The Son of Droṇa Punished

In the seventh chapter Vyāsa sees the meaning of all scriptures while in trance. The withdrawal of the brahmāstra and the punishment of Aśvatthāmā are also told.

Brahma-nadyām can mean river of the Vedas, of the brāhmaṇas, of austerity, of the Lord. Amara-koṣa says vedas tattvaṁ tapo brahma brahmā vipraḥ prajāpatir: the word brahma can mean Veda, truth, austerity, the brahman, Lord Brahmā, a brāhmaṇa, and a progenitor.

Nārada had instructed Vyāsa to remember the pastimes of the Lord continually in samādhi (SB 1.5.13). Thus he sat and concentrated using his mind.

Praṇihite means “without movement.” The cause was that the mind was purified by bhakti (bhakti-yogena amale). He saw the perfect form of the puruṣa. This means Kṛṣṇa, because it will later be said kṛṣṇe parama-puruṣe (SB 1.7.7). Instead of pūrṇam, pūrvam is also seen. Pūrvam means “I alone existed in the beginning.”

This confirms the Lord as the supreme person as mentioned in Vedic texts. The word pūrṇam indicates the cit-śakti arising from his svarūpa and all his aṁśas and kalās. Thus Vyāsa saw the brahman in its full form. If a person says that he saw the full moon it means that a person saw the moon’s fullness with all phases of the moon. But he did not see the external energy māyā which has opposite qualities. Thus māyā is mentioned separately with the words māyāṁ ca. This energy took shelter behind (apāśrayam) the Lord, since this is described later with the following:

vilajjamānayā yasya sthātum īkṣā-pathe ’muyā

vimohitā vikatthante mamāham iti durdhiyaḥ

The ignorant jīvas, bewildered by māyā who is ashamed to stand in sight of the Lord, boast about "I" and "mine." 2.5.13

In order to describe the sweetness of the Lord’s form, qualities and pastimes, one needs to see the Lord. But what was the purpose of Vyāsa’s seeing māyā? This verse explains. How can the jīva afflicted by the material disease naturally taste the sweetness which is necessary for beginning to learn Bhāgavatam? There can be no prescription for cure without first seeing the disease. Without that how can the patient be treated with proper medicine and food? Thus it is necessary to see both māyā and the jīva. Bewildered by the covering and bewildering potencies of māyā upon his svarūpa, the jīva, though separate from the three guṇas, thinks himself made of matter, and accepts material existence (anartham) – a body - created by that identification.

He also saw the medicine for that disease. He saw bhakti-yoga which destroys material existence. One should understand the stages in seeing it. First he saw the Lord. By the use of the word pūrṇa, it should be understood that Vyāsa saw the Lord with his aṁśas, the puruṣa and guṇāvatāras. Without his aṁśas how can the Lord be considered complete? Pūrṇa means complete. Thus Vyāsa saw the complete form of the Lord. He saw his cit-śakti with many varieties such as Vimalā and Utkarṣiṇī which are manifestations of his beauty. He then saw the external energy māyā-śakti behind the Lord. He saw in the Lord, bhakti - the chief element of the cit-śakti – which is more powerful than all others and which can destroy the illusion caused by māyā and which arises from the actions of his anugrahā-śakti (mercy), and which controls even the Lord. Having seen all this, he then wrote the Vaiṣṇava scripture called Śrīmad Bhāgavatam, which reveals all of this for the ignorant people.

īśaḥ svatantraś cit-sindhuḥ sarva-vyāpyaika eva hi |

jīvo ’dhīnaś cit-kaṇo ’pi svopādhir vyāpi-śaktikaḥ ||

aneko ’vidyayopāttas tyaktāvidyo ’pi karhicit |

māyā tv acit-pradhānaṁ cāvidyāvidyeti sā tridhā ||

The Lord is independent, an ocean of consciousness, and all-pervading. The jīva is dependent, a particle of consciousness, subject to mistaking his identity and pervasive with limitation. They are many in number, are covered with ignorance, and sometimes have ignorance removed. Māyā has three divisions: unconscious material substance, ignorance and knowledge.

