Sword (BG and SB)

Expressions researched:
"sword" |"swordlike" |"swords"

BG Chapters 1 - 6

BG 2.23, Purport:

All kinds of weapons—swords, flame weapons, rain weapons, tornado weapons, etc.—are unable to kill the spirit soul.

BG 2.31, Purport:

The kṣatriyas are trained for killing in the forest. A kṣatriya would go into the forest and challenge a tiger face to face and fight with the tiger with his sword. When the tiger was killed, it would be offered the royal order of cremation. This system has been followed even up to the present day by the kṣatriya kings of Jaipur state.

SB Canto 1

SB 1.2.15, Translation:

With sword in hand, intelligent men cut through the binding knots of reactionary work (karma) by remembering the Personality of Godhead. Therefore, who will not pay attention to His message?

SB 1.7.55, Translation:

Just then Arjuna could understand the motive of the Lord by His equivocal orders, and thus with his sword he severed both hair and jewel from the head of Aśvatthāmā.

SB 1.17.28, Translation:

Mahārāja Parīkṣit, who could fight one thousand enemies single-handedly, thus pacified the personality of religion and the earth. Then he took up his sharp sword to kill the personality of Kali, who is the cause of all irreligion.

SB 1.17.28, Purport:

It is the duty of the executive heads of state and others to take all necessary actions against the activities of Kali or the persons influenced by the age of Kali; and Mahārāja Parīkṣit is the ideal executive head of the state, for at once he was ready to kill the personality of Kali with his sharp sword. The administrators should not simply pass resolutions for anticorruptional steps, but they must be ready with sharp swords to kill the persons creating corruptions from the angle of vision of the recognized śāstras.

SB 1.17.30, Purport:

Even an ordinary kṣatriya does not kill a surrendered person, and what to speak of Mahārāja Parīkṣit, who was by nature compassionate and kind to the poor. He was smiling because the artificially dressed Kali had disclosed his identity as a lower-class man, and he was thinking how ironic it was that although no one was saved from his sharp sword when he desired to kill, the poor lower-class Kali was spared by his timely surrender.

SB Canto 4

SB 4.6.1-2, Translation:

All the priests and other members of the sacrificial assembly and all the demigods, having been defeated by the soldiers of Lord Śiva and injured by weapons like tridents and swords, approached Lord Brahmā with great fear. After offering him obeisances, they began to speak in detail of all the events which had taken place.

SB 4.7.20, Translation:

His complexion was blackish, His garment yellow like gold, and His helmet as dazzling as the sun. His hair was bluish, the color of black bees, and His face was decorated with earrings. His eight hands held a conchshell, wheel, club, lotus flower, arrow, bow, shield and sword, and they were decorated with golden ornaments such as bangles and bracelets. His whole body resembled a blossoming tree beautifully decorated with various kinds of flowers.

SB 4.7.21, Purport:

The smiling face of Lord Viṣṇu is pleasing to the whole world. Not only devotees but even nondevotees are attracted by such a smile. This verse nicely describes how the sun, moon, eight-petalled lotus flower and humming black bees were represented by the fans of hair, the overhead canopy, the moving earrings on both sides of His face, and His blackish hair. All together, accompanied by the conchshell, wheel, club, lotus flower, bow, arrows, shield and sword in His hands, these presented a grand and beautiful audience for Lord Viṣṇu which captivated all the demigods there, including Dakṣa and Lord Brahmā.

SB 4.9.10, Translation:

My Lord, the transcendental bliss derived from meditating upon Your lotus feet or hearing about Your glories from pure devotees is so unlimited that it is far beyond the stage of brahmānanda, wherein one thinks himself merged in the impersonal Brahman as one with the Supreme. Since brahmānanda is also defeated by the transcendental bliss derived from devotional service, then what to speak of the temporary blissfulness of elevating oneself to the heavenly planets, which is ended by the separating sword of time? Although one may be elevated to the heavenly planets, he falls down in due course of time.

