Why did Lord Balarama kill Romarharsana Suta....?

[Paramananda das]

Pranams

All glories to Sri Guru and Gauranga

All glories to Srila Prabhupada

The question was raised by Braja Bihari Prabhu when speaking about Lord Balarama on Balarama Purnima ,that why did Lord Balarama really kill Romarhasana Suta. I made the point that Romarharsana Suta did not even stand up to respect Lord Balarama when he entered the assembly of the sages of Naimisaranya.And that Lord Balarama is Akhanda Guru ,the Guru of all Gurus and should be fully respected as the Supreme Personality of Godhead

But there is more to it,  Lets see the actual statements in Srimad Bhagavatam:

SB 10.78.19-20: 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.

SB 10.78.21: 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.

SB 10.78.22: 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.

SB 10.78.23: 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.

SB 10.78.24: [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.

SB 10.78.25-26: 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.

SB 10.78.27: 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.

SB 10.78.28: [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.

SB 10.78.29: All the sages cried out, "Alas, alas !" in great distress. They told Lord Sańkarṣaṇa, "O master, You have committed an irreligious act!

SB 10.78.30: "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.

SB 10.78.31-32: "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."

SB 10.78.33: 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.

SB 10.78.34: O sages, just say the word, and by My mystic power I shall restore everything you promised him — long life, strength and sensory power.

SB 10.78.35: 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.

SB 10.78.36: 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.

SB 10.78.37: 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.

SB 10.78.38: The sages said: A fearsome demon named Balvala, the son of Ilvala, comes here every new-moon day and contaminates our sacrifice.

SB 10.78.39: 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.

SB 10.78.40: 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.

The first offence of Romarharsana Suta is simple:

Śrīmad Bhāgavatam 10.78.21

tam āgatam abhipretya

munayo dīrgha-satriṇaḥ

abhinandya yathā-nyāyaḿ

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.

comment:

Then when Balarama had been worshipped Romarhasana Suta had remained totally indifferent to Lord Balarama he did not even fold his hands from the Vyasasana to acknowledge  Lord Balarama which is the custom when another vaisnava may enter when Sastra is recieted and discussed.In the case of Lord Balarama he should have also gotten up and worshipped the Supreme Personality of Godhead, on top of this Suta Goswami was a direct disciple of Srila Vyasadeva so this offence was inexcusabel to the Supreme Personality of Godhead Lord Balarama .

Śrīmad Bhāgavatam 10.78.22

so 'rcitaḥ sa-parīvāraḥ

kṛtāsana-parigrahaḥ

romaharṣaṇam āsīnaḿ

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.

Śrīmad Bhāgavatam 10.78.23

apratyutthāyinaḿ sūtam

akṛta-prahvaṇāñjalim

adhyāsīnaḿ ca tān viprāḿś

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.

comment: Due to his offense  to Lord Balarama , Lord Balarama remembered Romarharsana Sutas mixed birth:

In the Krsna book chapter 78 Srila Prabhupada has explained this in such a thourough and profound way:

This holy place, Naimisaranya, is still existing in India, and in ancient  times it was especially used for the meetings of great sages and saintly persons  with the aim of understanding spiritual life and self-realization. When Lord Balarama visited that place there was a great sacrifice being performed by a  great assembly of transcendentalists. Such meetings were planned to last  thousands of years. When Lord Balarama arrived, all the participants of the  meeting--great sages, ascetics, brahmanas and learned  scholars--immediately arose from their seats and welcomed Him with great honor  and respect. Some offered Him respectful obeisances, and those who were elderly  great sages and brahmanas offered Him blessings by standing up. After  this formality, Lord Balarama was offered a suitable seat, and everyone present  worshiped Him. Everyone in the assembly stood up in the presence of Balarama  because they knew Him to be the Supreme Personality of Godhead. Education or  learning means to understand the Supreme Personality of Godhead; therefore,  although Lord Balarama appeared on the earth as a ksatriya, all the brahmanasand sages stood up because they knew who Lord Balarama was.

Unfortunately, after being worshiped and seated at His place, Lord Balarama  saw Romaharsana, the disciple of Vyasadeva (the literary incarnation of  Godhead), still sitting on the vyasasana. He had neither gotten up from  his seat nor offered Him respects. Because he was seated on the vyasasana, he foolishly thought himself greater than the Lord; therefore  he did not get down from his seat or bow down before the Lord. Lord Balarama  then considered the history of Romaharsana: he was born in a suta family  or a mixed family, born of a brahmana woman and ksatriya man.  Therefore although Romaharsana considered Balarama a ksatriya, he should  not have remained sitting on a higher seat. Lord Balarama considered that Romaharsana, according to his position by birth, should not have accepted the  higher sitting position, because there were many learned brahmanasand  sages present. He also observed that Romaharsana not only did not come down from  his exalted seat, but he did not even stand up and offer his respects when Balaramaji entered the assembly. Lord Balarama did not like the audacity of Romaharsana, and He becoming very angry with him.

