Canto 10 - Chapter 49: Akrura's visit to Hastinapura

Sanskrit (संस्कृतम्)	English Translation
॥ ॐ नमो भगवते वासुदेवाय ॥ ॥ एकोनपञ्चाशत्तमोऽध्यायः - ४९ ॥	Discourse XLIX Akrūra's visit to Hastināpura (Preamble)
श्रीशुक उवाच । स गत्वा हास्तिनपुरं पौरवेन्द्रयशोऽङ्कितम् । ददर्श तत्राम्बिकेयं सभीष्मं विदुरं पृथाम् ॥ १॥ सहपुत्रं च बाह्लीकं भारद्वाजं सगौतमम् । कर्णं सुयोधनं द्रौणिं पाण्डवान् सुहृदोऽपरान् ॥ २॥ यथावदुपसङ्गम्य बन्धुभिर्गान्दिनीसुतः । सम्पृष्टस्तैः सुहृद्वार्तां स्वयं चापृच्छदव्ययम् ॥ ३॥ उवास कतिचिन्मासान् राज्ञो वृत्तविवित्सया । दुष्प्रजस्याल्पसारस्य खलच्छन्दानुवर्तिनः ॥ ४॥ तेज ओजो बलं वीर्यं प्रश्रयादींश्च सद्गुणान् । प्रजानुरागं पार्थेषु न सहद्भिश्चिकीर्षितम् ॥ ५॥ कृतं च धार्तराष्ट्रैर्यद्गरदानाद्यपेशलम् । आचख्यौ सर्वमेवास्मै पृथा विदुर एव च ॥ ६॥	Śrī Śuka began again : Going to Hastināpura, marked with the glory of the kings of Pūru's race, Akrūra saw there Dhṛtarāṣṭra (the son of Ambikā) accompanied by Bhīṣma, (nay,) Vidura, Pṛthā (the mother of the Pāṇḍava brothers), Bāhlika (uncle of Bhīṣma) alongwith his son (Somadatta), Droṇa (the son of Bharadwāja), accompanied by Kṛpa (a scion of sage Gotama), (as well as) Karṇa, Suyodhana (Duryodhana), Aśwatthāmā (the son of Droṇa), Yudhiṣṭhira and his four brothers (the sons of Pāṇḍu) and other friends. (1-2) Meeting his relatives in an appropriate manner, Akrūra (the son of Gāndinī) was duly questioned by them about the welfare of their relatives (at Mathurā), and himself enquired about their well-being (in return). (3) He stayed there for some months with intent to ascertain the conduct (towards the sons of Pāṇḍu) of the king (Dhṛtarāṣṭra), who had vile sons and little moral strength and followed the will of the wicked (his brother-in-law Śakunī, Karṇa and others). (4) Pṛthā as well as Vidura* (another half-brother of Dhṛtarāṣṭra and a true friend and benefactor of the Pāṇḍavas) told him (Akrūra) of all the evil—in the shape of administering poison etc—that had (already) been done and was (further) sought to be done by Duryodhana and others (the sons of Dhṛtarāṣṭra), who were envious of the majesty, military skill, bodily strength, prowess, modesty and other excellent qualities of Pṛthā's sons as well as of the love which the people bore for them. (5-6) (1-6)
पृथा तु भ्रातरं प्राप्तमक्रूरमुपसृत्य तम् । उवाच जन्मनिलयं स्मरन्त्यश्रुकलेक्षणा ॥ ७॥ अपि स्मरन्ति नः सौम्य पितरौ भ्रातरश्च मे । भगिन्यौ भ्रातृपुत्राश्च जामयः सख्य एव च ॥ ८॥ भ्रात्रेयो भगवान् कृष्णः शरण्यो भक्तवत्सलः । पैतृष्वसेयान् स्मरति रामश्चाम्बुरुहेक्षणः ॥ ९॥ सापत्नमध्ये शोचन्तीं वृकानां हरिणीमिव । सान्त्वयिष्यति मां वाक्यैः पितृहीनांश्च बालकान् ॥ १०॥ कृष्ण कृष्ण महायोगिन् विश्वात्मन् विश्वभावन । प्रपन्नां पाहि गोविन्द शिशुभिश्चावसीदतीम् ॥ ११॥ नान्यत्तव पदाम्भोजात्पश्यामि शरणं नृणाम् । बिभ्यतां मृत्युसंसारादीश्वरस्यापवर्गिकात् ॥ १२॥ नमः कृष्णाय शुद्धाय ब्रह्मणे परमात्मने । योगेश्वराय योगाय त्वामहं शरणं गता ॥ १३॥	Approaching her cousin, Akrūra, who was (quite) at hand, and recollecting her birth-place (Mathurā) Pṛthā for her part spoke to him with tear-drops in her eyes (as follows):—(7) "Do my parents (Śūrasena and Māriṣā) and brothers" (Vasudeva etc.), sisters (Śrutadevā and so on) and nephews (Śrī Kṛṣṇa, Balarāma and others), ladies of the household (Devakī, Rohiṇī and others) as well as my female friends remember me? (8) Does my nephew, Lord Śrī Kṛṣṇa, who is fit to protect all and is (so) fond of His devotees, as well as the lotus-eyed Balarāma, remember Yudhiṣṭhira and others (the sons of His father's sister, i.e., myself)? (9) Will He (ever care to) console with His (comforting) words me—grieving (as I