Asvatthama (Books)

Expressions researched:
"Asvatthama" |"Asvatthama's" |"Drauni"

BG Chapters 1 - 6

BG 1.8, Translation and Purport:

There are personalities like you, Bhīṣma, Karṇa, Kṛpa, Aśvatthāmā, Vikarṇa and the son of Somadatta called Bhūriśravā, who are always victorious in battle.

Duryodhana mentions the exceptional heroes in the battle, all of whom are ever victorious. Vikarṇa is the brother of Duryodhana, Aśvatthāmā is the son of Droṇācārya, and Saumadatti, or Bhūriśravā, is the son of the King of the Bāhlīkas. Karṇa is the half brother of Arjuna, as he was born of Kuntī before her marriage with King Pāṇḍu. Kṛpācārya's twin sister married Droṇācārya.

BG 1.26, Purport:

On the battlefield Arjuna could see all kinds of relatives. He could see persons like Bhūriśravā, who were his father's contemporaries, grandfathers Bhīṣma and Somadatta, teachers like Droṇācārya and Kṛpācārya, maternal uncles like Śalya and Śakuni, brothers like Duryodhana, sons like Lakṣmaṇa, friends like Aśvatthāmā, well-wishers like Kṛtavarmā, etc. He could see also the armies which contained many of his friends.

SB Canto 1

SB 1.7.1, Purport:

In this chapter the clue for describing Śrīmad-Bhāgavatam is picked up as Mahārāja Parīkṣit is miraculously saved in the womb of his mother. This was caused by Drauṇi (Aśvatthāmā), Ācārya Droṇa's son, who killed the five sons of Draupadī while they were asleep, for which he was punished by Arjuna. Before commencing the great epic Śrīmad-Bhāgavatam, Śrī Vyāsadeva realized the whole truth by trance in devotion.

SB 1.7.13-14, Translation:

When the respective warriors of both camps, namely the Kauravas and the Pāṇḍavas, were killed on the Battlefield of Kurukṣetra and the dead warriors obtained their deserved destinations, and when the son of Dhṛtarāṣṭra fell down lamenting, his spine broken, being beaten by the club of Bhīmasena, the son of Droṇācārya (Aśvatthāmā) beheaded the five sleeping sons of Draupadī and delivered them as a prize to his master, foolishly thinking that he would be pleased. Duryodhana, however, disapproved of the heinous act, and he was not pleased in the least.

SB 1.7.16, Purport:

An enemy who sets fire to the house, administers poison, attacks all of a sudden with deadly weapons, plunders wealth or usurps agricultural fields, or entices one's wife is called an aggressor. Such an aggressor, though he be a brāhmaṇa or a so-called son of a brāhmaṇa, has to be punished in all circumstances. When Arjuna promised to behead the aggressor named Aśvatthāmā, he knew well that Aśvatthāmā was the son of a brāhmaṇa, but because the so-called brāhmaṇa acted like a butcher, he was taken as such, and there was no question of sin in killing such a brāhmaṇa's son who proved to be a villain.

SB 1.7.17, Translation:

Arjuna, who is guided by the infallible Lord as friend and driver, thus satisfied the dear lady by such statements. Then he dressed in armor and armed himself with furious weapons, and getting into his chariot, he set out to follow Aśvatthāmā, the son of his martial teacher.

SB 1.7.18, Translation:

Aśvatthāmā, the murderer of the princes, seeing from a great distance Arjuna coming at him with great speed, fled in his chariot, panic stricken, just to save his life, as Brahmā fled in fear from Śiva.

SB 1.7.19, Translation and Purport:

When the son of the brāhmaṇa (Aśvatthāmā) saw that his horses were tired, he considered that there was no alternative for protection outside of his using the ultimate weapon, the brahmāstra (nuclear weapon).

In the ultimate issue only, when there is no alternative, the nuclear weapon called the brahmāstra is applied. The word dvijātmajaḥ is significant here because Aśvatthāmā, although the son of Droṇācārya, was not exactly a qualified brāhmaṇa. The most intelligent man is called a brāhmaṇa, and it is not a hereditary title. Aśvatthāmā was also formerly called the brahma-bandhu, or the friend of a brāhmaṇa. Being a friend of a brāhmaṇa does not mean that one is a brāhmaṇa by qualification. A friend or son of a brāhmaṇa, when fully qualified, can be called a brāhmaṇa and not otherwise. Since Aśvatthāmā's decision is immature, he is purposely called herein the son of a brāhmaṇa.

SB 1.7.32, Purport:

The theory that the modern atomic bomb explosions can annihilate the world is childish imagination. First of all, the atomic energy is not powerful enough to destroy the world. And secondly, ultimately it all rests on the supreme will of the Supreme Lord because without His will or sanction nothing can be built up or destroyed. It is foolish also to think that natural laws are ultimately powerful. Material nature's law works under the direction of the Lord, as confirmed in the Bhagavad-gītā. The Lord says there that natural laws work under His supervision. The world can be destroyed only by the will of the Lord and not by the whims of tiny politicians. Lord Śrī Kṛṣṇa desired that the weapons released by both Drauṇi and Arjuna be withdrawn, and it was carried out by Arjuna at once. Similarly, there are many agents of the all-powerful Lord, and by His will only can one execute what He desires.

