Srimad-Bhagavatam 1.7.16

Vrndavana, September 14, 1976
"O gentle lady, when I present you with the head of that brahmana, after beheading him with arrows from my Gandiva bow, I shall then wipe the tears from your eyes and pacify you. Then, after burning your sons' bodies, you can take your bath standing on his head."
So yad brahma-bandhoh. Brahma-bandhu, or ksatra-bandhu, a person born in the family of a brahmana but has no brahmana qualifications, he is called brahma-bandhu, "friend of a brahmana." Bandhu means friend. A person, a man, his father is high-court judge. So there is no harm that he belongs to the family of such and such high-court judge—but that does not mean he is high-court judge. This should be noted. That is the difference, brahmana and brahma-bandhu. Brahmana means guna-karma-vibhagasah [Bg. 4.13]. He must have the quality, samo damah saucam titiksa arjavam, jnanam vijnanam astikyam brahma-karma svabhava-jam [Bg. 18.42]. He must be self-controlled, controlling the mind and the senses. Then very clean, saucam. Satyam saucam. Then titiksa, tolerant; arjavam, very simple. No duplicity. Simple. Arjavam. Jnanam, full knowledge; vijnanam, knowledge applied in practical life. This is vijnanam. Just like we call science. Science means to know the thing correctly, and by practical experiment to understand the things correctly, that is vijnanam. Jnanam means theoretical knowledge, and vijnanam means practical application of the knowledge. Simply if I know "This is the qualification of brahmana," but there is no practical application, that will not do. One must pass the engineering examination and work as engineer; then he's called an engineer. One has passed the law examination and is practicing in the court, then he's lawyer. Two things required. Similarly, all these varna-vibhaga, divisions of varnas... Guna-karma-vibhagasah. Guna means he must have the necessary quality, at the same time he must work with that quality. Then he is... Catur-varnyam maya srstam guna-karma-vibhagasah [Bg. 4.13].
So here, Asvatthama, he's born of a brahmana father, but his work has been proved just like a butcher. Therefore he is called brahma-bandhu. He's called not a brahmana: brahma-bandhu. Brahma-bandhoh sira atatayinah. Atatayinah, aggressor. A brahmana does not require to kill a person with weapon. No. That is ksatriya's business. If one is actually a brahmanaof course, in the Kali-yuga such brahmana is not to be found—his simply curse is sufficient to kill a man. If a brahmana curses somebody... Just like Maharaja Pariksit, he was cursed by a brahmana's son. Means not fully brahmana, not grown-up. A child, a boy twelve years old, he cursed Pariksit Maharaja that "Within seven days you'll be bitten by a serpent," and it came to be true. So brahmana 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 brahmana would bring him to the ksatriyanot killing himself by weapon. Just like Visvamitra, he wanted to kill one raksasi, so he came to Maharaja Dasaratha, ksatriya, to do the business of killing. There are so many... That is shastric evidences.
So here, a brahma-bandhu... Asvatthama was born of a brahmana, Dronacarya. But he killed the five sons of Draupadi most abominably, when they were sleeping. So what to speak of brahmana, he's less than a ksatriya even. Because a ksatriya also do not kill anybody while one is sleeping. A ksatriya challenges, offers him weapon, fights, and then one of them is killed. That is... So here it is brahma-bandhoh atatayinah. Atatayinah, 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 Asvatthama was an aggressor. Therefore Arjuna decided to kill him. He is, although he's born in a brahmana family... Naturally a person born in a brahmana family is expected to become a brahmana by qualification. That was the training. The brahmacari... Generally the sons of brahmana and ksatriyas especially, these two sects, up to vaisya, they were trained up as brahmacaris. And sudras were not interested. The door is open for everyone, but the lower class, except brahmana, ksatriya, they are not interested to become brahmacari or their parents are not interested. Just like we are going to open this brahmacari school, or asrama, but I am doubtful whether we'll get many children. Because in this age people are interested to become sudras. Nobody is interested to become brahmana. Technology. Technology means sudra. Technology is not the business of a brahmana, ksatriya, or vaisya. No. Just like blacksmith, goldsmith, carpenter, craftsman. These are technology. They are meant for the sudras. Brahmanas, they are to be trained up how to become truthful, how to become controller of the senses, how to become simple, how to become tolerant. In this way. Ksatriyahow to become strong, stout, brave, no going away when there is challenge, not to go away from fighting, to possess land, to rule over, isvara-bhavas ca, and charity. These are the ksatriya qualifications. The charity was given by the ksatriyas. Even there are instances that Muhammadan rulers in this country, they also gave in charity land and temple in Vrndavana. There are many instances. Aurangzeb gave some land, Jahangir gave some land. There is still one temple, it was constructed by Jahangir, and the other side of the Yamuna there is a village called Jahangir-pura. That village was given to the brahmanas for maintaining the temple. So charity, that is ksatriya's business, and perform yajnas, give in charity, to rule, not to go away from fighting, challenge, very strong, stout—these are ksatriya qualification. And the vaisya qualification—agriculture. Krsi. Krsi-goraksya, and cow protection. Krsi-goraksya-vanijyam. And if there is excess, then vanijya, trade. Otherwise there is no question of trade. And vaisya... And sudra, paricaryatmakam [Bg. 18.44]to work for some payment. That is this blacksmith, goldsmith, weaver. You take some work from him and pay him something, maintain him. That is sudra. So in the sastra it is said, kalau sudra-sambhavah. In the Kali-yuga almost everyone is a sudra. You'll find they're interested in accepting some service. Even one is born of a brahmana family, he is looking after some good job. That is sudra mentality. That is not brahmana's business. Brahmana will not accept anyone's service, neither the ksatriyas, neither the vaisyas. Only sudras.
