Text 37: [Please tell me] whether the unconquerable Bhīma, who is like a cobra, has released his long-cherished anger upon the sinners? The field of battle could not tolerate even the wonderful playing of his club when he stepped on the path.
Text 38: [Please tell me] whether Arjuna, whose bow bears the name Gāṇḍīva and who is always famous amongst the chariot warriors for vanquishing his enemies, is doing well. He once satisfied Lord Śiva by covering him with arrows when Śiva came as an unidentified false hunter.
Text 39: Are the twin brothers who are protected by their brothers doing well? Just as the eye is always protected by the eyelid, they are protected by the sons of Pṛthā, who snatched back their rightful kingdom from the hands of their enemy Duryodhana, just as Garuḍa snatched nectar from the mouth of Indra, the thunderbolt carrier.
Text 40: O my lord, is Pṛthā still living? She lived only for the sake of her fatherless children; otherwise it was impossible for her to live without King Pāṇḍu, who was the greatest commander and who alone conquered the four directions simply with the help of a second bow.
Text 41: O gentle one, I simply lament for him [Dhṛtarāṣṭra] who rebelled against his brother after death. By him I was driven out of my own house, although I am his sincere well-wisher, because he accepted the line of action adopted by his own sons.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
The long-lasting, many-sided poetry composed by one's own poet, which is full of diverse meanings and beautiful expressions, what is it or who is it? The mace-bearer's varied, diverse, charming behavior. || 37 ||
In the midst of the chariot warriors, the fame-drinking Kautivārī, where the self-possessed Kautivṛha (and English translation of this word) is elevated, from which his well-formed group of forest-dwellers is hidden by a secret covering. || 38 ||
It is said that Yama and Takullahadevī play together in this way. The mothers' sons and daughters suckle at their mothers' breasts and play. What cruelty! The two-tongued one's own nature, having seized my night, as if Garuḍa (and English translation of this word) were to seize the snake-jewel from the great ocean. Thus. If indeed Garuḍa were to carry off the snake-jewel, then it would be done. "Ākṣiṇīvī" means "from the ocean-going ships". || 39 ||
But what is the welfare of the son? Since without him, they do not desire to hold onto life, alas! While he lives, there is no fear for him. Because he who is not afraid does not fear, therefore there is no fear even for him. Then without such a one. He says thus. Which is desired. He protects. He whose second helper is Arjuna. || 40 ||
He says that the son alone lives in the body. O gentle one, I speak of that son as living, who is spoken of as fallen. There the reason: for the cruel brother who abandoned his son, who was terrified by that brother's behavior. Moreover, even while living, he treated his brother badly, thus he says. By whom I, the listener, was repeatedly made to hear about the burning of my own city. || 41 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
aghaṃ roṣam (anger) 'agho roṣe'pi kīrtitaḥ' as stated by Tīrtha. Why in deliberation extremely angry, excessively wrathful. || 37 ||
Glory-bearer due to conquering many chariot-warriors. If it is said that there are other conquerors of many chariot-warriors like Aśvatthāmā, then it is stated - yadve. The meaning is that after conquering those chariot-warriors himself, he incites the conquest of the warrior-groups. || 38 ||
Suparṇāviveti (like two Suparṇas) expresses independence, that is the meaning. The idea is that there is brotherhood between them. To avoid the difficulty of supplying Garuḍa, it is said yadve. The duality in the example is in reference to the thing compared. It is an abhūtopamā (unreal simile) figure of speech. Although what is taken from the mouth is unfit to be taken as leftovers, it is like an object taken from a lion's mouth. The usage "from Vajrin's mouth" is in reference to common practice, but actually it is from near Indra. Or, Vajrin is the chief mouth where he is, that Vajrivaktra is the group of gods, from that. 