SRIMAD BHAGAVATAM: CANTO 1

(1) Sûta said: "Thus headed they, along with Draupadî and the women put in front, to the Ganges, with the wish to perform the water duties for their relatives. (2) After each had done his offering of water and sufficiently had mourned, took they a bath in the water of the Ganges that is purified by the dust of the lotus feet of the Lord. (3) There sat the king of the Kurus [Yudhishthhira] with his younger brothers, Dhritarâshthra and Ghândârî in deep bereavement together with Kuntî, Draupadî and the Lord Himself. (4) Lord Krishna together with the munis there pacified the shocked and affected family who had lost their friends and family members, by showing how each is subjected to the Time that cannot be avoided. (5) Because of cheating Yudhishthhira [the eldest of the Pândavas], who had no enemies, had the unscrupulous [Duryodhana and his brothers] been killed, who cleverly seized the kingdom and had shortened their lifespan by their insult of touching the queen [Draupadî] her hair. (6) By the proper performance of three horse sacrifices spread his [Yudhishthhira's] fame in all directions like the fame of Indra who performed that sacrifice a hundred times.

(7) Worshiped by the wise and the learned, invited the Lord, in response to their farewell, the sons of Pându along with Uddhava [another relative and friend of Krishna]. (8) Seated on His chariot saw He, just as He wanted to leave for Dvârakâ, Uttarâ [the mother expecting Parîkchit] hurrying towards Him in fear. (9) She said: 'Protect me, protect me, o Greatest of the Yogis, Worshiped One of the Worshiped and Lord of the Universe, apart from You I see no one fearless in this world of death and duality. (10) O all-powerful Lord, a fiery iron arrow is coming towards me. Let it burn me, o Protector, but save my embryo!' "

(11) Sûta said: "Patiently hearing her words understood the Supreme Lord, who is the caretaker of the devotees, that this was the result of a brahmâstra weapon of the son of Drona who wanted to end the existence of all Pândava descendants. (12) O chief of the munis [S'aunaka], seeing the glaring brahmâstra heading towards them, the Pândavas each took up their own five weapons. (13) Seeing that they were in great danger with no other means available, took the Almighty One up His Sudars'ana disc for the protection of His devotees. (14) From within the soul of all living beings, shielded the Supreme Lord of Yoga, by means of His personal energy, the embryo of Uttarâ in order to protect the progeny of the Kuru dynasty. (15) O S'aunaka, even though the brahmâstra weapon can't be stopped by counteractions, was it, being confronted with the strength of Vishnu, neutralized. (16) But do not regard all of this, of all the mysterious and infallible we know of Him, as something special. The unseen godhead is by means of His material potency of creation, maintenance and annihilation.

