Section V

CONCEPTS

1. Drupada:

The son of Divodä sa was Miträ yu, who had four sons, one after another-Cyavana, Sudä sa, Sahadeva and Somaka. Somaka had one hundred sons, of whom the youngest was På ñ ata, from whom Drupada was born. Drupada's daughter was Draupadé, and his sons were headed by Dhå ñ ö adyumna. Dhå ñ ö adyumna's son was Dhå ñ ö aketu.

(SB 9.22 Summary)

Mahä rä ja Drupada was inimical toward Droë ä cä rya, and thus when he attacked the Ä cä rya, Arjuna got him arrested and brought him before Droë ä cä rya. He besieged a city of the name Ahichhatra, belonging to Mahä rä ja Drupada, and after taking it over he gave it to Droë ä cä rya. The confidential treatment of the weapon brahmaç ira was explained to Arjuna, and Droë ä cä rya was promised by Arjuna that he would use the weapon if necessary when he (Droë ä cä rya) personally became an enemy of Arjuna. By this, the Ä cä rya forecasted the future battle of Kurukñ etra, in which Droë ä cä rya was on the opposite side. Mahä rä ja Drupada, although defeated by Arjuna on behalf of his professor Droë ä cä rya, decided to hand over his daughter Draupadé to his young combatant.

(SB1.12.21 PURPORT)

Draupadé: The most chaste daughter of Mahä rä ja Drupada and partly an incarnation of goddess Ç acé, the wife of Indra. Mahä rä ja Drupada performed a great sacrifice under the superintendence of the sage Yaja. By his first offering, Dhå ñ ö adyumna was born, and by the second offering, Draupadé was born. She is therefore the sister of Dhå ñ ö adyumna, and she is also named Pä ï cä lé.

As declared in Bhagavad-gé tä, the Lord appears in the mortal world to execute His much-needed mission of killing the miscreants and giving protection to the suffering faithful. In spite of that mission, Lord Kå ñ ë a tolerated the insult to Draupadé by the Kurus and the injustices perpetrated against the Pä ë ò avas, as well as insults to Himself. The question may be raised, " Why did He tolerate such injustices and insults in His presence? Why did He not chastise the Kurus immediately? " When Draupadé was insulted in the assembly by the Kurus by their attempt to see her naked in the presence of all, the Lord protected Draupadé by supplying an unlimited length of clothing. But He did not chastise the insulting party immediately. This silence of the Lord did not mean, however, that He excused the offenses of the Kurus. There were many other kings on earth who had become very proud of three kinds of possessions—wealth, education and followers—and they were constantly agitating the earth by movements of military strength. The Lord was just waiting to get them together on the Battlefield of Kurukñ etra and kill them all at one time, just to make a short-cut in His killing mission.

(SB 3.1.43 Purport)

It is customary among kñ atriyas for a princess to be offered under certain conditions. For instance, Draupadé was offered in marriage to one who could pierce a fish with an arrow simply by seeing the reflection of that fish. Kå ñ ë a married one of His queens after conquering seven strong bulls. The Vedic system is for a daughter of a king to be offered under certain conditions.

(SB 4.28.29 Purport)

According to Vedic principles, a woman cannot have many husbands, although a husband can have many wives. In special instances, however, it is found that a woman has more than one husband. Draupadé, for instance, was married to all of the five Pä ë ò ava brothers. Similarly, the Supreme Personality of Godhead ordered all the sons of Prä cé nabarhiñ at to marry the one girl born of the great sage Kaë ò u and Pramlocä. In special cases, a girl is allowed to marry more than one man, provided she is able to treat her husbands equally. This is not possible for an ordinary woman. Only one who is especially qualified can be allowed to marry more than one husband. In this age of Kali, to find such an equipoised woman is very difficult.

(SB 4.30.60 Purport)

Not only was mother Sé tä powerful, but any woman who follows in the footsteps of mother Sé tä can also become similarly powerful. There are many instances of this in the history of Vedic literature. Whenever we find a description of ideal chaste women, mother Sé tä is among them. Mandodaré, the wife of Rä vaë a, was also very chaste. Similarly, Draupadé was one of five exalted chaste women. As a man must follow great personalities like Brahmä and Nä rada, a woman must follow the path of such ideal women as Sé tä, Mandodaré and Draupadé. By staying chaste and faithful to her husband, a woman enriches herself with supernatural power. It is a moral principle that one should not be influenced by lusty desires for another's wife.

(SB 9.10.27 Purport)

Dhå tarä ñ ö ra had one hundred sons, headed by Duryodhana, and one daughter named Duù ç alä. Pä ë ò u had five sons, headed by Yudhiñ ö hira, and each of these five sons had one son from Draupadé. The names of these sons of Draupadé were Prativindhya, Ç rutasena, Ç rutaké rti, Ç atä né ka and Ç rutakarmä. Besides these five sons, by other wives the Pä ë ò avas had many other sons, such as Devaka, Ghaö otkaca, Sarvagata, Suhotra, Naramitra, Irä vä n, Babhruvä hana and Abhimanyu. From Abhimanyu, Mahä rä ja Paré kñ it was born, and Mahä rä ja Paré kñ it had four sons-Janamejaya, Ç rutasena, Bhé masena and Ugrasena.

(SB 9.22 Summary)

Once Duryodhana satisfied Durvä sä Muni very nicely, and Durvä sä Muni wanted to give him some benediction, " Now you take some benediction, whatever you like." So Duryodhana was very cunning. His only aim was how to cheat the Pä ë ò avas. So he said, " My dear sir, I shall ask you some day. Not now." So " All right." So when the Pä ë ò avas were in the forest and Duryodhana's plan was how to tease them. So he approached Durvä sä Muni, " My dear sir, you wanted to give me some benediction. I have come for it." " Yes" " Now, you go to the Pä ë ò avas with your all disciples, sixty-thousand disciples, and you go when Draupadé has taken her food." So Durvä sä Muni one day... Because he wanted to give that benediction, he approached the Pä ë ò avas in the forest. And it is the duty of the kñ atriya to receive the brä hmaë as. So they were, they were, they had finished their lunch, and Durvä sä Muni came. So how they can deny? They are kñ atriyas. " Yes, my lord. You can, you are welcomed. Just take your bath, and we are making arrangement..." What arrangement they will make? In the forest? So they were perplexed.