'Vaktra means both face and chief' according to Dharaṇi. To resolve the question of how it was brought, the Indian story should be recalled here. Thus - Kadrū and Vinatā, these two daughters of Dakṣa were wives of Kaśyapa. Having conceived from Kaśyapa, they laid eggs. Kadrū first broke her eggs and nurtured her children. Kaśyapa told Vinatā that her eggs should not be broken before a thousand years. Although knowing this, seeing Kadrū's children, she broke one egg after five hundred years. From that, Aruṇa was born prematurely. As soon as he was born, he cursed his mother: "Because you broke my egg when I was not fully formed, you will become a slave." Moreover, "You should not break my brother's second egg before the time." It was done exactly so. After a thousand years, Garuḍa was born from the second egg, and he was very powerful. Once there was an argument between Kadrū and Vinatā - whether the tails of the Sun's horses were golden color or black color. Vinatā said golden color. Kadrū said black color. Hearing that, Kadrū said "If the tails of the Sun's horses are black, then you will become my slave. If they are golden, then I will become your slave." A bet was made between them. Again they said to each other that they should go there and see. At the time of going, Kadrū told her children, the serpents: "O sons, you should become like hairs, turn black, and cling to the tails of the Sun's horses. Otherwise you will all burn in fire. If you do not accept my order, I will not become Vinatā's slave." They did exactly so. Then flying there, they saw that they were indeed black. Then Vinatā became Kadrū's slave. Once Garuḍa, seeing his mother carrying the serpents and himself carrying the serpents along with his mother, tired, said "Mother, how did you become a slave?" She told the whole story to her son Garuḍa. Hearing that, he said "Mother, ask her yourself how my slavery can end." She asked exactly so. She said "If your son Garuḍa brings nectar from heaven for my sons, then your slavery will end, otherwise not." Hearing that, she told Garuḍa. He went to heaven, defeated Indra and others, and brought the pot of nectar. Indra asked Garuḍa "Why are you taking the gods' nectar to the mortal world?" He said "For the serpents." Then Indra said "They are cruel by nature. By drinking the nectar, they will all become fearless and destroy the world. This should not be given to them." Then Garuḍa said "I must take the nectar there, but I am not insisting on giving it to them. I am insisting only on removing my mother's slavery. So you should somehow bring it back from there." Saying this, he took the pot of nectar and told Kadrū "I have brought this pot of nectar. My mother's slavery is over." She said three times "It is over." Then Indra, seeing the serpents about to drink the nectar, became a Brahmin and said "This should not be drunk without bathing and giving charity, etc." Hearing that, they went to bathe. Indra took the pot of nectar and went to heaven. All this is well-known in the Mahābhārata. || 39 ||
Here an objection is raised - na ca. Even so, without enjoyment, for the sake of duty, for the protection of the young Yudhiṣṭhira and others, if Yudhiṣṭhira and others had not existed, then she would have died, that is the meaning. By such a Pāṇḍu, that very such-ness itself. Mounted on a chariot is adhirathaḥ. "The second, the wife's, in both completions, in the three" according to Medinī. "The second is the helper" according to another lexicon. Kakubhaḥ means directions. "Directions are kakubhaḥ, kāṣṭhāḥ" according to Amara. || 40 ||
I do not grieve for Dhṛtarāṣṭra, I grieve for his downfall. Or, I do not grieve for Pāṇḍu because he deserves a good destiny. I grieve for Dhṛtarāṣṭra because of the opposite, that is said - saumye. What is that grieving, why? There, not only did he harm his merely dead brother by the downfall, but he also harmed me who am alive, that is said - kiṃ ca. By which Dhṛtarāṣṭra. In older manuscripts the reading is 'kuputrān'. Devoted, one who does favors without expecting reciprocation from friends, for the brother. "For anger, hatred, envy, jealousy, etc., the one towards whom there is anger" - because of being the recipient, it is in the dative case. || 41 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
He asks about the Kurus, specifically the Pandavas and others, due to the fear of misfortune, as their visibility is impossible after the disappearance of Sri Bhagavan. In inquiring about their well-being, suspecting the irrelevance of mentioning Duryodhana's distress, he states the intended meaning as "in this way". Thus, the meaning is "for this very reason", as stated. || 37 ||
Agha (and in parentheses: sin) born of anger, synonymous with attachment, is vyasana (and in parentheses: vice). Amara says "agha is among misery and vice". Due to the indecisiveness of the Bhima-Duryodhana battle, it is said by inference that "whose entrails". || 38 ||
