Monthly Archives: August 2026

Date : 28 Aug 2026
Title : Balarama Purnima: The Glories and Pastimes of Lord Balarama

Translation:
I offer my respectful obeisances unto my spiritual master, who has opened my eyes, which were blinded by the darkness of ignorance, with the torchlight of knowledge.
This prayer is for Balarama, who is Adiguru and guides us to light.

he krishna karuna-sindho
dina-bandho jagat-pate
gopesa gopika-kanta
radha-kanta namo ’stu te

Translation:
O my dear Krishna, ocean of mercy, You are the friend of the distressed and the source of creation. You are the master of the cowherdmen and the lover of the gopis, especially Radharani. I offer my respectful obeisances unto You.

This prayer is to Krishna, who is Karunasindhu, Deenbandhu and Jagatpati …
tapta-kanchana-gaurangi
radhe vrindavaneshvari
vrishabhanu-sute devi
pranamami hari-priye

Translation:
O Srimati Radharani, I offer my respects to You whose bodily complexion is like molten gold. O Goddess, You are the queen of Vrindavana. You are the daughter of King Vrishabhanu, and are very dear to Lord Krishna.

This is a prayer offering reverence to Radha, glorifying Her golden complexion, Her position as the queen of Vrindavan, and Her eternal love for Lord Krishna.
Just like Sri Radha is Krishna’s, likewise Revati is Balarama’s.

The distinction between Lord Balarama’s relationships in Dvaraka and Vrindavan. In Dvaraka, Balarama is married to Revati, and their relationship is understood in the svakiya-bhava—the mood of a formally established marital relationship. Similarly, Krishna experiences svakiya-bhava with His queens, such as Rukmini, in Dvaraka. Vrindavan, however, is characterized by parakiya-bhava, the transcendental mood in which the gopis’ loving relationship with the Lord goes beyond conventional social and marital boundaries. Just as Krishna has His own intimate group of gopis, Balarama also has His own gopis in Vrindavan. His relationships with them are described in the mood of parakiya-bhava and are connected with madhurya-rasa.
The passage further emphasizes that Balarama also performs rasa-lila. Thus, Balarama’s Vrindavan pastimes include intimate transcendental loving exchanges with His own gopis, while His relationship with Revati belongs to His Dvaraka Pastimes.

krsnaya vasudevaya
devaki-nandanaya ca
nanda-gopa-kumaraya
govindaya namo namah
SB. 1.8.21

Translation:
Let me therefore offer my respectful obeisances unto the Lord, who has become the son of Vasudeva, the pleasure of Devaki, the boy of Nanda and the other cowherd men of Vrndavana, and the enlivener of the cows and the senses.

Sri Krishna is Vasudeva, and Sri Balarama is also Vasudeva.

Sri-krishna-caitanya
Prabhu nityananda

Translation:
Sri Caitanya Mahaprabhu is always accompanied by His plenary expansion Sri Nityananda Prabhu, His incarnation Sri Advaita Prabhu, His internal potency Sri Gadadhara Prabhu, and His marginal potency Srivasa Prabhu. He is in the midst of them as the Supreme Personality of Godhead.

Here, the identity of Lord Caitanya is also revealed: Nanda-nandana Śrī Kṛṣṇa Himself has appeared as Śrī Kṛṣṇa Caitanya Mahāprabhu.
And Balarama has appeared as Nityananda Prabhu—Balarama Himself is Nitāi.

Thus, within the Pañca-tattva, Śrī Kṛṣṇa Caitanya is Krsna, while Śrī Nityananda is Balarama.

Hare Krishna Hare Krishna, Krishna Krishna Hare Hare Hare Rama Hare Rama, Rama Rama Hare Hare.

There is also a connection with Balarama in the Hare Kṛṣṇa Mahāmantra:

The name “Rāma” can refer to Krsna as well, because “ramati sa Rāmaḥ”—He who gives pleasure to others is called Rāma. Therefore, “Rāma” may refer to Śrī Rāma, Krsna, or Balarāma, depending on the understanding and context.

If someone understands “Hare Rāma” as referring to Balarama, that is also acceptable. If one accepts “Hare Rama” as referring to Balarama, that understanding is also accepted. In the Mahamantra—”Hare Krishna Hare Krishna, Krishna Krishna Hare Hare, Hare Rama Hare Rama, Rama Rama Hare Hare”—the name “Rama” can refer to Kṛṣṇa as well as Balarāma.

Śrīla Prabhupāda established the Krsna-Balarāma Temple in Vrindavan.

Sri Krishna Balaram Mandir ki (Jay)..

Although there are three altars with three different Deity forms—Krsna Balarama and Gaur Nitai and Rādhā-Śyāmasundara among them—the central altar is dedicated to Krsna and Balarāma. By installing Krsna and Balarāma together on the central altar, Śrīla Prabhupāda also demonstrated their divine position, their Godhood, and their equal spiritual importance.
Today is Balarāma Pūrņimā Mahotsava, celebrated on Śrāvaņa Pūrņimā, the appearance day of Lord Balarāma.

