ŚrīmadBhāgavatam | Adhyayanam

Canto 01 | Chapter 07

Aśvatthāmā’s Capture and the Resolution of Dharma

(After the killing of the Upapāṇḍavas, Arjuna captures Aśvatthāmā, Draupadī expresses compassion, and Śrī Kṛṣṇa shows the way to resolve a moral dilemma.)

Chapter introduction

In the Sixth Chapter, Nārada Maharṣi describes the divine transformation through which he attained saintly association, the vision of the Lord, and ultimately the position of a Devarṣi in his previous birth. Through that account, the transformative power of bhakti in a devotee’s life becomes evident. The Seventh Chapter continues that narrative in another important direction by describing how Vyāsa Maharṣi, inspired by Nārada’s instruction, composed ŚrīmadBhāgavatam, and how the subsequent events connected with the Kuru dynasty unfolded. Thus, the narrative moves from the maturity of devotion to the manifestation of Bhāgavatam and an examination of dharma.

At the beginning of the chapter, Vyāsa Maharṣi enters the trance of Bhakti Yoga and beholds ŚrīmanNārāyaṇa, the Supreme Reality, along with His māyā-śakti, which remains under His control. Realising the root cause of the living beings’ suffering, he composes the ŚrīmadBhāgavata Saṁhitā for its remedy. By subsequently teaching that divine scripture to Śuka Maharṣi, he lays the foundation for the flow of Bhāgavatam that is to follow.

The narrative then turns toward the events that unfold after the Kurukṣetra war. The killing of the Upapāṇḍavas, Aśvatthāmā’s release of the Brahmāstra, Arjuna’s solemn vow, and the eventual capture of Aśvatthāmā follow in rapid succession. Amid these events, Draupadī’s compassion, Bhīma’s sense of justice, and Śrī Kṛṣṇa’s subtle teachings on dharma come together to reveal a profound moral dilemma.

Ultimately, this chapter is not merely about the punishment to be imposed upon an offender. Rather, it demonstrates how compassion, justice, vows, reverence for one’s teacher, and dharma must be harmonised and balanced. Therefore, the Seventh Chapter stands as a profound chapter that not only establishes the manifestation of ŚrīmadBhāgavatam but also shows how Śrī Kṛṣṇa’s guidance remains the supreme standard in determining dharma.

Ślokapāṭham

(śaunaka uvāca)
nirgate nārade sūta bhagavān bādarāyaṇaḥ ।
śrutavāṁstadabhipretam tataḥ kimakarodvibhuḥ ॥
॥ 01.07.01 ॥

Śravaṇam

Padavicchedam

(śaunaka uvāca)
nirgate nārade sūta bhagavān bādarāyaṇaḥ ।
śrutavān tat abhipretam tataḥ kim akarot vibhuḥ ॥

Pada - Padārtham

śaunaka uvāca : Śaunaka Maharṣi said; nirgate : when departed; nārade : Nārada Maharṣi; sūta : O Sūta Maharṣi; bhagavān : the exalted sage; bādarāyaṇaḥ : Vyāsa Maharṣi; śrutavān : heard; tat abhipretam : that intention; tataḥ : thereafter; kim akarot : what did he do; vibhuḥ : the capable one;

Yathātatha Anuvādam

Śaunaka Maharṣi said: O Sūta Maharṣi, when Nārada Maharṣi had departed, the exalted and capable Vyāsa Maharṣi heard that intention. What did he do thereafter.

Saraḷa Bhāvam

Śaunaka Maharṣi is inquiring about the events that took place after Nārada Maharṣi completed his instruction and departed. Here, he expresses his eagerness to know how Vyāsa Maharṣi, having wholeheartedly received Nārada’s words, responded thereafter.

Ślokapāṭham

(sūta uvāca)
brahmanadyāṁ sarasvatyām āśramaḥ paścime taṭe ।
śamyāprāsa iti prokta ṛṣīṇāṁ satravardhanaḥ ॥
॥ 01.07.02 ॥

Śravaṇam

Padavicchedam

(sūta uvāca)
brahmanadyām sarasvatyām āśramaḥ paścime taṭe ।
śamyāprāsaḥ iti proktaḥ ṛṣīṇām satravardhanaḥ ॥

Pada - Padārtham

sūta uvāca : Sūta Maharṣi said; brahmanadyām : in the divine river; sarasvatyām : in the Sarasvatī River; āśramaḥ : hermitage; paścime taṭe : on the western bank; śamyāprāsaḥ : Śamyāprāsa; iti : thus; proktaḥ : known as; ṛṣīṇām : of the sages; satravardhanaḥ : that which promotes sacrificial sessions;

Yathātatha Anuvādam

Sūta Maharṣi said: On the western bank of the Sarasvatī River, the divine river, there was a hermitage known as Śamyāprāsa, which promoted the sacrificial sessions of the sages.

Saraḷa Bhāvam

Sūta Maharṣi describes the sacred hermitage where Vyāsa Maharṣi resided after Nārada Maharṣi had departed. Situated on the western bank of the Sarasvatī River, Śamyāprāsa was renowned as a holy place well suited for the austerities and sacrificial activities of great sages.

Ślokapāṭham

tasmin sva āśrame vyāsaḥ badarīṣaṇḍamaṇḍite ।
āsīno’pa upaspṛśya praṇidadhyau manaḥ svayam ॥
॥ 01.07.03 ॥

Śravaṇam

Padavicchedam

tasmin sva āśrame vyāsaḥ badarī ṣaṇḍa maṇḍite ।
āsīnaḥ apaḥ upaspṛśya praṇidadhyau manaḥ svayam ॥

Pada - Padārtham

tasmin : in that; sva āśrame : in his own āśrama; vyāsaḥ : Vyāsa Maharṣi; badarī ṣaṇḍa maṇḍite : adorned with clusters of badarī trees; āsīnaḥ : having sat down; apaḥ : water; upaspṛśya : having performed ācamana; praṇidadhyau : meditated with deep concentration; manaḥ : the mind; svayam : himself;

Yathātatha Anuvādam

In that hermitage of his, adorned with clusters of badarī trees, Vyāsa Maharṣi sat down, performed ācamana, and himself fixed his mind in deep meditation.

Saraḷa Bhāvam

After hearing the instruction of Nārada Maharṣi, Vyāsa Maharṣi immediately turns inward. Sitting in his sacred hermitage, he concentrates his mind and enters deep meditation. This meditation becomes the foundation for the divine vision that is about to take place.

Ślokapāṭham

bhaktiyogena manasi samyakpraṇihite’male ।
apaśyatpuruṣaṁ pūrṇaṁ māyāṁ ca tadupāśrayām ॥
॥ 01.07.04 ॥

Śravaṇam

Padavicchedam

bhaktiyogena manasi samyak praṇihite amale ।
apaśyat puruṣaṁ pūrṇaṁ māyāṁ ca tat upāśrayām ॥

Pada - Padārtham

bhaktiyogena : through Bhakti Yoga; manasi : in the mind; samyak praṇihite : completely fixed; amale : pure; apaśyat : beheld; puruṣam : the Supreme Person; pūrṇam : complete; māyām : the material energy; ca : and; tat upāśrayām : dependent upon Him;

Yathātatha Anuvādam

Through Bhakti Yoga, in the pure mind that had been completely fixed, he beheld the complete Supreme Person, and also the material energy that was dependent upon Him.

Saraḷa Bhāvam

In the trance of Bhakti Yoga, Vyāsa Maharṣi directly experiences the Supreme Truth. Not only does the complete form of ŚrīmanNārāyaṇa become manifest to him, but he also clearly perceives the material energy that remains under His control. This divine vision becomes the very basis for the manifestation of ŚrīmadBhāgavatam.

Ślokapāṭham

yayā sammohito jīva ātmānaṁ triguṇātmakam ।
paro’pi manute’narthaṁ tatkṛtaṁ cābhipadyate ॥
॥ 01.07.05 ॥

Śravaṇam

Padavicchedam

yayā sammohitaḥ jīvaḥ ātmānaṁ triguṇātmakam ।
paraḥ api manute anartham tat kṛtam ca abhipadyate ॥

Pada - Padārtham

yayā : by which; sammohitaḥ : completely deluded; jīvaḥ : the living being; ātmānam : himself; triguṇātmakam : constituted of the three guṇas; paraḥ api : although transcendental; manute : considers; anartham : misfortune; tat kṛtam : caused by that; ca : and; abhipadyate : obtains;

Yathātatha Anuvādam

By which the living being, being completely deluded, although transcendental, considers himself to be constituted of the three guṇas, and obtains the misfortune caused by that.

Saraḷa Bhāvam

Due to the influence of material energy, the living being forgets his true nature. Identifying himself with the body, mind, and the guṇas of material nature, he becomes the cause of many sufferings. This verse teaches that such ignorance and delusion are the root cause of the living being’s bondage.

Ślokapāṭham

anarthopaśamaṁ sākṣād bhaktiyogamadhokṣaje ।
lokasyājānato vidvān cakre sātvata saṁhitām ॥
॥ 01.07.06 ॥

Śravaṇam

Padavicchedam

anartha upaśamam sākṣāt bhaktiyogam adhokṣaje ।
lokasya ajānataḥ vidvān cakre sātvata saṁhitām ॥

Pada - Padārtham

anartha upaśamam : cessation of miseries; sākṣāt : directly; bhaktiyogam : Bhakti Yoga; adhokṣaje : unto Adhokṣaja, ŚrīmanNārāyaṇa; lokasya : for the people of the world; ajānataḥ : who did not know; vidvān : the wise Vyāsa Maharṣi; cakre : composed; sātvata saṁhitām : the Sātvata Saṁhitā, ŚrīmadBhāgavatam;

Yathātatha Anuvādam

The wise Vyāsa Maharṣi composed the Sātvata Saṁhitā, ŚrīmadBhāgavatam, because the people of the world did not know that Bhakti Yoga unto Adhokṣaja, ŚrīmanNārāyaṇa, is the direct means for the cessation of miseries.

Saraḷa Bhāvam

Vyāsa Maharṣi directly realized that Bhakti Yoga is the true solution to the sufferings and bondage of living beings. However, because the people of the world were unaware of this truth, he composed ŚrīmadBhāgavatam to guide them. This verse reveals the principal purpose behind the manifestation of ŚrīmadBhāgavatam.

Ślokapāṭham

yasyāṁ vai śrūyamāṇāyāṁ kṛṣṇe paramapūruṣe ।
bhaktirutpadyate puṁsaḥ śokamohabhayāpahā ॥
॥ 01.07.07 ॥

Śravaṇam

Padavicchedam

yasyām vai śrūyamāṇāyām kṛṣṇe parama puruṣe ।
bhaktiḥ utpadyate puṁsaḥ śoka moha bhaya apahā ॥

Pada - Padārtham

yasyām : in which; vai : certainly; śrūyamāṇāyām : while being heard; kṛṣṇe : about Śrī Kṛṣṇa; parama puruṣe : the Supreme Person; bhaktiḥ : devotion; utpadyate : arises; puṁsaḥ : in a person; śoka : lamentation; moha : delusion; bhaya : fear; apahā : that which removes;

Yathātatha Anuvādam

Certainly, while it is being heard, concerning Śrī Kṛṣṇa, the Supreme Person, devotion arises in a person, and that devotion removes lamentation, delusion, and fear.