SB 1.7.33, Purport:

Aśvatthāmā's mother, Kṛpī, was born in the family of Gautama. The significant point in this śloka is that Aśvatthāmā was caught and bound up with ropes like an animal. According to Śrīdhara Svāmī, Arjuna was obliged to catch this son of a brāhmaṇa like an animal as a part of his duty (dharma). This suggestion by Śrīdhara Svāmī is also confirmed in the later statement of Śrī Kṛṣṇa. Aśvatthāmā was a bona fide son of Droṇācārya and Kṛpī, but because he had degraded himself to a lower status of life, it was proper to treat him as an animal and not as a brāhmaṇa.

SB 1.7.34, Translation:

After binding Aśvatthāmā, Arjuna wanted to take him to the military camp. The Personality of Godhead Śrī Kṛṣṇa, looking on with His lotus eyes, spoke to angry Arjuna.

SB 1.7.39, Purport:

The son of Droṇācārya is condemned here as the burnt remnants of his family. The good name of Droṇācārya was very much respected. Although he joined the enemy camp, the Pāṇḍavas held him always in respect, and Arjuna saluted him before beginning the fight. There was nothing wrong in that way. But the son of Droṇācārya degraded himself by committing acts which are never done by the dvijas, or the twice-born higher castes. Aśvatthāmā, the son of Droṇācārya, committed murder by killing the five sleeping sons of Draupadī, by which he dissatisfied his master Duryodhana, who never approved of the heinous act of killing the five sleeping sons of the Pāṇḍavas. This means that Aśvatthāmā became an assaulter of Arjuna's own family members, and thus he was liable to be punished by him. In the śāstras, he who attacks without notice or kills from behind or sets fire to another's house or kidnaps one's wife is condemned to death. Kṛṣṇa reminded Arjuna of these facts so that he might take notice of them and do the needful.

SB 1.7.40, Translation:

Sūta Gosvāmī said: Although Kṛṣṇa, who was examining Arjuna in religion, encouraged Arjuna to kill the son of Droṇācārya, Arjuna, a great soul, did not like the idea of killing him, although Aśvatthāmā was a heinous murderer of Arjuna's family members.

SB 1.7.42, Translation and Purport:

Śrī Sūta Gosvāmī said: Draupadī then saw Aśvatthāmā, who was bound with ropes like an animal and silent for having enacted the most inglorious murder. Due to her female nature, and due to her being naturally good and well-behaved, she showed him due respects as a brāhmaṇa.

Aśvatthāmā was condemned by the Lord Himself, and he was treated by Arjuna just like a culprit, not like the son of a brāhmaṇa or teacher. But when he was brought before Śrīmatī Draupadī, she, although begrieved for the murder of her sons, and although the murderer was present before her, could not withdraw the due respect generally offered to a brāhmaṇa or to the son of a brāhmaṇa. This is due to her mild nature as a woman. Women as a class are no better than boys, and therefore they have no discriminatory power like that of a man. Aśvatthāmā proved himself to be an unworthy son of Droṇācārya or of a brāhmaṇa, and for this reason he was condemned by the greatest authority, Lord Śrī Kṛṣṇa, and yet a mild woman could not withdraw her natural courtesy for a brāhmaṇa.

SB 1.7.42, Purport:

The specific words used in this śloka are vāma-svabhāvā, "mild and gentle by nature." A good man or woman accepts anything very easily, but a man of average intelligence does not do so. But, anyway, we should not give up our reason and discriminatory power just to be gentle. One must have good discriminatory power to judge a thing on its merit. We should not follow the mild nature of a woman and thereby accept that which is not genuine. Aśvatthāmā may be respected by a good-natured woman, but that does not mean that he is as good as a genuine brāhmaṇa.

SB 1.7.43, Translation and Purport:

She could not tolerate Aśvatthāmā's being bound by ropes, and being a devoted lady, she said: Release him, for he is a brāhmaṇa, our spiritual master.

As soon as Aśvatthāmā was brought before Draupadī, she thought it intolerable that a brāhmaṇa should be arrested like a culprit and brought before her in that condition, especially when the brāhmaṇa happened to be a teacher's son.

