७८

CHAPTER SEVENTY-EIGHT

This chapter relates how Lord Kṛṣṇa killed Dantavakra and Vidūratha, visited Vṛndāvana, and then returned to Dvārakā. It also describes how Lord Baladeva killed the offensive Romaharṣaṇa Sūta.

Intent upon avenging the death of his friend Śālva, Dantavakra appeared on the battlefield with club in hand. Lord Kṛṣṇa took up His own club and came before him. Dantavakra then insulted the Lord with harsh words and struck Him a terrific blow on the head. Without budging in the slightest, Lord Kṛṣṇa bludgeoned Dantavakra’s chest, shattering his heart. Dantavakra had a brother named Vidūratha, and he became distraught at Dantavakra’s death. Taking up his sword, Vidūratha confronted Śrī Kṛṣṇa, but the Lord cut off Vidūratha’s head with His Sudarśana disc. Lord Kṛṣṇa then visited Vṛndāvana for two months, and finally He returned to Dvārakā.

When Lord Baladeva heard that the Pāṇḍavas and Kauravas were about to go to war, in order to remain neutral He left Dvārakā on the pretext of going on pilgrimage. The Lord bathed in sacred places such as Prabhāsa, Tritakūpa and Viśāla, and eventually He came to the holy Naimiṣāraṇya forest, where great sages were performing an extended fire sacrifice. While being worshiped by the assembled sages and offered a seat of honor, the Lord noticed that Romaharṣaṇa Sūta, sitting on the speaker’s seat, had failed to stand in deference to Him. Greatly angered by this offense, Lord Balarāma killed Romaharṣaṇa by touching him with the tip of a blade of kuśa grass.

The assembled sages were disturbed by what Lord Baladeva had done, and they said to Him, “You have unknowingly killed a brāhmaṇa. Therefore, even though You are above the Vedic injunctions, we request You to set a perfect example for the general populace by atoning for this sin.” Then Śrī Baladeva, following the Vedic maxim that “one’s son takes birth as one’s own self,” granted to Romaharṣaṇa’s son Ugraśravā the position of speaker of the Purāṇas, and in accordance with the sages’ desires He promised Ugraśravā a long life with unfailing sensory capacity.

Wanting to do something more for the sages, Lord Baladeva promised to kill a demon named Balvala, who had been polluting their sacrificial arena. Finally, on the sages’ advice, He agreed to go on a year-long pilgrimage of all the holy places in India.

Texts 1-2

Devanagari

श्रीशुक उवाच
शिशुपालस्य शाल्वस्य पौण्ड्रकस्यापि दुर्मति- ।
परलोकगतानां च कुर्वन् पारोक्ष्यसौहृदम् ॥ १ ॥
एक- पदाति- सङ्‌क्रुद्धो गदापाणि- प्रकम्पयन् ।
पद्‍भ्यामिमां महाराज महासत्त्वो व्यद‍ृश्यत ॥ २ ॥

Verse text

śrī-śuka uvāca
śiśupālasya śālvasya
pauṇḍrakasyāpi durmatiḥ
para-loka-gatānāṁ ca
kurvan pārokṣya-sauhṛdam

ekaḥ padātiḥ saṅkruddho
gadā-pāṇiḥ prakampayan
padbhyām imāṁ mahā-rāja
mahā-sattvo vyadṛśyata

Synonyms

śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; śiśupālasya — for Śiśupāla; śālvasya — Śālva; pauṇḍrakasya — Pauṇḍraka; api — also; durmatiḥ — evil-hearted (Dantavakra); para-loka — to the next world; gatānāṁ — who had gone; ca — and; kurvan — doing; pārokṣya — for those who have passed away; sauhṛdam — act of friendship; ekaḥ — alone; padātiḥ — on foot; saṅkruddhaḥ — infuriated; gadā — a club; pāṇiḥ — in his hand; prakampayan — making tremble; padbhyām — with his feet; imam — this (earth); mahā-rāja — O great King (Parīkṣit); mahā — great; sattvaḥ — whose physical power; vyadṛśyata — was seen.

Translation

Śukadeva Gosvāmī said: Acting out of friendship for Śiśupāla, Śālva and Pauṇḍraka, who had all passed on to the next world, the wicked Dantavakra appeared on the battlefield in a great rage, O King. All alone, on foot and wielding a club in his hand, the mighty warrior shook the earth with his footsteps.

Text 3

Devanagari

तं तथायान्तमालोक्य गदामादाय सत्वर- ।
अवप्लुत्य रथात् कृष्ण- सिन्धुं वेलेव प्रत्यधात् ॥ ३ ॥

Verse text

taṁ tathāyāntam ālokya
gadām ādāya satvaraḥ
avaplutya rathāt kṛṣṇaḥ
sindhuṁ veleva pratyadhāt

Synonyms

tam — him; tathā — in this way; āyāntam — approaching; ālokya — seeing; gadām — His club; ādāya — taking; satvaraḥ — quickly; avaplutya — leaping down; rathāt — from His chariot; kṛṣṇaḥ — Lord Kṛṣṇa; sindhum — the sea; velā — the shore; iva — as; pratyadhāt — checked.

Translation

Seeing Dantavakra approach, Lord Kṛṣṇa quickly picked up His club, jumped down from His chariot and stopped His advancing opponent just as the shore holds back the ocean.

Purport

Śrīla Prabhupāda writes: “When Kṛṣṇa appeared before Dantavakra, his heroic march was immediately stopped, just as the great furious waves of the ocean are stopped by the beach.”

Text 4

Devanagari

गदामुद्यम्य कारूषो मुकुन्दं प्राह दुर्मद- ।
दिष्‍ट्या दिष्‍ट्या भवानद्य मम द‍ृष्टिपथं गत- ॥ ४ ॥

Verse text

gadām udyamya kārūṣo
mukundaṁ prāha durmadaḥ
diṣṭyā diṣṭyā bhavān adya
mama dṛṣṭi-pathaṁ gataḥ

Synonyms

gadām — his club; udyamya — wielding; kārūṣaḥ — the King of Karūṣa (Dantavakra); mukundam — to Lord Kṛṣṇa; prāha — said; durmadaḥ — intoxicated by foolish pride; diṣṭyā — by good fortune; diṣṭyā — by good fortune; bhavān — You; adya — today; mama — my; dṛṣṭi — of the sight; patham — into the path; gataḥ — come.

Translation

Raising his club, the reckless King of Karūṣa said to Lord Mukunda, “What luck! What luck — to have You come before me today!

Purport

Śrīla Śrīdhara Svāmī explains that after having waited for three lifetimes, Dantavakra, formerly a gatekeeper in Vaikuṇṭha, could now return to the spiritual world. Therefore the transcendental meaning of his statement is: “How fortunate! How fortunate I am that today I can return to my constitutional position in the spiritual world!”

In the next verse, Dantavakra will refer to Kṛṣṇa as mātuleya, a maternal cousin. Dantavakra’s mother, Śrutaśravā, was the sister of Kṛṣṇa’s father, Vasudeva.

