Pradyumna: "My lord, do not make the wife of Droṇacarya cry like me. I am aggrieved for the death of my sons. She need not cry constantly like me.

If the kingly administrative order, being unrestricted in sense control, offends the brahmaṇa order and enrages them, then the fire of that rage burns up the whole body of the royal family and brings grief upon all."

Prabhupada:

ma rodid asya janani
gautami pati-devata
yathahaṁ mrta-vatsarta
rodimy asru-mukhi muhuḥ;
[SB 1.7.47]

yaiḥ; kopitaṁ brahma-kulaṁ
rajanyair ajitatmabhiḥ;
tat kulaṁ pradahaty asu
sanubandhaṁ sucarpitam
[SB 1.7.48]

So, in these two verses the important point is that Draupadi is sympathetic. That is Vaiṣṇava. She is Vaiṣṇavi. This is the attitude of the Vaiṣṇava. Para-duḥ;kha-duḥ;khi. Vaiṣṇava is para-duḥ;kha-duḥ;khi. That is Vaiṣṇava's qualification. He doesn't care for his own personal distresses. But he, a Vaiṣṇava becomes aggrieved, distressed, when other is suffering. That is Vaiṣṇava. Prahlada Maharaja said,

naivodvije para duratyaya-vaitaraṇyas
tvad-virya-gayana-mahamrta-magna-cittaḥ;
soce tato vimukha-cetasa indriyartha-
maya-sukhaya bharam udvahato vimuḍhan
[SB 7.9.43]

Prahlada Maharaja was so much harassed by his father, and his father was killed. And still, when he was offered benediction by the Lord, Nrsiṁhadeva, he did not accept it. He said, sa vai vaṇik. My Lord, we are born in the family of rajo-guṇa, tamo-guṇa. Rajo-guṇa, tamo-guṇa. Asuras, they are influenced by the two lower qualities, rajo-guṇa and tamo-guṇa. And those who are devatas, they are influenced by the sattva-guṇa.

There are three guṇas, qualities, in the material world. Sattva-guṇa. Tri-guṇamayi. Daivi hy eṣa guṇamayi [Bg. 7.14]. Guṇamayi. Triguṇamayi in this material world, sattva-guṇa, rajo-guṇa, tamo-guṇa. So those who are influenced by the sattva-guṇa, they are first class. First-class means first-class in this material world. Not in the spiritual world. Spiritual world is different. That is nirguṇa, no material qualities. There is no first-class, second-class, third-class. Everyone is first-class. That is absolute. Krṣṇa is first-class, His devotees are also first-class. The trees are first-class, the birds are first-class, the cows are first-class, the calves are first-class. Therefore it is called absolute. No conception of relative, second-class, third-class, fourth-class. No. Everything is first-class. Ananda-cinmaya-rasa-pratibhavitabhiḥ; [Bs. 5.37]. Everything is composition of ananda-cinmaya-rasa. There is no classification. Either one is situated in dasya-rasa, one is situated in sakhya-rasa, or in vatsalya-rasa or madhurya-rasa, they are all one. There is no such distinction. But there is variety. You like this rasa, I like this rasa, that is allowed.

So here, in this material world, they are being influenced by the three rasas, and Prahlada Maharaja, being the son of Hiraṇyakasipu, he considered himself that "I am influenced by the rajo-guṇa and tamo-guṇa." He's a Vaiṣṇava, he's above all guṇas, but a Vaiṣṇava is never proud of his guṇa. Actually, he does not feel like that, that he is very advanced, he is very enlightened. He always thinks, "I am the lowest."

trṇad api sunicena
taror api sahiṣṇuna
amanina manadena
kirtaniyaḥ; sada hariḥ;
[Cc. Adi 17.31]

This is Vaiṣṇava, that "I am the lowest of the human being." Just like Caitanya-caritamrta author, Krṣṇadasa Kaviraja Gosvami, he said,

jagai madhai haite muñi se papiṣṭha
puriṣera kiṭa haite muñi se laghiṣṭha
[Cc. Adi 5.205]

