Text 11: Of kings like Śambara, Dvivida, Bāṇa, Mura, Balvala and many other demons, such as Dantavakra, some He killed Himself, and some He caused to be killed by others [Śrī Baladeva, etc.].
Text 12: Then, O Vidura, the Lord caused all the kings, both the enemies and those on the side of your fighting nephews, to be killed in the Battle of Kurukṣetra. All those kings were so great and strong that the earth seemed to shake as they traversed the warfield.
Text 13: Duryodhana was bereft of his fortune and duration of life because of the intricacy of ill advice given by Karṇa, Duḥśāsana and Saubala. When he lay on the ground with his followers, his thighs broken although he was powerful, the Lord was not happy to see the scene.
Text 14: [After the end of the Battle of Kurukṣetra, the Lord said:] The abatement of the earth’s great burden, eighteen akṣauhiṇīs, has now been effected with the help of Droṇa, Bhīṣma, Arjuna and Bhīma. But what is this? There is still the great strength of the Yadu dynasty, born of Myself, which may be a more unbearable burden.
Text 15: When they quarrel among themselves, influenced by intoxication, with their eyes red like copper because of drinking [madhu], then only will they disappear; otherwise, it will not be possible. On My disappearance, this incident will take place.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
He had Śambara, Dvivida, Balvala and some others killed by Pradyumna, Rāma and others who were mere instruments. Or the reading may be "ghātayan" (causing to kill). He himself killed Dantavaktra and others. || 11 ||
The phrase "he had kings killed" is to be supplied. What kind of kings? Those going to Kurukṣetra, by whose armies the entire earth shook. || 12 ||
That Krishna. Seeing him whose glory and life were destroyed, whose thighs were broken, lying on the ground, he did not rejoice, did not feel satisfied. || 13 ||
He describes the manner of not rejoicing. Kiyān means how little is this burden of the earth which has been destroyed, which had eighteen akṣauhiṇīs (the shortness is archaic), since an unbearable force remains with my parts like Pradyumna etc. as causes. || 14 ||
And here no other means is effective. But when there will be this dispute of those whose eyes are reddened by the intoxication of Madhu which is intoxication in all respects, then only this much is the means of their destruction, there is no other. Though of one self, when I am ready, they will disappear by themselves through dispute - this is the meaning. || 15 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Beginning with Vidūratha and others, he had Pradyumna and others kill Śambara and others. He himself killed Mura and others. This should be understood as appropriate. [11]
Then, after the killing of Śambara and others, they fell upon the sides or forces of the sons of your brothers Pāṇḍu and Dhṛtarāṣṭra - Yudhiṣṭhira, Duryodhana and others. "Pakṣa means fortnight, side, party to be accomplished or opposed. Keśa etc., beyond that, multitude, army, friend and helper" - thus Medinī. [12] [13]
Alternatively, it can be interpreted as: "The earth's burden was reduced as much as possible." The sandhi here is Vedic. This is the meaning. The implication is that there was an even larger Yadu army present in comparison. "By my parts" is also an adjective for Droṇa and others, as they too were infused with parts of the Lord.
Now, the earth's burden would not be due to an abundance of people, given the prevalence of mountains, oceans, etc. Rather, it was due to an abundance of the unrighteous, and those unrighteous ones were indeed destroyed by the Lord. And it cannot be said that the Yadu clan was unrighteous, as they were the Lord's associates. This is evident from statements like: "How could there be a brāhmaṇa's curse on the Vṛṣṇis who were devoted to Kṛṣṇa, who were generous, always serving the elders, and whose minds were fixed on Kṛṣṇa? The Vṛṣṇis, whose minds were fixed on Kṛṣṇa, did not know their true self while sleeping, sitting, walking, playing, bathing, eating, etc."