Saraḷa Bhāvam

Hearing ŚrīmadBhāgavatam does not merely impart knowledge; it awakens devotion within the heart. That devotion gradually frees the living being from lamentation, delusion, and fear. Therefore, hearing Bhāgavatam stands as a powerful means of spiritual transformation.

Ślokapāṭham

sa saṁhitāṁ bhāgavatīṁ kṛtvānukramya cātmajam ।
śukam adhyāpayāmāsa nivṛttinirataṁ muniḥ ॥
॥ 01.07.08 ॥

Śravaṇam

Padavicchedam

saḥ saṁhitām bhāgavatīm kṛtvā anukramya ca ātmajam ।
śukam adhyāpayāmāsa nivṛtti niratam muniḥ ॥

Pada - Padārtham

saḥ : he; saṁhitām bhāgavatīm : the Bhāgavata Saṁhitā; kṛtvā : having composed; anukramya : having arranged systematically; ca : and; ātmajam : his son; śukam : Śuka Maharṣi; adhyāpayāmāsa : taught; nivṛtti niratam : absorbed in renunciation; muniḥ : the sage;

Yathātatha Anuvādam

He, having composed the Bhāgavata Saṁhitā and arranged it systematically, taught it to his son Śuka Maharṣi, who was absorbed in renunciation.

Saraḷa Bhāvam

Vyāsa Maharṣi not only composed ŚrīmadBhāgavatam, but also made arrangements for its transmission to the world. By teaching this divine scripture to Śuka Maharṣi, who was endowed with profound renunciation, the Bhāgavata tradition begins. This also serves as the foundation for Śuka Maharṣi’s later instruction to Mahārāja Parīkṣit.

Ślokapāṭham

(śaunaka uvāca)
sa vai nivṛttinirataḥ sarvatropekṣako muniḥ ।
kasya vā bṛhatīm etām ātmārāmaḥ samabhyasat ॥
॥ 01.07.09 ॥

Śravaṇam

Padavicchedam

(śaunaka uvāca)
saḥ vai nivṛtti nirataḥ sarvatra upekṣakaḥ muniḥ ।
kasya vā bṛhatīm etām ātmārāmaḥ samabhyasat ॥

Pada - Padārtham

śaunaka uvāca : Śaunaka Maharṣi said; saḥ : he; vai : certainly; nivṛtti nirataḥ : absorbed in renunciation; sarvatra upekṣakaḥ : indifferent to everything; muniḥ : the sage; kasya vā : for what reason; bṛhatīm etām : this extensive; ātmārāmaḥ : one who delights in the self; samabhyasat : studied;

Yathātatha Anuvādam

Śaunaka Maharṣi said: Certainly, that sage who was absorbed in renunciation, indifferent to everything, and satisfied in the self, for what reason did he study this extensive (Bhāgavata Saṁhitā).

Saraḷa Bhāvam

Śuka Maharṣi was fully endowed with renunciation and self realization. Such a great soul could live without any interest in worldly affairs. With the desire to understand why such a realized sage studied ŚrīmadBhāgavatam, Śaunaka Maharṣi asks this question.

Ślokapāṭham

(sūta uvāca)
ātmārāmāś ca munayaḥ nirgranthā apyurukrame ।
kurvantyahaitukīṁ bhaktim itthambhūtaguṇo hariḥ ॥
॥ 01.07.10 ॥

Śravaṇam

Padavicchedam

(sūta uvāca)
ātmārāmāḥ ca munayaḥ nirgranthāḥ api urukrame ।
kurvanti ahaitukīm bhaktim itthambhūtaguṇaḥ hariḥ ॥

Pada - Padārtham

sūta uvāca : Sūta Maharṣi said; ātmārāmāḥ : those who delight in the self; ca : and; munayaḥ : sages; nirgranthāḥ : free from bondage; api : even though; urukrame : unto ŚrīmanNārāyaṇa, who performs mighty deeds; kurvanti : render; ahaitukīm : causeless; bhaktim : devotion; itthambhūtaguṇaḥ : possessed of such wonderful qualities; hariḥ : Śrī Hari;

Yathātatha Anuvādam

Sūta Maharṣi said: Even those sages who delight in the self and are free from bondage render causeless devotion unto ŚrīmanNārāyaṇa, who performs mighty deeds. Such are the wonderful qualities of Śrī Hari.

Saraḷa Bhāvam

This verse teaches that even self realized souls such as Śuka Maharṣi engage in devotion to the Lord. Bhakti is not practiced merely for relief from suffering; it arises naturally because of the Lord’s infinite auspicious qualities. Therefore, even great souls who are fully satisfied in the self display devotion unto Śrī Hari.

Ślokapāṭham

harerguṇākṣiptamatiḥ bhagavān bādarāyaṇiḥ ।
adhyagānmahadākhyānam nityaṁ viṣṇujanapriyaḥ ॥
॥ 01.07.11 ॥

Śravaṇam

Padavicchedam

harēḥ guṇa ākṣipta matiḥ bhagavān bādarāyaṇiḥ ।
adhyagāt mahat ākhyānam nityam viṣṇujana priyaḥ ॥

Pada - Padārtham

harēḥ : of Śrī Hari; guṇa ākṣipta matiḥ : one whose mind was attracted by His qualities; bhagavān : the exalted sage; bādarāyaṇiḥ : Śuka Maharṣi; adhyagāt : studied; mahat ākhyānam : the great narration, ŚrīmadBhāgavatam; nityam : always; viṣṇujana priyaḥ : dear to the devotees of Viṣṇu;

Yathātatha Anuvādam

Śuka Maharṣi, the exalted sage whose mind was attracted by the qualities of Śrī Hari, and who was always dear to the devotees of Viṣṇu, studied the great narration, ŚrīmadBhāgavatam.

Saraḷa Bhāvam

Although Śuka Maharṣi had already attained self realization, the infinite auspicious qualities of Śrī Hari attracted his heart. Therefore, he studied ŚrīmadBhāgavatam with great interest. This verse teaches that the study of Bhāgavatam is inspired not only by the pursuit of knowledge, but also by devotion arising from attraction to the Lord’s divine qualities.

Ślokapāṭham

parīkṣito’tha rājarṣeḥ janma karma vilāpanam ।
saṁsthāṁca pāṇḍuputrāṇāṁ vakṣye kṛṣṇakathodayam ॥
॥ 01.07.12 ॥

Śravaṇam

Padavicchedam

parīkṣitaḥ atha rājarṣeḥ janma karma vilāpanam ।
saṁsthām ca pāṇḍuputrāṇām vakṣye kṛṣṇakathodayam ॥

Pada - Padārtham

parīkṣitaḥ : Parīkṣit; atha : now; rājarṣeḥ : of the royal sage; janma : birth; karma : activities; vilāpanam : narration; saṁsthām ca : and the departure; pāṇḍuputrāṇām : of the sons of Pāṇḍu; vakṣye : I shall describe; kṛṣṇakathodayam : the beginning of the narrations of Śrī Kṛṣṇa;

Yathātatha Anuvādam

Now, I shall describe the birth, activities, and narration of the royal sage Parīkṣit, the departure of the sons of Pāṇḍu, and the beginning of the narrations of Śrī Kṛṣṇa.

Saraḷa Bhāvam

Here, Sūta Maharṣi briefly indicates the flow of the forthcoming narration. The life of Mahārāja Parīkṣit, the final phase of the Pāṇḍavas, and important events connected with Śrī Kṛṣṇa are about to be described. This verse serves as an introduction to the narrative that follows in ŚrīmadBhāgavatam.

Ślokapāṭham

yadā mṛdhe kauravasṛñjayānāṁ
vīreṣvatho vīragatiṁ gateṣu ।
vṛkodarāviddhagadābhimarśa
bhagnorudaṇḍe dhṛtarāṣṭraputre ॥
॥ 01.07.13 ॥

Śravaṇam

Padavicchedam

yadā mṛdhe kaurava sṛñjayānām
vīreṣu atho vīra gatim gateṣu ।
vṛkodara aviddha gadā abhimarśa
bhagna urudaṇḍe dhṛtarāṣṭra putre ॥

Pada - Padārtham

yadā : when; mṛdhe : in the battle; kaurava sṛñjayānām : among the Kauravas and the Sṛñjayas; vīreṣu : the heroes; atho : then; vīra gatim gateṣu : having attained the destination of heroes; vṛkodara : Bhīmasena; aviddha : struck; gadā abhimarśa : by the blow of the mace; bhagna urudaṇḍe : whose thighs were broken; dhṛtarāṣṭra putre : in Dhṛtarāṣṭra’s son, Duryodhana;

Yathātatha Anuvādam

When, in the battle, the heroes among the Kauravas and the Sṛñjayas had attained the destination of heroes, and when Dhṛtarāṣṭra’s son Duryodhana had his thighs broken by the blow of Bhīmasena’s mace,

Saraḷa Bhāvam

This verse points to the final stage of the Kurukṣetra war. While many warriors had already fallen in battle, Duryodhana had also been brought to a critical condition by the blow of Bhīmasena’s mace. This situation forms the background for Aśvatthāmā’s actions that follow.

Ślokapāṭham

bhartuḥ priyaṁ drauṇiriti sma paśyan
kṛṣṇāsutānāṁ svapatāṁ śirāṁsi ।
upāharadvipriyameva tasya tat
jugupsitaṁ karma vigarhayanti ॥
॥ 01.07.14 ॥

Śravaṇam

Padavicchedam

bhartuḥ priyam drauṇiḥ iti sma paśyan
kṛṣṇā sutānām svapatām śirāṁsi ।
upāharat vipriyam eva tasya tat
jugupsitam karma vigarhayanti ॥

Pada - Padārtham

bhartuḥ : for his master Duryodhana; priyam : something pleasing; drauṇiḥ : Aśvatthāmā, the son of Droṇa; iti sma paśyan : thinking thus; kṛṣṇā sutānām : of the sons of Draupadī; svapatām : while sleeping; śirāṁsi : the heads; upāharat : brought; vipriyam eva : only something displeasing; tasya : to him; tat : that; jugupsitam karma : abominable act; vigarhayanti : condemned;

Yathātatha Anuvādam

Aśvatthāmā, the son of Droṇa, thinking that it would be pleasing to his master Duryodhana, brought the heads of the sleeping sons of Draupadī. But that act became only displeasing to him, for that abominable deed was condemned.