So Kå ñ ë a, kaunteya pratijä né hi na me bhaktaù praë aç yati... [Bg. 9.31]. Kå ñ ë a's vow is that He will see always His devotees are protected. So when they were perplexed, Kå ñ ë a came. Kå ñ ë a came that " What is the problem? " They explained, " This is the problem." Then asked Draupadé that " You have already finished..." Because Draupadé had an, a benediction that so long she does not take his (her) lunch, any number of men come, she, she will be able to feed. That was his (her)... But she had finished her lunch. then Kå ñ ë a said, " Just go, find out some foodstuff, any little in the kitchen." They said, " No, everything is finished. There is no food." " No, just try to see." Then, in one pot, they saw a little ç ä k, a vegetable, was stuck up. So they brought it and Kå ñ ë a took it, immediately. So as soon as Kå ñ ë a took, all the Durvä sä Muni and company, they, they felt that their belly is filled up. Tasmin tuñ ö o jagat tuñ ö aù. So they were feeling ashamed that " How we shall go? We cannot take any food? " So they fled away from the Ganges.

(SB 11.13.3-4 PURPORT)

Another incidence is giving them poison cakes when they were at home. That also they escaped. Then puruñ ä da-darç anä t. They met one Hiò imba Rä kñ asa, man-eater demon. So Bhé ma fought with him and killed him. Similarly, asat-sabhä yä ù, in the assembly of asat... Asat means those who are not gentle, not gentlemen. In the sabhä, in the assembly, there was Dhå tarä ñ ö ra, there was Bhé ñ madeva, Droë ä cä rya, all elderly persons, and there was trick of playing chess. So somehow or other, Draupadé was taken as bet: " If we lose, then Draupadé is no longer our wife. It is up to you." So lost the game. So immediately Karë a and Duù ç ä sana captured her: " Now you are not your husbands'. You are our property. We can deal with you as we like."

So Karë a was insulted during Draupadé 's svayaà vara. In the svayaà vara... Svayaà vara means big, big princess, very qualified princess, they used to select her own husband. Just like in your country, the selection of husband is given to the girl, as she likes. This is not very good for common, but those who are uncommon, highly qualified, one who knows how to select, to such girl the facility was given to select her husband and under very strict condition. Just like Draupadé 's father made it condition—there was a fish on the ceiling, and one has to pierce the eye of the fish not directly seeing but seeing the shadow in the water down. So there were so many princes. As soon as such declaration is there, all the princes come to combat. That is kñ atriya principle.

So in that assembly of Draupadé 's svayaà vara there was Karë a also. Draupadé knew... Draupadé 's real purpose was to accept Arjuna as her husband. But she knew that Karë a is there. If Karë a competes, then Arjuna will not be able to succeed. Therefore she said that " In this competition, except the kñ atriyas, nobody can compete." That means Karë a at that time was not known that he was a kñ atriya. He was the son of Kunté before her marriage. So people did not know. It was secret. So Karë a was maintained by a carpenter. Therefore he was known as a ç ü dra. So Draupadé took advantage of this and said that " I do not wish that any carpenter shall come here and compete. I don't want that." So Karë a was not allowed. So Karë a took it as great insult.

Now, when Draupadé was lost in the game, he was first of all forward. He was Duryodhana's great friend. " Now we want to see naked beauty of Draupadé." So there were elderly persons in the meeting. Dhå tarä ñ ö ra was. Bhé ñ ma was there, Droë ä cä rya. Still, they did not protest, " Oh, what is this, that you are going to make naked one lady in this assembly? " They did not protest. Therefore asat-sabhä yä ù, " assembly of uncultured men." Uncultured man wants to see a woman naked. But that has become a fashion nowadays. A woman is not to be, supposed not to be naked in anyone's, before except her husband. This is Vedic culture. But because these rascals wanted to see Draupadé naked in that great assembly, so they were all rascals, asat. Sat means gentle, and asat means rude. So asat sabhä yä ù, " In that assembly of rudes, You saved" —Kå ñ ë a saved. Draupadé was being naked, her sari was being taken away, and the sari would not be finished. Kå ñ ë a was supplying sari.

So they became tired in trying to make her naked. (laughter) And she never became naked, and heaps of cloth was stacked. They could understand, " It is impossible." And Draupadé was also first of all trying to save her cloth. And what she can do? She is woman, and they were two men. Karë a and Duù ç ä sana was trying to make her naked. So she was crying and praying to Kå ñ ë a, " Save my honor." But she was trying also herself to save. When she thought that " It is impossible to save myself, my honor, in this way, " then he (she) left the hands. She simply got up her arms and prayed, " Kå ñ ë a, if You like, You can save."

(Lecture SB 1.8.24 los Angeles 16 april, 1973)

In the Mahä bhä rata, Draupadé says, " My dear Govinda, Your promise is that Your devotee can never be vanquished. I believe in that statement, and therefore in all kinds of tribulations I simply remember Your promise, and thus I live." The purport is that Draupadé and her five husbands, the Pä ë ò avas, were put into severe tribulations by their cousin-brother, Duryodhana, as well as by others. The tribulations were so severe that even Bhé ñ madeva, who was both a lifelong brahmacä ré and a great warrior, would sometimes shed tears thinking of them. He was always surprised that, although the Pä ë ò avas were so righteous and Draupadé practically the goddess of fortune, and although Kå ñ ë a was their friend, still they had to undergo such severe tribulations. Though their tribulations were not ordinary, still Draupadé was not discouraged. She knew that because Kå ñ ë a was their friend, ultimately they would be saved.

(NOD 11-1970)

3. Droë ä cä rya: It may be argued why Droë ä cä rya, a rigid brä hmaë a, should be a teacher in military science. But the reply is that a brä hmaë a should become a teacher, regardless of what his department of knowledge is. A learned brä hmaë a should become a teacher, a priest and a recipient of charity. A bona fide brä hmaë a is authorized to accept such professions.

