CANTO 1 CHAPTER 7 - THE SON OF DRONA PUNISHED

Q 5: What is brahma-bandhu? (19)

Ans: The word dvijātmajah is sig- nificant here because Aśvatthämä, although
the son of Droņācārya, was not exactly a qualified brahmana. The most intelligent
man is called a brahmana, and it is not a hereditary title. Aśvatthāmā was also
formerly called the brahma-bandhu, or the friend of a brahmana.

Q 6: Explain the anomaly of the darkness depending on the existence of the sun
(23)

Ans: Darkness is a perverse representa- tion of the sun, and therefore the
existence of darkness depends on the existence of the sun, but in the sun proper
there is no trace of darkness. As the sun is full of light only, similarly the Absolute
Personality of God- head, beyond the material existence, is full of bliss. He is not
only full of bliss, but also full of transcendental variegatedness. Transcendence is
not at all static, but full of dynamic variegatedness. He is distinct from the material
nature, which is complicated by the three modes of material nature. He is parama,
or the chief. Therefore He is absolute.

Q 7: What is the standard procedure for presenting something before the Lord
(26)

Ans:. Anything that is presented before the Personality of Godhead should be so

done after due presentation of respectful prayers. That is the starr- dard procedure,
and Sri Arjuna, although an intimate friend of the Lord, is observing this method
for general information.

Q 8: How powerful is the heat produced by the Brahmastra ? (30-31)

Ans: The heat created by the flash of a brahmastra resembles the fire ex- hibited
in the sun globe at the time of cosmic annihilation. The radiation of atomic energy
is very insignificant in comparison to the heat produced by a brahmastra. The
atomic bomb explosion can at utmost blow up one globe, but the heat produced
by the brahmastra can destroy the whole cosmic situation. The comparison is
therefore made to the heat at the time of annihilation.
All the population of the three worlds was scorched by the com bined heat of the
weapons. Everyone was reminded of the samvar- taka fire which takes place at
the time of annihilation.

Q 9: What general principles does Srila Prabhupada draw from the retraction of
both brahmastra weapons by Arjuna? (32)

Ans: (Lord Sri Krsna desired that the weapons released by both Drauni and
Arjuna be withdrawn, and it was carried out by Arjuna at once. Similarly, there are
many agents of the all powerful Lord, and by His will only can one execute what
he desires.

Q 10: Identify the arguments for and against the execution of Asvatthama (35-54)

Ans:

Q 11: What pure devotional characteristics are here seen in Draupadi ? (43)

Ans: A devotee of the Lord can tolerate all sorts of tribulation personally, but still
such devotees are never unkind to others, even to the enemy. These are the
characteristics of one who is a pure devotee of the Lord Lord.

Q 12: What was the motive of the Lord in this incidence ? (55)

Ans: Contradictory orders of different persons are impossible to carry out.

Therefore a compromise was selected by Arjuna by his sharp intelli- gence, and
he separated the jewel from the head of Aśvatthāmā. This was as good as cutting
off his head, and yet his life was saved for all practical purposes. Here Aśvatthāmā
is indicated as twice-born. Certainly he was twice-born, but he fell down from his
position, and therefore he was properly punished.

CANTO 1 CHAPTER 8 - PRAYERS BY QUEEN KUNTI

Q 1. Why were the unscrupulous kings who joined with Duryodhana killed by
the Lord (5)

Ans: The clever Duryodhana and his party cunningly usurped the kingdom
of Yudhisthira, who had no enemy. By the grace of the Lord, the recovery
was executed, and the unscrupulous kings who joined with Duryodhana
were killed by Him. Others also died, their duration of life having decreased
for their rough handling of the hair of Queen Draupadi.

Q 2: Identify the five groups who were properly given protection in vedic
times (5)

Ans: In the glorious days, or before the advent of the age of Kali, the
brahmanas, the cows, the women, the children and the old men were
properly given protection.

1. The protection of the brahmanas maintains the institution of varna

and āśrama, the most scientific culture for attainment of spiritual life. 2. The
protection of cows maintains the most miraculous form of food, i.e., milk for
maintaining the finer tissues of the brain for under- standing higher aims of
life.

3. The protection of women maintains the chastity of society, by which we

can get a good generation for peace, tranquillity and progress of life.

4. The protection of children gives the human form of life its best chance to
prepare the way of liberty from material bondage.