Text 5

Devanagari

त्वं मातुलेयो न- कृष्ण मित्रध्रुङ्‍मां जिघांससि ।
अतस्त्वां गदया मन्द हनिष्ये वज्रकल्पया ॥ ५ ॥

Verse text

tvaṁ mātuleyo naḥ kṛṣṇa
mitra-dhruṅ māṁ jighāṁsasi
atas tvāṁ gadayā manda
haniṣye vajra-kalpayā

Synonyms

tvam — You; mātuleyaḥ — maternal cousin; naḥ — our; kṛṣṇa — O Kṛṣṇa; mitra — to my friends; dhruk — who have committed violence; mām — me; jighāṁsasi — You wish to kill; ataḥ — therefore; tvām — You; gadayā — with my club; manda — O fool; haniṣye — I will kill; vajra-kalpayā — like a thunderbolt.

Translation

“You are our maternal cousin, Kṛṣṇa, but You committed violence against my friends, and now You want to kill me also. Therefore, fool, I will kill You with my thunderbolt club.

Purport

The ācāryas have given the following alternate grammatical division of the third line of this verse: atas tvāṁ gadayā amanda, in which case Dantavakra says, “My dear Lord Kṛṣṇa, You are amanda [not foolish], and therefore with Your powerful club You will now send me back home, back to Godhead.” This is the inner meaning of this verse.

Text 6

Devanagari

तर्ह्यानृण्यमुपैम्यज्ञ मित्राणां मित्रवत्सल- ।
बन्धुरूपमरिं हत्वा व्याधिं देहचरं यथा ॥ ६ ॥

Verse text

tarhy ānṛṇyam upaimy ajña
mitrāṇāṁ mitra-vatsalaḥ
bandhu-rūpam ariṁ hatvā
vyādhiṁ deha-caraṁ yathā

Synonyms

tarhi — then; ānṛṇyam — payment of my debt; upaimi — I will achieve; ajña — O unintelligent one; mitrāṇām — to my friends; mitra-vatsalaḥ — who am affectionate to my friends; bandhu — of a family member; rūpam — in the form; arim — the enemy; hatvā — having killed; vyādhim — a disease; deha-caram — in one’s body; yathā — like.

Translation

“Then, O unintelligent one, I who am obliged to my friends will have repaid my debt to them by killing You, my enemy disguised as a relative, who are like a disease within my body.”

Purport

According to the ācāryas, the word ajña indicates that in comparison to Lord Kṛṣṇa, no one is more intelligent. Further, the word bandhu-rūpam indicates that Lord Kṛṣṇa is actually everyone’s true friend, and vyādhim indicates that Lord Kṛṣṇa is the Supersoul, the object of meditation within the heart, who takes away our mental distress. Furthermore, the ācāryas translate the word hatvā as jñātvā; in other words, by knowing Kṛṣṇa properly one can actually liberate all of one’s friends.

Text 7

Devanagari

एवं रूक्षैस्तुदन् वाक्यै- कृष्णं तोत्रैरिव द्विपम् ।
गदया ताडयन्मूर्ध्‍नि सिंहवद् व्यनदच्च स- ॥ ७ ॥

Verse text

evaṁ rūkṣais tudan vākyaiḥ
kṛṣṇaṁ totrair iva dvipam
gadayātāḍayan mūrdhni
siṁha-vad vyanadac ca saḥ

Synonyms

evam — thus; rūkṣaiḥ — harsh; tudan — harassing; vākyaiḥ — with words; kṛṣṇam — Lord Kṛṣṇa; totraiḥ — with goads; iva — as if; dvipam — an elephant; gadayā — with his club; atāḍayat — he struck Him; mūrdhni — on the head; siṁha-vat — like a lion; vyanadat — roared; ca — and; saḥ — he.

Translation

Thus trying to harass Lord Kṛṣṇa with harsh words, as one might prick an elephant with sharp goads, Dantavakra struck the Lord on the head with his club and roared like a lion.

Text 8

Devanagari

गदयाभिहतोऽप्याजौ न चचाल यदूद्वह- ।
कृष्णोऽपि तमहन् गुर्व्या कौमोदक्या स्तनान्तरे ॥ ८ ॥

Verse text

gadayābhihato ’py ājau
na cacāla yadūdvahaḥ
kṛṣṇo ’pi tam ahan gurvyā
kaumodakyā stanāntare

Synonyms

gadayā — by the club; abhihataḥ — hit; api — although; ājau — on the battlefield; na cacāla — did not move; yadu-udvahaḥ — the deliverer of the Yadus; kṛṣṇaḥ — Lord Kṛṣṇa; api — and; tam — him, Dantavakra; ahan — struck; gurvyā — heavy; kaumodakyā — with His club, named Kaumodakī; stana-antare — in the middle of his chest.

Translation

Although hit by Dantavakra’s club, Lord Kṛṣṇa, the deliverer of the Yadus, did not budge from His place on the battlefield. Rather, with His massive Kaumodakī club the Lord struck Dantavakra in the middle of his chest.

Text 9

Devanagari

गदानिर्भिन्नहृदय उद्वमन् रुधिरं मुखात् ।
प्रसार्य केशबाह्वङ्‍‍घ्रीन् धरण्यां न्यपतद् व्यसु- ॥ ९ ॥

Verse text

gadā-nirbhinna-hṛdaya
udvaman rudhiraṁ mukhāt
prasārya keśa-bāhv-aṅghrīn
dharaṇyāṁ nyapatad vyasuḥ

Synonyms

gadā — by the club; nirbhinna — broken to pieces; hṛdayaḥ — his heart; udvaman — vomiting; rudhiram — blood; mukhāt — from his mouth; prasārya — thrusting outward; keśa — his hair; bāhu — arms; aṅghrīn — and legs; dharaṇyām — on the ground; nyapatat — he fell; vyasuḥ — lifeless.

Translation

His heart shattered by the club’s blow, Dantavakra vomited blood and fell lifeless to the ground, his hair disheveled and his arms and legs sprawling.

Text 10

Devanagari

तत- सूक्ष्मतरं ज्योति- कृष्णमाविशदद्भ‍ुतम् ।
पश्यतां सर्वभूतानां यथा चैद्यवधे नृप ॥ १० ॥

Verse text

tataḥ sūkṣmataraṁ jyotiḥ
kṛṣṇam āviśad adbhutam
paśyatāṁ sarva-bhūtānāṁ
yathā caidya-vadhe nṛpa

Synonyms

tataḥ — then; sūkṣma-taram — very subtle; jyotiḥ — a light; kṛṣṇam — Lord Kṛṣṇa; āviśat — entered; adbhutam — amazing; paśyatām — as they watched; sarva — all; bhūtānām — living beings; yathā — just as; caidya-vadhe — when Śiśupāla was killed; nṛpa — O King (Parīkṣit).

Translation

A most subtle and wondrous spark of light then [rose from the demon’s body and] entered Lord Kṛṣṇa while everyone looked on, O King, just as when Śiśupāla was killed.

