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761001SB.VRN
Srimad-Bhagavatam 1.7.40

Vrndavana, October 1, 1976
Pradyumna: "Suta Gosvami said: Dispite being instructed in his duty and encouraged to kill the son of Dronacarya, Arjuna, a great soul, did not like the idea of killing him, although he was a heinous murderer of his family members."
Prabhupada:
So Krsna, 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 dhantum 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... Dronacarya was dead in the fight, but his wife was living. So Arjuna and Draupadi, considering the grief of the wife of Dronacarya... 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 dhantum guru-sutam. He did not... Although Krsna 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 akincana sarvair gunais tatra samasate surah [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 gunais tatra samasate surah.
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 Vaisnava, he was not a fool how to manage a state. It does not mean that a Vaisnava will be fool and rascal because he's Vaisnava. No. Vaisnava, twenty-six qualifications. One of the qualifications is daksa: he must be very expert in doing things very nicely. Not that because one is Vaisnava 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 Vaisnava must be daksa, expert in everything. This is no excuse, that "I have become a devotee. Therefore I am callous to all material things." What material things? Nirbandhah krsna-sambandhe yuktam vairagyam ucyate. Anything in relationship with Krsna, that is not material; that is spiritual. I have several times explained that this temple, don't think it is ordinary building. It is Vaikuntha. Cintamani-prakara-sadmasu. Krsna has His house, prakara-sadmasu. Cintamani-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 Vaisnava. Let everything be stolen or spoiled or broken. I have become Vaisnava. I cannot take care. That is not my consideration."
Because I have several times pressed on this point that everything in relationship with Krsna is Krsna. Krsna is the advaya-jnana. Absolute Truth. Krsna and His name, His house, His devotees—His everything. Nama rupa guna lila parikara vaisista, 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, Krsna. Krsna 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 nirvisesa. He's always savisesa. So this addition... Krsna is everyone's father. Aham bija-pradah 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-tanayah. Vrajesa-tanaya. He's son of Maharaja Nanda, aradhyo bhagavan, Yasomati-nandana.
So Krsna and His father... Although he's not Krsna, 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 Krsna, they are nitya-siddhas. Although they are living entities, they are not Bhagavan, not visnu-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 Krsna is nitya-mukta suddha. Similarly, the associates of Krsna 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 Krsna. Ananda-cinmaya-rasa. They are in the spiritual form, ananda-cinmaya-rasa, enjoying always spiritual bliss in the association of Krsna. Ananda-cinmaya-rasa-pratibhavitabhih [Bs. 5.37]. Tabhir ya eva nija-rupataya kalabhih. That is also expansion of Krsna. Just like Brahma, when he stolen Krsna's friends, cowherd boys, and the cows and calves, Brahma saw that Krsna 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 Krsna, 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 Krsna has expanded Himself in so many living entities. And later on he saw that everyone is Visnu. Everyone is Visnu. Diparcir eva hi dasantaram abhyupetya dipayate [Bs. 5.46]. Krsna and Krsna's amsa. 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-murtisu kala-niyamena tisthan nanavataram akarod bhuvanesu kintu krsnah svayam samabhavat paramah puman yah [Bs. 5.39]. He has got extensive, innumerable expansions. In the Bhagavata it is said that Krsna'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 Krsna's expansion is unlimited. He's unlimited, His expansions are unlimited. Advaitam acyutam anadim ananta-rupam [Bs. 5.33].