When a person is seated on the Vyasasana, he does not generally have to stand  up to receive a particular person entering the assembly, but in this case the  situation was different because Lord Baladeva is not an ordinary human being.  Therefore, although Romaharsana Suta was voted to the Vyasasana by all the brahmanas, he should have followed the behavior of other learned sages  and brahmanas who were present and should have known that Lord Balarama  is the Supreme Personality of Godhead. Respects are always due Him, even though  such respects can be avoided in the case of an ordinary man. The appearances of Krsna and Balarama are especially meant for reestablishment of the religious  principles. As stated in the Bhagavad-gita, the highest religious  principle is to surrender unto the Supreme Personality of Godhead. It is also  confirmed in the Srimad-Bhagavatamthat the topmost perfection of  religiousness is to be engaged in the devotional service of the Lord.

When Lord Balarama saw that Romaharsana Suta did not understand the highest  principle of religiousness in spite of having studied all the Vedas, He  certainly could not support his position. Romaharsana Suta had been given a  chance to become a perfect brahmana, but because of his ill behavior in  his relationship with the Supreme Personality of Godhead, his low birth was  immediately remembered. Romaharsana Suta had been given the position of a brahmana, but he had not been born in the family of a brahmana; he  had been born in a pratiloma family. According to the Vedic concept,  there are two kinds of mixed family heritage. They are called anuloma and pratiloma. When a male is united with a female of a lower caste, the  offspring is called anuloma; but when a male unites with a woman of a  higher caste, the offspring is called pratiloma. Romaharsana Suta  belonged to the pratiloma family because his father was a ksatriya  and his mother a brahmana. Because Romaharsana's transcendental  realization was not perfect, Lord Balarama remembered his pratiloma  heritage. The idea is that any man can be given the chance to become a brahmana, but if he improperly uses the position of a brahmana  without actual realization, then his elevation to the brahminical position is  not valid.

After seeing the deficiency of realization in Romaharsana Suta, Lord Balarama  decided to chastise him for being puffed up. Lord Balarama therefore said, "This  man is liable to be awarded the death punishment because, although he has the  good qualification of being a disciple of Lord Vyasadeva and although he has  studied all the Vedic literature from this exalted personality, he was not  submissive in the presence of the Supreme Personality of Godhead." As stated in  the Bhagavad-gita, a person who is actually a brahmana and is very  learned must automatically become very gentle also. In the case of RomaharsanaSuta, although he was very learned and had been given the chance to become a brahmana, he had not become gentle. From this we can understand that when  one is puffed up by material acquisition, he cannot acquire the gentle behavior  befitting a brahmana. The learning of such a person is as good as a  valuable jewel decorating the hood of a serpent. Despite the valuable jewel on  the hood, a serpent is still a serpent and is as fearful as an ordinary serpent.  If a person does not become meek and humble, all his studies of the Vedas  and Puranas and his vast knowledge in the sastrasbecome simply  outward dress, like the costume of a theatrical artist dancing on the stage.  Lord Balarama began to consider thus: "I have appeared in order to chastise  false persons who are internally impure but externally pose themselves to be  very learned and religious. My killing of such persons is proper to check them  from further sinful activity."

Lord Balarama had avoided taking part in the Battle of Kuruksetra, and yet  because of His position, the reestablishment of religious principles was His  prime duty. Considering these points, He killed Romaharsana Suta simply by  striking him with a kusa straw, which was nothing but a blade of grass.  If someone questions how Lord Balarama could kill Romaharsana Suta simply by  striking him with a blade of kusa grass, the answer is given in Srimad-Bhagavatam 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 the material laws and principles. Thus  it was possible for Him to kill Romaharsana Suta simply by striking him with a  blade of kusa grass.

comments: 

In the comments to SB 10.78.24 Srila Visvanatha Chakravati Thakura has commented: Balarama said :" Romarharsana Suta is sitting on a seat  higher than Us and is refusing to stand up".

Lord Balarama was taking offence to Romarharsana Suta not only sitting on a higher seat than Himself being the Supreme Personality of Godhead, but  also on the seat of vaisnava  Brahmanas more advanced in KC than Romarharsana Suta that was committing offences to the Supreme Lord Himself. One may ask why did Lord Balarama not just forgive him....such a question is highly immature. However in Kali yuga when Lord Balarama appeared as Nityananda Prabhu He played the role of a devotee and was so forgiving he even forgave  Madhai who smashed a pot on his head .

This is explained in Caitanya Bhagavad: 

One evening, Nityananda, in the  madness of love, went to where the two drunkards were and caught holdof them. Jagai and Madhaicalled out, "Who is that?"

"I am the Avadhuta", came the  answer.

Hearing that word'avadhuta', Madhai flewinto rage andpicked up a broken piece of a clay pot and  threw it at Nityananda. [C.B.Mad 13.178]

The broken piece of pot Nityananda in the head and blood began to flow fromthewound.Nitynandainthemadnessofecstasy was simply repeating,"Haribol!Haribol!"Madhaiagainpreparedtostrike Nityananda, but Jagai grabbed his hand and said, "What is to be  gained by beating this wandering sannyasi?"

