Unfortunately, after being worshiped and seated in His place, Lord Balarāma saw Romaharṣaṇa, the disciple of Vyāsadeva (the literary incarnation of Godhead), still sitting on the vyāsāsana. He had neither gotten up from his seat nor offered Him respects. Because he was seated on the vyāsāsana, he foolishly thought himself greater than the Lord; therefore he did not get down from his seat or bow down before the Lord. Lord Balarāma then considered the history of Romaharṣaṇa: he was born in a sūta family, or a mixed family, born of a brāhmaṇa woman and a kṣatriya man. Therefore although Romaharṣaṇa considered Balarāma a kṣatriya, he should not have remained sitting on a higher seat; according to his position by birth he should not even have accepted the higher sitting position, because many learned brāhmaṇas and sages were present.
Romaharsana Suta
Srimad-Bhagavatam
SB Canto 1
Ugraśravā (Sūta Gosvāmī), the son of Romaharṣaṇa, being fully satisfied by the perfect questions of the brāhmaṇas, thanked them and thus attempted to reply.
SB Canto 3
On being asked to speak by the great sages of Naimiṣāraṇya, the son of Romaharṣaṇa, Sūta Gosvāmī, whose mind was absorbed in the transcendental pastimes of the Lord, said: Please hear what I shall now speak.
SB Cantos 10.14 to 12 (Translations Only)
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.
(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.
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.
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.
Each of them studied one of the six anthologies of the Purāṇas from my father, Romahārṣaṇa, who was a disciple of Śrīla Vyāsadeva. I became the disciple of these six authorities and thoroughly learned all their presentations of Puranic wisdom.
Romaharṣaṇa, a disciple of Vedavyāsa, divided the Purāṇas into four basic compilations. The sage Kaśyapa and I, along with Sāvarṇi and Akṛtavranaḥ, a disciple of Rāma, learned these four divisions.
Sri Caitanya-caritamrta
CC Adi-lila
"Here I find the second Romaharṣaṇa-sūta, who did not stand to show honor when he saw Lord Balarāma."
After saying this, he danced and sang to his heart's content, but the brāhmaṇa did not become angry, for he was then serving Lord Kṛṣṇa.
Mīnaketana Rāmadāsa was a great devotee of Lord Nityānanda. When he entered the house of Kṛṣṇadāsa Kavirāja, Guṇārṇava Miśra, the priest who was worshiping the Deity installed in the house, did not receive him very well. A similar event occurred when Romaharṣaṇa-sūta was speaking to the great assembly of sages at Naimiṣāraṇya. Lord Baladeva entered that great assembly, but since Romaharṣaṇa-sūta was on the vyāsāsana, he did not get down to offer respect to Lord Baladeva. The behavior of Guṇārṇava Miśra indicated that he had no great respect for Lord Nityānanda, and this idea was not at all palatable to Mīnaketana Rāmadāsa. For this reason the mentality of Mīnaketana Rāmadāsa is never deprecated by devotees.
When he entered the house of Kṛṣṇadāsa Kavirāja, Guṇārṇava Miśra, the priest who was worshiping the Deity installed in the house, did not receive him very well. A similar event occurred when Romaharṣaṇa-sūta was speaking to the great assembly of sages at Naimiṣāraṇya. Lord Baladeva entered that great assembly, but since Romaharṣaṇa-sūta was on the vyāsāsana, he did not get down to offer respect to Lord Baladeva. The behavior of Guṇārṇava Miśra indicated that he had no great respect for Lord Nityānanda, and this idea was not at all palatable to Mīnaketana Rāmadāsa. For this reason the mentality of Mīnaketana Rāmadāsa is never deprecated by devotees.
Other Books by Srila Prabhupada
Krsna, The Supreme Personality of Godhead
Lord Balarāma also observed that Romaharṣaṇa not only refused to come down from his exalted seat but did not even stand up and offer his respects when Balarāmajī entered the assembly. Lord Balarāma did not like the audacity of Romaharṣaṇa and, becoming very angry at him, declared from His seat, "This man, Romaharṣaṇa, is so impudent that he has accepted a higher seat than that of all the respectable brāhmaṇas present here, although he was born in a degraded pratiloma family."
When a person is seated on the vyāsāsana, he does not generally have to stand 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 Romaharṣaṇa Sūta was voted to the vyāsāsana by all the brāhmaṇas, he should have followed the behavior of other learned sages and brāhmaṇas present and should have known that Lord Balarāma 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 appearance of Kṛṣṇa and Balarāma is especially meant for reestablishment of the religious principles. As stated in the Bhagavad-gītā, the highest religious principle is to surrender to the Supreme Personality of Godhead. Śrīmad-Bhāgavatam also confirms that the topmost perfection of religion is to be engaged in the devotional service of the Lord.
When Lord Balarāma saw that Romaharṣaṇa Sūta did not understand the highest principle of religion in spite of his having studied all the Vedas, He certainly could not support his position. Romaharṣaṇa Sūta had been given the chance to become a perfect brāhmaṇa, but because of his ill behavior in his relationship with the Supreme Personality of Godhead, his low birth was immediately remembered. Romaharṣaṇa Sūta had been given the position of a brāhmaṇa, but he had not been born in the family of a brāhmaṇa; he had been born in a pratiloma family.