Saraḷa Bhāvam

Aśvatthāmā thought that his action would please Duryodhana. However, killing the sleeping sons of Draupadī was an act contrary to the code of warriors. Therefore, instead of receiving praise, his deed brought only condemnation.

Ślokapāṭham

mātā śiśūnāṁ nidhanaṁ sutānām
niśamya ghoraṁ paritapyamānā ।
tadārudad bāṣpakalākulākṣī
tāṁ sāntvayannāha kirīṭamālī ॥
॥ 01.07.15 ॥

Śravaṇam

Padavicchedam

mātā śiśūnām nidhanam sutānām
niśamya ghoram paritapyamānā ।
tadā arudat bāṣpakalā ākula akṣī
tām sāntvayan āha kirīṭamālī ॥

Pada - Padārtham

mātā : Draupadī, the mother; śiśūnām : of the children; sutānām : of her sons; nidhanam : death; niśamya : having heard; ghoram : terrible; paritapyamānā : greatly afflicted with grief; tadā : then; arudat : lamented; bāṣpakalā ākula akṣī : whose eyes were filled with tears; tām : her; sāntvayan : consoling; āha : said; kirīṭamālī : Arjuna, the wearer of the crown;

Yathātatha Anuvādam

Hearing of the terrible death of her young sons, Draupadī, their mother, became overwhelmed with grief and lamented with eyes filled with tears. Then Arjuna, the wearer of the crown, spoke to her while consoling her.

Saraḷa Bhāvam

The news of the death of the Upapāṇḍavas caused intense sorrow to Draupadī. As a mother, her heart was overwhelmed with grief and she lamented deeply. At that time, Arjuna came forward to console her and began to offer words of encouragement.

Ślokapāṭham

tadā śucaste pramṛjāmi bhadre
yadbrahmabandhoḥ śira ātatāyinaḥ ।
gāṇḍīvamuktairviśikhairupāhare
tvākramya yatsnāsyasi dagdhaputrā ॥
॥ 01.07.16 ॥

Śravaṇam

Padavicchedam

tadā śucaḥ te pramṛjāmi bhadre
yat brahmabandhoḥ śiraḥ ātatāyinaḥ ।
gāṇḍīva muktaiḥ viśikhaiḥ upāhare
tvā ākramya yat snāsyasi dagdha putrā ॥

Pada - Padārtham

tadā : then; śucaḥ : sorrows; te : your; pramṛjāmi : I shall wipe away; bhadre : O auspicious lady; yat : when; brahmabandhoḥ : of the one born in a brāhmaṇa family; śiraḥ : the head; ātatāyinaḥ : of the aggressor; gāṇḍīva muktaiḥ : released from the Gāṇḍīva bow; viśikhaiḥ : with arrows; upāhare : I shall bring; tvā ākramya : placing before you for stepping upon; yat snāsyasi : when you will bathe; dagdha putrā : after cremating your sons;

Yathātatha Anuvādam

O auspicious lady, when I bring the head of that aggressor, though born in a brāhmaṇa family, severed by arrows released from the Gāṇḍīva bow, and when, after cremating your sons, you bathe having stepped upon it, then I shall wipe away your sorrows.

Saraḷa Bhāvam

Seeing Draupadī’s grief, Arjuna makes a solemn vow. He assures her that he will punish Aśvatthāmā, who killed the Upapāṇḍavas, and bring back his head. By enabling her to demonstrate victory over the offender, he promises to remove her sorrow. These words reveal Arjuna’s anguish, righteous anger, and firm determination to fulfil his duty.

Ślokapāṭham

iti priyāṁ valguvicitrajalpaiḥ
sa sāntvayitvācyutamitrasūtaḥ ।
anvādravaddaṁśita ugradhanvā
kapidhvajo guruputraṁ rathena ॥
॥ 01.07.17 ॥

Śravaṇam

Padavicchedam

iti priyām valgu vicitra jalpaiḥ
saḥ sāntvayitvā acyuta mitra sūtaḥ ।
anvādravat daṁśitaḥ ugra dhanvā
kapidhvajaḥ guru putram rathena ॥

Pada - Padārtham

iti : thus; priyām : his beloved wife; valgu vicitra jalpaiḥ : with sweet and varied words; saḥ : he; sāntvayitvā : having consoled; acyuta mitra sūtaḥ : the son of the friend of Acyuta, Arjuna; anvādravat : pursued; daṁśitaḥ : wearing armour; ugra dhanvā : possessing a formidable bow; kapidhvajaḥ : Arjuna, whose banner bore a monkey emblem; guru putram : the son of his teacher, Aśvatthāmā; rathena : on a chariot;

Yathātatha Anuvādam

Thus, having consoled his beloved wife with sweet and varied words, Arjuna, the son of the friend of Acyuta, bearing the monkey banner, wearing armour, and carrying a formidable bow, pursued Aśvatthāmā, the son of his teacher, on a chariot.

Saraḷa Bhāvam

After consoling Draupadī, Arjuna immediately set out to fulfil his vow. With the support of Śrī Kṛṣṇa, he began pursuing Aśvatthāmā. From this point, the narrative moves swiftly toward the capture of Aśvatthāmā.

Ślokapāṭham

tamāpatantaṁ sa vilakṣya dūrāt
kumārahoddvignamanā rathena ।
parādravatprāṇaparīpsururvyāṁ
yāvadgamaṁ rudrabhayād yathārkaḥ ॥
॥ 01.07.18 ॥

Śravaṇam

Padavicchedam

tam āpatantam saḥ vilakṣya dūrāt
kumārahaḥ uddvignamanāḥ rathena ।
parādravat prāṇa parīpsuḥ urvyām
yāvat gamam rudra bhayāt yathā arkaḥ ॥

Pada - Padārtham

tam āpatantam : him approaching; saḥ : he (Aśvatthāmā); vilakṣya : having noticed; dūrāt : from a distance; kumārahaḥ : the killer of children; uddvignamanāḥ : with an agitated mind; rathena : on a chariot; parādravat : fled; prāṇa parīpsuḥ : desiring to save his life; urvyām : upon the earth; yāvat gamam : as far as possible; rudra bhayāt : out of fear of Rudra; yathā arkaḥ : like the sun;

Yathātatha Anuvādam

Aśvatthāmā, the killer of children, seeing him approaching from a distance, became agitated in mind and fled on his chariot, desiring to save his life, as far as possible upon the earth, like the sun fleeing out of fear of Rudra.

Saraḷa Bhāvam

When Aśvatthāmā realized that Arjuna was pursuing him, he began to flee in fear. After killing the Upapāṇḍavas, he displayed more fear than courage. Eager to save his life, he avoided confronting Arjuna and fled as far as he could.

Ślokapāṭham

yadāśaraṇamātmānam aikṣata śrāntavājinam ।
astraṁ brahmaśiro mene ātmatrāṇaṁ dvijātmajaḥ ॥
॥ 01.07.19 ॥

Śravaṇam

Padavicchedam

yadā aśaraṇam ātmānam aikṣata śrānta vājinam ।
astram brahmaśiraḥ mene ātma trāṇam dvijātmajaḥ ॥

Pada - Padārtham

yadā : when; aśaraṇam : without refuge; ātmānam : himself; aikṣata : saw; śrānta vājinam : with exhausted horses; astram : the weapon; brahmaśiraḥ : the divine weapon called Brahmaśira; mene : considered; ātma trāṇam : a means of self protection; dvijātmajaḥ : Aśvatthāmā, the son of a brāhmaṇa;

Yathātatha Anuvādam

When Aśvatthāmā, the son of a brāhmaṇa, saw himself without refuge and with exhausted horses, he considered the divine weapon called Brahmaśira to be a means of self protection.

Saraḷa Bhāvam

Aśvatthāmā realized that there was no way to escape from Arjuna. Without support and with his horses exhausted, he understood that he was helpless. Therefore, as a final attempt, he decided to release the powerful divine weapon known as Brahmaśira.

Ślokapāṭham

athopaspṛśya salilaṁ sandadhe tatsamāhitaḥ ।
ajānannupasaṁhāraṁ prāṇakṛcchre upasthite ॥
॥ 01.07.20 ॥

Śravaṇam

Padavicchedam

atha upaspṛśya salilam sandadhe tat samāhitaḥ ।
ajānan upasaṁhāram prāṇa kṛcchre upasthite ॥

Pada - Padārtham

atha : then; upaspṛśya : having performed ācamana; salilam : water; sandadhe : released; tat samāhitaḥ : being fully concentrated upon it; ajānan : not knowing; upasaṁhāram : the method of withdrawal; prāṇa kṛcchre : when danger to life; upasthite : had arisen;

Yathātatha Anuvādam

Then, having touched water and performed ācamana, being fully concentrated upon it, and not knowing the method of withdrawal, he released the weapon when danger to his life had arisen.

Saraḷa Bhāvam

Aśvatthāmā was able to release the Brahmaśira weapon, but he did not possess complete knowledge of how to withdraw it. Driven by fear and agitation, he resorted to this action, creating a situation that endangered the entire world. This verse illustrates the danger of wielding great power without proper knowledge and control.

Ślokapāṭham

tataḥ prāduṣkṛtaṁ tejaḥ pracaṇḍaṁ sarvato diśam ।
prāṇāpadamabhiprekṣya viṣṇuṁ jiṣṇuruvāca ha ॥
॥ 01.07.21 ॥

Śravaṇam

Padavicchedam

tataḥ prāduṣkṛtam tejaḥ pracaṇḍam sarvataḥ diśam ।
prāṇa āpadam abhiprekṣya viṣṇum jiṣṇuḥ uvāca ha ॥

Pada - Padārtham

tataḥ : thereafter; prāduṣkṛtam : manifested; tejaḥ : brilliance; pracaṇḍam : extremely fierce; sarvataḥ : in all directions; diśam : the quarters; prāṇa āpadam : danger to life; abhiprekṣya : perceiving; viṣṇum : ŚrīmanNārāyaṇa; jiṣṇuḥ : Arjuna; uvāca ha : spoke;

Yathātatha Anuvādam

Thereafter, an extremely fierce brilliance manifested and spread in all directions. Perceiving danger to life, Arjuna spoke to ŚrīmanNārāyaṇa.

Saraḷa Bhāvam

The effects of the Brahmaśira weapon released by Aśvatthāmā now began to manifest clearly. Arjuna understood that this was no ordinary weapon of war. Realizing the severity of the situation, he immediately turned to ŚrīmanNārāyaṇa and prepared to offer a prayer.