Prabhupada has said that we should celebrate Balaram Purnima with the same enthusiasm as we celebrate Sri Krishna Janmastmi, because He is non-different from Lord Krishna.
This is the principle that Krsna speaks about in the Bhagavad-gītā:

Bg. 4.9
janma karma ca me divyam evam yo vetti tattvatah tyaktvā deham punar janma naiti mām eti so ‘rjuna

Translation:
One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.

Krishna said to Arjun that My appearance is divine, and this philosophy applies to Lord Balarama as well.
Balarāma’s birth is divine, and Balarama’s pastimes are divine. They should be understood tattvataḥ, in truth and in reality. And what is the result of understanding them tattvatah? “Tyaktvā deham punar janma naiti”—after giving up the body, one does not take birth again. Such a person attains Me—”mām eti.”
Therefore, today we will hear about the divine birth of Balarama and His divine pastimes, while also making a small attempt to understand the relevant philosophical principles and tattva-siddhānta.

You are seeing a scripture called the Garga Samhitā.
Garga Muni witnessed the divine appearance of Lord Balarama. And he further performs the naming ceremony of Krishna Balaram.
From this, it is understood that by the full moon day—the full moon day of today—Garga Muni, or called the Goloka-khanda, and we will read some verses from Chapter 10.
Garga Muni was the priest of the Yadu dynasty. When Balarāma appeared on the full moon day—the full moon day of today—Garga Muni, or Garga Ācārya, was present there.
Balarāma appeared on the full-moon day, with a beautiful face resembling the full moon.

His face was endowed with the extraordinary beauty and radiance of the full moon.

When Balarama appeared in this wonderfully beautiful form, Śrīla Vyāsadeva arrived there along with Narada Muni and several other great sages.
They came with great affection and offered auspicious prayers and blessings to the newly appeared Lord.

Seeing the beautiful form of Balarama, they glorified Him as the Supreme Lord. They addressed Him with prayers, recognizing His eternal and divine nature. Balarāma’s appearance was therefore not an ordinary birth but a transcendental appearance, accompanied by the presence of great sages such as Vyāsadeva and Nārada Muni.
His beautiful, moon-like face, His divine appearance, and the arrival of the great sages all reveal the extraordinary and transcendental nature of Balarama’s appearance on the auspicious full-moon day.

Verse 32
Śrī Vyāsa uvāca
Ahobhāgyaṁ tu te nanda śiśuḥ śeṣaḥ sanātanaḥ |
devakyāṁ vasudevasya jāto ‘yaṁ mathurāpure || 32 ||

Śrī Vyāsadeva said:
“O Nanda, how greatly fortunate you are! This child is Śeṣa, the eternal and primordial one. He was born to Devakī and Vasudeva in the city of Mathurā.”
Many questions arose among the residents of Gokula regarding the appearance of this child. Vasudeva, the husband of Rohini, was in prison in Mathurā, so how could his wife be pregnant in Gokula and give birth to a child? Who was the actual father of this child? Śrīla Vyāsadeva resolves all these doubts.

He says, “Aho bhāgyam” O Nanda Mahārāja and O residents of Gokula, you are all extremely fortunate! This child, who is called Śesa, is Ananta Śeșa. He is Sanatana—eternal, everlasting, and without beginning or end.

But whose child is He?
“Devakyām Vasudevasya jāto ‘yam”—He is the son of Vasudeva and Devakī, the same Vasudeva and Devakī who were in Mathurā.

Verse 33
Kṛṣṇecchayā tad-udarāt praṇīto rohiṇīṁ śubhām |
nandarāja tvayā dṛśyo durlabho yoginām api || 33 ||

Translation:

“By the desire of Śrī Kṛṣṇa, He was brought to the auspicious Rohiṇī. O King Nanda, you are blessed to behold Him, for His vision is rare even for great yogīs.”
Then it is explained: “Krsnecchayā tad-udarāt pranīto Rohinīm śubhām.” By the desire of Lord Krsna, this child was transferred from Devakī’s womb to the auspicious womb of Rohiņi.
This was the arrangement personally made by Krsna through Yogamāyā: Balarāma was transferred from Devakī’s womb to Rohini’s womb in Gokula.
Even great yogīs find it extremely difficult to have His darśana, yet this darśana is being granted to the residents of Gokula.

Verse 34
Tad-darśanārthaṁ prāpto ‘haṁ vedavyāso mahāmuniḥ |
tasmāt tvaṁ darśayāsmākaṁ śiśurūpaṁ parātparam || 34 ||

Translation:

“I, Veda Vyāsa, the great sage, have come here solely to have His darśana. Therefore, O Nanda, please show us that Supreme Being, who is beyond all that is supreme, appearing now in the form of a child.”

Śrīla Vyāsadeva says, “Tad-darśanārtham prāpto ‘ham Vedavyāsaḥ mahāmunih”—I, Mahāmuni Vedavyāsa, have come specifically to have darśana of this child.
Śrīla Vyāsadeva is trikāla-jña and a śaktyāveśa-avatāra of the Lord. Wherever he was, he came to know that Balarāma had appeared in Gokula.

Srila Vyasadev is an Avatar of Bhagwan Himself. When he got to know Bhagwan had appeared on earth, he decided to go and take darshan of that child.
He therefore requested, “Tasmāt tvaṁ darśaya darśaya asmākaṁ śiśu-rūpam parātparam”—please show us the transcendental form of this child.

