Pradyumna: "After binding Asvatthama, Arjuna wanted to take him to the military camp. The Personality of Godhead Sri Krṣṇa, looking on with His lotus eyes, spoke to angry Arjuna. Lord Sri Krṣṇa said: O Arjuna, you should not show mercy by releasing this relative of a brahmaṇa (brahma-bandhu), for he has killed innocent boys in their sleep."

Prabhupada:

sibiraya niniṣantaṁ
rajjva baddhva ripuṁ balat
praharjunaṁ prakupito
bhagavan ambujekṣaṇaḥ;
[SB 1.7.34]

mainaṁ partharhasi tratuṁ
brahma-bandhum imaṁ jahi
yo 'sav anagasaḥ; suptan
avadhin nisi balakan
[SB 1.7.35]

So bhagavan ambujekṣaṇaḥ;. Ambuja means lotus flower. Bhagavan 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 Mayavadis think, that "God is kind. Why He should be angry?" But here it is said, prakupita. Pra means "specifically." Prakrṣṭa-rupeṇa kupitaḥ;, "very angry." Prakupita. And He was, rather, glad that this Asvatthama, who happens to be the son of a brahmaṇa... Still, He was angry. He asked him not to excuse this rascal. Not to excuse. It is next verse, it is said, mainaṁ partharhasi tratuṁ brahma-bandhum imaṁ jahi. He's brahma-bandhu. He's not a brahmaṇa. He's brahma-bandhu. Everyone can say, "I am the son of a brahmaṇa." That is brahma-bandhu. Or a friend of a brahmaṇa. That does not mean he is a brahmaṇa. This is the idea. Brahmaṇa is not the body. Brahmaṇa is the quality. If the brahmaṇa is body, then when a brahmaṇa is dead the sons take the dead body to the crematorium place and burn the body. Then if the body is brahmaṇa, then the sons are committing sins by brahma-hatya. No. That is not brahma-hatya. Brahmaṇa is the quality. That quality is gone. With the departure of the soul, that quality is gone. Now this body is simply a lump of matter, so there is no shame when the body is burnt into ashes.

The idea is that, as described in the sastra, who is a brahmaṇa, who is a sudra, who is a kṣatriya, who is a vaisya... It is all described in the Bhagavad-gita. So satyaṁ samo damas titikṣa arjavam, jñanaṁ vijñanam astikyaṁ brahma-karma svabhava-jam [Bg. 18.42]. Karma, guṇa and karma. Here Asvatthama, although he's born of a brahmaṇa father, he did not possess the quality of a brahmaṇa, neither the work of a brahmaṇa. 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 Paṇḍavas. But he was such a fool, instead of killing the Paṇḍavas, he killed the five sleeping sons of the Paṇḍavas. How much abominable he is, just imagine. Here it is said, suptan avadhin nisi balakan. First of all, they were minor aged, and they were sleeping, and they were killed at night. Just see. What kind of brahmaṇa he is! A brahmaṇa's business is not to kill. Even brahmaṇa can kill, he doesn't require even sword or any other weapon. Simply by cursing he can kill—brahmaṇa was so powerful. But still, it is not the business of a brahmaṇa. When killing is required, it is done by the kṣatriyas, not by the brahmaṇas. Just like Visvamitra Muni, he was disturbed by the Taḍaka rakṣasi. He was quite powerful. Even by cursing he could kill this Taḍaka rakṣasi in the forest, but he did not do so. For killing the rakṣasi he approached Maharaja Dasaratha. Because he is kṣatriya, he is the king. His business is to give protection to the disturbed citizens. Just like we apply to the magistrate, similarly the king is responsible. So he did not kill. Visvamitra formerly was kṣatriya, but since he became brahmaṇa... By his endeavor in lifetime, he became a brahmaṇa, a great sage, rṣi. So since he became brahmaṇa, he was not interested in killing anyone. That is not brahmaṇa's business. Brahmaṇa's business is samo damas titikṣa. Even if he is disturbed by somebody, titikṣa, he tolerates. Kama-rupa-tapasvin. He does not become... And when it is intolerable, he approaches the kṣatriya.

