॥ ॐ नमो भगवते वासुदेवाय ॥
॥ सप्तमोऽध्यायः ॥
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Discourse VII
Aśwatthāmā assassinates Draupadī's sons and Arjuna in his turn curbs his pride (Preamble)
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शौनक उवाच ।
निर्गते नारदे सूत भगवान् बादरायणः ।
श्रुतवांस्तदभिप्रेतं ततः किमकरोद्विभुः ॥ १॥
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Śaunaka said : On the departure of Nārada, what did the divine and all-powerful Vyāsa do, after hearing that which was in the mind of the celestial sage? (1) (1)
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सूत उवाच ।
ब्रह्मनद्यां सरस्वत्यामाश्रमः पश्चिमे तटे ।
शम्याप्रास इति प्रोक्त ऋषीणां सत्रवर्धनः ॥ २॥
तस्मिन् स्व आश्रमे व्यासो बदरीषण्डमण्डिते ।
आसीनोऽप उपस्पृश्य प्रणिदध्यौ मनः स्वयम् ॥ ३॥
भक्तियोगेन मनसि सम्यक् प्रणिहितेऽमले ।
अपश्यत्पुरुषं पूर्वं मायां च तदुपाश्रयाम् ॥ ४॥
यया सम्मोहितो जीव आत्मानं त्रिगुणात्मकम् ।
परोऽपि मनुतेऽनर्थं तत्कृतं चाभिपद्यते ॥ ५॥
अनर्थोपशमं साक्षाद्भक्तियोगमधोक्षजे ।
लोकस्याजानतो विद्वांश्चक्रे सात्वतसंहिताम् ॥ ६॥
यस्यां वै श्रूयमाणायां कृष्णे परमपूरुषे ।
भक्तिरुत्पद्यते पुंसः शोकमोहभयापहा ॥ ७॥
स संहितां भागवतीं कृत्वानुक्रम्य चात्मजम् ।
शुकमध्यापयामास निवृत्तिनिरतं मुनिः ॥ ८॥
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Sūta replied : On the western bank of the Saraswatī river, presided over by Brahmā, there is a hermitage called Śamyāprāsa, which promotes the sacrificial activities of the sages. (2)
In that hermitage, which was Vyāsa's own abode and was surrounded by a grove of jujube trees, the sage Vyāsa sat down and, after sipping a little water, collected his mind by self-effort. (3)
In his sinless mind, which had been perfectly concentrated through the practice of Devotion, he saw the Primal Person as well as Māyā, who depends for her very existence on Him. (4)
Deluded by this Māyā, the individual soul, though beyond the three Guṇas, thinks itself as consisting of the three Guṇas and suffers the evil consequences brought about by this identification. (5)
Knowing that the practice of Devotion to the Lord, who is beyond sense-perception, is the direct means of counteracting these evils, the sage composed Śrīmad Bhāgavata (the book of the Vaiṣṇavas) for the use of the common people, who are ignorant of this fact. (6)
Even as a man listens to this work recited, Devotion to Śrī Kṛṣṇa, the Supreme Person, wells up in his heart—Devotion that dispels grief, infatuation and fear. (7)
Having produced and revised the Bhāgavata-Samhitā, the sage (Vedavyāsa) taught it to his son Śuka, who loved to live in retirement. (8) (2-8)
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शौनक उवाच ।
स वै निवृत्तिनिरतः सर्वत्रोपेक्षको मुनिः ।
कस्य वा बृहतीमेतामात्मारामः समभ्यसत् ॥ ९॥
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Śaunaka said: The sage Śuka is a lover of quietism and, indifferent to everything (belonging to this world), he delights only in his Self. What was his motive, then, in mastering this voluminous work ? (9) (9)
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सूत उवाच ।
आत्मारामाश्च मुनयो निर्ग्रन्था अप्युरुक्रमे ।
कुर्वन्त्यहैतुकीं भक्तिमित्थम्भूतगुणो हरिः ॥ १०॥
हरेर्गुणाक्षिप्तमतिर्भगवान् बादरायणिः ।