Nanda Mahārāja then brought the sages to the cradle where the infant Śeșa, Balarāma, was lying. It is also understood that many demigods had assembled in Gokula to witness His appearance. They glorified Balarāma, while Apsarās danced, Gandharvas sang, musical instruments and dundubhis resounded, and flowers were showered from the heavens.
Seeing Balarama lying in the cradle, Śrīla Vyāsadeva and Nārada Muni offered obeisances and prayers.

Vyāsadeva glorified Him: “O Lord of all demigods, Bhagavān, I offer my repeated obeisances unto You. You are the original Lord, unborn and all-pervading, Ananta Śeşa, directly Balarāma. You are the support of the earth, complete and eternal, the wielder of the plough, the thousand-headed Śańkarşaņa.”

Verse 35
Atha nandaḥ śiśuṁ śeṣaṁ darśayāmāsa vismitaḥ |
dṛṣṭvā preṅkha-sthitaṁ prāha natvā satyavatī-sutaḥ || 35 ||

Translation:
“Then Nanda, greatly astonished, showed the infant Śeṣa (Balarama) to Vyāsadeva. Seeing the child lying in the cradle/swing, the son of Satyavatī (Vyāsadeva) bowed down and spoke.”

Verse 36
Devādideva Bhagavan Kāmapāla namo ‘stu te |
namo ‘nantāya śeṣāya sākṣād rāmāya te namaḥ || 36 ||

Translation:
“O Lord, O God of gods, O protector of Kāma, I offer my obeisances unto You. Salutations to Ananta Śeṣa, and obeisances to You, who are verily Lord Balarama (Rāma) Himself.”
Word meanings:

देवादिदेव — God of gods
भगवन् — O Supreme Lord
कामपाल — protector/grantor of desires
नमोऽस्तु ते — salutations to You
अनन्ताय — to Ananta, the infinite one
शेषाय — to Śeṣa
साक्षात् रामाय — to Rāma (Balarama) Himself
Vyas Dev glorifies Lord Balaram that You are Adi Seva.

Verse 37
Dharā-dharāya pūrṇāya svadhāmne sīrapāṇaye |
sahasra-śirase nityaṁ namaḥ saṅkarṣaṇāya te || 37 ||

Translation:
“Eternal obeisances to You, Saṅkarṣaṇa, who supports the Earth, who are complete and perfect, who are Your own spiritual abode, who hold the plough in Your hand, and who possess a thousand heads.”

Word meanings:
धराधराय — supporter/bearer of the Earth
पूर्णाय — complete, perfect
स्वधाम्ने — to the Lord who is His own spiritual abode / possessing divine splendour
सीरपाणये — to the one holding a plough (Balarama)
सहस्त्रशिरसे — thousand-headed
नित्यं — eternally, always
संकर्षणाय — to Saṅkarṣaṇa
नमः ते — obeisances to You

Krishna was brought to Gokul after His appearance, but Balaram has appeared in Gokul. Yamuna Maiyya ki (Jay).

Verse 38
Revatī-ramaṇa tvaṁ vai Baladevo ‘cyutāgrajaḥ |
halāyudhaḥ pralambaghnaḥ pāhi māṁ puruṣottama || 38 ||

Translation:
“O Lord, You are the beloved husband of Revati, known as Baladeva, the elder brother of Achyuta (Lord Krishna). You are Halāyudha, the wielder of the plough, and Pralambaghna, the destroyer of the demon Pralamba. O Supreme Person, Puruṣottama, please protect me.”

Word meanings:

रेवती-रमण — beloved/husband of Revati
त्वं वै — indeed You are
बलदेवः — Baladeva, Balarama
अच्युताग्रजः — elder brother of Achyuta (Krishna)
हलायुधः — He who has the plough as His weapon
प्रलम्बघ्नः — destroyer of the demon Pralamba
पाहि माम् — protect me
पुरुषोत्तम — O Supreme Person / Supreme Lord
Vyāsadeva praises infant Balarama as Ananta Śeṣa, Saṅkarṣaṇa and Baladeva, acknowledging His divine identity and asking Him for protection.

Verse 39
Balāya Balabhadrāya tālāṅkāya namo namaḥ |
nīlāṁbarāya gaurāya rauhiṇeyāya te namaḥ || 39 ||

Translation :
“Repeated obeisances to Bala, to Balabhadra, and to Him who bears the palm-tree emblem.
Obeisances to You who wear blue garments, who are fair-complexioned, and who are the son of Rohini.”

Verse 40
Dhenukārirmuṣṭikāriḥ kumbhāṇḍāris tvam eva hi |
Rukmayāriḥ Kūpakarṇāriḥ Kūṭārir Balvalāntakaḥ || 40 ||

Translation :
“You alone are the slayer of Dhenuka, the slayer of Mushtika, and the destroyer of Kumbhanda; You are the enemy of Rukmayi, the slayer of Kupakarna, the destroyer of Kuta, and the ender of Balvala.”

Verse 41
Kālindī-bhedano ‘si tvaṁ hastināpurakarṣakaḥ |
Dvivida-ārayadivendro vrajamaṇḍalamaṇḍanaḥ || 41 ||

“You are the one who changed the course of the Yamuna (Kalindi), the one who dragged Hastinapura, the destroyer of Dvivida, and the foremost among heroes. You are the ornament and glory of the land of Vraja.”