Therefore, it is said here that there are two types of burdens: one that is suffering and one that is joyful. The first is unbearable, like wearing heavy clothes in summer. The second is easily bearable, like a young woman bearing her lover. It is also like a mother affectionately holding her child on her lap, or merchants carrying their wealth on their heads. Moreover, even a joyful burden that is too powerful cannot be borne by someone with little strength, just as the great devotee Dhruva, revealing his excessive ascetic power, could not bear the earth's burden. As it is said: "When that princely child stood on one leg, the earth, pressed by his big toe, tilted as if a boat tilts when someone steps to one side." And when the Lord himself manifests his strength, even the burden of supreme bliss cannot be borne, as in Bhīṣma's praise: "Your chariot wheels sank into the ground."
In the Nṛsiṃha incarnation also: "When pressed by Him, the earth was displaced." Therefore, although the burden of the Yadu clan is not considered a burden for the earth - just as a delicate woman easily bears the weight of many gold and jewel ornaments - still, out of love, her lover removes some ornaments from her limbs on certain festive occasions and puts them back on for regular use. Similarly, at the time of the partial incarnations, among the eternal associate forms like the Yādavas, those parts of the devas etc. that had entered were removed from Dvārakā, taken to Prabhāsa, and withdrawn. Thus everything is faultless. [It was] unbearable, impossible for others to endure. [14]
Here, in the destruction of the Yadu clan, "those whose eyes were copper-red all around" means "due to the dispute", this is the meaning. The implication is that when I wish to withdraw them into myself, they will certainly disappear through internal disputes caused by the intoxication of my illusory power. This much is the extent. [15]
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
The lack of augment in "ghātayat" is archaic. Or the reading could be "ghātayan" as a present participle. "Śambaram" is in the dual. [11]
"Hataśrīyāyuṣam" is one compound word, with the intention of a compound meaning "whose fortune and life were destroyed". According to Vyāḍi and Gālava's view, the 'ya' is optional. [12]
Although the Yadu army is described as supremely righteous in statements like "generous, always serving the elders" etc., it is still said to be unbearable because, agitated by separation from Kṛṣṇa, they would destroy the earth by their violent actions if allowed to remain. This is the intention. [13]
Therefore, the explanation "there is no other way here" etc. means: In the destruction of the Yadu clan, the method of killing is equal to the method of abandoning the earth. They will disappear through an illusory dispute, not actually be destroyed - this is the meaning. [14]
"Sthāpya" is archaic, meaning "having established". [15]
Śrīmad Vīrarāghava Vyākhyā
This is what is being said: He had Rāma, Pradyumna and others kill Śambara, Dvivida, Balvala and some others. The lack of augment is archaic. Or the reading could be "ghātayan". He himself killed Dantavaktra and others. [11]
"Atha" means: Those sons of your brothers Pāṇḍu and Dhṛtarāṣṭra - Yudhiṣṭhira and others, and Duryodhana and others - he killed the kings who had fallen to their sides. What kind of kings? Those whose armies, marching towards Kurukṣetra, made the entire earth shake. [12]
Having thus killed some himself and had others killed, wishing to withdraw his own clan, and having reduced the earth's burden by killing your brother's sons and their supporters, that Lord, seeing Duryodhana lying on the ground with his thigh broken and his fortune and life destroyed due to the fruition of his evil plans and intentions bringing about undesired results, along with his followers, did not rejoice or feel satisfied. [13]
He explains the reason for dissatisfaction, saying "How much": By my parts, meaning those who are parts of my body - Droṇa, Bhīṣma, Arjuna, Bhīma, etc. who are the root and beginning of them - by these parts like Bhīma and Arjuna, the burden equal to eighteen akṣauhiṇīs has been removed. This burden of the thigh that has been removed is how much? Very little, is the meaning. Why was the earth's burden not completely removed through Bhīṣma and others? Because the unbearable, impossible to endure strength of the Yadus still remains. [14]
Having thus considered, he devised a plan for the destruction of his own clan, saying "Mithaḥ": Those whose eyes are copper-red from intoxication with maireya liquor - for these Yadus, just as there will be a dispute after going to Prabhāsa tīrtha in order to counteract the brāhmaṇa's curse, that much alone is the means for their destruction, there is no other. What is that? He says: When I, the inner soul of all, the destroyer of all, am prepared to go to my abode, they themselves will perish through dispute. [15]