5. The protection of the old men gives them a chance to prepare themselves
for better life after death.

Q 3: Why did Uttara, Abhimanyu’s widow, not follow the path of her
husband? (10)
Ans: Uttara, should have followed the path of her husband, but because she
was pregnant, and Mahārāja Pariksit, a great devotee of the Lord, was lying
in embryo, she was responsible for his protection. The mother of a child has
a great responsibility in giving all protection to the child, and therefore Uttară
was not ashamed to ex- press this frankly before Lord Krsna.

Q 4: Why did the Lord establish the rule of Maharaja Yudhishtira? (11)

Ans: The Lord is impartial in every respect, but still He is inclined towards
The His devotees because there is a great necessity of this for everyone's
well- being. The Pandava family was a family of devotees, and therefore the
Lord wanted them to rule the world. That was the reason He vanquished the
rule of the company of Duryodhana and established the rule of Mahārāja
Yudhisthira.

Q 5: What does Sri Krishna taking up his Sudarsana disc indicate ? (13)

Pandavas we're cent percent dependent on the protection of the Lord. When
the Lord saw that there was no time for the Pandavas to counteract the
brahmastra of Aśvatthämä, He took up His weapon even at the risk of
breaking His own vow. Although the Battle of Kurukşetra was almost
finished, still, according to His vow, He should not have taken up His own
weapon. But the emergency was more important than the vow. He is better
known as the bhakta-vatsala, or the lover of His devotee, and thus He
preferred to continue as bhakta-vatsala than to be a worldly moralist who
never breaks his solemn vow.

Q 6: Describe the nature of a chaste devotee of the Lord (17)

Kunti is described herein as sati, or chaste, due to her unalloyed devo- pon
to Lord Sri Krsna. A chaste devotee athers, namely any other living being or
demigod, even for deliverance Imom danger. They knew nothing except
Krsna. Such a chaste devotee also never asks the Lord for help, but the
Lord, out of His own accord, is always anxious to render it.
Q 7: Why are demons reluctant to accept the Lord as the Absolute Truth ?
(19)

A class of men with demonic mentality who are always reluctant to accept
the Lord as the Supreme Absolute Truth. This is partially due to their poor
fund of knowledge and partially due to their stubborn obstinacy, which results
from various misdeeds in the past and present. Such persons could not
recognize Lord Sri Krsna even when He was present before them Another
difficulty is that those who depend more on their imperfec senses cannot
realize Him as the Supreme Lord. They want to know everything by their
experimental knowledge.

Q 8: Explain why women geneerally assemble in great number in religious

functions (20)

Women in general are unable to speculate like philosophers, but they are
blessed by the Lord because they believe at once in the superiority and
almightiness of the Lord, and thus they offer obeisances without reservation.
The Lord is so kind that He does not show special favor only to one who is a
great philosopher. He knows the sincerity of purpose. For this reason only,
women generally assemble in great number in any sort of religious function.
In every country and in every sect of religion it appears that the women are
more interested than the men. This simplicity of acceptance of the Lord's au-
thority is more effective than showy insincere religious fervor.

Q 9: Why does Queen Kunti specifically adore the incarnation or descent

of Krishna ? (21)

The Lord. being thus unapproachable by any material assets, out of

unbounded and causeless mercy descends on the earth as He is in order to
show His special mercy upon His unalloyed devotees and to diminish the
upsurges of the demoniac persons. Queen Kunti specifically adores the
incarnation or descent of Lord Krsna above all other incarnations be- cause
in this particular incarnation He is more approachable. Lord Krsna is more
merciful than Lord Rama.

Q 10: What does the name Govinda indicate ? (21)

Sri Gaitanya Mahaprabhu matefore confirmed that no one is as fortunate as

the residents of Vra- jabhumi, and specifically the cowherd girls, who
dedicated their every- thing for the satisfaction of the Lord. His pastimes with
Nanda and Jasoda and His pastimes with the cowherd men and especially
with the cowherd boys and the cows have caused Him to be known as
Govinda. Lord Krsna as Govinda is more inclined to the brahmanas and the
cows indicating thereby that human prosperity depends more on these two
items, namely brahminical culture and cow protection. Lord Krsna is never
satisfied where these are lacking.

Q 11: What principle can be drawn from Krsna’s respective treatment of

Kunti and Devaki (23)

Kuntidevi shown far more favor because Lord Krsna did not save the other
children of Devaki, whereas He saved the children of Kuntidevi. This was done
because Devaki's husband, Vasudeva, was living, whereas Kuntidevi was a
widow, and there was none to help her except Krşņa. The conclusion is that Krsna
endows more favor to a devotee who is in greater dangers. Sometimes He puts
His pure devotees in such dangers because in that
condition of helplessness the devotee becomes more attached to the Lord. The
more the attachment is there for the Lord, the more success is there for the
devotee.