Text 11

Devanagari

विदूरथस्तु तद्भ्राता भ्रातृशोकपरिप्लुत- ।
आगच्छदसिचर्माभ्यामुच्छ्वसंस्तज्जिघांसया ॥ ११ ॥

Verse text

vidūrathas tu tad-bhrātā
bhrātṛ-śoka-pariplutaḥ
āgacchad asi-carmābhyām
ucchvasaṁs taj-jighāṁsayā

Synonyms

vidūrathaḥ — Vidūratha; tu — but; tat — his, Dantavakra’s; bhrātā — brother; bhrātṛ — for his brother; śoka — in sorrow; pariplutaḥ — submerged; āgacchat — came forward; asi — with sword; carmābhyām — and shield; ucchvasan — breathing heavily; tat — Him, Lord Kṛṣṇa; jighāṁsayā — wanting to kill.

Translation

But then Dantavakra’s brother Vidūratha, immersed in sorrow over his brother’s death, came forward breathing heavily, sword and shield in hand. He wanted to kill the Lord.

Text 12

Devanagari

तस्य चापतत- कृष्णश्चक्रेण क्षुरनेमिना ।
शिरो जहार राजेन्द्र सकिरीटं सकुण्डलम् ॥ १२ ॥

Verse text

tasya cāpatataḥ kṛṣṇaś
cakreṇa kṣura-neminā
śiro jahāra rājendra
sa-kirīṭaṁ sa-kuṇḍalam

Synonyms

tasya — of him; ca — and; āpatataḥ — who was attacking; kṛṣṇaḥ — Lord Kṛṣṇa; cakreṇa — with His Sudarśana disc; kṣura — like a razor; neminā — whose edge; śiraḥ — the head; jahāra — removed; rāja-indra — O best of kings; sa — with; kirīṭam — helmet; sa — with; kuṇḍalam — earrings.

Translation

O best of kings, as Vidūratha fell upon Him, Lord Kṛṣṇa used His razor-edged Sudarśana disc to remove his head, complete with its helmet and earrings.

Texts 13-15

Devanagari

एवं सौभं च शाल्वं च दन्तवक्रं सहानुजम् ।
हत्वा दुर्विषहानन्यैरीडित- सुरमानवै- ॥ १३ ॥
मुनिभि- सिद्धगन्धर्वैर्विद्याधरमहोरगै- ।
अप्सरोभि- पितृगणैर्यक्षै- किन्नरचारणै- ॥ १४ ॥
उपगीयमानविजय- कुसुमैरभिवर्षित- ।
वृतश्च वृष्णिप्रवरैर्विवेशालङ्कृतां पुरीम् ॥ १५ ॥

Verse text

evaṁ saubhaṁ ca śālvaṁ ca
dantavakraṁ sahānujam
hatvā durviṣahān anyair
īḍitaḥ sura-mānavaiḥ

munibhiḥ siddha-gandharvair
vidyādhara-mahoragaiḥ
apsarobhiḥ pitṛ-gaṇair
yakṣaiḥ kinnara-cāraṇaiḥ

upagīyamāna-vijayaḥ
kusumair abhivarṣitaḥ
vṛtaś ca vṛṣṇi-pravarair
viveśālaṅkṛtāṁ purīm

Synonyms

evam — thus; saubham — the vehicle Saubha; ca — and; śālvam — Śālva; ca — and; dantavakram — Dantavakra; saha — together with; anujam — his younger brother, Vidūratha; hatvā — having killed; durviṣahān — insurmountable; anyaiḥ — by others; īḍitaḥ — praised; sura — by demigods; mānavaiḥ — and men; munibhiḥ — by sages; siddha — by perfected mystics; gandharvaiḥ — and by heavenly singers; vidyādhara — by residents of the Vidyādhara planet; mahā-uragaiḥ — and celestial serpents; apsarobhiḥ — by dancing girls of heaven; pitṛ-gaṇaiḥ — by elevated forefathers; yakṣaiḥ — Yakṣas; kinnara-cāraṇaiḥ — and by Kinnaras and Cāraṇas; upagīyamāna — being chanted; vijayaḥ — whose victory; kusumaiḥ — with flowers; abhivarṣitaḥ — rained upon; vṛtaḥ — surrounded; ca — and; vṛṣṇi-pravaraiḥ — by the most eminent of the Vṛṣṇis; viveśa — He entered; alaṅkṛtām — decorated; purīm — His capital, Dvārakā.

Translation

Having thus destroyed Śālva and his Saubha airship, along with Dantavakra and his younger brother, all of whom were invincible before any other opponent, the Lord was praised by demigods, human beings and great sages, by Siddhas, Gandharvas, Vidyādharas and Mahoragas, and also by Apsarās, Pitās, Yakṣas, Kinnaras and Cāraṇas. As they sang His glories and showered Him with flowers, the Supreme Lord entered His festively decorated capital city in the company of the most eminent Vṛṣṇis.

Text 16

Devanagari

एवं योगेश्वर- कृष्णो भगवान् जगदीश्वर- ।
ईयते पशुद‍ृष्टीनां निर्जितो जयतीति स- ॥ १६ ॥

Verse text

evaṁ yogeśvaraḥ kṛṣṇo
bhagavān jagad-īśvaraḥ
īyate paśu-dṛṣṭīnāṁ
nirjito jayatīti saḥ

Synonyms

evam — in this fashion; yoga — of mystic yoga; īśvaraḥ — the Lord; kṛṣṇaḥ — Kṛṣṇa; bhagavān — the Personality of Godhead; jagat — of the universe; īśvaraḥ — the Lord; īyate — seems; paśu — like animals; dṛṣṭīnām — to those whose sight; nirjitaḥ — defeated; jayati — is victorious; iti — as if; saḥ — He.

Translation

Thus Lord Kṛṣṇa, the Supreme Personality of Godhead, the master all mystic power and Lord of the universe, is ever victorious. Only those of beastly vision think He sometimes suffers defeat.

Purport

Śrīla Viśvanātha Cakravartī gives the following elaborate commentary on this section of Śrīmad-Bhāgavatam:

Concerning the killing of Dantavakra, the Uttara-khaṇḍa (279) of the Padma Purāṇa contains further details in the following prose passage: atha śiśupālaṁ nihataṁ śrutvā dantavakraḥ kṛṣṇena saha yoddhuṁ mathurām ājagāma. kṛṣṇas tu tac chrutvā ratham āruhya mathurām āyayau. “Then, hearing that Śiśupāla had been killed, Dantavakra went to Mathurā to fight against Kṛṣṇa. When Kṛṣṇa, moreover, heard of this, He mounted His chariot and went to Mathurā.”

Tayor dantavakra-vāsudevayor aho-rātraṁ mathurā-dvāri saṅgrāmaḥ samavartata; kṛṣṇas tu gadayā taṁ jaghāna; sa tu cūrṇita-sarvāṅgo vajra-nirbhinno mahīdhara iva gatāsur avani-tale nipapāta; so ’pi hareḥ sārūpyeṇa yogi-gamyaṁ nityānanda-sukha-daṁ śāśvataṁ paramaṁ padam avāpa: “Between the two of them — Dantavakra and Lord Vāsudeva — there then began a battle at the gate of Mathurā that lasted all day and night. Finally Kṛṣṇa struck Dantavakra with His club, at which point Dantavakra fell lifeless to the ground, all his limbs smashed like a mountain shattered by a lightning bolt. Dantavakra achieved the liberation of gaining a form equal to the Lord’s, and thus he also achieved the Lord’s eternal, supreme abode, attainable by perfect yogīs, which bestows the happiness of everlasting spiritual bliss.”

