Pradyumna: "Suta Gosvami said: Dispite being instructed in his duty and encouraged to kill the son of Droṇacarya, Arjuna, a great soul, did not like the idea of killing him, although he was a heinous murderer of his family members."

Prabhupada:

suta uvaca
evaṁ parikṣata dharmaṁ
parthaḥ; krṣṇena coditaḥ;
naicchad dhantuṁ guru-sutaṁ
yadyapy atma-hanaṁ mahan
[SB 1.7.40]

So Krṣṇa, as an impartial observer, He advised Arjuna to kill Asvatthama 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 Asvatthama 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 Asvatthama, then his mother is there. She would be very much unhappy." For the sake of the spiritual master and teacher... Droṇacarya was dead in the fight, but his wife was living. So Arjuna and Draupadi, considering the grief of the wife of Droṇacarya... 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 Asvatthama—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 Asvatthama, then she will suffer in old age." Therefore na aicchad dhantuṁ guru-sutam. He did not... Although Krṣṇa 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. Yasyasti bhaktir bhagavaty akiñcana sarvair guṇais tatra samasate suraḥ; [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 samasate suraḥ;.

We have got many instances. That Raghunatha dasa Gosvami, he was very rich zamindar's son, and there was a trouble between the minister of the state and his father and uncle. They were zamindars. They were raising revenues to the extent of twelve lakhs, and the tax was going to the Nawab only four lakhs. So this is the business. So the minister arrested the father and uncle of Raghunatha, and they fled away from home. So the minister arrested Raghunatha dasa Gosvami. At that time he was not Raghunatha dasa Gosvami; he was grhastha, young man, Raghunatha. So he handled the matter in such a nice way that the matter was settled between the minister and his father. The idea is although he was a Vaiṣṇava, he was not a fool how to manage a state. It does not mean that a Vaiṣṇava will be fool and rascal because he's Vaiṣṇava. No. Vaiṣṇava, twenty-six qualifications. One of the qualifications is dakṣa: he must be very expert in doing things very nicely. Not that because one is Vaiṣṇava he'll be callous in the worldly things. No. Therefore I repeatedly request the management that you must be very expert in managing these temple affairs. Everything to the right point. Not a single farthing should be wasted. A Vaiṣṇava must be dakṣa, expert in everything. This is no excuse, that "I have become a devotee. Therefore I am callous to all material things." What material things? Nirbandhaḥ; krṣṇa-sambandhe yuktaṁ vairagyam ucyate. Anything in relationship with Krṣṇa, that is not material; that is spiritual. I have several times explained that this temple, don't think it is ordinary building. It is Vaikuṇṭha. Cintamaṇi-prakara-sadmasu. Krṣṇa has His house, prakara-sadmasu. Cintamaṇi-prakara-sadmasu. Sadma. Sadma means house. So we should take very, very careful attention that this temple is kept very nicely, managed very nicely. Not that "I have become Vaiṣṇava. Let everything be stolen or spoiled or broken. I have become Vaiṣṇava. I cannot take care. That is not my consideration."

Because I have several times pressed on this point that everything in relationship with Krṣṇa is Krṣṇa. Krṣṇa is the advaya-jñana. Absolute Truth. Krṣṇa and His name, His house, His devotees—His everything. Nama rupa guṇa lila parikara vaisiṣṭa, everything. Caitanya Mahaprabhu says... Caitanya Mahaprabhu's philosophy, it is said by Visvanatha Cakravarti, aradhyo bhagavan vrajesa-tanaya tad-dhama vrndavanam. Vrajesa-tanaya, Vrajendra-nandana Hari, Krṣṇa. Krṣṇa is very much pleased when He is addressed as Vrajendra-nandana, Yasodanandana, Partha-sarathi. Added with the, with His devotee's name. Just to establish that He's not nirviseṣa. He's always saviseṣa. So this addition... Krṣṇa is everyone's father. Ahaṁ bija-pradaḥ; pita [Bg. 14.4]. Who can be His father? Nobody can become His father. Still, He accepts a father, and He likes that He should be called by His father's name. Who is that father? His devotee. Vrajendra-nandana Hari. Aradhyo bhagavan vrajesa... Bhagavan. He is addressed as Bhagavan. Bhagavan means the Supreme Person, Supreme Being. Who can be His father? Still, it is said, aradhyo bhagavan vrajesa-tanayaḥ;. Vrajesa-tanaya. He's son of Maharaja Nanda, aradhyo bhagavan, Yasomati-nandana.