So considering all these points, Asvatthama is accepted here as brahma-bandhu. And at the same time he's aggressor. Brahma-bandhoh atatayinah. Therefore Arjuna promised, "I shall kill him." Arjuna did not promise to kill a brahmana. No. That was not his business. Because he's proved to be brahma-bandhu and atatayinah, he deserved to be killed. Therefore it is sanctioned (?). So, next verse you can read. This verse is finished.
iti priyam valgu-vicitra-jalpaih
sa santvayitvacyuta-mitra-sutah
anvadravad damsita ugra-dhanva
kapi-dhvajo guru-putram rathena
Arjuna, who is guided by the infallible Lord as friend and driver, thus satisfied the dear lady by such statements. Then he dressed in armor and armed himself with furious weapons, and getting into his chariot, he set out to follow Asvatthama, the son of his martial teacher."
Prabhupada: So "Arjuna, who is guided by the infallible Lord as friend and driver." Krsna's name is Acyuta. Cyuta means fallen, and acyuta means never fallen. The Mayavadi philosophers, they foolishly say that when God becomes entangled by maya, He becomes a living entity-jiva-bhuta. Jiva means when He forgets that He is God, then he becomes a jiva, living entity. This is Mayavadi 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... Asvatthama, he is son of a brahmana, but he is fallen to become a butcher because he's a living being, he's different from God. In another place we find Krsna says to Arjuna that both Arjuna and Krsna was present when the Bhagavad-gita instruction was given to sun-god millions of years ago. Krsna 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 one who is not complete, he's jiva. Anu and vibhu. Vibhu, there are many examples. Just like fire, blazing fire, you have got experience. And there are sparks. The sparks fall down sometimes and become extinguished, without any illumination, without any burning power. When..., so long the spark is within the fire, it has got the same quality, illumination and burning quality. But as soon as falls down-extinguished, no more illumination, no more burning power. So our position is like that. Although we are part and parcel of God, mamaivamso jiva-bhutah [Bg. 15.7], because we have cyuta, fallen down from our spiritual atmosphere... Just like spiritual atmosphere, Krsna's friends, cowherd boys, they're playing with Krsna. That is also playing. And here in this material world the boys they also play football play. But these two plays are different. One is spiritual and another is material. The same example: the spark, when it is with the fire, it is illuminating and burning, but when the sparks fall down, they may fall down on the ground. There are three chances. One chance is the spark falls down on dry grass—then there is fire. As soon as the spark falls down on the dry grass there is fire for some time. And when the spark falls down on the ground, it is extinguished. And when the fire, spark, falls down on the water, then it is not only extinguished; it becomes no more inflammable. Very difficult to inflame. Similarly, when we fall down from the fire, spiritual world, we associate with three qualities. Purusah prakrti 'stho hi bhunkte prakrti-jan gunan [Bg. 13.22]. This is the statement of Bhagavad-gita. Prakrti-jan gunan. In the prakrti, in this material world, there are three modes of material nature: sattva-guna, rajo-guna, tamo-guna. So there is chance... When you fall down, you can fall down anywhere. This example, the same example. A spark falls down from the original fire, so it can fall down on the dry grass, it can fall down on the water, it can fall down on the ground. There are three chances. Similarly, when the living entity, originally part and parcel of God, the same quality... Not the same quantity. Just like spark and fire, they are same quality but not same quantity. Fire is very big; therefore the big fire is acyuta. It is never degraded. But the small fire is degraded.