SB 4.9.10, Purport:

The position of karmīs is still more degraded. Their aim is to elevate themselves to the higher planetary systems. It is said, yānti deva-vratā devān: persons who worship the demigods are elevated to the heavenly planets (BG 9.25). But elsewhere in Bhagavad-gītā (9.21) we find, kṣīṇe puṇye martya-lokaṁ viśanti: those who are elevated to the higher planetary systems must come down again as soon as the results of their pious activities are exhausted. They are like the modern astronauts who go to the moon; as soon as their fuel is used up, they are obliged to come back down to this earth. As the modern astronauts who go to the moon or other heavenly planets by force of jet propulsion have to come down again after exhausting their fuel, so also do those who are elevated to the heavenly planets by force of yajñas and pious activities. Antakāsi-lulitāt: by the sword of time one is cut from his exalted position within this material world, and he comes down again.

SB 4.10.11-12, Translation:

The Yakṣa soldiers were 130,000 strong, all greatly angry and all desiring to defeat the wonderful activities of Dhruva Mahārāja. With full strength they showered upon Mahārāja Dhruva, along with his chariot and charioteer, various types of feathered arrows, parighas (iron bludgeons), nistriṁśas (swords), prāsaśūlas (tridents), paraśvadhas (lances), śaktis (pikes), ṛṣṭis (spears) and bhuśuṇḍī weapons.

SB 4.10.25, Translation:

Next, a great mountain was visible in the sky, and from all directions hailstones fell, along with lances, clubs, swords, iron bludgeons and great pieces of stone.

SB 4.15.17, Translation:

Lord Śiva presented him with a sword within a sheath marked with ten moons, and his wife, the goddess Durgā, presented him with a shield marked with one hundred moons. The moon-demigod presented him with horses made of nectar, and the demigod Viśvakarmā presented him with a very beautiful chariot.

SB Canto 5

SB 5.9.16, Translation:

At this time, one of the thieves, acting as the chief priest, was ready to offer the blood of Jaḍa Bharata, whom they imagined to be an animal-man, to the goddess Kālī to drink as a liquor. He therefore took up a very fearsome sword, which was very sharp and, consecrating it by the mantra of Bhadra Kālī, raised it to kill Jaḍa Bharata.

SB 5.9.18, Translation:

Intolerant of the offenses committed, the infuriated goddess Kālī flashed her eyes and displayed her fierce, curved teeth. Her reddish eyes glowed, and she displayed her fearsome features. She assumed a frightening body, as if she were prepared to destroy the entire creation. Leaping violently from the altar, she immediately decapitated all the rogues and thieves with the very sword with which they had intended to kill Jaḍa Bharata. She then began to drink the hot blood that flowed from the necks of the beheaded rogues and thieves, as if this blood were liquor. Indeed, she drank this intoxicant with her associates, who were witches and female demons. Becoming intoxicated with this blood, they all began to sing very loudly and dance as though prepared to annihilate the entire universe. At the same time, they began to play with the heads of the rogues and thieves, tossing them about as if they were balls.

SB 5.11 Summary:

No one should neglect to control the mind. If one does, the mind becomes so powerful that one immediately forgets his real position. Forgetting that he is an eternal servant of Kṛṣṇa and that service to Kṛṣṇa is his only business, one is doomed by material nature to serve the objects of the senses. One should kill mental concoctions by the sword of service to the Supreme Personality of Godhead and His devotee (guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja (CC Madhya 19.151))"

SB 5.12.16, Translation:

Simply by associating with exalted devotees, anyone can attain perfection of knowledge and with the sword of knowledge can cut to pieces the illusory associations within this material world. Through the association of devotees, one can engage in the service of the Lord by hearing and chanting (śravaṇaṁ kīrtanam). Thus one can revive his dormant Kṛṣṇa consciousness and, sticking to the cultivation of Kṛṣṇa consciousness, return home, back to Godhead, even in this life.

SB 5.13.20, Translation:

My dear King Rahūgaṇa, you are also a victim of the external energy, being situated on the path of attraction to material pleasure. So that you may become an equal friend to all living entities, I now advise you to give up your kingly position and the rod by which you punish criminals. Give up attraction to the sense objects and take up the sword of knowledge sharpened by devotional service. Then you will be able to cut the hard knot of illusory energy and cross to the other side of the ocean of nescience.

SB 5.26.15, Translation:

If a person deviates from the path of the Vedas in the absence of an emergency, the servants of Yamarāja put him into the hell called Asi-patravana, where they beat him with whips. When he runs hither and thither, fleeing from the extreme pain, on all sides he runs into palm trees with leaves like sharpened swords. Thus injured all over his body and fainting at every step, he cries out, "Oh, what shall I do now! How shall I be saved!" This is how one suffers who deviates from the accepted religious principles.