do) in the midst of enemies (even) as a she-deer would do in the midst of wolves—as well as these fatherless boys (of mine)? (10) O Kṛṣṇa, O Enchanter of all, O great Yogi (Wielder of mystic powers), O Soul of the universe, O Saviour of all, O Deliverer of cows, protect me, that have sought You (as my refuge) and am suffering with my infants. (11) For men afraid of death and (future) birth I find no asylum other than Your lotus-feet, which are capable of conferring Liberation (on their worshippers), almighty that You are. (12) Hail to You, the Enchanter of all, the all-pure Brahma (the Absolute), the Supreme Spirit, the Master of Yoga (mystic powers), (nay,) Yoga (wisdom) personified! I have sought You as my refuge." (13) (7-13)
श्रीशुक उवाच । इत्यनुस्मृत्य स्वजनं कृष्णं च जगदीश्वरम् । प्रारुदद्दुःखिता राजन् भवतां प्रपितामही ॥ १४॥ समदुःखसुखोऽक्रूरो विदुरश्च महायशाः । सान्त्वयामासतुः कुन्तीं तत्पुत्रोत्पत्तिहेतुभिः ॥ १५॥ यास्यन् राजानमभ्येत्य विषमं पुत्रलालसम् । अवदत्सुहृदां मध्ये बन्धुभिः सौहृदोदितम् ॥ १६॥	Śrī Śuka continued : Remembering thus her own kinsfolk and (particularly) Śrī Kṛṣṇa, the Lord of the universe, O king, your great grandmother (Kuntī) wept bitterly, afflicted as she was. (14) Akrūra, to whom joy and sorrow made no difference, and the highly renowned Vidura comforted Kuntī by reminding her of those responsible for the birth of her sons (viz., Dharma, Vāyu, Indra and the two Aświns). (15) Approaching the king (Dhṛtarāṣṭra)—who differentiated between his own sons and nephews and was (particularly) fond of the former—while about to return (to Mathurā), Akrūra repeated in the midst of his kinsmen what was communicated (to the king) out of goodwill by his relations (Śrī Kṛṣṇa, Balarāma and others). (16) For the names of Pṛthā's brothers, sisters, nephews and the ladies of her parental home vide verse 28-29, 30-31, 46-55, 22-23 and 45 of Discourse XXIV of Book Nine (14-16)
अक्रूर उवाच । भो भो वैचित्रवीर्य त्वं कुरूणां कीर्तिवर्धन । भ्रातर्युपरते पाण्डावधुनाऽऽसनमास्थितः ॥ १७॥ धर्मेण पालयन्नुर्वीं प्रजाः शीलेन रञ्जयन् । वर्तमानः समः स्वेषु श्रेयः कीर्तिमवाप्स्यसि ॥ १८॥ अन्यथा त्वाचरंल्लोके गर्हितो यास्यसे तमः । तस्मात्समत्वे वर्तस्व पाण्डवेष्वात्मजेषु च ॥ १९॥ नेह चात्यन्तसंवासः कस्यचित्केनचित्सह । राजन् स्वेनापि देहेन किमु जायात्मजादिभिः ॥ २०॥ एकः प्रसूयते जन्तुरेक एव प्रलीयते । एकोऽनुभुङ्क्ते सुकृतमेक एव च दुष्कृतम् ॥ २१॥ अधर्मोपचितं वित्तं हरन्त्यन्येऽल्पमेधसः । सम्भोजनीयापदेशैर्जलानीव जलौकसः ॥ २२॥ पुष्णाति यानधर्मेण स्वबुद्ध्या तमपण्डितम् । तेऽकृतार्थं प्रहिण्वन्ति प्राणा रायः सुतादयः ॥ २३॥ स्वयं किल्बिषमादाय तैस्त्यक्तो नार्थकोविदः । असिद्धार्थो विशत्यन्धं स्वधर्मविमुखस्तमः ॥ २४॥ तस्माल्लोकमिमं राजन् स्वप्नमायामनोरथम् । वीक्ष्यायम्यात्मनाऽऽत्मानं समः शान्तो भव प्रभो ॥ २५॥	Akrūra said : O son of Vicitravirya, O enhancer of the glory of the Kurus, your (younger) brother, Pāṇḍu, having demised, you have now ascended the throne (of Hastināpura). (17) Ruling over the earth with piety, gratifying the people with your good conduct and behaving impartially towards your own people (viz., your sons and the sons of Pāṇḍu) you will attain prosperity and renown. (18) Acting otherwise, you will be censured in the world (during your lifetime) and go (down) to hell (after your death). Therefore, behave impartially towards the sons of Pāṇḍu and your own. (19) And there is no (possibility of one's) living together perpetually with anyone anywhere in this world—even with one's own body. O king; how, then, could one expect to live eternally with one's wife, children and so on? (20) A creature is born alone and dies all by itself. Alone