Chapter 93 Balarama Raised Plough to Stop Bhima from Killing Duryodhana
Balarama finished his tour of holy locations and reached Kurukshetra as the battle was about to conclude. He arrived just as Bhima and Duryodhana were about to engage in their final fatal struggle. When he saw Bhima aiming the fatal blow that fractured Duryodhana’s thighs, his rage at this major violation of the norms of single combat flared up.
“Shame on you all! Any kshatriya willing to strike below the navel? This Bhima has violated the law in the most egregious way,” he cried out, approaching his brother Krishna angrily and yelling: “You can watch and put up with all of this. But I find it intolerable to see such filthy fighting!” After saying this, he moved with an elevated plough at the offended Bhima. On the most important occasions, Balarama used the plough, just as Krishna used the discus. When Krishna noticed his older brother moving passionately in the direction of Bhima, he became frightened.
As he was being intercepted, he charged ahead and said: “The Pandavas are our closest family and friends. They have endured unconscionable wrongs at Duryodhana’s hands. Bhima made a promise to slay Duryodhana and crush his two thighs with this mace in battle when Draupadi was insulted in the Assembly Hall. At the moment, he made public this solemn oath, which was known to everybody. A kshatriya has a responsibility to fulfil the commitment he has gravely made. Do not be unfair to the defenceless Pandavas out of misplaced rage. Before you judge Bhima, you should consider all the wrongs the Kauravas committed against the Pandavas. If one judges behaviour without taking into consideration the sequence of circumstances that led up to it, nothing but mistake can be the outcome. Without committing grave injustice, you cannot take a specific act out of its context and then judge it on its own. The Kali era has come, and the rules of the past are no longer valid. Bhima had the right to strike an opponent below the navel who had repeatedly plotted evil against him. Karna fired a shaft from behind and shattered Abhimanyu’s bowstring as he was defending himself against overwhelming forces due of Duryodhana’s nefarious incitement. When Arjuna’s little son was left alone in the field without a chariot or bow, he was ambushed by countless soldiers who encircled him and, in a shameful act, was murdered. From the moment of his birth, Duryodhana harboured wicked thoughts, engaged in deceit, and was responsible for the downfall of his people. Bhima’s death of this man was not sinful. Bhima endured the wrongs committed and repressed his rage for a period of thirteen hard years. Bhima had promised to murder him and shatter his thighs, and Duryodhana was fully aware of this. He was well aware that he had asked Bhima to fulfil his promise when he challenged the resentful Pandavas to a fight. How can you possibly believe that what Bhima did was wrong?”
Balarama’s perspective was unaffected by Krishna’s teachings, but his rage decreased.
“Duryodhana will enter the joyful realms set aside for the courageous. Bhima’s reputation would always be tainted. Men will talk about how Pandu’s son attacked Duryodhana in violation of the rules of war. It will always be a serious stain on his reputation. I detest having to remain any longer.” Balarama headed towards Dwaraka soon after expressing this indignantly.
Krishna questioned Yudhishthira, “Why this unusual silence?”
“O Madhava, it pains me to witness Bhima trample on cousin Duryodhana’s skull after leaping on his gravely wounded body. I can see our race’s splendour coming to an end. The Kauravas acted unfairly toward us. I am aware of the depth of Vrikodara’s sorrow and rage, and I don’t want to unfairly point the finger at him. Duryodhana, who suffered from unbridled greed and a lack of understanding, was murdered by us. What does it now serve to discuss the ethics of it or to politely consider the appropriateness of a badly insulted man’s retaliation?”
Yudhishthira felt a significant deal of oppression. Extenuations and justifications don’t make males feel better about breaking the law.
With his keen intelligence, Arjuna remained mute. He didn’t express support for Bhima’s behaviour. He didn’t say anything negative either. However, the remaining attendees were vocal in their criticism of Duryodhana and kept reminding one another of all of his transgressions and mistakes. When Krishna turned to face them, he uttered: “Warriors, it is improper for us to continue criticising an opponent who has been vanquished and is currently laying terminally wounded. It is improper to criticise a man who is dying. He made his own demise inevitable by being dumb. He was destroyed after getting mixed up with evil men. Let’s leave.”