The characteristics and proofs of the Lord, the jīva, māyā, the universe, and his svarūpa-śakti called bhakti will be clearly explained in the commentary on the prayers of the Vedas (SB 10.87).

This verse shows that Bhāgavatam produces prema. Simply by hearing it, prema arises. What to speak then of the greater effect if one engages others in hearing it! And what greater effect speaking it must have! And what even greater effect will engaging others in speaking it produce! Bhakti here means prema. Because it has been said īśvaraḥ sadyo hṛdy avarudhyate ‘tra kṛtibhiḥ: the Supreme Lord becomes immediately captured in the heart of the accomplished devotees by hearing Bhāgavatam and even by those who have suddenly developed a desire to hear it. (SB 1.1.2); and because the Lord is captured in the heart only by the result of sādhana-bhakti. Destruction fo saṁsāra- is an unsought result for the devotees. Nevertheless the devotees also achieve this.

Because he had realized the superiority of prema, his goal, over realization of the bliss of brahman, he taught Bhāgavatam to Śuka so that he also could see the superiority of the bliss of prema. In this world, if the father has experienced something blissful, he will attempt to have his son experience this also. That is explained in this verse.

First Vyāsa had made an abbreviated scripture about bhakti, but on the advice of Nārada, he rearranged it (anukramya), purified it, giving most prominence to bhakti to Kṛṣṇa.

Nārada gave his instructions after the disappearance of Kṛṣṇa and before Parīkṣit punished Kali, because at that time itself there was a tendency towards irreligion even among the followers of religion and adherents of scripture since the power of Kali manifested even at the beginning of his control. Because of this, Vyāsa was dissatisfied in his heart. This is shown in the following verse:

jugupsitaṁ dharma-kṛte ’nuśāsataḥ svabhāva-raktasya mahān vyatikramaḥ

yad-vākyato dharma itītaraḥ sthito na manyate tasya nivāraṇaṁ janaḥ

You have created a great disturbance by teaching what is condemned to people attached to material enjoyment in order make them accept dharma. Thinking that what you have taught is real dharma, they do not consider giving it up. SB 1.5.15

It is understood that before the beginning of Kali-yuga he would not have been dissatisfied in heart. Now at this time, he revised the Bhāgavatam which was previously written. When it is said kṛsṇe svadhāmopagate, ... purāṇo ’rkto ’dhunotditaḥ (SB 1.3.43), this refers to the revised Bhāgavatam, the present one. EWhen it is said that the present Bhāgavatam is another Bhāgavatam and that the Bhāgavatam is among the eighteen Purāṇas, it refers to the same Bhāgavatam, the present one... Nivṛtti-niratam means that Śukadeva had realized brahman.

Kasya vā means “for what reason.”

Nirgranthā can mean those who are freed from scriptures. For, it is said:

yadā te moha-kalilaṁ buddhir vyatitariṣyati |

tadā gantāsi nirvedaṁ śrotavyasya śrutasya ca ||

When your intelligence has completely crossed the denseness of illusion, you will be indifferent to all that has been heard and all that will be heard. BG 2.52

Or grantha can mean “knot of false ego.” Thus nirgranthāḥ means “those who are free of the knot of false ego.” It is said bhidyate hṛdaya-grantiḥ: the knot of false ego is cut. (SB 1.2.21) Or granthā can mean “bondage.” Thus nirgranthāḥ can mean “those freed from the bondage of rules and prohibitions.” It said cared vidhi-gocaraḥ: he moves about beyond the rules. (SB 11.18.28)

Such persons perform bhakti without seeking results (ahaitukīm). Bhakti produces jñāna but is superior to jñāna. Therefore it is called best or uru. Therefore urukrama means “the Lord who produces the best method, bhakti.”