Śrīla Vyāsadeva is glorifying Balarama through His various names, and with each name, His name, form, qualities, pastimes, abode, and unique characteristics are being revealed.
He is called Dharaņīdhara, the supporter of the earth, and Pūrņa, completely perfect and complete. He resides in His own eternal abode, Gokula. Unlike Kṛṣņa, who appeared in Mathura and then came to Gokula, Balarāma appeared directly in Gokula. He is Sīrapāņi, the wielder of the plough, just as Kṛṣņa is called Cakrapāņi for carrying the Sudarśana cakra. Balarāma’s weapons are the plough and mace.

The prayers further describe Him as Revatī-ramaņa, Baladeva, Acyutāgraja, Halāyudha, and Pralambaghna—the killer of Pralambasura. He is also called Purusottama, the complete and perfect Supreme Personality of Godhead.

The question arises: how could Vyāsadeva mention pastimes such as the killing of Pralambāsura and Dhenukāsura, which had not yet occurred at Balarāma’s birth?
Balarāma also performs pastimes for “paritrāṇāya sādhūnām, vināśāya ca duṣkṛtām”—protecting the devotees and destroying the miscreants, just as Kṛṣņa does. These are part of Balarāma’s eternal pastimes.

Balarama’s appearance in this world marks the beginning of His manifest pastimes in Vrndāvana. He remains there for the duration of the manifest pastime, but His eternal pastimes (nitya-līlā) continue eternally in Vrndāvana Dhāma. This can be compared to the sun: sunrise is not the birth of the sun, and sunset is not its death. Similarly, Krsna and Balarāma are eternally existing.

Their pastimes, including the killing of Pralambāsura, Dhenukāsura, Muşțika, Balvala, Kumbhanda and other demons, are part of Their eternal pastimes. Such pastimes also manifest in countless other universes. There are not merely one or a few universes, but innumerable universes, and Krşņa and Balarāma manifest Their pastimes throughout them. Therefore, these divine pastimes should be understood tattvatah, in truth, as Krsna teaches in the Bhagavad-gītā.

Balarāma also performed the pastime of pulling Hastinapura with His plough when its people opposed Him.

Another famous pastime is His interaction with Yamunā.

Desiring to perform His rāsa-līlā near the Yamunā at Rāma Ghāța in Vrndāvana, He wanted the Yamuna to come closer. When Yamunā did not respond, Balarāma pulled her with His plough. Realizing that He was her Lord, Yamunā immediately approached Him and begged forgiveness. This pastime is especially remembered at Rāma Ghāța, where the Yamuna’s riverbed is notably wider.

Balarāma is also Vividha, possessing extraordinary and diverse qualities.

“Aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ
jñāna-vairāgyayoś caiva ṣaṇṇāṁ bhaga
itīraṇā” || Vishnu Puran 6.5.74

Translation:
The Supreme Lord possesses six opulences—wealth, strength, fame, beauty, knowledge, and renunciation—and Balarāma is also complete in these six opulences. In particular, His immense strength and power are displayed in His pastimes of destroying the wicked.

Verse 42
Kaṁsa-bhrātṛ-prahantāsi tīrtha-yātrākaraḥ prabhuḥ |
Duryodhana-guruḥ sākṣāt pāhi pāhi jagat-prabho || 42 ||

Translation:

“You are the slayer of Kamsa’s brother, the Lord who undertook pilgrimages to the holy places. You are directly the teacher of Duryodhana. O Lord of the universe, protect me, protect me!”
While Śrīla Vyāsadeva is offering prayers, he says, “Kamsa-bhrātrri-prahantāsi”—You are the destroyer of Kamsa’s brothers. Although Krşņa killed Kamsa, Balarāma killed some of Kamsa’s brothers, displaying His extraordinary strength. Later, when the Kuruksetra war was about to take place, Krsna supported the Pandavas and agreed to become Arjuna’s charioteer, while Balarāma did not wish to participate in the war. One reason was His special relationship with Duryodhana. Duryodhana was Balarāma’s disciple, and Balarāma had personally taught him the art of fighting with the gadā (mace). Balarama was an expert in mace fighting.

Balarāma is remembered at many sacred pilgrimage places throughout India, as He travelled to various holy sites during the Kurukshetra war.
When He reached Naimisharanya, a spiritual discourse was taking place.

Romaharshana Sūta was seated on an elevated seat, narrating the scripture. When Balarāma arrived, all the assembled listeners stood up to welcome and honour Him, but Romaharṣaņa remained seated. He failed to understand that Balarama is the Adi-guru, the spiritual master of all gurus. Because of his pride and other shortcomings, Balarāma taught him a lesson. He simply picked up a blade of grass and, using it as a weapon, caused Romaharshana’s death.

Verse 43
Jaya jaya Acyuta deva parātpara
svayam ananta diganta-gata-śruta |
suramunīndra-phaṇīndra-varāya te
musaline baline haline namaḥ || 43 ||

Translation:
“Victory, victory to You, O infallible Lord, O Supreme Being, O self-manifested Ananta, whose fame has spread to all directions! Salutations to You, the Lord revered by the gods, sages, and the greatest of the serpent beings; salutations to You who wield the mace, who are immensely powerful, and who bear the plough.”