SB 1.7.43, Purport:

Arjuna arrested Aśvatthāmā knowing perfectly well that he was the son of Droṇācārya. Kṛṣṇa also knew him to be so, but both of them condemned the murderer without consideration of his being the son of a brāhmaṇa. According to revealed scriptures, a teacher or spiritual master is liable to be rejected if he proves himself unworthy of the position of a guru or spiritual master. A guru is called also an ācārya, or a person who has personally assimilated all the essence of śāstras and has helped his disciples to adopt the ways. Aśvatthāmā failed to discharge the duties of a brāhmaṇa or teacher, and therefore he was liable to be rejected from the exalted position of a brāhmaṇa. On this consideration, both Lord Śrī Kṛṣṇa and Arjuna were right in condemning Aśvatthāmā. But to a good lady like Draupadī, the matter was considered not from the angle of śāstric vision, but as a matter of custom. By custom, Aśvatthāmā was offered the same respect as offered to his father. It was so because generally the people accept the son of a brāhmaṇa as a real brāhmaṇa, by sentiment only. Factually the matter is different. A brāhmaṇa is accepted on the merit of qualification and not on the merit of simply being the son of a brāhmaṇa.

SB 1.7.43, Purport:

But in spite of all this, Draupadī desired that Aśvatthāmā be at once released, and it was all the same a good sentiment for her. This means that a devotee of the Lord can tolerate all sorts of tribulation personally, but still such devotees are never unkind to others, even to the enemy. These are the characteristics of one who is a pure devotee of the Lord.

SB 1.7.45, Translation and Purport:

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.

The wife of Droṇācārya, Kṛpī, is the sister of Kṛpācārya. A devoted wife, who is according to revealed scripture the better half of her husband, is justified in embracing voluntary death along with her husband if she is without issue. But in the case of the wife of Droṇācārya, she did not undergo such a trial because she had her son, the representative of her husband. A widow is a widow only in name if there is a son of her husband existing. So in either case Aśvatthāmā was the representative of Droṇācārya, and therefore killing Aśvatthāmā would be like killing Droṇācārya. That was the argument of Draupadī against the killing of Aśvatthāmā.

SB 1.7.49, Purport:

Mahārāja Yudhiṣṭhira, who was the son of Dharmarāja, or Yamarāja, fully supported the words of Queen Draupadī in asking Arjuna to release Aśvatthāmā. One should not tolerate the humiliation of a member of a great family.

SB 1.7.52, Purport:

Lord Śrī Kṛṣṇa had two arms, and why He is designated as four-armed is explained by Śrīdhara Svāmī. Both Bhīma and Draupadī held opposite views about killing Aśvatthāmā. Bhīma wanted him to be immediately killed, whereas Draupadī wanted to save him. We can imagine Bhīma ready to kill while Draupadī is obstructing him. And in order to prevent both of them, the Lord discovered another two arms. Originally, the primeval Lord Śrī Kṛṣṇa displays only two arms, but in His Nārāyaṇa feature He exhibits four. In His Nārāyaṇa feature He resides with His devotees in the Vaikuṇṭha planets, while in His original Śrī Kṛṣṇa feature He resides in the Kṛṣṇaloka planet far, far above the Vaikuṇṭha planets in the spiritual sky. Therefore, if Śrī Kṛṣṇa is called caturbhujaḥ, there is no contradiction. If need be He can display hundreds of arms, as He exhibited in His viśva-rūpa shown to Arjuna. Therefore, one who can display hundreds and thousands of arms can also manifest four whenever needed.

When Arjuna was perplexed about what to do with Aśvatthāmā, Lord Śrī Kṛṣṇa, as the very dear friend of Arjuna, voluntarily took up the matter just to make a solution. And He was smiling also.

SB 1.7.53-54, Purport:

Arjuna was perplexed because Aśvatthāmā was to be killed as well as spared according to different scriptures cited by different persons. As a brahma-bandhu, or a worthless son of a brāhmaṇa, Aśvatthāmā was not to be killed, but he was at the same time an aggressor also. And according to the rulings of Manu, an aggressor, even though he be a brāhmaṇa (and what to speak of an unworthy son of a brāhmaṇa), is to be killed. Droṇācārya was certainly a brāhmaṇa in the true sense of the term, but because he stood in the battlefield he was killed. But although Aśvatthāmā was an aggressor, he stood without any fighting weapons. The ruling is that an aggressor, when he is without weapon or chariot, cannot be killed. All these were certainly perplexities. Besides that, Arjuna had to keep the promise he had made before Draupadī just to pacify her. And he also had to satisfy both Bhīma and Kṛṣṇa, who advised killing him. This dilemma was present before Arjuna, and the solution was awarded by Kṛṣṇa.

SB 1.7.55, Translation and Purport:

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.

Contradictory orders of different persons are impossible to carry out. Therefore a compromise was selected by Arjuna by his sharp intelligence, and he separated the jewel from the head of Aśvatthāmā. This was as good as cutting off his head, and yet his life was saved for all practical purposes. Here Aśvatthāmā is indicated as twice-born. Certainly he was twice-born, but he fell down from his position, and therefore he was properly punished.

SB 1.7.56, Translation and Purport:

He (Aśvatthāmā) had already lost his bodily luster due to infanticide, and now, moreover, having lost the jewel from his head, he lost even more strength. Thus he was unbound and driven out of the camp.