(SB Lecture 1.7.44, October 4, 1973, Vrindavan)

Prabhupä da: Yes. Just like Droë ä cä rya. He was brä hmaë a, but he was teaching military art to the Pä ë ò avas. General teacher class will be the brä hmaë as. It doesn't matter what he's teaching. But teaching, perfectly teaching, how to become a military man. Arjuna's fighting was due to Droë ä cä rya. He learned it from Droë ä cä rya. He was a brä hmaë a. But because he took the position of a teacher, he thought very perfectly. A brä hmaë a should be expert in every kind of knowledge. If requires, he'll become teacher. This is brä hmaë a.

(Morning Walk, March 14, 1974, Vrindavan)

4. Yuyudhä na:

sä tyakiù —Sä tyaki (the same as Yuyudhä na, the charioteer of Lord Kå ñ ë a)

(BG 1.16-18 SYNONYMS)

This internal potency is, however, easily realized by the devotees of the Lord by dint of devotional service. Yuyudhä na achieved this stage of life, just as he achieved expert knowledge in military science from Arjuna. Thus his life was successful to the fullest extent from both the material and spiritual angles of vision.

(SB 3.1.31 Purport)

5. Duryodhana: Duryodhana did not expect that the Pä ë ò avas would be able to accomplish military strength so nicely because they were bereft of all sources. Their kingdom was taken away, their money was usurped, they were sent into the forest, so many tribulations. But the foolish Duryodhana did not know that above all, there was Kå ñ ë a on their side. That he could not calculate. Therefore when he saw the Pä ë ò avas are well-equipped with good number of soldiers, pä ë ò avä né kam, he was little surprised, that " How they could gather are so many soldiers? " So immediately, to consult the commander-in-chief Dronä cä rya....

(BG Lecture 1.2-3, July 9, 1973, LONDON)

6. Subhadrä:

" King Yudhiñ ö hira, the son of Kunté, blew his conchshell, the Anantavijaya, and Nakula and Sahadeva blew the Sughoñ a and Maë ipuñ paka. That great archer the King of Kä ç é, the great fighter Ç ikhaë ò i, Dhå ñ ö adyumna, Virä ö a and the unconquerable Sä tyaki, Drupada, the sons of Draupadé, and the others, O King, such as the son of Subhadrä, greatly armed, all blew their respective conchshells."

Arjuna had another wife Subhadrä. That Subhadrä, you know, sister of Kå ñ ë a. Sister of Kå ñ ë a. So Subhadrä, Balarä ma, elder brother, Kå ñ ë a, younger brother. Kå ñ ë a wanted to hand over Subhadrä to Arjuna, and Balarä ma wanted to hand over Subhadrä to Duryodhana. So Kå ñ ë a could not say anything. The elder brother has decided. Therefore Kå ñ ë a advised Arjuna to kidnap Subhadrä. Just see how much Kå ñ ë a was affectionate to Arjuna that Arjuna liked also to marry Subhadrä, and Subhadrä also liked, but the elder brother did not agree. So they made a plan that Arjuna kidnap Subhadrä.

This kidnapping was allowed among the kñ atriyas, and fight. That is kñ atriya marriage. Unless there is fight, that marriage is not complete. The red vermillion which we apply, that is kñ atriya principle. After killing the opposite party, the blood will be smeared over the hair of the bride. That is conquer, victory. So in every marriage, Kå ñ ë a had 16, 108 wives, and each wife was married by fighting, beginning from Rukmië é. Rukmië é also, the first wife of Kå ñ ë a, the first queen, when Kå ñ ë a became king of Dvä rakä, she was the first queen. So Subhadra was kidnapped by Arjuna. Rukmië é was settled up to be married with Ç iç upä la. Ç iç upä la also happened to be Kå ñ ë a's cousin-brother, and Rukmië é did not like that she would be handed over to Ç iç upä la. She wanted to marry Kå ñ ë a. So she sent one letter to Kå ñ ë a that this is the position. " My brother Rukma, he has decided to hand over to me to Ç iç upä la, but I don't like. So please arrange for kidnapping." A brä hmaë a was sent to Kå ñ ë a.

(BG Lecture 1.16-19 london July 16, 1973)

And when Kå ñ ë a was staying on this planet He, His brother Balarä ma, and His sister Subhadrä also visited Kurukñ etra. That ceremony is observed as Ratha-yä trä. Three persons, two brothers and one sister. We are celebrating, introduced this Ratha-yä trä system in the Western countries and recently we had this festival in New York. Very successfully. Perhaps you have read in the paper.

(BG lecture Hyderabad August 17, 1976)

According to Vedic civilization, because man is very aggressive, so he's allowed to accept more than one wife. He's allowed. Generally, female population is greater than the male population. So the Vedic principle is that every girl must be married by the guardian, father. A father's duty is, as soon as girl is thirteen years old, fourteen years old, it is the duty of the father, or in the absence of father, it is the duty of elder brother to get her married. Some way or other, find out any husband. Yes. So if every girl has to be married, and if the female population is greater, then where to get so many husbands? Therefore it is very nice system that one man can marry more than one wife. That is natural.

So in Vedic system a husband can marry... Why others? Kå ñ ë a, He married 16, 000 wives. But not like us. He was present in the house of 16, 000 wives by 16, 000 forms. Every, each and every wife had palatial building, establishment. Each wife had ten sons. Not that because He has married 16, 000, He cannot meet all of them. No. So that is Kå ñ ë a; He is God. But even common man... Just like Kå ñ ë a's father, he had also sixteen wives. Kå ñ ë a is one wife's son. Vasudeva... Subhadrä is another wife's daughter. Balarä ma is another wife's son. So in order to stop this rascaldom, that a human, I mean to say, man, he's allowed: " Marry them. Keep them nicely. Give them apartment. Give them nice food, nice dress, nice ornament. You enjoy." But rascaldom means " No, without responsibility I shall make phish, phish, phish" that's all.

