Chapter 7 – Āśvatthāmā assassinates Draupadī’s sons & his punishment
Śaunaka said:
1.) Oh Sūta! After having listened to the suggestion of sage Nārada, what did the divine and glorious Bādarāyaṇa (Vyāsa) do on Nārada’s departure?
Sūta said:
2.) On the western bank of the Sarasvatī River, the presiding deity of which is god Brahmā, there is an hermitage known as Śamyāprāsa. It is a place that enhances (extends) the spiritual power of the sages engaged in sacrificial rituals.
3.) In that hermitage, which was Vyāsa’s own abode and was surrounded by a grove of jujube trees, the sage Vyāsa sat down and, after sipping a little water, concentrated his mind (as instructed by Nārada).
4.) In his sinless mind, which had been perfectly concentrated through the practice of Devotion, he saw the Primal Person (Śrī Viṣṇu) and (his power called) as Māyā, who depends for her very existence on Him.
5.) Being deluded by this power called as Māyā, the individual soul, though beyond the three Guṇas, thinks itself as consisting of the three Guṇas and suffers the evil consequences (birth & death in the form of saṃsāra) brought about by this identification.
6.) Realizing that the path of devotion to Śrī Viṣṇu directly subsides the calamities (of saṃsāra), the learned Vyāsa composed the sāttvata saṃhitā (the Bhāgavata Purāṇa) for common people who had become ignorant (due to the deluding power of Māyā).
7.) Verily, by listening to this (Bhāgavata Purāṇa) devotion unto Śrī Krṣṇa, the Supreme Person, is developed. It (devotion) dispels all grief, infatuation and fears (of humans being caught again in cycle of saṃsāra).
8.) Having composed and arranged the Bhāgavata Saṃhitā, the sage (Vyāsa) taught it to his son Śuka who was firmly fixed in renunciation.
Śaunaka said:
9.) The sage Śuka is a lover of quietism and, indifferent to everything (belonging to this world), he delights only in his Self (Brahma). What was his motive then, in mastering this voluminous work?
Sūta said:
10.) Even sages who delight in the Self alone (Brahma), and the knot of whose ignorance has been fully removed, yet they engage in motiveless devotion to Śrī Hari: such are the wondrous qualities of Śrī Hari.
11.) The divine son of Bādarāyaṇa (Śukadev) whose mind was captivated with the (excellent) qualities of Śrī Hari, had studied this great legendary narrative (Bhāgavata Purāṇa) everyday, which is very dear to the devotees of Śrī Hari.
12.) I shall, henceforth, narrate to you the birth, deeds and death (or liberation) of king Parīkṣit and the great journey (to heaven) of the Pāṇḍavas, inasmuch as they serve as an opening to the story (glories) of Śrī Kṛṣṇa.
13-14.) When in course of the Mahābhārata war the warriors of the Kaurava and Pāṇḍava hosts had fallen like heroes and when Duryodhana (son of Dhṛtarāṣṭra) had his thigh broken by a stroke of the mace dealt by Bhīma, Aśwatthāmā (the son of Droṇa), severed the heads of Draupadī’s sons while they were asleep and presented them to Duryodhana—an act which he imagined would please his master (Duryodhana), but which really proved most distasteful to him (Duryodhana), since everybody would strongly condemn such an odious act (as it violated the rules of an honorable warfare).
15.) Then (Draupadī), the mother of the children, having heard of the death of her sons became terribly tormented and wept bitterly with her eyes flowing with tears. Arjuna consoling her said.
16.) Oh blessed lady! Then alone shall I have wiped your tears, when I cut off the head of that fallen Brāhmaṇa, that desperado, with the arrows discharged from my Gāṇḍīva bow, and present it to you so that you may set your foot on it, and then bathe after the cremation of your sons.
17.) Having thus consoled his wife in sweet and charming words, Arjuna, who had Śrī Kṛṣṇa for his friend and charioteer, put on his armour and, taking his fierce bow, rode in a chariot with an ensign bearing the figure of a monkey (flag of Lord Hanuman), in pursuit of Aśwatthāmā (his teacher’s son).
18.) Seeing from a distance that Arjuna was rushing towards him (Aśwatthāmā), the murderer of (Draupadī’s) children, with a trembling heart, fled in his chariot to the best of his capacity on the earth to save his life, as the Sun-god did through the fear of lord Śiva.