(17) Being saved from the radiation of the weapon, addressed the chaste Kuntî along with her sons Lord Krishna who was about to leave. (18) Kuntî said: 'My obeisances to You, the Purusha, the Original Controller of the Cosmos who is invisible and beyond all existing both within and without. (19) Covered by the deluding [material] curtain, being irreproachably transcendent and not discerned by the foolish, You are like an actor dressed up as a player. (20) You are there for the advanced transcendentalists and philosophers, who can discriminate between spirit and matter, to execute the science of uniting themselves in devotion; but how must we women then be of respect for You? (21) Therefore my respectful obeisances to You, the Protector of the cows and the senses, the Supreme Lord, the son of Vasudeva and Devakî, of Nanda and the cowherd men of Vrindâvana. (22) My respects unto You, who has a lotuslike depression in His abdomen, who is always decorated with lotus flowers, whose glance is as cool as a lotus flower and whose footprints show the mark of lotusflowers. (23) You are the master of the senses and have released the distressed Devakî [mother of Krishna] from a long imprisonment by the envious [uncle] King Kamsa, and o Lordship, You have protected me and my children against a constant threat. (24) Saving us in the past from poison, a great fire, man-eaters, a vicious assembly, sufferings from exile in the forest and against the weapons in battles with great generals, You have now fully protected us against the weapon of the son of Drona. (25) If we would only have more of those calamities, o Master of the Universe, so that we can meet You again and again, because meeting You means that we no longer see the repetition of births and death. (26) The ones intoxicated by striving for a good birth, opulences, education, and beauty will never ever deserve to address You, who are easily approached by the ones destitute. (27) All honor to You, the wealth of the ones living in poverty, who transcendental to the affection with the material modes, are the selfcontented and most gentle one; all my respect for You who are the Master of the Beatitude. (28) I consider You the personification of Eternal Time, the Lord without a beginning or an end, the All-pervasive One distributing Your mercy everywhere equally among the beings who live in dissent with each other. (29) O Lord, no one understands Your pastimes, that appear to be as conflictuous as the exploits of the common man; people think You are partial, but You favor or dislike no one. (30) O Soul of the Universe, with Your being of the vital energy taking birth although You are unborn and acting although You are inactive, are You veritably bewildering in Your manifesting Yourself with the animals, the human beings, the wise and the aquatics. (31) It bewilders me that when the gopî [Yas'odâ, the cowherd foster mother of Krishna] took up a rope to bind You because You were naughty, You were afraid and cried the make-up off Your eyes, even though You are feared by fear personified. (32) Some say that You, like sandalwood appearing in the Malaya Hills, are born from the unborn for the glory of the pious kings or the pleasure of the family of dear King Yadu. (33) Others say that You descended from the unborn for the good of Vasudeva and Devakî who prayed for You and the demise of the ones envious with the godly. (34) Still others say that You, like a boat on the sea, came to take away the burden of extreme worldly grief and were born from the prayers of Lord Brahmâ. (35) And yet others say that You appeared for the ones suffering from desire and nescience in the materially motivated world so that they may perform in hearing, remembering and worshiping You. (36) Those people who take pleasure in continuously hearing, chanting and remembering Your activities, certainly very soon will see Your lotus feet, who put the recurrence of rebirths to an end. (37) O Lord, with all that You did for us, are You, today going to the kings engaged in enmity, leaving us behind - Your intimate friends living by Your mercy alone in dependence on Your lotus feet. (38) We, without You, will, along with the Yadus and Pândavas, be without the fame and name, like a body is without the senses after the spirit has left. (39) The land of our kingdom will no longer appear as beautiful as it does now, being dazzled by the marks of Your footprints. (40) All these cities and towns, because of Your glances, flourished more and more with their wealth of herbs, vegetables, forests, hills, rivers and seas. (41) Therefore, o Lord of the Universe, Personality of the universal form, cut my tie of deep affection for my kinsmen the Pândavas and the Vrishnis. (42) Make my attraction to You pure and continuously overflowing, like the Ganges flowing down to the sea. (43) O Krishna, friend of Arjuna and chief of the Vrishnis, annihilator of the rebellious dynasties on this earth, with Your unrelenting bravery You relieve the distressed cows, the twice-born and the godly, o Lord of Yoga incarnate, universal preceptor and original proprietor, unto You my respectful obeisances'."

(44) Sûta said: "Thus being worshiped in His universal glories by the choice of words of queen Kuntî, gave the Lord mildly a smile as captivating as His mystic power. (45) Thus accepting all that and after further paying respects to other ladies in the palace of Hastinâpura, the Lord, upon leaving for His own residence, was stopped by the love of [Yudhishthhira] the king. (46) By the learned, the sages and Lord Krishna, the One of superhuman accomplishment Himself, could he, distressed as he was, not be convinced nor could he find any solace in the classical stories. (47) King Yudhishthhira, son of Dharma, thinking to the material conception of the loss of his friends, was, o sages, carried away by the delusion of his affection as he spoke: (48) 'O, just look at me in my ignorance of heart, being immersed in the sin of with this body, which is meant to serve others, having killed so many formations of warriors. (49) Having killed many boys, twice-born ones, caretakers, friends, elders, brothers and teachers, will I for sure never, not even for a million years, find liberation from hell. (50) It is no sin for a king to kill fighting with his enemies for the right cause of protecting his people, but those words, instituted for the satisfaction of the administration, do not apply to me. (51) All the enmity that accrued because of the friends that I have killed who had women, I cannot expect to be undone by dint of working for material welfare. (52) Just like one cannot filter mud through mud or clear wine stains with wine, it isn't worth the trouble to counteract one's having killed with a reglementary sacrificing of animals.' "

Sûta said: "Thus headed they, along with Draupadî and the women put in front, to the Ganges, with the wish to perform the water duties for their relatives.