Thus being insulted, the humiliated Aśvatthāmā was simultaneously killed and not killed by the intelligence of Lord Kṛṣṇa and Arjuna.

SB 1.8.11, Translation:

Sūta Gosvāmī said: Having patiently heard her words, Lord Śrī Kṛṣṇa, who is always very affectionate to His devotees, could at once understand that Aśvatthāmā, the son of Droṇācārya, had thrown the brahmāstra to finish the last life in the Pāṇḍava family.

SB 1.8.12, Purport:

The brahmāstras are finer than the nuclear weapons. Aśvatthāmā discharged the brahmāstra simply to kill the Pāṇḍavas, namely the five brothers headed by Mahārāja Yudhiṣṭhira and their only grandson, who was lying within the womb of Uttarā. Therefore the brahmāstra, more effective and finer than the atomic weapons, was not as blind as the atomic bombs. When the atomic bombs are discharged they do not discriminate between the target and others. Mainly the atomic bombs do harm to the innocent because there is no control. The brahmāstra is not like that. It marks out the target and proceeds accordingly without harming the innocent.

SB 1.8.13, Purport:

The brahmāstra, the supreme weapon released by Aśvatthāmā, was something similar to the nuclear weapon but with more radiation and heat. This brahmāstra is the product of a more subtle science, being the product of a finer sound, a mantra recorded in the Vedas. Another advantage of this weapon is that it is not blind like the nuclear weapon because it can be directed only to the target and nothing else. Aśvatthāmā released the weapon just to finish all the male members of Pāṇḍu's family; therefore in one sense it was more dangerous than the atomic bombs because it could penetrate even the most protected place and would never miss the target. Knowing all this, Lord Śrī Kṛṣṇa at once took up His personal weapon to protect His devotees, who did not know anyone other than Kṛṣṇa. In the Bhagavad-gītā the Lord has clearly promised that His devotees are never to be vanquished. And He behaves according to the quality or degree of the devotional service rendered by the devotees. Here the word ananya-viṣayātmanām is significant. The Pāṇḍavas were cent percent dependent on the protection of the Lord, although they were all great warriors themselves. But the Lord neglects even the greatest warriors and also vanquishes them in no time. When the Lord saw that there was no time for the Pāṇḍavas to counteract the brahmāstra of Aśvatthāmā, He took up His weapon even at the risk of breaking His own vow. Although the Battle of Kurukṣetra was almost finished, still, according to His vow, He should not have taken up His own weapon. But the emergency was more important than the vow. He is better known as the bhakta-vatsala, or the lover of His devotee, and thus He preferred to continue as bhakta-vatsala than to be a worldly moralist who never breaks his solemn vow.

SB 1.8.15, Translation and Purport:

O Śaunaka, although the supreme brahmāstra weapon released by Aśvatthāmā was irresistible and without check or counteraction, it was neutralized and foiled when confronted by the strength of Viṣṇu (Lord Kṛṣṇa).

In the Bhagavad-gītā it is said that the brahmajyoti, or the glowing transcendental effulgence, is resting on Lord Śrī Kṛṣṇa. In other words, the glowing effulgence known as brahma-tejas is nothing but the rays of the Lord, just as the sun rays are rays of the sun disc. So this Brahma weapon also, although materially irresistible, could not surpass the supreme strength of the Lord. The weapon called brahmāstra, released by Aśvatthāmā, was neutralized and foiled by Lord Śrī Kṛṣṇa by His own energy; that is to say, He did not wait for any other's help because He is absolute.

SB 1.8.18, Purport:

Queen Kuntī experienced personally that Lord Kṛṣṇa was present before her, yet He entered within the womb of Uttarā to save her embryo from the attack of Aśvatthāmā's brahmāstra. Kuntī herself was puzzled about whether Śrī Kṛṣṇa is all-pervasive or localized. In fact, He is both, but He reserves the right of not being exposed to persons who are not surrendered souls. This checking curtain is called the māyā energy of the Supreme Lord, and it controls the limited vision of the rebellious soul. It is explained as follows.

SB 1.8.24, Translation:

My dear Kṛṣṇa, Your Lordship has protected us from a poisoned cake, from a great fire, from cannibals, from the vicious assembly, from sufferings during our exile in the forest and from the battle where great generals fought. And now You have saved us from the weapon of Aśvatthāmā.

SB 1.12.1, Translation and Purport:

The sage Śaunaka said: The womb of Uttarā, mother of Mahārāja Parīkṣit, was spoiled by the dreadful and invincible brahmāstra weapon released by Aśvatthāmā. But Mahārāja Parīkṣit was saved by the Supreme Lord.

The sages assembled in the forest of Naimiṣāraṇya inquired from Sūta Gosvāmī about the birth of Mahārāja Parīkṣit, but in the course of the narration other topics like the release of the brahmāstra by the son of Droṇa, his punishment by Arjuna, Queen Kuntīdevī's prayers, the Pāṇḍavas' visit to the place where Bhīṣmadeva was lying, his prayers and thereafter the Lord's departure for Dvārakā were discussed. His arrival at Dvārakā and residing with the sixteen thousand queens, etc., were narrated. The sages were absorbed in hearing such descriptions, but now they wanted to turn to the original topic, and thus the inquiry was made by Śaunaka Ṛṣi. So the subject of the release of the brahmāstra weapon by Aśvatthāmā is renewed.