Special Note – When the sun-god defeated the demon Vidyunmālī (one of the sons of Tārakāsura and associated with the Tripura demons), this act somehow invoked the anger of Lord Rudra (Śiva)—because it was perceived as premature or unauthorized within a larger divine plan involving the destruction of Tripura. With his trident (triśūla) in hand, Rudra rushed furiously toward the sun-god. In fear, the sun-god fled, and his fall occurred in Kāśī (Vārāṇasī), the sacred city. There, he came to be known as Lolārka (or Lolasūrya), meaning “the trembling or unsteady sun”—a name signifying his trembling flight from Rudra’s wrath.
19.) When he saw that his horses were fatigued and that he had none to protect him, that son of a Brāhmaṇa (Aśwatthāmā) thought of the missile presided over by Brahmā (Brahmaśiras) as the only means to save his life.
Special Note – Brahmaśiras (ब्रह्मशिरस्) is a powerful and destructive celestial weapon, the meaning of which is “The Creator Brahmā’s head”. It is considered a supreme astra (missile), even more potent than the Brahmastra. It is said to manifest with four heads of Brahmā as its tip, representing immense destructive power. The Brahmaśiras is described as capable of causing massive explosions and annihilating anything it targets, even having the potential to end the existence of gods or the universe itself. It’s said that the area it strikes will be barren for an extremely long time. The Brahmaśiras is considered four times more powerful than the regular Brahmastra. Many confuse thinking that Brahmaśiras and Brahmastra are the same missile, but in fact they are not, this clarity (that they are different missiles) is given in the Skanda Purāṇa.
20.) Even though he did not know how to withdraw this missile (Brahmaśiras), he sipped a little water and, finding his life in peril, launched the missile from his bow with an attentive mind.
21.) A fierce flame blazed forth from the missile and enveloped all sides. When Arjuna saw the danger to his life, he addressed Śrī Kṛṣṇa as follows:
Arjuna said:
22-23.) Oh Kṛṣṇa! Oh, a highly fortunate one! The saviour of your devotees from fear! You are the reliever of persons who are being burnt in the fire of worldly life. You are the First, Primeval Person (Puruṣa), the direct controller of the universe, higher than the Primordial Nature (Prakṛti). Having dispelled the Cosmic Illusion (Māyā) by your intellectual power (Cicchakti – power of Consciousness) you stay established in your own pure nature.
24.) It is You, who by virtue of Your own power confer Dharma (spiritual merit), and other forms of blessings on the soul whose mind is deluded by Your Māyā.
25.) Moreover, this Avatāra (Manifestation) of yours is both for lessening the burden of the earth as well as for the convenience of constant meditation by your devotees who have set their hearts only on you.
26.) Oh God of gods! I do not know the nature and the source of this very terrible fire which is encompassing us from all directions.
Śrī Bhagavān said:
27.) It is no other than the missile presided over by Brahmā, and released by Aśvatthāmā (the son of Droṇa) in extreme peril. You are aware that he does not know the method to withdraw it back.
28.) There is no other missile except this very astra (Brahmaśiras) which can curb its power. Therefore, quench the formidable flame of this weapon by a counter-flame of the same missile (use the same Brahmaśiras missile to counter it), expert as you are in the use of weapons.
Sūta said:
29.) On hearing the Lord’s words, Arjuna, the vanquisher of valiant foes, sipped a little water, went round the Lord in reverence (circumambulating Śrī Kṛṣṇa), and then invoked the same Brahmā’s weapon to counter the one launched by the son of Droṇa (Aśvatthāmā).
30.) The two flames, surrounded by arrows, joined each other and, filling the heavens as well as all the space between heaven and earth, swelled like the sun and the fire at the time of universal destruction.
31.) Perceiving the mighty flame of the two missiles, which was consuming all the three worlds, all the people, who were being scorched by their heat, thought it to be the fire of universal destruction (Pralaya).
32.) Seeing the distress of the people and the impending destruction of all the worlds, and finding the approval of Śrī Kṛṣṇa (the son of Vāsudeva), Arjuna withdrew them both (also the one belonging to Aśvatthāmā).
33.) Then Arjuna, with his eyes reddened with rage, swiftly overtook the terrible Aśvatthāmā (the son of Kṛpī) and roped him forcibly like a (sacrificial) animal.