Can bhakti deliver the liberated? Can the Bhāgavatam, a scripture on bhakti, deliver those who have surpassed scriptures? Can a work discussing a server and the served (the Lord) deliver those who have given up all identities of ego? Can the rules of bhakti described in the Bhāgavatam deliver those who have given up all rules and prohibitions? To destroy all such protests, the verse says itttam-bhūta-guṇa: the Lord has such attractive qualities that even ātmārāmas become attracted. Because of their practice with predominance of bhakti or even just by mercy alone, the Lord gave mercy to the Kumāras, thinking “Let them realize my qualities.” Vyāsa gave mercy to Śukadeva, thinking “Let him realize Kṛṣṇa’s qualities.” The Lord or the devotees may give mercy to some other ātmārāmas in the same way. Having attained that qualification for realizing the Lord’s qualities, these ātmārāmas perform unmotivated bhakti. Other ātmārāmas perform bhakti with the goal of merging into brahman. The word ahaitukī cannot be applied to their bhakti. Concerning them it is said:

brahma-bhūtaḥ prasannātmā na śocati na kāḍkṣati |

samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām ||

bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ |

tato māṁ tattvato jñātvā viśate tad-anantaram ||

Having attained the state of brahman, being a pure soul, the ātmārāma does not lament the loss of what he had nor does he desire what he does not have, and looks upon all beings as equal. He then manifests prema-bhakti. Only by bhakti can a person know me as brahman. Then, knowing me as brahman by that bhakti, he merges with me. BG 18.54-55

By the mercy of Nārada, Vyāsa realized the sweetness of Kṛṣṇa’s qualities. By the mercy of Vyāsa, Śukadeva realized the same sweetness even more. That is explained in this verse.

Śukadeva’s mind was disturbed by the qualities of Kṛṣṇa (harer guṇākṣipta-matiḥ). He thought, “My intelligence is unfortunate, because though the Lord’s qualities are so sweet, up until now that intelligence has been engaged uselessly in realizing brahman.” He held not only the ātmārāmas dear, but also the Vaiṣṇavas dear because of the attraction to their discussions about Kṛṣṇa (viṣṇu-jana-priyaḥ). Or the Vaiṣṇavas held him dear.

Vyāsa made Śukadeva who was in continual trance in a lonely forest hear selected verses from the Bhāgavatam which described Kṛṣṇa’s qualities through some of his followers. By the power of those verses, his trance was broken. His mind, attracted to the sweetness, broke the trance. Knowing these verses were from the Bhāgavatam because of his omniscience, and knowing that his father was the source of revealing those verses, he went to Vyāsa and learned Bhāgavatam. This story is told in the Brahma-vaivarta Purāṇa. After conquering father and son, Vyāsa and Śukadeva, crest jewels of brahman realization, bhakti made them like an umbrella which gives relief to the whole world. Those who do not consider bhakti in this way, being led astray, are like thieves who deserve the punishment of Yama.

The question of how a great yogī like Śukadeva became inclined to hear Bhāgavatam has now been answered. Now the other question of how Parīkṣit heard the Bhāgavatam while fasting till death and other topics such as his astonishing birth will be explained. Vilāpanam means death. Or it can mean talks about the Lord, since the verb lap means to talk. The suffix lyuṭ (the letters ana) is added at the end. Saṁsthām means a walk till death. These topics give rise to talks about Kṛṣṇa, since they relate to the aim of the Bhāgavatam.

A story is now told in order to show how Parīkṣit, even in the womb, was able to see Kṛṣṇa. When Aśvatthāmā (drauṇiḥ) beheaded the sons of Draupadī, the mother began to weep. The sentence extends for three verses. Kaurava refers to Duryodhana’s party. Sṛñjaya refers to the Pāṇòavas’ party since Dhrṣtādyumna of the Sṛñjaya family was their general. Vīra-gatim means liberation or svarga by the method described by Bhīṣma. Vṛkodarāviddha-gadābhimarśa means by the blow inflicted by the club thrown by Bhīma.

