So, so far Pāṇḍavas are concerned, their son. Saubhadra... Saubhadra means Abhimanyu, Subhadrā's son. Because he was Subhadrā's son, his name was Saubhadra. Draupadī's sons, they are called Draupadeya. In Sanskrit, just like bhaginī, sister, bhaginī, her son is called bhāgineya, nephews. So there is link. As soon as we speak Saubhadra, that means Subhadrā's son. Subhadrā's son, he was only sixteen years old at that time. He was married with Uttarā, the daughter of Mahārāja Virāṭa. So they were all mahā-rathas, ordinary, not ordinary fighters. This Abhimanyu was killed by conspiracy by seven commander-in-chief. Bhīṣma, Karṇa, Droṇācārya, Aśvatthāmā, they all surrounded him, and they did not allow him to come out. They were very experienced commanders. So this is kṣatriya spirit. He was simply a boy, sixteen years old and he had to be killed by the combined efforts of very, very, big commander-in-chiefs. He was so great fighter, Abhimanyu. Abhimanyu-vāda (?). So Saubhadra, Draupadī... Similarly, Draupadī's sons also there. Sarva eva mahā-rathāḥ (BG 1.6). Mahā-ratha means one who could fight with one thousand chariots on the other side. They were called mahā-rathāḥ.
Asvatthama (Lectures and Conversations)
Lectures
Bhagavad-gita As It Is Lectures
Srimad-Bhagavatam Lectures
This Śrīmad-Bhāgavatam is another Purāṇa, history. We have already explained. So sometimes a class of devotees known as sahajiyā, they say that "What we have got to do with the narration of Kurukṣetra battle?" They immediately jump to the kṛṣṇa-līlā, directly with the gopīs. And Kṛṣṇa's activities in other field, they think it is useless. But that is not the fact. Anywhere Kṛṣṇa is acting, that is transcendental—the Battlefield of Kurukṣetra, historical references, description, so superficially it appears that what a devotee has got to do with this battlefield? But battlefield or no battlefield, wherever there is Kṛṣṇa, that is transcendental. This has to be understood. Otherwise, Śukadeva Gosvāmī, why he should indulge in describing how Uttarā's pregnancy was saved by Kṛṣṇa, how the brahmāstra was thrown by Aśvatthāmā? So Śukadeva Gosvāmī is liberated person. Why he should indulge in these material things? No. Those who are advanced, they know that Kṛṣṇa's dancing with the gopīs, that līlā and Kṛṣṇa's playing as the leader of the battlefield of Kurukṣetra is the same. It is all transcendental. One should not make any distinction between the two. Saṁsthāṁ ca pāṇḍu-putrāṇāṁ vakṣye kṛṣṇa-kathodayam. Pāṇḍu-putrāṇām, the pāṇḍu-putras, or the Pāṇḍavas, son of Pāṇḍu, they're all devotees. Even their political affairs, because there is connection with Kṛṣṇa, it is kṛṣṇa-kathā.
So Drauṇi, Droṇācārya's son, a brāhmaṇa, but he took the profession of a kṣatriya. That is degradation. When a brāhmaṇa takes the occupation of a kṣatriya, it is degradation. So this Drauṇi, although he belonged to the brāhmaṇa family and he accepted the profession of a kṣatriya, he degraded so much that he cut off the heads of five sons of Draupadī while they were sleeping. So much degradation. A kṣatriya never slains anybody who is sleeping. Kṣatriya's business is to challenge, and if the other party has no weapon, he supplies weapon. Then there is fight, then it is decided. One must die. That decision is there. When there is fight between two kṣatriyas, the decision is that one must die. Unless one dies, the business, the fighting, will never stop. That is called vīra-gatim. Vīra-gatim. If a kṣatriya dies in fight, he gets the promotion of vīra-gatim, means he goes to the heavenly planet. This was advised by Kṛṣṇa to Arjuna, that "You fight. If you are victorious, then you will enjoy this kingdom, and if you are killed, then you'll go to the heavenly planets. Then where is your loss? Both ways you shall gain. Why shall you not fight?" This advice was given by Kṛṣṇa.
So bhagnoru-daṇḍe. Bhagna uru. Uru-daṇḍa was broken. Bhagnoru-daṇḍe dhṛtarāṣṭra-putre. Dhṛtarāṣṭra-putra, Duryodhana was dhṛtarāṣṭra-putra. At that time, Drauṇi, his master was Duryodhana. A brāhmaṇa became a servant of kṣatriya, that is degradation. A brāhmaṇa cannot become servant. Nobody can become servant. Only the śūdras can become servant. Brāhmaṇa never becomes servant. They are instructed, satyaṁ śamo damas titikṣā ārjavaṁ jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam (BG 18.42). This is brāhmaṇa's qualification. They will train the brahmacārīs and the gṛhasthas how to become perfect, discipline. First discipline is truthfulness. A brāhmaṇa will never speak lies. That is the first qualification. So who is going to take training in that way? Nobody is interested. This is Kali-yuga. We are trying to train people "No illicit sex, no meat-eating, no gambling, no intoxication." Still, there are some failures. And if we teach in our institution, "Please do not speak lies," people will laugh: "What is this nonsense? Nowadays is it possible to remain in this society without speaking lies?" This is the position. This is called Kali-yuga. Nobody is interested to be trained up as a brāhmaṇa. Nobody is interested to be trained up as a kṣatriya, neither as a vaiśya. They are all śūdras. Therefore it is said, kalau śūdra-sambhavaḥ. There is no training. It is very very difficult to train them to become purified by training. These statuses of life were different status of training so that ultimately one can become brāhmaṇa, and when he's fully trained up as a brāhmaṇa then he transcends the brāhmaṇa's position, and he becomes a Vaiṣṇava.