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
He elaborates on this somewhat in "Śambaram". He had Pradyumna and Balarāma kill Śambara and Dvivida. He himself killed Mura and others - this is the distinction. [11]
Then, after the killing of Dantavaktra, [he killed] those kings of your brother's sons, the Kauravas and Pāṇḍavas, who were marching towards Kurukṣetra. [12]
He describes Kṛṣṇa's great satisfaction with Bhīma due to Duryodhana's fall in "Sakarṇa". The construction is: That Kṛṣṇa, seeing Suyodhana lying on the ground with his thigh broken, rejoiced for Bhīma's sake. "With followers" means accompanied by his followers like Duḥśāsana or by jackals etc. "Whose fortune and life were destroyed" describes him thus. [13]
He explains how he devised a plan to destroy the Yādava forces, as their existence was undesirable in Kali-yuga, just like the burden of the wicked, despite the abundance of good people. In "Kiyān": By my parts - Droṇa, Bhīṣma, Arjuna, Bhīma, Śalya - who had a special connection to my presence, the earth's burden of eighteen akṣauhiṇīs was destroyed. How much was this burden? Very little indeed. Why? Because the strength of the Yādavas, unbearable even for gods and demons, still remains - this is the construction. [14]
There, the means of killing these Yādavas is only this much: When there will be internal conflict among the Yādavas whose eyes are red from maireya (liquor), or whose knowledge is tinged with rajas, that alone will be the means of their destruction. Therefore, there is no need to consider what else should be done for those whose intelligence is corrupted by intoxication arising from drinking. He says this in "Mayi". When I am prepared, they will spontaneously disappear, meaning they will attain death characterized by disappearance - this is remembered. [15]
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
"Śambaram" is in the dual. "He had [others] kill Śambara and others" and "He himself killed Bāṇa and others" should be connected appropriately. [11]
The meaning is: Some were to be protected as they were a burden to the earth themselves, and some as they had taken the side of those to be protected. [12] [13]
The implication of "fallen" and "strength" is this: The earth's burden would not be due to an abundance of beings, given the prevalence of mountains, oceans, etc. there. Rather, it would be a burden due to an abundance of the unrighteous. In this regard, let alone the supreme righteousness of the Yadus who are my partial expansions like Pradyumna, it is said: "How could there be a brāhmaṇa's curse on the Vṛṣṇis who were devoted to Kṛṣṇa, who were generous, always serving the elders?" and "The Vṛṣṇis, whose minds were fixed on Kṛṣṇa, did not know their true self while sleeping, sitting, walking, conversing, playing, bathing, eating, etc." Therefore, what is spoken of here as an unbearable burden is understood to mean: If I were to disappear leaving them behind, the earth would be pained by the association of those countless ones who would be tormented by separation from me. [14]
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Then afterwards, which kings did he have killed - the lack of augment is archaic. If the reading is "ghātayan", "babhūva" should be supplied. [11]
Which kings and what kind? Those who had fallen to the sides of your brother's sons - Yudhiṣṭhira and others, and Duryodhana and others. Whose armies, as they marched towards Kurukṣetra, made the entire earth shake. [12]
That Kṛṣṇa, even seeing [Duryodhana fallen], did not rejoice. [13]
The reason for this is given in "Kiyān": Since by Droṇa and others who were the root causes, the earth's burden of eighteen akṣauhiṇīs was reduced greatly, how much is this? Very little, is the meaning. The sandhi is archaic. In explaining the compound, the predicate portion should be considered. Because unbearable strength remains due to my parts like Pradyumna etc. who are the causes.
Now, the earth's burden would not be due to an abundance of beings, given the prevalence of mountains, oceans, etc. there. Rather, it was due to an abundance of the unrighteous, and those unrighteous ones were indeed destroyed by the Lord. And it cannot be said that the Yadu clan was unrighteous, as they were the Lord's associates. This is evident from statements like: "How could there be a brāhmaṇa's curse on the Vṛṣṇis who were devoted to Kṛṣṇa, who were generous, always serving the elders?" "The Vṛṣṇis, whose minds were fixed on Kṛṣṇa, did not know their true self while sleeping, sitting, walking, conversing, playing, bathing, eating, etc."
