After this, to pacify Rukmiṇī, Lord Balarāma said to her, “You should not be sorry that your brother has been made odd-looking. Everyone suffers or enjoys the results of his own actions.” Lord Balarāma wanted to impress upon Rukmiṇī that she should not be sorry for the consequences her brother suffered due to his actions. There was no need of being too affectionate toward such a brother.
Lord Balarāma again turned toward Kṛṣṇa and said, “My dear Kṛṣṇa, a relative, even though he commits such a blunder and deserves to be killed, should be excused. For when such a relative is conscious of his own fault, that consciousness itself is like death. Therefore, there is no need to kill him.”
Balarāma again turned toward Rukmiṇī and informed her that the current duty of the kṣatriya in human society is so fixed that, according to the principles of fighting, one’s own brother may become an enemy. Then a kṣatriya does not hesitate to kill his own brother. In other words, Lord Balarāma wanted to instruct Rukmiṇī that Rukmī and Kṛṣṇa were right in not showing mercy to each other in the fighting, despite the family consideration that they happened to be brothers-in-law. Śrī Balarāma informed Rukmiṇī that kṣatriyas are typical emblems of the materialistic way of life; they become puffed up whenever there is a question of material acquisition. Therefore, when there is a fight between two belligerent kṣatriyas for kingdom, land, wealth, women, prestige or power, they try to put one another into the most abominable condition. Balarāma instructed Rukmiṇī that her affection toward her brother Rukmī, who had created enmity with so many persons, was a perverse consideration befitting an ordinary materialist. Her brother’s character was not at all admirable, considering his treatment of his friends, and yet Rukmiṇī, as an ordinary woman, was affectionate toward him. He was not fit to be her brother, and still Rukmiṇī was lenient toward him.
“Besides that,” Balarāma continued, “the consideration that a person is neutral or is one’s friend or enemy is generally made by persons in the bodily concept of life. Such foolish persons are bewildered by the illusory energy of the Supreme Lord. The spirit soul is of the same pure quality in any embodiment of matter, but those who are not sufficiently intelligent see only the bodily differences between animals and men, literates and illiterates, rich and poor, which cover the pure spirit soul. Such differences, observed merely on the basis of the body, are exactly like the differences between fires in terms of the various types of fuel they consume. Whatever the size and shape of the fuel, there is no such variety of size and shape in the fire which comes out. Similarly, in the sky there are no differences in size or shape.”
In this way Balarāma reconciled the situation by His moral and ethical instructions to Rukmiṇī and Kṛṣṇa. To Rukmiṇī He stated further, “This body is part of the material manifestation, consisting of the material elements, living conditions and interactions of the modes of material nature. The living entity, or spirit soul, being in contact with these, is transmigrating from one body to another due to illusory enjoyment, and that transmigration is known as material existence. This contact of the living entity with the material manifestation has neither integration nor disintegration. My dear chaste sister-in-law, the spirit soul is, of course, the cause of this material body, just as the sun is the cause of sunlight, eyesight and the forms of material manifestation.”