Q 12: Explain why so-called calamities are welcome (25)

for a a pious person, if there is some calamity there is no other alternative than to
take shelter of the lotus feet of the Lord. Constantly remembering the lotus feet of
the Lord means preparing for. liberation from birth and death. Therefore, even
though there are so- called calamities, they are welcome because they give us an
opportunity to remember the Lord, which means liberation.

Q 13: What is the meaning of akincana-gocaram ? (26)

Cakiñcana-gocaram-one who is approached easily by the materially exhausted
man.

Q 14: Explain why the four principles of material advancement are

disqualifications (26)

A helpless man can feeling lying utter the holy name of the Lord, whereas a man
who utters the same holy name in great material satisfaction cannot be so sincere.
A materially puffed up person may utter the holy name of the Lord occasionally,
but he is in capable of uttering the name in quality. Therefore the four principles of
material advancement, namely (1) high parentage, (2) good wealth. (3) high
education and (4) attractive beauty, are, so to speak,, dis- qualifications for
progress on the path of spiritual advancement. The principle of life should be to
decrease the degree of material intoxication which leads one to be more and more
illu- sioned about the aim of life. Grossly illusioned persons are quite unfit for
entrance into the kingdom of God.

Q 15: Why is the specific example of Srila Sanatana Goswami and the touchstone
given? (27)

The touchstone of Sanatana Gosvami, which was thrown in the rubbish, was not
the property of the Gosvami, other wise it would not have been kept in such a
place. This specific example is given for the neophyte devotees just to convince
them that material hankerings and spiritual advancement go ill together. Unless
one is able to see everything as spiritual in relation with the Supreme Lord, one
must always distinguish between spirit and matter.

Q 16: What principles can be drawn from Kunti’s expression of bewilderment in

verse 31?

The Supreme Lord is the Supreme in all tumstances) as already explained. Here
is a specific example of the Lord's being the Supreme and at the same time a
plaything in the pres- entre of His pure devotee. The Lord's pure devotee renders
service unto the Lord out of unalloyed love only, and while discharging such devo-
Lional service the pure devotee forgets the position of the Supreme Lord. The
Supreme Lord also accepts the loving service of His devotees more relishably
when the service is rendered spontaneously out of pure affec- tion, without
anything of reverential admiration.
Indirectly mother Yaśodā is praised for her unique position of love, for she could
control even the all-powerful Lord as her beloved child.

Q 17: Why did Kuntidevi pray to Krsna to sever her afdfection from her own
kinsmen? (41-42)

the householders are sometimes obliged to ask favors from the Lord, being bound
by the tie of family affection. Śrimati Kuntidevi was conscious of this fact, and
therefore she prayed to the Lord to cut off the affectionate tie from her own
kinsmen, the Pandavas and the Vrsnis. A pure devotee cuts off the limited ties of
affection for his family and for his family and widens his activities of devotional
service for all forgotten souls.
Perfection of pure devotional service is attained when all attention is diverted
towards the transcendental loving service of the Lord. here the affection of
Kuntidevi for the Pandavas and the Vrsnis was due to family relation. This tie of
affec- tion in terms of material relation is the relation of māyā because the relations
of the body or the mind are due to the influence of the external energy. Relations
of the soul, established in relation with the Supreme Soul, are factual relations
When Kuntidevi wanted to cut off the family relation. she meant to cut off the
relation of the skin. The skin relation is the cause of material bondage, but the
relation of the soul is the cause of freedom.

Q 18: List reasons why Yudhishtira could not be convinced by the Lord (46-51)
As Supersoul of King Yudhisthira, He did not allow the King to be convinced by the
words of Vyasa and others, including Himself, because He desired that the King
hear instructions from the dying Bhismadeva, who was another great devotee of
the Lord. King Yudhisthira, son of Dharma , overwhelmed by the death of his
friends, was aggrieved just like a common, materialistic man. O Sages, thus
deluded by affection.

Mahārāja Yudhisthira, as the most pious king of the world, takes for himself the
responsibility for killing such a huge number of living beings because the battle
was fought to reinstate him on the throne. This body is, after all, meant for others.
There were friends, parents and preceptors also on both sides, and all of them
were killed. It was simply horrible for him to think of such killing, and therefore he
was thinking of residing in hell for millions and billions of years. the administration
of the kingdom, which was being carried on well by Duryodhana without harm to
the citizens, he caused the killing of so many living beings only for his personal
gain of the kingdom from the hands of Duryodhana. The killing was committed not
in the course of administration but for the sake of well aggravanzement, and as
such he though himself responsible for all the sins.