34.) Having forcibly bound the enemy with a rope, he was about to take him to his camp, when the lotus-eyed Lord (Śrī Kṛṣṇa) said to him in rage:
35.) Oh Pārtha, you should not spare this (fellow). Kill this wretched Brāhmaṇa who has murdered innocent children while they were asleep at night.
36.) A person, knowing the law of Dharma (righteous conduct), does not kill an enemy who is intoxicated, inattentive (or unguarded), haunted by a ghost (or insane), asleep, or a child or a woman; (nor does he kill) a dullard (lunatic), a person who is surrendered, (an enemy) with a broken chariot or (fleeing) in a frightened condition.
37.) A cruel and wicked person who sustains his own life by destroying the lives of others deserves to be killed, for that is truly beneficial for him—otherwise, due to his sins, he will fall to lower states of existence (in hellish realms).
38.) It was in my presence (while Śrī Kṛṣṇa was hearing) that you promised to Draupadī: ‘I shall bring to you the head of the person who killed your sons.’
39.) Oh valiant one! Let therefore, this sinful desperado(Aśvatthāmā), the murderer of your sons, be slain as he is a disgrace to his family, and has acted against the interests of his master (Duryodhana).
40.) Though thus urged by Śrī Kṛṣṇa who tested his (Arjuna’s) sense of Dharma, the great son of Pṛthā (Arjuna) did not wish to kill his teacher’s son (even though he was) the slayer of his own children.
41.) Then, coming up to his camp, Arjuna, who had Śrī Govinda for his friend and charioteer, showed him (Aśvatthāmā) to his beloved consort, who had been grieving all the while for her murdered children.
42.) Looking intently at Aśvatthāmā (Droṇa’s son), who had been brought in that plight, bound with cords like a sacrificial animal, his face cast down on account of his shameful act, Draupadī,who was tender by nature, took compassion on the offender and bowed to him.
43.) And the virtuous lady (Draupadī), not tolerating the act of bringing him thus bound (with cords) said, “Let him be released immediately, especially as this Brāhmaṇa is veritably their teacher’s (Droṇa) son.
44-45.) That worshipful Droṇa, by whose grace you learnt the science of archery with its manifold secrets and acquired the knowledge of the various missiles as well as how to discharge and call them back—it is he himself who is present in the person of his progeny, his wife, his better half, Kṛpī (a sister of Ācārya Kṛpa, another teacher of the Pāṇḍavas) yet survives : she did not follow him (declined to ascend his funeral pile) only because of her having given birth to a valiant son.
46.) Therefore, Oh highly fortunate one (Arjuna) who knows Dharma, the family of the teacher (Droṇa) which deserves constant adoration and respect, should not be subjected to misery by Your honour (by Arjuna).
47.) Let not his (Aśvatthāmā’s) mother, Gautamī (a descendant of the sage Gautama), who worshipped her husband as a deity, not weep just as I constantly do, with my face full of tears, due to grief at the death of my children.
48.) The whole family of those princes of uncontrolled minds by whom the Brāhmaṇa race is brought to destruction, is plunged in grief and is soon burnt up with all their kith and kin.
Sūta said:
49.) Oh Brāhmaṇas, King Yudhiṣṭhira (son of Dharma) approved of the queen’s speech of great significance which was consistent with Dharma and justice, and was remarkable for its compassion, sincerity and equitability.
50.) Nakula, Sahadeva,Yuyudhāna (Sātyaki), Arjuna, the divine Śrī Kṛṣṇa (the son of Devakī) Himself and all other men and women (who happened to be there) expressed their approval (of Draupadī’s speech).
51.) On that occasion Bhīma indignantly (intervened and) said, “For him who wantonly murdered sleeping youngsters without any gain either to himself or to his master death has been declared as a boon.”
52.) Hearing the words of Bhīma as well as of Draupadī, Śrī Kṛṣṇa, looked at the face of his friend (Arjuna) and spoke the following words.
Śrī Kṛṣṇa said:
53.) Even a fallen Brāhmaṇa (a learnt person) ought not to be slain, and a ruffian surely deserves to be killed. Both these precepts have been taught by Me in the scriptures. Therefore, carry out both these commands of Mine.