Later when Lord Caitanya Mahaprabhu invoked the Sudarshan Chakra , they surrendered also on the plea of Lord Nityananda Prabhu;

After that Lord Caitanya stated:  Then Jagai and Madhaiboth fell at  thelotus feet of SriSri Gaura- Nityanandaandbegantocry.ThetwoPrabhus picked them up and embraced them  while saying, "All of your sins have gone away. Fromto day you are purified and have become our  devotees.Whoever willfind you anythingto eat,they willbe feedingMyself and Nityananda. I willeatthroughthetwoofyou and I will occasionally  manifest Myself in your own bodies." [C.B. Mad 13.228]

So there is a huge difference in the mood of Lord Nityananda Prabhu   ,and Lord Balarama though they are the same.

Srila Prabhupada has stated:

"Narottama dasa Thakura says that Balarama and  the son of Maharaja Nanda have advented Themselves as Gaura-Nitai. To propagate  this fundamental principle, we are establishing a Krsna-Balarama temple to  broadcast to the world that worship of Gaura-Nitai is the same as worship of Krsna-Balarama.

Although it is very difficult to enter into the  Radha-Krsna pastimes, most of the devotees of Vrndavana are attracted to the  Radha-Krsna lila. However, since Nitai-Gauracandra are direct incarnations of Balarama and Krsna, we can be directly in touch with Lord Balarama and Lord Krsna through Sri Caitanya Mahaprabhu and Nityananda Prabhu. Those who are  highly elevated in Krsna consciousness can enter into the pastimes of  Radha-Krsna through the mercy of Sri Caitanya Mahaprabhu. It is said:  sri-krsna-caitanya radha-krsna nahe anya. Sri Krsna Caitanya Mahaprabhu is a  combination of Radha and Krsna.

Balarama means guru-tattva. Balarama represents  guru. Yasya prasadad bhagavat-prasadah. If we want to understand CaitanyaMahaprabhu, if we want to understand Krsna, then we must take shelter of Balarama. Nayam atma bala-hinena labhyah. This bala-hinena  labhyah, this Vedic injunction, means "Without the mercy of Balarama you  cannot understand, you cannot realize your spiritual identification. So that Balarama comes as Nityananda Prabhu. Balarama haila nitai. Therefore we must  take shelter of Balarama."

Lecture by Srila Prabhupada, 02-02-77,  Bubaneswara 

comment:

One should not think  someones birth as a disqualifikation for bhakti ,

The Nectar of Instruction 6

dṛṣṭaiḥ svabhāva-janitair vapuṣaś ca doṣair

na prākṛtatvam iha bhakta janasya paśyet

gańgāmbhasāḿ na khalu budbuda-phena-pańkair

brahma-dravatvam apagacchati nīra-dharmaiḥ

SYNONYMS

dṛṣṭaiḥ — seen by ordinary vision; svabhāva-janitaiḥ — born of one's own nature; vapuṣaḥ — of the body; ca — and; doṣaiḥ — by the faults; na — not; prākṛtatvam — the state of being material; iha — in this world; bhakta janasya — of a pure devotee; paśyet — one should see; gańgā-ambhasām — of the Ganges waters; na — not; khalu — certainly; budbuda-phena-pańkaiḥ — by bubbles, foam and mud; brahma-dravatvam — the transcendental nature; apagacchati — is spoiled; nīra-dharmaiḥ — the characteristics of water.

TRANSLATION

Being situated in his original Kṛṣṇa conscious position, a pure devotee does not identify with the body. Such a devotee should not be seen from a materialistic point of view. Indeed, one should overlook a devotee's having a body born in a low family, a body with a bad complexion, a deformed body, or a diseased or infirm body. According to ordinary vision, such imperfections may seem prominent in the body of a pure devotee, but despite such seeming defects, the body of a pure devotee cannot be polluted. It is exactly like the waters of the Ganges, which sometimes during the rainy season are full of bubbles, foam and mud. The Ganges waters do not become polluted. Those who are advanced in spiritual understanding will bathe in the Ganges without considering the condition of the water.

In the Rudra Yamala, there is the Laxmi Narayana Kavacha  it is stated there that a  person even from China that chants this Kavacha will enter Visnu loka if he is a philosopher and devotee.

However for Lord Balarama to punish Romarharsana Suta with the Kusa weapon was His mercy and also to warn all other future Gurus to not make offences to the Supreme Lord and worship Him will full love and devotion .

In his commentary to 10.78.25-26 Srila Visvanath Chakravati Thakura has stated:

Balarama continued:

"Perhabs he is doing so out of ignorance .No that can not be because he is the disciple of Vyasadeva .Unfortunatly, his study of scriptures has not produced any good qualities such as self control. "

Devotees can themselves look up the commentaries of Srila Visvanath Chakravati Thakura..because there is much more to this lila....

vaisnava das anu das

Paramananda das