So here, Aśvatthāmā, he's born of a brāhmaṇa father, but his work has been proved just like a butcher. Therefore he is called brahma-bandhu. He's called not a brāhmaṇa: brahma-bandhu. Brahma-bandhoḥ śira ātatāyinaḥ. Ātatāyinaḥ, aggressor. A brāhmaṇa does not require to kill a person with weapon. No. That is kṣatriya's business. If one is actually a brāhmaṇa—of course, in the Kali-yuga such brāhmaṇa is not to be found—his simply curse is sufficient to kill a man. If a brāhmaṇa curses somebody... Just like Mahārāja Parīkṣit, he was cursed by a brāhmaṇa's son. Means not fully brāhmaṇa, not grown-up. A child, a boy twelve years old, he cursed Parīkṣit Mahārāja that "Within seven days you'll be bitten by a serpent," and it came to be true. So brāhmaṇa does not require any sword or any arrow to kill a man. His very word is sufficient. Therefore when somebody was to be killed, the brāhmaṇa would bring him to the kṣatriya—not killing himself by weapon. Just like Viśvāmitra, he wanted to kill one rākṣasī, so he came to Mahārāja Daśaratha, kṣatriya, to do the business of killing. There are so many... That is shastric evidences.
So here, a brahma-bandhu... Aśvatthāmā was born of a brāhmaṇa, Droṇācārya. But he killed the five sons of Draupadī most abominably, when they were sleeping. So what to speak of brāhmaṇa, he's less than a kṣatriya even. Because a kṣatriya also do not kill anybody while one is sleeping. A kṣatriya challenges, offers him weapon, fights, and then one of them is killed. That is... So here it is brahma-bandhoḥ ātatāyinaḥ. Ātatāyinaḥ, aggressor. Anyone who kidnaps one's wife is called aggressor. One who sets fire in your house, he's aggressor. One who is coming to kill you with weapon, he's aggressor. In this way there is a list of aggression. So aggressor can be killed immediately. If somebody is aggressor, there is no sin in killing aggressor. Enemy who sets fire to the house, administers poison, attacks all of a sudden with deadly weapon, plunders wealth, or usurps agricultural field, or entices one's wife is called an aggressor. Everything... This is Vedic knowledge. Everything has got definition.
So this Aśvatthāmā was an aggressor. Therefore Arjuna decided to kill him. He is, although he's born in a brāhmaṇa family... Naturally a person born in a brāhmaṇa family is expected to become a brāhmaṇa by qualification. That was the training. The brahmacārī... Generally the sons of brāhmaṇa and kṣatriyas especially, these two sects, up to vaiśya, they were trained up as brahmacārīs. And śūdras were not interested. The door is open for everyone, but the lower class, except brāhmaṇa, kṣatriya, they are not interested to become brahmacārī or their parents are not interested. Just like we are going to open this brahmacārī school, or āśrama, but I am doubtful whether we'll get many children. Because in this age people are interested to become śūdras. Nobody is interested to become brāhmaṇa. Technology. Technology means śūdra. Technology is not the business of a brāhmaṇa, kṣatriya, or vaiśya. No.
So "Arjuna, who is guided by the infallible Lord as friend and driver." Kṛṣṇa's name is Acyuta. Cyuta means fallen, and acyuta means never fallen. The Māyāvādī philosophers, they foolishly say that when God becomes entangled by māyā, He becomes a living entity-jīva-bhūta. Jīva means when He forgets that He is God, then he becomes a jīva, living entity. This is Māyāvādī philosophy. But how God can degrade to become a man or an animal? He is Acyuta; He never falls. Otherwise how He is God? If God also falls... Just like we fall down... Aśvatthāmā, he is son of a brāhmaṇa, but he is fallen to become a butcher because he's a living being, he's different from God. In another place we find Kṛṣṇa says to Arjuna that both Arjuna and Kṛṣṇa was present when the Bhagavad-gītā instruction was given to sun-god millions of years ago. Kṛṣṇa said that "You have forgotten. I did not." So this is Acyuta. He never falls down from any standard. He is always perfect, complete.
So here is one reference that Lord Brahmā was pursued by Lord Śiva when Brahmā was running after his beautiful daughter. So similarly, here, Aśvatthāmā, he knew that Arjuna is coming to kill him, so he was running very swiftly. Āpatantaṁ sa vilakṣya dūrāt. From distant place, when he saw that Arjuna was coming... So dehātma-buddhi. This is the distinction between person in bodily concept of life and person who is liberated from the bodily concept of life. So when Durvāsā Muni cursed or wanted to kill... What is the king? Ambarīṣa Mahārāja. So Ambarīṣa Mahārāja was a devotee. Unnecessarily he was harassed by Durvāsā Muni, but because Ambarīṣa Mahārāja was a pure devotee, advanced, he was not afraid of being killed. He was not afraid. There are many instances. Just like Prahlāda Mahārāja. He was attempted to be killed by his father so many times, but he was never afraid. Although he was five-years-old boy, but he was not afraid.
So Aśvatthāmā became very much disturbed. Tam āpatantaṁ sa vilakṣya dūrāt kumāra-hā. Hā, from hananam, killing. So he is described here not as Aśvatthāmā, (but) kumāra-hā, one who killed the five boys of Draupadī, kumāras, boys. Boys are called kumāra. Prahlāda Mahārāja has said kaumāra. Kaumāra ācaret prājño dharmān bhāgavatān iha (SB 7.6.1). So from the childhood... Because here kumāra-hā. They were innocent boys, they were killed. So we do not know whether I am a kumāra or I'm old man, there is no certainty of death. Any moment death can take place. Not that "I am now kumāra, I can play. When I shall become old man, I shall chant Hare Kṛṣṇa." This is not a very good policy. Prahlāda Mahārāja says, "No. Immediately." Kaumāra ācaret prājño dharmān bhāgavatān iha. Therefore the children, those who are actually dhīra, Vaiṣṇava, they should give education to the children. What education? Not this so-called technical education or smoking education, drinking education and so many rascal education. This is not education. Education means bhāgavata education: to understand God. That is wanted.
Lakṣaṇam. Brāhmaṇa's lakṣaṇam, kṣatriya's lakṣaṇam. Lakṣaṇam means symptoms. One must act as a brāhmaṇa. So he is accepted as brahmātmaja. Of course, everyone can claim that his father is like that. But that does not mean he has acquired the father's qualifications. That is not meaning. And onward the son may claim that "Such and such big man is my father." Of course, from social point of view, we sometimes give respect, as it will be seen. Aśvatthāmā, because he happened to be a great personality, Droṇācārya, so he was excused from capital punishment. Otherwise, Arjuna decided to kill him. But because he was a very great man's son, guru-putra, considering that "If he dies, then guru's wife will be very much unhappy," Draupadī advised... She was unhappy on account of death of her sons. So they considered that Aśvatthāmā's mother, she's innocent, but on account of the son's death, she would be unhappy. So considering all these points he was excused from the capital punishment.