अध्यगान्महदाख्यानं नित्यं विष्णुजनप्रियः ॥ ११॥
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Sūta replied : Even sages who delight in the Self alone and the knot of whose ignorance has been cut asunder practise disinterested devotion to Śrī Hari: such are His virtues. (10)
This was true all the more of the divine sage Śukadeva, son of Bādarāyaṇa (Vedavyāsa) and the beloved of Lord Viṣṇu's own people, who studied this great chronicle everyday, his mind having been captivated by Śrī Hari's excellences. (11) (10-11)
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परीक्षितोऽथ राजर्षेर्जन्मकर्मविलापनम् ।
संस्थां च पाण्डुपुत्राणां वक्ष्ये कृष्णकथोदयम् ॥ १२॥
यदा मृधे कौरवसृञ्जयानां
वीरेष्वथो वीरगतिं गतेषु ।
वृकोदराविद्धगदाभिमर्श-
भग्नोरुदण्डे धृतराष्ट्रपुत्रे ॥ १३॥
भर्तुः प्रियं द्रौणिरिति स्म पश्यन्
कृष्णासुतानां स्वपतां शिरांसि ।
उपाहरद्विप्रियमेव तस्य
जुगुप्सितं कर्म विगर्हयन्ति ॥ १४॥
माता शिशूनां निधनं सुतानां
निशम्य घोरं परितप्यमाना ।
तदारुदद्बाष्पकलाकुलाक्षी
तां सान्त्वयन्नाह किरीटमाली ॥ १५॥
तदा शुचस्ते प्रमृजामि भद्रे
यद्ब्रह्मबन्धोः शिर आततायिनः ।
गाण्डीवमुक्तैर्विशिखैरुपाहरे
त्वाऽऽक्रम्य यत्स्नास्यसि दग्धपुत्रा ॥ १६॥
इति प्रियां वल्गुविचित्रजल्पैः
स सान्त्वयित्वाच्युतमित्रसूतः ।
अन्वाद्रवद्दंशित उग्रधन्वा
कपिध्वजो गुरुपुत्रं रथेन ॥ १७॥
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I shall now tell you the story of the birth, exploits and emancipation of the royal sage Parikṣit and the ascent of Pāṇḍu's sons to heaven, inasmuch as they serve as a prelude to the story of Śrī Kṛṣṇa. (12)
When in course of the Mahābhārata war the warriors of the Kaurava and Pāṇḍava hosts had fallen like heroes and when Duryodhana (son of Dhṛtarāṣṭra) had his thigh broken by a stroke of the mace dealt by Bhīma (who had the appetite of a wolf), Aśwatthāmā (the son of Droṇa) severed the heads of Draupadi's sons while they were asleep and presented them to Duryodhana—an act which he imagined would please his master (Duryodhana) but which really proved most distasteful to him, since everybody would strongly condemn such an odious act. (13-14)
Sore distressed at the news of the terrible slaughter of her sons, the mother (Draupadi) bitterly wailed, her eyes blinded with tears. Then Arjuna (who had a many-pointed diadem on his head), comforting her, said: (15)
"Then alone shall I have wiped your tears, my good lady, when I cut off the head of that fallen Brāhmaṇa, that desperado, with the arrows discharged from my Gāṇḍiva bow, and present it to you so that you may set your foot on it and then bathe after the cremation of your sons." (16)
Having thus consoled his wife in sweet and charming words, Arjuna, who had Śrī Kṛṣṇa for his friend and charioteer, put on his armour and, taking his fierce bow, rode in a chariot with an ensign bearing the figure of a monkey, in pursuit of Aśwatthāmā (his preceptor's son). (17) (12-17)
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तमापतन्तं स विलक्ष्य दूरात्
कुमारहोद्विग्नमना रथेन ।
पराद्रवत्प्राणपरीप्सुरुर्व्यां
यावद्गमं रुद्रभयाद्यथार्कः ॥ १८॥
यदाशरणमात्मानमैक्षत श्रान्तवाजिनम् ।
अस्त्रं ब्रह्मशिरो मेने आत्मत्राणं द्विजात्मजः ॥ १९॥
अथोपस्पृश्य सलिलं सन्दधे तत्समाहितः ।
अजानन्नुपसंहारं प्राणकृच्छ्र उपस्थिते ॥ २०॥