Yudhisthira Mahārāja performed this aśvamedha-yajña, but he thinks that even by

performing such yajñas it is not possible to get relief from the great sins committed.
In war either the husband or the brother or even the father or sons go to fight. And
when they are killed, a fresh en. mity is created, and thus a chain of actions and
reactions increases which is not possible to be counteracted even by thousands
of aśvamedha yajñas.

CANTO 1 CHAPTR 9 - THE PASSING AWAY OF BHISHMADEVA

Q 1: Why did Lord Sri Krsna want the Pandavas to be present in aristocratic array
before Bhismadeva at the time of the death? (3)

Ans. Lord Krsna wanted the Pandava to be present before Bhishmadeva in the
most aristocratic order so that he might be pleased to see them happy at the time
of his death. Kuvera is the richest of all the demigods, and herein King Yudhishtira
appeared like him, for the procession along with Sri Krsna was quite appropriate
to the royalty of King Yudhishtira.

Q 2: Summarize Bhishmadeva’s explanation of the sufferings of the Pandavas

(11-17)

Ans. Maharaja Yudhishtira was put into difficulty by injustice only, and the Battle
of Kuruksetra was fought just to counteract this injustice. The sufferings of
Kuntīdevī are doubly lamented suffered greatly betthee of early widowhood and to
get her minor children brought up in the royal family. And when her children were
grown up, she continued to suffer because of her sons actions So her sufferings
continued. This means that she destined to suffer was tolerate without being
disturbed. This is all due to inevitable time, under whose control everyone in every
planet is carried, just as the clouds are carried by the wind. The supreme kala, a
forceful representative of the Lord within the material world, everyone has to beare
the actions and reactions of time as long as one is within the conditions of the
material world. The influence of kala indicates the inexplicable wish of the Lord
Himself. The sufferings of the Pandavas were never due to their past deeds. The
Lord had to execute the plan of establishing the kingdom of virtue, and therefore
His own devotees suffered temporarily in order to establish the conquest of virtue.

Q 3: Why did Bhishmadeva choose teo fight against the Pandavas ? (16)

And: Even a great fighter like Bhisma could not win the Battle of Kuruksetra
because the Lord wanted to show that vice cannot conquer virtue, regardless of
who tries to execute it. Bhīşmadeva was a great devotee of the Lord, but he chose
to fight against the Pan- davas by the will of the Lord because the Lord wanted to
show that a fighter like Bhişma cannot win on the wrong side.

Q 4: List reasons for Krsna’s wanting Bhishmadeva to instruct Maharaja

Yudhishtira (25)

Ans: Lord Sri Krsna inspired Maharaja Yudhishe pr to ask Bhismadeva in the
presence of many great sages, indicating thereby that the Lord's devotee like
Bhismadeva, although apparently living as a worldly man, is far superior to many
great sages, even Vyasadeva. Another point is that Bhismadeva at that time was
not only lying on a deathbed of arrows, but was greatly aggrieved because of that
state. One should not have asked him any question at that time, but Lord Śrī Krsna
wanted to prove that His pure devotees are always sound in body and mind by dint
of spiritual enlightenment, and thus in any circumstances a devotee of the Lord is
in perfect order to speak of the right way of life. This is all due to the arrangement
of the great wheel-carrier Lord Sri Krsna, who establishes the glo- ries of His
devotee.

Q 5: Identify three significant points from Bhishmadeva’s instructions on

varnasrama (25-28)

Ans: Bhishmadeva first defined all the classifications of castes, and orders of life
in terms of the in- dividual's qualifications. Then he systematically, in twofold divi-
sions, deseribed, counteraction by detachment and interaction by attachment.
chapter.

The varnāśrama-dharma is prescribed for the civilized human being just to train
him to successfully terminate human life.

The varnas are classifications of different occupations, and asrama-dharma is

gradual progress on the path of self-reanations. Both are interrelated, and one is
dependent on the other. The ase of asrama dharma is to awaken knowledge and
detachment. The conditioned souls under material bondage are prisoners of
matter, and therefore self-realization is the ulti- mate aim of life. The whole system
of aśrama-dharma is a means to detachment. Household life is for one who is
attached, and the vanaprastha and sannyasa orders of life are for those who are
detached from material life. The brahmacari-aśrama is especially meant for
training both the attached and detached.

He then explained, by divisions, acts of charity, the pragmatic activities of a king

and activities for salvation. Then he described the duties of women and devotees,
both briefly and extensively.
To give charity is one of the householder's main functions, and he should be
prepared to give in charity at least fifty percent of his hard- earned money. Raja-
dharma is a great science, unlike modern diplomacy for political supremacy.