So everything belonging to Krsna is Krsna. This is Krsna consciousness. Nothing should be neglected. That is Krsna consciousness. Everything should be... Sri-vigraharadhana-nitya-nana-srngara-tan-mandira-marjanadau **. Every corner of this temple should be considered "Here is Krsna." Then Krsna conscious. Not that "Only in the temple Krsna 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. Krsna is requesting him. Therefore it is said, evam pariksata. Krsna is trying to see how Arjuna is Krsna conscious. "I am requesting you, 'Kill him.' " And what does he decide? Krsna knew everything. Sarvasya caham hrdi sannivisto mattah smrtir jnanam apohanam ca [Bg. 15.15]. Krsna is situated in everyone's heart. So what Arjuna was thinking of, Krsna knew it that he was thinking rightly not to kill this man. Still, He was pariksata, 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 akincana [SB 5.18.12]. Akincana-bhakti. Kincana. Kincana means "something." So akincana means "no something." That is akincana. "I have nothing to do except Krsna's service." That is called akincana. He has no other duty. Only duty is how to please Krsna. That is suddha-bhakti. Anyabhilasita-sunyam jnana-karmady-anavrtam [Brs. 1.1.11]. So long you're on the platform of jnana or karma... There are different stages. Karma is the lowest stage, and jnana is higher. Koti-karma-nistha-madhye eka jnani srestha. Caitanya Mahaprabhu has said, out of many millions of karmis, one jnani is good, srestha. And out of millions of jnanis... Simply jnana, theoretical knowledge, is not good. It must be practical. Jnana, the result of jnana is to become liberated, mukti. Simply I am very jnani and I am doing all nonsense, this is not jnana. He must be liberated from material attachment. Brahma-bhutah prasannatma [Bg. 18.54]. This is the stage of perfection of jnana. Na socati na kanksati. He has nothing to do with the material world. That is jnani. Therefore the karmis, they are very much attached to the material activities, and jnani is not attached—not attached neither interested. That is real jnani. Therefore Caitanya Mahaprabhu said koti-karma-nistha-madhye eka jnani srestha. Out of millions of karmis, one jnani is srestha. We sometimes differ with the Mayavadi philosophers. But they are jnanis. They are better than the karmis. There is no doubt. Koti-karma-nistha-madhye eka jnani srestha.
But it does not mean because one has got some theoretical knowledge, therefore he is mukta. That is another stage. Therefore Caitanya Mahaprabhu said, koti-jnani-madhye haya eka mukta srestha. And so far bhakta, koti-mukta-madhye durlabha eka krsna-bhakta. Sa mahatma sudurlabhah. That is another thing. Koti-mukta-madhye. Kotisyapi maha-mune(?). So to become Krsna conscious, fully devoted, anyabhilasita-sunyam [Brs. 1.1.11], it is very, very difficult, the highest position. Bahunam janmanam ante jnanavan [Bg. 7.19]. The jnana, after jnana, there is the stage of bhakti. Without jnana, bhakti is kanistha-adhikari. With jnana 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 akincana [SB 5.18.12]. He has no other desire. Akincana-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, jnana-misra-bhakti, yoga-misra-bhakti. Bhakti must be there. Otherwise, karma, jnana, yoga, nothing is successful. Bhakti must be there. But when karma, jnana, yoga, everything is without contamination, simply bhakti... Jnana-karmady-anavrtam [Cc. Madhya 19.167]. That stage is anukulyena krsnanusilanam. Simply to satisfy.
Now here Krsna is advising. So anukulyena krsnanusilanam. There is a... Pariksata, as Krsna is examining, similarly, Arjuna also very intelligently acting. He knew that although Krsna 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 Krsna, Krsna is being enlivened by seeing Radharani, and Radharani is becoming more beautiful by seeing Krsna. 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 nirvisesa-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 Krsna. I shall sacrifice everything for Krsna." That is duye lagye hura huri. That is devotee, and that is Krsna.
So here is Arjuna. He's being examined by Krsna. Krsna wants to examine His devotees, how staunch devotee he is. Just like the Pandavas. 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 Pandavas never said that "Krsna, You are our friend. Why we are suffering so many troubles?" Never. Never. This is pure devotee. Krsna is always with him. Krsna could do anything, but still they never requested. Neither Kunti nor Pandavas. This is pure devotion. A pure devotee will never try to take anything from Krsna. He will try to give everything to Krsna. So duye lagye hura huri. So here is a trial between the devotee and Lord Krsna, and Arjuna has passed the examination. Therefore it is said, evam pariksata dharmam parthah krsnena coditah. He's being examined by krsnena, not ordinary person. But he passed the examination. Why? Naicchad dhantum guru-sutam. In spite of Krsna's, I mean to say, injection, that "Do it," he did not like to. Naicchad dhantum guru-sutam yadyapy atma-hanam mahan. Although he is the greatest criminal.
Thank you very much. (end)

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