Here it is said that there are two types of burdens: one that is suffering and one that is joyful. The first is unbearable, the second easily bearable - like a young woman bearing her lover, or a weak mother holding her child on her lap, or a merchant carrying his wealth on his head. Moreover, even a joyful burden that is too great cannot be borne by someone with little strength, just as the earth could not bear the burden of Dhruva, a great devotee revealing his excessive ascetic power. As it is said: "When that princely child stood on one leg, the earth, pressed by his big toe, tilted as if a boat tilts when someone steps to one side." And when the Lord himself manifests his strength, even the burden of supreme bliss cannot be borne, as in Bhīṣma's praise: "Your chariot wheels sank into the ground" and in the appearance of Nṛsiṃha: "The earth was displaced by the pressure of His feet."
Therefore, although the burden of the Yadu clan is not considered a burden for the earth - just as a delicate woman easily bears the weight of many gold and jewel ornaments - still, out of love, her lover removes some ornaments from her limbs on certain festive occasions and puts them back on for regular use. Similarly, at the time of the partial incarnations, among the eternal associate forms like the Yādavas, those parts of the devas etc. that had entered were removed from Dvārakā and withdrawn at Prabhāsa. [14]
Their destruction is not possible like that of others, but only in a different way - he says this to himself in "Mithaḥ". Even when their eyes are reddened by intoxication from liquor, that is not a means for their destruction. Rather, this much alone is the means, similar to but not actually destruction. Thus, people will necessarily see what appears to be mutual killing, but the reality is clearly stated: When I am prepared to withdraw them, they will spontaneously disappear - this is certain. [15]
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
He had Pradyumna and others kill Śambara and others. The non-application of the augment 'a' is archaic. He himself killed some of them. In that, the slaying of Bāṇa was merely cutting off his arms. || 11 || This connects with the previous [statement] "He had kings killed." || 12 || * That Śrī Kṛṣṇa did not rejoice, did not attain satisfaction. || 13 || * He states the reason for dissatisfaction: "By my actions" - by Droṇa and others, instigated by me, who were the root causes; the eighteen akṣauhiṇīs (the shortness [of the vowel] is archaic) - equipped with eighteen akṣauhiṇīs; and this great burden of the earth was destroyed, removed - how little is this? That is the meaning. Because the unbearable strength of the Yadus remains - the Yādavas are not a burden to the earth, but while they exist on earth, due to them, there will again be a burden on earth from demons and others - this is the idea. || 14 || He states the method for that: "Among themselves" - intoxicated by madhu (honey) in every way, when there will be conflict among these red-eyed ones, then this alone will be the means of their destruction, no other exists. He states the time for that: "When I set out" - when I set out to go to the supreme abode, they themselves will not disappear in mutual conflict - the meaning is that they would disappear. || 15 || 16 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Having thus killed the three types of those ready [to fight], he had some of those not ready [to fight] from his side killed through others - he says this in "Śambara" etc. Śambara was killed by Pradyumna. Dvivida by Bala. Bāṇa's arms were cut off by the Lord himself. Balvala also by Bala. Dantavaktra and others by the Lord himself. The word "ādi" includes Vidūratha and others on their side. He had some of these killed and killed some himself. The two hands are mentioned. The Lord's people should do the Lord's work by the Lord's command. || 11 || Having thus killed the demons ready and not ready to remove faults, and laying down weapons, he removed the earth's burden - he says this in two verses beginning with "Then": He removed the suffering of devotees which was in the form of faults. But the earth's burden born of the body is not removed by weapons. || 1 || The earth's burden being removed would surely produce itching. Therefore, to overcome that, with nail-like Pāṇḍavas || 2 || Urged by effort, he himself removed the external [itching]. And that same internal [itching] arising from the previous touch, In the form of worms and thorns, he killed again by destroying that. || 3 || "Then" - in another context, in the