glare of the two weapons thereupon the entire firmament including outer space was 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, that reminded 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, Arjuna, on the direction of Vâsudeva, retracted both the weapons. (33) Then Arjuna, angered with eyes red as copper, arrested 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, the Supreme Lord, looking on with His lotus eyes, said 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) Someone 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 has 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 for his own good deserves to be stopped in his tracks, because the person [of the criminal as well as the one consenting] 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 burned 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, he didn't aspire to kill the son of his teacher, despite of the fact that he was the heinous murderer of his sons. (41) When he thereafter together with his dear friend and charioteer Govinda reached his own camp, he entrusted the assassin to his dear wife who was lamenting over her murdered sons. (42) Upon seeing the criminal silent from his heinous act thus being brought in like an animal tied in ropes, Draupadî, from 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 as a learned one [a brâhmana] is 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, oh 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, that rule will burn up in no time and will, together with its family members fall 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 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 Bhîma said indignantly: 'About the fact that he without a good reason, neither for himself nor for his master, has killed sleeping children, is stated that he deserves death.'

(52) The four-armed one [Lord Krishna] who had heard the words spoken by Bhîma and Draupadî and had seen the face of His friend [Arjuna], said with a faint smile: (53-54) 'One should not kill the relative of a brahmin, even though one kills an aggressor - as far as I am concerned both is prescribed to be carried out when we want to follow the rules. You have to keep to the truth of the promise you made when you pacified your wife and also act to the satisfaction of Bhîma as well as of Me.' "

(55) Sûta said: "Immediately understanding what the Lord meant, he separated with his sword the jewel from the head of the twice-born one along with his hair. (56) After releasing him from the ropes, he [As'vatthâmâ], who next to the loss of his bodily luster because of the infanticide, also had lost his strength in being deprived of his jewel, was driven out of the camp.

(57) Cutting the hair, confiscating the wealth and banishment are the forms of physical punishment reserved for the relatives of the learned, not any other method of dealing with the body. (58) Thereafter the sons of Pându together with Draupadî, overtaken by grief performed the duties that were needed in respect of the deceased family members."


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Text 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?"

S'rî S'aunaka said: "What did the great sage Vyâsadeva do after having heard from Nârada Muni what he wanted?" (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.

Sûta replied: "At the riverbank of the Sarasvatî where sages meditate there is at S'amyâprâsa an âs'rama for the sake of transcendental activities. (Vedabase)


Text 3

There at home Vyâsadeva sat down surrounded by berrytrees to focus his mind after he had performed his water sacrifice.

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


Text 4

With his mind aligning in the devotion of yoga he saw, being perfectly fixed without material concerns, the entirety of both the Original Person [the Purusha] and the external energy that depends on Him.

His mind aligning in the devotion of yoga, being perfectly fixed without material concerns, he saw the purusha and the external energy in perfect control. (Vedabase)


Text 5

The living entities conditioned to the modes of nature take, in spite of the transcendental nature of their soul, the unwanted for granted and undergo the reactions thereof.

The living entities conditioned to the modes of nature take in spite of the transcendental the unwanted for granted and undergo the reactions thereof. (Vedabase)


Text 6

For the sake of the common people who are unaware of the cessation of the unwanted that one finds in the yoga of devotion unto the One in the Beyond, the sage, who understood this, composed the different stories relating to the Absolute Truth.

By means of devotional service in yoga one can find in transcendence the mitigation of the unwanted. For the masses unaware of this Vyâsadeva compiled the vedic literatures relating to this 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 attending to the literatures about the supreme personality of Krishna will make the devotional sprout that takes away lamentation, illusion and fear. (Vedabase)


Text 8

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

Having achieved that vedic literature and revising it, he taught it to his son S'ukadeva Gosvâmî, the wise engaged in selfrealization." (Vedabase)


Text 9

S'aunaka asked: "Why would he, who on the path of self-realization is always contented within in contempt of everything else, make any work of such an extensive study?"

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


Text 10

Sûta said: "Such are His wonderful qualities that, in spite of the fact that one takes pleasure in the soul, the common people as well as the sages who are freed from all material bondage are of pure devotional service unto Lord Vishnu, Urukrama.

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 do pure devotional service to the Urukrama. (Vedabase)


Text 11

The devotees loved the powerful son of Vyâsa because he, in having taken up the regular study of this great narration, was always absorbed in the transcendental quality of the Supreme Lord.

S'uka, as the son of Vyâsa, with the quality of being absorbed in the thought of the Supreme Lord, was beloved with the devotees in taking up the regular study of this great narration. (Vedabase)


Text 12

So let me now tell you the story about the birth, activities and deliverance of King Parîkchit, the sage among the kings, as well as the story about how the sons of Pându came to renounce the world. These stories lead to the stories about Lord Krishna.

Thus I shall 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. (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, the son of Dronâcârya [As'vatthâmâ] thought that he could please his master Duryodhana by delivering the heads of the sleeping sons of Draupadî as a trophy. But the master being confronted with this disapproved of this heinous act.

