View source for Lord Balarama next came to the bank of the river Narmada, the biggest river in central India. On the bank of this sacred Narmada is a pilgrimage spot known as Mahismati-puri

<div id="compilation">
<div id="facts">
{{terms|"Lord Balarāma next came to the bank of the river Narmadā, the biggest river in central India. On the bank of this sacred Narmadā is a pilgrimage spot known as Māhiṣmatī-purī"}}
{{notes|}}
{{compiler|MahaprabhuCaitanya}}
{{complete|ALL}}
{{first|2017-04-03T13:57:59Z}}
{{last|2017-04-03T13:57:59Z}}
{{totals_by_section|BG=0|SB=0|CC=0|OB=1|Lec=0|Con=0|Let=0}}
{{total|1}}
{{toc right}}
[[Category:Balarama]]
[[Category:Next]]
[[Category:Come]]
[[Category:Banks]]
[[Category:Narmada River]]
[[Category:Biggest]]
[[Category:Central]]
[[Category:India]]
[[Category:Sacred]]
[[Category:Pilgrimage]]
[[Category:Spot]]
[[Category:Krsna Book Chapter 79 - The Liberation of Balvala, and Lord Balarama's Touring the Sacred Places]]
</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
</div>
<div class="quote">
<div class="quote_heading">
From Cape Comorin Lord Balarāma turned toward Kerala. The country of Kerala is still existing in southern India under the name of South Kerala. After visiting this place, He came to Gokarṇa-tīrtha, where Lord Śiva is constantly worshiped. Balarāma then visited the temple of Āryādevī, which is completely surrounded by water. From that island He went on to a place known as Śūrpāraka. After this He bathed in the rivers known as Tāpī, Payoṣṇī and Nirvindhyā, and then He came to the forest known as Daṇḍakāraṇya. This is the same Daṇḍakāraṇya forest where Lord Rāmacandra lived while in exile. Lord Balarāma next came to the bank of the river Narmadā, the biggest river in central India. On the bank of this sacred Narmadā is a pilgrimage spot known as Māhiṣmatī-purī. After bathing there according to regulative principles, Lord Balarāma returned to Prabhāsa-tīrtha, where He had begun His journey.
</div>

<div class="quote_link">
[[Vanisource:KB 79|Krsna Book, 79]]
</div>
<div class="text">
It is clear from the description of Śrīmad-Bhāgavatam that when Lord Balarāma was visiting the different places of pilgrimage He properly followed the Vedic system. After distributing cows at Setubandha, Lord Balarāma proceeded toward the Kṛtamālā and Tāmraparṇī rivers. These two rivers are celebrated as sacred, and Lord Balarāma bathed in them both. He then proceeded toward Malaya Hill. This hill is very great, and it is said to be one of seven peaks called the Malaya Hills. The great sage Agastya used to live there, and Lord Balarāma visited him and offered His respects by bowing down before him. After taking the sage’s blessings, Lord Balarāma, with the sage’s permission, proceeded toward the Indian Ocean.

At the point of the cape (known today as Cape Comorin) is a big temple of goddess Durgā, who is known there as Kanyākumārī. This temple of Kanyākumārī was also visited by Lord Rāmacandra, and therefore it is to be understood that the temple has been existing for millions of years. From there, Lord Balarāma went on to visit the pilgrimage city known as Phālguna-tīrtha, which is on the shore of the Indian Ocean, or the Southern Ocean. Phālguna-tīrtha is celebrated because Lord Viṣṇu in His incarnation of Ananta is lying there. From Phālguna-tīrtha, Lord Balarāma went on to visit another pilgrimage spot, known as Pañcāpsarasa. There also He bathed according to the regulative principles and observed the ritualistic ceremonies. This site is also celebrated as a shrine of Lord Viṣṇu; therefore Lord Balarāma distributed ten thousand cows to the local brāhmaṇa priests.

From Cape Comorin Lord Balarāma turned toward Kerala. The country of Kerala is still existing in southern India under the name of South Kerala. After visiting this place, He came to Gokarṇa-tīrtha, where Lord Śiva is constantly worshiped. Balarāma then visited the temple of Āryādevī, which is completely surrounded by water. From that island He went on to a place known as Śūrpāraka. After this He bathed in the rivers known as Tāpī, Payoṣṇī and Nirvindhyā, and then He came to the forest known as Daṇḍakāraṇya. This is the same Daṇḍakāraṇya forest where Lord Rāmacandra lived while in exile. Lord Balarāma next came to the bank of the river Narmadā, the biggest river in central India. On the bank of this sacred Narmadā is a pilgrimage spot known as Māhiṣmatī-purī. After bathing there according to regulative principles, Lord Balarāma returned to Prabhāsa-tīrtha, where He had begun His journey.

When Lord Balarāma returned to Prabhāsa-tīrtha, He heard from the brāhmaṇas that most of the kṣatriyas in the Battle of Kurukṣetra had been killed. Balarāma felt relieved to hear that the burden of the world had been reduced. Lord Kṛṣṇa and Balarāma appeared on this earth to lessen the burden of military strength created by the ambitious kṣatriya kings. This is the way of materialistic life: not being satisfied by the absolute necessities of life, people ambitiously create extra demands, and their illegal desires are checked by the laws of nature, or the laws of God, appearing as famine, war, pestilence and similar catastrophes. Lord Balarāma heard that although most of the kṣatriyas had been killed, the Kurus were still engaged in fighting. Therefore He returned to the battlefield just on the day Bhīmasena and Duryodhana were engaged in a personal duel. As the well-wisher of both of them, Lord Balarāma wanted to stop them, but they would not stop.

When Lord Balarāma appeared on the scene, King Yudhiṣṭhira and his younger brothers Nakula and Sahadeva, as well as Lord Kṛṣṇa and Arjuna, immediately offered Him their respectful obeisances, but they did not speak at all. The reason they were silent was that Lord Balarāma was somewhat affectionate toward Duryodhana, who had learned from Balarāmajī the art of fighting with a club. When the fighting was going on, King Yudhiṣṭhira and others thought that Balarāma might have come there to say something in favor of Duryodhana, and they therefore remained silent. Both Duryodhana and Bhīmasena were very enthusiastic in fighting with clubs, and, in the midst of a large audience, each very skillfully tried to strike the other. While attempting to do so they appeared to be dancing, but nonetheless it was clear that both of them were very angry.
</div>
</div>
</div>