Ślokapāṭham

(arjuna uvāca)
kṛṣṇa kṛṣṇa mahābāho bhaktānāmabhayaṅkara ।
tvam eko dahyamānānām apavargo’si saṁsṛteḥ ॥
॥ 01.07.22 ॥

Śravaṇam

Padavicchedam

(arjuna uvāca)
kṛṣṇa kṛṣṇa mahābāho bhaktānām abhayaṅkara ।
tvam ekaḥ dahyamānānām apavargaḥ asi saṁsṛteḥ ॥

Pada - Padārtham

arjuna uvāca : Arjuna said; kṛṣṇa kṛṣṇa : O Kṛṣṇa, O Kṛṣṇa; mahābāho : O mighty-armed one; bhaktānām : for the devotees; abhayaṅkara : bestower of fearlessness; tvam : You; ekaḥ : alone; dahyamānānām : for those who are being scorched; apavargaḥ : liberation; asi : are; saṁsṛteḥ : from material existence;

Yathātatha Anuvādam

Arjuna said: O Kṛṣṇa, O Kṛṣṇa, O mighty-armed one, bestower of fearlessness to the devotees, You alone are the liberation for those who are being scorched by material existence.

Saraḷa Bhāvam

Witnessing the effects of the terrifying Brahmaśira weapon, Arjuna immediately takes shelter of Śrī Kṛṣṇa. Acknowledging that only the Supreme Lord has the power to protect His devotees, he begins his prayer. This verse shows that taking refuge in the Lord during times of danger is the natural disposition of a devotee.

Ślokapāṭham

tvamādyaḥ puruṣaḥ sākṣāt īśvaraḥ prakṛteḥ paraḥ ।
māyāṁ vyudasya cicchaktyā kaivalye sthita ātmani ॥
॥ 01.07.23 ॥

Śravaṇam

Padavicchedam

tvam ādyaḥ puruṣaḥ sākṣāt īśvaraḥ prakṛteḥ paraḥ ।
māyām vyudasya cit śaktyā kaivalye sthitaḥ ātmani ॥

Pada - Padārtham

tvam : You; ādyaḥ puruṣaḥ : the original person; sākṣāt : directly; īśvaraḥ : the Supreme Lord; prakṛteḥ paraḥ : beyond material nature; māyām : material illusion; vyudasya : having cast aside; cit śaktyā : by Your spiritual potency; kaivalye : in the transcendental state; sthitaḥ : situated; ātmani : in Your own self;

Yathātatha Anuvādam

You are the original person, directly the Supreme Lord, beyond material nature. Having cast aside material illusion by Your spiritual potency, You remain situated in Your own transcendental state.

Saraḷa Bhāvam

Here Arjuna glorifies Śrī Kṛṣṇa as the Supreme Reality. He declares that the Lord is not an ordinary human being, but the original person who exists beyond material nature. This verse describes the glory of ŚrīmanNārāyaṇa as the Supreme Truth who is never subject to material illusion.

Ślokapāṭham

sa eva jīvalokasya māyāmohitacetasaḥ ।
vidhatse svena vīryeṇa śreyo dharmādilakṣaṇam ॥
॥ 01.07.24 ॥

Śravaṇam

Padavicchedam

saḥ eva jīvalokasya māyā mohita cetasaḥ ।
vidhatse svena vīryeṇa śreyaḥ dharmādi lakṣaṇam ॥

Pada - Padārtham

saḥ eva : that very You; jīvalokasya : for the world of living beings; māyā mohita cetasaḥ : whose minds are deluded by māyā; vidhatse : establish; svena vīryeṇa : by Your own power; śreyaḥ : ultimate welfare; dharmādi lakṣaṇam : in the form of dharma and related principles;

Yathātatha Anuvādam

That very You establish ultimate welfare, in the form of dharma and related principles, for the world of living beings whose minds are deluded by māyā, by Your own power.

Saraḷa Bhāvam

Because of the influence of māyā, living beings are unable to recognize their true welfare. Therefore, ŚrīmanNārāyaṇa reveals the path of ultimate good through dharma and other scripturally prescribed means. Here, Arjuna glorifies the Lord’s constant compassion in guiding the world toward its welfare.

Ślokapāṭham

tathāyaṁ cāvatāraste bhuvo bhārajihīrṣayā ।
svānāṁ cānanyabhāvānām anudhyānāya cāsakṛt ॥
॥ 01.07.25 ॥

Śravaṇam

Padavicchedam

tathā ayam ca avatāraḥ te bhuvaḥ bhāra jihīrṣayā ।
svānām ca ananya bhāvānām anudhyānāya ca asakṛt ॥

Pada - Padārtham

tathā : likewise; ayam : this; ca : and; avatāraḥ : incarnation; te : Your; bhuvaḥ : of the earth; bhāra jihīrṣayā : for the purpose of removing the burden; svānām : of Your devotees; ca : and; ananya bhāvānām : of those possessing exclusive devotion; anudhyānāya : for constant meditation; ca : and; asakṛt : always;

Yathātatha Anuvādam

Likewise, this incarnation of Yours has appeared for the purpose of removing the burden of the earth and for the constant meditation of Your devotees who possess exclusive devotion.

Saraḷa Bhāvam

Here Arjuna glorifies the purpose behind Śrī Kṛṣṇa’s incarnation. He explains that the Lord descends not only to remove the burden of irreligion from the earth, but also to provide a constant object of meditation for His devoted followers. Thus, the Lord’s incarnation accomplishes both the welfare of the world and the blessing of His devotees.

Ślokapāṭham

kimidaṁ svit kuto veti devadeva na vedmyaham ।
sarvatomukhamāyāti tejaḥ paramadāruṇam ॥
॥ 01.07.26 ॥

Śravaṇam

Padavicchedam

kim idam svit kutaḥ vā iti devadeva na vedmi aham ।
sarvataḥ mukham āyāti tejaḥ parama dāruṇam ॥

Pada - Padārtham

kim : what; idam : this; svit : indeed; kutaḥ vā : from where; iti : thus; devadeva : O Lord of lords; na vedmi : I do not know; aham : I; sarvataḥ mukham : from all directions; āyāti : is coming; tejaḥ : brilliance; parama dāruṇam : extremely terrible;

Yathātatha Anuvādam

O Lord of lords, I do not know what this is or from where it has come. An extremely terrible brilliance is approaching from all directions.

Saraḷa Bhāvam

Seeing the effects of the Brahmaśira weapon, Arjuna becomes astonished. Although he understands that it is no ordinary weapon, he tells Śrī Kṛṣṇa that its nature and source are not clear to him. In this situation, he feels the need for the Lord’s guidance.

Ślokapāṭham

(śrībhagavānuvāca)
vetthedaṁ droṇaputrasya brāhmamastram pradarśitam ।
naivāsau veda saṁhāraṁ prāṇabādha upasthite ॥
॥ 01.07.27 ॥

Śravaṇam

Padavicchedam

(śrībhagavānuvāca)
vettha idam droṇaputrasya brāhmam astram pradarśitam ।
na eva asau veda saṁhāram prāṇa bādhe upasthite ॥

Pada - Padārtham

śrībhagavānuvāca : The Supreme Lord said; vettha : you know; idam : this; droṇaputrasya : of Aśvatthāmā, the son of Droṇa; brāhmam astram : the Brahmāstra; pradarśitam : released; na eva : certainly not; asau : he; veda : knows; saṁhāram : the method of withdrawal; prāṇa bādhe : when danger to life; upasthite : had arisen;

Yathātatha Anuvādam

The Supreme Lord said: This is the Brahmāstra released by Aśvatthāmā, the son of Droṇa. When danger to his life had arisen, he released it, but he certainly does not know the method of withdrawing it. You know it.

Saraḷa Bhāvam

Śrī Kṛṣṇa explains the nature of that terrifying brilliance to Arjuna. He reveals that it is the Brahmāstra released by Aśvatthāmā. Although Aśvatthāmā knew how to release the weapon, he did not know how to withdraw it. Therefore, Śrī Kṛṣṇa indicates that the responsibility of preventing the impending disaster rests upon Arjuna, who is fully trained in the science of divine weapons.

Ślokapāṭham

na hyasyānyatamaṁ kiñcit astram pratyavakarṣaṇam ।
jahyastrateja unnaddham astrajño hyastratejasā ॥
॥ 01.07.28 ॥

Śravaṇam

Padavicchedam

na hi asya anyatamam kiñcit astram pratyavakarṣaṇam ।
jahi astra tejaḥ unnaddham astrajñaḥ hi astra tejasā ॥

Pada - Padārtham

na hi : certainly not; asya : for him; anyatamam : any other; kiñcit : whatsoever; astram : weapon; pratyavakarṣaṇam : means of counteracting or withdrawing; jahi : destroy; astra tejaḥ : the brilliance of that weapon; unnaddham : greatly expanded; astrajñaḥ : one skilled in the science of weapons; hi : indeed; astra tejasā : by the brilliance of your own weapon;

Yathātatha Anuvādam

Certainly, he possesses no other weapon capable of counteracting or withdrawing it. Therefore, being skilled in the science of weapons, destroy that greatly expanded brilliance of the weapon by the brilliance of your own weapon.

Saraḷa Bhāvam

Śrī Kṛṣṇa explains that Aśvatthāmā has no power to control or counteract the Brahmāstra he has released. Arjuna, however, is fully trained in the science of divine weapons. Therefore, the Lord instructs him to neutralize the danger by employing his own mastery of astras. In this way, Śrī Kṛṣṇa clearly directs Arjuna toward the proper course of action.

Ślokapāṭham

(sūta uvāca)
śrutvā bhagavatā proktam phālgunaḥ paravīrahā ।
spṛṣṭvāpastaṁ parikramya brāhmaṁ brāhmāya sandadhe ॥
॥ 01.07.29 ॥

Śravaṇam

Padavicchedam

(sūta uvāca)
śrutvā bhagavatā proktam phālgunaḥ paravīrahā ।
spṛṣṭvā apaḥ tam parikramya brāhmam brāhmāya sandadhe ॥

Pada - Padārtham

sūta uvāca : Sūta Maharṣi said; śrutvā : having heard; bhagavatā proktam : the words spoken by the Supreme Lord; phālgunaḥ : Arjuna; paravīrahā : destroyer of enemy heroes; spṛṣṭvā : having touched; apaḥ : water; tam parikramya : having circumambulated Him, Śrī Kṛṣṇa; brāhmam : the Brahmāstra; brāhmāya : to counter the Brahmāstra; sandadhe : released;

Yathātatha Anuvādam

Sūta Maharṣi said: Having heard the words spoken by the Supreme Lord, Arjuna, the destroyer of enemy heroes, touched water, circumambulated Him, Śrī Kṛṣṇa, and released the Brahmāstra to counter the Brahmāstra.

Saraḷa Bhāvam

Arjuna immediately followed the instruction of Śrī Kṛṣṇa. After performing ācamana according to scriptural procedure and showing respect to the Lord, he released his own Brahmāstra to counteract the Brahmāstra of Aśvatthāmā. This verse clearly reveals Arjuna’s humility, obedience, and mastery of the science of divine weapons.