Itthaṁ jaya-vijayau sanakādi-śāpa-vyājena kevalaṁ bhagavato līlārthaṁ saṁsṛtāv avatīrya janma-traye ’pi tenaiva nihatau janma-trayāvasāne muktim avāptau: “So it was that Jaya and Vijaya — apparently because of being cursed by Sanaka and his brothers but actually to facilitate the Supreme Lord’s pastimes — descended to this material world and in three consecutive lifetimes were killed by the Lord Himself. Then, at the completion of these three lifetimes, they attained liberation.”

In this passage of the Padma Purāṇa the words kṛṣṇas tu tac chrutvā, “when Kṛṣṇa heard of this,” indicate that the Lord heard from Nārada, who travels as swiftly as the mind, that Dantavakra had gone to Mathurā. Therefore immediately after killing Śālva, without first entering Dvārakā, the Lord reached the vicinity of Mathurā in a single moment on His chariot, which also moves as swiftly as the mind, and there He saw Dantavakra. Thus it is that even today, by the gate of Mathurā facing the direction of Dvārakā, there is a village known in the vernacular as Datihā, a name derived from the Sanskrit dantavakra-ha, “killer of Dantavakra.” This village was founded by Kṛṣṇa’s great-grandson Vajra.

In the same section of the Padma Purāṇa, these statements follow: kṛṣṇo ’pi taṁ hatvā yamunām uttīrya nanda-vrajaṁ gatvā sotkaṇṭhau pitarāv abhivādyāśvāsya tābhyāṁ sāśru-sekam āliṅgitaḥ sakala-gopa-vṛddhān praṇamya bahu-vastrābharaṇādibhis tatra-sthān santarpayām āsa. “And after killing him [Vidūratha], Kṛṣṇa crossed the Yamunā and went to the cowherd village of Nanda, where He honored and consoled His aggrieved parents. They drenched Him with tears and embraced Him, and then the Lord offered obeisances to the elder cowherd men and gratified all the residents with abundant gifts of clothing, ornaments and so on.”

kālindyāḥ puline ramye
puṇya-vṛkṣa-samācite
gopa-nārībhir aniśaṁ
krīḍayām āsa keśavaḥ

ramya-keli-sukhenaiva
gopa-veśa-dharaḥ prabhuḥ
bahu-prema-rasenātra
māsa-dvayam uvāsa ha

“Lord Keśava sported continuously with the cowherd women on the Kālindī’s charming bank, which was filled with pious trees. Thus the Supreme Lord, assuming the appearance of a cowherd, resided there for two months, enjoying the pleasure of intimate pastimes in various moods of loving reciprocation.”

Atha tatra-sthā nanda-gopādayaḥ sarve janāḥ putra-dārādi-sahitā vāsudeva-prasādena divya-rūpa-dharā vimānam ārūḍhāḥ paramaṁ vaikuṇṭha-lokam avāpuḥ; kṛṣṇas tu nanda-gopa-vrajaukasāṁ sarveṣāṁ nirāmayaṁ sva-padaṁ dattvā divi deva-gaṇaiḥ saṁstūyamāno dvāravatīṁ viveśa: “Then, by Lord Vāsudeva’s grace, Nanda and all the other residents of that place, together with their children and wives, assumed their eternal, spiritual forms, boarded a celestial airplane and ascended to the supreme Vaikuṇṭha planet [Goloka Vṛndāvana]. Lord Kṛṣṇa, however, after bestowing on Nanda Gopa and all the other inhabitants of Vraja His own transcendental abode, which is free of all disease, traveled through the sky and returned to Dvārakā as demigods chanted His praises.”

Śrīla Rūpa Gosvāmī comments as follows on this passage in his Laghu-bhāgavatāmṛta (1.488-89):

vrajeśāder aṁśa-bhūtā
ye droṇādyā avātaran
kṛṣṇas tān eva vaikuṇṭhe
prāhiṇod iti sāmpratam

preṣṭhebhyo ’pi priyatamair
janair gokula-vāsibhiḥ
vṛndāraṇye sadaivāsau
vihāraṁ kurute hariḥ

“Since Droṇa and other demigods had previously descended to earth to merge as partial expansions into the King of Vraja and other devotees of Vṛndāvana, at this time it was these demigod expansions whom Lord Kṛṣṇa sent off to Vaikuṇṭha. Lord Hari is perpetually enjoying pastimes in Vṛndāvana with His intimate devotees, the residents of Gokula, who are dearer to Him than even His most dear other devotees.”

In the passage of the Padma Purāṇa, the word putra in the phrase nanda-gopādayaḥ sarve janāḥ putra-dārādi-sahitāḥ (“Nanda Gopa and the others, together with their children and wives”) refers to such sons as Kṛṣṇa, Śrīdāmā and Subala, while the word dāra refers to such wives as Śrī Yaśodā and Kīrtidā, the mother of Rādhārāṇī. The phrase sarve janāḥ (“all the people”) refers to everyone living in the district of Vraja. Thus they all went to the topmost Vaikuṇṭha planet, Goloka. The phrase divya-rūpa-dharāḥ indicates that in Goloka they engage in pastimes appropriate to demigods, not those suited to humans, as in Gokula. Just as during Lord Rāmacandra’s incarnation the residents of Ayodhyā were transported to Vaikuṇṭha in their selfsame bodies, so in this incarnation of Kṛṣṇa the residents of Vraja attained to Goloka in theirs.

Lord Kṛṣṇa’s journey from Dvārakā to Vraja is confirmed by the following passage of Śrīmad-Bhāgavatam (1.11.9): yarhy ambujākṣāpasasāra bho bhavān kurūn madhūn vātha suhṛd-didṛkṣayā/ tatrābda-koṭi-pratimaḥ kṣaṇo bhavet. “O lotus-eyed Lord, whenever You go away to Mathurā, Vṛndāvana or Hastināpura to meet Your friends and relatives, every moment of Your absence seems like a million years.” Lord Kṛṣṇa had been harboring a desire to go see His friends and relatives in Vraja ever since Lord Baladeva had gone there, but His mother, father and other elders in Dvārakā had refused to give Him permission. Now, however, after the killing of Śālva, when Kṛṣṇa heard from Nārada that Dantavakra had gone to Mathurā, no one could object to the Lord’s going there immediately without first entering Dvārakā. And after killing Dantavakra, He would have the opportunity to meet with His friends and relatives living in Vraja.

