॥ ॐ नमो भगवते वासुदेवाय ॥
॥ अष्टसप्ततितमोऽध्यायः - ७८ ॥
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Discourse LXXVIII
Deliverance of Dantavaktra and Vidūratha; Sūta killed by Śrī Balarāma during His Pilgrimage (Preamble)
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श्रीशुक उवाच ।
शिशुपालस्य शाल्वस्य पौण्ड्रकस्यापि दुर्मतिः ।
परलोकगतानां च कुर्वन् पारोक्ष्यसौहृदम् ॥ १॥
एकः पदातिः सङ्क्रुद्धो गदापाणिः प्रकम्पयन् ।
पद्भ्यामिमां महाराज महासत्त्वो व्यदृश्यत ॥ २॥
तं तथाऽऽयान्तमालोक्य गदामादाय सत्वरः ।
अवप्लुत्य रथात्कृष्णः सिन्धुं वेलेव प्रत्यधात् ॥ ३॥
गदामुद्यम्य कारूषो मुकुन्दं प्राह दुर्मदः ।
दिष्ट्या दिष्ट्या भवानद्य मम दृष्टिपथं गतः ॥ ४॥
त्वं मातुलेयो नः कृष्ण मित्रध्रुङ्मां जिघांससि ।
अतस्त्वां गदया मन्द हनिष्ये वज्रकल्पया ॥ ५॥
तर्ह्यानृण्यमुपैम्यज्ञ मित्राणां मित्रवत्सलः ।
बन्धुरूपमरिं हत्वा व्याधिं देहचरं यथा ॥ ६॥
एवं रूक्षैस्तुदन् वाक्यैः कृष्णं तोत्रैरिव द्विपम् ।
गदयाताडयन्मूर्ध्नि सिंहवद्व्यनदच्चसः ॥ ७॥
गदयाभिहतोऽप्याजौ न चचाल यदूद्वहः ।
कृष्णोऽपि तमहन् गुर्व्या कौमोदक्या स्तनान्तरे ॥ ८॥
गदानिर्भिन्नहृदय उद्वमन् रुधिरं मुखात् ।
प्रसार्य केशबाह्वङ्घ्रीन् धरण्यां न्यपतद्व्यसुः ॥ ९॥
ततः सूक्ष्मतरं ज्योतिः कृष्णमाविशदद्भुतम् ।
पश्यतां सर्वभूतानां यथा चैद्यवधे नृप ॥ १०॥
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Śrī Śūka began again : Dantavaktra was a great friend of Śiśupāla, Śālva and Paunḍraka, who had met their death at the hands of Bhagavān Śrī Kṛṣṇa. In order to avenge their death the fool appeared all alone to fight Śrī Kṛṣṇa. Full of rage he (neither took an army nor a chariot with him and) came armed with nothing but a mace. But he was so powerful that the earth shook under his feet when he proceeded on foot to meet Śrī Kṛṣṇa in battle. (1-2)
Seeing him advance in that manner, Bhagavān Śrī Kṛṣṇa promptly took up His own mace and, leaping down from His chariot, intercepted Dantavaktra even as the shore checks the advancing sea. (3)
Raising his mace, Dantavaktra, the arrogant king of Karūṣa, said to Bhagavān Śrī Kṛṣṇa, "I am glad, I am, indeed, lucky, O Kṛṣṇa, that you have appeared before my eyes today. (4)
Even though you are my cousin, you have killed my friends and seek my life, too. Therefore, O fool, I shall make short work of you with this mace which is as hard as the thunderbolt. (5)
Though a relation of mine, you are my enemy like a disease in one's body. Devoted as I am to my friends, I can discharge my debts to them only by putting an end to you." (6)
Parikṣit, thus pricking Bhagavān Śrī Kṛṣṇa with unkind words even as a tamer pricks an elephant with his goad, Dantavaktra struck Śrī Kṛṣṇa on the head with his mace and roared like a lion. (7)
But Śrī Kṛṣṇa, the ornament of Yadu's race, remained quite unshaken by the shock, and with His own heavy mace known by the name of Kaumodaki struck in His turn a severe blow on Dantavaktra's chest, which split the latter's heart. Vomiting blood through the mouth, Dantavaktra fell down dead on the ground with dishevelled hair and outstretched arms and legs. (8-9)
Parikṣit, just as it happened when Śiśupāla fell, a very subtle ray of light emanated from the body of Dantavaktra and entered that of Śrī Kṛṣṇa in an astonishing way before the eyes of all. (10) (1-10)
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विदूरथस्तु तद्भ्राता भ्रातृशोकपरिप्लुतः ।