Sûta Gosvâmî said: Thereafter the Pândavas, desiring to deliver water to the dead relatives who had desired it, went to the Ganges with Draupadî. The ladies walked in front. (Vedabase)

Text 2

After each had done his offering of water and sufficiently had mourned, took they a bath in the water of the Ganges that is purified by the dust of the lotus feet of the Lord.

Having lamented over them and sufficiently offered Ganges water, they bathed in the Ganges, whose water is sanctified due to being mixed with the dust of the lotus feet of the Lord. (Vedabase)

Text 3

There sat the king of the Kurus [Yudhishthhira] with his younger brothers, Dhritarâshthra and Ghândârî in deep bereavement together with Kuntî, Draupadî and the Lord Himself.

There sat the King of the Kurus, Mahârâja Yudhishthhira, along with his younger brothers and Dhritarâshthra, Gândhârî, Kuntî and Draupadî, all overwhelmed with grief. Lord Krishna was also there. (Vedabase)

Text 4

Lord Krishna together with the munis there pacified the shocked and affected family who had lost their friends and family members, by showing how each is subjected to the Time that cannot be avoided.

Citing the stringent laws of the Almighty and their reactions upon living beings, Lord S'rî Krishna and the munis began to pacify those who were shocked and affected. (Vedabase)

Text 5

Because of cheating Yudhishthhira [the eldest of the Pândavas], who had no enemies, had the unscrupulous [Duryodhana and his brothers] been killed, who cleverly seized the kingdom and had shortened their lifespan by their insult of touching the queen [Draupadî] her hair.

The clever Duryodhana and his party cunningly usurped the kingdom of Yudhishthhira, who had no enemy. By the grace of the Lord, the recovery was executed, and the unscrupulous kings who joined with Duryodhana were killed by Him. Others also died, their duration of life having decreased for their rough handling of the hair of Queen Draupadî. (Vedabase)

Text 6

By the proper performance of three horse sacrifices spread his [Yudhishthhira's] fame in all directions like the fame of Indra who performed that sacrifice a hundred times.

Lord S'rî Krishna caused three well-performed As'vamedha-yajñas [horse sacrifices] to be conducted by Mahârâja Yudhishthhira and thus caused his virtuous fame to be glorified in all directions, like that of Indra, who had performed one hundred such sacrifices. (Vedabase)

Text 7

Worshiped by the wise and the learned, invited the Lord, in response to their farewell, the sons of Pându along with Uddhava [another relative and friend of Krishna].

Lord S'rî Krishna then prepared for His departure. He invited the sons of Pându, after having been worshiped by the brâhmanas, headed by S'rîla Vyâsadeva. The Lord also reciprocated greetings. (Vedabase)

Text 8

Seated on His chariot saw He, just as He wanted to leave for Dvârakâ, Uttarâ [the mother expecting Parîkchit] hurrying towards Him in fear.

As soon as He seated Himself on the chariot to start for Dvârakâ, He saw Uttarâ hurrying toward Him in fear. (Vedabase)

Text 9

She said: 'Protect me, protect me, o Greatest of the Yogis, Worshiped One of the Worshiped and Lord of the Universe, apart from You I see no one fearless in this world of death and duality.