ततः प्रादुष्कृतं तेजः प्रचण्डं सर्वतो दिशम् ।
प्राणापदमभिप्रेक्ष्य विष्णुं जिष्णुरुवाच ह ॥ २१॥
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When Aśwatthāmā, who was now sad at heart for his having assassinated young boys, saw from a distance that Arjuna was rushing towards him, he ran for life in a chariot as far as he could on earth, even as the sun-god fled for fear of Rudra.* (18)
When he saw that his horses were fatigued and that he had none to protect him, that son of a Brāhmaṇa thought of the missile presided over by Brahmā (the Creator) as the only means to save his life. (19)
Even though he did not know how to withdraw the missile, he sipped a little water and, finding his life in peril, fitted the same to his bow with an attentive mind. (20)
A fierce flame blazed forth from the missile and enveloped all sides. When Arjuna saw the danger to his life, he addressed Viṣṇu (Śrī Kṛṣṇa) as follows: (21) (18-21)
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अर्जुन उवाच ।
कृष्ण कृष्ण महाभाग भक्तानामभयङ्कर ।
त्वमेको दह्यमानानामपवर्गोऽसि संसृतेः ॥ २२॥
त्वमाद्यः पुरुषः साक्षादीश्वरः प्रकृतेः परः ।
मायां व्युदस्य चिच्छक्त्या कैवल्ये स्थित आत्मनि ॥ २३॥
स एव जीवलोकस्य मायामोहितचेतसः ।
विधत्से स्वेन वीर्येण श्रेयो धर्मादिलक्षणम् ॥ २४॥
तथायं चावतारस्ते भुवो भारजिहीर्षया ।
स्वानां चानन्यभावानामनुध्यानाय चासकृत् ॥ २५॥
किमिदं स्वित्कुतो वेति देवदेव न वेद्म्यहम् ।
सर्वतोमुखमायाति तेजः परमदारुणम् ॥ २६॥
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Arjuna said : Kṛṣṇa, Kṛṣṇa, mighty of arm and the Allayer of devotees' fear, You are the only rescuer of those who are incessantly burning with the agony of transmigration. (22)
You are God Himself, the Primal Person, existing beyond Prakṛti (Matter). Casting aside Māyā by the power of Your wisdom, You stand in Your absolute Being. (23)
It is You who by virtue of Your own power confer Dharma (religious merit) and other forms of blessings on the soul whose mind is deluded by Your Māyā. (24)
Even so this Avatāra (manifestation) of Yours is intended to relieve the burden of the earth and to serve as an object of constant meditation for Your own people as well as for those who are exclusively devoted to You. (25)
O self-effulgent Lord, I know not what and whence this most frightful flame, which is enveloping me on all sides. (26) (22-26)
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श्रीभगवानुवाच ।
वेत्थेदं द्रोणपुत्रस्य ब्राह्ममस्त्रं प्रदर्शितम् ।
नैवासौ वेद संहारं प्राणबाध उपस्थिते ॥ २७॥
न ह्यस्यान्यतमं किञ्चिदस्त्रं प्रत्यवकर्शनम् ।
जह्यस्त्रतेज उन्नद्धमस्त्रज्ञो ह्यस्त्रतेजसा ॥ २८॥
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Śrī Bhagavān replied : It is no other than the missile presided over by Brahmā and released by Aśwatthāmā (the son of Droṇa) in extreme peril. You are aware he knows not how to call it back. (27)
There is no other missile that can overpower it. Therefore, quench the formidable flame of this weapon by a counter-flame of the same missile, expert as you are in the use of weapons. (28)
- When the sun-god routed the demon Vidyunmālī, Bhagavān Rudra darted in fury against the sun-god, trident in hand. The sun-god, who ran before Rudra, toppled down at Kāśī; where he became known as Lolārka.