Due to the subsequent appearance of the genitive of determination after the previous meaning, to express the excellence of qualities characterized by being the light of the family, it is said "or which" to avoid difficulty in comprehension. There is no dative case for their fame in relation to those chariot warriors, as there is no destruction of ownership. || 39 ||
If "like Garuda" is understood in the previous meaning, it is unpleasant, so by saying "or which" meaning "if", an impossible simile is suggested. || 40 ||
By such a great hero, "for the sake of the young" means living for their sake alone, in their well-being lies her well-being too, this is the implied meaning of "say just that". || 41 ||
Śrīmad Vīrarāghava Vyākhyā
Thus, after inquiring about the well-being of the Yādavas, he now asks about the Pāṇḍavas with "Api". Is Dharma (dharma) (righteousness), Yudhiṣṭhira, along with his own two arms, Vijaya and Acyuta, namely Arjuna and Krishna, protecting the bridge of dharma, the boundaries of varṇāśrama and others, in accordance with dharma, not conflicting with Vedas and śāstras? In whose assembly, Yudhiṣṭhira's assembly, where Vijaya, Arjuna, performs service, due to which the wealth of empire tormented Duryodhana, meaning he was tormented by the thought that whomever Vijaya serves, the wealth of empire follows. || 37 || Did Bhīma, who is capable of bearing the unbearable, release his anger towards those who have committed offenses, their offense being extremely long-lasting, accumulated over a long time? Or did he not abandon his anger? This is the meaning. How was Bhīma? One whose intricate movements with the mace, meaning one who wields the mace in intricate ways, the battlefield could not bear his footsteps and mace strikes. || 38 || * * "Kaccid" - Among the leaders of the chariot warriors, the bearer of fame, whose enemies have ceased, that Gāṇḍīva-wielding archer, is he well? The one whose mass of arrows concealed Maya-Kirāta (māyā-kirāta) (illusory hunter), Giriśa (Rudra) disguised as a hunter through illusion, and pleased him. || 39 || * * He asks about Nakula and Sahadeva with "Ekena yamāv". Protected by the Pārthas - Yudhiṣṭhira, Bhīma, and Arjuna - like eyes by eyelashes (the non-application of pragṛhya is archaic), the sons of Pṛthā (Kuntī), the twins who emerged simultaneously, Nakula and Sahadeva, having obtained their inheritance from the enemy in battle, are they enjoying? Or, as an example of obtaining inheritance from others: like two Garuḍas would bring amṛta from Vajri's (Indra's) mouth. This is an unprecedented simile. || 40 || Om. Why should I ask about Pṛthā's well-being, as her mere survival without Pāṇḍu is a wonder, thus he says "Aho". Even without that famous best of royal sages, Pāṇḍu, for the sake of her children, for nourishing her children, Pṛthā (Kuntī) endures - "Aho" expresses wonder. That Pāṇḍu, a lone hero, a hero without assistance, with only his bow as his companion, thus a great warrior, who conquered the four directions - it is indeed a wonder that Pṛthā lives without such a Pāṇḍu. || 41 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Dharma means the son of Dharma. The construction is: "Does he, with his own two arms Vijaya and Acyuta, protect the bridge of dharma according to dharma, not transgressing the dharma śāstra?" In whose assembly, Yudhiṣṭhira's, there is service through world conquest, and service from Vijaya (Arjuna), and service from Vijaya (Hari) - thus, or considering the possibility of others besides the glorious one transgressing the bridge of dharma, hence the question if he has that. Therefore, "Dharma" is used primarily. || 37 || * * Did Bhīma release his anger towards those who have committed offenses, like Duryodhana and others? Or is he staying, having abandoned the notion of their offense? The reason for the question is stated as "very angry". His prowess is described with "Yasya". The cause for the foot-fall is stated with "Mārgam". || 38 || * Yaśodhāḥ means one who bestows fame on the leaders of chariot warriors. "Whose mass of arrows" means by whose cage of arrows, hidden, Maya-Kirāta means one who has taken the guise of Śambara by his own will. || 39 || * * Like eyes covered by eyelashes, protected by the Pārthas, Mādrī's sons, the twins, like the two Garuḍas from the mouth of Vajrin (Indra), are they enjoying in battle, having taken their inheritance, namely their kingdom, from the mouths of their enemies? This is the construction. "Suparṇau" (two Garuḍas) is in dual form with respect to the example. || 40 || * * Even without that best of royal sages, the emperor Pāṇḍu, she endures - "supported by her sons" is implied. He shows how he was the best of royal sages with "Yastu". "Catasraḥ" means "catasṛḥ". || 41 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
