View source for The liberation of the devotee and the liberation of the enemy are not the same. The enemy generally gets the liberation of sayujya, and sometimes he gets sarupya liberation

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{{terms|"But the liberation of the devotee and the liberation of the enemy are not the same. The enemy generally gets the liberation of sāyujya, and sometimes he gets sārūpya liberation"}}
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[[Category:But]]
[[Category:Liberation]]
[[Category:Krsna's Devotees]]
[[Category:Krsna's Enemies]]
[[Category:Are Not]]
[[Category:Same]]
[[Category:Generally]]
[[Category:Get]]
[[Category:Sayujya-mukti]]
[[Category:Sometimes]]
[[Category:Get]]
[[Category:Sarupya-mukti]]
[[Category:Krsna Book Chapter 44 - The Killing of Kamsa]]
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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Krsna, The Supreme Personality of Godhead</h3>
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Even an enemy killed by Kṛṣṇa gets liberation and is placed in the impersonal brahmajyoti. Since the Supreme Personality of Godhead is all-good, anyone thinking of Him, either as an enemy or as a friend, gets liberation. But the liberation of the devotee and the liberation of the enemy are not the same. The enemy generally gets the liberation of sāyujya, and sometimes he gets sārūpya liberation.
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[[Vanisource:KB 44|Krsna Book, 44]]
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To assure His parents that Kaṁsa was dead, Lord Kṛṣṇa dragged him just as a lion drags an elephant after killing it. When people saw this, there was a great roaring sound from all sides as some spectators expressed their jubilation and others cried in lamentation. From the day Kaṁsa had heard he would be killed by the eighth son of Devakī, he was always thinking of Kṛṣṇa with His wheel in hand, and because he was very much afraid of his death, he was thinking of Kṛṣṇa in that form twenty-four hours a day, without stopping—even while eating, while walking and while breathing—and naturally he got the blessing of liberation. In the Bhagavad-gītā it is stated, sadā tad-bhāva-bhāvitaḥ: ([[Vanisource:BG 8.6|BG 8.6]]) a person gets his next life according to the thoughts in which he is always absorbed. Kaṁsa was thinking of Kṛṣṇa with His wheel, which means Nārāyaṇa, who holds a wheel, conchshell, lotus flower and club.

According to the opinion of authorities, Kaṁsa attained sārūpya-mukti after death; that is to say, he attained the same form as Nārāyaṇa (Viṣṇu). On the Vaikuṇṭha planets all the inhabitants have the same bodily features as Nārāyaṇa. After his death, Kaṁsa attained liberation and was promoted to Vaikuṇṭhaloka. From this instance we can understand that even a person who thinks of the Supreme Personality of Godhead as an enemy gets liberation or a place in a Vaikuṇṭha planet, so what to speak of the pure devotees, who are always absorbed in favorable thoughts of Kṛṣṇa? Even an enemy killed by Kṛṣṇa gets liberation and is placed in the impersonal brahmajyoti. Since the Supreme Personality of Godhead is all-good, anyone thinking of Him, either as an enemy or as a friend, gets liberation. But the liberation of the devotee and the liberation of the enemy are not the same. The enemy generally gets the liberation of sāyujya, and sometimes he gets sārūpya liberation.

Kaṁsa had eight brothers, headed by Kaṅka, all of them younger than he, and when they learned that their elder brother had been killed, they combined together and rushed toward Kṛṣṇa in great anger to kill Him. Kaṁsa and his brothers were all Kṛṣṇa’s maternal uncles, brothers of Kṛṣṇa’s mother, Devakī. When Kṛṣṇa killed Kaṁsa He killed His maternal uncle, which is against the regulations of Vedic injunctions. Although Kṛṣṇa is independent of all Vedic injunctions, He violates the Vedic injunctions only in inevitable cases. Kaṁsa could not be killed by anyone but Kṛṣṇa; therefore Kṛṣṇa was obliged to kill him. But as far as Kaṁsa’s eight brothers were concerned, Balarāma took charge of killing them. Balarāma’s mother, Rohiṇī, although the wife of Vasudeva, was not the sister of Kaṁsa; therefore Balarāma took charge of killing all of Kaṁsa’s eight brothers. He immediately took up an available weapon (most probably the elephant’s tusk which He carried) and killed the eight brothers one after another, just as a lion kills a flock of deer. Kṛṣṇa and Balarāma thus verified the statement that the Supreme Personality of Godhead appears in order to give protection to the pious and to kill the impious demons, who are always enemies of the demigods.

The demigods from the higher planetary systems showered flowers, congratulating Kṛṣṇa and Balarāma. Among the demigods were powerful personalities like Lord Brahmā and Lord Śiva, and all joined together in showing their jubilation over Kaṁsa’s death. There were beating of drums and showering of flowers from the heavenly planets, and the wives of the demigods danced in ecstasy.

The wives of Kaṁsa and his eight brothers were aggrieved at the sudden death of their husbands, and all of them struck their foreheads and shed torrents of tears. Crying loudly and embracing the bodies of their husbands, which lay on the wrestling dais, the wives of Kaṁsa and his brothers lamented, addressing the dead bodies: “Our dear husbands, you are so kind and are the protectors of your dependents. Now, after your death, we are also dead, along with your homes and children. We no longer look auspicious. On account of your death, the auspicious functions to take place, such as the sacrifice of the bow, have all been spoiled. Our dear husbands, you treated persons ill who were faultless, and as a result you have been killed. This is inevitable because a person who torments an innocent person must be punished by the laws of nature. We know that Lord Kṛṣṇa is the Supreme Personality of Godhead. He is the supreme master and supreme enjoyer of everything; therefore, one who neglects His authority can never be happy, and ultimately, as you have, he meets death.”
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