Balarama is also Ananta Śeșa, one of His eternal forms. As Ananta Śeșa, He becomes the divine bed and seat of Krsna and serves the Lord in innumerable ways. He is therefore called Phanīndra-varāyaḥ. He always glorifies Lord Krishna with his unlimited heads. He also carries a plough (hala) and mace (muşala), symbolizing His strength and His connection with agriculture and protection of the land.

Mādhavendra Purī and Gopāla Bhatta Ācārya are engaged in a dialogue in which they explain the role of Balarama and Krsna in cultivating devotion within the heart. Balarama, with His plough, tills and prepares the field of our heart, just as a farmer prepares the land for cultivation.

Once this field is properly prepared, the seed of devotion (bhakti-bīja) is planted there. When the seed begins to sprout, it is nourished and watered by the transcendental sound of Krsna’s flute. Gradually, the plant grows, blossoms, and ultimately bears the fruit of Krsna-prema, pure love for Krsna.

Thus, both Kṛṣņa and Balarāma have an important and complementary role. Balarāma prepares and cultivates the inner field through His plough, while Krşņa nourishes the planted seed through the sound of His flute, allowing devotion to grow and ultimately produce the highest fruit—Krsna-prema.

With the blessings of Guru and Gauranga, we get Krishna-prema and the way back home, back to Godhead. Without the divine blessings of Lord Balarama, it is not possible to have Krsna-prema.

Verse 44
Iha paṭhet satataṁ stavanaṁ tu yaḥ sa tu hareḥ paramaṁ padam āvrajet |
jagati sarva-balaṁ tvarimardanaṁ bhavati tasya jayaḥ sa-janaṁ dhanam || 44 ||

Translation
“Whoever continually recites this hymn here attains the supreme abode of Lord Hari. In this world, he becomes endowed with great spiritual strength and overcomes his enemies. Victory comes to him, along with prosperity, wealth, and the well-being of his family and loved ones.”

Our enemies are Kama, Krodha, Lobha, Moha, Matsar… These are our enemies, not business rivals or Pakistan.

Whatever other wealth may exist, the real treasure is the abode of the devotees’ love, Hari-nāma-sankīrtana. Within sańkīrtana are surely contained Krsna-prema.
Vyas Dev is an Avatar of Lord Krishna, Parashar Muni’s son, also called Badarayan—great intelligence, Satyavati’s son, bows down many times to Lord Balaram.

Balaram is elder, Krishna is Ramanuja—younger. Balaram is Krishna’s friend, Krishna is Balaram’s friend, expressing sakhya-bhav. Also, we can see Balaram also expresses dasa-bhav, doing charan seva, etc. You have already heard madhurya-bhav. Just like Krishna plays rasa-lila, Balaram is also Bhagwan who plays rasa-lila with His gopis in Vrindavan.
When Vasudev sent Garg Muni to Gokul, he did the naming ceremony in Goshala in a secretive way. Rohini takes Lord Balarama first for the naming ceremony, and he was told his name is Ram. He is also Sankarshan, as he was transferred from Devaki’s womb to Rohini’s womb. He is also Balaram, as He is with great power and strength (bala).

Krishna Balaram spent 11 years in Vrindavan, and then they left for Mathura. Mathura residents are taking their darshan. Mathura is filled with Aishwarya Dham, not like in Vrindavan. In Mathura, both are worshipped with flowers. In Vrindavan, we can see various deities of Balaram. We can see deities of Nand Bhavan where He appeared, and below is Bala Krishna in the swing in Nandagram. On one side is Temple where there is darshan of Krishna Balaram and Vasudev-Devaki. Vajranabh has established this deity of Dauji.

Ram Ghat—where Balaram plays rasa-lila. Where He pulled Yamuna, the deity is called Kheech Dauji. One deity of Lord Balarama is Gore Dauji (Balaram in white colour)—this is the original colour of Lord Balarama. We can see the darshan of Revati Maiiya also. There is also one Temple called—Luk Luk Dauji.

First aarti of Krishna Balaram Temple was performed by Srila Prabhupada. I was there, standing and holding the railings. There was no one in between me and Krishna Balaram except Srila Prabhupada. So I took the darshan of Krishna Balaram with Srila Prabhupada. This picture always stays in my heart. 1975—Ram Navami, Krishna Balaram Pran Pratishtha and with them Pran Pratishtha of Gaur Nitai and Radha Shyam Sundar. This is a group photo; the photograph is during the opening of Krishna Balaram Temple.

Hare Krishna hare Krishna Krishna Krishna hare hare
Hare Rama hare Rama Rama Rama Hare Hare

Gaur Premanande hari hari bol.
Sri Krishna Balaram ki jay
Vrindavan Dham ki jay
Balaram Purnima Mahotsav ki jay
Srila Prabhupada ki jay
Garu Premanande hari hari bol.

24th August, 2026 Monday
Speaker : HH Lokanath Swami Maharaj

Guru Maharaj:

Ananta Shesha, Oh, I see, you want to say… Okay. You want to make an announcement? Okay, go ahead. What do you want to say?