it enjoys the fruit of its good deeds and alone does it reap the consequences of its misdeeds. (21) Others going by the names of son etc., (that deserve to be nourished) drain the unrighteously accumulated wealth of the foolish one (even) as the brood of an aquatic animal share its waters (which constitute its very life as it were). (22) Life, riches and sons etc., that a man nourishes through unrighteousness under the (false) notion that they are his own (ultimately) forsake the stupid fellow for good (even) when he (feels that he) has not yet accomplished his purpose (the enjoyment of pleasures). (23) Deserted by them (even) when his object has not (yet) been achieved, and carrying (with him) his (load of) sins a man who is ignorant of his own (real) interest and (therefore) has his face turned away from his own duty himself descends (after death) into the dismal hell. (24) Therefore, realizing this world, O king, to be a (mere) dream, illusion or fancy, and controlling your mind with your reason, be composed and impartial (to all), O lord! (25) (17-25)
धृतराष्ट्र उवाच । यथा वदति कल्याणीं वाचं दानपते भवान् । तथानया न तृप्यामि मर्त्यः प्राप्य यथामृतम् ॥ २६॥ तथापि सूनृता सौम्य हृदि न स्थीयते चले । पुत्रानुरागविषमे विद्युत्सौदामनी यथा ॥ २७॥ ईश्वरस्य विधिं को नु विधुनोत्यन्यथा पुमान् । भूमेर्भारावताराय योऽवतीर्णो यदोःकुले ॥ २८॥ यो दुर्विमर्शपथया निजमाययेदं सृष्ट्वा गुणान् विभजते तदनुप्रविष्टः । तस्मै नमो दुरवबोधविहारतन्त्र- संसारचक्रगतये परमेश्वराय ॥ २९॥	Dhṛtarāṣṭra replied : (Even) as you tender this salutary advice, O prince among the charitable, I do not feel sated with it any more than a mortal would on securing nectar. (26) Still your wholesome and agreeable counsel, O gental one, does not stick into my fickle mind—biassed (as it is) through attachment to my sons—any more than (a flash of) lightning does (into a cloud). (27) What man can possibly set aside (even) indirectly the decree of the almighty Lord, who (I am told) has appeared in the race of Yadu for removing the earth's burden? (28) Hail to that supreme Lord who, having evolved this creation (consisting among others of numberless living organisms) by His own creative energy (known by the name of Prakṛti)—whose ways cannot be easily conceived—and entered it afterwards (as its Inner Controller), apportions (to them diverse) duties and their rewards, and whose pastime—(so) difficult to comprehend—is mainly responsible for the movement of the wheel of transmigration. (29) (26-29)
श्रीशुक उवाच । इत्यभिप्रेत्य नृपतेरभिप्रायं स यादवः । सुहृद्भिः समनुज्ञातः पुनर्यदुपुरीमगात् ॥ ३०॥ शशंस रामकृष्णाभ्यां धृतराष्ट्रविचेष्टितम् । पाण्डवान् प्रति कौरव्य यदर्थं प्रेषितः स्वयम् ॥ ३१॥ इति श्रीमद्भागवते महापुराणे वैयसक्यामष्टादश- साहस्र्यां पारमहंस्यां संहितायां दशमस्कन्धे पूर्वार्धे एकोनपञ्चाशत्तमोऽध्यायः ॥ ४९॥ समाप्तमिदं दशमस्कन्धस्य पूर्वार्द्धम् हरिः ॐ तत्सत्	Śrī Śuka went on: Having thus come to know the mind of Dhṛtarāṣṭra, and duly permitted by his relatives (the Kurus and the sons of Pāṇḍu), the aforesaid Akrūra (a scion of Yadu) returned to Mathurā (the capital of the Yadus). (30) (Reaching Mathurā) he reported to Balarāma and Śrī Kṛṣṇa the conduct in particular of Dhṛtarāṣṭra towards Yudhiṣṭhira and others (the sons of Pāṇḍu), for which purpose, O Parikṣit (a scion of Kuru), he had been personally sent (by Them). (31) Thus ends the forty-ninth discourse, in the first half of Book Ten of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārṣa-Sarhhitā, a collection of eighteen thousand Ślokas composed by the sage Vedavyāsa. END OF THE FIRST HALF OF BOOK TEN (30-31)