Jagai-Madhai, he was considered to be very sinful. "I am more sinful than Jagai-Madhai." Jagai madhai haite muñi se papiṣṭha. And my position? Puriṣera kiṭa haite muñi se laghiṣṭha. "The worm in the stool, he has got some position, but I am lower than that."

jagai madhai haite muñi se papiṣṭha
puriṣera kiṭa haite muñi se laghiṣṭha
[Cc. Adi 5.205]

Mora nama yei laya tara 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 Kaviraja Gosvami and Rupa Gosvami, they always think like that. That is Vaiṣṇava. They never think that he is very advanced. Never. So similarly, Draupadi is thinking her position and what will be the position of Asvatthama's mother? Asvatthama's mother, she is also woman, and she is studying Asvatthama's mother's position from her position. She's very much aggrieved on account of her sons being killed. So she is thinking if Asvatthama'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 Asvatthama's mother. Personally, she is not at all aggrieved. She's aggrieved, but she is thinking the grief of Asvatthama's mother more than her. This is Vaiṣṇava.

Just like Prahlada Maharaja said, soce tato vimukha-cetasa indriyartha-maya-sukhaya bharam udvahato vimuḍhan [SB 7.9.43]. Because my father has done so much injustice unto me, so Krṣṇa wanted to give him benediction. But he refused. "No. I do not require anything. I am quite happy. I don't want anything. And in exchange of my service... Because I have done some work as Vaiṣṇava, it is my duty..." Jivera svarupa haya nitya-krṣṇa-dasa [Cc. Madhya 20.108-109]. "It is my duty as a servant. I have tolerated all tribulations offered by my father. I was never disturbed. I preached amongst my class friends. Whatever possible I have done. But that does not mean I want some benefit. No. I am not a baniya, vaṇik. Sa vai vaṇik. So do not offer my any benediction. I am quite satisfied." So the question may be that "You are satisfied in spite of undergoing so much trouble? Still, you are...?" "Yes, I am satisfied. Yes, I am satisfied." "How?" Tvad-virya-gayana-mahamrta-magna-cittaḥ;. "Because I have learned by the grace of Narada Muni how to chant Your holy name." That's it. Tvad-virya-gayana-mahamrta. "This chanting of Your glorification is mahamrta, a great nectarean." Tvad-virya-gayana-mahamrta-magna-cittaḥ;. "My cittaḥ;, my consciousness, is always absorbed in the thought of Your glorification. Therefore I am not at all unhappy." "You are not unhappy in spite of so much tribulation given by your father?" "Yes. I'm not at all." This is Vaiṣṇava. He cannot be unhappy. We see that Prahlada Maharaja was put into so much trouble by his father. Even, even this Draupadi, she was put into so much trouble-immediately, her sons are killed. But she is, actually she is not unhappy. This is Vaiṣṇava. Vaiṣṇava cannot be unhappy in any circumstances.

Ahaituky apratihata. That is explained. Ahaituky apratihata yayatma suprasidati. If you become situated in Krṣṇa consciousness, then you'll be so satisfied that in any circumstances nobody will be able to give you any trouble. This is Vaiṣṇava. Yayatma suprasidati. Atma, brahma-bhutaḥ; prasannatma na socati na kaṅkṣati [Bg. 18.54]. There is no question of lamenting. But still, a Vaiṣṇava laments not for his own purpose. Just like Prahlada Maharaja says that na udvije para. Krṣṇa is para. Nrsiṁhadeva is para, the Supreme. "O the Supreme, I am not at all disturbed." Naivodvije para duratyaya-vaitaraṇyaḥ;. Why? Tvad-virya-gayana-mahamrta-magna-cittaḥ; [SB 7.9.43]. "Because by the grace of Narada Muni I have learned this art, how to chant Your holy name. That I have learned." Tvad-virya-gayana. "I learned or not learned, but whenever I chant, then I merge into the ocean of nectarean."