So in considering all angles of vision, this Asvatthama was not a brahmaṇa. Therefore Krṣṇa personally advised him, ma enaṁ partha arhasi tratum: "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 Krṣṇa is advising brahma-hatya? No. Krṣṇa 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 Krṣṇa is advising Arjuna, "Don't excuse this rascal brahma-bandhu. Don't excuse." This is Krṣṇa's advice. But it does not mean that we can do anything and everything under the pretext of Krṣṇa's advice. You must be first of all a confidential friend or servant of Krṣṇa. You must receive direct order from Krṣṇa. Then you can do it. Otherwise not. Otherwise not. Under the pretext that "Krṣṇa said," "My spiritual master has said," "Prabhupada 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 bhagavan ambujekṣaṇaḥ;. Although He's angry, although He's the Supreme Lord, Bhagavan... He's not so-called nonviolent. How nonviolent? Nonviolent or violent. Violence is also one of the qualifications of God. Especially in political matters, when the kṣatriyas are dealing, there is always violence. Without violence, kṣatriya has no meaning. Kṣat, kṣat means injury. Trayate. Kṣatriya's duty is to save the citizen from being injured by others. That is kṣatriya. Even an animal. Animal..., just like this Kali was trying to kill cow. Maharaja Parikṣit was on his tour. He saw that a black man was trying to kill a cow. So immediately he took his sword, "Who are you, rascal? You are trying to kill a cow in my kingdom?" That is kṣatriya's duty. Kṣatriya's duty is to give protection from injury for the safety of the citizen. The citizen must feel safety, that "We have got such a nice king. There is no fear of anything." It is said in the Bhagavatam there was no anxiety. The citizens should feel so much safe, that "We have such a nice king that we have no danger at all. Not being injured, not our property being stolen or injustice given." That is the real government—when the citizens will feel completely safe. That requires kṣatriya. Not these camara, bhangis, and sudras voted and become the president and minister. That will not be successful. That is not possible. There must be trained-up kṣatriyas, then there will be good government. Trained.

They should be trained means they should be advised by the brahmaṇas. Therefore four divisions required. The brahmaṇas have no interest or they have no time. Even a brahmaṇa is made king... It is not his business. He may do it for some time, temporarily. Just like Visvamitra also did. But it is not his business. The brahmaṇa should give advice to the ministers or the legislators. They should be all qualified brahmaṇas, not paid man. Paid man has nothing to do... Even during the time of Maharaja Candragupta, emperor, he had a brahmaṇa minister, prime minister, Caṇakya Paṇḍita. He was not taking a single farthing as salary. When once explanation was called for from Caṇakya Paṇḍita by Candragupta, immediately he resigned. "You cannot call any explanation. Then I resign." And he was living in a cottage, not that palatial building. He was living in a cottage. That was the system. Brahmaṇa lived very humbly. He was not poor. Not that they are poor men. They were so rich that when Visvamitra approached Maharaja Dasaratha, immediately he vacated his seat and welcomed, "Sir, sit down here." So respectful. This is Vedic culture. The brahmaṇas would not accept any comfort, but the kṣatriyas would be very, very glad to give all comforts to the brahmaṇas. In our sastra, brahmaṇa-bhojana, it is recommended that brahmaṇas should be invited to take prasada. Now they have manufactured daridra-bhojana or daridra-narayaṇa-bhojana. They have made daridra-narayaṇa. But that is not Vedic culture. Vedic culture is to find out qualified brahmaṇa, sages, sannyasis. They would refuse, but still they'll fall down, "Please come, take some prasada." This is Vedic culture. Brahmaṇa's position is very, very exalted. Now, since after the battle of Kurukṣetra, they have become brahma-bandhus. The example is here, brahma-bandhu.

So we should not become brahma-bandhu. We should become actually brahmaṇa. And brahma janati iti brahmaṇaḥ;. One who knows Brahman, he is brahmaṇa. And one who knows Parabrahman, he is Vaiṣṇava. Brahman and Parabrahman. So Krṣṇa is Parabrahman. In the Bhagavad-gita it is said, paraṁ brahma paraṁ dhama pavitraṁ paramaṁ bhavan puruṣaṁ sasvataṁ divyam [Bg. 10.12]. So to realize Brahman realization... That is also spiritual. That is not material. Ahaṁ brahmasmi. That is spiritual. But that is the first appreciation of the Absolute Truth. That is not complete appreciation or complete knowledge. Complete knowledge is when one understands the paraṁ brahma. That is complete understanding. Not simply Brahman: Brahman, Paramatma, and Bhagavan. Brahmeti paramatmeti bhagavan iti sabdyate. The Absolute Truth, vadanti tat tattva-vidas tattvam [SB 1.2.11]. Tattvam means Absolute Truth. What is that Absolute? Advaya-jñanam. One. Brahman, Paramatma and Bhagavan. They are not different. Advayam, the same Absolute. But it is due to my position, angle of vision, He's realized in three different features—Brahman, Paramatma and Bhagavan. That one tattva-vastu, Absolute Truth. So to understand even Brahman, one requires to become brahmaṇa. Brahma janati iti brahmaṇaḥ;. Brahman, understands Brahman, that is the first step. Then you have to make further progress. The example we have given many times, that we are in the sunshine. Now there is sunshine, that is also Brahman, or heat and light. But the heat and light here, ninety-three millions miles away from the sun, and the heat and light in the sun—a difference. That temperature is different. So when you go to the sun-god, that position, and to enjoy heat and light from ninety-three millions miles away, that is also difference. Although heat and light is there in the sun globe and heat and light in the sunshine, but still, sunshine is not the sun globe. Sun globe is not the sun-god. Similarly... This is a crude example. Therefore Caitanya Mahaprabhu's philosophy is acintya-bhedabheda-tattva: everything is God, and everything is not God. Bheda-abheda. Bheda means not, different, and abheda means one. Acintya-bhedabheda-tattva. Acintya... For us, how we can adjust, at the same time one and different? Therefore it is acintya. Not cintya, cintaniya. In our present sense it is difficult to adjust things how we are one and different with the Supreme Absolute Truth. Acintya-bhedabheda-tattva.