आगच्छदसिचर्माभ्यामुच्छ्वसंस्तज्जिघांसया ॥ ११॥
तस्य चापततः कृष्णश्चक्रेण क्षुरनेमिना ।
शिरो जहार राजेन्द्र सकिरीटं सकुण्डलम् ॥ १२॥
एवं सौभं च शाल्वं च दन्तवक्त्रं सहानुजम् ।
हत्वा दुर्विषहानन्यैरीडितः सुरमानवैः ॥ १३॥
मुनिभिः सिद्धगन्धर्वैर्विद्याधरमहोरगैः ।
अप्सरोभिः पितृगणैर्यक्षैः किन्नरचारणैः ॥ १४॥
उपगीयमानविजयः कुसुमैरभिवर्षितः ।
वृतश्च वृष्णिप्रवरैर्विवेशालङ्कृतां पुरीम् ॥ १५॥
एवं योगेश्वरः कृष्णो भगवान् जगदीश्वरः ।
ईयते पशुदृष्टीनां निर्जितो जयतीति सः ॥ १६॥
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Dantavaktra had a brother, Vidūratha by name. Overwhelmed with grief at the death of his brother, he appeared, panting (with rage) on the spot with a sword and shield in his hands, intent on killing Śrī Kṛṣṇa. (11)
Parikṣit, as he rushed at Him, Śrī Kṛṣṇa with His sharp-edged discus lopped of Vidūratha's head armed with a crown and ear-rings. (12)
Thus putting an end to Śālva, with his famous aerial car Saubha, as well as Dantavaktra and his younger brother Vidūratha, who could not be easily encountered by others, Bhagavān Śrī Kṛṣṇa returned in triumph to Dvārakā. Men and gods extolled Him at the time for His extraordinary feat of arms. (Greatest of) sages, Siddhas, Gandharvas, Vidyādharas, great serpents (like Vāsuki), Apsarās, the manes, Yakṣas, Kinnaras and Cāraṇas all showered flowers on Him and sang of His victory. The city was decorated to commemorate His triumph over His enemies and principal Yādava warriors followed Him in procession as He entered the city. (13—15)
Parikṣit, the Master of Yoga and almighty Ruler of the universe, Śrī Kṛṣṇa, thus enacts various sports in the world. To the ignorant He appeared now and then as the vanquished. But as a matter of fact, He always wins. (16) (11-16)
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श्रुत्वा युद्धोद्यमं रामः कुरूणां सह पाण्डवैः ।
तीर्थाभिषेकव्याजेन मध्यस्थः प्रययौ किल ॥ १७॥
स्नात्वा प्रभासे सन्तर्प्य देवर्षिपितृमानवान् ।
सरस्वतीं प्रतिस्रोतं ययौ ब्राह्मणसंवृतः ॥ १८॥
पृथूदकं बिन्दुसरस्त्रितकूपं सुदर्शनम् ।
विशालं ब्रह्मतीर्थं च चक्रं प्राचीं सरस्वतीम् ॥ १९॥
यमुनामनु यान्येव गङ्गामनु च भारत ।
जगाम नैमिषं यत्र ऋषयः सत्रमासते ॥ २०॥
तमागतमभिप्रेत्य मुनयो दीर्घसत्रिणः ।
अभिनन्द्य यथान्यायं प्रणम्योत्थाय चार्चयन् ॥ २१॥
सोऽर्चितः सपरीवारः कृतासनपरिग्रहः ।
रोमहर्षणमासीनं महर्षेः शिष्यमैक्षत ॥ २२॥
अप्रत्युत्थायिनं सूतमकृतप्रह्वणाञ्जलिम् ।
अध्यासीनं च तान् विप्रांश्चुकोपोद्वीक्ष्य माधवः ॥ २३॥
कस्मादसाविमान् विप्रानध्यास्ते प्रतिलोमजः ।
धर्मपालांस्तथैवास्मान् वधमर्हति दुर्मतिः ॥ २४॥
ऋषेर्भगवतो भूत्वा शिष्योऽधीत्य बहूनि च ।
सेतिहासपुराणानि धर्मशास्त्राणि सर्वशः ॥ २५॥
अदान्तस्याविनीतस्य वृथा पण्डितमानिनः ।
न गुणाय भवन्ति स्म नटस्येवाजितात्मनः ॥ २६॥
एतदर्थो हि लोकेऽस्मिन्नवतारो मया कृतः ।
वध्या मे धर्मध्वजिनस्ते हि पातकिनोऽधिकाः ॥ २७॥
एतावदुक्त्वा भगवान् निवृत्तोऽसद्वधादपि ।
भावित्वात्तं कुशाग्रेण करस्थेनाहनत्प्रभुः ॥ २८॥
हाहेति वादिनः सर्वे मुनयः खिन्नमानसाः ।
ऊचुः सङ्कर्षणं देवमधर्मस्ते कृतः प्रभो ॥ २९॥
अस्य ब्रह्मासनं दत्तमस्माभिर्यदुनन्दन ।
आयुश्चात्माक्लमं तावद्यावत्सत्रं समाप्यते ॥ ३०॥
अजानतैवाचरितस्त्वया ब्रह्मवधो यथा ।
योगेश्वरस्य भवतो नाम्नायोऽपि नियामकः ॥ ३१॥
यद्येतद्ब्रह्महत्यायाः पावनं लोकपावन ।
चरिष्यति भवांल्लोकसङ्ग्रहोऽनन्यचोदितः ॥ ३२॥
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Śrī Balarāma presently heard of the preparations of the Kurus for war with the Pāṇḍavas. He desired to remain neutral and therefore left Dvārakā on the pretext of going out for a dip in sacred waters. (17)