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Thinking that Duryodhana would be pleased (priyam) he presented the heads of the sleeping sons of the Pāṇòavas to him. Actually Duryodhana was not pleased with this action (vipriyam). After feeling joy that his enemies had been killed, he began to lament since he understood that his enemies such as Bhīma had not been killed on seeing the gift, that children had been killed, and that the Kuru dynasty had been destroyed. Thus he died with both joy and sorrow. Therefore here it said “All people condemned this horrible act.”

Arjuna is called kirīṭamalī because he accepted many crowns, or because he had a garland in his crown.

Śucaḥ means sorrows. I will remove your sorrows when (yat) I present to you using the arrows released from my bow the head of the lowest of brāhmaṇas (brahma-bandhoh), the agressor who had a weapon in his hand (ātatāyinaḥ). According to the smṛti scriptures there are six aggressors:

agnido garadaś caiva śastra-pāṇir dhanāpahaḥ |

kṣetra-dārāpahārī ca ṣaò ete ātatāyina ||

There are six aggressors: the arsonist, poisoner, holder of weapons, the stealer of wealth, the stealer of property, and the stealer of others’ wives. Vasiṣṭha Smṛti 3.19

Acyuta-mitra-sūtaḥ means who had Kṛṣṇa as his friend and charioteer. Daṁśitaḥ means “putting on armor.”

When Brahmā (kaḥ) became desirous of his daughter, taking the form of a deer, he fled in fear from Śiva. In the same manner Aśvatthāmā fled from Arjuna. In another version the word arka (sun) is used instead of kaḥ. This is a story from the Vāmana Purāṇa. A demon named Vidyunmālī, a follower of Śiva, pursued the sun on a golden chariot given by Śiva. Due to the effulgence from the chariot, night disappeared. The sun became angry and melted the chariot with his heat and made it fall from the sky. Śiva appeared and the sun fled in fear. The sun fell down at Vārāṇasī, and became known as Lolārka (unsteady sun).

He saw that he had no protector (aśaraṇam). He considered that the brahmāstra would be a method of protecting himself (ātma-trāṇam). The word dvijātmajaḥ (son of a brāhmaṇa) indicates that he was short-sighted.

Samāhitaḥ means that he began meditating.

You are the form of liberation (apavargaḥ). You deliver us from material existence. Therefore why not deliver me from this fire?

“I am your cousin and equal to you. Do not speak like this!” Arjuna replies with this verse. You are beyond prakṛti. “By prakṛti do you mean ignorance or māyā?” Distancing your self from māyā composed of both vidyā and avidyā, unfortunate because it is your external śakti, you are situated in your spiritual form along with your auspicious cit-śakti arising from your svarūpa who is like your principal queen.

“But since I am the cause of the spiritual energy I am different from it. How can it be situated in my form?” It is one with you (kaivalye). Though it is with you, it is one with you, because it is your svarūpa-śakti. Factually you are situated in spiritual form. This cit-śakti arising from your svarūpa is always non-different from you, and is situated in the form of your body, senses and associates. Śruti says parāsya śaktir vividhaiva śrūyate svābhāvikī jñāna-bala-kriyā ca: the Lord has many intrinsic energies called knowledge, strength and action. Māyā is only a shadow and remains in the form of the material world composed of three guṇas and knowledge and ignorance, because it does not arise from your svarūpa.

It (Māyā) is different from you, though it is somewhat non-different from you, being your śakti. Thus this śakti is different and non-different from you. The idea that māyā is the only śakti is rejected.

Saḥ here means “you, even though situated in your spiritual energy.”

In this way, rejecting māyā, in your spiritual form (tathā), you appear in this world (ayam avatāraḥ).

Having praised Kṛṣṇa, Arjuna then informs Kṛṣṇa of the matter at hand.

The word pradarśitam (shown) implies “You have seen this weapon. Do you not recognize it? Why are you asking me?” He does not know how to withdraw it (na veda saṁhāram). Then why did he use it? He used it to protect his own life.

“But the fire can be counteracted by the water weapon.” Nothing can stop this weapon (pratyavakarśanam). Since you know all about weapons, you must destroy the fire of this weapon with the fire of your brahmāstra.