Ślokapāṭham

saṁhatyānyonyamubhayo tejasī śarasaṁvṛte ।
āvṛtya rodasī khaṁ ca vavṛdhāte’rkavahnivat ॥
॥ 01.07.30 ॥

Śravaṇam

Padavicchedam

saṁhatya anyonyam ubhayo tejasī śarasaṁvṛte ।
āvṛtya rodasī kham ca vavṛdhāte arkavahnivat ॥

Pada - Padārtham

saṁhatya : having collided; anyonyam : with one another; ubhayo tejasī : the two brilliant energies; śarasaṁvṛte : surrounded by arrows; āvṛtya : covering; rodasī : the earth and the heavens; kham : the sky; ca : and; vavṛdhāte : expanded; arkavahnivat : like the fire of the sun;

Yathātatha Anuvādam

The two brilliant energies collided with one another and, surrounded by arrows, expanded like the fire of the sun, covering the earth, the heavens, and the sky.

Saraḷa Bhāvam

The Brahmāstras released by Aśvatthāmā and Arjuna collided with one another. Their effects were so intense that the earth and the sky became filled with their blazing radiance. This scene indicates that forces capable of endangering the entire creation had been unleashed, far beyond the scale of an ordinary battle.

Ślokapāṭham

dṛṣṭvāstratejastu tayoḥ trīṁlokān pradahanmahat ।
dahyamānāḥ prajāḥ sarvāḥ sāṁvartakamamaṁsata ॥
॥ 01.07.31 ॥

Śravaṇam

Padavicchedam

dṛṣṭvā astra tejaḥ tu tayoḥ trīm lokān pradahat mahat ।
dahyamānāḥ prajāḥ sarvāḥ sāṁvartakam amaṁsata ॥

Pada - Padārtham

dṛṣṭvā : having seen; astra tejaḥ : the brilliance of the weapon; tu : indeed; tayoḥ : of those two; trīm lokān : the three worlds; pradahat : burning; mahat : great; dahyamānāḥ : being scorched; prajāḥ : the people; sarvāḥ : all; sāṁvartakam : the fire of cosmic dissolution; amaṁsata : considered;

Yathātatha Anuvādam

Seeing the great brilliance of those two weapons burning the three worlds, all the people, being scorched by it, considered it to be the fire of cosmic dissolution.

Saraḷa Bhāvam

The radiance produced by the collision of the two Brahmāstras was no ordinary fire. It appeared capable of consuming all three worlds. Therefore, the people, overwhelmed by fear and suffering from its heat, thought that the fire of cosmic dissolution had arrived.

Ślokapāṭham

prajopaplavamālakṣya lokavyatikaraṁ ca tam ।
mataṁ ca vāsudevasya sañjahārārjuno dvayam ॥
॥ 01.07.32 ॥

Śravaṇam

Padavicchedam

prajā upaplavam ālakṣya loka vyatikaram ca tam ।
matam ca vāsudevasya sañjahāra arjunaḥ dvayam ॥

Pada - Padārtham

prajā upaplavam : the calamity affecting the people; ālakṣya : having observed; loka vyatikaram : the disturbance in the worlds; ca : and; tam : that; matam ca : and the intention; vāsudevasya : of Śrī Kṛṣṇa; sañjahāra : withdrew; arjunaḥ : Arjuna; dvayam : the two weapons;

Yathātatha Anuvādam

Observing the calamity affecting the people, the disturbance in the worlds, and the intention of Śrī Kṛṣṇa, Arjuna withdrew the two weapons.

Saraḷa Bhāvam

Arjuna clearly understood the danger that the two Brahmāstras posed to the world. Following the guidance of Śrī Kṛṣṇa and keeping the welfare of all beings in mind, he withdrew both weapons. This verse highlights not only Arjuna’s mastery of divine weapons, but also his sense of responsibility toward the protection of the world.

Ślokapāṭham

tato’sādya tarasā dāruṇaṁ gautamīsutam ।
babandhāmarṣatāmrākṣaḥ paśuṁ raśanayā yathā ॥
॥ 01.07.33 ॥

Śravaṇam

Padavicchedam

tataḥ āsādya tarasā dāruṇam gautamī sutam ।
babandha amarṣa tāmra akṣaḥ paśum raśanayā yathā ॥

Pada - Padārtham

tataḥ : thereafter; āsādya : having reached; tarasā : swiftly; dāruṇam : cruel; gautamī sutam : Aśvatthāmā, the son of Gautamī; babandha : bound; amarṣa tāmra akṣaḥ : Arjuna, whose eyes were reddened with anger; paśum : an animal; raśanayā : with a rope; yathā : like;

Yathātatha Anuvādam

Thereafter, Arjuna, whose eyes were reddened with anger, swiftly reached the cruel Aśvatthāmā, the son of Gautamī, and bound him like an animal with a rope.

Saraḷa Bhāvam

After pursuing Aśvatthāmā, Arjuna finally captured him. Because of his anger over the killing of the Upapāṇḍavas, he regarded him not as an honourable warrior but as a punishable offender and bound him accordingly. This verse vividly depicts Aśvatthāmā’s defeat and capture.

Ślokapāṭham

śibirāya ninīṣantaṁ rajjvā baddhvā ripuṁ balāt ।
prāhārjunaṁ prakupitaḥ bhagavānambujekṣaṇaḥ ॥
॥ 01.07.34 ॥

Śravaṇam

Padavicchedam

śibirāya ninīṣantam rajjvā baddhvā ripum balāt ।
prāha arjunam prakupitaḥ bhagavān ambujekṣaṇaḥ ॥

Pada - Padārtham

śibirāya : to the camp; ninīṣantam : taking away; rajjvā : with a rope; baddhvā : having bound; ripum : the enemy; balāt : by force; prāha : spoke; arjunam : to Arjuna; prakupitaḥ : angered; bhagavān : the Supreme Lord; ambujekṣaṇaḥ : lotus-eyed Śrī Kṛṣṇa;

Yathātatha Anuvādam

As Arjuna was taking the enemy by force to the camp after binding him with a rope, the lotus-eyed Supreme Lord, being angered, spoke to Arjuna.

Saraḷa Bhāvam

While Arjuna was taking the bound Aśvatthāmā to the camp, Śrī Kṛṣṇa began to speak. Considering the gravity of the killing of the Upapāṇḍavas, He expressed His displeasure. At this point, the discussion concerning the proper punishment for Aśvatthāmā begins and a profound question of dharma comes to the forefront.

Ślokapāṭham

mainaṁ pārthārhasi trātum brahmabandhumimaṁ jahi ।
yo’sāvanāgasaḥ suptān avadhīnniśi bālakān ॥
॥ 01.07.35 ॥

Śravaṇam

Padavicchedam

mā enam pārtha arhasi trātum brahmabandhum imam jahi ।
yaḥ asau anāgasaḥ suptān avadhīt niśi bālakān ॥

Pada - Padārtham

mā : do not; enam : him; pārtha : O Arjuna; arhasi : it is proper; trātum : to protect; brahmabandhum : one born in a brāhmaṇa family; imam : this person; jahi : kill; yaḥ : who; asau : this man; anāgasaḥ : innocent; suptān : sleeping; avadhīt : killed; niśi : at night; bālakān : children;

Yathātatha Anuvādam

O Arjuna, do not protect this man who is merely born in a brāhmaṇa family. Kill him, for this man slew innocent sleeping children at night.

Saraḷa Bhāvam

Śrī Kṛṣṇa reminds Arjuna of the grievous crime committed by Aśvatthāmā in killing the Upapāṇḍavas while they slept. He points out that merely being born in a brāhmaṇa family does not make such a person worthy of protection. Here, the complex question of how dharma, compassion, and punishment should be balanced begins to emerge more clearly.

Ślokapāṭham

mattaṁ pramattamunmattaṁ suptaṁ bālaṁ striyaṁ jaḍam ।
prapannaṁ virathaṁ bhītaṁ na ripuṁ hanti dharmavit ॥
॥ 01.07.36 ॥

Śravaṇam

Padavicchedam

mattam pramattam unmattam suptam bālam striyam jaḍam ।
prapannam viratham bhītam na ripum hanti dharmavit ॥

Pada - Padārtham

mattam : one who is intoxicated; pramattam : one who is careless or unaware; unmattam : one who is insane; suptam : one who is sleeping; bālam : a child; striyam : a woman; jaḍam : one who is helpless or incapable; prapannam : one who has surrendered; viratham : one who is without a chariot or means of defence; bhītam : one who is frightened; na : not; ripum : an enemy; hanti : kills; dharmavit : one who knows dharma;

Yathātatha Anuvādam

One who knows dharma does not kill even an enemy who is intoxicated, careless, insane, sleeping, a child, a woman, helpless, surrendered, without means of defence, or frightened.

Saraḷa Bhāvam

This verse states an important principle of warfare and dharma. Those who are unable to defend themselves, those who have surrendered, or those who are otherwise vulnerable are not to be killed. By recalling these standards, Śrī Kṛṣṇa highlights the gravity of Aśvatthāmā’s offence and prepares the ground for the profound discussion on the proper punishment to be given to him.

Ślokapāṭham

svaprāṇān yaḥ paraprāṇaiḥ prapuṣṇātyaghṛṇaḥ khalaḥ ।
tadvadhastasya hi śreyaḥ yaddoṣādyātyadhaḥ pumān ॥
॥ 01.07.37 ॥

Śravaṇam

Padavicchedam

svaprāṇān yaḥ paraprāṇaiḥ prapuṣṇāti aghṛṇaḥ khalaḥ ।
tat vadhaḥ tasya hi śreyaḥ yat doṣāt yāti adhaḥ pumān ॥

Pada - Padārtham

svaprāṇān : his own life; yaḥ : whoever; paraprāṇaiḥ : by taking the lives of others; prapuṣṇāti : sustains or nourishes; aghṛṇaḥ : merciless; khalaḥ : wicked person; tat vadhaḥ : his killing; tasya : for him; hi : indeed; śreyaḥ : beneficial; yat : because; doṣāt : due to that sin; yāti : goes; adhaḥ : to a degraded condition; pumān : a person

Yathātatha Anuvādam

Whoever is a merciless and wicked person that sustains his own life by taking the lives of others, his killing is indeed beneficial for him, because otherwise that person goes to a degraded condition due to such sin.

Saraḷa Bhāvam

Here ŚrīKṛṣṇa explains the grave consequences of cruel and destructive actions. A person who advances his own interests by harming or taking the lives of others accumulates severe sinful reactions. Therefore, when such a person is justly punished according to dharma, that punishment may actually become beneficial for him, because it prevents him from continuing along a path that would lead to even greater degradation. In this context, ŚrīKṛṣṇa is explaining why an ātatāyī cannot be excused merely on the grounds of compassion.