SB 5.26.31, Translation:

There are men and women in this world who sacrifice human beings to Bhairava or Bhadra Kālī and then eat their victims' flesh. Those who perform such sacrifices are taken after death to the abode of Yamarāja, where their victims, having taken the form of Rākṣasas, cut them to pieces with sharpened swords. Just as in this world the man-eaters drank their victims' blood, dancing and singing in jubilation, their victims now enjoy drinking the blood of the sacrificers and celebrating in the same way.

SB Canto 6

SB 6.1.34-36, Translation:

The order carriers of Yamarāja said: Your eyes are just like the petals of lotus flowers. Dressed in yellow silken garments, decorated with garlands of lotuses, and wearing very attractive helmets on your heads and earrings on your ears, you all appear fresh and youthful. Your four long arms are decorated with bows and quivers of arrows and with swords, clubs, conchshells, discs and lotus flowers. Your effulgence has dissipated the darkness of this place with extraordinary illumination. Now, sirs, why are you obstructing us?

SB 6.4.35-39, Translation:

Śrī Śukadeva Gosvāmī said: The Supreme Personality of Godhead, Hari, who is extremely affectionate to His devotees, was very pleased by the prayers offered by Dakṣa, and thus He appeared at that holy place known as Aghamarṣaṇa. O Mahārāja Parīkṣit, best of the Kuru dynasty, the Lord's lotus feet rested on the shoulders of His carrier, Garuḍa, and He appeared with eight long, mighty, very beautiful arms. In His hands He held a disc, conchshell, sword, shield, arrow, bow, rope and club—in each hand a different weapon, all brilliantly shining. His garments were yellow and His bodily hue deep bluish. His eyes and face were very cheerful, and from His neck to His feet hung a long garland of flowers. His chest was decorated with the Kaustubha jewel and the mark of Śrīvatsa. On His head was a gorgeous round helmet, and His ears were decorated with earrings resembling sharks. All these ornaments were uncommonly beautiful. The Lord wore a golden belt on His waist, bracelets on His arms, rings on His fingers, and ankle bells on His feet. Thus decorated by various ornaments, Lord Hari, who is attractive to all the living entities of the three worlds, is known as Puruṣottama, the best personality. He was accompanied by great devotees like Nārada, Nanda and all the principal demigods, led by the heavenly king, Indra, and the residents of various upper planetary systems such as Siddhaloka, Gandharvaloka and Cāraṇaloka. Situated on both sides of the Lord and behind Him as well, these devotees offered Him prayers continuously.

SB 6.8.12, Translation:

The Supreme Lord, who sits on the back of the bird Garuḍa, touching him with His lotus feet, holds eight weapons—the conchshell, disc, shield, sword, club, arrows, bow and ropes. May that Supreme Personality of Godhead protect me at all times with His eight arms. He is all-powerful because He fully possesses the eight mystic powers (aṇimā, laghimā, etc.).

SB 6.8.22, Translation:

May the Supreme Personality of Godhead, who bears the Śrīvatsa on His chest, protect me after midnight until the sky becomes pinkish. May Lord Janārdana, who carries a sword in His hand, protect me at the end of night (during the last four ghaṭikās of night). May Lord Dāmodara protect me in the early morning, and may Lord Viśveśvara protect me during the junctions of day and night.

SB 6.8.26, Translation:

O king of sharp-edged swords, you are engaged by the Supreme Personality of Godhead. Please cut the soldiers of my enemies to pieces. Please cut them to pieces! O shield marked with a hundred brilliant moonlike circles, please cover the eyes of the sinful enemies. Pluck out their sinful eyes.

SB 6.8.30, Purport:

There are various associates of the transcendental Personality of Godhead, and His weapons and carrier are among them. In the spiritual world, nothing is material. The sword, bow, club, disc and everything decorating the personal body of the Lord are spiritual living force. Therefore the Lord is called advaya jñāna, indicating that there is no difference between Him and His names, forms, qualities, weapons and so on.

SB 6.10.23, Translation:

Armed with lances, tridents, axes, swords and other weapons like śataghnīs and bhuśuṇḍis, the demons attacked from different directions and scattered all the chiefs of the demigod armies.