(27-28)
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सूत उवाच ।
श्रुत्वा भगवता प्रोक्तं फाल्गुनः परवीरहा ।
स्पृष्ट्वापस्तं परिक्रम्य ब्राह्मं ब्राह्माय सन्दधे ॥ २९॥
संहत्यान्योन्यमुभयोस्तेजसी शरसंवृते ।
आवृत्य रोदसी खं च ववृधातेऽर्कवह्निवत् ॥ ३०॥
दृष्ट्वास्त्रतेजस्तु तयोस्त्रींल्लोकान् प्रदहन् महत् ।
दह्यमानाः प्रजाः सर्वाः सांवर्तकममंसत ॥ ३१॥
प्रजोपद्रवमालक्ष्य लोकव्यतिकरं च तम् ।
मतं च वासुदेवस्य सञ्जहारार्जुनो द्वयम् ॥ ३२॥
तत आसाद्य तरसा दारुणं गौतमीसुतम् ।
बबन्धामर्षताम्राक्षः पशुं रशनया यथा ॥ ३३॥
शिबिराय निनीषन्तं दाम्ना बद्ध्वा रिपुं बलात् ।
प्राहार्जुनं प्रकुपितो भगवानम्बुजेक्षणः ॥ ३४॥
मैनं पार्थार्हसि त्रातुं ब्रह्मबन्धुमिमं जहि ।
योऽसावनागसः सुप्तानवधीन्निशि बालकान् ॥ ३५॥
मत्तं प्रमत्तमुन्मत्तं सुप्तं बालं स्त्रियं जडम् ।
प्रपन्नं विरथं भीतं न रिपुं हन्ति धर्मवित् ॥ ३६॥
स्वप्राणान् यः परप्राणैः प्रपुष्णात्यघृणः खलः ।
तद्वधस्तस्य हि श्रेयो यद्दोषाद्यात्यधः पुमान् ॥ ३७॥
प्रतिश्रुतं च भवता पाञ्चाल्यै शृण्वतो मम ।
आहरिष्ये शिरस्तस्य यस्ते मानिनि पुत्रहा ॥ ३८॥
तदसौ वध्यतां पाप आतताय्यात्मबन्धुहा ।
भर्तुश्च विप्रियं वीर कृतवान् कुलपांसनः ॥ ३९॥
एवं परीक्षता धर्मं पार्थः कृष्णेन चोदितः ।
नैच्छद्धन्तुं गुरुसुतं यद्यप्यात्महनं महान् ॥ ४०॥
अथोपेत्य स्वशिबिरं गोविन्दप्रियसारथिः ।
न्यवेदयत्तं प्रियायै शोचन्त्या आत्मजान् हतान् ॥ ४१॥
तथाऽऽहृतं पशुवत्पाशबद्धमवाङ्मुखं कर्मजुगुप्सितेन ।
निरीक्ष्य कृष्णापकृतं गुरोः सुतं वामस्वभावा कृपया ननाम च ॥ ४२॥
उवाच चासहन्त्यस्य बन्धनानयनं सती ।
मुच्यतां मुच्यतामेष ब्राह्मणो नितरां गुरुः ॥ ४३॥
सरहस्यो धनुर्वेदः सविसर्गोपसंयमः ।
अस्त्रग्रामश्च भवता शिक्षितो यदनुग्रहात् ॥ ४४॥
स एष भगवान् द्रोणः प्रजारूपेण वर्तते ।
तस्यात्मनोऽर्धं पत्न्यास्ते नान्वगाद्वीरसूः कृपी ॥ ४५॥
तद्धर्मज्ञ महाभाग भवद्भिर्गौरवं कुलम् ।
वृजिनं नार्हति प्राप्तुं पूज्यं वन्द्यमभीक्ष्णशः ॥ ४६॥
मा रोदीदस्य जननी गौतमी पतिदेवता ।
यथाहं मृतवत्साऽऽर्ता रोदिम्यश्रुमुखी मुहुः ॥ ४७॥
यैः कोपितं ब्रह्मकुलं राजन्यैरजितात्मभिः ।
तत्कुलं प्रदहत्याशु सानुबन्धं शुचार्पितम् ॥ ४८॥
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Sūta continued : On hearing the Lord's words, Arjuna, the exterminator of rival warriors, sipped a little water, went round the Lord in reverence and fitted a Brahmāstra to repulse the Brahmāstra (discharged by Aśwatthāmā). (29)
The two flames, surrounded by arrows, joined each other and, filling the heavens as well as all the space between heaven and earth, swelled like the sun and the fire at the time of universal destruction. (30)
Perceiving the mighty flame of the two missiles, which was consuming all the three worlds, all the people, who were being scorched by their heat, thought it to be the fire of universal destruction. (31)
Seeing the distress of the people and the impending destruction of all the worlds, and finding the approval of Śrī Kṛṣṇa (the son of Vasudeva), Arjuna withdrew them both. (32)
Then he quickly seized the hard-hearted son of Kṛpi, his eyes burning with rage, and bound him with a rope as one would bind a sacrificial animal. (33)
Having forcibly bound the enemy with a rope, he was about to take him to his camp, when the lotus-eyed Lord said to him in rage:—(34)
"Arjuna (son of Pṛthā), you ought not to spare him. Do kill this fallen Brāhmaṇa, who murdered at dead of night innocent boys buried in sleep. (35)