54.) Carry out what you have promised to your beloved (Draupadī) at the time of consoling her. Do what is agreeable to Bhīma, Pāñcālī (Draupadī) and me as well.
Sūta said:
55.) Arjuna instantly understood the mind of Śrī Hari, and with his sword cut off the gem which was on Aśvatthāmā’s head, along with the locks of hair.
Special Note – Aśvatthāmā was born with the divine gem on his forehead (also referred to as the “Cintāmaṇi” or “Cintāmaṇi-ratna”). It was existing on him right from the time of his birth, a result of the blessings he received after his father (Drona), performed severe penance to Lord Shiva desiring a child as valiant as the deity. The gem was said to grant him protection from hunger, thirst, fatigue, weapons, and even from other powerful forces which could disturb him. Now since Arjuna had removed the gem as a result of his wrath and misdeeds, it symbolized the loss of his protection and the fall from divine grace due to his actions during the war.
56.) Releasing him (Aśvatthāmā) from the rope (with which he was bound), Arjuna drove him (Aśvatthāmā) out of the camp, as he had lost all his lustre due to the murder of children (committed by him) and the loss of the brilliant gem.
57.) Shaving the head (as a token of disgrace), seizure of property and expulsion from a place (where one happens to be)—this is the form of capital punishment prescribed for fallen Brāhmaṇas (learnt individuals who commit unrighteous act); there is no other corporeal form of capital punishment for them.
58.) The sons of Pāṇḍu along with Draupadī, who were all stricken with grief at the loss of their children, performed the cremation and other funeral rites in respect of their departed kinsmen.
Thus ends the seventh discourse, forming part of the story relating to the Naimiśa forest, in Book One of the great and glorious Bhāgavata Purāṇa, otherwise known as the Paramahaṁsa-Saṁhitā (the book of the God-realized souls).
Summarization Of The Entire Chapter :
Sage Śaunaka inquired about the actions of Vyāsa, the great sage, after he received counsel from Nārada. Sūta, the learned narrator, responded with a detailed explanation of Vyāsa’s transformative journey. Following the sage Nārada’s instructions, Vyāsa withdrew to the serene and sacred forest of Śamyāprāsa, located on the western banks of the Sarasvatī River. This place was particularly revered, not only because of its natural beauty and spiritual potency but also due to its connection to Brahmā, the creator of the universe. Here, Vyāsa sought solitude in order to meditate and contemplate deeply upon the nature of the universe and the Divine.
In the tranquil surroundings of Śamyāprāsa, Vyāsa sat beneath the protective shade of the jujube trees, his mind focused solely on the Supreme Being, Śrī Viṣṇu. Through his intense devotion and meditation, Vyāsa realized the underlying reality that though the Soul is intrinsically pure and free from birth and death, it is bound by Māyā—the illusory power of the material world. This cosmic illusion causes the Soul to falsely identify with the fluctuating modes of nature (the Guṇas) and undergo the endless cycle of birth, death, and rebirth.
Vyāsa, in his wisdom, realized that the only way to transcend this cycle and attain liberation was through pure devotion to Śrī Viṣṇu, who alone is the ultimate reality. Filled with divine inspiration, Vyāsa composed the Bhāgavata Purāṇa, a scripture meant to guide humanity in the path of devotion and self-realization. The Bhāgavata Purāṇa serves as a beacon of wisdom for those seeking to escape the snares of illusion and attain the blissful state of union with the Divine. Through this scripture, Vyāsa imparted teachings that could help individuals realize their true nature, foster love for God, and overcome the darkness of ignorance.
Vyāsa then entrusted this sacred knowledge to his son, Śuka, who was a paragon of renunciation and detachment. Śuka was fully devoted to self-realization and had no attachment to the material world. He lived a life of asceticism, yet his heart remained open to the divine truths. As Śuka heard the teachings of the Bhāgavata Purāṇa, he was deeply moved and found himself absorbed in the divine narratives. Even though he had no worldly desires, Śuka’s soul was stirred by the profound teachings of the Purāṇa, and he became profoundly connected to the stories of Śrī Kṛṣṇa, the supreme manifestation of the Divine.