SB 1.12.7, Translation and Purport:

O son of Bhṛgu (Śaunaka), when the child Parīkṣit, the great fighter, was in the womb of his mother, Uttarā, and was suffering from the burning heat of the brahmāstra (thrown by Aśvatthāmā), he could observe the Supreme Lord coming to him.

Death generally involves remaining in trance for seven months. A living being, according to his own action, is allowed to enter into the womb of a mother by the vehicle of a father's semina, and thus he develops his desired body. This is the law of birth in specific bodies according to one's past actions. When he is awake from trance, he feels the inconvenience of being confined within the womb, and thus he wants to come out of it and sometimes fortunately prays to the Lord for such liberation. Mahārāja Parīkṣit, while in the womb of his mother, was struck by the brahmāstra released by Aśvatthāmā, and he was feeling the burning heat. But because he was a devotee of the Lord, the Lord at once appeared Himself within the womb by His all-powerful energy, and the child could see that someone else had come to save him. Even in that helpless condition, the child Parīkṣit endured the unbearable temperature due to his being a great fighter by nature. And for this reason the word vīraḥ has been used.

SB 1.12.16, Purport:

Mahārāja Parīkṣit, the son of Abhimanyu, was the only surviving heir apparent in the family, and by the irresistible supernatural brahmāstra weapon of Aśvatthāmā, he was forced to be annihilated. Lord Kṛṣṇa is described herein as Viṣṇu, and this is also significant. Lord Kṛṣṇa, the original Personality of Godhead, does the work of protection and annihilation in His capacity of Viṣṇu. Lord Viṣṇu is the plenary expansion of Lord Kṛṣṇa. The all-pervasive activities of the Lord are executed by Him in His Viṣṇu feature. Child Parīkṣit is described here as spotlessly white because he is an unalloyed devotee of the Lord. Such unalloyed devotees of the Lord appear on the earth just to execute the mission of the Lord. The Lord desires the conditioned souls hovering in the material creation to be reclaimed to go back home, back to Godhead, and thus He helps them by preparing the transcendental literatures like the Vedas, by sending missionaries of saints and sages and by deputing His representative, the spiritual master. Such transcendental literatures, missionaries and representatives of the Lord are spotlessly white because the contamination of the material qualities cannot even touch them. They are always protected by the Lord when they are threatened with annihilation. Such foolish threats are made by the gross materialists. The brahmāstra, which was thrown by Aśvatthāmā at the child Parīkṣit, was certainly supernaturally powerful, and nothing of the material world could resist its force of penetration. But the all-powerful Lord, who is present everywhere, within and without, could counteract it by His all-powerful potency just to save a bona fide servant of the Lord and descendant of another devotee, Mahārāja Yudhiṣṭhira, who was always obliged by the Lord by His causeless mercy.

SB 1.12.21, Purport:

Droṇācārya was informed of Arjuna's presence in the fight of the Kurus and the Virāṭas. Later, on the Battlefield of Kurukṣetra, Arjuna killed many great generals like Karṇa and others. After the Battle of Kurukṣetra, he punished Aśvatthāmā, who had killed all the five sons of Draupadī. Then all the brothers went to Bhīṣmadeva.

SB 1.13.3-4, Purport:

When the Pāṇḍavas lived incognito in the palace of Virāṭa, Kīcaka was attracted by her exquisite beauty, and by arrangement with Bhīma the devil was killed and she was saved. She was very much aggrieved when her five sons were killed by Aśvatthāmā. At the last stage, she accompanied her husband Yudhiṣṭhira and others and fell on the way. The cause of her falling was explained by Yudhiṣṭhira, but when Yudhiṣṭhira entered the heavenly planet he saw Draupadī gloriously present there as the goddess of fortune in the heavenly planet.

SB 1.13.16, Purport:

Both Mahārāja Yudhiṣṭhira and Arjuna were unhappy from the beginning of the Battle of Kurukṣetra, but even though they were unwilling to kill their own men in the fight, it had to be done as a matter of duty, for it was planned by the supreme will of Lord Śrī Kṛṣṇa. After the battle, Mahārāja Yudhiṣṭhira was unhappy over such mass killings. Practically there was none to continue the Kuru dynasty after them, the Pāṇḍavas. The only remaining hope was the child in the womb of his daughter-in-law, Uttarā, and he was also attacked by Aśvatthāmā, but by the grace of the Lord the child was saved. So after the settlement of all disturbing conditions and reestablishment of the peaceful order of the state, and after seeing the surviving child, Parīkṣit, well satisfied, Mahārāja Yudhiṣṭhira felt some relief as a human being, although he had very little attraction for material happiness, which is always illusory and temporary.