Uttarâ said: O Lord of lords, Lord of the universe! You are the greatest of mystics. Please protect me, for there is no one else who can save me from the clutches of death in this world of duality. (Vedabase)

Text 10

O all-powerful Lord, a fiery iron arrow is coming towards me. Let it burn me, o Protector, but save my embryo!' "

O my Lord, You are all-powerful. A fiery iron arrow is coming towards me fast. My Lord, let it burn me personally, if You so desire, but please do not let it burn and abort my embryo. Please do me this favor, my Lord. (Vedabase)

Text 11

Sûta said: "Patiently hearing her words understood the Supreme Lord, who is the caretaker of the devotees, that this was the result of a brahmâstra weapon of the son of Drona who wanted to end the existence of all Pândava descendants.

Sûta Gosvâmî said: Having patiently heard her words, Lord S'rî Krishna, who is always very affectionate to His devotees, could at once understand that As'vatthâmâ, the son of Dronâcârya, had thrown the brahmâstra to finish the last life in the Pândava family. (Vedabase)

Text 12

O chief of the munis [S'aunaka], seeing the glaring brahmâstra heading towards them, the Pândavas each took up their own five weapons.

O foremost among the great thinkers [munis] [S'aunaka], seeing the glaring brahmâstra proceeding towards them, the Pândavas took up their five respective weapons. (Vedabase)

Text 13

Seeing that they were in great danger with no other means available, took the Almighty One up His Sudars'ana disc for the protection of His devotees.

The almighty Personality of Godhead, S'rî Krishna, having observed that a great danger was befalling His unalloyed devotees, who were fully surrendered souls, at once took up His Sudars'ana disc to protect them. (Vedabase)

Text 14

From within the soul of all living beings, shielded the Supreme Lord of Yoga, by means of His personal energy, the embryo of Uttarâ in order to protect the progeny of the Kuru dynasty.

The Lord of supreme mysticism, S'rî Krishna, resides within everyone's heart as the Paramâtmâ. As such, just to protect the progeny of the Kuru dynasty, He covered the embryo of Uttarâ by His personal energy. (Vedabase)

Text 15

O S'aunaka, even though the brahmâstra weapon can't be stopped by counteractions, was it, being confronted with the strength of Vishnu, neutralized.

O S'aunaka, although the supreme brahmâstra weapon released by As'vatthâmâ was irresistible and without check or counteraction, it was neutralized and foiled when confronted by the strength of Vishnu [Lord Krishna]. (Vedabase)

Text 16

But do not regard all of this, of all the mysterious and infallible we know of Him, as something special. The unseen godhead is by means of His material potency of creation, maintenance and annihilation.

O brâhmanas, do not think this to be especially wonderful in the activities of the mysterious and infallible Personality of Godhead. By His own transcendental energy, He maintains and annihilates all material things, although He Himself is unborn. (Vedabase)

Text 17

Being saved from the radiation of the weapon, addressed the chaste Kuntî along with her sons Lord Krishna who was about to leave.

Thus saved from the radiation of the brahmâstra, Kuntî, the chaste devotee of the Lord, and her five sons and Draupadî addressed Lord Krishna as He started for home. (Vedabase)

Text 18

Kuntî said: 'My obeisances to You, the Purusha, the Original Controller of the Cosmos who is invisible and beyond all existing both within and without.

S'rîmatî Kuntî said: O Krishna, I offer my obeisances unto You because You are the original personality and are unaffected by the qualities of the material world. You are existing both within and without everything, yet You are invisible to all. (Vedabase)

Text 19

Covered by the deluding [material] curtain, being irreproachably transcendent and not discerned by the foolish, You are like an actor dressed up as a player.

Being beyond the range of limited sense perception, You are the eternally irreproachable factor covered by the curtain of deluding energy. You are invisible to the foolish observer, exactly as an actor dressed as a player is not recognized. (Vedabase)

Text 20:

You are there for the advanced transcendentalists and philosophers, who can discriminate between spirit and matter, to execute the science of uniting themselves in devotion; but how must we women then be of respect for You?

You Yourself descend to propagate the transcendental science of devotional service unto the hearts of the advanced transcendentalists and mental speculators, who are purified by being able to discriminate between matter and spirit. How, then, can we women know You perfectly? (Vedabase)

Text 21

Therefore my respectful obeisances to You, the Protector of the cows and the senses, the Supreme Lord, the son of Vasudeva and Devakî, of Nanda and the cowherd men of Vrindâvana.