Ślokapāṭham

pratiśrutaṁ ca bhavatā pāñcālyai śṛṇvato mama ।
āhariṣye śirastasya yaste mānini putrahā ॥
॥ 01.07.38 ॥

Śravaṇam

Padavicchedam

pratiśrutam ca bhavatā pāñcālyai śṛṇvataḥ mama ।
āhariṣye śiraḥ tasya yaḥ te mānini putrahā ॥

Pada - Padārtham

pratiśrutam : was promised; ca : and; bhavatā : by you; pāñcālyai : to Draupadī; śṛṇvataḥ : while hearing; mama : by me, in my presence; āhariṣye : I shall bring; śiraḥ : the head; tasya : of that person; yaḥ : who; te : your; mānini : O honourable lady; putrahā : the killer of sons

Yathātatha Anuvādam

And, in my presence, you made a promise to Draupadī: “I shall bring the head of the one who killed your sons.”

Saraḷa Bhāvam

ŚrīKṛṣṇa reminds Arjuna of the vow he had made before Draupadī. In his determination to console her grief and punish the perpetrator of the crime, Arjuna had promised that he would bring the head of the killer of her sons. This reminder intensifies the moral dilemma before Arjuna, for he must now reconcile his solemn vow with the competing demands of dharma, compassion, and justice.

Ślokapāṭham

tadasau vadhyatāṁ pāpaḥ ātatāyyātmabandhuhā ।
bhartuśca vipriyaṁ vīra kṛtavān kulapāṁsanaḥ ॥
॥ 01.07.39 ॥

Śravaṇam

Padavicchedam

tat asau vadhyatām pāpaḥ ātatāyī ātma bandhuhā ।
bhartuḥ ca vipriyam vīra kṛtavān kula pāṁsanaḥ ॥

Pada - Padārtham

tat : therefore; asau : this person; vadhyatām : let him be slain; pāpaḥ : sinner; ātatāyī : aggressor; ātma bandhuhā : killer of his own kinsmen; bhartuḥ : to his master; ca : and; vipriyam : an unpleasing act; vīra : O hero; kṛtavān : has done; kula pāṁsanaḥ : a disgrace to his lineage

Yathātatha Anuvādam

Therefore, let this sinner be slain. He is an aggressor and a killer of his own kinsmen. O hero, he has performed an act displeasing even to his master and has become a disgrace to his lineage.

Saraḷa Bhāvam

ŚrīKṛṣṇa further emphasizes the gravity of Aśvatthāmā’s offence. By slaughtering the sleeping sons of the Pāṇḍavas, he acted as an ātatāyī and brought dishonour upon his own family. ŚrīKṛṣṇa also points out that such a deed could not truly benefit even Duryodhana, whom Aśvatthāmā claimed to serve. Through these words, the Lord underscores the seriousness of the crime and the necessity of rendering an appropriate judgment in accordance with dharma.

Ślokapāṭham

evaṁ parīkṣatā dharmam pārthaḥ kṛṣṇena coditaḥ ।
naivecchaddhantuṁ gurusutam yadyapyātmahanaṁ mahān ॥
॥ 01.07.40 ॥

Śravaṇam

Padavicchedam

evam parīkṣatā dharmam pārthaḥ kṛṣṇena coditaḥ ।
na eva aicchat hantum guru sutam yadyapi ātmahanam mahān ॥

Pada - Padārtham

evam : thus; parīkṣatā : being tested; dharmam : regarding dharma; pārthaḥ : Arjuna; kṛṣṇena : by ŚrīKṛṣṇa; coditaḥ : urged; na eva : not at all; aicchat : desired; hantum : to kill; guru sutam : the son of his guru, Aśvatthāmā; yadyapi : although; ātmahanam : the killer of his own people; mahān : a great offender

Yathātatha Anuvādam

Thus, while being tested regarding dharma and urged by ŚrīKṛṣṇa, Arjuna did not at all desire to kill Aśvatthāmā, the son of his guru, although he was a great offender who had slain his own people.

Saraḷa Bhāvam

Although Aśvatthāmā had committed a terrible crime, Arjuna did not immediately wish to execute him. His reverence for Droṇācārya, his respect for the position of a guru, and the subtle principles of dharma all weighed heavily upon his mind. ŚrīKṛṣṇa’s words had placed him in a profound moral test, and Arjuna now had to determine how justice, compassion, duty, and his own solemn vows could be harmonized in a truly dhārmic way.

Ślokapāṭham

atho’petya svaśibiram govindapriyasārathiḥ ।
nyavedayattaṁ priyāyai śocantyā’tmajān hatān ॥
॥ 01.07.41 ॥

Śravaṇam

Padavicchedam

atha upetya sva śibiram govinda priya sārathiḥ ।
nyavedayat tam priyāyai śocantyā ātmajān hatān ॥

Pada - Padārtham

atha : thereafter; upetya : having reached; sva śibiram : his own camp; govinda priya sārathiḥ : Arjuna, the dear friend and charioteer of Govinda; nyavedayat : presented, showed; tam : him (Aśvatthāmā); priyāyai : to his beloved wife; śocantyā : who was grieving; ātmajān hatān : for her slain sons

Yathātatha Anuvādam

Thereafter, Arjuna, the dear friend and charioteer of Govinda, returned to his camp and presented Aśvatthāmā to his beloved wife, who was grieving for her slain sons.

Saraḷa Bhāvam

After capturing Aśvatthāmā, Arjuna returned to the camp and brought him before Draupadī. Overwhelmed with grief over the loss of her sons, she now came face to face with the man responsible for their deaths. At this point, the narrative begins to move beyond the question of punishment alone and enters a profound discussion on compassion, forgiveness, and the subtle application of dharma.

Ślokapāṭham

tathā’hṛtaṁ paśuvatpāśabaddham
avāṅmukhaṁ karmajugupsitena ।
nirīkṣya kṛṣṇāpakṛtaṁ gurossutam
vāmasvabhāvā kṛpayā nanāma ca ॥
॥ 01.07.42 ॥

Śravaṇam

Padavicchedam

tathā āhṛtam paśuvat pāśa baddham
avāṅmukham karma jugupsitena ।
nirīkṣya kṛṣṇā apakṛtam guroḥ sutam
vāma svabhāvā kṛpayā nanāma ca ॥

Pada - Padārtham

tathā : thus; āhṛtam : brought; paśuvat : like an animal; pāśa baddham : bound with ropes; avāṅmukham : with head bowed down; karma jugupsitena : because of having performed a despicable act; nirīkṣya : seeing; kṛṣṇā : Draupadī; apakṛtam : the offender, one who had done wrong; guroḥ sutam : the son of the guru; vāma svabhāvā : gentle and compassionate by nature; kṛpayā : out of compassion; nanāma : bowed down; ca : and

Yathātatha Anuvādam

Seeing Aśvatthāmā, the son of her guru, brought bound with ropes like an animal, his head lowered because of his despicable deed, gentle natured Draupadī, moved by compassion, bowed down to him.

Saraḷa Bhāvam

Although Aśvatthāmā had slain her sons, Draupadī did not respond with hatred or vengeance. Remembering that he was the son of Droṇācārya, who had been their revered guru, she maintained the respect due to that relationship. Her natural compassion overcame feelings of retaliation, and she bowed before him. This remarkable response reveals the depth of Draupadī’s forgiveness, humility, and adherence to dharma even in the midst of profound personal grief.

Ślokapāṭham

uvāca cāsahantyasya bandhanānayanaṁ satī ।
mucyatāṁ mucyatāmeṣa brāhmaṇo nitarāṁ guruḥ ॥
॥ 01.07.43 ॥

Śravaṇam

Padavicchedam

uvāca ca asahantī asya bandhana ānayanam satī ।
mucyatām mucyatām eṣaḥ brāhmaṇaḥ nitarām guruḥ ॥

Pada - Padārtham

uvāca : said; ca : and; asahantī : unable to tolerate; asya : his; bandhana ānayanam : being brought bound; satī : the virtuous Draupadī; mucyatām mucyatām : let him be released, let him be released; eṣaḥ : this person; brāhmaṇaḥ : a brāhmaṇa; nitarām : indeed, greatly; guruḥ : worthy of reverence as a guru

Yathātatha Anuvādam

And the virtuous Draupadī, unable to tolerate his being brought bound, said, “Let him be released, let him be released. This man is a brāhmaṇa and is indeed worthy of reverence.”

Saraḷa Bhāvam

Draupadī could not bear to see Aśvatthāmā standing before her as a bound captive. Despite her immense grief, she looked beyond her personal loss and remembered his connection to Droṇācārya, their revered teacher. Therefore she pleaded for his release. Her words reveal extraordinary compassion, deep respect for the guru-paramparā, and an unwavering commitment to dharma even at a moment of profound sorrow.

Ślokapāṭham

sarahasyo dhanurvedaḥ savisargopasaṁyamaḥ ।
astragrāmaśca bhavatā śikṣito yadanugrahāt ॥
॥ 01.07.44 ॥

Śravaṇam

Padavicchedam

sa rahasyaḥ dhanurvedaḥ sa visarga upasaṁyamaḥ ।
astra grāmaḥ ca bhavatā śikṣitaḥ yat anugrahāt ॥

Pada - Padārtham

sa rahasyaḥ dhanurvedaḥ : the science of archery together with its secrets; sa visarga upasaṁyamaḥ : along with the methods of deploying and withdrawing weapons; astra grāmaḥ : the entire collection of celestial weapons; ca : and; bhavatā : by you; śikṣitaḥ : was learned; yat anugrahāt : by whose grace

Yathātatha Anuvādam

The science of archery with all its secrets, together with the methods of deploying and withdrawing celestial weapons, and the entire collection of divine weapons, were learned by you through his grace.

Saraḷa Bhāvam

Draupadī reminds Arjuna of the immense debt he owes to Droṇācārya. The knowledge of warfare, including the confidential science of celestial weapons and their proper use and withdrawal, was acquired through the guru’s instruction and favour. By recalling this, she appeals to Arjuna’s sense of gratitude and reverence, suggesting that the relationship with the guru should not be forgotten even when dealing with the guru’s erring son.

Ślokapāṭham

sa eṣa bhagavān droṇaḥ prajārūpeṇa vartate ।
tasyātmano’rdhaṁ patnyāste nānvagādvīrasūḥ kṛpī ॥
॥ 01.07.45 ॥

Śravaṇam

Padavicchedam

saḥ eṣaḥ bhagavān droṇaḥ prajā rūpeṇa vartate ।
tasya ātmanaḥ ardham patnyāḥ te na anvagāt vīrasūḥ kṛpī ॥

Pada - Padārtham

saḥ eṣaḥ : this very person; bhagavān droṇaḥ : the venerable droṇācārya; prajā rūpeṇa : in the form of his offspring; vartate : continues to exist; tasya : his; ātmanaḥ ardham : his other half, her husband; patnyāḥ : of the wife; te : his; na anvagāt : did not follow; vīrasūḥ : the mother of a hero; kṛpī : kṛpī devī.

Yathātatha Anuvādam

this very person is the venerable droṇācārya continuing in the form of his offspring. kṛpī devī, the mother of a hero and his wife, did not follow her husband, who was her other half.