I am the affliction born of anger. || According to Amara, aho (ah) means misfortune in afflictions. It is said by inference that whose entrails. || 37 || 38 || * * The doers of uddāya (taking away) are the Pārthas themselves, or thus they who are protected by the Pārthas, being cared for, enjoy themselves like two suparṇas (divine birds) with freedom of movement. || Having done what? Having taken away from the enemy their inheritance. As if from whom? As if from the mouth of vajrin (Indra), this is an unreal simile. In place of uddāya, there is another reading in Puṇyāraṇya as uddhṛtya (having lifted up). || 39 || * * He asks all of them simultaneously, including Kuntī, and laments. Aho (ah), meaning for the sake of those supreme virtuous children, is the meaning. Therefore, by their well-being, her well-being would also occur; this is the implied meaning. || 40 || * * Thus, I do not lament Pāṇḍu who is not living, as he is worthy of good fortune, but I lament Dhṛtarāṣṭra who, though living, is the opposite of that, says somya (gentle one). || 42 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Did he release or not the sin committed by himself against the Kurus who had done no wrong, like poison, the cause of death, which was pondered for a very long time? || 37 || * * Among the chariot warriors, yaśodhā (bearer of fame), the one whose enemies have perished, sits concealed by a group of rays. || 38 || * * The twins Nakula and Sahadeva, sons of Mādrī, as well as sons of Pṛthā, protected by the Pārthas like eyes protected by eyelashes - thus says Maṇīvādi. Having taken away their inheritance, the kingdom, in battle from the enemy Duryodhana, they enjoy. From whom? Having taken what? Like two suparṇas (divine birds) having taken away the inheritance, the nectar, from the mouth of vajrin (Indra). The doers of uddāya are either the Pārthas themselves or thus protected by the Pārthas, being cared for, they enjoy. Having done what? Having taken their inheritance from the enemy. As if from whom? As if from the mouth of vajrin (the thunderbolt-handed one), like two suparṇas (divine birds) - this is an unreal simile. || 39 || * * Aho (ah), it is surprising that in this inquiry about well-being, I also include Pṛthā, meaning please tell her well-being too. Why do you speak thus? To this he says: Even without her husband, the royal sage Pāṇḍu, she remained for the sake of the children, for the protection of Yudhiṣṭhira and other young ones. If Yudhiṣṭhira and others were not children, she would have died - this is the implication. That Pāṇḍu who was alone, without help, a hero whose only companion was his bow. || 40 || * * I do not ask about the well-being of the blind Dhṛtarāṣṭra, but I lament him falling downwards. O gentle Uddhava, he who even to his dead brother showed enmity through hostility to his sons, and to me, another living brother, has shown enmity - thus I am dismissed, even though I am of good conduct and wish well. || 41 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Thus, having asked about the well-being of the Yādavas, now he asks about the well-being of the Kurus with six verses beginning with api. That Dharma (Yudhiṣṭhira), by whose assembly's service to Vijaya (Arjuna) as the cause, Duryodhana was tormented by that prosperity, does he perhaps protect the bridge of dharma (righteousness), the boundary of dharma made by ancestors, with his two arms favorable like Vijaya and Acyuta (Arjuna and Kṛṣṇa), by means of dharma, the path spoken of in royal scriptures? || 38 || * * He whose mace's intricate path of movement the battlefield could not bear, that Bhīma, wrathful like a snake, did he perhaps release the long-contemplated sin to be done by himself against the evil-doers like Duryodhana who had committed offenses such as poisoning? || 38 || * * By illusion, the play of self-protection, appearing as a Kirāta (mountain dweller), thus recognized by Arjuna as "This is Śiva," Giriśa (Lord of the Mountain), who was pleased, covered by whose multitude of arrows, sits among the chariot warriors as yaśodhā (bearer of fame), with enemies subdued. || 39 || * * The twins, sons of Mādrī, being protected by Pṛthā are also her sons, protected by the Pārthas like eyes by eyelashes - there is a compound due to