Sanskrit (संस्कृतम्)

English Translation

॥ ॐ नमो भगवते वासुदेवाय ॥

॥ एकोनपञ्चाशत्तमोऽध्यायः - ४९ ॥

Discourse XLIX

Akrūra's visit to Hastināpura

(Preamble)

श्रीशुक उवाच ।

स गत्वा हास्तिनपुरं पौरवेन्द्रयशोऽङ्कितम् ।
ददर्श तत्राम्बिकेयं सभीष्मं विदुरं पृथाम् ॥ १॥
सहपुत्रं च बाह्लीकं भारद्वाजं सगौतमम् ।
कर्णं सुयोधनं द्रौणिं पाण्डवान् सुहृदोऽपरान् ॥ २॥
यथावदुपसङ्गम्य बन्धुभिर्गान्दिनीसुतः ।
सम्पृष्टस्तैः सुहृद्वार्तां स्वयं चापृच्छदव्ययम् ॥ ३॥
उवास कतिचिन्मासान् राज्ञो वृत्तविवित्सया ।
दुष्प्रजस्याल्पसारस्य खलच्छन्दानुवर्तिनः ॥ ४॥
तेज ओजो बलं वीर्यं प्रश्रयादींश्च सद्गुणान् ।
प्रजानुरागं पार्थेषु न सहद्भिश्चिकीर्षितम् ॥ ५॥
कृतं च धार्तराष्ट्रैर्यद्गरदानाद्यपेशलम् ।
आचख्यौ सर्वमेवास्मै पृथा विदुर एव च ॥ ६॥