(SB 1.2.16 lecture Los Angeles, August 19, 1972)

So here Mahä rä ja Paré kñ it, son of Uttarä, but he married his maternal uncle's daughter. That was permissible. Still it is permissible. This kind of marriage is considered very aristocratic, to marry the daughter of maternal uncle. So Arjuna also married the daughter of maternal uncle. Kunté is the sister of Vasudeva, Kå ñ ë a's father, and Subhadrä is the daughter of Vasudeva. So he also married. Except in Southern India, this process is now no longer existing. In Bengal and other provinces of India, they do not marry the first cousin. So that is the marriage system. But in southern India, still, to marry the daughter of maternal uncle is considered as very aristocratic. So this system was current five thousand years ago also. So Mahä rä ja Paré kñ it married his uncle's daughter, uttarasya tanayä m. Tanayä means daughter. Uttarasya tanayä m upayema. And her name was Irä vaté, Irä vaté.

(SB 1.16.2 lect. Los Angeles, December 30, 1973)

Sa vai bhä gavato rä jä, not ordinary rä jä. Rä jä means king. Bhä gavataù. Bhä gavata means great devotee. First-class devotee, bhä gavata. Pä ë ò aveya. How he became bhä gavata? Because son and grandson, all in the dynasty of the Pä ë ò avas. Paré kñ it Mahä rä ja was the grandson of Arjuna. So Arjuna was Kå ñ ë a's friend, he was bhä gavata. So unfortunately, Arjuna's son died in the Battle of Kurukñ etra. He was also bhä gavata. He was Subhadrä 's son. Arjuna... Kå ñ ë a's sister Subhadrä, who is sitting here with Jagannä tha. So Subhadrä 's son was Abhimanyu, but he died in the battlefield of Kurukñ etra. Sixteen years old. But fortunately, his wife Uttarä was pregnant. So Paré kñ it Mahä rä ja was within the womb of Uttarä, so he was saved. All others died. Pä ë ò aveyaù, coming in the dynasty of the Pä ë ò avas.

(SB 2.3.14-15 lect. Los Angeles May 31, 1972)

Subhadra is yogamaya. The spiritual energy is called yogamaya. And she has 16 different expansions. Out of these 16 expansions, Subhadra is one. The mahamaya of the material energy is also expansion of the energy of yogamaya; and both yogamaya and mahamaya are equally important to Krishna as much as any government department is equally important for functioning of the government. The police department may be horrible for the criminals, but to the government it is a department as good as university department. Similarly, mahamaya is horrible to the conditioned soul, but to the liberated soul, there is no fear of mahamaya, because he is protected by yogamaya. It is stated in the Bhagavad-gita when Krishna said the following: " I am not visible to everyone on account of being curtained by yogamaya.'' So when a conditioned soul surrenders unto Krishna, the yogamaya winds up the curtain and Krishna is visible to the devotee.

(Letter to Madhusudan, Montreal 29 July, 1968)

Regarding your question about Subhadra and Durga, they are not at all the same. Durga's other name is Bhadra, not Subhadra, and Durga's activities are within the material world. Subhadra does not work as Durga. Subhadra is internal energy, and Durga is external energy. As energy, they have a relationship as much as we are energies of Krishna, but the energies are working in different capacities. Although originally the energy is one, by their expansion, the accents of the energies are different, and as we are not impersonalists, this variegatedness of actions are essential for the Supreme Personality of Godhead, as much as the government is one but there are multi-departments for management of the government. The education department and the criminal department are all departments of the government. The government is connected with all parts and departments, but the education activities are different from the criminal activities. This is the philosophy of inconceivably simultaneously one and different manifestations of the Absolute Truth.

(Letter to Hamsduta Los Angeles, 9 Feb, 1969)

Subhadra: Daughter of Vasudeva and own sister of Lord Sri Krishna. She was not only a very dear daughter of Vasudava but also she was a very dear sister for both Krishna and Valadeva. The three brothers and sisters are represented in the famous Jagannath Temple of Puri and the Temple is still visited by thousands of pilgrims daily uptill now. This temple is in remembrance of the Lord's visit at Kurukshetra during an occasion of solar eclipse and then meeting with the residents of Vrindaban. The meeting of Radha and Krishna during this occasion is very much pathetic story and Lord Sri Chaitanya in the ecstasy of Radharani always berieved for Lord Sri Krishna at Jagganath Puri. While Arjuna was at Dwarka he liked to have Subhadra as her queen and he expressed his desire to Lord Krishna. Sri Krishna knew it that His elder brother Lord Valadeva was arranging her marriage elsewhere and as He did not dare to go against the arrangement of Valadeva He advised Arjuna to kidnap Subhadra. So when all of them were on a pleasure trip on the Raivata hill, Arjuna managed to kidnap Subhadra according to the plan of Sri Krishna. Sri Valadeva was very angry upon Arjuna and He wanted to kill Arjuna but Lord Krishna implored His brother to excuse Arjuna. Then Subhadra was duly married with Arjuna and Abhimunya was born of Subhadra. At the premature death of Abhimunya Subhadra was too much mortified but on the birth of Parikshit she was happy and solaced.

(SB 1.13.3-4 purport)

7. Bhé ñ ma:

" The principles of religion are initiated by the Supreme Personality of Godhead, and no one else, including the sages and demigods, can manufacture any such principles. Since even great sages and demigods are unauthorized to inaugurate such principles of religion, what to speak of others—the so-called mystics, demons, human beings, Vidyä dharas and Cä raë as living in the lower planets? Twelve personalities— Brahmä, Nä rada, Lord Ç iva, Kumä ra, Kapila, Manu, Prahlä da Mahä rä ja, Janaka Mahä rä ja, Bhé ñ ma, Bali, Ç ukadeva Gosvä mé and Yamarä ja— are agents of the Lord authorized to speak and propagate the principles of religion."

(SB 3.9.10, Purport)

The best way to mold one's life is to follow in the footsteps of the authorized personalities like those mentioned herein by På thu Mahä rä ja, beginning with Svä yambhuva Manu. The safest path in life is to follow such great personalities, especially those mentioned in the Ç ré mad-Bhä gavatam. The mahä janas, or great personalities, are Brahmä, Lord Ç iva, Nä rada Muni, Manu, the Kumä ras, Prahlä da Mahä rä ja, Bali Mahä rä ja, Yamarä ja, Bhé ñ ma, Janaka, Ç ukadeva Gosvä mé and Kapila Muni.