He first went to Prabhāsa, took a plunge in the sea there and propitiated the gods, Ṛṣis and manes by offering them water and human beings by feeding them. Thus, accompanied by (some) Brāhmaṇas, He proceeded along the bank of the Saraswati in an upward journey, in the course of which He visited Pṛthūdaka, Bindusara, Tritakūpa, Sudarśana, Viśāla, Brahmatiṭṭha, Cakratīṭṭha and the spot where the Saraswati turns towards the east. (18-19)
Thereafter, passing through the important places on the Jamunā and the Gaṅgā, He came to Naimiṣāraṇya, where the sages were holding a religious concourse. They had taken a vow of prolonged Satsaṅga. (20)
When they saw Śrī Balarāma in their midst, the sages rose from their seats, welcomed Him, bowed to Him or blessed Him, according as it became their position, and worshipped Him. (21)
Honoured thus, when He had taken His seat along with His followers, Śrī Balarāma observed Romaharṣaṇa, the disciple of the great sage Vyāsa, seated on the elevated seat meant for one who holds a discourse. (22)
Though a Sūta by caste, he occupied a seat higher than the Brāhmaṇas and neither rose from his seat, nor bowed to Him with joined palms. Getting angry at the sight, Śrī Balarāma said to the Brāhmaṇas there. (23)
"How has this Sūta, born as he is of an illegal union, viz., of a Kṣatriya father and a Brāhmaṇa mother, taken into his head to occupy a seat higher than the Brāhmaṇas and custodians of law like ourselves. The fool, therefore, deserves to be done to death. (24)
Being a disciple of the great sage Vyāsa, under whom he has studied all the books on law, including the Itihāsas and Purāṇas, he cannot plead ignorance either. (25)
Uncultured and arrogant, he falsely pretends to be a learned man. Since he has not been able to discipline his self, the instruction he has received is just like the part played by an actor on the stage. It can do no good to him not to anybody else. (26)
Those who make a show of righteousness, though not actually righteous, are more sinful than the unrighteous and deserve death at My hands. It is precisely for killing such people that I have descended on earth." (27)
Being on a pilgrimage, Śrī Balarāma had desisted even from the work of slaying the unrighteous in battle. Yet, with these words He struck the Sūta with the end of a Kuśa grass, which He held in His hand, which caused the instantaneous death of the Sūta. This was how it was destined to be; nobody could avert it. (28)
All the sages cried out in distress when they saw the Sūta fall before them. Addressing Śrī Balarāma, who was another manifestation of the Supreme Deity, they said, "O Lord, You have committed an unrighteous act. (29)
It was we who offered him the elevated seat of a Brāhmaṇa and vouchsafed him an unwearied existence for the time this assembly remained in session. (30)
Thus You have unknowingly perpetrated an act which is equivalent to killing a Brāhmaṇa. We know You are a master of Yoga and transcend the authority of the Vedas. (31)
But You have descended on earth in order to purify the world. Should You of Your own accord make some expiation for the sin of killing a Brāhmaṇa, You will thereby set a noble example before the world." (32) (17-32)