Śrī Śuka began again : Going to Hastināpura, marked with the glory of the kings of Pūru's race, Akrūra saw there Dhṛtarāṣṭra (the son of Ambikā) accompanied by Bhīṣma, (nay,) Vidura, Pṛthā (the mother of the Pāṇḍava brothers), Bāhlika (uncle of Bhīṣma) alongwith his son (Somadatta), Droṇa (the son of Bharadwāja), accompanied by Kṛpa (a scion of sage Gotama), (as well as) Karṇa, Suyodhana (Duryodhana), Aśwatthāmā (the son of Droṇa), Yudhiṣṭhira and his four brothers (the sons of Pāṇḍu) and other friends. (1-2)
Meeting his relatives in an appropriate manner, Akrūra (the son of Gāndinī) was duly questioned by them about the welfare of their relatives (at Mathurā), and himself enquired about their well-being (in return). (3)
He stayed there for some months with intent to ascertain the conduct (towards the sons of Pāṇḍu) of the king (Dhṛtarāṣṭra), who had vile sons and little moral strength and followed the will of the wicked (his brother-in-law Śakunī, Karṇa and others). (4)
Pṛthā as well as Vidura* (another half-brother of Dhṛtarāṣṭra and a true friend and benefactor of the Pāṇḍavas) told him (Akrūra) of all the evil—in the shape of administering poison etc—that had (already) been done and was (further) sought to be done by Duryodhana and others (the sons of Dhṛtarāṣṭra), who were envious of the majesty, military skill, bodily strength, prowess, modesty and other excellent qualities of Pṛthā's sons as well as of the love which the people bore for them. (5-6)

(1-6)

पृथा तु भ्रातरं प्राप्तमक्रूरमुपसृत्य तम् ।
उवाच जन्मनिलयं स्मरन्त्यश्रुकलेक्षणा ॥ ७॥
अपि स्मरन्ति नः सौम्य पितरौ भ्रातरश्च मे ।
भगिन्यौ भ्रातृपुत्राश्च जामयः सख्य एव च ॥ ८॥
भ्रात्रेयो भगवान् कृष्णः शरण्यो भक्तवत्सलः ।
पैतृष्वसेयान् स्मरति रामश्चाम्बुरुहेक्षणः ॥ ९॥
सापत्नमध्ये शोचन्तीं वृकानां हरिणीमिव ।
सान्त्वयिष्यति मां वाक्यैः पितृहीनांश्च बालकान् ॥ १०॥
कृष्ण कृष्ण महायोगिन् विश्वात्मन् विश्वभावन ।
प्रपन्नां पाहि गोविन्द शिशुभिश्चावसीदतीम् ॥ ११॥
नान्यत्तव पदाम्भोजात्पश्यामि शरणं नृणाम् ।
बिभ्यतां मृत्युसंसारादीश्वरस्यापवर्गिकात् ॥ १२॥
नमः कृष्णाय शुद्धाय ब्रह्मणे परमात्मने ।
योगेश्वराय योगाय त्वामहं शरणं गता ॥ १३॥

Approaching her cousin, Akrūra, who was (quite) at hand, and recollecting her birth-place (Mathurā) Pṛthā for her part spoke to him with tear-drops in her eyes (as follows):—(7)
"Do my parents (Śūrasena and Māriṣā) and brothers" (Vasudeva etc.), sisters (Śrutadevā and so on) and nephews (Śrī Kṛṣṇa, Balarāma and others), ladies of the household (Devakī, Rohiṇī and others) as well as my female friends remember me? (8)
Does my nephew, Lord Śrī Kṛṣṇa, who is fit to protect all and is (so) fond of His devotees, as well as the lotus-eyed Balarāma, remember Yudhiṣṭhira and others (the sons of His father's sister, i.e., myself)? (9)
Will He (ever care to) console with His (comforting) words me—grieving (as I do) in the midst of enemies (even) as a she-deer would do in the midst of wolves—as well as these fatherless boys (of mine)? (10)
O Kṛṣṇa, O Enchanter of all, O great Yogi (Wielder of mystic powers), O Soul of the universe, O Saviour of all, O Deliverer of cows, protect me, that have sought You (as my refuge) and am suffering with my infants. (11)
For men afraid of death and (future) birth I find no asylum other than Your lotus-feet, which are capable of conferring Liberation (on their worshippers), almighty that You are. (12)
Hail to You, the Enchanter of all, the all-pure Brahma (the Absolute), the Supreme Spirit, the Master of Yoga (mystic powers), (nay,) Yoga (wisdom) personified! I have sought You as my refuge." (13)

(7-13)

