So Kṛṣṇa is encouraging Arjuna to kill Aśvatthāmā on so many grounds. First of all, he has killed the boys who were sleeping at night. And another very important point is that ātatāyī. Ātatāyī means the enemy, aggressor. Unnecessarily one who attacks, he is called ātatāyī. One who sets fire in your house, one who kidnaps your wife or somebody in the family, and one who gives poison—and they are so many, a list of ascertaining an ātatāyī. So He described, Kṛṣṇa described the Aśvatthāmā as ātatāyī. He's not a brave soldier, so he should be killed. So many faults Kṛṣṇa found in his behavior. And bhartuś ca vipriyaṁ vīra. He could not satisfy his master also. Sometimes the servants do something abominable for pleasing the master. But he could not please even the master. He wanted to please Duryodhana, his master, promising him that he would kill all the five brothers, the Pāṇḍavas. But instead of killing the Pāṇḍavas, he killed their sons. Duryodhana did not like that, because he knew that the whole Kuru family practically was killed. Only the five brothers, and Mahārāja Parīkṣit was in the womb of his mother, they survived. So Duryodhana did not like. Duryodhana, whatever he may be, he was a kṣatriya and he fought bravely. So he did not like the Kuru dynasty should be finished. He did not like it. But when he understood that the five sons of Pāṇḍavas were also killed, he became very much disappointed because the Kuru dynasty is finished. So he could not satisfy his master. Bhartuś ca vipriyam. So whatever he had done, all abominable. Not to the rules and regulations—neither as a brāhmaṇa or as a kṣatriya, nor even a brave soldier. "He has done things like a śūdra, or less than a śūdra, without any religious principle. So he should be killed. There is no excuse. And it is for his good."
In the śāstra it is said that one who is a criminal, he should be killed. Therefore in every country, up to date, a murderer is killed, is hanged. That is good for him. If a murderer is killed in this life, punished by the state, government, then his sinful activities and the resultant action is also finished. He's giving his own life. Otherwise, if he escapes, in next life he'll suffer so many troubles. That is, I think, they have described in the previous verse. Tasya hi . . . Tad-vadhas tasya hi śreyaḥ. In the verse number 37 it is explained by Kṛṣṇa that to kill this person, it is for his good. Because he has done so many criminal activities, so by killing him he'll be saved from serious types of sufferings in the next life. Śreya. Tad-vadhas tasya hi śreyo yad-doṣād yāty adhaḥ pumān (SB 1.7.37). Prāyaścitta. It is called prāyaścitta. Prāyaścitta, in the śāstras, prāyaścitta is described. In every religion there is prāyaścitta, atonement. In Christian religion the prāyaścitta is also advised. The sinner has to admit that he has committed sin, then he is excused by Christ or God. But not that "Purposefully I'll go on committing sins, and then I shall admit, and I'll go on with my this business and I'll be excused." No. That is not. It is quite natural that if you have done something criminal by mistake, then you can be excused by the authorities. But not that because by your admission you were once excused, and you'll go on committing all kinds of sinful activities, and you'll be excused simply by admission. No. That is not possible. The Christians, they do like that. On Sunday they go to the church, and they admit their sinful activities of the week, and pay something fine to the priest, and they become free from the sinful activities, reactions. And from Monday, again he begins. And then again on Sunday, he admits.