So yadā aśaraṇam ātmānam aikṣata. He was running on on the back of a horse, but when he saw that Arjuna is coming nearer, so he has no other alternative, protection. Then he thought of the brahmāstra. Brahmāstra is the last weapon. Just like it is similar to modern nuclear weapon, brahmāstra. As by releasing nuclear weapon there is radiation, similarly, we have got description that when Aśvatthāmā released his brahmāstra, there was a big radiation, people were feeling very terrible heat. And then Kṛṣṇa informed that "This heat is due to the Aśvatthāmā's release of brahmāstra," and Arjuna was advised counteract it. Now they do not know how to counteract this nuclear weapon. Formerly they knew. I throw one kind of weapon, and if you are expert, you can counteract it. Now they have discovered the nuclear weapon, but they have not yet discovered the counteraction. Fight means I show some expert fighting craft or experiencing. The opposite party must also show something better than that. That was fighting. And in this way when one party fails, he's killed. And if he's killed then war stops. No more war. This was the system.
So Aśvatthāmā was thinking of this brahmāstra. Astraṁ brahma-śiro mene ātma-trāṇaṁ dvijātmajaḥ. Hopelessly. So far, of course, I know that this nuclear weapon was already discovered by the German people and Hitler, it is said that he did not use it. Because he knew it that "If I throw this nuclear weapon there will be devastation." So from this point it can be considered that he had some human consideration. So he's advertised very adversely, but if it is a true fact, then how he could have this human consideration that he did not throw the nuclear weapon? And this was taken by the Americans and it was thrown in Japan. That is the history so far we know. So anyway, as we have got experience, the nuclear weapon is very, very dangerous. Similarly the brahmāstra is also very, very dangerous. And another weapon, they knew this art, śabda-vedhī. Śabda-vedhī means if I throw some arrow, it will go to my enemy wherever he is. A little sound of the enemy will attract this weapon, and it is sure to kill my enemy. Śabda-vedhī. There are many instances in Rāmāyaṇa, Mahābhārata. Śabda-vedhī-vāk.
So Aśvatthāmā's brahmāstra... We have discussed about brahmāstra. It is almost similar to the modern nuclear weapon or bomb. But it is made with chemicals, but this brahmāstra is made of mantra. That is the subtle way. Modern science has not reached to that point of subtle existence. Therefore they cannot understand how transmigration of the soul takes place. The modern science has no knowledge. Imperfect knowledge. They see the gross body, but they have no knowledge about the subtle body. But the subtle body is there. Just like we do not see your mind, but I know that you have got mind. You do not see my mind, but you know that I have got mind. Mind, intelligence and ego. My conception, identity, "I am," that conception is there. That is ego. And my intelligence and my mind, you cannot see. Neither I can see. Therefore how the mind, intelligence, and personal identity or egotism carries the soul to other body, they do not see it. They cannot see it. They see the gross body is stopped, everything is stopped. The gross body is burned into ashes. Therefore they think everything is finished.
So here Kṛṣṇa ordered that this is brahmāstra. He could not understand that intolerable temperature, heat, and Arjuna inquired, "Wherefrom the heat is coming?" So Kṛṣṇa informed him that "This is due to brahmāstra released by Aśvatthāmā. This rascal does not know how to counteract it." Naivāsau veda saṁhāram. "He does not know." Formerly, in the military science, you have released one kind of arrow. If I am expert, then I can release another arrow which will counteract your arrow. Naivāsau veda saṁhāram. It is called saṁhāram. So Aśvatthāmā released that brahmāstra. Now Kṛṣṇa advised Arjuna that "You release this saṁhārāstra," how to counteract. Unnaddham astra-jñaḥ. Unnaddham: "You know better than him how to counteract." Hy astra-tejasā: "By another..." (break) ...different astras are released by different expert military men. So that science is not yet discovered. By mantra. Just like here it is said that he took water, āpaḥ. Spṛṣṭvāpas taṁ parikramya. Āpaḥ. Just like we take, oṁ apavitraḥ pavitro vā sarvāsvasthāṁ gato 'pi vā. Similarly, mantra and water can be utilized for very, very important purpose. Simply mantra and water. So this is the science. This is called subtle science, not gross. They have discovered this atomic weapon—they require so many chemicals. But when you come to the higher stage, subtle, then mantra and water will do. Nothing more. No more chemicals. Simply mantra and water. That is yet you have to learn.
So the heat increased. Radiation heat increased. One weapon was released by Aśvatthāmā, another by Arjuna to counteract, and the heat was so terrible that dahyamānāḥ prajāḥ sarvāḥ, all the inhabitants of different planets, they felt the great heat produced by two brahmāstras. And sāṁvartakam amaṁsata. The sāṁvartaka fire is explained in the śāstra, that in the Kali-yuga... At the last there will be Kali-yuga. In the Kali-yuga there will be no rainfall. So everything will dry. Not this Kali-yuga, but at the end of the universal life there will be great fire all over the universe. That is called sāṁvartaka. And everything will be ablaze. This fire will take place on account of the heat increase of the sun. It is said that the present temperature of the sun will be increased twelve times, so naturally there will be fire. As we know, sometimes there is forest fire.
Prajopadravam ālakṣya. This is the duty of the king or the government—to see that the citizens are in peaceful condition. So two brahmāstra weapons released, one by Aśvatthāmā and by Arjuna, it created a havoc, catastrophe. And the people were suffering. So this is the duty of the government, to see that everyone is in peaceful condition. During Mahārāja Yudhiṣṭhira's time they were so happy that it is stated that there was not even scorching heat and pinching cold also. Neither people were in anxiety for their livelihood. This is government: to see that people are in good atmosphere in everything. That is the first duty of the government. Of course, we have seen at the present moment also, in some of the European government they have got very good arrangement. In England I have seen, although they have lost their empire, still, people get free education, free medical treatment. And England does not produce practically anything except potato. They, the government imports so many eatables so that people may not suffer for want of food. So that is the way of good government from the time immemorial.