According to the Vedic concept, there are two kinds of mixed family heritage, 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. Romaharṣaṇa Sūta belonged to a pratiloma family because his father was a kṣatriya and his mother a brāhmaṇa. Because Romaharṣaṇa's transcendental realization was not perfect, Lord Balarāma remembered his pratiloma heritage. The idea is that any man may be given the chance to become a brāhmaṇa, but if he improperly uses the position of a brāhmaṇa without actual realization, then his elevation to the brahminical position is not valid.
After seeing the deficiency of realization in Romaharṣaṇa Sūta, Lord Balarāma decided to chastise him for being puffed up. Lord Balarāma 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 Vyāsadeva, 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-gītā, a person who is actually a brāhmaṇa and is very learned must automatically become very gentle also. But although Romaharṣaṇa Sūta was very learned and had been given the chance to become a brāhmaṇa, he had not become gentle.
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 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.
At the death of Romaharṣaṇa Sūta, everyone present became much aggrieved and cried out, "Alas! Alas!" Although all the brāhmaṇas and sages present knew Lord Balarāma to be the Supreme Personality of Godhead, they did not hesitate to protest the Lord's action. They humbly submitted, “Our dear Lord, we think that Your action is not in line with the religious principles. Dear Lord Yadunandana, we may inform You that we brāhmaṇas posted Romaharṣaṇa Sūta on that exalted position for the duration of this great sacrifice. He was seated on the vyāsāsana by our election, and when one is seated on the vyāsāsana, it is improper for him to stand up to receive a person. Moreover, we awarded Romaharṣaṇa Sūta an undisturbed duration of life.
You are the master of all mystic powers; therefore the Vedic injunctions cannot ordinarily be applied to You. But we respectfully advise You to show Your causeless mercy upon others by kindly atoning for this killing of Romaharṣaṇa Sūta. We do not, however, suggest what kind of act You should perform to atone for killing him; we simply suggest that You adopt some method of atonement so that others may follow Your action. What is done by a great personality is followed by the ordinary man.”
The Lord replied, "Yes, I must atone for this action, which may have been proper for Me but is improper for others; therefore, I think it is My duty to execute a suitable act of atonement enjoined in the authorized scriptures. Simultaneously I can also give this Romaharṣaṇa Sūta life again, with a span of long duration, sufficient strength and full power of the senses. Not only this, but if you desire I shall be glad to award him anything else you may ask. I shall be very glad to grant all these boons to fulfill your desires."
This statement by Lord Balarāma definitely confirms that the Supreme Personality of Godhead is free to act in any way. Although His killing of Romaharṣaṇa Sūta may be considered improper, He could immediately counteract it with greater profit to all. Therefore, one should not imitate the actions of the Supreme Personality of Godhead; one should simply follow the instructions of the Lord. All the great, learned sages present realized that although they considered the action of Lord Balarāma improper, the Lord was immediately able to compensate with greater profits. Not wanting to detract from the mission of the Lord in killing Romaharṣaṇa Sūta, all of them prayed, "Our dear Lord, the uncommon use of Your kuśa weapon to kill Romaharṣaṇa Sūta may remain as it is; because You desired to kill him, he should not be brought to life again. At the same time, Your Lordship may remember that we sages and brāhmaṇas voluntarily gave him long life; therefore, such a benediction should not be nullified."
Thus the request of all the learned brāhmaṇas in the assembly was ambiguous because they wanted to keep intact their benediction that Romaharṣaṇa Sūta would continue to live until the end of the great sacrifice, but at the same time they did not want to nullify Balarāma's killing him.
The Supreme Personality of Godhead therefore solved the problem in a manner befitting His exalted position. He said, “Because the son is produced from the body of the father, the Vedas enjoin that the son is the father's representative. Therefore I say that Ugraśravā Sūta, the son of Romaharṣaṇa Sūta, should henceforth take his father's position and continue the discourses on the Purāṇas, and because you wanted Romaharṣaṇa to have a long duration of life, this benediction will be transferred to his son. The son, Ugraśravā, will therefore have all the facilities you offered—a long duration of life in a good and healthy body, with no disturbances and full strength of all the senses.”
Lord Balarāma then implored all the sages and brāhmaṇas that aside from the benediction offered to the son of Romaharṣaṇa, they should ask from Him any other benediction, and He would be prepared to fulfill it immediately. The Lord thus placed Himself in the position of an ordinary kṣatriya and informed the sages that He did not know in what way He could atone for His killing of Romaharṣaṇa, but whatever they would suggest He would be glad to accept.
The brāhmaṇas could understand the purpose of the Lord, and thus they suggested that He atone in a manner beneficial to them. They said, “Our dear Lord, there is a very powerful demon of the name Balvala.