When on the battlefield of Kurukshetra the warriors of the Pândavas and the Kaurava's had found their heroic fate and the son of King Dhritarâshthra was lamenting his broken spine due to being beaten by the club of Bhîma, the son of Dronâcârya [As'watthâmâ] thought to please his master Duryodhana by delivering the heads of the sleeping sons of Draupadî as a prize - but the master disapproved of this heinous act. (Vedabase)


Text 15

The mother of the children [of the Pândavas], cried aggrieved bitter tears when she heard about the massacre. Arjuna [who headed the Pândavas], tried to pacify her and said:

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: (Vedabase):


Text 16

'I can only wipe the tears from your eyes oh 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 that you can place your foot on it and you, after the cremation of your sons, can take a bath.'

'I can only take the tears from your eyes away o gentle lady, when the head of that fallen learned aggressor is shot of by the arrows of my bow Gândiva. I will present it to you to stand on for taking your bath, after I have burnt the bodies of your sons.' (Vedabase)


Text 17

Satisfying her with this choice of words Arjuna, he who is guided by the Infallible One, fully armed and equipped ascended his chariot to persecute As'vatthâmâ, the son of his martial teacher.

Satisfying her by these words got Arjuna, he who is guided by the Infallible One, being armed and equipped on his chariot to persecute As'watthâmâ, the son of his martial teacher. (Vedabase)


Text 18

When he from a distance saw him in hot pursuit, the child murderer fearing for his life fled with his chariot in great speed, just like Sûrya did when he fled from from S'iva[*].

Seeing him approaching furiously from a distance, the murderer of the princes panicked and fled in great speed on his chariot to save his life, like Sûrya did fleeing from S'iva[*]. (Vedabase)


Text 19

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

Seeing himself unprotected when his horses got tired, the son of the twice-born [As'vatthâmâ] resorted, only thinking of himself, to the ultimate weapon [the brahmâstra]. (Vedabase)


Text 20

With his life in danger, he touched water and concentrated to recite the mantras, even though he didn't know how to stop the process.

Thereto touching water and concentrating on reciting the mantras, he put life in great danger, not knowing how to stop the process. (Vedabase)


Text 21

A glaring light spreading in all directions shone that fierce, that seeing the life threat Arjuna turned to the Lord [who drove his chariot] and said:

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: (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 who suffer in their material existence.

'O, Krishna, Krishna, You are the Almighty that takes away the fears of the devotees, You alone are the path of liberation for those suffering in the midst of material miseries. (Vedabase)


Text 23

You are the transcendental, original enjoyer and direct controller of the material energy. You are the one who by means of His own internal potency, from the bliss and knowledge of Your own Self, wards off the material illusion.

You are by transcendence the 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. (Vedabase)


Text 24

From that position You in the heart of the ones materially entangled, by virtue of Your power bestow the ultimate good of righteousness and such [characteristics of dharma: truth, purity, penance and compassion].

From that position are You, in the heart of the ones materially entangled, by Your influence executing the ultimate good of the four principles that characterize the liberation [truth, cleanliness, austerity and compassion]. (Vedabase)


Text 25

Thus You incarnate in order to take the burden away from the earth and to satisfy Your friends and pure devotees as the constant object of their meditation.

Thus You incarnate to remove the burden of the material world for the satisfaction and remembrance of your friends and pure devotees. (Vedabase)


Text 26

Oh Lord of Lords, I don't know where this highly dangerous, dazzling light that is spreading in all directions originates from.'

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


Text 27

The Supreme Lord said: 'Take it from Me that it is caused by the son of Drona who, faced with the imminence of his death, launched the weapon of mantras without knowing how to retract it.

The Supreme Lord said: 'Take it from Me that it is of the son of Drona, who threw the weapon of mantras, not even knowing how to retract it facing the imminence of his 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 your own dazzling, martial art.' "


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'." (Vedabase)


Text 29

Sûta said: "After hearing what the Supreme Lord said, Arjuna, circumambulating the Lord, sipped water himself and took up the supreme weapon to curb the one of his opponent.

Sûta said: "After hearing what the Supreme Lord said, Arjuna in the opposition of battle, touched water himself circumambulating the Lord and took up the supreme weapon. (Vedabase)


Text 30

From the combined glare of the two weapons thereupon the entire firmament including outer space was covered by an expanding ball of fire as bright as the sun.

Thereupon of the combined glare of the two weapons the whole firmament and outer space was covered by an expanding ball of fire as bright as the sun. (Vedabase)


Text 31

When the inhabitants of the three worlds saw how the heat of both of the weapons scorched them severely, that reminded them of the fire of annihilation at the end of time [sâmvartaka].

Seeing the heat of both of them affecting all the inhabitants of the three worlds, reminded of the fire of annihilation at the end of time [sâmvartaka]. (Vedabase)


Text 32

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

Realizing this disturbance of the people in general and of their places, Arjuna by the command of Vâsudeva, retracted both the weapons. (Vedabase)


Text 33

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

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


Text 34

When he with force had bound the enemy and was about to take him to the military camp, the Supreme Lord, looking on with His lotus eyes, said to the angered Arjuna:

Having bound up the enemy and bringing him by force to the military camp, the Supreme Lord looking on with lotus eyes said to the angered Arjuna: (Vedabase)


Text 35

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

'Never let this relative of the learned go for he has killed innocent boys in their sleep. (Vedabase)


Text 36

Someone 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 has lost his chariot.