So bhagavān ambujekṣaṇaḥ. Ambuja means lotus flower. Bhagavān is described in many places as ambujekṣa-lotus-eyed, lotus feet, lotus navel, in so many ways, lotus palms. So ambujekṣaṇa, very beautiful eyes like the petals of a padma, lotus flower. But at the same time, prakupita, He's angry. He's angry. Still, ambujekṣaṇa. Not that as the Māyāvādīs think, that "God is kind. Why He should be angry?" But here it is said, prakupita. Pra means "specifically." Prakṛṣṭa-rūpeṇa kupitaḥ, "very angry." Prakupita. And He was, rather, glad that this Aśvatthāmā, who happens to be the son of a brāhmaṇa... Still, He was angry. He asked him not to excuse this rascal. Not to excuse. It is next verse, it is said, mainaṁ pārthārhasi trātuṁ brahma-bandhum imaṁ jahi. He's brahma-bandhu. He's not a brāhmaṇa. He's brahma-bandhu. Everyone can say, "I am the son of a brāhmaṇa." That is brahma-bandhu. Or a friend of a brāhmaṇa. That does not mean he is a brāhmaṇa. This is the idea. Brāhmaṇa is not the body. Brāhmaṇa is the quality. If the brāhmaṇa is body, then when a brāhmaṇa is dead the sons take the dead body to the crematorium place and burn the body. Then if the body is brāhmaṇa, then the sons are committing sins by brahma-hatyā. No. That is not brahma-hatyā. Brāhmaṇa is the quality. That quality is gone. With the departure of the soul, that quality is gone.
The idea is that, as described in the śāstra, who is a brāhmaṇa, who is a śūdra, who is a kṣatriya, who is a vaiśya... It is all described in the Bhagavad-gītā. So satyaṁ śamo damas titikṣā ārjavam, jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam (BG 18.42). Karma, guṇa and karma. Here Aśvatthāmā, although he's born of a brāhmaṇa father, he did not possess the quality of a brāhmaṇa, neither the work of a brāhmaṇa. He degraded himself. First of all, he was engaged as a soldier to assist, to flatter Duryodhana. He wanted to please Duryodhana by killing the Pāṇḍavas. But he was such a fool, instead of killing the Pāṇḍavas, he killed the five sleeping sons of the Pāṇḍavas. How much abominable he is, just imagine. Here it is said, suptān avadhīn niśi bālakān. First of all, they were minor aged, and they were sleeping, and they were killed at night. Just see. What kind of brāhmaṇa he is! A brāhmaṇa's business is not to kill. Even brāhmaṇa can kill, he doesn't require even sword or any other weapon. Simply by cursing he can kill—brāhmaṇa was so powerful. But still, it is not the business of a brāhmaṇa. When killing is required, it is done by the kṣatriyas, not by the brāhmaṇas.
So in considering all angles of vision, this Aśvatthāmā was not a brāhmaṇa. Therefore Kṛṣṇa personally advised him, mā enaṁ pārtha arhasi trātum: "Don't excuse him. Kill him, this brahma-bandhu. He has done wrong, now he deserves to be killed." It is clearly said. So does it mean that Kṛṣṇa is advising brahma-hatyā? No. Kṛṣṇa cannot do that. He is the teacher, world teacher. How He can advise somebody, especially His friend Arjuna? Bhakto 'si priyo 'si me (BG 4.3). Can you advise anything adversely to your friend? To your son? No. I must give very good advice. So Kṛṣṇa is advising Arjuna, "Don't excuse this rascal brahma-bandhu. Don't excuse." This is Kṛṣṇa's advice. But it does not mean that we can do anything and everything under the pretext of Kṛṣṇa's advice. You must be first of all a confidential friend or servant of Kṛṣṇa. You must receive direct order from Kṛṣṇa. Then you can do it. Otherwise not. Otherwise not. Under the pretext that "Kṛṣṇa said," "My spiritual master has said," "Prabhupāda has said," we manufacture something. Don't do that. Unless you are directly ordered, you cannot do at least such things as to chastise a brahma-bandhu. This should not be done. Here is direct order.
So Kṛṣṇa is encouraging Arjuna to kill Aśvatthāmā on so many grounds. First of all, he has killed the boys who were sleeping at night. And another very important point is that ātatāyī. Ātatāyī means the enemy aggressor. Unnecessarily one who attacks, he is called ātatāyī. One who sets fire in your house, one who kidnaps your wife or somebody in the family, and one who gives poison, and they are so many, a list of ascertaining an ātatāyī. So He described, Kṛṣṇa described the Aśvatthāmā as ātatāyī. He's not a brave soldier, so he should be killed. So many faults Kṛṣṇa found in his behavior. And bhartuś ca vipriyaṁ vīra. He could not satisfy his master also. Sometimes the servants do something abominable for pleasing the master. But he could not please even the master. He wanted to please Duryodhana, his master, promising him that he would kill all the five brothers, the Pāṇḍavas. But instead of killing the Pāṇḍavas, he killed their sons. Duryodhana did not like that, because he knew that the whole Kuru family practically was killed.
So here is Kṛṣṇa's direction. You take always Kṛṣṇa's direction, then that is bhakti, and you remain brahma-bhūyāya kalpate. (BG 14.26) You are always immune from the sinful reactions of this material world. It does not mean... You cannot manufacture. Actually you have to follow the orders of Kṛṣṇa. Just like Arjuna is being advised. You simply follow Kṛṣṇa. Not that whimsically he was going to punish Aśvatthāmā. Under direction of Kṛṣṇa. Similarly, in every step of your life, if you take Kṛṣṇa's direction or His representative's direction, then you are safe.