SB Canto 7

SB 7.2.29-31, Translation:

His golden, bejeweled armor smashed, his ornaments and garlands fallen from their places, his hair scattered and his eyes lusterless, the slain King lay on the battlefield, his entire body smeared with blood, his heart pierced by the arrows of the enemy. When he died he had wanted to show his prowess, and thus he had bitten his lips, and his teeth remained in that position. His beautiful lotuslike face was now black and covered with dust from the battlefield. His arms, with his sword and other weapons, were cut and broken. When the queens of the King of Uśīnara saw their husband lying in that position, they began crying, "O lord, now that you have been killed, we also have been killed." Repeating these words again and again, they fell down, pounding their breasts, at the feet of the dead King.

SB 7.8.14, Translation:

Being obsessed with anger, Hiraṇyakaśipu, who was very great in bodily strength, thus chastised his exalted devotee-son Prahlāda with harsh words. Cursing him again and again, Hiraṇyakaśipu took up his sword, got up from his royal throne, and with great anger struck his fist against the column.

SB 7.8.19-22, Translation:

Hiraṇyakaśipu studied the form of the Lord, trying to decide who the form of Nṛsiṁhadeva standing before him was. The Lord's form was extremely fearsome because of His angry eyes, which resembled molten gold; His shining mane, which expanded the dimensions of His fearful face; His deadly teeth; and His razor-sharp tongue, which moved about like a dueling sword. His ears were erect and motionless, and His nostrils and gaping mouth appeared like caves of a mountain. His jaws parted fearfully, and His entire body touched the sky. His neck was very short and thick, His chest broad, His waist thin, and the hairs on His body as white as the rays of the moon. His arms, which resembled flanks of soldiers, spread in all directions as He killed the demons, rogues and atheists with His conchshell, disc, club, lotus and other natural weapons.

SB 7.8.27, Translation:

When Hiraṇyakaśipu was freed from the hands of Nṛsiṁhadeva, he falsely thought that the Lord was afraid of his prowess. Therefore, after taking a little rest from the fight, he took up his sword and shield and again attacked the Lord with great force.

SB 7.8.28, Translation:

Making a loud, shrill sound of laughter, the Supreme Personality of Godhead, Nārāyaṇa, who is extremely strong and powerful, captured Hiraṇyakaśipu, who was protecting himself with his sword and shield, leaving no gaps open. With the speed of a hawk, Hiraṇyakaśipu moved sometimes in the sky and sometimes on the earth, his eyes closed because of fear of Nṛsiṁhadeva's laughter.

SB 7.9.29, Translation:

My Lord, O unlimited reservoir of transcendental qualities, You have killed my father, Hiraṇyakaśipu, and saved me from his sword. He had said very angrily, "If there is any supreme controller other than me, let Him save you. I shall now sever your head from your body." Therefore I think that both in saving me and in killing him, You have acted just to prove true the words of Your devotee. There is no other cause.

SB 7.15.45, Translation:

As long as one has to accept a material body, with its different parts and paraphernalia, which are not fully under one's control, one must have the lotus feet of his superiors, namely his spiritual master and the spiritual master's predecessors. By their mercy, one can sharpen the sword of knowledge, and with the power of the Supreme Personality of Godhead's mercy one must then conquer the enemies mentioned above. In this way, the devotee should be able to merge into his own transcendental bliss, and then he may give up his body and resume his spiritual identity.

SB 7.15.45, Purport:

Significant in this verse are the words jñānāsim acyuta-balaḥ. Jñānāsim, the sword of knowledge, is given by Kṛṣṇa, and when one serves the guru and Kṛṣṇa in order to hold the sword of Kṛṣṇa's instructions, Balarāma gives one strength. Balarāma is Nityānanda. Vrajendra-nandana yei, śacī-suta haila sei, balarāma ha-ila nitāi. This bala—Balarāma—comes with Śrī Caitanya Mahāprabhu, and both of Them are so merciful that in this age of Kali one may very easily take shelter of Their lotus feet. They come especially to deliver the fallen souls of this age. pāpī tāpī yata chila, hari-nāme uddhārila. Their weapon is saṅkīrtana, hari-nāma. Thus one should accept the sword of knowledge from Kṛṣṇa and be strong with the mercy of Balarāma. We are therefore worshiping Kṛṣṇa-Balarāma in Vṛndāvana.