Thinking like this, and also remembering Uddhava’s allusion to the gopīs in the words gāyanti te viśada-karma (Bhāg. 10.71.9), He went to Vraja, dispelling the feelings of separation of the inhabitants. For two months Lord Kṛṣṇa enjoyed in Vṛndāvana just as before, previous to His leaving there to kill Kaṁsa in Mathurā. Then, at the end of two months, He withdrew His Vraja pastimes from mundane eyes by taking the demigod portions of His parents and other relatives and friends to Vaikuṇṭha. Thus, in one complete plenary manifestation He went to Goloka in the spiritual world, in another He remained perpetually enjoying in Vraja while invisible to material eyes, and in yet another He mounted His chariot and returned alone to Dvārakā. The people of Śaurasena province thought that after killing Dantavakra Kṛṣṇa had paid a visit to His parents and other dear ones and now was returning to Dvārakā. The people of Vraja, on the other hand, could not understand where He had suddenly disappeared to, and so they were totally astonished.

Furthermore, Śukadeva considered that Parīkṣit Mahārāja might think, “How is it that the same Kṛṣṇa who caused the cowherds to attain Vaikuṇṭha in their selfsame bodies also caused the residents of Dvārakā to attain such an inauspicious condition in the course of His mauṣala-līlā?” Thus the King might consider the arrangement unfair because of his own affinity for the Yadus. That is why Śukadeva Gosvāmī did not allow him to hear this pastime, which, as mentioned above, is related in the Uttara-khaṇḍa of Śrī Padma Purāṇa.

In Śrī Vaiṣṇava-toṣaṇī, Sanātana Gosvāmī’s commentary on the Tenth Canto, we find the following sequential list of pastimes: First was the journey on the occasion of the solar eclipse, then the Rājasūya assembly, then the gambling match and attempted disrobing of Draupadī, then the Pāṇḍavas’ exile to the forest, then the killing of Śālva and Dantavakra, then Kṛṣṇa’s visit to Vṛndāvana, and finally the winding up of the Vṛndāvana pastimes.

Text 17

Devanagari

श्रुत्वा युद्धोद्यमं राम- कुरूणां सह पाण्डवै- ।
तीर्थाभिषेकव्याजेन मध्यस्थ- प्रययौ किल ॥ १७ ॥

Verse text

śrutvā yuddhodyamaṁ rāmaḥ
kurūṇāṁ saha pāṇḍavaiḥ
tīrthābhiṣeka-vyājena
madhya-sthaḥ prayayau kila

Synonyms

śrutvā — hearing; yuddha — for battle; udyamam — the preparations; rāmaḥ — Lord Balarāma; kurūṇām — of the Kurus; saha — with; pāṇḍavaiḥ — the Pāṇḍavas; tīrtha — in holy places; abhiṣeka — of bathing; vyājena — on the pretext; madhya-sthaḥ — neutral; prayayau — He departed; kila — indeed.

Translation

Lord Balarāma then heard that the Kurus were preparing for war with the Pāṇḍavas. Being neutral, He departed on the pretext of going to bathe in holy places.

Purport

Both Duryodhana and Yudhiṣṭhira were dear to Lord Balarāma, and so to avoid an awkward situation He departed. Furthermore, after killing the demon Vidūratha, Lord Kṛṣṇa put aside His weapons, but Lord Balarāma still had to kill Romaharṣaṇa and Balvala to finish relieving the earth of her burden of demons.

Text 18

Devanagari

स्‍नात्वा प्रभासे सन्तर्प्य देवर्षिपितृमानवान् ।
सरस्वतीं प्रतिस्रोतं ययौ ब्राह्मणसंवृत- ॥ १८ ॥

Verse text

snātvā prabhāse santarpya
devarṣi-pitṛ-mānavān
sarasvatīṁ prati-srotaṁ
yayau brāhmaṇa-saṁvṛtaḥ

Synonyms

snātvā — having bathed; prabhāse — at Prabhāsa; santarpya — and having honored; deva — the demigods; ṛṣi — sages; pitṛ — forefathers; mānavān — and human beings; sarasvatīm — to the river Sarasvatī; prati-srotam — which flows toward the sea; yayau — He went; brāhmaṇa-saṁvṛtaḥ — surrounded by brāhmaṇas..

Translation

After bathing at Prabhāsa and honoring the demigods, sages, forefathers and prominent human beings, He went in the company of brāhmaṇas to the portion of the Sarasvatī that flows westward into the sea.

Texts 19-20

Devanagari

पृथूदकं बिन्दुसरस्‍त्रितकूपं सुदर्शनम् ।
विशालं ब्रह्मतीर्थं च चक्रं प्राचीं सरस्वतीम् ॥ १९ ॥
यमुनामनु यान्येव गङ्गामनु च भारत ।
जगाम नैमिषं यत्र ऋषय- सत्रमासते ॥ २० ॥

Verse text

pṛthūdakaṁ bindu-saras
tritakūpaṁ sudarśanam
viśālaṁ brahma-tīrthaṁ ca
cakraṁ prācīṁ sarasvatīm

yamunām anu yāny eva
gaṅgām anu ca bhārata
jagāma naimiṣaṁ yatra
ṛṣayaḥ satram āsate

Synonyms

pṛthu — broad; udakam — whose water; bindu-saraḥ — the lake Bindu-sarovara; trita-kūpam sudarśanam — the pilgrimage places known as Tritakūpa and Sudarśana; viśālam brahma-tīrtham ca — Viśāla and Brahma-tīrtha; cakram — Cakra-tīrtha; prācīm — flowing east; sarasvatīm — the Sarasvatī River; yamunām — the Yamunā River; anu — along; yāni — which; eva — all; gaṅgām — the Ganges; anu — along; ca — also; bhārata — O descendant of Bharata (Parīkṣit Mahārāja); jagāma — He visited; naimiṣam — the Naimiṣa forest; yatra — where; ṛṣayaḥ — great sages; satram — an elaborate sacrifice; āsate — were performing.

Translation

Lord Balarāma visited the broad Bindu-saras Lake, Tritakūpa, Sudarśana, Viśāla, Brahma-tīrtha, Cakra-tīrtha and the eastward-flowing Sarasvatī. He also went to all the holy places along the Yamunā and the Ganges, O Bhārata, and then He came to the Naimiṣa forest, where great sages were performing an elaborate sacrifice.

Text 21

Devanagari

तमागतमभिप्रेत्य मुनयो दीर्घसत्रिण- ।
अभिनन्द्य यथान्यायं प्रणम्योत्थाय चार्चयन् ॥ २१ ॥

Verse text

tam āgatam abhipretya
munayo dīrgha-satriṇaḥ
abhinandya yathā-nyāyaṁ
praṇamyotthāya cārcayan

Synonyms

tam — Him; āgatam — arrived; abhipretya — recognizing; munayaḥ — the sages; dīrgha — for a long time; satriṇaḥ — who had been engaged in the sacrificial performance; abhinandya — greeting; yathā — as; nyāyam — correct; praṇamya — bowing down; utthāya — having stood up; ca — and; ārcayan — they worshiped.

Translation

Recognizing the Lord upon His arrival, the sages, who had been engaged in their sacrificial rituals for a long time, greeted Him properly by standing up, bowing down and worshiping Him.