So Kṛṣṇa, as an impartial observer, He advised Arjuna to kill Aśvatthāmā on the ground of so many offenses. He was also trying to see how Arjuna decides. But Arjuna's decision was very right. Arjuna's decision was right because, naicchad dhantuṁ guru-sutam. He thought that "Although Aśvatthāmā is criminal, he should be killed. But I am going to kill him on account of my sons's or our sons' being killed by him. We are so much aggrieved. So if I kill Aśvatthāmā, then his mother is there. She would be very much unhappy." For the sake of the spiritual master and teacher... Droṇācārya was dead in the fight, but his wife was living. So Arjuna and Draupadī, considering the grief of the wife of Droṇācārya... There were many instances like that. Not that "The person is criminal," but "What will be the effect of killing him?" That is to be considered.
I think I have told you one story about Shah Jahan, the emperor of India. A, one great drama writer, Mr. P.L. Raya, he wrote one book by the name, title, Shah Jahan. But the activities of the whole book was the nefarious actions of Aurangzeb. He was killing his brothers, arresting father and so many. So one friend of Mr. Raya asked him that "Your book Shah Jahan, in the activities, the actual hero is Aurangzeb. Why you have named Shah Jahan?" So he replied that although Shah Jahan is silent, but the effect is going to him. When Aurangzeb killed his elder brother, Dara, then the effect was suffered by Shah Jahan. So all the activities, nefarious activities of Aurangzeb, was suffered by Shah Jahan. Therefore he said, "He's the hero." Similarly, here is the same instance, that "If I kill Aśvatthāmā—it is right, I should kill him—but the effect would go to his mother. His mother, she is innocent, and in the absence of her husband, our guru, it is our duty to look after her comforts. Now, if I kill Aśvatthāmā, then she will suffer in old age." Therefore na aicchad dhantuṁ guru-sutam. He did not... Although Kṛṣṇa advised him "You kill him," he did not like it. Guru-sutam. This is consciousness. Even there is duty, we have to see what will be the effect of the duty. Not everything should be done very blindly. Arjuna... This is devotee. Devotee means he's not blind. Yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ (SB 5.18.12). Bhagavad-bhakta means he will act in such a way that all qualified, nobody can criticize him. That is bhagavad-bhakta. Sarvair guṇais tatra samāsate surāḥ.
Now here Kṛṣṇa is advising. So ānukūlyena kṛṣṇānuśīlanam. There is a... Parīkṣatā, as Kṛṣṇa is examining, similarly, Arjuna also very intelligently acting. He knew that although Kṛṣṇa was encouraging him to kill Aśvatthāmā, "He wanted to see me, how I deal with the matter." This is also... So there is competition between bhaktas. Duye lagye hura huri(?). It is stated in the Caitanya-caritāmṛta, between Rādhā and Kṛṣṇa, Kṛṣṇa is being enlivened by seeing Rādhārāṇī, and Rādhārāṇī is becoming more beautiful by seeing Kṛṣṇa. Duye lagye hura huri. The competition. This is described in the fourth chapter of Caitanya-caritāmṛta. So it is transcendental sporting between the devotee and the Lord. It is not nirviśeṣa-vāda. The Lord wants to see "How he is My pure devotee." And the devotee wants to see that "I'll not accept anything from Kṛṣṇa. I shall sacrifice everything for Kṛṣṇa." That is duye lagye hura huri. That is devotee, and that is Kṛṣṇa.
So Draupadī, in the previous verse it has been described, vāma-svabhāvā kṛpayā nanāma ca. Vāma-svabhāvā. Vāma, woman. Women, they are very soft-hearted, vāma-svabhāvā. So although Aśvatthāmā killed her sons very mercilessly, and he was arrested and Kṛṣṇa ordered him to be killed, and Arjuna was just preparing to punish him, but vāma-svabhāvā, woman, being very soft-hearted, without any consideration, she immediately offered her respect, nanāma. Not only she offered her respect to Aśvatthāmā being the son of a brāhmaṇa, especially of Droṇācārya, their teacher... So she immediately ordered Arjuna, mucyatāṁ mucyatām: "Release him immediately. You have arrested a brāhmaṇa." Mucyatāṁ mucyatām eṣa brāhmaṇo nitarāṁ guruḥ. "Brāhmaṇa is always our guru. Although he has killed my sons, still, he stands to be my guru, your guru."
So this is Vedic culture, that they know how to offer respect to the proper persons. But Arjuna, he also decided that although Kṛṣṇa ordered him to kill Aśvatthāmā, he's guru's son, although he's not brāhmaṇa; he's brahma-bandhu. He has been described as brahma-bandhu, not brāhmaṇa. But Draupadī, being woman, vāma-svabhāvā, very soft-hearted, she did not consider whether he's actually a brāhmaṇa. The son of a brāhmaṇa, that much she knew. This is the difference, how to calculate whether one is brāhmaṇa or not brāhmaṇa. Brāhmaṇa and brahma-bandhu, these two words are there. Just like if you are the son of a high-court judge, you can be called, you have got the right, that "son of a high-court judge." That is all right. But you cannot claim to become the high-court judge. That is not possible.
So here, the Pāṇḍava family, they are very enlightened family, and still, vāma-svabhāvā, the woman is soft-hearted. He did not... She did not consider about Aśvatthāmā's position. But so far Kṛṣṇa is concerned, Arjuna is concerned, they considered that he is not a brāhmaṇa, but he is a brahma-bandhu. Brahma-bandhu means son of a brāhmaṇa, but behavior is something else. He's called brahma-bandhu.
Mora nāma yei laya tāra puṇya kṣaya. "Anyone who takes my name, whatever little asset he has got on account of pious activities, he will lose it." In this way... This is not artificial. A Vaiṣṇava thinks like that. A Vaiṣṇava like Kavirāja Gosvāmī and Rūpa Gosvāmī, they always think like that. That is Vaiṣṇava. They never think that he is very advanced. Never. So similarly, Draupadī is thinking her position and what will be the position of Aśvatthāmā's mother? Aśvatthāmā's mother, she is also woman, and she is studying Aśvatthāmā's mother's position from her position. She's very much aggrieved on account of her sons being killed. So she is thinking if Aśvatthāmā's mother is under the distress of her sons's being killed, what will be her position? She is disturbed, thinking of the position of Aśvatthāmā's mother. Personally, she is not at all aggrieved. She's aggrieved, but she is thinking the grief of Aśvatthāmā's mother more than her. This is Vaiṣṇava.