SB Canto 8

SB 8.10.6, Translation:

Both parties in that fight were extremely angry at heart, and in enmity they beat one another with swords, arrows and varieties of other weapons.

SB 8.10.35, Translation:

All of these demigods and demons assembled on the battlefield with a fighting spirit and attacked one another with great strength. All of them desiring victory, they fought in pairs, hitting one another severely with sharpened arrows, swords and lances.

SB 8.15.8-9, Translation:

Then, after getting on the chariot given by Śukrācārya, Bali Mahārāja, decorated with a nice garland, put protective armor on his body, equipped himself with a bow, and took up a sword and a quiver of arrows. When he sat down on the seat of the chariot, his arms decorated with golden bangles and his ears with sapphire earrings, he shone like a worshipable fire.

SB 8.20.31, Translation:

The Lord's conchshell, named Pāñcajanya, which made sounds like that of a cloud; the very forceful club named Kaumodakī; the sword named Vidyādhara, with a shield decorated with hundreds of moonlike spots; and also Akṣayasāyaka, the best of quivers—all of these appeared together to offer prayers to the Lord.

SB Canto 9

SB 9.2 Summary:

After Sudyumna accepted the order of vānaprastha and departed for the forest, Vaivasvata Manu, being desirous of sons, worshiped the Supreme Personality of Godhead and consequently begot ten sons like Mahārāja Ikṣvāku, all of whom were like their father. One of these sons, Pṛṣadhra, was engaged in the duty of protecting cows at night with a sword in his hand. Following the order of his spiritual master, he would stand in this way for the entire night. Once, in the darkness of night, a tiger seized a cow from the cowshed, and when Pṛṣadhra came to know this, he took a sword in his hand and followed the tiger. Unfortunately, when he finally approached the tiger, he could not distinguish between the cow and the tiger in the dark, and thus he killed the cow. Because of this, his spiritual master cursed him to take birth in a śūdra family, but Pṛṣadhra practiced mystic yoga, and in bhakti-yoga he worshiped the Supreme Personality of Godhead. Then he voluntarily entered a blazing forest fire, thus relinquishing his material body and going back home, back to Godhead.

SB 9.2.3, Translation:

Among these sons, Pṛṣadhra, following the order of his spiritual master, was engaged as a protector of cows. He would stand all night with a sword to give the cows protection.

SB 9.2.3, Purport:

One who becomes vīrāsana takes the vow to stand all night with a sword to give protection to the cows.

SB 9.2.5-6, Translation:

When the very strong tiger seized the cow, the cow screamed in distress and fear, and Pṛṣadhra, hearing the screaming, immediately followed the sound. He took up his sword, but because the stars were covered by clouds, he mistook the cow for the tiger and mistakenly cut off the cows' head with great force.

SB 9.2.7, Translation:

Because the tiger's ear had been cut by the edge of the sword, the tiger was very afraid, and it fled from that place, while bleeding on the street.

SB 9.10 Summary:

When Lord Rāmacandra entered Ayodhyā, Bharata brought His wooden shoes, Vibhīṣaṇa and Sugrīva held a whisk and fan, Hanumān carried an umbrella, Śatrughna carried the Lord's bow and two quivers, and Sītādevī carried a waterpot containing water from holy places. Aṅgada carried a sword, and Jāmbavān (Ṛkṣarāja) carried a shield. After Lord Rāmacandra, accompanied by Lord Lakṣmaṇa and mother Sītādevī, met all His relatives, the great sage Vasiṣṭha enthroned Him as King.

SB 9.10.19, Translation:

Lord Rāmacandra, surrounded by Lakṣmaṇa and monkey soldiers like Sugrīva, Hanumān, Gandhamāda, Nīla, Aṅgada, Jāmbavān and Panasa, attacked the soldiers of the Rākṣasas, who were fully equipped with various invincible weapons like swords, lances, bows, prāsas, ṛṣṭis, śakti arrows, khaḍgas and tomaras.

