SB 1.7.13 · Srimad Bhagavatam

Devanagari

यदा मृधे कौरवसृञ्जयानां वीरेष्वथो वीरगतिं गतेषु । वृकोदराविद्धगदाभिमर्श- भग्नोरुदण्डे धृतराष्ट्रपुत्रे ॥ १३ ॥ भर्तु: प्रियं द्रौणिरिति स्म पश्यन् कृष्णासुतानां स्वपतां शिरांसि । उपाहरद्विप्रियमेव तस्य जुगुप्सितं कर्म विगर्हयन्ति ॥ १४ ॥

Verse text

yadā mṛdhe kaurava-sṛṣjayānāṁ vīreṣv atho vīra-gatiṁ gateṣu vṛkodarāviddha-gadābhimarśa- bhagnoru-daṇḍe dhṛtarāṣṭra-putre bhartuḥ priyaṁ drauṇir iti sma paśyan kṛṣṇā-sutānāṁ svapatāṁ śirāṁsi upāharad vipriyam eva tasya jugupsitaṁ karma vigarhayanti

Synonyms

yadā — when ; mṛdhe — in the battlefield ; kaurava — the party of Dhṛtarāṣṭra ; sṛṣjayānām — of the party of the Pāṇḍavas ; vīreṣu — of the warriors ; atho — thus ; vīra — gatim — the destination deserved by the warriors ; gateṣu — being obtained ; vṛkodara — Bhīma (the second Pāṇḍava) ; āviddha — beaten ; gadā — by the club ; abhimarśa — lamenting ; bhagna — broken ; uru — daṇḍe — spinal cord ; dhṛtarāṣṭra — putre — the son of King Dhṛtarāṣṭra ; bhartuḥ — of the master ; priyam — pleasing ; drauṇiḥ — the son of Droṇācārya ; iti — thus ; sma — shall be ; paśyan — seeing ; kṛṣṇā — Draupadī ; sutānām — of the sons ; svapatām — while sleeping ; śirāṁsi — heads ; upāharat — delivered as a prize ; vipriyam — unpleasing ; eva — like ; tasya — his ; jugupsitam — most heinous ; karma — act ; vigarhayanti — disapproving .

Translation

When the respective warriors of both camps, namely the Kauravas and the Pāṇḍavas, were killed on the Battlefield of Kurukṣetra and the dead warriors obtained their deserved destinations, and when the son of Dhṛtarāṣṭra fell down lamenting, his spine broken, being beaten by the club of Bhīmasena, the son of Droṇācārya [Aśvatthāmā] beheaded the five sleeping sons of Draupadī and delivered the heads as a prize to his master, foolishly thinking that he would be pleased. Duryodhana, however, disapproved of the heinous act, and he was not pleased in the least.

Translation (Visvanatha Cakravarti Thakura)

After the warriors of both sides had met their end on the battlefield, and Duryodhana had his thigh broken by a blow from the club of Bhīma; when Aśvatthāmā, thinking that Duryodhana would be pleased, presented him with the severed heads of the sleeping sons of Draupadī, everyone condemned the horrible act, even Duryodhana.

Purport

Transcendental topics of the activities of Lord Śrī Kṛṣṇa in the Śrīmad-Bhāgavatam begin from the end of the battle at Kurukṣetra, where the Lord Himself spoke about Himself in the Bhagavad-gītā. Therefore, both the Bhagavad-gītā and Śrīmad-Bhāgavatam are transcendental topics of Lord Kṛṣṇa. The Gītā is kṛṣṇa-kathā, or topics of Kṛṣṇa, because it is spoken by the Lord, and the Bhāgavatam is also kṛṣṇa-kathā because it is spoken about the Lord. Lord Śrī Caitanya Mahāprabhu wanted everyone to be informed of both kṛṣṇa-kathās by His order. Lord Kṛṣṇa Caitanya is Kṛṣṇa Himself in the garb of a devotee of Kṛṣṇa, and therefore the versions of both Lord Kṛṣṇa and Śrī Kṛṣṇa Caitanya Mahāprabhu are identical. Lord Caitanya desired that all who are born in India seriously understand such kṛṣṇa-kathās and then after full realization preach the transcendental message to everyone in all parts of the world. That will bring about the desired peace and prosperity of the stricken world.

Commentary (Visvanatha Cakravarti Thakura)

A story is now told in order to show how Parīkṣit, even in the womb, was able to see Kṛṣṇa. When Aśvatthāmā (drauṇiḥ) beheaded the sons of Draupadī, the mother began to weep. The sentence extends for three verses. Kaurava refers to Duryodhana’s party. Sṛṣjaya refers to the Pāṇḍavas’ party since Dhrṣtādyumna of the Sṛṣjaya family was their general. Vīra-gatim means liberation or svarga by the method described by Bhīṣma. Vṛkodarāviddha-gadābhimarśa means by the blow inflicted by the club thrown by Bhīma. ; Thinking that Duryodhana would be pleased (priyam) he presented the heads of the sleeping sons of the Pāṇḍavas to him. Actually Duryodhana was not pleased with this action (vipriyam). After feeling joy that his enemies had been killed, he began to lament since he understood that his enemies such as Bhīma had not been killed on seeing the gift, that children had been killed, and that the Kuru dynasty had been destroyed. Thus he died with both joy and sorrow. Therefore here it said “All people condemned this horrible act.”