To lead the prajās to the attainment of salvation was a great duty of the king. The
father, the spiritual master and the king are not to become irresponsible in the mat-
ter of leading their subjects to the path of ultimate liberation from birth, death,
diseases and old age. As far as salvation is concerned, one has to conquer the
principles of lust, anger, unlawful desires, avarice and bewilderment. The last item
taught by Bhismadeva was the process of pleasing the Lord. We are all eternal
servants of the Lord, and when we forget this essential part of our nature we are
put into material conditions of life.

Worshiping the Deity at home, serving the devotee, hearing the Srimad
Bhagavatam, residing in a holy place and chanting the holy name of the Lord are
all inexpensive items by which one can please the Lord.

Q 6: Describe Bhishmadeva’s relationship with the Lord (33,34,38)

Ans: The astounding feature of such dealings is that a devotee can please the
Lord by playing the part of an enemy. The Lord, being absolute, can accept service
from His pure devotee even in the garb of an enemy. The Supreme Lord cannot
have any enemy , nor can a so called enemy harm Him because He is ajita, or
unconquerable. Bhishmadeva played the part of a valiant warrior, and he
purposely pierced the body of the Lord so that to the common eyes it appeared
that the Lord was wounded, but factually all this was to bewilder the nondevotees.
Bhishmadeva been an enemy of the Lord, Lord Krsna could have annihilated him
without even moving. There was no need to come before Bhishmadeva with blood
and wounds.But He did so because the warrior devotee wanted to see the
transcendental beauty of the Lord decorated with wounds created by a pure
devotee., This is the way of exchanging transcendental rasa, or relations between
the Lord and the servitor.

Q 7: Exp[lain how the Lord enjoyed the wounds created by his great devotee
Bhishma (34)

Ans: Śrī Bhismadeva is a great devotee of love and affection. relation the Lord in
the of servitorship. Thus his throwing of sharp arrows at the tran- scendental body
of the Lord is as good as the worship of another devotee who throws soft roses
upon Him.

The Lord enjoyed the wounds created by His great devotee Bhismadeva, and
because Bhismadeva is a devotee in the chivalrous relation, he fixes up his mind
on Krsna in that wounded condition.
Q 8: Why did Krsna seemingly break His own promise? (37)

Ans: Arjuna was almost defeated; the situation was so tense that he was about
to be killed by Bhīşmadeva the very next moment. At that time Lord Krsna wanted
to please His devotee, Bhisma, by keeping Bhīṣma's promise, which was more
important than His own. Seemingly He broke His own promise. He promised before
the beginning of the Battle of Kuruksetra that He would remain withou weapons
and would not use His strength for either of the parties.

Q 9: Explain how Bhishmadeva observed Partha sarathi with more relish that
Arjuna (39)

Ans: the Lord's pastime as Pärtha-särathi is also eternal. The pastimes of the
Lord, beginning from His birth at the prison house of Kamsa up to the ausala-lilä
at the end, all move one after another in all the universes, just as the clock hand
moves from one point to another. And in such pastimes His associates like the
Pandavas and Bhīşma are constant eternal companions. So Bhismadeva never
forgot the beautiful feature of the Lord as Pārtha-sārathi, which even Arjuna could
not see. Arjuna was behind the beautiful Partha-särathi while Bhīşmadeva was just
in front of the Lord.
As far as the military feature of the Lord is concerned, Bhismadeva observed this
with more relish than Arjuna.

Q 10: What was the destination of all those who saw Krsna on the field of
Kuiruksetra? (39)

Ans: Those who saw him on pro Battlefield of Kuruksetra attained their original
forms after death.

Q 11: What destination was achieved by Bhjishmadeva? (44)

Ans: Bhishmadeva as a pure devotee of the Lord, entered the spiritual realm is
one of the Vaikuntha planets where the Lord in His eternal form in one of the
predominates over the unconditioned living beings who are constantly engaged in
the service of the Lord.
Q 12: Why do the votes cast by the m,ass of people actually have no value ? (49)

Ans: Mahārāja Yudhisthira is the ideal monarch, and monarchy under a rained
king like Mahārāja Yudhisthira is by far the most superior form of government,
superior to modern republics or governments of the people, by the people. The
mass of people, especially in this age of Kali. are all born sidras, basically lowborn,
ill-trained, unfortunate and Kaliy associated. They themselves do not know the
highest perfectional aim of life. Therefore, votes cast by them actually have no
value, and thus per- sons elected by such irresponsible votes cannot be
responsible represen- tatives like Mahārāja Yudhisthira.