So Krṣṇa and His father... Although he's not Krṣṇa, he's nitya-mukta. There are different types of living entities: Nitya-mukta, nitya-baddha, sadhana-siddha, krpa-siddha. These things are very nicely discussed in the Bhakti-rasamrta-sindhu. Nitya-siddha. This father, mother of Krṣṇa, they are nitya-siddhas. Although they are living entities, they are not Bhagavan, not viṣṇu-tattva. Jiva-tattva. But nitya-siddha. Those who are in the spiritual world, they are nitya-siddha. Nitya-mukta. Nitya-mukta means they never come in this material world. Just like Krṣṇa is nitya-mukta suddha. Similarly, the associates of Krṣṇa who come with Him... Just like the gopis or the cowherd boys, and so..., the cows, calves, they are all nitya-siddha, nitya-mukta. They come with Krṣṇa. Ananda-cinmaya-rasa. They are in the spiritual form, ananda-cinmaya-rasa, enjoying always spiritual bliss in the association of Krṣṇa. Ananda-cinmaya-rasa-pratibhavitabhiḥ; [Bs. 5.37]. Tabhir ya eva nija-rupataya kalabhiḥ;. That is also expansion of Krṣṇa. Just like Brahma, when he stolen Krṣṇa's friends, cowherd boys, and the cows and calves, Brahma saw that Krṣṇa is playing with the same cowherd boys, cows, calves, and he was astonished. He went, came to test that "It is being advertised that one boy is now born, is there in Vrndavana, and He's being accepted as Krṣṇa, the Supreme Personality, my Lord." So he played some tricks. He stolen away. But the next moment he saw. Next moment means one year. He saw that Krṣṇa has expanded Himself in so many living entities. And later on he saw that everyone is Viṣṇu. Everyone is Viṣṇu. Diparcir eva hi dasantaram abhyupetya dipayate [Bs. 5.46]. Krṣṇa and Krṣṇa's aṁsa. He expands just like candle. One candle is lit up by another candle, another candle. In this way, first, second, third, fourth, fifth, in the hundreds of times. But each candle is as powerful as the first one. Ramadi-murtiṣu kala-niyamena tiṣṭhan nanavataram akarod bhuvaneṣu kintu krṣṇaḥ; svayaṁ samabhavat paramaḥ; puman yaḥ; [Bs. 5.39]. He has got extensive, innumerable expansions. In the Bhagavata it is said that Krṣṇa's expansion is so great, just like the waves of the ocean, you cannot count. It is not possible. If you sit down on the sea beach and go on counting how many waves, day and night, there is no limit. So Krṣṇa's expansion is unlimited. He's unlimited, His expansions are unlimited. Advaitam acyutam anadim ananta-rupam [Bs. 5.33].

So everything belonging to Krṣṇa is Krṣṇa. This is Krṣṇa consciousness. Nothing should be neglected. That is Krṣṇa consciousness. Everything should be... Sri-vigraharadhana-nitya-nana-srṅgara-tan-mandira-marjanadau **. Every corner of this temple should be considered "Here is Krṣṇa." Then Krṣṇa conscious. Not that "Only in the temple Krṣṇa is there, not in the gate. Let it be open and thief may come and steal." No. Very, very careful. The idea is that devotee must be expert in understanding things very clearly. Just like Arjuna. Krṣṇa is requesting him. Therefore it is said, evaṁ parikṣata. Krṣṇa is trying to see how Arjuna is Krṣṇa conscious. "I am requesting you, 'Kill him.' " And what does he decide? Krṣṇa knew everything. Sarvasya cahaṁ hrdi sanniviṣṭo mattaḥ; smrtir jñanam apohanaṁ ca [Bg. 15.15]. Krṣṇa is situated in everyone's heart. So what Arjuna was thinking of, Krṣṇa knew it that he was thinking rightly not to kill this man. Still, He was parikṣata, He was examining how Arjuna decides. So he passed the examination.