SB 9.10.42-43, Translation:

O King, Lord Bharata carried Lord Rāmacandra's wooden shoes, Sugrīva and Vibhīṣaṇa carried a whisk and an excellent fan, Hanumān carried a white umbrella, Śatrughna carried a bow and two quivers, and Sītādevī carried a waterpot filled with water from holy places. Aṅgada carried a sword, and Jāmbavān, King of the Ṛkṣas, carried a golden shield.

SB 9.14.30, Translation:

Purūravā, stricken by the sharp words of Urvaśī like an elephant struck by its driver's pointed rod, became very angry. Not even dressing himself properly, he took a sword in hand and went out naked into the night to follow the Gandharvas who had stolen the lambs.

SB 9.15.30, Translation:

Upon seeing Paraśurāma, Kārtavīryārjuna immediately feared him and sent many elephants, chariots, horses and infantry soldiers equipped with clubs, swords, arrows, ṛṣṭis, śataghnis, śaktis, and many similar weapons to fight against him. Kārtavīryārjuna sent seventeen full akṣauhiṇīs of soldiers to check Paraśurāma. But Lord Paraśurāma alone killed all of them.

SB 9.16.33, Purport:

In former days, the mlecchas were fewer, and Viśvāmitra Muni cursed his sons to become mlecchas. But in the present age, Kali-yuga, there is no need of cursing, for people are automatically mlecchas. This is only the beginning of Kali-yuga, but at the end of Kali-yuga the entire population will consist of mlecchas because no one will follow the Vedic principles. At that time the incarnation Kalki will appear. Mleccha-nivaha-nidhane kalayasi kara-bālam. He will kill all the mlecchas indiscriminately with his sword.

SB Canto 10.1 to 10.13

SB 10.1.35, Translation:

Kaṁsa was a condemned personality in the Bhoja dynasty because he was envious and sinful. Therefore, upon hearing this omen from the sky, he caught hold of his sister's hair with his left hand and took up his sword with his right hand to sever her head from her body.

SB 10.1.35, Purport:

Kaṁsa was driving the chariot and controlling the reins with his left hand, but as soon as he heard the omen that his sister's eighth child would kill him, he gave up the reins, caught hold of his sister's hair, and with his right hand took up a sword to kill her. Before, he had been so affectionate that he was acting as his sister's chariot driver, but as soon as he heard that his self-interest or his life was at risk, he forgot all affection for her and immediately became a great enemy. This is the nature of demons.

SB 10.4.10-11, Translation:

The goddess Durgā was decorated with flower garlands, smeared with sandalwood pulp and dressed with excellent garments and ornaments made of valuable jewels. Holding in her hands a bow, a trident, arrows, a shield, a sword, a conchshell, a disc and a club, and being praised by celestial beings like Apsarās, Kinnaras, Uragas, Siddhas, Cāraṇas and Gandharvas, who worshiped her with all kinds of presentations, she spoke as follows.

SB 10.6.9, Translation:

Pūtanā Rākṣasī's heart was fierce and cruel, but she looked like a very affectionate mother. Thus she resembled a sharp sword in a soft sheath. Although seeing her within the room, Yaśodā and Rohiṇī, overwhelmed by her beauty, did not stop her, but remained silent because she treated the child like a mother.

SB 10.6.22-23, Translation:

(Śukadeva Gosvāmī informed Mahārāja Parīkṣit that the gopīs, following the proper system, protected Kṛṣṇa, their child, with this mantra.) May Aja protect Your legs, may Maṇimān protect Your knees, Yajña Your thighs, Acyuta the upper part of Your waist, and Hayagrīva Your abdomen. May Keśava protect Your heart, Īśa Your chest, the sun-god Your neck, Viṣṇu Your arms, Urukrama Your face, and Īśvara Your head. May Cakrī protect You from the front; may Śrī Hari, Gadādharī, the carrier of the club, protect You from the back; and may the carrier of the bow, who is known as the enemy of Madhu, and Lord Ajana, the carrier of the sword, protect Your two sides. May Lord Urugāya, the carrier of the conchshell, protect You from all corners; may Upendra protect You from above; may Garuḍa protect You on the ground; and may Lord Haladhara, the Supreme Person, protect You on all sides.

SB 10.8.25, Translation:

When mother Yaśodā and Rohiṇī were unable to protect the babies from calamities threatened by horned cows, by fire, by animals with claws and teeth such as monkeys, dogs and cats, and by thorns, swords and other weapons on the ground, they were always in anxiety, and their household engagements were disturbed. At that time, they were fully equipoised in the transcendental ecstasy known as the distress of material affection, for this was aroused within their minds.