Lectures
Initiation Lectures
You bring his son. I shall empower him and he shall be a great speaker on this Vedic literature." And because his son means he himself... Ātmaiva jayate putra. Son is born, there is no... The father and son there is no distinction. Just like in Bible sometimes it is said the son of God and God is one. That's a fact, because son is expansion of the body of the father. So Romaharṣaṇa's son was Sūta Gosvāmī. This Sūta Gosvāmī's name you have heard. He is speaking Bhāgavatam. So Sūta Gosvāmī was blessed by Balarāma that "You, on behalf of your father..." So their version and Balarāma's action was mitigated in this way. All right. Come one. So you be careful. Huh? Don't be like Romaharṣaṇa. You take the advantage, but don't make, commit mistake like Romaharṣaṇa. (laughter) Hare Kṛṣṇa. Then what is your name?
Prabhupāda: All right. So there was a great ṛṣi, Romaharṣaṇa, Romaharṣaṇa. So his disciple or servant. Yes. Hare Kṛṣṇa. Come on.
Devotee: Cedirāja.
Prabhupāda: Cedirāja. Cedirāja was Kṛṣṇa's aunt's(?) husband. In connection with Kṛṣṇa. He was a great king. His son, Cedirāja's son was Kṛṣṇa's cousin-brother but greatest enemy. Yes. Kṛṣṇa killed him. Yes. (laughter) Come on. (japa)
Devotee: Kuśakratha dāsa.
Prabhupāda: Kuśakratha. Kuśakratha. You know the rules and regulations?
General Lectures
So he was very... Iti sampraśna saṁhṛṣṭo viprāṇāṁ raumaharṣaṇam, Sūta Gosvāmī, he's called Romaharṣaṇa. His father's name was Roma; therefore he's called Romaharṣaṇa. Pratipūjya, when they inquired... Just like we say, "Thank you very much." So pratipūjya, he also offered his respectful obeisances, put very nice proposal, Kṛṣṇa. Kṛṣṇa question (indistinct). It is very nice. Pratipūjya vacas teṣāṁ pravaktum upacakrame, began to speak, began to answer the question of the sages that "Unto whom the charge of religious principles have been given after the departure of Kṛṣṇa from this planet?"
Conversations and Morning Walks
1975 Conversations and Morning Walks
Prabhupāda: Yes. Romaharṣaṇa. (break) Bhagavad-gītā it is said, yajñād bhavanti parjanyaḥ, yajñād bhavanti parjanyaḥ. If there is timely cloud and rainfall, this ground can be moistened very easily. But they won't perform yajña; therefore there is scarcity of cloud and rain. Now they have to manufacture this sprinkler. And it is not perfect. (break)
Hṛdayānanda: Another question, Prabhupāda. He said that you have stated that Kali-yuga will last for around 400,000 more years and then it will be finished and that the culture will gradually degrade, people will become very short and so on and so forth. So he's wondering if there will be geographical changes in the world or if the culture as we know it now will simply disappear and how the people will be... More or less, he's wondering what will become of the earth.
Prabhupāda: Because they will not get sufficient food, shelter, bodily necessities. Just like it is already declining, already declining. Just formerly in our childhood we saw the Western people very tall. Now they are not tall. They are decreasing already. (break) In the Western countries, still there are some but in other countries they are very lean, thin and drawn. Stature of the body will decrease. Memory will decrease. It is already taking place. So in this way, you just imagine, in 400,000 years after, what will be the condition. You take mathematical calculation.
Prabhupāda: ...think that I am going to die very soon. You know that Romaharṣaṇa?
Satsvarūpa: Romaharṣaṇa?
Prabhupāda: Eh? Romaharṣaṇa?
Satsvarūpa: Who Balarāma killed?
Prabhupāda: No, another. Lomarṣa, Lomarṣa Muni. He would die when all the hairs on the body will fall down. And each hair will fall down after the death of one Brahmā. So he was chanting on the sea, and Nārada Muni was passing: "Why don't you make a cottage?" "How long I shall live? What is the use of cottage?" He's also thinking: "I'll die."
Prabhupāda: Ah, yes. Romaharṣaṇa. Romaharṣaṇa Muni was standing on beach and was chanting. So Nārada Muni was passing: "Then why don't you make a cottage here?" He was: "Oh, how long I shall...?" That, his life, was: when one hair will fall, one Brahmā will die. (laughter) And in this way all the hairs, when they will fall—all the Brahmās will die—then he will die. And he was thinking, "How...?" Actually that is a fact.
Tamāla Kṛṣṇa: Who was that, Romaharṣaṇa Muni?
Prabhupāda: Romaharṣaṇa. (break) ...basic principle of Vedic civlization. They did not... Vyāsadeva, such a learned scholar, he was sitting in a cottage. Lord Śiva, such a big powerful, and the whole material energy, Parvati, is his wife—he is sitting under a tree.
| Page Title: | Romaharsana Suta |
| Compiler: | Sahadeva, RupaManjari |
| Created: | 19 of May, 2011 |
| Totals by Section: | BG=0, SB=8, CC=3, OB=13, Lec=4, Con=3, Let=0 |
| No. of Quotes: | 31 |