Let me therefore offer my respectful obeisances unto the Lord, who has become the son of Vasudeva, the pleasure of Devakî, the boy of Nanda and the other cowherd men of Vrindâvana, and the enlivener of the cows and the senses. (Vedabase)

Text 22

My respects unto You, who has a lotuslike depression in His abdomen, who is always decorated with lotus flowers, whose glance is as cool as a lotus flower and whose footprints show the mark of lotusflowers.

My respectful obeisances are unto You, O Lord, whose abdomen is marked with a depression like a lotus flower, who are always decorated with garlands of lotus flowers, whose glance is as cool as the lotus and whose feet are engraved with lotuses. (Vedabase)

Text 23

You are the master of the senses and have released the distressed Devakî [mother of Krishna] from a long imprisonment by the envious [uncle] King Kamsa, and o Lordship, You have protected me and my children against a constant threat.

O Hrishîkes'a, master of the senses and Lord of lords, You have released Your mother, Devakî, who was long imprisoned and distressed by the envious King Kamsa, and me and my children from a series of constant dangers. (Vedabase)

Text 24

Saving us in the past from poison, a great fire, man-eaters, a vicious assembly, sufferings from exile in the forest and against the weapons in battles with great generals, You have now fully protected us against the weapon of the son of Drona.

My dear Krishna, Your Lordship has protected us from a poisoned cake, from a great fire, from cannibals, from the vicious assembly, from sufferings during our exile in the forest and from the battle where great generals fought. And now You have saved us from the weapon of As'vatthâmâ. (Vedabase)

Text 25

If we would only have more of those calamities, o Master of the Universe, so that we can meet You again and again, because meeting you means that we no longer see the repetition of births and death

I wish that all those calamities would happen again and again so that we could see You again and again, for seeing You means that we will no longer see repeated births and deaths. (Vedabase)

Text 26

The ones intoxicated by striving for a good birth, opulences, education, and beauty will never ever deserve to address You, who are easily approached by the ones destitute.

My Lord, Your Lordship can easily be approached, but only by those who are materially exhausted. One who is on the path of [material] progress, trying to improve himself with respectable parentage, great opulence, high education and bodily beauty, cannot approach You with sincere feeling. (Vedabase)

Text 27

All honor to You, the wealth of the ones living in poverty, who transcendental to the affection with the material modes, are the selfcontented and most gentle one; all my respect for You who are the Master of the Beatitude.

My obeisances are unto You, who are the property of the materially impoverished. You have nothing to do with the actions and reactions of the material modes of nature. You are self-satisfied, and therefore You are the most gentle and are master of the monists. (Vedabase)

Text 28

I consider You the personification of Eternal Time, the Lord without a beginning or an end, the All-pervasive One distributing Your mercy everywhere equally among the beings who live in dissent with each other.

My Lord, I consider Your Lordship to be eternal time, the supreme controller, without beginning and end, the all-pervasive one. In distributing Your mercy, You are equal to everyone. The dissensions between living beings are due to social intercourse. (Vedabase)

Text 29

O Lord, no one understands Your pastimes, that appear to be as conflictuous as the exploits of the common man; people think You are partial, but You favor or dislike no one.

O Lord, no one can understand Your transcendental pastimes, which appear to be human and are so misleading. You have no specific object of favor, nor do You have any object of envy. People only imagine that You are partial. (Vedabase)

Text 30

O Soul of the Universe, with Your being of the vital energy taking birth although You are unborn and acting although You are inactive, and manifesting with the animals, the human beings, the wise and beings in the water, You are veritably bewildering.

Of course it is bewildering, O soul of the universe, that You work, though You are inactive, and that You take birth, though You are the vital force and the unborn. You Yourself descend amongst animals, men, sages and aquatics. Verily, this is bewildering. (Vedabase)

Text 31

It bewilders me that when the gopî [Yas'odâ the cowherd foster mother of Krishna] took up a rope to bind You because You were naughty, You were afraid and cried the make-up off Your eyes, even though You are feared by fear personified.