A similar is stated about the Gosvamis. Tyaktva turṇam aseṣa-maṇḍala-pati-sreṇiṁ sada tuccha-vat. We have seen it practically. One big politician in Calcutta, C.R. Das. He was earning fifty thousand monthly. In those days. Fifty thousand means... I am speaking... He died in 1925. That means fifty years ago he was earning fifty thousand per month. Now fifty thousand means fifty lakhs nowadays. He was so rich man. But on the Congress resolution that the prominent members of the Congress, they should not cooperate with the government... And one of the item of noncooperation was they should not practice in the British court because there is no justice. That was Gandhi's order, that "In the British court there is no justice. So why should you go there? Don't go." So this C.R. Das, on the resolution of the Congress... He was one of the prominent members. He gave up. So he had no income. So he had no income. The Congress was giving him five hundred rupees, pocket expenses. Because he was such a rich man. What is five hundred rupees for him? He was earning fifty thousand rupees and spending. So he could not bear that inconvenience. He died within a year. He was a rich man. He could not provide. And he was very charitably disposed. If somebody would come to him he would say, "I have lost my all income. Now I have got this five hundred rupees. You can take it." He was such a charitably disposed. So anyway he could not tolerate.

But a devotee... Just like Rupa Gosvami, he also did the same thing. What is that? Tyaktva turṇam aseṣa-maṇḍala-pati-sreṇiṁ sada tuccha-vat. When he was inspired by Caitanya Mahaprabhu... He was a minister in charge of Nawab Hussain Shah's government, but he decided, "What is this nonsense ministership? Let me join Caitanya Mahaprabhu. Preach this Krṣṇa consciousness." So he did it. Therefore about him it is said, tyaktva turṇam aseṣa-maṇḍala-pati-sreṇim. He was associated with big, big men. Maṇḍala-pati. He was minister. But he gave up. "What is this nonsense? It has no value." So if we compare with C.R. Das, he also gave up his income, but he died. But what happened to Rupa Gosvami? Naturally, such a rich man, minister, he gave up his position, he should have also died because no income? No. He did not die. That is the difference. Tyaktva turṇam aseṣa-maṇḍala-pati-sreṇiṁ sada tuccha-vat bhutva dina-gaṇesakau karuṇaya kaupina-kanthasritau. For benefiting the mass of people who are suffering for want of Krṣṇa consciousness, to do them good, they became mendicant. Kaupina-kanthasritau. You have seen the picture of Rupa Gosvami. A small loincloth, and nothing more. Then? He should have died. No. Gopi-bhava-rasamrtabdhi-lahari-kallola-magnau muhuḥ;. They were enjoying. Enjoying how the gopis are engaged in Krṣṇa consciousness. They were twenty-four hours thinking. That is Krṣṇa consciousness.

So similarly, Prahlada Maharaja says that tvad-virya-gayana-mahamrta-magna... The same philosophy, everywhere. What was spoken by Prahlada Maharaja millions of years ago, the same thing was perceived by Rupa Gosvami five hundred years ago, and same thing can be perceived now also. Tvad-virya-gayana-mahamrta-magna-cittaḥ;. If you once become merged into the nectarean of chanting the holy name of Krṣṇa, then you'll always remain happy. There is no doubt about it. Tvad-virya-gayana-mahamrta-magna-cittaḥ; [SB 7.9.43]. So either Rupa Gosvami or Prahlada Maharaja or anyone, even up to date, they may face many difficulties, so-called difficulties. A Vaiṣṇava has no difficulty. But we see... Just like we see Prahlada Maharaja was in difficulty. Rupa Gosvami was in difficulty. He was minister and he became a mendicant. Kaupina-kanthasritau. No, he was not difficulty.

Raghunatha dasa Gosvami, his father income was, in those days, twelve lakhs of rupees. And in Radha-kuṇḍa he lived taking little butter every alternate day. And saṅkhya-purvaka-nama-gana-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 Gosvami's behavior. So a Vaiṣṇava has no difficulty. The same thing is exemplified by Draupadi. She is aggrieved on account of her son's being killed by Asvatthama. Now she is feeling more for the mother of Asvatthama, how she will feel if her son is killed. This is Vaiṣṇava. Para-duḥ;kha-duḥ;khi. Krpambudhir yas tam ahaṁ prapadye [Cc. Madhya 6.254]. A Vaiṣṇava is para-duḥ;kha-duḥ;khi. A Vaiṣṇava has personally no distress. Anywhere he can sit down and chant Hare Krṣṇa and read Srimad-Bhagavatam. And where is his difficulty? Tvad-virya-gayana-mahamrta-magna-cittaḥ;. He has no. But why he takes so much distress? Now, because tato vimukha-cetasaḥ;. Soce tato vimukha-cetasaḥ;. Prahlada Maharaja says, "I am aggrieved for the rascals who are not devotees." Tato vimukha-cetasaḥ;. Vimukha means they are not interested in Krṣṇa consciousness.