SB 1.16.13-15, Translation:

Wherever the King visited, he continuously heard the glories of his great forefathers, who were all devotees of the Lord, and also of the glorious acts of Lord Kṛṣṇa. He also heard how he himself had been protected by the Lord from the powerful heat of the weapon of Aśvatthāmā. People also mentioned the great affection between the descendants of Vṛṣṇi and Pṛthā due to the latter's great devotion to Lord Keśava. The King, being very pleased with the singers of such glories, opened his eyes in great satisfaction. Out of magnanimity he was pleased to award them very valuable necklaces and clothing.

SB 1.17.17, Purport:

Mahārāja Parīkṣit, grandson of Arjuna, the celebrated friendly servitor of the Lord, was a pure devotee of the Lord like his grandfather, and therefore the Lord was always with him, even from the time when he was helplessly lying in the womb of his mother and was attacked by the blazing brahmāstra weapon of Aśvatthāmā. A devotee is always under the protection of the Lord, and therefore the assurance of protection by Mahārāja Parīkṣit could never be without meaning. The personality of religion accepted this fact and thus thanked the King for his being true to his exalted position.

SB 1.18.31, Purport:

So by placing King Parīkṣit in an awkward position, the incarnation of Śrīmad-Bhāgavatam was created by the will of the Lord. Being distressed by hunger and thirst was only a show, because the King endured much, even in the womb of his mother. He was never disturbed by the glaring heat of the brahmāstra released by Aśvatthāmā. The King's distressed condition was certainly unprecedented. The devotees like Mahārāja Parīkṣit are powerful enough to forbear such distresses, by the will of the Lord, and they are never disturbed. The situation, in this case, was therefore all planned by the Lord.

SB Canto 2

SB 2.4.1, Purport:

The word satīm is very significant. This means "existing" and "chaste." And both imports are perfectly applicable in the case of Mahārāja Parīkṣit. The whole Vedic adventure is to draw one's attention entirely unto the lotus feet of Lord Kṛṣṇa without any diversion, as instructed in the Bhagavad-gītā (15.15). Fortunately Mahārāja Parīkṣit had already been attracted to the Lord from the very beginning of his body, in the womb of his mother. In the womb of his mother he was struck by the brahmāstra atomic bomb released by Aśvatthāmā, but by the grace of the Lord he was saved from being burnt by the fiery weapon, and since then the King continuously concentrated his mind upon Lord Kṛṣṇa, which made him perfectly chaste in devotional service. So by natural sequence he was a chaste devotee of the Lord, and when he further heard from Śrīla Śukadeva Gosvāmī that one should worship the Lord only and no one else, even though full of all desires or desireless, his natural affection for Kṛṣṇa was strengthened. We have already discussed these topics.

SB Canto 3

SB 3.3.17, Purport:

The embryonic body of Parīkṣit which was in formation after Uttarā's pregnancy by Abhimanyu, the great hero, was burned by the brahmāstra of Aśvatthāmā, but a second body was given by the Lord within the womb, and thus the descendant of Pūru was saved. This incident is the direct proof that the body and the living entity, the spiritual spark, are different. When the living entity takes shelter in the womb of a woman through the injection of the semen of a man, there is an emulsification of the man's and woman's discharges, and thus a body is formed the size of a pea, gradually developing into a complete body. But if the developing embryo is destroyed in some way or other, the living entity has to take shelter in another body or in the womb of another woman. The particular living entity who was selected to be the descendant of Mahārāja Pūru, or the Pāṇḍavas, was not an ordinary living entity, and by the superior will of the Lord he was destined to be the successor to Mahārāja Yudhiṣṭhira. Therefore, when Aśvatthāmā destroyed the embryo of Mahārāja Parīkṣit, the Lord, by His own internal potency, entered into the womb of Uttarā by His plenary portion just to give audience to the would-be Mahārāja Parīkṣit, who was in great danger. By His appearance within the womb, the Lord encouraged the child and gave him complete protection in a new body by His omnipotency. By His power of omnipresence He was present both inside and outside of Uttarā and other members of the Pāṇḍava family.

SB Canto 4

SB 4.7.13, Purport:

Although Dakṣa felt defeated, he knew that his punishment was simply the great mercy of Lord Śiva. He remembered that Lord Śiva and Lord Viṣṇu are never neglectful of the brāhmaṇas, even though the brāhmaṇas are sometimes unqualified. According to Vedic civilization, a descendant of a brāhmaṇa family should never be heavily punished. This was exemplified in Arjuna's treatment of Aśvatthāmā. Aśvatthāmā was the son of a great brāhmaṇa, Droṇācārya, and in spite of his having committed the great offense of killing all the sleeping sons of the Pāṇḍavas, for which he was condemned even by Lord Kṛṣṇa, Arjuna excused him by not killing him because he happened to be the son of a brāhmaṇa.