belonging to the maṇivādi group - having taken away their inheritance, their own share, from the enemy, do they perhaps enjoy? There is a simile for taking away one's inheritance from the enemy: like two suparṇas (divine birds) from the mouth of vajrin (Indra) - if two Garuḍas were to bring amṛta (nectar) from Indra's mouth, it would be like that - this is a simile of an unreal situation. || 40 || * * What well-being should I ask about Pṛthā? Her living even without a husband is surprising, he says with aho (ah). He who was a sole hero, without help, whose only companion was his bow, who conquered the four directions, even without such a Pāṇḍu, Pṛthā lives - aho, it is surprising - for the sake of the children, under the pretext of protecting the sons. || 41 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Bhīma is asked "kiṃ veti". The question is whether Bhīma, who is impatient with those who have committed offenses, is of evil mind. Or whether he is impatient with evil-mindedness. Aghamati (evil-minded) means pāpamati (sinful-minded) or māraka (killer). With aghamatya means with the intention to kill. Aghaparādha (evil offense) is in the form of punishment, or Bhīma is very impatient. An example of extreme impatience. Dīrghatama (longest) means long-contemplated or concerning the lineage of sons, etc. By this, was the vow fulfilled by Bhīma or not, or were they killed by Arjuna? This is the question. He says "yasya" to indicate that nothing is impossible for him. Even the harsh battlefield could not withstand the foot-fall of Bhīma, unable to bear it. Aṅghri (foot) pāta (fall) means jumping and falling. He describes its occasion - "mārga gadāyācarata iti". Moving to perform various training methods with the mace. In mace fighting, there are methods like jumping, etc.
He asks Arjuna "kaccid iti". Rathayūthapānāṃ yaśodhā means the bearer of fame. If read as yaśode, it means he removes the fame of all. There is ability in that. Gāṇḍīvadhanva (wielder of the Gāṇḍīva bow) iti. Yaśodhāḥ means fame-bearer. He himself bears the fame of all by killing them, or among them. This indicates ability from himself and others. Gāṇḍīvadhanva iti because he has enemies in all three worlds. The question is whether he has become free of enemies or not. He describes the ability - alakṣita (unnoticed) iti for battle-related purpose. Māyākirāta (illusory hunter), hence unnoticed. Hence covered by a multitude of arrows. For one with such ability, there is no reason for delay in victory, except for the absence of opponents. Hence the doubt, have all opponents been encountered or not? || 38 ||
He asks the twins - "yamāv iti". Although there is no doubt about respecting mother and brother and defeating enemies, he asks whether there is self-enjoyment or not. Though sons of Mādrī, they are Pṛthā's sons due to being entrusted to her. Parāt uddāya means snatching away. Suparṇāv iva (like the two divine birds) is a simile with Garuḍa. Vajrivaktrād iti means able to snatch and carry away even the nectar being drunk, like the two Garuḍas. Parād is optional or Vedic. This indicates they bring wealth whether defeating the enemy or not. || 39 ||
He asks Kuntī - "aho iti". Pṛthā also dhiyate means prāṇān (life). Or, arbhaka ca artha ca arbhakārthe. The neuter gender is Vedic. Even without that excellent royal sage Pāṇḍu. Wealth and sons should be protected only with a husband, it's surprising to protect them even in his absence. He describes that ability - "yas tv ekavīra iti". Who doesn't need help even in defeating enemies. Vīra means he himself is the warrior. Adhiratha means superior to all like chariots. Catasraḥ kakubho vijigye means he conquered the four directions. The bow alone is the helper, otherwise victory would be achieved through mantras etc., which is not surprising. Hence it's said dhanurdvitīya iti. || 40 ||
Thus far, all the affection that was established in various people over time has been mentioned. Now he describes the hatred. First, Dhṛtarāṣṭra laments - "saumyānuśoca iti". The address saumya indicates friendship. In place of another, avaktavyaṃ means not to be spoken, he himself falling down laments. I also lament following him. The reason for lamentation - "adhaḥ patantam iti". The reason for falling - "bhrātre paretāya ca duduha iti". He wronged even while alive. Even after death, he wronged through enmity to his son. I, the living brother, was also wronged, he says - "niryāpita iti". But I did not wrong him, he says - "suhṛd iti". I was expelled from my own city. Even what was done through sons is one's own doing, as he himself followed the sons. Thus, due to wronging living and dead brothers, there is a downfall. Śoce iti means I still lament. Is there a reason for this or not is the question. Thus he lives in the house of those who wronged him. || 41 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In "kiṃ veti", they say the word aghamati has its case ending dropped as per "supāṃ suluk", with the meaning - aghamatiḥ kim iti || 37 ||