So a Vaiṣṇava is disturbed, perturbed. How these rascals are suffering so much in material condition. So how to teach them Krṣṇa consciousness. How to make them happy. This is Vaiṣṇava's concern. Vaiṣṇava concern, personal, there is no concern. Vaiṣṇava is not satisfied that "Because I have no problem, I can chant anywhere and enjoy." No. Still, Vaiṣṇava takes the risk. As Prahlada Maharaja said, that "I do not wish to go alone to Vaikuṇṭha or anywhere, my Lord, unless I can deliver all these rascals." This is Vaiṣṇava. He knew that all the..., Vimukha-cetasaḥ;. These materialistic persons, they are engaged in planning for material happiness. They are working so hard, becoming baffled without any benefit. So maya-sukhaya bharam ud...many, many plans, many, many skyscraper buildings, roads and motor cars. What is the real purpose? The purpose is they want to be happy. But that is not possible. Therefore they are vimuḍhan. Rascals. They are going in the wrong way. How to divert their attention to Krṣṇa consciousness. Then they will be happy.

These European, American boys, they are coming from rich family. They have, even nationally, they have got big, big skyscraper buildings, motor car, and why they have come to Krṣṇa consciousness? Because they were not happy. It is a fact. They were not happy. So a Vaiṣṇava can understand this, that outwardly, externally, they may have nice dress or nice building or nice motor car, but internally they are so unhappy that they rise up to the top of the skyscraper building and fall down to commit suicide. This is his position. The Vaiṣṇava can understand that bharam udvahato vimuḍhan. They are making skyscraper building, but there is no happiness. It is simply a, what is called? A Gorgeous arrangement only. Otherwise, there is not a drop of happiness. Soce tato vimukha-cetasaḥ;.

So the feeling of Vaiṣṇava is like that. Similarly, Draupadi is Vaiṣṇavi. She is feeling more than herself, the wife of Droṇacarya, mother of Asvatthama, how she will feel. Therefore Vaiṣṇava's qualification is, para-duḥ;kha-duḥ;khi. Personally a Vaiṣṇava is not unhappy, but a Vaiṣṇava becomes unhappy for others" distress. Para-duḥ;kha-duḥ;khi. Krpambudhir yas tam ahaṁ prapadye. This is Raghunatha dasa Gosvami's prayer to Sanatana Gosvami. Vairagya-vidya. He was feeling obligation to Sanatana Gosvami, how Sanatana Gosvami taught him vairagya-vidya. So, krpambudhir yas tam ahaṁ prapadye [Cc. Madhya 6.254]. This is Vaiṣṇava position. So Kunti... And from ordinary moral point of view, it is said by Caṇakya Paṇḍita, atmavat sarva-bhuteṣu yaḥ; pasyati 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-duḥ;kha-duḥ;khi. Here Kunti 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 Asvatthama 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.

Therefore Krṣṇa is very, very satisfied with the Vaiṣṇava. Na ca tasman manuṣyeṣu kascin me priya-krttamaḥ; [Bg. 18.69]. So you have taken to the vow of Krṣṇa consciousness. Try to preach Krṣṇa consciousness all over the world. And we have got little success. One politician in U.S.A., he has remarked that "This Krṣṇa consciousness movement is increasing like an epidemic." He has said that. "And if we do not check it, one day it may take our government." He has opined like that. So any intelligent man can know what is the ultimate result. Everyone... Because mass of people, if they take to Krṣṇa consciousness, then government is yours. That is a fact. And if the Krṣṇa consciousness government is there, no meat-eating, no smoking, no illicit sex, so many no's, the demons will die. (laughter) That is the position. Thank you very much. (end)

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