A pious man would never kill an enemy who is drunk, unguarded, insane, asleep, tender of age, stupid, terror-stricken or fallen at his feet, nor would he kill a woman nor one who has lost one's chariot. (36)
But to slay the merciless wretch who maintains his own life at the cost of another's is to do him good; for the man would (otherwise) repeat such crimes and thereby precipitate his fall. (37)
Moreover, you gave your word to Draupadī (the daughter of the king of Pañcāla) within my hearing: 'I shall bring you the head of the man who has slain your sons, O proud lady.' (38)
Therefore, O valiant Arjuna, dispose of this sinful ruffian, who has murdered your own sons. This unworthy member of his race has done something which was loathsome even to his master (Duryodhana).' (39)
Urged in these words by Śrī Kṛṣṇa who was putting his righteousness to the test, the great Arjuna (the son of Kuntī) would not slay Aśwatthāmā (his preceptor's son), even though he had murdered his own sons. (40)
Then, coming up to his camp, Arjuna, who had Śrī Govinda for his friend and charioteer, showed him (Aśwatthāmā) to his beloved consort, who had been grieving all the while for her murdered sons. (41)
Looking intently at Aśwatthāmā (Droṇa's son), who had been brought in that plight, bound with cords like a sacrificial beast, his face cast down on account of his shameful act, Draupadī, who was tender by nature, took compassion on the offender and bowed to him. (42)
That noble lady could not bear to see him brought in bondage and said, 'Let him be freed, let him be released, a Brāhmaṇa that he is and worthy of our utmost adoration. (43)
That worshipful Droṇa, by whose grace you learnt the science of archery with its manifold secrets and acquired the knowledge of the various missiles as well as how to discharge and call them back—it is he himself who is present in the person of his progeny, his wife, his better half, Kṛpī (a sister of Ācārya Kṛpa, another preceptor of the Pāṇḍavas) yet survives: she did not follow him (declined to ascend his funeral pile) only because of her having given birth to a valiant son. (44-45)
Therefore, my blessed lord, the family of your preceptor, which is ever worthy of adoration and salutation for you, does not deserve persecution at your hands, pious as you are. (46)
Let not his (Aśwatthāmā's) mother, Gautamī (a descendant of the sage Gautama), who worshipped her husband as a deity, wail even as I do, grieved at the loss of my children and shedding tears again and again. (47)
The whole family of those princes of unconquered mind by whom the Brāhmaṇa race is angered is plunged in grief and is soon burnt up with all their kith and kin.' (48) (29-48)
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सूत उवाच ।
धर्म्यं न्याय्यं सकरुणं निर्व्यलीकं समं महत् ।
राजा धर्मसुतो राज्ञ्याः प्रत्यनन्दद्वचो द्विजाः ॥ ४९॥
नकुलः सहदेवश्च युयुधानो धनञ्जयः ।
भगवान् देवकीपुत्रो ये चान्ये याश्च योषितः ॥ ५०॥
तत्राहामर्षितो भीमस्तस्य श्रेयान् वधः स्मृतः ।
न भर्तुर्नात्मनश्चार्थे योऽहन् सुप्तान् शिशून् वृथा ॥ ५१॥
निशम्य भीमगदितं द्रौपद्याश्च चतुर्भुजः ।
आलोक्य वदनं सख्युरिदमाह हसन्निव ॥ ५२॥