My dear Krishna, Yas'odâ took up a rope to bind You when You committed an offense, and Your perturbed eyes overflooded with tears, which washed the mascara from Your eyes. And You were afraid, though fear personified is afraid of You. This sight is bewildering to me. (Vedabase)

Text 32

Some say that You, like sandalwood appearing in the Malaya Hills, are born from the unborn for the glory of the pious kings or the pleasure of the family of dear King Yadu.

Some say that the Unborn is born for the glorification of pious kings, and others say that He is born to please King Yadu, one of Your dearest devotees. You appear in his family as sandalwood appears in the Malaya hills. (Vedabase)

Text 33

Others say that You descended from the unborn for the good of Vasudeva and Devakî who prayed for You and the demise of the ones envious with the godly.

Others say that since both Vasudeva and Devakî prayed for You, You have taken Your birth as their son. Undoubtedly You are unborn, yet You take Your birth for their welfare and to kill those who are envious of the demigods. (Vedabase)

Text 34

Still others say that You, like a boat on the sea, came to take away the burden of extreme worldly grief and were born from the prayers of Lord Brahmâ.

Others say that the world, being overburdened like a boat at sea, is much aggrieved, and that Brahmâ, who is Your son, prayed for You, and so You have appeared to diminish the trouble. (Vedabase)

Text 35:

And yet others say that You appeared for the ones suffering from desire and nescience in the materially motivated world so that they may perform in hearing, remembering and worshiping You.

And yet others say that You appeared to rejuvenate the devotional service of hearing, remembering, worshiping and so on in order that the conditioned souls suffering frommaterial pangs might take advantage and gain liberation. (Vedabase)

Text 36:

Those people who take pleasure in continuously hearing, chanting and remembering Your activities, certainly very soon will see Your lotus feet, who put the recurrence of rebirths to an end.

O Krishna, those who continuously hear, chant and repeat Your transcendental activities, or take pleasure in others' doing so, certainly see Your lotus feet, which alone can stop the repetition of birth and death. (Vedabase)

Text 37:

O Lord, with all that You did for us, are You, today going to the kings engaged in enmity, leaving us behind - Your intimate friends living by Your mercy alone in dependence on Your lotus feet.

O my Lord, You have executed all duties Yourself. Are you leaving us today, though we are completely dependent on Your mercy and have no one else to protect us, now when all kings are at enmity with us? (Vedabase)

Text 38:

We, without You, will, along with the Yadus and Pândavas, be without the fame and name, like a body is without the senses after the spirit has left.

As the name and fame of a particular body is finished with the disappearance of the living spirit, similarly if You do not look upon us, all our fame and activities, along with the Pândavas and Yadus, will end at once. (Vedabase)

Text 39:

The land of our kingdom will no longer appear as beautiful as it does now, being dazzled by the marks of Your footprints.

O Gadhâdara [Krishna], our kingdom is now being marked by the impressions of Your feet, and therefore it appears beautiful. But when You leave, it will no longer be so. (Vedabase)

Text 40:

All these cities and towns, because of Your glances, flourished more and more with their wealth of herbs, vegetables, forests, hills, rivers and seas.

All these cities and villages are flourishing in all respects because the herbs and grains are in abundance, the trees are full of fruits, the rivers are flowing, the hills are full of minerals and the oceans full of wealth. And this is all due to Your glancing over them. (Vedabase)

Text 41:

Therefore, O Lord of the Universe, Personality of the universal form, cut my tie of deep affection for my kinsmen the Pândavas and the Vrishnis.

O Lord of the universe, soul of the universe, O personality of the form of the universe, please, therefore, sever my tie of affection for my kinsmen, the Pândavas and the Vrishnis. (Vedabase)

Text 42:

Make my attraction to You pure and continuously overflowing, like the Ganges flowing down to the sea.