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श्रीभगवानुवाच ।
करिष्ये वधनिर्वेशं लोकानुग्रहकाम्यया ।
नियमः प्रथमे कल्पे यावान् स तु विधीयताम् ॥ ३३॥
दीर्घमायुर्बतैतस्य सत्त्वमिन्द्रियमेव च ।
आशासितं यत्तद्ब्रूत साधये योगमायया ॥ ३४॥
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Bhagavān Śrī Balarāma said : I shall certainly make some atonement for this sin in order to teach a lesson to the world. Please lay down the best form of expiation for Me. (33)
Through Yogamāyā I can also vouchsafe to him a renewed span of long life, energy and soundness of body and the senses and whatever else you desire. Tell me, what can I do for him? (34) (33-34)
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ऋषय ऊचुः ।
अस्त्रस्य तव वीर्यस्य मृत्योरस्माकमेव च ।
यथा भवेद्वचः सत्यं तथा राम विधीयताम् ॥ ३५॥
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The Sages said : (Lord Balarāma!) kindly devise some means by which the infallibility of Your weapon and Your prowess, and the inevitability of his death may not be compromised and the boon granted by us may also be vindicated. (35) (35)
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श्रीभगवानुवाच ।
आत्मा वै पुत्र उत्पन्न इति वेदानुशासनम् ।
तस्मादस्य भवेद्वक्ता आयुरिन्द्रियसत्त्ववान् ॥ ३६॥
किं वः कामो मुनिश्रेष्ठा ब्रूताहं करवाण्यथ ।
अजानतस्त्वपचितिं यथा मे चिन्त्यतां बुधाः ॥ ३७॥
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Bhagavān Śrī Balarāma said : Worshipful sages, the Vedas declare that one's own self is reborn as the son. Therefore, in place of Romaharṣaṇa, his son will expound the Purāṇas to you. I shall endow him with long life, energy and soundness of the body and the senses. (36)
If you desire anything else, pray tell me, I shall forthwith grant it. And please think over and tell me what will be the most appropriate expiation for the sin I have unknowingly committed. (For you know the subject full well.) (37) (36-37)
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ऋषय ऊचुः ।
इल्वलस्य सुतो घोरो बल्वलो नाम दानवः ।
स दूषयति नः सत्रमेत्य पर्वणि पर्वणि ॥ ३८॥
तं पापं जहि दाशार्ह तन्नः शुश्रूषणं परम् ।
पूयशोणितविण्मूत्रसुरामांसाभिवर्षिणम् ॥ ३९॥
ततश्च भारतं वर्षं परीत्य सुसमाहितः ।
चरित्वा द्वादशमासांस्तीर्थस्नायी विशुध्यसे ॥ ४०॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां दशमस्कन्धे उत्तरार्धे बलदेवचरिते
बल्वलवधोपक्रमो नामाष्टसप्ततितमोऽध्यायः ॥ ७८॥
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The Sages said : (Lord Balarāma!) there is a terrible demon, Balwala by name, son of Ilwala, who comes here on every full-moon and new moon day, and outrages the sanctity of our gathering. (38)
He throws on us piths, blood, faeces, urine, wine and flesh. O Lord of the Yadus, be pleased to put an end to that monster. You will have thereby rendered the most valuable service to us. (39)
Then, for twelve months, please traverse the whole length and breadth of Bhāratavarṣa with a serene mind and take a plunge in its holy waters. That will bring you purification from this sin. (40)
Thus ends the seventy-eighth discourse entitled "A Prelude to the Destruction of Balwala," forming part of the narrative of Baladeva in the latter half of Book Ten of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (38-40)
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