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Sūta went on : King Yudhiṣṭhira, the son of Dharma (the god of virtue), O holy Brāhmaṇas, greeted the queen's words, which were pious and fair, compassionate, guileless, impartial and noble. (49)
Nakula and Sahadeva, Yuyudhāna (Sātyaki), Arjuna, the divine Śrī Kṛṣṇa (the son of Devakī) Himself and all other men and women (who happened to be there) endorsed what she said. (50)
On that occasion Bhīma indignantly (intervened and) said, 'For him who wantonly murdered sleeping youngsters without any gain either to himself or to his master death has been declared as a boon.' (51)
Hearing the words of Bhīma as well as of Draupadī, Lord Śrī Kṛṣṇa (who was distinguished by His four arms) looked into the face of his friend (Arjuna) and uttered the following words, as though smiling: (52) (49-52)
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श्रीकृष्ण उवाच ।
ब्रह्मबन्धुर्न हन्तव्य आततायी वधार्हणः ।
मयैवोभयमाम्नातं परिपाह्यनुशासनम् ॥ ५३॥
कुरु प्रतिश्रुतं सत्यं यत्तत्सान्त्वयता प्रियाम् ।
प्रियं च भीमसेनस्य पाञ्चाल्या मह्यमेव च ॥ ५४॥
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Śrī Kṛṣṇa said: Even a fallen Brāhmaṇa ought not to be slain and a ruffian surely deserves to be killed. Both these precepts have been taught by Me in the scriptures.
Therefore, carry out both these commands of Mine. (53)
Redeem the promise you made while consoling your beloved consort; at the same time do what is agreeable to Bhīmasena and Draupadī (the daughter of the king of Pañcāla) as well as to Myself. (54) (53-54)
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सूत उवाच ।
अर्जुनः सहसाऽऽज्ञाय हरेर्हार्दमथासिना ।
मणिं जहार मूर्धन्यं द्विजस्य सहमूर्धजम् ॥ ५५॥
विमुच्य रशनाबद्धं बालहत्याहतप्रभम् ।
तेजसा मणिना हीनं शिबिरान्निरयापयत् ॥ ५६॥
वपनं द्रविणादानं स्थानान्निर्यापणं तथा ।
एष हि ब्रह्मबन्धूनां वधो नान्योऽस्ति दैहिकः ॥ ५७॥
पुत्रशोकातुराः सर्वे पाण्डवाः सह कृष्णया ।
स्वानां मृतानां यत्कृत्यं चक्रुर्निर्हरणादिकम् ॥ ५८॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
प्रथमस्कन्धे द्रौणिनिग्रहो नाम सप्तमोऽध्यायः ॥ १.७॥
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Sūta says : Arjuna instantly understood the mind of Śrī Hari, and with his sword cut off the gem on the Brāhmaṇa's head along with his locks. (55)
Releasing Aśwatthāmā, who had been bound with cords and put out of countenance by the murder of boys, and who was now deprived of his splendour and gem also, Arjuna expelled him from his camp. (56)
Shaving the head (as a token of disgrace), seizure of property and expulsion from a place (where one happens to be)—this is the form of capital punishment prescribed for fallen Brāhmaṇas; there is no other corporeal form of capital punishment for them. (57)
The sons of Pāṇḍu along with Kṛṣṇā (Draupadī), who were all stricken with grief at the loss of their sons, performed the cremation and other funeral rites in respect of their departed kinsmen. (58)
Thus ends the seventh discourse entitled the "Chastisement of Aśwatthāmā (Droṇa's son)", in Book One of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārṣa-Sarhhitā (55-58)
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