SB Canto 6

SB 6.18.65, Translation:

Śukadeva Gosvāmī said: My dear King Parīkṣit, you were burned by the brahmāstra of Aśvatthāmā, but when Lord Kṛṣṇa entered the womb of your mother, you were saved. Similarly, although the one embryo was cut into forty-nine pieces by the thunderbolt of Indra, they were all saved by the mercy of the Supreme Personality of Godhead.

SB Canto 8

SB 8.13.15-16, Translation:

O King, during the eighth manvantara, the great personalities Gālava, Dīptimān, Paraśurāma, Aśvatthāmā, Kṛpācārya, Ṛṣyaśṛṅga and our father, Vyāsadeva, the incarnation of Nārāyaṇa, will be the seven sages. For the present, they are all residing in their respective āśramas.

SB Canto 9

SB 9.12.6, Purport:

At least five thousand years ago, Śrīla Śukadeva Gosvāmī ascertained the existence of Maru in Kalāpa-grāma and said that Maru, having achieved a yoga-siddha body, would continue to exist until the end of Kali-yuga, which is calculated to continue for 432,000 years. Such is the perfection of mystic power. By controlling the breath, the perfect yogī can continue his life for as long as he likes. Sometimes we hear from the Vedic literature that some personalities from the Vedic age, such as Vyāsadeva and Aśvatthāmā, are still living. Here we understand that Maru is also still living. We are sometimes surprised that a mortal body can live for such a long time. The explanation of this longevity is given here by the word yoga-siddha. If one becomes perfect in the practice of yoga, he can live as long as he likes. The demonstration of some trifling yoga-siddha does not constitute perfection. Here is a factual example of perfection: a yoga-siddha can live as long as he likes.

SB Canto 10.1 to 10.13

SB 10.1.5-7, Translation:

Taking the boat of Kṛṣṇa's lotus feet, my grandfather Arjuna and others crossed the ocean of the Battlefield of Kurukṣetra, in which such commanders as Bhīṣmadeva resembled great fish that could very easily have swallowed them. By the mercy of Lord Kṛṣṇa, my grandfathers crossed this ocean, which was very difficult to cross, as easily as one steps over the hoofprint of a calf. Because my mother surrendered unto Lord Kṛṣṇa's lotus feet, the Lord, Sudarśana-cakra in hand, entered her womb and saved my body, the body of the last remaining descendant of the Kurus and the Pāṇḍavas, which was almost destroyed by the fiery weapon of Aśvatthāmā. Lord Śrī Kṛṣṇa, appearing within and outside of all materially embodied living beings by His own potency in the forms of eternal time—that is, as Paramātmā and as virāṭ-rūpa—gave liberation to everyone, either as cruel death or as life. Kindly enlighten me by describing His transcendental characteristics.

SB 10.1.5-7, Purport:

One who seeks shelter at the lotus feet of Lord Kṛṣṇa is immediately protected by the Lord. As the Lord promises in Bhagavad-gītā (18.66), ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ: "I shall deliver you from all sinful reactions. Do not fear." By taking shelter of Lord Kṛṣṇa, one comes under the safest protection. Thus when the Pāṇḍavas took shelter at the lotus feet of Kṛṣṇa, all of them were on the safe side of the Battlefield of Kurukṣetra. Parīkṣit Mahārāja, therefore, felt obliged to think of Kṛṣṇa in the last days of his life. This is the ideal result of Kṛṣṇa consciousness: ante nārāyaṇa-smṛtiḥ (SB 2.1.6). If at the time of death one can remember Kṛṣṇa, one's life is successful. Parīkṣit Mahārāja, therefore, because of his many obligations to Kṛṣṇa, intelligently decided to think of Kṛṣṇa constantly during the last days of his life. Kṛṣṇa had saved the Pāṇḍavas, Mahārāja Parīkṣit's grandfathers, on the Battlefield of Kurukṣetra, and Kṛṣṇa had saved Mahārāja Parīkṣit himself when he was attacked by the brahmāstra of Aśvatthāmā.

SB Cantos 10.14 to 12 (Translations Only)

SB 10.49.1-2, Translation:

Śukadeva Gosvāmī said: Akrūra went to Hastināpura, the city distinguished by the glory of the Paurava rulers. There he saw Dhṛtarāṣṭra, Bhīṣma, Vidura and Kunti, along with Bāhlika and his son Somadatta. He also saw Droṇācārya, Kṛpācārya, Karṇa, Duryodhana, Aśvatthāmā, the Pāṇḍavas and other close friends.

SB 11.31.12, Translation:

Lord Kṛṣṇa brought the son of His guru back from the planet of the lord of death in the boy's selfsame body, and as the ultimate giver of protection He saved you also when you were burned by the brahmāstra of Aśvatthāmā. He conquered in battle even Lord Śiva, who deals death to the agents of death, and He sent the hunter Jarā directly to Vaikuṇṭha in his human body. How could such a personality be unable to protect His own Self?