Śuka’s devotion grew as he studied the text with unwavering focus. The Bhāgavata Purāṇa, through its divine stories, revealed the nature of God as the ultimate cause of creation, preservation, and dissolution. The scripture highlighted the glories of Śrī Kṛṣṇa, whose pastimes (Līlā) demonstrate His infinite grace and love for His devotees. For Śuka, this was the essence of spiritual life: to cultivate an unwavering love for Śrī Kṛṣṇa, transcending the material world and experiencing the Divine through devotion.
The narration then shifts to the great battle of Kurukshetra, where Aśwatthāmā, the son of Drona, would commit a heinous act that would forever stain the name of his lineage. Seeking revenge for the death of his father, Aśwatthāmā, in the dead of night, secretly infiltrated the camp of the sleeping Pāṇḍavas and killed their five sons, mercilessly slaying them in their sleep. The news of this atrocity struck like a thunderbolt, causing Draupadī, the wife of the Pāṇḍavas, to break into uncontrollable grief. Her sorrow was immeasurable, for her children, the innocent fruit of her love, had been taken from her without mercy.
Upon hearing of the brutal murder of her sons, Draupadī, in her despair, approached the Pāṇḍavas, and the burning rage in her heart was evident. Arjuna, driven by a sense of justice, vowed to avenge the deaths of her sons by bringing Aśwatthāmā to justice. Thus, a pursuit began, with Arjuna setting out to capture Aśwatthāmā and bring him before Draupadī. Aśwatthāmā, realizing the futility of his situation, fled in fear, desperate to escape Arjuna’s wrath. His chariot, driven by terror, raced through the skies, but Arjuna, with Śrī Kṛṣṇa’s guidance, was not to be outmatched.
In a moment of great cosmic tension, Aśwatthāmā, seeing no escape, invoked the Brahmāśiras, a deadly and powerful missile capable of annihilating the entire universe. Arjuna, realizing the dire consequences of this act, sought the divine intervention of Śrī Kṛṣṇa. The Lord, with His supreme knowledge, instructed Arjuna to invoke the same counter-missile (Brahmāśiras), thus neutralizing Aśwatthāmā’s weapon. A great battle of divine forces raged in the heavens as both missiles collided, creating a blinding light that threatened to destroy all of creation.
At the behest of Śrī Kṛṣṇa, Arjuna withdrew the missiles, averting universal destruction. Arjuna then captured Aśwatthāmā, bringing him before Draupadī. Draupadī, despite her profound grief and sorrow, showed compassion towards Aśwatthāmā. She felt pity at him and asked him to be spared, for he was the son of their beloved teacher, Drona. She chose mercy over vengeance, embodying the very essence of forgiveness, despite the great injustice done to her.
Bhīma, however, burned with rage and urged Arjuna to execute Aśwatthāmā for his wickedness. Yet, Śrī Kṛṣṇa, in His infinite wisdom, intervened once again, guiding Arjuna to act in accordance with Dharma. The Lord revealed that while justice was needed, the ultimate goal was to transcend the bonds of hatred and cruelty. Arjuna, realizing the profundity of Śrī Kṛṣṇa’s guidance, decided to punish Aśwatthāmā by removing the divine gem from his forehead, a symbol of his protection and divine grace. Aśwatthāmā was then cast out, dishonored but alive, left to reflect on the path of darkness he had chosen.
The Pāṇḍavas, despite their personal grief and the destruction of their family, performed the necessary rites for their lost sons and upheld their commitment to Dharma. Draupadī, with her boundless compassion, and the Pāṇḍavas, with their adherence to divine will, demonstrated that true righteousness involves not only the pursuit of justice but also the cultivation of mercy, compassion, and self-control. The Bhāgavata Purāṇa, filled with such lessons, continues to guide the seeker of truth, showing that the path to the Divine is one of devotion, righteousness, and the transcendence of worldly suffering.
Short Question & Answers :
Q1: Where did Vyāsa go after receiving Nārada’s advice, and why was this place significant?
A: Vyāsa went to the sacred forest of Śamyāprāsa, located on the western banks of the Sarasvatī River. This place was significant because it was closely associated with Brahmā, the creator of the universe, and held spiritual importance for meditation and contemplation.
Q2: What realization did Vyāsa have while meditating in Śamyāprāsa?
A: While meditating in Śamyāprāsa, Vyāsa realized that the Soul is inherently pure and free from birth and death, and is bound by Māyā (the cosmic illusion). This illusion causes the Soul to identify falsely with the material world and undergo the cycle of birth, death, and rebirth. He realized that liberation could only be attained through devotion to Śrī Viṣṇu, who alone is the ultimate reality.