role of charioteer. "Those fallen" - of the two sides of the brothers' sons, the Pāṇḍavas and Duryodhana etc., fallen disregarding dharma due to affection and obstinacy - this connects with the previous "killing". He states their abundance: "The earth shook" - The earth in the form of Kurukṣetra. For they were brought to a state of adharma in the field of dharma. The shaking is from adharma - they were all devoted solely to adharma, killing relatives. Hence "by whose forces the earth shook". The meaning is he did the work of the king of the gods. || 12 || Moreover. Having stated the killing of the secondary ones, he states the killing of the primary ones: "Along with Karṇa and Duḥśāsana". But how did all die together when the unseen [karma] for living remained? Thinking thus, he says that the lifespan of all was exhausted due to siding with Duryodhana: Sakarṇa means Duryodhana along with Karṇa. Duḥśāsana is the brother. Sauvali is Śakuni the maternal uncle. These four wicked ones - those who remained in their evil counsel, which was the fruition of their evil counsel - he says their fortune and life were destroyed by that very fruition: "Whose fortune and life were destroyed" - this is an adjective. He also killed Duryodhana - this is the connection. With his followers, with broken thighs, lying down he sees the action. Having thus done all the work, though he came to remove the burden, generating a burden with the removers, though removing the previous burden, he did not rejoice, did not become satisfied. The nature of touch is determined. For the Lord's devotees, the sense of touch is only a cause of knowledge, not a cause of pleasure. || 13 || He states the non-rejoicing to remove the second burden: "How little" - If a great king comes to a small village to remove a small [problem], then the village is destroyed by his army itself. The small one there destroys only a little, but the soldiers destroy everything - by this logic he says: "How little of the earth's burden have I destroyed?" - removed by my parts, instruments. He states those parts: "By those with Droṇa, Bhīṣma, Arjuna, Bhīma as their root" - two and two on both sides. By their root-like own energies. Thus by four types of energies, the burden in the form of the fourfold army of eighteen akṣauhiṇīs - the burden produced by that many akṣauhiṇīs - since that has been removed, an even greater burden remains - he says this in "Strength remains". The reason for the excess: "Unbearable" - impossible for anyone to bear. The reason for the unbearableness: "By my parts" - Though all are parts of the Lord, by saying "by my parts related to the Yadus" the irremovability is determined due to partiality towards devotees. Here Vāyu, the presiding deity of strength, produces only the cognition of touch related to the Lord. There is full happiness, it cannot be grasped by that limited one as equal to the limited - knowledge is not desired by the Lord in that way - thus the touch deity is determined. || 14 || He states the means of removing that burden also: "When among themselves" - When there will be conflict among these Yādavas. That conflict also became destructive due to foolishness without discrimination - with this intention he says: "With eyes red from intoxication by mādvhī (wine)". Mādhvī is liquor, he mentioned it as having a sweet taste for the accomplishment of much drinking. By that, the intoxication which is pride, consisting of forgetting discrimination of the body etc. Those whose eyes are reddened by that. But is it not improper for the Lord's devotees who have come to assist the Lord to die by killing each other and by prohibited liquor? Thinking thus, he says this is done due to the absence of another method: "This alone is the means of their destruction, not another". He states the reason for that: "When I set out". But another means - when I set out with my parts, they themselves disappear. For the removal of suns does not happen by darkness. And due to equality, not by one. "Sma" indicates fame. Whenever Māgadha and others engaged to destroy the Yādavas, then I was ready to kill them. Then when I was ready, other means disappeared. But what is this play of the Lord that he himself thus unjustly destroys his own servants who have come into his company, who have no other refuge? It is said, this is for the purpose of creation. And there is equality with his own self, so there is no extreme contradiction of devotion. Due to their lack of ability to manifest on their own, manifestation and disappearance are only through māyā. That state is for the absence of