Saraḷa Bhāvam

draupadī does not view aśvatthāmā merely as an offender. Because he is the son of droṇācārya, she sees him as the continuation of droṇācārya himself through his progeny. She also remembers that kṛpī devī remained alive after droṇācārya’s death and did not accompany her husband in death. If aśvatthāmā were now to be killed as well, she would lose the only remaining support in her life. Therefore, out of compassion for kṛpī devī and respect for her guru’s family, draupadī appeals that aśvatthāmā should not be slain.

Ślokapāṭham

taddharmajña mahābhāga bhavadbhirgauravaṁ kulam ।
vṛjinaṁ nārhati prāptuṁ pūjyaṁ vandyamabhīkṣṇaśaḥ ॥
॥ 01.07.46 ॥

Śravaṇam

Padavicchedam

tat dharmajña mahābhāga bhavadbhiḥ gauravam kulam ।
vṛjinam na arhati prāptum pūjyam vandyam abhīkṣṇaśaḥ ॥

Pada - Padārtham

tat : that; dharmajña : O knower of dharma; mahābhāga : O greatly fortunate one; bhavadbhiḥ : by you; gauravam kulam : that venerable family; vṛjinam : suffering or disgrace; na arhati prāptum : does not deserve to receive; pūjyam : worthy of worship; vandyam : worthy of reverence; abhīkṣṇaśaḥ : always.

Yathātatha Anuvādam

O knower of dharma, O greatly fortunate one, that venerable family does not deserve to suffer distress or disgrace because of you. It is always worthy of worship and reverence.

Saraḷa Bhāvam

Draupadī continues to express her deep respect for Droṇācārya’s lineage. She reminds Arjuna that the family of such a revered guru should not be subjected to further suffering or dishonour. At the same time, she implies that the Pāṇḍavas, renowned for their adherence to dharma, should not incur blame by acting harshly towards the son of their guru. Through her words, she highlights the importance of gratitude, reverence, and proper conduct towards one’s teachers and their family.

Ślokapāṭham

mā rodīdasya jananī gautamī patidevatā ।
yathāhaṁ mṛtavatsārtā rodimyaśrumukhī muhuḥ ॥
॥ 01.07.47 ॥

Śravaṇam

Padavicchedam

mā rodīt asya jananī gautamī patidevatā ।
yathā aham mṛtavatsā ārtā rodimi aśrumukhī muhuḥ ॥

Pada - Padārtham

mā rodīt : may she not weep; asya : his; jananī : mother; gautamī : gautamī (kṛpī); patidevatā : one who regards her husband as her deity; yathā : just as; aham : I; mṛtavatsā : one whose children have died; ārtā : afflicted with grief; rodimi : am weeping; aśrumukhī : with a face covered in tears; muhuḥ : again and again;

Yathātatha Anuvādam

May his mother Gautamī, who regards her husband as her deity, not weep as I do, afflicted with grief over my dead children and repeatedly shedding tears with a tear-stained face.

Saraḷa Bhāvam

Draupadī reflects on her own sorrow while thinking of Aśvatthāmā’s mother, Kṛpī. Having already lost her husband Droṇācārya, Kṛpī would be plunged into the same unbearable grief if she were to lose her only son as well. Draupadī therefore prays that Kṛpī should not have to suffer the pain that she herself is enduring. This verse beautifully reveals Draupadī’s extraordinary compassion and her ability to empathize even with the family of the person responsible for her own suffering.

Ślokapāṭham

yaiḥ kopitaṁ brāhmakulam rājanyairajitātmabhiḥ ।
tatkulaṁ pradahatyāśu sānubandhaṁ śucārpitam ॥
॥ 01.07.48 ॥

Śravaṇam

Padavicchedam

yaiḥ kopitam brāhmakulam rājanyaiḥ ajitātmabhiḥ ।
tat kulam pradahati āśu sānubandham śucā arpitam ॥

Pada - Padārtham

yaiḥ : by whom; kopitam : angered; brāhmakulam : the brāhmaṇa community; rājanyaiḥ : by kṣatriyas; ajitātmabhiḥ : by those who have not conquered their senses; tat kulam : that family or dynasty; pradahati : burns or destroys; āśu : quickly; sānubandham : together with its relatives and dependents; śucā arpitam : afflicted with grief;

Yathātatha Anuvādam

When the brāhmaṇa community is angered by kṣatriyas who have not conquered their senses, it quickly brings destruction upon that family, causing it and its relatives to be overwhelmed with grief.

Saraḷa Bhāvam

Draupadī reminds the Pāṇḍavas of the grave consequences of offending brāhmaṇas and revered spiritual families. When those who are guided by pride, anger, or uncontrolled senses mistreat such persons, the resulting reactions can bring sorrow and destruction not only upon the offender but upon the entire family. By speaking in this way, she urges the Pāṇḍavas to act with restraint and reverence, preserving the honour of Droṇācārya’s lineage rather than adding to its suffering.

Ślokapāṭham

(sūta uvāca)
dharmyaṁ nyāyyaṁ sakaruṇam nirvyalīkaṁ samaṁ mahat ।
rājā dharmasuto rājñyāḥ pratyanandadvaco dvijāḥ ॥
॥ 01.07.49 ॥

Śravaṇam

Padavicchedam

(sūta uvāca)
dharmyam nyāyyam sakaruṇam nirvyalīkam samam mahat ।
rājā dharmasutaḥ rājñyāḥ pratyanandat vacaḥ dvijāḥ ॥

Pada - Padārtham

sūta uvāca : sūta mahārṣi said; dharmyam : righteous; nyāyyam : just; sakaruṇam : full of compassion; nirvyalīkam : free from deceit or malice; samam : impartial and balanced; mahat : noble and exalted; rājā dharmasutaḥ : King Yudhiṣṭhira, the son of Dharma; rājñyāḥ : of Queen Draupadī; vacaḥ : words; pratyanandat : approved and appreciated; dvijāḥ : the brāhmaṇas;

Yathātatha Anuvādam

The words of Queen Draupadī were righteous, just, compassionate, free from malice, impartial, and noble. King Yudhiṣṭhira, the son of Dharma, approved them, and so did the brāhmaṇas.

Saraḷa Bhāvam

Draupadī’s appeal was not merely an emotional response born of compassion. Her words were firmly rooted in dharma, justice, sincerity, and impartiality. Therefore Yudhiṣṭhira Mahārāja, renowned for his commitment to dharma, and the learned brāhmaṇas present there all endorsed her view. This verse shows that true compassion, when guided by dharma and wisdom, earns the approval of saintly and righteous persons.

Ślokapāṭham

nakulassahadevaśca yuyudhāno dhanañjayaḥ ।
bhagavān devakīputraḥ ye cānye yāśca yoṣitaḥ ॥
॥ 01.07.50 ॥

Śravaṇam

Padavicchedam

nakulaḥ sahadevaḥ ca yuyudhānaḥ dhanañjayaḥ ।
bhagavān devakīputraḥ ye ca anye yāḥ ca yoṣitaḥ ॥

Pada - Padārtham

nakulaḥ : Nakula; sahadevaḥ : Sahadeva; ca : and; yuyudhānaḥ : Yuyudhāna (Sātyaki); dhanañjayaḥ : Arjuna; bhagavān devakīputraḥ : Bhagavān Śrī Kṛṣṇa, the son of Devakī; ye ca anye : and whoever else was present; yāḥ ca yoṣitaḥ : and the women who were present;

Yathātatha Anuvādam

Nakula, Sahadeva, Yuyudhāna (Sātyaki), Arjuna, Bhagavān Śrī Kṛṣṇa, as well as the others who were present, and the women who were there, also approved her words.

Saraḷa Bhāvam

Draupadī’s words deeply moved those assembled in the court. Nakula, Sahadeva, Sātyaki, Arjuna, Śrī Kṛṣṇa, and the other men and women present all supported her compassionate and dharmic appeal. Her request was seen not merely as an expression of personal kindness, but as a response rooted in wisdom, gratitude, and righteousness. However, Bhīmasena was not prepared to accept this view and would soon express a different opinion.

Ślokapāṭham

tatrāhāmarṣito bhīmaḥ tasya śreyān vadhaḥ smṛtaḥ ।
na bharturnātmanaścārthe yo’han suptān śiśūn vṛthā ॥
॥ 01.07.51 ॥

Śravaṇam

Padavicchedam

tatra āha amarṣitaḥ bhīmaḥ tasya śreyān vadhaḥ smṛtaḥ ।
na bhartuḥ na ātmanaḥ ca arthe yaḥ ahan suptān śiśūn vṛthā ॥

Pada - Padārtham

tatra : then; āha : said; amarṣitaḥ : enraged; bhīmaḥ : Bhīma; tasya : for him; śreyān : better, proper; vadhaḥ : death; smṛtaḥ : is considered; na : neither; bhartuḥ : for his master; na : nor; ātmanaḥ ca : for himself; arthe : for any benefit; yaḥ : who; ahan : killed; suptān : sleeping; śiśūn : children; vṛthā : needlessly;

Yathātatha Anuvādam

Then the enraged Bhīma said, “Death alone is considered proper for him who needlessly killed sleeping children, neither for the benefit of his master nor for any benefit to himself.”

Saraḷa Bhāvam

Although many present approved Draupadī’s compassionate appeal, Bhīma strongly disagreed. In his view, Aśvatthāmā’s act was a cruel and senseless crime that served no purpose either for Duryodhana or for Aśvatthāmā himself. Since he had slaughtered innocent sleeping children without any just cause, Bhīma argued that the appropriate punishment for such an offender was death.

Ślokapāṭham

niśamya bhīmagaditaṁ draupadyāśca caturbhujaḥ ।
ālokya vadanaṁ sakhyuḥ idamāha hasanniva ॥
॥ 01.07.52 ॥

Śravaṇam

Padavicchedam

niśamya bhīma gaditam draupadyāḥ ca caturbhujaḥ ।
ālokya vadanam sakhyuḥ idam āha hasan iva ॥

Pada - Padārtham

niśamya : having heard; bhīma gaditam : the words spoken by Bhīma; draupadyāḥ ca : and those of Draupadī; caturbhujaḥ : the four-armed Lord Śrī Kṛṣṇa; ālokya : looking at; vadanam : the face; sakhyuḥ : of His friend Arjuna; idam : this; āha : said; hasan iva : as if smiling;

Yathātatha Anuvādam

Having heard the words of Bhīma and Draupadī, the four-armed Lord Śrī Kṛṣṇa looked at the face of His friend Arjuna and, as if smiling, spoke these words.

Saraḷa Bhāvam

Śrī Kṛṣṇa observed that Bhīma and Draupadī had expressed two very different views regarding Aśvatthāmā. Understanding that Arjuna stood at the centre of this difficult moral dilemma, He looked at His dear friend and began to speak with a gentle smile. The verses that follow present Kṛṣṇa’s guidance, showing how apparently conflicting principles of dharma can be reconciled through wisdom and proper judgment.