So devotee is expected to pass all kinds of examinations. That is devotee. Not one-sided. Therefore sastra says yasyasti bhaktir bhagavaty akiñcana [SB 5.18.12]. Akiñcana-bhakti. Kiñcana. Kiñcana means "something." So akiñcana means "no something." That is akiñcana. "I have nothing to do except Krṣṇa's service." That is called akiñcana. He has no other duty. Only duty is how to please Krṣṇa. That is suddha-bhakti. Anyabhilaṣita-sunyaṁ jñana-karmady-anavrtam [Brs. 1.1.11]. So long you're on the platform of jñana or karma... There are different stages. Karma is the lowest stage, and jñana is higher. Koṭi-karma-niṣṭha-madhye eka jñani sreṣṭha. Caitanya Mahaprabhu has said, out of many millions of karmis, one jñani is good, sreṣṭha. And out of millions of jñanis... Simply jñana, theoretical knowledge, is not good. It must be practical. Jñana, the result of jñana is to become liberated, mukti. Simply I am very jñani and I am doing all nonsense, this is not jñana. He must be liberated from material attachment. Brahma-bhutaḥ; prasannatma [Bg. 18.54]. This is the stage of perfection of jñana. Na socati na kaṅkṣati. He has nothing to do with the material world. That is jñani. Therefore the karmis, they are very much attached to the material activities, and jñani is not attached—not attached neither interested. That is real jñani. Therefore Caitanya Mahaprabhu said koṭi-karma-niṣṭha-madhye eka jñani sreṣṭha. Out of millions of karmis, one jñani is sreṣṭha. We sometimes differ with the Mayavadi philosophers. But they are jñanis. They are better than the karmis. There is no doubt. Koṭi-karma-niṣṭha-madhye eka jñani sreṣṭha.

But it does not mean because one has got some theoretical knowledge, therefore he is mukta. That is another stage. Therefore Caitanya Mahaprabhu said, koṭi-jñani-madhye haya eka mukta sreṣṭha. And so far bhakta, koṭi-mukta-madhye durlabha eka krṣṇa-bhakta. Sa mahatma sudurlabhaḥ;. That is another thing. Koṭi-mukta-madhye. Koṭisyapi maha-mune(?). So to become Krṣṇa conscious, fully devoted, anyabhilaṣita-sunyam [Brs. 1.1.11], it is very, very difficult, the highest position. Bahunaṁ janmanam ante jñanavan [Bg. 7.19]. The jñana, after jñana, there is the stage of bhakti. Without jñana, bhakti is kaniṣṭha-adhikari. With jñana he is uttama-adhikari. These are described by Caitanya, in the Caitanya-caritamrta. So the idea is that if one is advanced devotee, then all the good qualities will be visible in him. Yasyasti bhaktir bhagavaty akiñcana [SB 5.18.12]. He has no other desire. Akiñcana-bhakti. If he has got any other desire to fulfill, then it is mixed. It is not suddha-bhakti; it is vaidhi-bhakti. Karma-misra-bhakti, jñana-misra-bhakti, yoga-misra-bhakti. Bhakti must be there. Otherwise, karma, jñana, yoga, nothing is successful. Bhakti must be there. But when karma, jñana, yoga, everything is without contamination, simply bhakti... Jñana-karmady-anavrtam [Cc. Madhya 19.167]. That stage is anukulyena krṣṇanusilanam. Simply to satisfy.

Now here Krṣṇa is advising. So anukulyena krṣṇanusilanam. There is a... Parikṣata, as Krṣṇa is examining, similarly, Arjuna also very intelligently acting. He knew that although Krṣṇa was encouraging him to kill Asvatthama, "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-caritamrta, between Radha and Krṣṇa, Krṣṇa is being enlivened by seeing Radharaṇi, and Radharaṇi is becoming more beautiful by seeing Krṣṇa. Duye lagye hura huri. The competition. This is described in the fourth chapter of Caitanya-caritamrta. So it is transcendental sporting between the devotee and the Lord. It is not nirviseṣa-vada. The Lord wants to see "How he is My pure devotee." And the devotee wants to see that "I'll not accept anything from Krṣṇa. I shall sacrifice everything for Krṣṇa." That is duye lagye hura huri. That is devotee, and that is Krṣṇa.

So here is Arjuna. He's being examined by Krṣṇa. Krṣṇa wants to examine His devotees, how staunch devotee he is. Just like the Paṇḍavas. They were put into so many troubles. They lost their kingdom, they lost their wife-insulted. The wife was endeavored to become naked. Never..., the Paṇḍavas never said that "Krṣṇa, You are our friend. Why we are suffering so many troubles?" Never. Never. This is pure devotee. Krṣṇa is always with him. Krṣṇa could do anything, but still they never requested. Neither Kunti nor Paṇḍavas. This is pure devotion. A pure devotee will never try to take anything from Krṣṇa. He will try to give everything to Krṣṇa. So duye lagye hura huri. So here is a trial between the devotee and Lord Krṣṇa, and Arjuna has passed the examination. Therefore it is said, evaṁ parikṣata dharmaṁ parthaḥ; krṣṇena coditaḥ;. He's being examined by krṣṇena, not ordinary person. But he passed the examination. Why? Naicchad dhantuṁ guru-sutam. In spite of Krṣṇa's, I mean to say, injection, that "Do it," he did not like to. Naicchad dhantuṁ guru-sutaṁ yadyapy atma-hanaṁ mahan. Although he is the greatest criminal.

Thank you very much. (end)

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