So in this way we have to understand. Tad-vijñanarthaṁ sa gurum evabhigacchet [MU 1.2.12]. Through parampara system. Just as Arjuna is in the parampara system, Arjuna was being taught directly by Krṣṇa, so you should learn from Arjuna. That is parampara system. Evaṁ parampara-praptam imaṁ rajarṣayo viduḥ; [Bg. 4.2]. Then you will understand. If you take the words of Arjuna, how he appreciated Bhagavad-gita and how he appreciated Krṣṇa, then your knowledge is perfect. If you manufacture meaning and manufacture idea by your concocted, poor fund of knowledge. Acintyaḥ; khalu ye bhava na taṁs tarkeṇa yojayet. Which is beyond your sense perception... Adhokṣaja. Therefore Krṣṇa is called adhokṣaja. Adhah-krtaṁ akṣajaṁ indriya-jñanaṁ yena. Adhah-krta, subdued. You cannot approach Krṣṇa by material sense perception. It is not possible. Therefore His name is adhokṣaja. Still you have to offer your service to the Supreme. Sa vai puṁsaṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. Adhokṣaje. This is the idea, that unless we approach the adhokṣaja, Krṣṇa... And Krṣṇa... Ataḥ; sri-krṣṇa-namadi na bhaved grahyam indriyaiḥ; [Cc. Madhya 17.136]. Those who are trying to study Krṣṇa by these blunt senses, they'll never understand Krṣṇa. They'll never understand.

Therefore Krṣṇa is regretting, that "This rascal, they consider Me as human being." Avajananti maṁ muḍha manuṣiṁ tanum asritam [Bg. 9.11]. They have been described as rascals. One who estimates Krṣṇa from material point of view, material vision, he is muḍha. Therefore he cannot surrender to Krṣṇa. Na maṁ duṣkrtino muḍhaḥ; prapadyante naradhamaḥ; [Bg. 7.15]. Lowest of the mankind, naradhama. Why lowest? Sinful? Duṣkrtina? These things are there. If we want to understand Krṣṇa, then we should take the prescription of Krṣṇa. What Krṣṇa said? Bhaktya mam abhijanati: [Bg. 18.55] "One can understand Me by the process of bhakti." Never said, Krṣṇa, that "Yogi can understand Me," or "The jñanis can understand Me" or "The karmis can understand." Never. Nahaṁ tiṣṭhami yoginaṁ hrdayeṣu. Although yogis are trying to see Krṣṇa always within the heart... Yaṁ brahma varuṇendra-rudra-marutaḥ; stunvanti dhyanavasthita-tad-gatena manasa pasyanti yaṁ yoginaḥ;... [SB 12.13.1]. Those who are perfect yogis, they see always Krṣṇa within the core of the heart. Man-mana bhava mad-bhaktaḥ;. That is perfect yogi. That is... Krṣṇa admits,

yoginam api sarveṣaṁ
mad-gatenantar-atmana
sraddhavan bhajate yo maṁ
sa me yuktatamo mataḥ;
[Bg. 6.47]

That is first-class yogi, one who is thinking of Krṣṇa always within the core of the heart. So yogis, jñanis, karmis, bhaktas... So when you become bhakta, then you are perfect karmi, you are perfect yogi, you are perfect jñani. Unless you are perfect jñani, how you can surrender to Krṣṇa? Bahunaṁ janmanam ante jñanavan maṁ prapadyate [Bg. 7.19]. After many, many births cultivating knowledge, when he's actually wise-jñanavan. Then what is the symptom? Maṁ prapadyate: he surrenders to Krṣṇa. Why? Vasudevaḥ; sarvam iti sa mahatma sudurlabhaḥ; [Bg. 7.19]. He understands that Krṣṇa is everything. That is real knowledge. Otherwise, it is not knowledge, it is speculation.

So speculation will not help us. We must have perfect knowledge, and that knowledge is given by Krṣṇa. You take it and follow mahajana like Arjuna and other devotees, then you understand Krṣṇa. And as soon as you understand Krṣṇa, you are immediately liberated. Immediately.

janma karma ca me divyaṁ
yo janati tattvataḥ;
tyaktva dehaṁ punar janma
naiti...
[Bg. 4.9]

That is liberation. So simple thing, man-mana bhava mad-bhakto mad-yaji [Bg. 18.65]. Simply think of Krṣṇa, chant Krṣṇa's name, Hare Krṣṇa, and be honest, and liberation is guaranteed.

Thank you very much. (end)

760929SB.VRN