(SB 4.21.28-29, Purport)

The sons of Praté pa were Devä pi, Ç ä ntanu and Bä hlé ka. When Devä pi retired to the forest, his younger brother Ç ä ntanu became the king. Although Ç ä ntanu, being younger, was not eligible to occupy the throne, he disregarded his elder brother. Consequently, there was no rainfall for twelve years. Following the advice of the brä hmaë as, Ç ä ntanu was ready to return the kingdom to Devä pi, but by the intrigue of Ç ä ntanu's minister, Devä pi became unfit to be king. Therefore Ç ä ntanu resumed charge of the kingdom, and rain fell properly during his regime. By mystic power, Devä pi still lives in the village known as Kalä pa-grä ma. In this Kali-yuga, when the descendants of Soma known as the candra-vaà ç a (the lunar dynasty) die out, Devä pi, at the beginning of Satya-yuga, will reestablish the dynasty of the moon.

The wife of Ç ä ntanu named Gaì gä gave birth to Bhé ñ ma, one of the twelve authorities. Two sons named Citrä ì gada and Vicitravé rya were also born from the womb of Satyavaté by the semen of Ç ä ntanu, and Vyä sadeva was born from Satyavaté by the semen of Parä ç ara, Vyä sadeva instructed the history of the Bhä gavatam to his son Ç ukadeva. Through the womb of the two wives and the maidservant of Vicitravé rya, Vyä sadeva begot Dhå tarä ñ ö ra, Pä ë ò u and Vidura.

(SB 9.22, Summary)

The fight between Paraç urä ma and Bhé ñ madeva concerns three daughters of Kä ç é rä ja—Ambikä, Ambä likä and Ambä —who were forcibly abducted by Bhé ñ madeva, acting on behalf of his brother Vicitravé rya. Ambä thought that Bhé ñ madeva would marry her and became attached to him, but Bhé ñ madeva refused to marry her, for he had taken the vow of brahmacarya. Ambä therefore approached Bhé ñ madeva's military spiritual master, Paraç urä ma, who instructed Bhé ñ ma to marry her. Bhé ñ madeva refused, and therefore Paraç urä ma fought with him to force him to accept the marriage. But Paraç urä ma was defeated, and he was pleased with Bhé ñ ma.

(SB 9.22.20, Purport)

This verse from Ç ré mad-Bhä gavatam (1.9.42) was spoken by Bhé ñ madeva, the grandfather of the Kurus, when he was lying on a bed of arrows at the last stage of his life. Arjuna, Kå ñ ë a and numberless friends, admirers, relatives and sages had gathered on the scene as Mahä rä ja Yudhiñ ö hira took moral and religious instructions from the dying Bhé ñ ma. Just as the final moment arrived for him, Bhé ñ ma spoke this verse while looking at Lord Kå ñ ë a.

Just as the one sun is the object of vision of many different persons, so the one partial representation of Lord Kå ñ ë a who lives in the heart of every living entity as the Paramä tmä is a variously perceived object. One who comes intimately in touch with Lord Kå ñ ë a by engaging in His eternal service sees the Supersoul as the localized partial representation of the Supreme Personality of Godhead. Bhé ñ ma knew the Supersoul to be a partial expansion of Lord Kå ñ ë a, whom he understood to be the supreme, unborn transcendental form.

(CC Adi 2.21, Purport)

Kå ñ ë a promised not to fight in the Battle of Kurukñ etra, but Bhé ñ ma, in order to break Kå ñ ë a’s promise, attacked Arjuna in such a vigorous way that Kå ñ ë a was obliged to take up a chariot wheel and attack Bhé ñ ma. The Lord did this to show that His devotee was being maintained at the sacrifice of His own promise. Brahmä nanda Bhä raté said, “Since the beginning of my life I was attached to impersonal Brahman realization, but as soon as I saw You, I became very much attached to the Personality of Godhead, Kå ñ ë a.” Therefore Ç ré Caitanya Mahä prabhu is Lord Kå ñ ë a Himself, and thus Brahmä nanda Bhä raté became His devotee.

(CC Madhya 10.175, Purport)

When these Pä ë ò us, the five sons, Yudhiñ ö hira Mahä rä ja, at at that time not Mahä rä ja, Yudhiñ ö hira, Bhé ma, Arjuna, Nakula, Sahadeva, they were very small children, so they were taken care of by Dhå tarä ñ ö ra and other elderly family... Bhé ñ madeva. He was the grandfather of the Pä ë ò avas. He was the elder uncle of Dhå tarä ñ ö ra. Bhé ñ ma was elder brother of Dhå tarä ñ ö ra's father. He was so old. But he was... Actually, the kingdom belonged to Bhé ñ ma, but he remained a brahmacä ré, he did not marry. There was no issue of Bhé ñ madeva. Therefore his nephews, Dhå tarä ñ ö ra and Pä ë ò u, they were inheritor.

(BG 1.1 Lecture London, 7 July, 1973)

Breaking a promise is sometime moral. Just like Kå ñ ë a broke His promise, Himself. Kå ñ ë a broke His promise. He promised that " In this fight, this war, I shall not take a weapon." But when Arjuna was jeopardized by the fighting of Bhé ñ ma, He immediately took some weapon and approached Bhé ñ ma, because Bhé ñ ma promised that either Kå ñ ë a has to break His promise or Arjuna will die, two things... " Tomorrow I shall fight in this way, then Arjuna will die, unless Kå ñ ë a takes special step." That means He has to break His promise. So he wanted to see that Kå ñ ë a breaks His promise to protect His devotee. That was his idea. So when He broke His promise, he gave up fighting. " That was my purpose, that You have to break your promise to protect your devotee."