Tam refers to Kṛṣṇa. For destroying Aśvatthāma’s weapon (brāhmāya) he aimed his weapon.

The fires of the two brahmāstras, surrounded with arrows, increased, covering heaven and earth (rodasi). It was like the combination of the sun and the fire emanating from Saḍkarṣaṇa’s mouth at the time of devastation.

Tayoḥ refers to Aśvatthāmā and Arjuna. Sāṁvartakam is the fire of final destruction.

Loka means of the earth and other planets. Vyatikaram means destruction.

Aśvatthāmā was the son of Kṛpī, who came from the Gautama gotra. Thus she is called gautamī.

Kṛṣṇa speaks strongly in five verses to Arjuna, who was filled with lamentation and anger, to show the world Arjuna’s standard of justice. Though Kṛṣṇa was angry, he is still described as lotus-eyed. Thus his anger was only external.

Mattam means intoxicated because of liquor etc. Pramattam means inattentive. Unmattam means crazy because of planetary influences or disturbance of vāta in the body.

Killing him as punishment is best (tad-vadhaḥ śreyaḥ). Smṛti says:

rājabhir dhṛta-daṇòas tu kṛtvā pāpāni mānavāḥ |

vidhūta-kalmaṣā yānti svargaṁ sukṛtino yathā ||

Those who have committed sin, if punished by the king, become freed of that sin and go to Svarga like the pious.

If he is not killed, because of that sin (yad) he goes to hell.

O warrior! This sinner, aggressor, killer of relatives, disgrace to his family, who has displeased Duryodhana, should be killed.

Though incited by Kṛṣṇa who was testing Arjuna’s sense of justice, Arjuna did not want to kill him, even though he had killed his son (ātma-hanam), because he was intelligent (mahān) - he knew the nature of Kṛṣṇa. Kṛṣṇa’s nature is that, though he is omniscient, he tests the devotees in this way in order to show their sense of justice to others. He tests Arjuna, possessor of dharma, by showing vīra and raudra rasas when he says “You should not release him.” (SB 1.7.35)

In the same way he tested the gopīs, possessors of prema, by showing karma and jñāna in such verses as bhartuḥ śuśrūṣaṇaṁ strīṇāṁ paro dharmaḥ: the highest religious duty for a woman is to sincerely serve her husband (SB 10.29.24); bhavatīnāṁ viyogo me na hi sarvātmanā kvacit: you are never actually separated from me, for I am the Soul of all creation (SB 10.47.29); ahaṁ hi sarva-bhūtānām ādir anto ’ntaraṁ bahiḥ: dear ladies, I am the beginning and end of all created beings and exist both within and without them. (SB 10.82.45)

He also tested Pṛthu, Prahlāda and others, who were filled with devotion, by showing or promising enjoyment and powers to them. Varaṁ ca mat kañcana mānavendra vṛṇīṣva: dear Pṛthu, you may therefore ask from me any benediction you like. (SB 4.20.16) Varaṁ vṛṇīṣvābhimataṁ kāma-pūro ’smy ahaṁ nṛṇām: it is my pastime to fulfill the desires of all living beings, and therefore you may ask from me any benediction that you desire to be fulfilled. (SB 7.9.52) Dīyamānaṁ na gṛhṇanti: though I offer these benedictions, they do not accept. (SB 3.29.13 )

Even his siddha devotees test others. Thus Śukadeva tests Parīkṣit. In the Sixth Canto, he tests his knowledge of siddhānta when he speaks of regular atonements when Parīkṣit asks the method of getting free of sin. In the Ninth Canto, Śukadeva tests Parīkṣit’s eagerness for Kṛṣṇa’s pastimes by summarizing those pastimes, and in the Twelfth Canto, he tests his steadiness in bhakti by talking of brahma-jñāna. The real meaning is not always in the directly observed events.

He offered Aśvatthāmā to her saying, “I have brought you the killer of your sons.”