श्रीशुक उवाच ।

इत्यनुस्मृत्य स्वजनं कृष्णं च जगदीश्वरम् ।
प्रारुदद्दुःखिता राजन् भवतां प्रपितामही ॥ १४॥
समदुःखसुखोऽक्रूरो विदुरश्च महायशाः ।
सान्त्वयामासतुः कुन्तीं तत्पुत्रोत्पत्तिहेतुभिः ॥ १५॥
यास्यन् राजानमभ्येत्य विषमं पुत्रलालसम् ।
अवदत्सुहृदां मध्ये बन्धुभिः सौहृदोदितम् ॥ १६॥

Śrī Śuka continued : Remembering thus her own kinsfolk and (particularly) Śrī Kṛṣṇa, the Lord of the universe, O king, your great grandmother (Kuntī) wept bitterly, afflicted as she was. (14)
Akrūra, to whom joy and sorrow made no difference, and the highly renowned Vidura comforted Kuntī by reminding her of those responsible for the birth of her sons (viz., Dharma, Vāyu, Indra and the two Aświns). (15)
Approaching the king (Dhṛtarāṣṭra)—who differentiated between his own sons and nephews and was (particularly) fond of the former—while about to return (to Mathurā), Akrūra repeated in the midst of his kinsmen what was communicated (to the king) out of goodwill by his relations (Śrī Kṛṣṇa, Balarāma and others). (16)

For the names of Pṛthā's brothers, sisters, nephews and the ladies of her parental home vide verse 28-29, 30-31, 46-55, 22-23 and 45 of Discourse XXIV of Book Nine

(14-16)

अक्रूर उवाच ।

भो भो वैचित्रवीर्य त्वं कुरूणां कीर्तिवर्धन ।
भ्रातर्युपरते पाण्डावधुनाऽऽसनमास्थितः ॥ १७॥
धर्मेण पालयन्नुर्वीं प्रजाः शीलेन रञ्जयन् ।
वर्तमानः समः स्वेषु श्रेयः कीर्तिमवाप्स्यसि ॥ १८॥
अन्यथा त्वाचरंल्लोके गर्हितो यास्यसे तमः ।
तस्मात्समत्वे वर्तस्व पाण्डवेष्वात्मजेषु च ॥ १९॥
नेह चात्यन्तसंवासः कस्यचित्केनचित्सह ।
राजन् स्वेनापि देहेन किमु जायात्मजादिभिः ॥ २०॥
एकः प्रसूयते जन्तुरेक एव प्रलीयते ।
एकोऽनुभुङ्क्ते सुकृतमेक एव च दुष्कृतम् ॥ २१॥
अधर्मोपचितं वित्तं हरन्त्यन्येऽल्पमेधसः ।
सम्भोजनीयापदेशैर्जलानीव जलौकसः ॥ २२॥
पुष्णाति यानधर्मेण स्वबुद्ध्या तमपण्डितम् ।
तेऽकृतार्थं प्रहिण्वन्ति प्राणा रायः सुतादयः ॥ २३॥
स्वयं किल्बिषमादाय तैस्त्यक्तो नार्थकोविदः ।
असिद्धार्थो विशत्यन्धं स्वधर्मविमुखस्तमः ॥ २४॥
तस्माल्लोकमिमं राजन् स्वप्नमायामनोरथम् ।
वीक्ष्यायम्यात्मनाऽऽत्मानं समः शान्तो भव प्रभो ॥ २५॥

Akrūra said : O son of Vicitravirya, O enhancer of the glory of the Kurus, your (younger) brother, Pāṇḍu, having demised, you have now ascended the throne (of Hastināpura). (17)
Ruling over the earth with piety, gratifying the people with your good conduct and behaving impartially towards your own people (viz., your sons and the sons of Pāṇḍu) you will attain prosperity and renown. (18)
Acting otherwise, you will be censured in the world (during your lifetime) and go (down) to hell (after your death). Therefore, behave impartially towards the sons of Pāṇḍu and your own. (19)
And there is no (possibility of one's) living together perpetually with anyone anywhere in this world—even with one's own body. O king; how, then, could one expect to live eternally with one's wife, children and so on? (20)
A creature is born alone and dies all by itself. Alone it enjoys the fruit of its good deeds and alone does it reap the consequences of its misdeeds. (21)
Others going by the names of son etc., (that deserve to be nourished) drain the unrighteously accumulated wealth of the foolish one (even) as the brood of an aquatic animal share its waters (which constitute its very life as it were). (22)
Life, riches and sons etc., that a man nourishes through unrighteousness under the (false) notion that they are his own (ultimately) forsake the stupid fellow for good (even) when he (feels that he) has not yet accomplished his purpose (the enjoyment of pleasures). (23)
Deserted by them (even) when his object has not (yet) been achieved, and carrying (with him) his (load of) sins a man who is ignorant of his own (real) interest and (therefore) has his face turned away from his own duty himself descends (after death) into the dismal hell. (24)
Therefore, realizing this world, O king, to be a (mere) dream, illusion or fancy, and controlling your mind with your reason, be composed and impartial (to all), O lord! (25)