During the day the two sides would battle, and at night they would visit one another's camps, just like friends, talking and eating together. Bhisma was accused of not trying hard enough to kill the Pandavas, due to affection for them. So, he said, tomorrow I will kill all five brothers, and these five special arrows I shall kill them with. For safekeeping Bhismadeva.. gave the five arrows to Duryodhana, who had accused Bhisma of too much affection for the Pandavas. Formerly, Duryodhana had made promise to Arjuna that he could someday ask for some favor, so Krishna, knowing all these things, sent Arjuna to Duryodhana for asking favor of giving the arrows to Arjuna. So as the promise was made, Duryodhana gave Arjuna the arrows, that night. Next day, Bhisma knew it was Krishna who arranged all this, and so he told Duryodhana, today it will be either Arjuna or I, but one of us will die. And so he fought very hard to kill Arjuna, but with Krishna as Protector, no one in world could kill Arjuna. Krishna's body was pierced, here and there, all over as you like. As military man, Bhisma had no right to shoot the chariot driver, but he knew Krishna's body is not material, and will not be harmed, so he took pleasure in piercing the body of the Lord. Bhismadeva.. became so pierced with arrows that he laid down and with the arrows all standing on end, all over stuck through his body.

(Letter, San Francisco, 29, Dec, 1967)

Just like Bhé ñ madeva, Bhé ñ madeva, grandfather of Arjuna, very affectionate grandfather... Because the Pä ë ò avas, Yudhiñ ö hira Mahä rä ja, Bhé ma, Arjuna, Nakula, Sahadeva, when their father died they were small children. Naturally Bhé ñ ma is the grandfather of the family and he had to take care to raise the children. In one side he is grandfather, and he actually raised the children. So very affectionate, especially fatherless... And the daughter-in-law Kunté was so helpless because this Dhå tarä ñ ö ra and his family, they were trying always to kill these Pä ë ò avas. And Vidura and Bhé ñ madeva, they were giving protection some way or other. So still, although so much affectionate, when the war was declared, Bhé ñ madeva took the side of Duryodhana. He did not take the side of Pä ë ò avas, although they were very affectionate, beloved. He replied that " This side, Duryodhana, they are maintaining me. I am maintained by them. So I cannot go against them. That is not possible." Naturally, Bhé ñ madeva would have come to the side of Pä ë ò avas because very affectionate. But he said that " That is not possible, because I am maintained by them ." This is the duty. If somebody maintains you, you must be very much grateful to him. These are the examples, Vedic culture. He is not maintained by anyone, but because he had no claim on the kingdom, he was thinking himself that " I am dependent on this family.”

Lecture: 730508SB.LA

8. Karë a:

Karë a's history is that Karë a is the pre-marriage son of Kunté. Before her being married, she was born of Kunté from the ear. Therefore his name is Karë a. But still, out of social fear, Kunté did not kill the child. Nowadays they kill. But he floated the child on a boat, and the boat was let loose, go anywhere. So one carpenter collected Karë a and raised him. But he was kñ atriya. He was Kunté 's son, born by sun, sun-god, Sü rya. So Kunté had the power of calling. He got the benediction from Durvä sä. Durvä sä gave her the benediction that " You can call any demigod, and at once he will come by this mantra." So when Kunté was young, not married, so Durvä sä became the guest of her father, and she served Durvä sä Muni very nicely, attending as maidservant.

(SB, lecture. 1.8.24, Mayapur, oct. 4, 1974)

So in that battlefield, må dhe må dhe, there were Bhé ñ madeva, Droë ä cä rya, Karë a, Kå pä cä rya. They were so big fighters, mahä -ratha. Mahä -ratha means... Mahä -ratha, ati-ratha, eka-ratha. A fighter who can fight with one man, he is called eka-ratha. And one who can fight with thousands of men, he is called mahä -ratha. And more than that, he is called ati-ratha. So these generals, Bhé ñ madeva, Karë adeva, Karë a and others, they were very, very powerful than Arjuna. Therefore Arjuna took the opportunity of killing Karë a in a precarious position. Similarly, Bhé ñ ma was... Karë a was almost dead when Bhé ñ ma was fighting.

(SB 1.8.24, lect., mayapur, oct.4, 1974)

Just like Kunté. Kunté, so much qualified lady, she can call any demigod. She got one benediction from Durvä sä Muni. When she was young girl, she served Durvä sä Muni. Mahä rä ja Kuntibhoja used to invite so many saintly persons. That is the system in India still. So once Durvä sä Muni became a guest of Mahä rä ja Kuntibhoja, and Kunté served the Durvä sä Muni. He was very pleased, and he gave her one benediction, that " You can call any demigod by your sweet will. As soon as you desire, the demigod will..." So Kunté, she was a girl; she made an experiment, immediately called the Sü rya, the sun-god, and he came. So Sü rya asked him (her) that " You have called me. You take some benediction. Take a son from me." She refused. " No, I am unmarried. I cannot." " No, there is no harm. Your son will be born from the ear." Generally, the son is born from the vagina, but Kunté 's son was born from the ear. Therefore Karë a. The first son was Karë a. Unmarried. Therefore Karë a was, I mean to say, given away, because she could not show, and when Karë a was floating on the water, that one carpenter picked up and he raised him. So Karë a was known as the carpenter's son, ç ü dra's son. Actually, he is Kunté 's son. So when Karë a was killed, Kunté began to cry. And Yudhiñ ö hira Mahä rä ja inquired, " Mother, why you are crying? " At that time she admitted, " Karë a was my son." " Oh? Such a secret you did not disclose? We treated Karë a as our enemy. We could have taken..." There are so many incidences like that.

(SB 1.10.7, lect., Mayapur, June22, 1973)

Karë a, he gave his son to be sacrificed. A brä hmaë a asked that " I want your son to be sacrificed by you." He was incarnation of God. He tested Karë a's charity. He was very charitable, so he asked him that " I want your son, and you shall sacrifice, you both, husband and wife." He agreed, Karë a, " Yes, I'll do that." So there was some test like that. So actually, formerly, the kings, they possessed their kingdom just to manage, not thinking " It is my property. I am the king." As soon as the kings thought like that, the monarchy finished. The king never thought like that. He thought himself as appointed agent of God, king.