In "aho iti", considering the irregular conjugation in dhriyate, they say - arthāt prāṇān iti || 40 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
Did Bhīma release any punishment or anger, long contemplated by him, against the Kauravas who had committed offenses and transgressions, or not? He states the reason for giving punishment - he is intolerant and unable to bear it. With the intention of saying that nothing is impossible for him, he describes - whose. The meaning is: The battleground could not bear the footfall of him who was wielding the mace in various ways. || 37 ||
Is Arjuna, the wielder of the Gāṇḍīva bow, staying well, having defeated his enemies? With the intention of saying that he has the ability to destroy enemies, he describes - yaśodhā (bearer of fame) among the leaders of chariot warriors, meaning the fame-holder among the chariot leaders of both his own and enemy's armies, or the one who brings fame to the chariot leaders of his own army by destroying the enemy's army. What need to speak of his ability to conquer humans, when even the Lord was astonished by him in battle - with this intention he says - unnoticed. Rudra was pleased, being enveloped by the mass of arrows of that Arjuna. || 38 ||
Are the twins Nakula and Sahadeva, who though born to Mādrī were given to Pṛthā, protected by the Pārthas (sons of Pṛthā) - Yudhiṣṭhira, Bhīma and Arjuna - like eyes protected by eyelashes, happily enjoying after defeating the enemy in battle and recovering their inheritance from the enemy? He gives an example for recovering inheritance from the enemy - like two suparṇas (divine birds). As two Garuḍas would bring amṛta (nectar of immortality) from Indra's mouth, similarly. The sandhi in akṣiṇīva is Vedic. The vat sandhi should be understood as belonging to the maṇīvādi group. || 39 ||
Why should I ask about Pṛthā's well-being, as her surviving without Pāṇḍu itself is a wonder - he says this with "Aho" (Ah!). That Pṛthā (Kuntī) survives even without that famous great chariot-warrior, the best among royal sages, Pāṇḍu, for the sake of raising her young children - ah, what a wonder! He clarifies what was said - who as a great chariot-warrior, a lone hero, with only his bow as a companion, conquered the four directions. || 40 ||
O gentle one of pleasant appearance, I grieve for that Dhṛtarāṣṭra who betrayed his deceased brother Pāṇḍu by mistreating his sons, and who, being completely subservient to his own sons like Duryodhana, expelled me - his well-wishing advisor and brother - from his own city while I was still alive, and is now falling into hell due to his misdeeds. || 41 ||
Hindī Anuvāda
Have the extremely intolerant Bhimasena, who is like a serpent, abandoned his long-lasting anger towards offenders? When they used to change various tactics in mace fighting, the earth would start trembling from the thudding of their feet. || 37 ||
Is Arjuna, the wielder of the Gāṇḍīva (Gandiva bow), who increases the good reputation of charioteers and group leaders, pleased? The one whose network of arrows pleased Lord Śaṅkara (Shankara) who was disguised as a Kirāta (hunter) and thus unrecognizable to anyone. Now all his enemies must have been pacified? || 38 ||
Are Nakula and Sahadeva, the twin sons of Madri, whom Kunti's sons like Yudhishthira always take care of just as eyelids protect the eyes, and who were raised by Kunti herself, doing well? They snatched their kingdom from the enemy in battle, just as two Garuḍas (divine eagles) would extract nectar from Indra's mouth. || 39 ||
Alas! Poor Kunti, though almost dead from separation from the best of royal sages, Pandu, is still holding onto life only for these children. The great King Pandu, best among charioteers, was such an incomparable hero that he conquered all four directions alone with just one bow. || 40 ||
Gentle Uddhava! I repeatedly grieve for that Dhritarashtra who is heading towards downfall, who betrayed his deceased brother Pandu in the form of the Pandavas, and who, agreeing with his sons, even had me, his well-wisher, expelled from the city. || 41 ||
SB 3.1.37-41