When Duryodhana heard Krishna say this, he erupted in fury as he lay on the ground in excruciating pain. Despite the severe pain, he partially stood up on his arms and yelled, “Wretch! born into slavery! Was not Vasudeva Kamsa’s slave your father? You shouldn’t interact or move about with princes. You have a horrible way of speaking. I witnessed you ordering Bhima to strike my thigh with his fist! Do you honestly believe I failed to notice you acting as though you were casually speaking to Arjuna while pointing to your thigh while actually telling Bhima to ignore the rules of single combat and hit me in the thighs? It had been an equal struggle before until it. You are neither pitiful or ashamed.”
“Did you not use a plot to kill Bhishma, your great-grandfather? Knowing that the grandsire would despise to combat a woman and would let himself be fatally wounded without struggle, you urged Sikhandin to be in front when assaulting Bhishma. You forced Dharmaputra to say a lie, which led to Dronacharya’s demise. You were the source of the treacherous falsehood that Yudhishthira said, which caused Dronacharya to fling his bow into the air.
Did you not cheer when that wretched Dhrishtadyumna assassinated the acharya who had ceased fighting, thrown aside his weapons, and sat down in a yoga pose for meditation on the Supreme while you did nothing to protest? Was it not you who cunningly planned for Karna to throw the deadly spear at Ghatotkacha rather than saving it for Arjuna as he had always vowed to do? O tremendous sinner, it was undoubtedly you who ordered Satyaki to kill Bhurisravas when the latter quit fighting and spread his arrows for a seat for holy meditation after having his right arm cruelly severed. You were the one who persuaded Arjuna to assault Karna in a cowardly manner when he was attempting to raise his chariot wheel out of the mud on the battlefield, which is how Karna was killed. Oh worthless man, the single reason for our demise, the entire world has denounced your deed when you used wizardry to make it seem as though the sun had set. The Sindhu king Jayadratha was killed while he was unprepared because you led him to assume that the day was finished and he was safe.”
Duryodhana criticised Krishna in this way before collapsing to the ground once more, worn out by the pain of his injuries and the ferocity of his fury.
“Son of Gandhari, why do you allow your rage to exacerbate the suffering of your final moments? Your own wrongdoings are what led to your demise. Don’t blame me for it. Because of your misdeeds, Bhishma and Drona had to die. You were also to blame for Karna and others’ deaths. Do I need to list all the wrongs you committed on Pandu’s sons? What penalty is too severe for the enormous indignation you caused Draupadi? Your wrongdoings did not cause the enmities and emotions that might be used to judge others. All of the lies and mistakes you accuse us of doing were imposed upon us as a result of your terrible behaviour. You have settled the debt that your avarice caused on the battlefield. However, you are passing away in a heroic manner. You’ll enter the blissful lands set aside for kshatriya warriors who give their lives in the line of duty.”
“I visit Swarga with my friends and family, Krishna. But you and your companions shall endure suffering on earth,” said Duryodhana, who was obstinate. “I read up on the Vedas. I have bestowed gifts that were mandated by law and ruled supremely over the entire sea-girt world. I stood over my enemies’ humiliated heads while I was alive. All human delights, including those that even Gods cannot disdain and that monarchs yearn for in vain, were mine. As I pass away right now—a death that warriors see as the pinnacle of kshatriya life—I proceed to meet my departed friends and brothers in heaven, who are waiting to greet me. Who is happier, me or you who are destined to stay here and weep for killed pals in abandoned homes but only receive ashes in your mouth?” Duryodhana replied. The sky was lighted, the gandharvas performed music, and the gods rained flowers on the dying warrior.
The Pandavas and Vasudeva felt insignificant.
“What Duryodhana claimed was true,” said Krishna. “You were unable to vanquish him in a just manner. In battle, this evil man was unbeatable.”
Keep Mahabharat Book at Home and Read Daily – DO NOT FALL TO FAKE PROPAGANDA and Allow Enemies to Weaken our Dharma and Bharat
This historical epic Mahabharat is known as fifth Veda. It is a common misconception spread by mlecchas; muslims and christian missionaries, and secular Hindus that reading Mahabharat or keeping it at home will likely lead to arguments and fighting. All of this misinformation was spread by illiterate mlecchas and anti-Hindus, and it is completely incorrect. It is done to mentally weaken Hindus so that they avoid reading Mahabharat. Because Mahabharat invokes bravery, pride and sense of confidence in Hindus.
Keep a copy of Mahabharat at home and read it online at the HariBhakt website. Mahabharat is rightly called the fifth Veda for Kaliyuga people because it is a tool and guidance to invoke confidence and bravery in Sanatan Dharmi Hindus.
You can read complete Mahabharat by following Chapter links given below. You can check Glossary of Mahabharat here.