From Funeral to Throne

1.8.1-3

Sūta said:

So they went to the Ganga, with Kṛṣṇā and the women in front, wanting to give water to their departed family members. They all offered water and lamented terribly again and again while immersed in the river purified by the dust of the lotus-like feet of Hari. Then they sat down, overcome with grief – The Kuru King with his brothers and Dhṛtarāṣtra, Gāndhārī, Kuntī and Draupadī, and  Mādhava too.

The Kuru King and his brothers are Yuddhiṣṭhira, Bhīma, Arjuna, Nakula and Sahadeva. Their wife is Draupadī. Their mother is Kuntī. Dhṛtarāṣtra and Gāndhārī are the father and mother of the opposing side, who tried to cheat their way onto the throne. After the war was over, the members of both side of the previously divided family united to mourn their dead together. That seems a significant moral lesson.

Mādhava is a name for Kṛṣṇa highlighting his honey-like sweetness. He sincerely participated in these emotional scenes, although categorically different from all the others – being the source of the purity of the river in which the others sought purification.

4

Along with scholars, he calmed the shock of those who had lost their friends and relatives by explaining that there is no way to undo what a living entity must attain due to their own destiny.

5

Cheating a faultless man of his kingdom created the destiny that killed so many. Daring to defile the hair of the queen with their touch created the destiny that killed many others.

6

He [faultless Yuddhiṣṭhira] performed three opulent āśvamedha sacrifices, helping his pure fame spread everywhere, like he who performed a hundred.

Performing an āśvamedha is the way an emperor in ancient India could ritually demonstrate his power. An āśvamedha is a shockingly explicit, flamboyant and martial ritual that would give pause even to the most seasoned pagan. It is very difficult to possess the power and wealth required to perform this function even once. Indra, the king of the heavens, did it one hundred times. Yuddhiṣṭhira did it three times, but because he was so naturally powerful and impressive, the effect was similar to the effect Indra obtained from a hundred.

Interestingly the Manu Samhita says that being vegetarian is a better way to achieve the same effect as an āśvamedha. It takes a very long time to perform an āśvamedha, so this particular verse describes a relatively long span of time transpiring after the end of the huge war.

7

Then, asking permission from the Paṇḍu family and their friend Sātyaki, he prepared to leave with Uddhava. Dvaipāyana and many sages and teachers offered their respects, and he offered his respects in return.

Here is a good example of why Kṛṣṇa is named Mādhava (“sweet”). He is the supreme independent power. If he desired he could do whatever he wanted whenever he wanted. But because his heart is sweet and selfless he is humble and feels the need to behave according to the desires of his beloved friends and family. Great sages and teachers headed by Dvaipāyana (another name for Vyāsa) do not foolishly mistake him for an ordinary person simply because he is so sweet. Therefore they offer him worshipful respect. This is quite socially out of place because Kṛṣṇa’s caste at this phase of his life (warrior) is such that he should bow to the sages and teachers. The sages however, know the spiritual truth of Kṛṣṇa’s supreme position and enjoy his sweet and humble role without forgetting that he deserves all respect and worship. Kṛṣṇa, however, is so sweet that he takes refuge in these social customs as an excuse to offer respect and worship to those who love him.

If anything, we can learn that to be humble is more enjoyable than to be proud, for the supreme enjoyer tries to put himself into a humble circumstance. It appears that modern civilization chases happiness by running away from where it truly lies.

LTR: Nakula, Sahadeva, Yuddhisthira, Arjuna, Bhima, Draupadi

Punishment of Superiors

1.7.40

Sūta said:

Although Pārtha had his morals coaxed and put to the test by Kṛṣṇa, he did not desire to kill the son of his guru – even though that man had terribly murdered his children.

41

When he reached his camp with Govinda, his charioteer, he placed the man into the custody of his beloved wife, who was crying over the murder of her sons.

42

When Kṛṣṇā saw him dragged in, tied up like an animal speechless and humiliated for his horrific deeds, her own beautifully soft and compassionate nature swelled up, and she felt respectful towards the son of their guru.

Kṛṣṇā is a name for Draupadī, Arjuna’s wife, given due to her deep connection to Kṛṣṇa.

43-48

Unable to bear his being bound like that, she said:

“Untie this brahmana. Untie the son of your guru; by whose compassion you learned the deepest secrets of marital arts, including how to release and control mystical weapons. Droṇa lives on in the form of his son, and in his second half, his wife Kṛpī, who keeps living only for her son. You are very moral and blessed. Don’t cause suffering for your respected and always revered family. I constantly cry in pain because my children are dead. Don’t make his mother Gautamī, to whom your guru was so dear, become like me. If kings anger their teachers by not being submissive, their family is soon incinerated and everyone connected to them comes to misery.”

49-50

Sūta said:

The king, Dharma’s Son, supported the queen’s words as glorious, egalitarian, pure, merciful, just, and moral. Nakula and Sahadeva, Yuyudhāna, Dhanañjaya, the All-Attractive son of Devakī, and all the royal ladies agreed.

Dharma’s Son is King Yuddhiṣṭhira, Arjuna’s oldest brother. Nakula and Sahadeva are twin brothers of Arjuna. Yuyudhāna is Arjuna’s best friend and classmate. Dhanañjaya is another name of Arjuna.

51

Then, in anger, Bhīma said, “It is said that he should be killed for his own good! Without reason or need he uselessly killed sleeping children!”

Bhīma is another brother of Arjuna.

52

Having heard Bhīma, Draupadī, and the rest, the Four Armed looked upon the face of his friend with a smile and spoke.

Kṛṣṇa looked affectionately upon Arjuna and spoke.

53-54

The Beautiful All-Attractive said:

Someone related to our teacher must not be killed, but an aggressor must be killed. Both are true. You must abide by both and also must not break the promise you made to your beloved wife. You must pacify dear Bhīmasena, Pāñcālī, and myself as well.

Pāñcālī is another name for Draupadī, Arjuna’s wife.

55

Sūta said:

Arjuna then suddenly understood Hari’s heart, and so with his sword cut the jewel and hair from the head of the twice-born.

The “twice-born” refers to a brahmana. In this case it refers to the murder, Aśvatthāmā.

56

Bereft of power and influence due to having killed children, and being deprived of his jewel, he was released and exiled from their camp.

57

Cutting hair, taking wealth, and putting to exile are fit punishments for those related to Brahmins. Killing or other methods are not to be used.

58

Overwhelmed with misery, all the Pāṇḍavas accompianied Kṛṣṇā to do what they must for the sake of those who had died.