Raghunātha dāsa Gosvāmī, his father income was, in those days, twelve lakhs of rupees. And in Rādhā-kuṇḍa he lived taking little butter every alternate day. And saṅkhyā-pūrvaka-nāma-gāna-natibhiḥ. And he was offering obeisances also counting. Just like we count chanting, he was counting that "I must offer hundred times obeisances." That he was doing. This is Gosvāmī's behavior. So a Vaiṣṇava has no difficulty. The same thing is exemplified by Draupadī. She is aggrieved on account of her son's being killed by Aśvatthāmā. Now she is feeling more for the mother of Aśvatthāmā, how she will feel if her son is killed. This is Vaiṣṇava. Para-duḥkha-duḥkhī. Kṛpāmbudhir yas tam ahaṁ prapadye (CC Madhya 6.254). A Vaiṣṇava is para-duḥkha-duḥkhī. A Vaiṣṇava has personally no distress. Anywhere he can sit down and chant Hare Kṛṣṇa and read Śrīmad-Bhāgavatam. And where is his difficulty? Tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ. He has no. But why he takes so much distress? Now, because tato vimukha-cetasaḥ. Śoce tato vimukha-cetasaḥ. Prahlāda Mahārāja says, "I am aggrieved for the rascals who are not devotees." Tato vimukha-cetasaḥ. Vimukha means they are not interested in Kṛṣṇa consciousness.
So the feeling of Vaiṣṇava is like that. Similarly, Draupadī is Vaiṣṇavī. She is feeling more than herself, the wife of Droṇācārya, mother of Aśvatthāmā, how she will feel. Therefore Vaiṣṇava's qualification is, para-duḥkha-duḥkhī. Personally a Vaiṣṇava is not unhappy, but a Vaiṣṇava becomes unhappy for others" distress. Para-duḥkha-duḥkhī. Kṛpāmbudhir yas tam ahaṁ prapadye. This is Raghunātha dāsa Gosvāmī's prayer to Sanātana Gosvāmī. Vairāgya-vidyā. He was feeling obligation to Sanātana Gosvāmī, how Sanātana Gosvāmī taught him vairāgya-vidyā. So, kṛpāmbudhir yas tam ahaṁ prapadye (CC Madhya 6.254). This is Vaiṣṇava position. So Kuntī... And from ordinary moral point of view, it is said by Cāṇakya Paṇḍita, ātmavat sarva-bhūteṣu yaḥ paśyati sa paṇḍitaḥ. Anyone who can see in others, feeling like himself... If I cut your throat, you'll feel pain. How I know it? Now, because if you cut my throat I'll feel pain. So para-duḥkha-duḥkhī. Here Kuntī is feeling that, that "I am already suffering because my sons are killed. So why I am going to retaliate? I am going to give the same suffering to the mother of Aśvatthāmā by killing her son." This is Vaiṣṇava feeling. This is Vaiṣṇava feeling. So Vaiṣṇava is not aggrieved or distressed for personal interest, and Vaiṣṇava is always feeling how others will be happy.
So Kuntīdevī is remembering one after another how Kṛṣṇa saved them. That is thinking of Kṛṣṇa, smaraṇam, that "Kṛṣṇa, You are so kind upon us. You saved us in so many big, big dangerous position. It is for You. Otherwise there was no hope." And the last is drauṇy-astra. Drauṇy-astra. This Aśvatthāmā, he executed very abominable task. He came... Of course, there was fight. Both the parties belonged to the same family. So everyone died. So only five sons of the Pāṇḍavas, they were living. So Aśvatthāmā thought that "If I kill these five sons of Pāṇḍavas and present the head to Duryodhana, he will be very much pleased." So what did he do? When the five sons were sleeping, inhumanly he cut off. He separated the heads of the five sons and presented to Duryodhana. Duryodhana was at that time in a incapable state. His, this waist was broken. He could not move. And he lied that "I have brought the five heads of the Pāṇḍavas, my dear Duryodhana." "Oh, you have brought?" He was very glad. But he knew how to test it. But when he pressed the head, it immediately became collapsed. "Oh," he said, "this is not Pāṇḍavas head. It must be their sons' head." Then he admitted, "Yes." He became fainted that "You have killed all the hopes. I hoped that in our family at least five sons will... You have killed also." So in that lamentment he died.
So this is knowledge. This is knowledge. And when you come to the right knowledge, after many, many births... Even Mahārāja Yudhiṣṭhira... Of course, he is playing the part of ordinary man, pious man. Pious man is also not perfect. Yudhiṣṭhira Mahārāja should have thought like this, that "Yes, this body does not belong to me, but it belongs to Kṛṣṇa, and Kṛṣṇa desired that with this body there must be fighting for His satisfaction." So Arjuna thought like that. Arjuna thought like that. Therefore Arjuna is higher grade devotee than Yudhiṣṭhira Mahārāja. Yudhiṣṭhira Mahārāja has got personal consideration. When Kṛṣṇa advised him that "You go to Droṇācārya and speak this lie, that his son Aśvatthāmā is dead, otherwise he'll not die. You go and speak," so he hesitated. He said, "How is that? I never spoke lie. How can I go and say him the lie?" So this personal consideration is there, that "If I speak lies, then I will be sinful, and I'll be punished and so on, so on." But a devotee does not think like that. "Maybe it is sinful, but it will satisfy Kṛṣṇa; I must do it." This is devotee's decision.
So Yudhiṣṭhira Mahārāja, dharma-bhṛtāṁ variṣṭhaḥ, he was so strictly followers of religious principles that when even Kṛṣṇa advised him that "You go and say some lies to Droṇācārya. Because Droṇācārya will not believe anyone, you say and go there that 'Your son Aśvatthāmā is dead.' " And Yudhiṣṭhira Mahārāja hesitated, that "How can I say this lie?" Of course, this is too much following religious principles. This is also another instruction. When Kṛṣṇa said that "You go and speak the lies," he should have done immediately. That is dharma. Because dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). Dharma means which is given by the Supreme Personality of Godhead. That is dharma. You cannot manufacture dharma. Just like nowadays so many dharmas have been manufactured. They are not dharma. Dharma means the order which is given by the Lord. That is dharma. Just like Kṛṣṇa said, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). We have manufactured so many dharmas: Hindu dharma, Muslim dharma, Christian dharma, Parsee dharma, Buddha dharma, this dharma, that dharma. They are not dharma. They are mental concoction, mental concoction. Otherwise, there will be contradiction. Take for example, the Hindus think cow-killing is adharma, and the Muslims think that cow-killing is their dharma. So which is correct? Whether cow killing is adharma or dharma?