Text 22

Devanagari

सोऽर्चित- सपरीवार- कृतासनपरिग्रह- ।
रोमहर्षणमासीनं महर्षे- शिष्यमैक्षत ॥ २२ ॥

Verse text

so ’rcitaḥ sa-parīvāraḥ
kṛtāsana-parigrahaḥ
romaharṣaṇam āsīnaṁ
maharṣeḥ śiṣyam aikṣata

Synonyms

saḥ — He; arcitaḥ — worshiped; sa — together with; parīvāraḥ — His entourage; kṛta — having done; āsana — of a seat; parigrahaḥ — acceptance; romaharṣaṇam — Romaharṣaṇa Sūta; āsīnam — seated; mahā-ṛṣeḥ — of the greatest of sages, Vyāsadeva; śiṣyam — the disciple; aikṣata — saw.

Translation

After being thus worshiped along with His entourage, the Lord accepted a seat of honor. Then He noticed that Romaharṣaṇa, Vyāsadeva’s disciple, had remained seated.

Text 23

Devanagari

अप्रत्युत्थायिनं सूतमकृतप्रह्वणाञ्जलिम् ।
अध्यासीनं च तान् विप्रांश्चुकोपोद्वीक्ष्य माधव- ॥ २३ ॥

Verse text

apratyutthāyinaṁ sūtam
akṛta-prahvaṇāñjalim
adhyāsīnaṁ ca tān viprāṁś
cukopodvīkṣya mādhavaḥ

Synonyms

apratyutthāyinam — who had failed to stand up; sūtam — the son of a mixed marriage between a kṣatriya father and brāhmaṇa mother; akṛta — who had not done; prahvaṇa — bowing down; añjalim — and joining of palms; adhyāsīnam — sitting higher; ca — and; tān — than those; viprān — learned brāhmaṇas; cukopa — became angry; udvīkṣya — seeing; mādhavaḥ — Lord Balarāma.

Translation

Lord Balarāma became extremely angry upon seeing how this member of the sūta caste had failed to stand up, bow down or join his palms, and also how he was sitting above all the learned brāhmaṇas.

Purport

Romaharṣaṇa had failed to greet Lord Balarāma in any of the standard ways for welcoming a superior personality. Also, despite being of a lower caste, he sat in a seat above the assembly of exalted brāhmaṇas.

Text 24

Devanagari

यस्मादसाविमान् विप्रानध्यास्ते प्रतिलोमज- ।
धर्मपालांस्तथैवास्मान् वधमर्हति दुर्मति- ॥ २४ ॥

Verse text

yasmād asāv imān viprān
adhyāste pratiloma-jaḥ
dharma-pālāṁs tathaivāsmān
vadham arhati durmatiḥ

Synonyms

yasmāt — because; asau — he; imān — than these; viprān — brāhmaṇas; adhyāste — is sitting higher; pratiloma-jaḥ — born from an improperly mixed marriage; dharma — of the principles of religion; pālān — the protector; tathā eva — also; asmān — Myself; vadham — death; arhati — he deserves; durmatiḥ — foolish.

Translation

[Lord Balarāma said:] Because this fool born from an improperly mixed marriage sits above all these brāhmaṇas and even above Me, the protector of religion, he deserves to die.

Texts 25-26

Devanagari

ऋषेर्भगवतो भूत्वा शिष्योऽधीत्य बहूनि च ।
सेतिहासपुराणानि धर्मशास्‍त्राणि सर्वश- ॥ २५ ॥
अदान्तस्याविनीतस्य वृथा पण्डितमानिन- ।
न गुणाय भवन्ति स्म नटस्येवाजितात्मन- ॥ २६ ॥

Verse text

ṛṣer bhagavato bhūtvā
śiṣyo ’dhītya bahūni ca
setihāsa-purāṇāni
dharma-śāstrāṇi sarvaśaḥ

adāntasyāvinītasya
vṛthā paṇḍita-māninaḥ
na guṇāya bhavanti sma
naṭasyevājitātmanaḥ

Synonyms

ṛṣeḥ — of the sage (Vyāsadeva); bhagavataḥ — the incarnation of Godhead; bhūtvā — becoming; śiṣyaḥ — a disciple; adhītya — studying; bahūni — many; ca — and; sa — together with; itihāsa — epic histories; purāṇāni — and Purāṇas; dharma-śāstrāṇi — the scriptures describing the religious duties of man; sarvaśaḥ — fully; adāntasya — for him who is not self-controlled; avinītasya — not humble; vṛthā — vainly; paṇḍita — a scholarly authority; māninaḥ — thinking himself; na guṇāya — not leading to good qualities; bhavanti sma — they have become; naṭasya — of a stage performer; iva — like; ajita — unconquered; ātmanaḥ — whose mind.

Translation

Although he is a disciple of the divine sage Vyāsa and has thoroughly learned many scriptures from him, including the lawbooks of religious duties and the epic histories and Purāṇas, all this study has not produced good qualities in him. Rather, his study of the scriptures is like an actor’s studying his part, for he is not self-controlled or humble and vainly presumes himself a scholarly authority, though he has failed to conquer his own mind.

Purport

One might argue that Romaharṣaṇa committed an innocent mistake when he failed to recognize Lord Balarāma, but such an argument is refuted here by Lord Balarāma’s strong criticism.

Text 27

Devanagari

एतदर्थो हि लोकेऽस्मिन्नवतारो मया कृत- ।
वध्या मे धर्मध्वजिनस्ते हि पातकिनोऽधिका- ॥ २७ ॥

Verse text

etad-artho hi loke ’sminn
avatāro mayā kṛtaḥ
vadhyā me dharma-dhvajinas
te hi pātakino ’dhikāḥ

Synonyms

etat — for this; arthaḥ — purpose; hi — indeed; loke — into the world; asmin — this; avatāraḥ — descent; mayā — by Me; kṛtaḥ — done; vadhyāḥ — to be killed; me — by Me; dharma-dhvajinaḥ — those who pose as religious; te — they; hi — indeed; pātakinaḥ — sinful; adhikāḥ — most.

Translation

The very purpose of My descent into this world is to kill such hypocrites who pretend to be religious. Indeed, they are the most sinful rascals.

Purport

Lord Balarāma was not prepared to overlook Romaharṣaṇa’s offense. The Lord had descended specifically to eliminate those who claim to be great religious leaders but do not even respect the Supreme Personality of Godhead.

Text 28

Devanagari

एतावदुक्त्वा भगवान् निवृत्तोऽसद्वधादपि ।
भावित्वात् तं कुशाग्रेण करस्थेनाहनत् प्रभु- ॥ २८ ॥

Verse text

etāvad uktvā bhagavān
nivṛtto ’sad-vadhād api
bhāvitvāt taṁ kuśāgreṇa
kara-sthenāhanat prabhuḥ

Synonyms

etāvat — this much; uktvā — saying; bhagavān — the Personality of Godhead; nivṛttaḥ — stopped; asat — the impious; vadhāt — from killing; api — although; bhāvitvāt — because it was inevitable; tam — him, Romaharṣaṇa; kuśa — of kuśa grass; agreṇa — with the tip of a blade; kara — in His hand; sthena — held; ahanat — killed; prabhuḥ — the Lord.

