Shloka 33
Adhyaya 4 — Jaimini Meets the Dharmapakshis: Four Doubts on the Mahabharata and the Opening of Narayana Doctrine
भेषजं ब्रह्महत्याया बलदेवो महाबलः ।
तीर्थयात्राप्रसङ्गेन कस्माच्चक्रे हलायुधः ॥
bheṣajaṃ brahmahatyāyā baladevo mahābalaḥ |
tīrthayātrāprasaṅgena kasmāccakre halāyudhaḥ ||
为何大力的婆罗提婆——具大神力、执犁者——前往诸圣渡处（tīrtha）巡礼，并以此宣称为消除“梵杀罪”（brahmahatyā，杀婆罗门之罪）的对治之法？
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FAQs
The verse frames tīrtha-yātrā as a recognized dhārmic instrument of purification: even figures of immense power are shown seeking lawful means to neutralize grave karmic taint. Ethically, it underscores that strength or status does not exempt one from accountability, and that remediation is pursued through sanctioned, tradition-backed disciplines (pilgrimage, austerity, confession, restitution—depending on the narrative that follows).
Primarily within ‘Vaṃśānucarita’ (accounts of dynasties/heroic lineages) insofar as it references a well-known Yādava figure (Baladeva) and his conduct; secondarily it supports ‘Manvantara/Anucarita’-style dharma exposition by illustrating prāyaścitta norms through exemplary narrative rather than cosmogenesis (‘Sarga/Pratisarga’).
Symbolically, ‘halāyudha’ (plough-weapon) evokes the power to furrow, turn, and recondition the earth—mirroring the inner act of turning over one’s karmic field. Tīrthas function as liminal ‘crossings’ where impurity is ritually transferred and resolved; thus the journey signifies a deliberate passage from moral burden to restored order (ṛta/dharma), with the “remedy” (bheṣaja) pointing to dharma as a curative science for the soul.