Pradyumna: "He (Droṇācārya) is certainly still existing, being represented by his son. His wife Kṛpī did not undergo a satī with him because she had a son. O most fortunate one who knows the principles of religion, it is not good for you to cause grief to glorious family members who are always respectable and worshipful."
Prabhupāda:
- sa eṣa bhagavān droṇaḥ
- prajā-rūpeṇa vartate
- tasyātmano 'rdhaṁ patny āste
- nānvagād vīrasūḥ kṛpī
- (SB 1.7.45)
- tad dharmajña mahā-bhāga
- bhavadbhir gauravaṁ kulam
- vṛjinaṁ nārhati prāptuṁ
- pūjyaṁ vandyam abhīkṣṇaśaḥ
- (SB 1.7.46)
So, in continuation of the Pāṇḍavas' position in relationship with Droṇācārya, the guru, so many things are being explained by Draupadī. So she is not ordinary woman. She knows everything of the religious principles, and therefore she is teaching the assembly of respectable, learned persons how the spiritual master should be respected. Droṇa is also, I mean to say, qualified as bhagavān. Bhagavān Droṇa. Anyone who is extraordinarily powerful, he is addressed sometimes as bhagavān. Nārada Muni is also sometimes addressed as bhagavān. Lord Śiva is also sometimes addressed as bhagavān. We have explained the different features of bhagavān many times. Aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ (Viṣṇu Purāṇa 6.5.47). So the Supreme Bhagavān is Kṛṣṇa. Nānyat paratara... Mattaḥ parataraṁ nānyat (BG 7.7). There may be so many bhagavāns, but the absolute bhagavān is Kṛṣṇa. Aiśvaryasya samagrasya vīryasya. Not samagra, but the Supreme Personality, He is samagra. The others, they have got to certain extent the qualities of bhagavān. In that sense they can be addressed as bhagavān. But they are not samagra. Samagra is, samagra means the complete. That is only attributed to Kṛṣṇa. Nobody else.
Sa eṣa bhagavān droṇaḥ prajā-rūpeṇa vartate. Prajā means offspring, son, daughter also. Prajāyate. One who is born of the father. Without father, there is no possibility, son or daughter. Therefore prajāyate. One who gives birth. And the prajā... Prajā is the product of the body of the father. A son or daughter, they may be different persons, but they belong to the body of the father. Yathā yoni yathā bījam. Father is the bījam. Just like bījam, the seed. The seed is the tree later on. Similarly, the bījam, the seed, is put by the father in the womb of the mother, and as the seed implanted in the earth and taken care of with watering, sprinkling, it grows to a big tree, similarly, the seed is sown in the womb of the mother, and the mother takes care of the seed, and it comes to a big body later on and comes out. This is the process of birth. So in one sense, between the seed and the tree there is no difference. Similarly, the seed of the father and the father, there is no difference. Here it is, prajā-rūpeṇa vartate.
So according to Vedic culture, if one woman has got son, she is not considered to be widow. Widow means one who hasn't got husband or husband is dead. So if the husband's representative is there, so, strictly speaking, she is not widow. So prajā-rūpeṇa vartate. Again the wife is considered ardhāṅginī. I think in English also it is said, "better half." Wife is considered half the body. The left hand side half... Perhaps you have seen the picture that Kṛṣṇa and Rādhārāṇī, one body. The left-hand side is Rādhārāṇī, right-hand side is Kṛṣṇa. Śrīla Jīva Gosvāmī has explained this, rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktir asmād ekātmānāv api (CC Adi 1.5). Rādhā and Kṛṣṇa, They are one, but for pastimes they have become two. Ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau. Again Rādhā-Kṛṣṇa united, caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptam. So these things are there. So wife is considered better half. Ardhāṅginī. So the ardhāṅginī is there, and the son is there. In so many ways they are convincing that "Do not think that Droṇācārya is dead and gone." He's (She's) convincing this point. "Droṇācārya is still existing. So killing the son of Droṇācārya means killing Droṇācārya. So do not do this." He's (She's) putting so many arguments.