Tathā āhrṭam means “brought in this manner.” Karma-jugupsitena means “because of his repulsion to that act.” Apakṛtam (wrongful act) should be apakāriṇam “the person who has done wrong.” She looked with compassion on him. Vāma means virtuous. She also offered her respects.

The word ca with uvāca indicates “she spoke with reverence.” She is called satī or noble because she could not tolerate his bondage. She was thus nobler than Parīkṣit and Arjuna towards those who were offenders to the devotees.

Sa-rahasyaḥ means “with secret mantras.” In mentioning that the father taught how to throw and withdraw the weapon, she implies “If you had not learned how to throw and withdraw the brahmāstra from his father, how could you now bind him up and bring him here?” The son is considered a representative of the father according to the saying ātmā vai jāyate putraḥ: one is born again as one’s son.1 The wife is considered half of the husband according to the śruti text ardho vā eśa ātmano yat-patnī: the wife is half of oneself. (Black Yajur-veda, Baudhāyana-śrauta-sūtra 29.89.381.2) She did not follow her husband to death because she had a son (vīra-sūḥ).

The relatives of your guru (gauravam kulam) should not attain suffering by you, because they are to be worshipped.

Mā rodīt should be mā roditu “let her not cry.”

Sānubandham means “with their associates.” Śucārptiam means “spread with lamentation (śucā).” The brāhmaṇas will destroy the kṣatriya families.

The good quality of her words is seen in the previous six verses. Her words were faithful to dharma: release him because the brāhmāna is always our guru. (SB 1.7.43) Her words were filled with correctness: his father taught you the military arts. (SB 1.7.44) Her words were full of mercy: the wife is half the husband. (SB 1.7.45) Her words expressed unwillingness to cause pain to others: do not cause suffering to the family of your guru. (SB 1.7.46) Her words expressed sense of calmness, allaying suffering: do not let her cry like me. (SB 1.7.47) Her harsh words express generosity, desiring to benefit the hearer: the angry brāhmaṇas will destroy the kṣatriyas. (SB 1.7.48)

They all agreed with her words. Yuyudhāna means Sātyaki.

Bhīma favored killing Aśvatthāmā and Draupadī favored releasing him. The Lord assumed four arms to keep the two parties apart. Kṛṣṇa smiled slightly as if saying, „ O friend! Today I will test the sharpness of your intelligence.” He smiled and did not laugh.

No brāhmaṇa should be killed. But Manu has said that if an aggressor approaches with the desire to kill, he can be killed, even if he is learned in Vedānta. Follow both of these instructions ordered by me, the maker of scriptures. Since Aśvatthāmā is still considered a brāhmaṇa, and since he is not an aggressor since he does not have a weapon in his hands, he should not be killed. That is my opinion. I told you previously to kill the fallen brāhmaṇa, but that was only to test you. Therefore, do not kill the fallen brāhmaṇa, but free him. Then I have said that the knower of dharma does not kill the enemy who is frightened or without a chariot, and also I have said it is best to kill him. But do not be the cause of killing him. His killing should take the form of being bound up. That is the real meaning of my words.

You made a promise to bring Drauapadī the head of Aśvatthāmā. Thus you should cut off his head. You should also please Bhīma. You should also please Draupadī who does not want him killed. You should also please me and others because they are dear to me (indicated by ca).

Understanding Kṛṣṇa’s intention (hārdam) Arjuna then acted. “I made the promise to cut off his head. Kṛṣṇa has said that I have to fulfill that promise. He has also said I should please Draupadī. Therefore I cannot cut off his head. It is not impossible. I should fulfill both directions. Therefore somehow I must do that.” This was what he discerned. He then cut off the jewel on his head (maṇiṁ mūrdhanyam) along with his hair. The jewel is situated on his head and thus represents his head. Thus it also means “head.” Therefore cutting off his jewel is cutting off his head. But in the literal sense, his head will not be cut off. Thus Aśvatthāmā was killed and not killed.

One should execute dharma according to the scriptures as the verse indicates.

Nirharaṇa means “going for burning.”