So Abhimanyu was Kṛṣṇa's (Arjuna's) son from the womb of Subhadrā. So he was married. Only sixteen years. Almost the same age. Fortunately Uttarā became pregnant. So Abhimanyu went to fight in the Battlefield of Kurukṣetra and never returned. So Parīkṣit Mahārāja was posthumous child. He took his birth after the death of his father. He did not see. Not only father, many. Because it was after the battle. He was the only survivor of the whole Kuru dynasty. So he was also attempted to be killed by Aśvatthāmā by brahmāstra. Kṛṣṇa saved. So Parīkṣit Mahārāja was born after the death of his father. The grandfathers took care of him, and as soon as the child was grown up, all the grandfathers, Pāṇḍavas, entrusted the kingdom to Parīkṣit Mahārāja, and they left home.
So Abhimanyu had to go to fight, so he went in fight in the Battlefield of Kurukṣetra on behalf of his father. But he never returned. He died there. So Uttarā was pregnant and Mahārāja Parīkṣit was within the womb. But the opposite party, they killed. Last killing was five sons of Pāṇḍavas. They were sleeping, and Aśvatthāmā, just to satisfy Duryodhana, he killed these sons while they were sleeping, most abominable, and brought the heads to Duryodhana: "Now I have finished the Kuru..." So Duryodhana could understand that "They are not the heads of the Pāṇḍavas, but their sons." So out of disappointment that "Our whole family is now finished," he died.
Kṛṣṇa, when brahmāstra was released by Aśvatthāmā to kill the Mahārāja Parīkṣit while he was within the womb of his mother, Kṛṣṇa personally saved him. Because... He wanted because in the Battlefield of Kurukṣetra, everyone died, of the Kuru dynasty. Only the son, this Abhimanyu's son, Kṛṣṇa, uh, Arjuna's grandson, was within the womb of his mother. Therefore he was not killed in the battlefield. Still, Aśvatthāmā, the son of Droṇācārya wanted to kill him, and he released brahmāstra, and it was going to kill the child. At that time his mother, Uttarā, approached Kṛṣṇa, that "I am feeling that my womb will be..., abortion there may be." So Kṛṣṇa saved. This is the history. So after his birth, because he saw Kṛṣṇa within the womb, so after his birth, as soon as he came out of the womb of his mother, he was looking here and there, "Where is that personality?" Therefore his name is Parīkṣit. Parīkṣit means he was examining, "Who is that? Who is that man?"
Here, one important matter is there, that Parīkṣit Mahārāja, while he was in the womb of his mother, there was brahmāstr a targeted on him by Aśvatthāmā. And he was to be killed. Practically he was killed. His mother felt a miscarriage and immediately approached Kṛṣṇa, that "I am feeling like this. The only son of the Pāṇḍava dynasty is going to be lost." So Kṛṣṇa immediately entered the womb of Uttarā and saved the baby. Now, Parīkṣit Mahārāja is recognized devotee; otherwise Kṛṣṇa would not have taken so much trouble. He wanted that Parīkṣit Mahārāja. Now, when he was cursed by a brāhmaṇa to die within seven days, why Kṛṣṇa did not save him, or why he did not seek Kṛṣṇa's protection? This question may be raised. He was young man. He was not old man. He could live. That question was made also: "The Parīkṣit Mahārāja, such a nice king, his life was dedicated for the welfare of his subjects. So actually, his body was meant for the benefit of others.
So regular resultant action of sinful life, one has to. Just like Yudhiṣṭhira Mahārāja. Yudhiṣṭhira Mahārāja was advised by Kṛṣṇa that "You go to Droṇācārya and tell him the lies." "What is that?" "Now, tell him that 'Your son Aśvatthāmā is dead.' " Because Droṇācārya had some benediction that unless he is shocked by the death of his son, he will never die. So Kṛṣṇa had to take this diplomatic, because it is politics. So Kṛṣṇa... Because Droṇācārya will not believe anyone. He knew that Mahārāja Yudhiṣṭhira is a most pious man; he never tells lies. So if Mahārāja Yudhiṣṭhira goes and says that "Your son is dead," then he will believe. Otherwise, Kṛṣṇa could have gone personally, but He knew that people do not believe Him. (laughter) He is very tricky. (laughter) So therefore no tricky man can excel Him. A man may be very tricky, very intelligent, but he will not be able to excel Kṛṣṇa. He is more tricky. Just like in His childhood, Kṛṣṇa was naughty, so mother wanted to bind Him. So Kṛṣṇa also became tricky.
Guest (2): Is it true that in India śūdras are kept more leniently than brāhmaṇas are?
Prabhupāda: No. No. Why?
Guest (2): I just wondered.
Prabhupāda: No. The law does not ask, "Are you brāhmaṇa or are you śūdra?" But according to Vedic system, rather, brāhmaṇas are treated very leniently because they are not so sinful. Just like Aśvatthāmā. He happened to be a brāhmaṇa, and he committed a great sin, killing the five innocent...
Nectar of Devotion Lectures
Just like Arjuna, we have, in the battlefield, there was fighting, and Kṛṣṇa is advising Yudhiṣṭhira that "You go and tell Dronācārya that your son, Aśvatthāmā, is dead." So Kṛṣṇa is advising to speak lie. And Yudhiṣṭhira hesitated: "How can I speak lie? I never spoke lie in my life." So the idea is that our dealings in the ordinary... When there is fighting, in fighting, they take all means, all propaganda, all means, you know that. Fighting, one... The aim is how to own victory. Although there are so many international laws, they don't care for it. Just like bombing. Bombing. Sometimes the opposite party, they keep soldiers under Red Cross, because Red Cross is not bombed according to international... But they, they get information and they bomb also. These are common practice. Just like in India, in the Hindu-Muslim fight, the Muslims were keeping weapons within mosques. You know that. Everyone knows. So there (are) so many international law of the fighting, but when there is necessity, they neglect all international law and they take advantage.