distress. It is for the play of creation, so there is no contradiction of play. How this is the cause of creation will be stated later. And they do not have a bad fate. Because this is stated for the purpose of liberation, and it is stated everywhere from creation to the end of liberation. It is indicated that in all cases, a refuge cannot be determined without them. Therefore, causing their manifestation in his own manifestation and causing their disappearance in his own disappearance, he makes them equal to himself - thus there is no play of disrespect at all towards devotees. Thus dissolution is determined. || 15 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Considering the meaning of the skandha, they say: "The two hands". To be refined. The two hands. They state the manner: "By the Lord's devotees" etc. || 11 || Here in "Then". They state the purpose of mentioning a different context: "With three and a half [verses] beginning with 'Of the devotees'" etc. Here with half [a verse] there is a reference to the previous. He removes. He removed by his own effort. "Born of the body" means born of the body of kings etc. They state the reason for non-removal by weapons: "Being removed" etc. The meaning is that he himself removed by killing near Mathura the 442 akṣauhiṇīs brought by Jarāsandha, three crores of mlecchas and other wicked ones, by killing Śālva and others near Dvārakā, and by killing Pauṇḍraka and others there. "The internal other" - This is considered in the verses beginning with "How little". "By destroying that" means by destroying the Yadu clan. Thus the purpose of the different context is to indicate this idea. Considering the meaning of the skandha, they say: "Of Indra" etc. Thus in the form of a charioteer, by this play, by the action of remembering etc., the hand deity is refined - this is the meaning. || 12 || Here in "Along with Karṇa". "Which is an adjective" means that "yeṣām" (whose) etc. stated in the previous verse is an adjective for Duryodhana etc. "The object of seeing" means the object of the verb "to see". Considering the meaning of the skandha, they say: "The nature of touch" etc. The meaning is that the Lord's nature as the doer of the action of the sense of touch is determined. They state the function of the refined sense of touch: "Of the Lord's devotees" etc. || 13 || Here in "By actions". In the original text "kṣapitaḥ" is a separate word. There the 's' is elided. The short vowel in "akṣauhiṇī" is archaic. Considering the meaning of the skandha, they say: "Vāyu" etc. Here Vāyu, the presiding deity of the unbearable strength in the Yādavas, unlike others, produces only the cognition of touch related to the Lord. Thus producing devotion to the Lord, the form that causes unbearable strength in others is here the touch deity - this is the meaning. Then why is it not a cause of joy for him? To this they say: "There" etc. "There" means in the Lord. "Determination of the touch deity" means the determination of its non-production of happiness. Thus when such a form does not produce knowledge equal to the limited in the Lord's happiness, only then is it for refining the touch deity residing in the qualified person, as in the case of Śrī Uddhava, otherwise it is not refining that - this is the determination - this is the meaning. || 14 || Here in "Among themselves". In the singular, "dadhate" is a form of "dadha-dhāraṇe" (to hold). They derive the reason for the absence of another means: "For not" etc. One doubts: "But" etc. - In this play, due to seeing the distress of devotees, would it not be non-distressing action? They resolve: "For creation alone" etc. Otherwise, the attainment of one's own form by abandoning another form is also a special kind of creation. Because it is the nature of the cause, due to being the cause of the individual soul. Hence it is for that purpose - this is the meaning. If it is objected that in the state of being a cause, it would obtain the company of ignorance and karma, they say: "With one's own self" etc. Thus equality in the state of liberation is intended, so causality like one's own self - thus there is no fault here - this is the meaning. "Hence not" means that though apparently perceived, in result there is no undesired action - this is the meaning. If it is objected that there is equality in liberation, but not now, so there is contradiction with devotion in essence, to this they say: "On its own" etc. Ability on its own should be understood like sun rays. Thus even now due to being a part and due to the absence of birth and destruction caused by the nature