Q3: What was Vyāsa’s response to this realization, and what did he do next?
A: Vyāsa, inspired by his realization, composed the Bhāgavata Purāṇa, a scripture meant to guide humanity on the path of devotion, self-realization, and liberation. This Purāṇa taught the path of pure devotion to Śrī Viṣṇu, helping people transcend the illusion of the material world and attain the bliss of union with the Divine.
Q4: How did Vyāsa pass on his teachings from the Bhāgavata Purāṇa?
A: Vyāsa passed on his teachings to his son, Śuka, who was a devoted ascetic and renunciant. Śuka, deeply moved by the teachings of the Purāṇa, embraced its messages and became engrossed in the divine stories of Śrī Kṛṣṇa, seeing them as the essence of spiritual life.
Q5: How did Śuka react to the Bhāgavata Purāṇa, and what did he gain from it?
A: Śuka, upon hearing and studying the Bhāgavata Purāṇa, was deeply inspired by its teachings. He was moved by the divine narratives and became deeply devoted to Śrī Kṛṣṇa. The Purāṇa taught him that true spiritual life is about cultivating love and devotion for Śrī Kṛṣṇa, transcending material attachment, and realizing the Divine within.
Q6: What event transpired at the end of the Mahābhārata war?
A: One of the most tragic events was the killing of the Pāṇḍavas’ five sons by Aśwatthāmā, the son of Drona, who murdered them while they were asleep as an act of revenge for his father’s death.
Q7: How did Draupadī react to the murder of her sons by Aśwatthāmā?
A: Draupadī was overcome with grief upon learning of the murder of her sons. She expressed her deep sorrow and sought justice for her children, urging Arjuna to avenge their deaths.
Q8: What did Arjuna vow to do in response to Aśwatthāmā’s act of killing the Pāṇḍavas’ sons?
A: Arjuna vowed to avenge the deaths of their children by capturing Aśwatthāmā and bringing him to justice for his heinous act.
Q9: What happened during Arjuna’s pursuit of Aśwatthāmā?
A: During Arjuna’s pursuit, Aśwatthāmā, in his desperation, invoked the Brahmāśiras, a powerful weapon capable of destroying the universe. Arjuna, with the guidance of Śrī Kṛṣṇa, countered the weapon by invoking a counter-missile, preventing universal destruction. The two missiles collided in the heavens, but through Śrī Kṛṣṇa’s divine guidance, Arjuna was able to neutralize Aśwatthāmā’s weapon.
Q10: How did Draupadī react when Aśwatthāmā was captured by Arjuna?
A: Draupadī, despite the grief and anger in her heart, showed compassion towards Aśwatthāmā. She pleaded for his life, recalling that he was the son of her beloved teacher, Drona, and urged the Pāṇḍavas to show mercy rather than execute him.
Q11: What was the final decision made by Arjuna and Śrī Kṛṣṇa regarding Aśwatthāmā?
A: Although Bhīma wanted to execute Aśwatthāmā for his cruel actions, Śrī Kṛṣṇa intervened and guided Arjuna to follow Dharma by punishing Aśwatthāmā without causing unnecessary bloodshed. Arjuna removed the divine gem from Aśwatthāmā’s forehead, symbolizing his loss of divine protection. Aśwatthāmā was cast out, alive but dishonored, left to reflect on his actions.
Q12: How did the Pāṇḍavas respond to the deaths of their sons?
A: The Pāṇḍavas, despite their grief and sorrow, performed the necessary rites for their lost sons and upheld their commitment to Dharma. Draupadī showed profound mercy and forgiveness, while the Pāṇḍavas, adhering to the divine will, demonstrated that true righteousness involves not just seeking justice but also practicing compassion, mercy, and self-control.
Q13: What moral teachings are conveyed through the events in this narrative?
A: The narrative conveys several moral teachings:
- The importance of devotion to the Supreme Divine (Śrī Viṣṇu).
- The need to transcend the material world’s illusions (Māyā) through spiritual wisdom and devotion.
- The value of mercy, forgiveness, and compassion, even in the face of great injustice.
The pursuit of justice must be balanced with Dharma, the righteous path, which calls for compassion and wisdom in dealing with adversity.