Nectar of Devotion

Nectar of Devotion 22:

Kṛṣṇa is present everywhere, not only within the universe, not only within the hearts of all living entities, but also within every atom. In the prayers of Queen Kuntī we find mention of this inconceivable potency of Kṛṣṇa. While Kṛṣṇa was talking with Kuntī, He simultaneously entered the womb of Uttarā, who was in danger due to the atomic weapon of Aśvatthāmā. Kṛṣṇa can illusion even Lord Brahmā and Lord Śiva, and He can protect all surrendered devotees from the reactions of sinful activities. These are some of the examples of His inconceivable potencies.

Nectar of Devotion 28:

Astonishment caused by lamentation was exemplified when Kṛṣṇa was entering into the belly of the Bakāsura demon and all the demigods from higher planets became stunned with lamentation. A similar example of becoming stunned was visible in Arjuna when he saw that Aśvatthāmā was attempting to release his brahmāstra at Kṛṣṇa.

Nectar of Devotion 29:

When Uttarā was attacked by the brahmāstra of Aśvatthāmā, she became afraid of losing her child, Mahārāja Parīkṣit, who was still within the womb. She immediately surrendered to Kṛṣṇa and said, "My dear Lord, kindly save my child! I do not mind if I myself must be killed by the brahmāstra of Aśvatthāmā." This is an instance of humility caused by fear.

Nectar of Devotion 40:

There is another example of steady and fixed love for Kṛṣṇa in the instance of Arjuna's informing Him of the death of Arjuna's son, Abhimanyu, who was also the nephew of Kṛṣṇa. Abhimanyu was the son of Subhadrā, Kṛṣṇa's younger sister. He was killed at the Battle of Kurukṣetra by the combined efforts of all the commanders in King Duryodhana's army—namely Karṇa, Aśvatthāmā, Jayadratha, Bhīṣma, Kṛpācārya and Droṇācārya. In order to assure Kṛṣṇa that there was no change of love on Subhadrā's part, Arjuna informed Him, "Although Abhimanyu was killed almost in Your presence, Subhadrā's love for You is not agitated at all, nor has it even slightly changed its original color."

Nectar of Devotion 42:

There is a nice example of the friendship between Kṛṣṇa and Arjuna on the Battlefield of Kurukṣetra. When the fighting was going on, Aśvatthāmā, the son of Droṇācārya, unceremoniously attacked Kṛṣṇa, although according to the prevailing rules of chivalry one's chariot driver should never be attacked by the enemy. Aśvatthāmā behaved heinously in so many ways that he did not hesitate to attack Kṛṣṇa's body, although Kṛṣṇa was acting only as charioteer for Arjuna. When Arjuna saw that Aśvatthāmā was releasing various kinds of arrows to hurt Kṛṣṇa, he immediately stood in front of Kṛṣṇa to intercept all of them. At that time, although Arjuna was being harmed by those arrows, he felt an ecstatic love for Kṛṣṇa, and the arrows appeared to him like showers of flowers.

Krsna, The Supreme Personality of Godhead

Krsna Book Introduction:

Mahārāja Parīkṣit very much appreciated Kṛṣṇa's activities for many other reasons. Not only was his grandfather saved by Kṛṣṇa, but he himself also was saved by Kṛṣṇa. By the end of the Battle of Kurukṣetra, all the members of the Kuru dynasty, both the sons and grandsons on the side of Dhṛtarāṣṭra and those on the side of the Pāṇḍavas, had died in the fighting. Except the five Pāṇḍava brothers, everyone died on the Battlefield of Kurukṣetra. Mahārāja Parīkṣit was at that time within the womb of his mother. His father, Abhimanyu, the son of Arjuna, also died on the Battlefield of Kurukṣetra, and so Mahārāja Parīkṣit was a posthumous child. When he was in the womb of his mother, a brahmāstra weapon was released by Aśvatthāmā to kill the child. When Parīkṣit Mahārāja's mother, Uttarā, approached Kṛṣṇa, Kṛṣṇa, seeing the danger of abortion, entered her womb as the Supersoul and saved Mahārāja Parīkṣit. Mahārāja Parīkṣit's other name is Viṣṇurāta because he was saved by Lord Viṣṇu Himself while still within the womb.

Krsna Book 49:

After seeing the very opulent capital city, Akrūra met King Dhṛtarāṣṭra. He also saw grandfather Bhīṣma sitting with him. After meeting them, he went to see Vidura and then Kuntī, Akrūra's cousin. One after another, he saw King Bāhlīka and his son Somadatta, Droṇācārya, Kṛpācārya, Karṇa and Suyodhana. (Suyodhana is another name of Duryodhana.) Then he saw the son of Droṇācārya, Aśvatthāmā, as well as the five Pāṇḍava brothers and other friends and relatives living in the city. All those who met Akrūra, known also as the son of Gāndinī, were very much pleased to receive him and inquire about the welfare of their respective relatives. He was offered a good seat at his receptions, and he in turn inquired all about the welfare and activities of his relatives.