of action, there is equality - this is the meaning. Hence statements from the Padma Purāṇa etc. like "There is no bondage of karma or birth for Vaiṣṇavas". If so, then how is this method? To this they state the purpose of the method of disappearance: "For absence of distress" etc. In battle, thus for that purpose - this is the meaning. By this they state an established different meaning: "In creation" etc. And in all plays there is its company - this is the meaning. They state what is established: "Therefore" etc. Thus there is an appearance of distress superficially, but not distress in reality, so there is no contradiction even in essence - this is the meaning. Having thus removed the fault, considering the meaning of the skandha, they state its meaning: "Thus" etc. The word "visarga" is derived as an instrument. Thus this remembered form is stated to be the refiner of the organ producing visarga by this action - this is the meaning. || 15 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
He had Pradyumna, Rāma and others kill Śambara, Dvivida, Balvala and others - some others also. The non-application of the augment 'a' is archaic - he had killed. He himself killed Dantavaktra and others. || 11 || Then afterwards, he had killed the kings fallen on the two sides of the sons of your two brothers Pāṇḍu and Dhṛtarāṣṭra - Yudhiṣṭhira, Duryodhana etc. - this is to be supplied. With the intention that their killing was indeed impossible without his help, he qualifies: "Shook". By whose forces - armies - of those coming, approaching Kurukṣetra, the whole earth shook, trembled. || 12 || He, the Lord, though having thus destroyed the wicked, seeing Suyodhana (Duryodhana) lying on the earth with broken thighs along with his followers, whose fortune and life were destroyed by the fruition of the evil counsel - by the sin committed through wicked counsel - of Karṇa and others, did not rejoice, did not attain satisfaction. || 13 || * He shows the manner of the Lord's dissatisfaction: "How little". By Droṇa and others who were the root causes, that great burden of the earth equipped with the number of eighteen akṣauhiṇīs which was destroyed, removed from the worldly perspective - how much is this? Very little - this is the meaning. The shortness [of the vowel] in "akṣauhiṇika" is archaic. Because the unbearable - impossible for the earth to bear - strength, army of the Yadus which has my parts - Pradyumna etc. - as its cause, remains, exists. || 14 || Thus not rejoicing, he contemplated a means for the destruction of his own clan - he states that: "Among themselves". Those whose eyes - vision - are reddened everywhere due to intoxication by mādhvī (wine), when there will be conflict among these Yadus themselves, then alone there will be destruction. Hence this much - mutual conflict alone - is the means of their destruction, there is no other means - this is the connection. But how could there be conflict among these who are of one mind? Anticipating this doubt, he says: "When I". When I, the inner controller, set out, having caused dissolution, they themselves will disappear - would disappear - through conflict. There is no doubt in this, he says: "Indeed". || 15 ||
Hindī Anuvāda
Among other warriors, Śambara (Shambara), Dvivida, Bāṇāsura (Banasura), Mura, Balvala, and Dantavaktra, some were killed by him personally and some were caused to be killed by others. || 11 ||
After this, he also destroyed the kings who had come to take the side of your brother Dhṛtarāṣṭra's (Dhritarashtra's) and Pāṇḍu's (Pandu's) sons, whose arrival with their armies at Kurukṣetra (Kurukshetra) had caused the earth to tremble. || 12 ||
Even seeing Duryodhana, whose life and prosperity were destroyed by the evil advice of Karṇa (Karna), Duḥśāsana (Duhshasana), and Śakuni (Shakuni), and whose thigh was broken by Bhīmasena's (Bhimasena's) mace, lying on the ground with his companions, did not bring him pleasure. || 13 ||
He began to think - even if this vast destruction of eighteen akṣauhiṇī (akshauhini) armies has been accomplished by Droṇa (Drona), Bhīṣma (Bhishma), Arjuna, and Bhīmasena (Bhimasena), how much of the earth's burden has been lightened? The unbearable force of the Yādavas (Yadavas), strengthened by my partial incarnations like Pradyumna and others, still remains. || 14 ||
When these, intoxicated by drinking madhu (an alcoholic beverage), with their eyes reddened, begin to fight among themselves, then by that alone they will be destroyed. There is no other way. In fact, when I will it, they will disappear on their own. || 15 ||
SB 3.3.11-15
