Shloka 14
Vyāsa’s Vision, the Power of Bhāgavatam, and the Arrest of Aśvatthāmā
यदा मृधे कौरवसृञ्जयानां वीरेष्वथो वीरगतिं गतेषु । वृकोदराविद्धगदाभिमर्श- भग्नोरुदण्डे धृतराष्ट्रपुत्रे ॥ १३ ॥ भर्तु: प्रियं द्रौणिरिति स्म पश्यन् कृष्णासुतानां स्वपतां शिरांसि । उपाहरद्विप्रियमेव तस्य जुगुप्सितं कर्म विगर्हयन्ति ॥ १४ ॥
yadā mṛdhe kaurava-sṛñjayānāṁ vīreṣv atho vīra-gatiṁ gateṣu vṛkodarāviddha-gadābhimarśa- bhagnoru-daṇḍe dhṛtarāṣṭra-putre
Apabila pahlawan dari kedua-dua belah pihak, iaitu Kaurava dan Pāṇḍava, terkorban di Medan Perang Kurukṣetra dan mencapai destinasi yang sepatutnya, dan apabila putera Dhṛtarāṣṭra jatuh meratap dengan tulang belakang patah akibat dipukul oleh gada Bhīmasena, putera Droṇācārya [Aśvatthāmā] memenggal kepala lima putera Draupadī yang sedang tidur dan mempersembahkan kepala-kepala itu sebagai hadiah kepada tuannya, dengan bodoh menyangka bahawa dia akan gembira. Walau bagaimanapun, Duryodhana tidak menyetujui perbuatan keji itu dan dia tidak gembira sedikit pun.
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.
FAQs
He believed it would please his fallen master Duryodhana, but the Bhāgavatam explicitly frames it as a loathsome, condemnable act—violence against helpless, sleeping innocents.
Even in the aftermath of war, dharma does not permit cruelty toward the defenseless; actions done for loyalty or revenge are still judged by moral principle.
Do not justify unethical actions as “duty” or “loyalty.” The Bhāgavatam urges discernment: what is truly righteous must protect the innocent and avoid hateful, degrading deeds.