(17-25)

धृतराष्ट्र उवाच ।

यथा वदति कल्याणीं वाचं दानपते भवान् ।
तथानया न तृप्यामि मर्त्यः प्राप्य यथामृतम् ॥ २६॥
तथापि सूनृता सौम्य हृदि न स्थीयते चले ।
पुत्रानुरागविषमे विद्युत्सौदामनी यथा ॥ २७॥
ईश्वरस्य विधिं को नु विधुनोत्यन्यथा पुमान् ।
भूमेर्भारावताराय योऽवतीर्णो यदोःकुले ॥ २८॥
यो दुर्विमर्शपथया निजमाययेदं
सृष्ट्वा गुणान् विभजते तदनुप्रविष्टः ।
तस्मै नमो दुरवबोधविहारतन्त्र-
संसारचक्रगतये परमेश्वराय ॥ २९॥

Dhṛtarāṣṭra replied : (Even) as you tender this salutary advice, O prince among the charitable, I do not feel sated with it any more than a mortal would on securing nectar. (26)
Still your wholesome and agreeable counsel, O gental one, does not stick into my fickle mind—biassed (as it is) through attachment to my sons—any more than (a flash of) lightning does (into a cloud). (27)
What man can possibly set aside (even) indirectly the decree of the almighty Lord, who (I am told) has appeared in the race of Yadu for removing the earth's burden? (28)
Hail to that supreme Lord who, having evolved this creation (consisting among others of numberless living organisms) by His own creative energy (known by the name of Prakṛti)—whose ways cannot be easily conceived—and entered it afterwards (as its Inner Controller), apportions (to them diverse) duties and their rewards, and whose pastime—(so) difficult to comprehend—is mainly responsible for the movement of the wheel of transmigration. (29)

(26-29)

श्रीशुक उवाच ।

इत्यभिप्रेत्य नृपतेरभिप्रायं स यादवः ।
सुहृद्भिः समनुज्ञातः पुनर्यदुपुरीमगात् ॥ ३०॥
शशंस रामकृष्णाभ्यां धृतराष्ट्रविचेष्टितम् ।
पाण्डवान् प्रति कौरव्य यदर्थं प्रेषितः स्वयम् ॥ ३१॥
इति श्रीमद्भागवते महापुराणे वैयसक्यामष्टादश-
साहस्र्यां पारमहंस्यां संहितायां दशमस्कन्धे
पूर्वार्धे एकोनपञ्चाशत्तमोऽध्यायः ॥ ४९॥

समाप्तमिदं दशमस्कन्धस्य पूर्वार्द्धम्

हरिः ॐ तत्सत्

Śrī Śuka went on: Having thus come to know the mind of Dhṛtarāṣṭra, and duly permitted by his relatives (the Kurus and the sons of Pāṇḍu), the aforesaid Akrūra (a scion of Yadu) returned to Mathurā (the capital of the Yadus). (30)
(Reaching Mathurā) he reported to Balarāma and Śrī Kṛṣṇa the conduct in particular of Dhṛtarāṣṭra towards Yudhiṣṭhira and others (the sons of Pāṇḍu), for which purpose, O Parikṣit (a scion of Kuru), he had been personally sent (by Them). (31)

Thus ends the forty-ninth discourse, in the first half of Book Ten of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārṣa-Sarhhitā, a collection of eighteen thousand Ślokas composed by the sage Vedavyāsa.
END OF THE FIRST HALF OF BOOK TEN

(30-31)