HG Anantshesha Prahu: Hare Krishna, Guru Maharaj. Please accept my humble obeisances. Humble obeisances to all the devotees.
It is our supreme good fortune that our most worshipable Sri Guru Maharaj has arrived in Amravati, the place of Mother Rukmini, which is also called Amba Nagari. Guru Maharaj has arrived in Amravati. And by the lotus hands of Guru Maharaj himself, tthe bhumi pujan (groundbreaking ceremony) is taking place today.

Sub theme : Installation of Anantshesha at Amravati:
Mainly, we received the land gift deed just four days ago. And by the blessings of Guru Maharaj himself, the foundation stone laying (Shilanyas) and the installation of Ananta Shesha are taking place there today. This festival will be held in the morning from 9:00 to 12:00. So, all devotees who live nearby are requested to be present; all are invited—those located in Amravati, or Nagpur, Wardha, Yavatmal, Akola. For those who are far away at different places, we humbly request you to offer your heartfelt prayers and blessings so that this service—undertaken for the pleasure of Guru Maharaj—is completed successfully.

Just as Pandharpur is the grand abode of Lord Vitthal, where Guru Maharaj is constructing a magnificent temple, Bhuvaikuntha Pandharpur, and construction work is ongoing in Nagpur as well, although those are large-scale projects, this one is a smaller-scale project.

Just as we have a temple of Lord Vitthal, there must also be a temple of Goddess Rukmini. So, the vow (sankalpa) for the construction of a temple here for Rukmini Dwarkadhish Ji is commencing from today. And the intention, by the blessings of Guru Maharaj, it is said, as Guru Maharaj desires, the work should begin here as soon as possible, and the temple work should be successfully completed. So, all of you please give your blessings that this festival of installing Ananta Shesha is completed well, completed without any obstacles. And by the blessings of Guru Maharaj and all of you, may we commence this work as soon as possible. Hare Krishna, Guru Maharaj. Please accept my humble obeisances.

Guru Maharaj Speaks:

“Om Namo Bhagavate Vasudevaya.” You also say it.
“Om Namo Bhagavate Vasudevaya. Om Namo Bhagavate Vasudevaya.”

Which means…
At least… [laughs] ‘Om Namo Bhagavate Vasudevaya’ means…

It means we offer our obeisances.
To whom do we offer obeisances? ‘Om Namo Bhagavate’
We offer our obeisances to God—’Om Namo Bhagavate’.

To which God do we offer our obeisances? ‘Om Namo Bhagavate Vasudevaya’
To that God whose one name… one name of God is Vasudeva.
But…Okay, so… why is God called Vasudeva?”
Or why did His name become Vasudeva?”
God became the son of Vasudeva…”

Krishna, is the second Vaasudeva.
So… Hari Hari.
So these two are Vaasudevas. In a way: Krishna and Balarama.
In Vrindavan, Srila Prabhupada gave us the temple and named it “Krishna-Balaram Mandir”.
Dedicated to Krishna, dedicated to Balarama.
So these two… both are God—Krishna and Balarama.
They will remain together all the time. Both are Supreme Lord (tattva-bhagavan).

ete cāṁśa-kalāḥ puṁsaḥ
kṛṣṇas tu bhagavān svayam
indrāri-vyākulaṁ lokaṁ
mṛḍayanti yuge yuge

Translation :
“All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Śrī Kṛṣṇa is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists.” ( SB 1.3.28)

Sub theme : Krishna, Balarama, and Radha: The Topmost Forms of the Divine:

Krishna is the original Supreme Personality of Godhead, but Balarama is also almost the original Supreme Godhead Himself. There is very little difference, as Prabhupada says: 98% God. Anyway…

We will not discuss siddhanta or tattva (philosophical aspects) much here.
So, between Krishna and Balarama. There is no fundamental difference. Just that Krishna is of Shyama (dark/cloud-like) complexion, while Balarama is of Shweta (white) complexion.

The difference is only this much, otherwise there is no difference. So, as I was saying, from Krishna’s right side—this is my right side—Balarama originates, or Balarama manifests from the right side and from Krishna’s left side—from His left side—Radha manifests; Radha takes birth.

In this way, Krishna—along with Balarama, who is like His right-hand man, the right-hand personality of Godhead—so Krishna, Balarama, and Radha. These are the top. Supreme God, or original Godhead themselves.

Radha, in the form of potency (shakti) specifically manifests in the form of the pleasure-giving potency (hladini-shakti). She bestows divine pleasure (hlad) to the Lord. Balarama, despite being the Supreme Lord Himself—despite being the worshipable Lord (sevya-bhagavan)—becomes the servant Lord (sevak-bhagavan).

After becoming a servant, whose service does He perform? Whose assistance does He render? He assists Krishna. So, like that… on one hand, from the right side, Balarama assists Krishna. Balarama serves, becoming the servant Lord, and on the other hand, Radha Rani… well, the Lord is incomplete without His potency (shakti).
The Lord is called Bhagavan because He is Shaktiman (the possessor of all energies), because He is Shaktiman, He is Bhagavan. So Krishna becomes complete when He is with Balarama and when He is with Radha. So these three personalities… they are the top. All three together are supreme: Krishna, Balarama, and Jai Sri Radhe.