So when Krsna comes, big fire comes, He is not degraded. He's acyuta. He is... Don't think that because Krsna has come in this material world, so He is also affected by the material qualities. No. In Bhagavata it is said, etad isanam isasya. This is controlling power. Although He comes in this material world, He's not affected by the material qualities. He's not fallible; He's Acyuta. Therefore Krsna is described as acyuta. When Arjuna was asking Krsna to move his chariot, so he addressed Him as Acyuta. Senayor ubhayor madhye ratham sthapaya me acyuta [Bg. 1.21]. Why Acyuta? Because Krsna is the Supreme Lord and Arjuna is living being, entity. Arjuna is servant and Krsna is the master. Jivera svarupa haya nitya-krsna-dasa [Cc. Madhya 20.108-109]. How the servant can order the master? It is not the etiquette, neither it is possible. Therefore Arjuna reminded Krsna, "Acyuta, my dear friend, You are Acyuta, never fallible. You promised that You shall drive my chariot. So now because You are my driver, I'm asking You to follow my orders. Don't be sorry. Acyuta." This is the purpose. Therefore senayor ubhayor madhye ratham sthapaya me acyuta [Bg. 1.21]. In this way we find Krsna never failed in His promise. He remained always... When He was pierced with the arrows... Sometimes the chariot driver is killed. the horses are killed to make the enemy inactive. Because without horses, without chariot driver, how he can drive?
So Krsna is Acyuta. He never falls. So this is a false theory that when God falls down He becomes a jiva, and when He is again revived in His original position, He becomes God. This is nonsense theory. It has no meaning. God never falls down. But rascals, avajananti mam mudha manusim tanum asritam [Bg. 9.11], because they're rascals, they think Krsna as ordinary human being. Avajananti mam mudhah. Therefore Krsna's lila in Vrndavana, so many rascals, they think that Krsna's dealing with the gopis is the same as one young man or young boy plays with other young girls. No. They are different. Ananda-cinmaya-rasa-pratibhavitabhih [Bs. 5.37]. This dealing, in this material world, between young boys and girls, they're material. They're simply a reflection of the original dealings. The verse in the Vedanta-sutra, janmady asya yatah [SB 1.1.1]. From Brahman everything is emanating. Without being in Brahman, nothing can be manifest or existing within this world. So these love affairs between young girls and young boy, is there in Brahman. That is the dealing of Krsna and the gopis. So that dealing is pervertedly reflected within this material world. It is not the same thing. It is different. But those who are not in the knowledge, they take it that the dealings... Idam Visnu and the vraja-vadhu... It is so nice that actually if one hears about the dealings of the gopis and Krsna, then he becomes so elevated in devotion that he forgets the lusty dealings between man and woman. That is the result. It is stated in the Bhagavatam, apahinoti, bhaktim pratilabhya apahinoti kamam.. If one is eligible to hear the dealings of gopis and Krsna, the result will be he'll forget the lusty desires of this material world. Therefore it is not for all. These dealings of gopis and Krsna is meant for the liberated person. They can hear, not the ordinary persons. Therefore this krsna-lila is given in the Tenth Canto of Srimad-Bhagavatam. So don't jump over. First of all you try to understand Krsna, Acyuta. Janmady asya yatah anvayad itaratas carthesv abhijnah svarat [SB 1.1.1]. To understand Krsna, not only... The Bhagavad-gita is the ABCD, and Srimad-Bhagavatam begins when one is actually Krsna conscious. Sarva-dharman parityajya mam ekam [Bg. 18.66]. Then Srimad-Bhagavatam begins. So don't jump over the krsna-lila or jump over Radha-kunda unless you are a liberated person. This is the instruction. Acyuta. You must be also acyutanot falling down from the standard of pure devotional service. Acyuta-gotra.
A Vaisnava, when he's asked about his identification, he gives acyuta-gotra. "Now I belong to the Acyuta, not to my original family." Therefore for a sannyasi, when he's asked "What is your identification?" it is said, purvasrama. Purvasrama means "Formerly I belonged to such and such family. Now I belong to the family of Krsna, acyuta-gotra." This is the etiquette. One should not... Sannyasi should not be inquired about his identification because he has given up the family relationship. So he should not be bothered. That is not etiquette. Even somebody inquires, he should inquire like that, purvasrama: "What was your purvasrama? Before taking sannyasa, what was your identification?" So to take sannyasa means to become in the family of Acyuta. Acyuta-gotra. Gotra means family. In Indian system there are gotras of big, big rsis' name: gautama-gotra, kasyapa-gotra, vasistha-gotra. Like that. So they are coming in disciplic succession, or family. All of them were grhasthas. Some of them are coming from the family, and some of them are coming from disciplic succession, but both of them are of the same gotra. So therefore it is understood, acyuta-gotra. Those who are renounced order of life, they are called acyuta-gotra.
Thank you very much. (end)

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