SB Cantos 10.14 to 12 (Translations Only)

SB 10.36.18, Translation:

Upon hearing this, the master of the Bhojas became furious and lost control of his senses. He picked up a sharp sword to kill Vasudeva.

SB 10.44.35, Translation:

Seeing Lord Kṛṣṇa approaching like death personified, the quick-witted Kaṁsa instantly rose from his seat and took up his sword and shield.

SB 10.44.36, Translation:

Sword in hand, Kaṁsa moved quickly from side to side like a hawk in the sky. But Lord Kṛṣṇa, whose fearsome strength is irresistible, powerfully seized the demon just as the son of Tārkṣya might capture a snake.

SB 10.54.8, Translation:

Lying all around were thighs, legs and fingerless hands, along with hands clutching swords, clubs and bows, and also the heads of horses, donkeys, elephants, camels, wild asses and humans.

SB 10.54.29, Translation:

Iron bludgeon, three-pointed spear, sword and shield, pike, javelin—whatever weapon Rukmī picked up, Lord Hari smashed it to bits.

SB 10.54.30, Translation:

Then Rukmī leaped down from his chariot and, sword in hand, rushed furiously toward Kṛṣṇa to kill Him, like a bird flying into the wind.

SB 10.54.31, Translation:

As Rukmī attacked Him, the Lord shot arrows that broke Rukmī's sword and shield into small pieces. Kṛṣṇa then took up His own sharp sword and prepared to kill Rukmī.

SB 10.55.24, Translation:

Drawing His sharp-edged sword, Pradyumna forcefully cut off Śambara's head, complete with red mustache, helmet and earrings.

SB 10.59.4, Translation:

With His club the Lord broke through the rock fortifications; with His arrows, the weapon fortifications; with His disc, the fire, water and wind fortifications; and with His sword, the mura-pāśa cables.

SB 10.59.13, Translation:

These fierce warriors furiously attacked invincible Lord Kṛṣṇa with arrows, swords, clubs, spears, lances and tridents, but the Supreme Lord, with unfailing prowess, cut this mountain of weapons into tiny pieces with His arrows.

SB 10.63.14, Translation:

After bewildering Lord Śiva by making him yawn with a yawning weapon, Lord Kṛṣṇa proceeded to strike down Bāṇāsura's army with His sword, club and arrows.

SB 10.66.12-14, Translation:

Pauṇḍraka's friend, the King of Kāśī, followed behind, O King, leading the rear guard with three akṣauhiṇī divisions. Lord Kṛṣṇa saw that Pauṇḍraka was carrying the Lord's own insignia, such as the conchshell, disc, sword and club, and also an imitation Śārṅga bow and Śrīvatsa mark. He wore a mock Kaustubha gem, was decorated with a garland of forest flowers and was dressed in upper and lower garments of fine yellow silk. His banner bore the image of Garuḍa, and he wore a valuable crown and gleaming, shark-shaped earrings.

SB 10.66.16, Translation:

The enemies of Lord Hari attacked Him with tridents, clubs, bludgeons, pikes, ṛṣtis, barbed darts, lances, swords, axes and arrows.

SB 10.66.17, Translation:

But Lord Kṛṣṇa fiercely struck back at the army of Pauṇḍraka and Kāśirāja, which consisted of elephants, chariots, cavalry and infantry. The Lord tormented His enemies with His club, sword, Sudarśana disc and arrows, just as the fire of annihilation torments the various kinds of creatures at the end of a cosmic age.

SB 10.69.25, Translation:

Somewhere Lord Kṛṣṇa was observing the rituals for worship at sunset by refraining from speech and quietly chanting the Gāyatrī mantra, and elsewhere He was moving about with sword and shield in the areas set aside for sword practice.

SB 10.71.15, Translation:

Lord Acyuta's faithful wives, along with their children, followed the Lord on golden palanquins carried by powerful men. The queens were adorned with fine clothing, ornaments, fragrant oils and flower garlands, and they were surrounded on all sides by soldiers carrying swords and shields in their hands.

SB 10.74.42, Translation:

Undaunted, Śiśupāla then took up his sword and shield in the midst of all the assembled kings, O Bhārata, and hurled insults at those who sided with Lord Kṛṣṇa.