Translation

[Śukadeva Gosvāmī continued:] Although Lord Balarāma had stopped killing the impious, Romaharṣaṇa’s death was inevitable. Thus, having spoken, the Lord killed him by picking up a blade of kuśa grass and touching him with its tip.

Purport

Śrīla Prabhupāda writes: “Lord Balarāma had avoided taking part in the Battle of Kurukṣetra, and yet because of His position as an incarnation, the reestablishment of religious principles was His prime duty. Considering these points, He killed Romaharṣaṇa Sūta simply by striking him with a kuśa straw, which was nothing but a blade of grass. If someone questions how Lord Balarāma could kill Romaharṣaṇa Sūta simply by striking him with a blade of kuśa grass, the answer is given in the Śrīmad-Bhāgavatam by the use of the word prabhu, ‘master.’ The Lord’s position is always transcendental, and because He is omnipotent He can act as He likes without being obliged to follow the material laws and principles. Thus it was possible for Him to kill Romaharṣaṇa Sūta simply by striking him with a blade of kuśa grass.”

Text 29

Devanagari

हाहेति वादिन- सर्वे मुनय- खिन्नमानसा- ।
ऊचु- सङ्कर्षणं देवमधर्मस्ते कृत- प्रभो ॥ २९ ॥

Verse text

hāheti-vādinaḥ sarve
munayaḥ khinna-mānasāḥ
ūcuḥ saṅkarṣaṇaṁ devam
adharmas te kṛtaḥ prabho

Synonyms

hā-hā — “alas, alas”; iti — thus; vādinaḥ — saying; sarve — all; munayaḥ — the sages; khinna — disturbed; mānasāḥ — whose minds; ūcuḥ — they told; saṅkarṣaṇam — Balarāma; devam — the Supreme Lord; adharmaḥ — an irreligious act; te — by You; kṛtaḥ — done; prabho — O master.

Translation

All the sages cried out, “Alas, alas!” in great distress. They told Lord Saṅkarṣaṇa, “O master, You have committed an irreligious act!

Text 30

Devanagari

अस्य ब्रह्मासनं दत्तमस्माभिर्यदुनन्दन ।
आयुश्चात्माक्लमं तावद् यावत् सत्रं समाप्यते ॥ ३० ॥

Verse text

asya brahmāsanaṁ dattam
asmābhir yadu-nandana
āyuś cātmāklamaṁ tāvad
yāvat satraṁ samāpyate

Synonyms

asya — his; brahma-āsanam — the spiritual master’s seat; dattam — given; asmābhiḥ — by us; yadu-nandana — O darling of the Yadus; āyuḥ — long life; ca — and; ātma — bodily; aklamam — freedom from trouble; tāvat — for that long; yāvat — until; satram — the sacrifice; samāpyate — is completed.

Translation

“O favorite of the Yadus, we gave him the seat of the spiritual master and promised him long life and freedom from physical pain for as long as this sacrifice continues.

Purport

Although Romaharṣaṇa was not a brāhmaṇa, having been born of a mixed marriage, he was invested with that status by the assembled sages and thus given the brahmāsana, the seat of the chief officiating priest.

Texts 31-32

Devanagari

अजानतैवाचरितस्त्वया ब्रह्मवधो यथा ।
योगेश्वरस्य भवतो नाम्नायोऽपि नियामक- ॥ ३१ ॥
यद्येतद् ब्रह्महत्याया- पावनं लोकपावन ।
चरिष्यति भवाँल्ल‍ोकसङ्ग्रहोऽनन्यचोदित- ॥ ३२ ॥

Verse text

ajānataivācaritas
tvayā brahma-vadho yathā
yogeśvarasya bhavato
nāmnāyo ’pi niyāmakaḥ

yady etad-brahma-hatyāyāḥ
pāvanaṁ loka-pāvana
cariṣyati bhavāḻ loka-
saṅgraho ’nanya-coditaḥ

Synonyms

ajānatā — not knowing; eva — only; ācaritaḥ — done; tvayā — by You; brahma — of a brāhmaṇa; vadhaḥ — the killing; yathā — actually; yoga — of mystic power; īśvarasya — for the Lord; bhavataḥ — Yourself; na — not; āmnāyaḥ — scriptural injunction; api — even; niyāmakaḥ — regulator; yadi — if; etat — for this; brahma — of a brāhmaṇa; hatyāyāḥ — killing; pāvanam — purifying atonement; loka — of the world; pāvana — O purifier; cariṣyati — executes; bhavān — Your good self; loka-saṅgrahaḥ — benefit for the people in general; ananya — by no one else; coditaḥ — impelled.

Translation

“You have unknowingly killed a brāhmaṇa. Of course, even the injunctions of revealed scripture cannot dictate to You, the Lord of all mystic power. But if by Your own free will You nonetheless carry out the prescribed purification for this slaying of a brāhmaṇa, O purifier of the whole world, people in general will greatly benefit by Your example.”

Text 33

Devanagari

श्रीभगवानुवाच
चरिष्ये वधनिर्वेशं लोकानुग्रहकाम्यया ।
नियम- प्रथमे कल्पे यावान् स तु विधीयताम् ॥ ३३ ॥

Verse text

śrī-bhagavān uvāca
cariṣye vadha-nirveśaṁ
lokānugraha-kāmyayā
niyamaḥ prathame kalpe
yāvān sa tu vidhīyatām

Synonyms

śrī-bhagavān uvāca — the Supreme Lord said; cariṣye — I will execute; vadha — for the killing; nirveśam — atonement; loka — for the people in general; anugraha — compassion; kāmyayā — desiring to show; niyamaḥ — the regulative injunction; prathame — in the primary; kalpe — ritual; yāvān — as much; saḥ — that; tu — indeed; vidhīyatām — please prescribe.

Translation

The Personality of Godhead said: I will certainly perform the atonement for this killing, since I wish to show compassion to the people in general. Please, therefore, prescribe for Me whatever ritual is to be done first.

Text 34

Devanagari

दीर्घमायुर्बतैतस्य सत्त्वमिन्द्रियमेव च ।
आशासितं यत्तद्ब्रूते साधये योगमायया ॥ ३४ ॥

Verse text

dīrgham āyur bataitasya
sattvam indriyam eva ca
āśāsitaṁ yat tad brūte
sādhaye yoga-māyayā

Synonyms

dīrgham — long; āyuḥ — life span; bata — oh; etasya — for him; sattvam — strength; indriyam — sensory power; eva ca — also; āśāsitam — promised; yat — which; tat — that; brūte — please say; sādhaye — I shall make happen; yoga-māyayā — by My mystic power.

Translation

O sages, just say the word, and by My mystic power I shall restore everything you promised him — long life, strength and sensory power.