(SB 2.3.25, lect., los Angeles, june 23, 1972)

When Karë a was repairing the wheel of his chariot, Kå ñ ë a asked Arjuna, " Kill him immediately. Kill him immediately." And Karë a protested: " Arjuna, what you are doing? I am not in fighting now." So Kå ñ ë a said, " No, this is the time of... Otherwise, you cannot be able to kill him. This is the time. This is the opportunity. You kill him." Because Karë a was greater hero than Arjuna. Dronä cä rya, Bhé ñ ma... That is explained by Paré kñ it Mahä rä ja, that " In the battlefield of Kuru, just like a ocean, and there were big, big crocodiles, animals, like Dronä cä rya, Bhé ñ ma, Karë a. But by the grace of Kå ñ ë a, my grandfather was able to kill them." Arjuna was not so strong that he could kill Bhé ñ ma or Dronä cä rya, Karë a. They were greater heroes. So these things are there.

(NOD, lect., Bombay, Dec., 26, 1972)

9. Kå pa:

The son of Dvimé ò ha was Yavé nara, and from Yavé nara came many sons and grandsons, such as Kå timä n, Satyadhå ti, Då ò hanemi, Supä rç va, Sumati, Sannatimä n, Kå té, Né pa, Udgrä yudha, Kñ emya, Suvé ra, Ripuï jaya and Bahuratha. Purumé ò ha had no sons, but Ajamé ò ha, in addition to his other sons, had a son named Né la, whose son was Ç ä nti. The descendants of Ç ä nti were Suç ä nti, Puruja, Arka and Bharmyä ç va. Bharmyä ç va had five sons, one of whom, Mudgala, begot a dynasty of brä hmaë as. Mudgala had twins-a son, Divodä sa, and a daughter, Ahalyä. From Ahalyä, by her husband, Gautama, Ç atä nanda was born. The son of Ç atä nanda was Satyadhå ti, and his son was Ç aradvä n. Ç aradvä n's son was known as Kå pa, and Ç aradvä n's daughter, known as Kå pé, became the wife of Droë ä cä rya.

(SB 9.21, Summary)

10. Aç vatthä mä:

The embryonic body of Paré kñ it which was in formation after Uttarä 's pregnancy by Abhimanyu, the great hero, was burned by the brahmä stra of Aç vatthä mä, but a second body was given by the Lord within the womb, and thus the descendant of Pü ru was saved. This incident is the direct proof that the body and the living entity, the spiritual spark, are different. When the living entity takes shelter in the womb of a woman through the injection of the semen of a man, there is an emulsification of the man's and woman's discharges, and thus a body is formed the size of a pea, gradually developing into a complete body. But if the developing embryo is destroyed in some way or other, the living entity has to take shelter in another body or in the womb of another woman. The particular living entity who was selected to be the descendant of Mahä rä ja Pü ru, or the Pä ë ò avas, was not an ordinary living entity, and by the superior will of the Lord he was destined to be the successor to Mahä rä ja Yudhiñ ö hira. Therefore, when Aç vatthä mä destroyed the embryo of Mahä rä ja Paré kñ it, the Lord, by His own internal potency, entered into the womb of Uttarä by His plenary portion just to give audience to the would-be Mahä rä ja Paré kñ it, who was in great danger. By His appearance within the womb, the Lord encouraged the child and gave him complete protection in a new body by His omnipotency. By His power of omnipresence He was present both inside and outside of Uttarä and other members of the Pä ë ò ava family.

(SB 3.3.17, Purport)

According to Vedic civilization, a descendant of a brä hmaë a family should never be heavily punished. This was exemplified in Arjuna's treatment of Aç vatthä mä. Aç vatthä mä was the son of a great brä hmaë a, Droë ä cä rya, and in spite of his having committed the great offense of killing all the sleeping sons of the Pä ë ò avas, for which he was condemned even by Lord Kå ñ ë a, Arjuna excused him by not killing him because he happened to be the son of a brä hmaë a.

(SB 4.7.13, Purport)

Aç vatthä mä, he's born of a brä hmaë a father, but his work has been proved just like a butcher. Therefore he is called brahma-bandhu. He's called not a brä hmaë a: brahma-bandhu. Brahma-bandhoù ç ira ä tatä yinaù. Ä tatä yinaù, aggressor. A brä hmaë a does not require to kill a person with weapon. No. That is kñ atriya's business. If one is actually a brä hmaë a—of course, in the Kali-yuga such brä hmaë a is not to be found—his simply curse is sufficient to kill a man.

(SB 1.7.16, lect., Vrindavan, sept. 14, 1976)

" Aç vatthä mä, the murderer of the princes, seeing from a great distance Arjuna coming at him with great speed, fled in his chariot, panic stricken, just to save his life, as Brahmä fled in fear from Ç iva." So here is one reference that Lord Brahmä was pursued by Lord Ç iva when Brahmä was running after his beautiful daughter. So similarly, here, Aç vatthä mä, he knew that Arjuna is coming to kill him, so he was running very swiftly.

(SB 1.7.18, lect., 15 sept. Vrindavana, 1976)

Aç vatthä mä, because he happened to be a great personality, Droë ä cä rya, so he was excused from capital punishment. Otherwise, Arjuna decided to kill him. But because he was a very great man's son, guru-putra, considering that " If he dies, then guru's wife will be very much unhappy, " Draupadé advised... She was unhappy on account of death of her sons. So they considered that Aç vatthä mä 's mother, she's innocent, but on account of the son's death, she would be unhappy. So considering all these points he was excused from the capital punishment.

(SB 1.7.19, lect., vrindavana, 16 sept., 1976)

11. Naptä, or Bhü riç ravä:

Bhü riç ravä was the son of Somadatta, a member of the Kuru family. His other brother was Ç alya. Both the brothers and the father attended the svayaà vara ceremony of Draupadé. All of them appreciated the wonderful strength of Arjuna due to his being the devotee friend of the Lord, and thus Bhü riç ravä advised the sons of Dhå tarä ñ ö ra not to pick any quarrel or fight with them. All of them also attended the Rä jasü ya yajï a of Mahä rä ja Yudhiñ ö hira. He possessed one akñ auhië é regiment of army, cavalry, elephants and chariots, and all these were employed in the Battle of Kurukñ etra on behalf of Duryodhana's party. He was counted by Bhé ma as one of the yü tha-patis. In the Battle of Kurukñ etra he was especially engaged in a fight with Sä tyaki, and he killed ten sons of Sä tyaki. Later on, Arjuna cut off his hands, and he was ultimately killed by Sä tyaki. After his death he merged into the existence of Viç vadeva.