SB 10.75.36, Translation:

Proud Duryodhana, holding a sword in his hand and wearing a crown and necklace, angrily went into the palace in the company of his brothers, O King, insulting the doorkeepers as he entered.

SB 10.77.27, Translation:

After he had mocked the Lord in this way, the magician Śālva appeared to cut off Vasudeva's head with his sword. Taking the head with him, he entered the Saubha vehicle, which was hovering in the sky.

SB 10.78.11, Translation:

But then Dantavakra's brother Vidūratha, immersed in sorrow over his brother's death, came forward breathing heavily, sword and shield in hand. He wanted to kill the Lord.

SB 11.8.28, Translation:

The prostitute felt disgusted with her material situation and thus became indifferent to it. Indeed, detachment acts like a sword, cutting to pieces the binding network of material hopes and desires. Now please hear from me the song sung by the prostitute in that situation.

SB 11.13.33, Translation:

You should consider how, by the influence of My illusory energy, these three states of the mind, caused by the modes of nature, have been artificially imagined to exist in Me. Having definitely ascertained the truth of the soul, you should utilize the sharpened sword of knowledge, acquired by logical reflection and from the instructions of sages and Vedic literatures, to completely cut off the false ego, which is the breeding ground of all doubts. All of you should then worship Me, who am situated within the heart.

SB 11.17.47, Translation:

If a brāhmaṇa cannot support himself through his regular duties and is thus suffering, he may adopt the occupation of a merchant and overcome his destitute condition by buying and selling material things. If he continues to suffer extreme poverty even as a merchant, then he may adopt the occupation of a kṣatriya, taking sword in hand. But he cannot in any circumstances become like a dog, accepting an ordinary master.

SB 11.27.27, Translation:

One should worship, in order, the Lord's Sudarśana disc, His Pāñcajanya conchshell, His club, sword, bow, arrows and plow, His muṣala weapon, His Kaustubha gem, His flower garland and the Śrīvatsa curl of hair on His chest.

SB 11.28.17, Translation:

Although the false ego has no factual basis, it is perceived in many forms—as the functions of the mind, speech, life air and bodily faculties. But with the sword of transcendental knowledge, sharpened by worship of a bona fide spiritual master, a sober sage will cut off this false identification and live in this world free from all material attachment.

SB 11.29.39, Translation:

The firmly binding rope of my affection for the families of the Dāśārhas, Vṛṣṇis, Andhakas and Sātvatas—a rope You originally cast over me by Your illusory energy for the purpose of developing Your creation—is now cut off by the weapon of transcendental knowledge of the self.

SB 11.30.14, Translation:

Infuriated, they seized their bows and arrows, swords, bhallas, clubs, lances and spears and attacked one another on the shore of the ocean.

SB 12.2.19-20, Translation:

Lord Kalki, the Lord of the universe, will mount His swift horse Devadatta and, sword in hand, travel over the earth exhibiting His eight mystic opulences and eight special qualities of Godhead. Displaying His unequaled effulgence and riding with great speed, He will kill by the millions those thieves who have dared dress as kings.

SB 12.4.34, Translation:

My dear Parīkṣit, when the illusory false ego that binds the soul has been cut off with the sword of discriminating knowledge and one has developed realization of Lord Acyuta, the Supreme Soul, this is called the ātyantika, or ultimate, annihilation of material existence.

SB 12.10.11-13, Translation:

Śrī Mārkaṇḍeya saw Lord Śiva suddenly appear within his heart. Lord Śiva's golden hair resembled lightning, and he had three eyes, ten arms and a tall body that shone like the rising sun. He wore a tiger skin, and he carried a trident, a bow, arrows, a sword and a shield, along with prayer beads, a ḍamaru drum, a skull and an ax. Astonished, the sage came out of his trance and thought, "Who is this, and where has he come from?"

SB 12.11.14-15, Translation:

The club the Lord carries is the chief element, prāṇa, incorporating the potencies of sensory, mental and physical strength. His excellent conchshell is the element water, His Sudarśana disc the element fire, and His sword, pure as the sky, the element ether. His shield embodies the mode of ignorance, His bow, named Śārṅga, time, and His arrow-filled quiver the working sensory organs.