Text 35

Devanagari

ऋषय ऊचु-
अस्‍त्रस्य तव वीर्यस्य मृत्योरस्माकमेव च ।
यथा भवेद्वच- सत्यं तथा राम विधीयताम् ॥ ३५ ॥

Verse text

ṛṣaya ūcuḥ
astrasya tava vīryasya
mṛtyor asmākam eva ca
yathā bhaved vacaḥ satyaṁ
tathā rāma vidhīyatām

Synonyms

ṛṣayaḥ ūcuḥ — the sages said; astrasya — of the weapon (the blade of kuśa grass); tava — Your; vīryasya — potency; mṛtyoḥ — of the death; asmākam — our; eva ca — also; yathā — so that; bhavet — may remain; vacaḥ — the words; satyam — true; tathā — thus; rāma — O Rāma; vidhīyatām — please arrange.

Translation

The sages said: Please see to it, O Rāma, that Your power and that of Your kuśa weapon, as well as our promise and Romaharṣaṇa’s death, all remain intact.

Text 36

Devanagari

श्रीभगवानुवाच
आत्मा वै पुत्र उत्पन्न इति वेदानुशासनम् ।
तस्मादस्य भवेद्वक्ता आयुरिन्द्रियसत्त्ववान् ॥ ३६ ॥

Verse text

śrī-bhagavān uvāca
ātmā vai putra utpanna
iti vedānuśāsanam
tasmād asya bhaved vaktā
āyur-indriya-sattva-vān

Synonyms

śrī-bhagavān uvāca — the Supreme Lord said; ātmā — one’s self; vai — indeed; putraḥ — the son; utpannaḥ — born; iti — thus; veda-anuśāsanam — the instruction of the Vedas; tasmāt — therefore; asya — his (son); bhavet — should be; vaktā — the speaker; āyuḥ — long life; indriya — strong senses; sattva — and physical power; vān — possessing.

Translation

The Supreme Lord said: The Vedas instruct us that one’s own self takes birth again as one’s son. Thus let Romaharṣaṇa’s son become the speaker of the Purāṇas, and let him be endowed with long life, strong senses and stamina.

Purport

Śrīla Śrīdhara Svāmī quotes the following Vedic verse to illustrate the principle enunciated here by Lord Balarāma:

aṅgād aṅgāt sambhavasi
hṛdayād abhijāyase
ātmā vai putra-nāmāsi
sañjīva śaradaḥ śatam

“You have taken birth from my various limbs and have arisen from my very heart. You are my own self in the form of my son. May you live through a hundred autumns.” This verse appears in the Śatapatha Brāhmaṇa (14.9.8.4) and the Bṛhad-āraṇyaka Upaniṣad (6.4.8).

Text 37

Devanagari

किं व- कामो मुनिश्रेष्ठा ब्रूताहं करवाण्यथ ।
अजानतस्त्वपचितिं यथा मे चिन्त्यतां बुधा- ॥ ३७ ॥

Verse text

kiṁ vaḥ kāmo muni-śreṣṭhā
brūtāhaṁ karavāṇy atha
ajānatas tv apacitiṁ
yathā me cintyatāṁ budhāḥ

Synonyms

kim — what; vaḥ — your; kāmaḥ — desire; muni — of sages; śreṣṭhāḥ — O best; brūta — please say; aham — I; karavāṇi — shall do it; atha — and then; ajānataḥ — who does not know; tu — indeed; apacitim — the atonement; yathā — properly; me — for Me; cintyatām — please think of; budhāḥ — O intelligent ones.

Translation

Please tell Me your desire, O best of sages, and I shall certainly fulfill it. And, O wise souls, please carefully determine My proper atonement, since I do not know what it might be.

Purport

Lord Balarāma here sets a perfect example for people in general by humbly submitting Himself before the qualified brāhmaṇas.

Text 38

Devanagari

ऋषय ऊचु-
इल्वलस्य सुतो घोरो बल्वलो नाम दानव- ।
स दूषयति न- सत्रमेत्य पर्वणि पर्वणि ॥ ३८ ॥

Verse text

ṛṣaya ūcuḥ
ilvalasya suto ghoro
balvalo nāma dānavaḥ
sa dūṣayati naḥ satram
etya parvaṇi parvaṇi

Synonyms

ṛṣayaḥ ūcuḥ — the sages said; ilvalasya — of Ilvala; sutaḥ — the son; ghoraḥ — fearsome; balvalaḥ nāma — named Balvala; dānavaḥ — demon; saḥ — he; dūṣayati — contaminates; naḥ — our; satram — sacrifice; etya — coming; parvaṇi parvaṇi — on each new-moon day.

Translation

The sages said: A fearsome demon named Balvala, the son of Ilvala, comes here every new-moon day and contaminates our sacrifice.

Purport

First the sages tell Lord Balarāma the favor they would like Him to do for them.

Text 39

Devanagari

तं पापं जहि दाशार्ह तन्न- शुश्रूषणं परम् ।
पूयशोणितविन् मूत्रसुरामांसाभिवर्षिणम् ॥ ३९ ॥

Verse text

taṁ pāpaṁ jahi dāśārha
tan naḥ śuśrūṣaṇaṁ param
pūya-śoṇita-vin-mūtra-
surā-māṁsābhivarṣiṇam

Synonyms

tam — that; pāpam — sinful person; jahi — please kill; dāśārha — O descendant of Daśārha; tat — that; naḥ — to us; śuśrūṣaṇam — service; param — best; pūya — pus; śoṇita — blood; vit — feces; mūtra — urine; surā — wine; māṁsa — and meat; abhivarṣiṇam — who pours down.

Translation

O descendant of Daśārha, please kill that sinful demon, who pours down pus, blood, feces, urine, wine and meat upon us. This is the best service You can do for us.

Text 40

Devanagari

ततश्च भारतं वर्षं परीत्य सुसमाहित- ।
चरित्वा द्वादश मासांस्तीर्थस्‍नायी विशुध्यसि ॥ ४० ॥

Verse text

tataś ca bhārataṁ varṣaṁ
parītya su-samāhitaḥ
caritvā dvādaśa-māsāṁs
tīrtha-snāyī viśudhyasi

Synonyms

tataḥ — then; ca — and; bhāratam varṣam — the land of Bhārata (India); parītya — circumambulating; su-samāhitaḥ — in a serious mood; caritvā — performing penances; dvādaśa — twelve; māsān — months; tīrtha — at holy places of pilgrimage; snāyī — bathing; viśudhyasi — You will be purified.

Translation

Thereafter, for twelve months, You should circumambulate the land of Bhārata in a mood of serious meditation, executing austerities and bathing at various holy pilgrimage sites. In this way You will become purified.

Purport

Śrīla Jīva Gosvāmī points out that the word viśudhyasi means that Lord Balarāma would achieve spotless fame by setting such a perfect example for the people in general.

Śrīla Prabhupāda writes: “The brāhmaṇas could understand the purpose of the Lord, and thus they suggested that He atone in a manner which would be beneficial to them.”

Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Tenth Canto, Seventy-eighth Chapter, of the Śrīmad-Bhāgavatam, entitled “The Killing of Dantavakra, Vidūratha and Romaharṣaṇa.”