(SB 1.15.16, Purport)

12. Jayadratha:

Another son of Mahä rä ja Vå ddhakñ etra. He was the King of Sindhudeç a (modern Sind Pakistan). His wife's name was Duù ç alä. He was also present in the svayaà vara ceremony of Draupadé, and he desired very strongly to have her hand, but he failed in the competition. But since then he always sought the opportunity to get in touch with Draupadé. When he was going to marry in the Ç alyadeç a, on the way to Kä myavana he happened to see Draupadé again and was too much attracted to her. The Pä ë ò avas and Draupadé were then in exile, after losing their empire in gambling, and Jayadratha thought it wise to send news to Draupadé in an illicit manner through Koö iç añ ya, one of his associates. Draupadé at once refused vehemently the proposal of Jayadratha, but being so much attracted by the beauty of Draupadé, he tried again and again. Every time he was refused by Draupadé. He tried to take her away forcibly on his chariot, and at first Draupadé gave him a good dashing, and he fell like a cut-root tree. But he was not discouraged, and he was able to force Draupadé to sit on the chariot. This incident was seen by Dhaumya Muni, and he strongly protested the action of Jayadratha. He also followed the chariot, and through Dhä treyikä the matter was brought to the notice of Mahä rä ja Yudhiñ ö hira. The Pä ë ò avas then attacked the soldiers of Jayadratha and killed them all, and at last Bhé ma caught hold of Jayadratha and beat him very severely, almost dead. Then all but five hairs were cut off his head and he was taken to all the kings and introduced as the slave of Mahä rä ja Yudhiñ ö hira. He was forced to admit himself to be the slave of Mahä rä ja Yudhiñ ö hira before all the princely order, and in the same condition he was brought before Mahä rä ja Yudhiñ ö hira. Mahä rä ja Yudhiñ ö hira was kind enough to order him released, and when he admitted to being a tributary prince under Mahä rä ja Yudhiñ ö hira, Queen Draupadé also desired his release. After this incident, he was allowed to return to his country. Being so insulted, he went to Gaì gä tri in the Himalayas and undertook a severe type of penance to please Lord Ç iva. He asked his benediction to defeat all the Pä ë ò avas, at least one at a time. Then the Battle of Kurukñ etra began, and he took sides with Duryodhana. In the first day's fight he was engaged with Mahä rä ja Drupada, then with Virä ö a and then with Abhimanyu. While Abhimanyu was being killed, mercilessly surrounded by seven great generals, the Pä ë ò avas came to his help, but Jayadratha, by the mercy of Lord Ç iva, repulsed them with great ability. At this, Arjuna took a vow to kill him, and on hearing this, Jayadratha wanted to leave the warfield and asked permission from the Kauravas for this cowardly action. But he was not allowed to do so. On the contrary, he was obliged to fight with Arjuna, and while the fight was going on Lord Kå ñ ë a reminded Arjuna that the benediction of Ç iva upon Jayadratha was that whoever would cause his head to fall on the ground would die at once. He therefore advised Arjuna to throw the head of Jayadratha di rectly onto the lap of his father, who was engaged in penances at the Samanta-paï caka pilgrimage. This was actually done by Arjuna. Jayadratha's father was surprised to see a severed head on his lap, and he at once threw it to the ground. The father immediately died, his forehead being cracked in seven pieces.

(SB 1.15.16, Purport)

13. Kå tavarmä

Akrü ra and Kå tavarmä, who were prominent members in the conspiracy to kill Saträ jit, had incited Ç atadhanvä to kill him, but when they heard of the death of Ç atadhanvä at Kå ñ ë a's hand, and when they heard also that Kå ñ ë a had returned to Dvä rakä, they both immediately left Dvä rakä. The citizens of Dvä rakä felt themselves threatened with pestilence and natural disturbances due to the absence of Akrü ra from the city. This was a kind of superstition because while Lord Kå ñ ë a was present there could not be any pestilence, famine or natural disturbances. But in the absence of Akrü ra there were some disturbances in Dvä rakä.

(The Supreme personality of godhead vol-2, 1970)

When Kå ñ ë a and Balarä ma were away from the city of Dvä rakä, there was a conspiracy to take away the Syamantaka jewel from Saträ jit. The chief conspirator was Ç atadhanvä. Along with others, Ç atadhanvä wanted to marry Satyabhä mä, the beautiful daughter of Saträ jit. Saträ jit had promised that he would give his beautiful daughter in charity to various candidates, but later on the decision was changed, and Satyabhä mä was given to Kå ñ ë a along with the Syamantaka jewel. Saträ jit had no desire to give the jewel away along with his daughter, and Kå ñ ë a, knowing his mentality, accepted his daughter but returned the jewel. After getting back the jewel from Kå ñ ë a, he was satisfied and kept it with him always. But in the absence of Kå ñ ë a and Balarä ma there was a conspiracy by many men, including even Akrü ra and Kå tavarmä, who were devotees of Lord Kå ñ ë a, to take the jewel from Saträ jit. Akrü ra and Kå tavarmä joined the conspiracy because they wanted the jewel for Kå ñ ë a. They knew that Kå ñ ë a wanted the jewel and that Saträ jit had not delivered it properly. Others joined the conspiracy because they were disappointed in not having the hand of Satyabhä mä. Some of them incited Ç atadhanvä to kill Saträ jit and take away the jewel.

(The Supreme personality of godhead vol-2, 1970)

Salya

Bhurisrava was the son of Somadutt a member of the Kuru family. His other brother was Salya. Both the brothers and the father also attained the Sayambara ceremony of Droupadi. All of them appreciated the wonderful strength of Arjuna due to his becoming the devotee friend of the Lord and thus Bhurisrava advised the sons of Dhritarastra not to pick up any quarrel with nor to fight with them. All of them also attended the Rajsuya Yajna of Maharaj Yudhisthira.

(SB 1.15.16, Purport)