Purports to Songs
There is one instance of Parīkṣit Mahārāja. When he was in the womb of his mother, their paternal, I mean to say, enemy, Droṇa..., son of Droṇācārya, Aśvatthāmā, he released a weapon called brahmāstra. The brahmāstra could kill even within the womb. So at that time Lord Kṛṣṇa entered and saved the child. The child saw the form of Kṛṣṇa and was remembering. And when the child came out, he was trying to find out where is that form. He was searching after Kṛṣṇa. So the astrologers who were present there, they could understand that this child is seeking something. Therefore his name was given, Parīkṣit. Parīkṣit means one who is trying to test. Parikṣa. Parikṣa means test, examination. So there are many examples, of course, very rare, the child remembers. Generally forgets. So Lord Caitanya is trying to wake up all children of māyā, nature's son, to wake up. The similar instruction is in the Vedic Upaniṣad. Uttiṣṭhata jāgrata. The advice is that "Everyone should now wake up. They should not sleep under the spell of illusion, material nature. This human form of body must be utilized." The same thing Lord Caitanya is speaking in ordinary songs, jīv jāgo, jīv jāgo, gauracānda bole: "All living entities wake up. Don't miss this opportunity." Kota nidrā jāo māyā-piśācīra: "How long you shall remain asleep in this way, under the spell of māyā? This is the opportunity. Don't sleep."
Conversations and Morning Walks
1974 Conversations and Morning Walks
Guest (2): You should read the book. I have a very good friend, a brāhmaṇa friend in the Indian Atomic Energy Commission. How do you view the development of the potential for nuclear explosions in India?
Prabhupāda: Yes, from the revealed scripture we can understand from... You have got the first part of Bhāgavatam?
Cāru: Yes, right here.
Prabhupāda: The Aśvatthāmā released the brahmāstra?
Satsvarūpa: That's in three I think.
Prabhupāda: Similar nuclear weapon was there. It was called brahmāstra. So when this brahmāstra was released by one Aśvatthāmā, the same symptom of nuclear weapon... Kṛṣṇa kṛṣṇa mahā bāho. That is...
Satsvarūpa: We don't have that volume.
Prabhupāda: Why you are lacking? You have got enough books. I inquired from you in the morning. You said, "Yes, we have got enough stock."
1976 Conversations and Morning Walks
Svarūpa Dāmodara: So we'll explain there are two types of acquiring knowledge. Two different techniques. Now the scientists are believing their own...
Prabhupāda: That is imperfect. Inductive knowledge is always imperfect. Deductive knowledge is perfect if it is taken from the authority. Suppose man is mortal. So inductive process is that you examine every man whether he's mortal or immortal. So suppose you have seen millions of men, and they are all mortal, they die. Then your conclusion is man is mortal. But I can say you have not seen a man who does not die. I can say that. So this inductive knowledge will remain always imperfect. It will never be perfect, because your examination is limited. So I can that say you have not seen the person, man... Suppose if I say you have not seen Vyāsadeva, he's immortal. You have not seen Aśvatthāmā, he's immortal. So how this scientific research can be perfect, inductive? It is never perfect. Because you may be missing somebody who is immortal. Then your conclusion is wrong. There is no scope of studying all the living beings. There is no such scope. You have limited scope. So your seeing power is limited. How you can decide from the limited seeing power?
Rūpānuga: They will say, "Well, we have done so many good things, we have produced so many nice things."
Prabhupāda: You have done nothing good, I say. You have simply wasted time and taken public money, that's all.
1977 Conversations and Morning Walks
Prabhupāda: Imaṁ rājarṣayo viduḥ. It is meant for the rulers, rājarṣi, not for the loafers. Imaṁ rājarṣayo viduḥ. (Hindi) Our, this monarchy was there, but they were rājarṣis, monarch, at the same time, great saintly person. Therefore they were worshiped, Mahārāja Yudhiṣṭhira, Mahārāja Parīkṣit, Mahārāja Ambarīṣa. They are not autocrat. Imaṁ rājarṣayo viduḥ. They understood the science of Bhagavad-gītā from saintly person, exalted brāhmaṇas. They ruled. You'll find in Śrīmad-Bhāgavatam this Mahārāja Parīkṣit, grandson of Arjuna. His father died when he was in the womb of his mother. So all, everyone died. Only these five brother remained. And Parīkṣit Mahārāja, the grandson of Arjuna, he was in the womb of his mother Uttarā. So he was also attempted to be killed by Aśvatthāmā by brahmāstra. Kṛṣṇa saved him. So anyway, the grandfathers took care of this child, baby in the womb. And when he was born... This is a ceremony, jāta-karma. Just after birth there is a ceremony. This is now gone, daśa, daśa-karaṇa... Nobody is... So they are making horoscope, the brāhmaṇas. "So this child will be like this, like this, like this, like this," Yudhiṣṭhira Mahārāja's question was that "What you are speaking, that is all right. Whether this child will be to their forefathers' reputation, how to give happiness to the subjects, praja-pālana?" He was anxious, "How much he will be qualified, praja-pālana, how to keep the prajas very happy? First of all see that." This was the test, praja-pālana. And it is stated in this Bhāgavatam... Now find out this ruling of Yudhiṣṭhira Mahārāja, that chapter, first part. So there was not even disease during his reign. Adayo vyadhayaḥ.(?)There was no extreme heat, there was no extreme cold, on account of his rājarṣi. And their only business was to see... And Lord Rāmacandra. How He was maintaining subjects like father. Therefore people are still hankering after rāma-rājya.
| Page Title: | Asvatthama (Lectures and Conversations) |
| Compiler: | Visnu Murti, Serene |
| Created: | 06 of Mar, 2012 |
| Totals by Section: | BG=0, SB=0, CC=0, OB=0, Lec=44, Con=3, Let=0 |
| No. of Quotes: | 47 |