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. (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 for his own good deserves to be stopped in his tracks, because the person [of the criminal as well as the one consenting] is brought down by crime.

One who thinks he can properly maintain his own life at the cost of the lives of others by shameless and wretched killing, can certainly be killed for his own good for he will bring himself down by his own fault. (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.'

I personally heard you promised the daughter of the King of Pâñcâla the head of him who you consider to be the killer of your sons. (Vedabase)


Text 39

He, being not more than the burned 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.' "

He, being not more than the burnt ashes of his family, an offending sinner who is responsible for the murdering of your sons and one who displeased his own master, will therefore be killed'." (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, he didn't aspire to kill the son of his teacher, despite of the fact that he was the heinous murderer of his sons.

Sûta said: "Although Arjuna, being examined by Krishna concerning the matter of his duty, was encouraged to do so, He didn't like to kill the son of his teacher, although it was the heinous murderer of his sons. (Vedabase)


Text 41

When he thereafter together with his dear friend and charioteer Govinda reached his own camp, he entrusted the assassin to his dear wife who was lamenting over her murdered sons.

Thereafter having reached his own camp, along with his dear friend Govinda [He who enlivens the senses] and charioteer, he entrusted the assassin to His dear wife who was lamenting over her murdered sons. (Vedabase)


Text 42

Upon seeing the criminal silent from his heinous act thus being brought in like an animal tied in ropes, Draupadî, from the beauty of her nature out of compassion showed the son of the teacher due respect.

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. (Vedabase)


Text 43

She couldn't bear the sight of him brought in ropes and said: 'Release him, for he as a learned one [a brâhmana] is our teacher.

It was unbearable for her having him brought being bound and she said: 'Release him, for he is a learned one [a brâhmana], our teacher'. (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.

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. (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].

The lordship of Drona for certain still exists in the form of his son, as his other half Kripî [his wife] is still living having him present. (Vedabase)


Text 46

Therefore, oh most fortunate one in knowing the dharma, by the goodness that is in you, cause no grief to the ever respectable and honorable family.

Therefore, o most fortunate one of the principles of religion, by the good of your self do honor to the family by not causing grief to him, as he was always of worship and respect. (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.

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


Text 48

If the noble administration is of no restraint in relating to the order of the learned, that rule will burn up in no time and will, together with its family members fall to grief.' "

If the noble administration knows no restrictions relating to the order of the learned, that rule will burn up in no time and will, together with its family members, be put in grief'." (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 of justice, merciful, without duplicity and glorious in equity.

Sûta said: "o learned ones, the king [of the Pândavas, Yudhishthhira] supported the statements of the Queen as they were in accord with the principles of religion, of justice, merciful, without duplicity and glorious in equity. (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 Supreme Lord - son of Devakî, as well as the ladies and others were with him. (Vedabase)


Text 51

Thereupon Bhîma said indignantly: 'About the fact that he without a good reason, neither for himself nor for his master, has killed sleeping children, is stated that he deserves death.'

Thereupon said Bhîma indignantly: 'To his for no reason, nor for himself nor for his master, having killed sleeping children, is death declared to be the reward.' (Vedabase)


Text 52

The four-armed one [Lord Krishna] who had heard the words spoken by Bhîma and Draupadî and had seen the face of His friend [Arjuna], said with a faint smile:

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 as if smiling: (Vedabase)


Text 53-54

'One should not kill the relative of a brahmin, even though one kills an aggressor - as far as I am concerned both is prescribed to be carried out when we want to follow the rules. You have to keep to the truth of the promise you made when you pacified your wife and also act to the satisfaction of Bhîma as well as of Me.' "

'The relative of a learned one 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'." (Vedabase)


Text 55

Sûta said: "Immediately understanding what the Lord meant, he separated with his sword the jewel from the head of the twice-born one along with his hair.

Sûta said: "Just then understanding the Lord His motives, by his sword he separated the jewel from the head of the twice born along with his hair. (Vedabase)


Text 56

After releasing him from the ropes, he [As'vatthâmâ], who next to the loss of his bodily luster because of the infanticide, also had lost his strength in being deprived of his jewel, was driven out of the camp.

After releasing him from the ropes, he [As'watthâmâ], next to the loss of his bodily luster because of the infanticide, also lost strength being deprived of his jewel and was driven out of the camp. (Vedabase)


Text 57

Cutting the hair, confiscating the wealth and banishment are the forms of physical punishment reserved for the relatives of the learned, not any other method of dealing with the body.

Cutting the hair, taking the wealth and banishment are there for the relatives of the learned, and not any other method of killing concerning the matters of body. (Vedabase)


Text 58

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

After that, the sons of Pându together with Draupadî, overtaken by grief, performed the duties that are needed to be done for the dead. (Vedabase)




*: When the sun-god chased the demon Vidyunmâlî, darted Lord S'iva in anger against him with his trident. The sun-god fleeing toppled at Kâs'î, where he became known as Lolârka.