Just after the 12 years of exile of the Pandavas was completed, they were considering where to spend the remaining 1 year incognito. While still in the forest, a brahmana came to them and reported that the sticks which he used for igniting his sacrificial fire had somehow gotten entangled in the antlers of a deer, and the sticks were now gone. The sage asked the Pandavas to see if they could possibly return the sticks. In a search for that deer, a very unusual event took place. They could not find the deer, but instead became overwhelmed with thirst (much like what happened to Maharaja Pariksit).

Summary: In the ordinary course of executing devotional service, one should strictly follow the codes of theistic conduct. Are there exceptions to this rule? The classic case of "not speaking the truth, under the order of Krishna" is of course the request made by Krishna of Maharaja Yudhisthira to inform Dronacarya that Asvatthama was dead. Of course, the under-the-breath statement that the elephant name Asvatthama was being referred to was intended to protect Yudhisthira's religious principle of truthfulness. However, the outstanding transcendental lesson of this episode, according to our acaryas is twofold:

1) Whatever Krishna declares, *THAT* is one's duty, THAT is dharma!

In his Caitanya Caritamrita commentary, Srila Bhaktisiddhanta Saraswati, in a purport listing various types of sins, includes cutting of green trees for fuel as one. Below are some additional scriptural references which express similar injunctions or teachings.

Reading Assignment

Manu samhita

5.40 Herbs, trees, cattle, birds, and (other) animals that have been destroyed for sacrifices, receive (being reborn) higher existences.

8.285 According to the usefulness of the several (kinds of) trees, a fine must be inflicted for injuring them; that is the settled rule.

8.330 For flowers, green corn, shrubs, creepers, trees, and other unhusked (grain) the fine (shall be) five krishnalas.

Summary: During a fight which Duryodhana had with a Gandharva, Arjuna rescued him. A promise was made by Duryodhana, and Arjuna offered his reply. [See attached file.]

Later the promise made by Duryodhana was taken by Arjuna: "Please give me the five arrows which Bhisma has just given you to hold for him." These five arrows were to be used to kill the Pandavas during the next day's battle!

Reading Assignment

Vaisampayana said, "After those brahmanas and the illustrious sons of Pandu took their seats, Draupadi and Satyabhama entered the hermitage. With joyful hearts the two ladies laughed merrily and comfortably seated themselves. O king, those ladies, who always spoke sweetly to each other, having met after a long time, began to speak about various delightful topics arising from the histories of the Kurus and the Yadus. In private, the slender-waisted Satyabhama, the favorite wife of Krishna and daughter of Satrajit, asked Draupadi these questions.

Summary: Srimad Bhagavatam 11.5.41 is a very important verse; it is quoted twice in Bhagavad-gita purports and a total of 59 times in Srila Prabhupada's teachings. This verse was explained in great detail in the second lecture I heard Srila Prabhupada give, so it has special meaning for me. We require the instructions of a pure devotee to enable us to understand fully the purport of the transcendental literature, Srimad-Bhagavatam. Renunciation alone does not entitle us to spiritual attainment; in fact, although it may make one extrodinarily powerful, our hearts may easily become contaminated by pride due to possessing the quality of renunciation, as much as possessing wealth, knowledge, beauty or any other opulence can also make us proud.

Summary: In his book of essays entitled Upakhyane-upadesa, "Instructions in Stories", Srila Bhaktisiddhanta Saraswati Thakur gives the following commentary on the story of Ekalavya. Within the commentary we find variety of jewel-like explanations such as the true disposition of a disciple towards his teacher, the effects of pride, the role of faith in mundane morality, the position of Arjuna in disclosing the truth about Ekalavya to Drona, how the mask of guru-bhakti can be worn by an impersonalist or one who is actually revolting against his guru, whether proficiency in performing specific duties is a standard to use in judging an individual's bhakti, and more.

Summary: While recently visiting in Alachua I gave Srimad Bhagavatam class on the above verses, and a very lively question and answer session ensued, based upon the following question(s). "Where to draw the line between sufficient and appropriate compassion vs. being overly compassionate?" -OR- "If we saw a drowning baby deer, should we save the deer understanding it to be our duty to somehow help to 'raise the deer from the material platform to the spiritual platform; otherwise at any moment our spiritual advancement may be spoiled"?

Summary: The Golden Rule, or the ethic of extending forgiveness, compassion and respect to others as a core principle to live by, results in a spiritual culture of reciprocity within any group (family, community, temple, etc), and ultimately nurtures trust in and resonance with the Supreme Lord's merciful nature directly experienced within one's own life and within one's important relationships. This God-given principle is found in the scriptures of nearly every religion. It is often regarded as a concise and general principle at the core of religious ethics; it is a condensation in one principle of a long list of injunctions found within the revealed scriptures of numerous religious teachings, within the Vedic teachings as well.