Sub theme: Balarama: Source of the Purusha-Avataras and Ananta Shesha:
Then from Balarama, there is further expansion. From Balarama… Hari! Hari!… come all the Purusha-avataras (cosmic expansions).
Or rather, Balarama Himself becomes Sankarshana. Balarama himself expands, and from Sankarshana comes Maha-Vishnu; from Maha-Vishnu comes Garbhodakashayi Vishnu and from Garbhodakashayi Vishnu comes Kshirodakashayi Vishnu.

These three Vishnus—Maha-Vishnu, Garbhodakashayi Vishnu, and Kshirodakashayi Vishnu—are responsible for the creation, maintenance, and oversight of this entire cosmic manifestation. All of this department is managed by Balarama by expanding as the Purusha-avataras.

And then He also becomes Ananta Shesha. Ananta Shesha, who today, here in Amaravati, is being installed. Why are we installing Ananta Shesha?
He, upon His hoods… this Ananta Shesha… He has many hoods, and He is called Sahasra-vadana (thousand-headed). Sahasra-vadana means thousand hoods.
So, upon these hoods, He sustains the entire creation. He is also called Dharanidhara, meaning He holds the entire creation upon His head—Ananta Shesha.

Thus, Balarama, in the form of these three Vishnus, creates and manifests the universe. Then, Lord Balaram as Ananta Shesha, holds and sustains this entire creation upon His head. All these planetary systems, planets, constellations, and galaxies that exist in this universe… their rotation and how they stay fixed in their respective positions…
The reason behind this is Balarama. The reason behind this is Ananta Shesha.
What we call the “law of gravitation”. In Sanskrit, it is called Gurutvakarshana.
The original Guru (Adi-Guru) is Balarama. Adi-Guru is Balarama.

Balarama keeps all these planets, constellations, and universes established and steady in their respective places. Imagine how much power and strength (bal) would be required for this! And all this power and strength belongs to Balarama. That is why He is called Balarama. He is Shaktiman (the all-powerful).

The manifestation of Krishna’s power happens through Balarama, and that is why He is called Balarama. So Ananta Shesha, who is an expansion of Balarama… on one hand, He sustains the entire creation on His head. When He was given this duty—this job description—”What is your job description? You have to sustain the entire creation, O Ananta Shesha.” He asked, “For how long will I have to do this?” “Well, not for very long.” “How long?” He was told, “You are Ananta Shesha—you are unlimited, and you have a thousand mouths (Sahasra-vadana). Hence, your second duty will be to continuously chant and sing the glorious praises of the Supreme Lord with your thousand mouths.”

Balarama, in the form of Ananta Shesha, is constantly singing the glories of the divine names, forms, qualities, pastimes, and abodes of the Lord. Near each of His thousand mouths, countless sages, saints, and listeners continuously gather to listen to Him.

He was told, “The exposition of the Lord’s name, form, qualities, and pastimes that you have to give—as soon as you complete this…” “As soon as the conclusion takes place of the discourse.”

śṛnvanti gāyanti gṛṇanty abhīkṣṇaśaḥ
smaranti nandanti tavehitaṁ janaḥ
ta eva paśyanty acireṇa tāvakaṁ
bhava-pravāhoparamaṁ padāmbujam

Translation
O Kṛṣṇa, those who continuously hear, chant and repeat Your transcendental activities, or take pleasure in others’ doing so, certainly see Your lotus feet, which alone can stop the repetition of birth and death. ( SB 1.8.36)

When the hearing, singing, and praise of the Lord happens completely, then you can throw all those planets… throw them off. Then you will no longer need to bear all of this.
Then you can throw it away, or you can lower them down and put it away.
Hence, Ananta Shesha began to give the exposition of the Lord.

Hari Hari.

He kept doing it, and is still doing it, doing it, doing it…Because the Lord is infinite (Ananta). How are His discourses, pastimes, names, and forms of the Lord? They are also infinite (Ananta).

Do you understand? It’s simple, I keep reminding you. An-an-an-ant. An means “no,” and anta means “end.” One of the names of the Lord is Ananta. Or you can say Krishna’s name is also Ananta. What remains after infinity… well, there is no “after,” it is primeval, it is the beginning—it has no end.

Sub theme: Balarama as the Original Servant and Adi-Guru:
The name, form, qualities, and pastimes of the Lord can only have a beginning; they can never have an end, no one can end them. The Lord is infinite, and so is this.
In this way, Ananta Shesha keeps singing the glorious praises of the Lord. He keeps speaking them; He is speaking them right now.
Since He is also the original Guru (Adi-Guru). The gurus also keep singing the glorious praises of the Lord.
Ananta Shesha is constantly engaged in this manner forever, and this too is service (seva). In this way as well, Ananta Shesha—who is Balarama Himself—becomes the servant Lord and serves the Supreme Lord.