Ślokapāṭham

(śrī kṛṣṇa uvāca)
brahmabandhurna hantavya ātatāyī vadhārhaṇaḥ ।
mayaivobhayamāmnātaṁ paripāhyanuśāsanam ॥
॥ 01.07.53 ॥

Śravaṇam

Padavicchedam

(śrī kṛṣṇa uvāca)
brahmabandhuḥ na hantavyaḥ ātatāyī vadhārhaṇaḥ ।
mayā eva ubhayam āmnātam paripāhi anuśāsanam ॥

Pada - Padārtham

śrī kṛṣṇa uvāca : Śrī Kṛṣṇa said; brahmabandhuḥ : one born in a brāhmaṇa family; na hantavyaḥ : should not be killed; ātatāyī : an aggressor; vadhārhaṇaḥ : deserving of punishment by death; mayā eva : by Me alone; ubhayam : both these principles; āmnātam : have been declared; paripāhi : uphold, carry out; anuśāsanam : the instruction;

Yathātatha Anuvādam

Śrī Kṛṣṇa said: One born in a brāhmaṇa family should not be killed. An aggressor deserves death. Both these principles have been declared by Me. Therefore, carry out My instruction.

Saraḷa Bhāvam

Śrī Kṛṣṇa reminds Arjuna of two seemingly conflicting principles of dharma. On one hand, Aśvatthāmā is the son of a brāhmaṇa and should not be killed. On the other hand, he has acted as an ātatāyī by committing a heinous crime and therefore deserves severe punishment. By presenting both principles together, Kṛṣṇa challenges Arjuna to find a solution that honours both aspects of dharma rather than ignoring either one.

Ślokapāṭham

kuru pratiśrutaṁ satyaṁ yattatsāntvayatā priyām ।
priyaṁ ca bhīmasenasya pāñcālyā mahyameva ca ॥
॥ 01.07.54 ॥

Śravaṇam

Padavicchedam

kuru pratiśrutam satyam yat tat sāntvayatā priyām ।
priyam ca bhīmasenasya pāñcālyāḥ mahyam eva ca ॥

Pada - Padārtham

kuru : do; pratiśrutam : that which was promised; satyam : true, fulfilled; yat tat : whatever that was; sāntvayatā : while consoling; priyām : your beloved wife; priyam ca : and that which is pleasing; bhīmasenasya : to Bhīmasena; pāñcālyāḥ : to Draupadī; mahyam eva ca : and also to Me;

Yathātatha Anuvādam

Fulfil as true the promise that you made while consoling your beloved wife. Also do that which is pleasing to Bhīmasena, to Draupadī, and to Me as well.

Saraḷa Bhāvam

Śrī Kṛṣṇa reminds Arjuna that the vow he made to comfort Draupadī must not be broken. At the same time, he should act in a way that satisfies Bhīma’s demand for justice, Draupadī’s appeal for compassion, and Kṛṣṇa’s own instruction regarding dharma. Kṛṣṇa is therefore guiding Arjuna toward a solution that harmonises all these considerations rather than favouring only one of them at the expense of the others.

Ślokapāṭham

(sūta uvāca)
arjunaḥ sahasājñāya harerhārdamathāsinā ।
maṇiṁ jahāra mūrdhanyam dvijasya sahamūrdhajam ॥
॥ 01.07.55 ॥

Śravaṇam

Padavicchedam

(sūta uvāca)
arjunaḥ sahasā ājñāya hareḥ hārdam atha asinā ।
maṇim jahāra mūrdhanyam dvijasya saha mūrdhajam ॥

Pada - Padārtham

sūta uvāca : Sūta Mahārṣi said; arjunaḥ : Arjuna; sahasā : immediately; ājñāya : understanding; hareḥ hārdam : the inner intention of Śrī Hari; atha : then; asinā : with a sword; maṇim : the jewel; jahāra : removed; mūrdhanyam : situated on the head; dvijasya : of that brāhmaṇa’s son; saha mūrdhajam : along with the hair;

Yathātatha Anuvādam

Sūta Mahārṣi said: Arjuna immediately understood the inner intention of Śrī Hari. Then, with his sword, he removed the jewel situated on the head of that brāhmaṇa’s son, together with his hair.

Saraḷa Bhāvam

Arjuna immediately understood the deeper purpose behind Kṛṣṇa’s instructions. Rather than killing Aśvatthāmā, he imposed a punishment that stripped him of his honour, power, and prestige by removing the jewel from his head along with his hair. In this way, Arjuna upheld both principles of dharma: the son of a brāhmaṇa was not killed, yet the aggressor was punished for his grievous crime.

Ślokapāṭham

vimucya raśanābaddhaṁ bālahatyāhataprabham ।
tejasā maṇinā hīnaṁ śibirānnirayāpayat ॥
॥ 01.07.56 ॥

Śravaṇam

Padavicchedam

vimucya raśanā baddham bālahatyā hata prabham ।
tejasā maṇinā hīnam śibirāt nirayāpayat ॥

Pada - Padārtham

vimucya : having released; raśanā baddham : one who was bound with ropes; bālahatyā hata prabham : one whose splendour and reputation had been destroyed by killing children; tejasā maṇinā hīnam : deprived of the jewel that bestowed brilliance; śibirāt : from the camp; nirayāpayat : sent away, expelled;

Yathātatha Anuvādam

Having released the one who was bound with ropes, whose splendour had been destroyed by the killing of children, and who had been deprived of the jewel that bestowed brilliance, he expelled him from the camp.

Saraḷa Bhāvam

Arjuna did not put Aśvatthāmā to death. Instead, after removing the jewel from his head, he released him from his bonds and drove him out of the camp. Having already lost his honour through the killing of innocent children and now deprived of the jewel that symbolised his power and splendour, Aśvatthāmā was subjected to a punishment that preserved his life while stripping him of his prestige and status. In this way, Arjuna fulfilled Kṛṣṇa’s instruction and reconciled the competing demands of justice, compassion, and dharma.

Ślokapāṭham

vapanaṁ draviṇādānaṁ sthānānniryāpaṇaṁ tathā ।
eṣa hi brahmabandhūnāṁ vadho nānyo’sti daihikaḥ ॥
॥ 01.07.57 ॥

Śravaṇam

Padavicchedam

vapanam draviṇa ādānam sthānāt niryāpaṇam tathā ।
eṣaḥ hi brahmabandhūnām vadhaḥ na anyaḥ asti daihikaḥ ॥

Pada - Padārtham

vapanam : shaving of the head; draviṇa ādānam : confiscation of wealth; sthānāt niryāpaṇam : expulsion from one’s position or place; tathā : likewise; eṣaḥ : this; hi : certainly; brahmabandhūnām : for those born in brāhmaṇa families but lacking brāhmaṇical qualities; vadhaḥ : execution, punishment equivalent to death; na anyaḥ asti : there is no other; daihikaḥ : physical, bodily;

Yathātatha Anuvādam

Shaving of the head, confiscation of wealth, and expulsion from one’s position or place, this indeed is the prescribed execution for brahmabandhus. There is no other bodily punishment for them.

Saraḷa Bhāvam

This verse explains why Arjuna’s punishment of Aśvatthāmā was considered consistent with dharma. For a brahmabandhu, one who is born in a brāhmaṇa family but does not live according to brāhmaṇical conduct, punishments such as shaving the head, depriving him of his wealth and status, and expelling him from society are regarded as equivalent to execution. By removing Aśvatthāmā’s jewel, humiliating him, and driving him away, Arjuna fulfilled his vow, satisfied the demand for justice, respected Draupadī’s compassion, and upheld the honour due to the son of his guru.

Ślokapāṭham

putraśokāturāssarve pāṇḍavāḥ saha kṛṣṇayā ।
svānāṁ mṛtānāṁ yatkṛtyaṁ cakrurnirharaṇādikam ॥
॥ 01.07.58 ॥

Śravaṇam

Padavicchedam

putra śoka āturāḥ sarve pāṇḍavāḥ saha kṛṣṇayā ।
svānām mṛtānām yat kṛtyam cakruḥ nirharaṇa ādikam ॥

Pada - Padārtham

putra śoka āturāḥ : afflicted by grief for their sons; sarve : all; pāṇḍavāḥ : the Pāṇḍavas; saha kṛṣṇayā : together with Kṛṣṇā (Draupadī); svānām : of their own; mṛtānām : deceased relatives; yat kṛtyam : whatever duties were to be performed; cakruḥ : they performed; nirharaṇa ādikam : funeral rites and related ceremonies;

Yathātatha Anuvādam

Afflicted by grief for their sons, all the Pāṇḍavas, together with Kṛṣṇā (Draupadī), performed the duties that were to be carried out for their departed relatives, beginning with the funeral rites.

Saraḷa Bhāvam

After the matter of Aśvatthāmā had been resolved, the Pāṇḍavas turned once again to the sorrow caused by the death of the Upapāṇḍavas. Together with Draupadī, they carried out the funeral rites and the other prescribed duties for their departed loved ones. Thus, the chapter concludes by returning from the difficult question of justice and punishment to the human grief of a family mourning its loss.

Chapter conclusion Ślokapāṭham

iti śrīmadbhāgavate mahāpurāṇe pāramahaṁsyāṁ saṁhitāyām ।
prathama skandhe saptamo’dhyāyaḥ ॥

Śravaṇam

Padavicchedam

iti śrīmat bhāgavate mahā purāṇe pāramahaṁsyām saṁhitāyām ।
prathama skandhe saptamaḥ adhyāyaḥ ॥

Pada - Padārtham

iti : thus; śrīmat bhāgavate : in the Śrīmad Bhāgavatam; mahā purāṇe : in the great Purāṇa; pāramahaṁsyām saṁhitāyām : in the compendium intended for the paramahaṁsas; prathama skandhe : in the First Canto; saptamaḥ adhyāyaḥ : the Seventh Chapter;

Yathātatha Anuvādam

Thus ends the Seventh Chapter of the First Canto in the Śrīmad Bhāgavatam, the great Purāṇa and the compendium intended for the paramahaṁsas.

Saraḷa Bhāvam

Here the Seventh Chapter of the First Canto comes to a close. Through the episode of Aśvatthāmā, the chapter presents Arjuna’s moral dilemma, Draupadī’s extraordinary compassion, Bhīma’s demand for justice, and Śrī Kṛṣṇa’s profound guidance on dharma. It demonstrates that true dharma is not merely the enforcement of punishment but the harmonious balancing of justice, compassion, sacred duty, fidelity to one’s word, and reverence for one’s teachers.

“Bhāgavata dharma reveals its fullness when justice and compassion are harmonised under the guidance of the Lord.”

Other Study Paths | Canto 01 | Chapter 07

← Previous Chapter
Adhyayanam|Canto 01|Chapter index
Next Chapter →
Scroll to Top