O Lord of Madhu, as the Ganges forever flows to the sea without hindrance, let my attraction be constantly drawn unto You without being diverted to anyone else. (Vedabase)

Text 43:

O Krishna, friend of Arjuna and chief of the Vrishnis, annihilator of the rebellious dynasties on this earth, with Your unrelenting bravery You relieve the distressed cows, the twice-born and the godly, o Lord of Yoga incarnate, universal preceptor and original proprietor, unto You my respectful obeisances."

O Krishna, O friend of Arjuna, O chief amongst the descendants of Vrishni, You are the destroyer of those political parties which are disturbing elements on this earth. Your prowess never deteriorates. You are the proprietor of the transcendental abode, and You descend to relieve the distresses of the cows, the brâhmanas and the devotees. You possess all mystic powers, and You are the preceptor of the entire universe. You are the almighty God, and I offer You my respectful obeisances. (Vedabase)

Text 44:

Sûta said: "Thus being worshiped in His universal glories by the choice of words of queen Kuntî, gave the Lord mildly a smile as captivating as His mystic power.

Sûta Gosvâmî said: The Lord, thus hearing the prayers of Kuntîdevî, composed in choice words for His glorification, mildly smiled. That smile was as enchanting as His mystic power. (Vedabase)

Text 45:

Thus accepting all that and after further paying respects to other ladies in the palace of Hastinâpura, the Lord, upon leaving for His own residence, was stopped by the love of [Yudhishthhira] the king.

Thus accepting the prayers of S'rîmatî Kuntîdevî, the Lord subsequently informed other ladies of His departure by entering the palace of Hastinâpura. But upon preparing to leave, He was stopped by King Yudhishthhira, who implored Him lovingly. (Vedabase)

Text 46:

By the learned, the sages and Lord Krishna, the One of superhuman accomplishment Himself, could he, distressed as he was, not be convinced nor could he find any solace in the classical stories.

King Yudhishthhira, son of Dharma, overwhelmed by the death of his friends, was aggrieved just like a common, materialistic man. O sages, thus deluded by affection, he began to speak. (Vedabase)

Text 47:

King Yudhishthhira, son of Dharma, thinking to the material conception of the loss of his friends, was, o sages, carried away by the delusion of his affection as he spoke:

King Yudhishthhira, son of Dharma, overwhelmed by the death of his friends, was aggrieved just like a common, materialistic man. O sages, thus deluded by affection, he began to speak. (Vedabase)

Text 48:

'O, just look at me in my ignorance of heart, being immersed in the sin of with this body, which is meant to serve others, having killed so many formations of warriors.

King Yudhishthhira said: O my lot! I am the most sinful man! Just see my heart, which is full of ignorance! This body, which is ultimately meant for others, has killed many, many phalanxes of men. (Vedabase)

Text 49:

Having killed many boys, twice-born ones, caretakers, friends, elders, brothers and teachers, will I for sure never, not even for a million years, find liberation from hell.

I have killed many boys, brâhmanas, well-wishers, friends, parents, preceptors and brothers. Though I live millions of years, I will not be relieved from the hell that awaits me for all these sins. (Vedabase)

Text 50:

It is no sin for a king to kill fighting with his enemies for the right cause of protecting his people, but those words, instituted for the satisfaction of the administration, do not apply to me.

There is no sin for a king who kills for the right cause, who is engaged in maintaining his citizens. But this injunction is not applicable to me. (Vedabase)

Text 51:

All the enmity that accrued because of the friends that I have killed who had women, I cannot expect to be undone by dint of working for material welfare.

I have killed many friends of women, and I have thus caused enmity to such an extent that it is not possible to undo it by material welfare work. (Vedabase)

Text 52:

Just like one cannot filter mud through mud or clear wine stains with wine, is it of no avail to counteract one's having killed with a reglementary sacrificing of animals.' "

As it is not possible to filter muddy water through mud, or purify a wine-stained pot with wine, it is not possible to counteract the killing of men by sacrificing animals. (Vedabase)