śrī-prahrāda uvāca
śravaṇaṁ kīrtanaṁ viṣṇoḥ
smaraṇaṁ pāda-sevanam
arcanaṁ vandanaṁ dāsyaṁ
sakhyam ātma-nivedanam

Translation
Hearing about Viṣṇu, chanting about Him, remembering Him, serving His lotus feet, worshiping Him, offering prayers to Him, becoming His servant, becoming His friend, and surrendering everything unto Him—these are the nine processes of devotional service.” (SB 7.5.23)

What is this? It is the ninefold devotional service (navavidha bhakti). Is this the service of the Lord or not? What are hearing (shravanam) and chanting (kirtanam)?
They are the service of the Lord.
So Balarama also performs this service.
Or rather, Balarama in the form of Ananta Shesha—who is also the Adi-Guru—is the very first to perform this hearing and chanting.
Hari Hari. Jai. Glory to Lord Ananta Shesha.

In the beginning of the Tenth Canto itself..

Sukadeva Gosvami has mentioned the appearance of Balarama. Well, in brief.
Now Balarama Purnima is approaching, the day Lord Balarama appeared, and then Ashtami (Janmashtami) will arrive.

Actually…
Krishna did not appear just eight days after the birth of Balarama. Rather, it should be said as one year and eight days later. As Devaki used to give birth to each child year by year. So, just keep this in mind as a note.

Do not think that just eight days later… Balarama was born, and then eight days later on Ashtami, Krishna appeared. It was not in the same year; think of it as the next year.
Ah, okay, someone is understanding this. Yes, the mother from Chandigarh is understanding.

Sukadeva Gosvami is explaining this.

This is the second chapter of the Tenth Canto:

yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham

Translation
Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion – at that time I descend Myself. (BG 4.7)

“Whenever there is a decline in righteousness, O descendant of Bharata, and a rise of unrighteousness, at that time I manifest Myself.”
As Krishna has stated: “When do I manifest Myself?”

Whenever there is a decline in righteousness, when righteousness suffers a decline, and unrighteousness rises, grows, and spreads—then, whenever this happens, I manifest Myself. Krishna has spoken this. Sukadeva Gosvami is explaining this.

Anyway, this is not a discourse spanning seven days, so we cannot speak about it in great detail. But he is mentioning that the list of demons—such as Pralamba, Baka, and Chanura—has been cited.

Because of these demons, the whole world was distressed. All those people who were afflicted, those belonging to the Yadu dynasty who were suffering, were leaving Braj-mandala and Mathura. Where were they going?

te pīḍitā niviviśuḥ
kuru-pañcāla-kekayān
śālvān vidarbhān niṣadhān
videhān kośalān api

Translation
Persecuted by the demoniac kings, the Yādavas left their own kingdom and entered various others, like those of the Kurus, Pañcālas, Kekayas, Śālvas, Vidarbhas, Niṣadhas, Videhas and Kośalas.(SB 10.2.3)
They were going to Panchala, Kaikeya, Shalva, Vidarbha, and similar regions. They were going to Koshala. These were the names of various countries or states five thousand years ago, as spoken by Sukadeva Gosvami.
The afflicted people due to the demons, the Yadu dynasty members who were suffering, were fleeing and taking shelter in different places.

saptamo vaiṣṇavaṁ dhāma
yam anantaṁ pracakṣate
garbho babhūva devakyā
harṣa-śoka-vivardhanaḥ

Translation
Some of their relatives, however, began to follow Kaṁsa’s principles and act in his service. After Kaṁsa, the son of Ugrasena, killed the six sons of Devakī, a plenary portion of Kṛṣṇa entered her womb as her seventh child, arousing her pleasure and her lamentation. That plenary portion is celebrated by great sages as Ananta, who belongs to Kṛṣṇa’s second quadruple expansion.
(SB 10.2.5)
Sukadeva Gosvami is saying that the time for the Lord’s appearance had arrived.
Until now, the children who had taken birth were living beings only (jivas). However, the seventh child now in Devaki’s womb is not a jiva. He is Vishnu-tattva—He is the Supreme Lord Himself, whom Sukadeva Gosvami addresses by the name Anantam. Ananta Shesha is now in Devaki’s womb.

garbho babhūva devakyā
harṣa-śoka-vivardhanaḥ

Translation

“Then the Supreme Personality of Godhead appeared as a fetus in the womb of Devakī, increasing the happiness and lamentation of the devotees and the demons respectively.”(SB 10.2.20)

The womb of Devaki became the cause of both her joy and her grief. There was cause for joy—that the Lord was entering her womb. Perhaps Devaki did not fully know who the child was, but she was experiencing it. Sukadeva Gosvami says that Devaki was feeling great joy as the Lord entered her womb. The ocean of bliss was expanding and growing within her.
However, at the same time, she was also overcome with anxiety and grief, thinking, “Ah! Will Kamsa murder this child too?” Ananta Shesha, Lord Balarama, was in Devaki’s womb, becoming the cause of both her joy and grief.
Because of this, in Goloka, Krishna was feeling concerned. Krishna was pondering—as He would later appear as the eighth son—while He was still in Goloka.
Sukadeva Gosvami states:

bhagavān api viśvātmā
viditvā kaṁsajaṁ bhayam
yadūnāṁ nija-nāthānāṁ
yogamāyāṁ samādiśat

Translation
To protect the Yadus, His personal devotees, from Kaṁsa’s attack, the Personality of Godhead, Viśvātmā, the Supreme Soul of everyone, ordered Yoga-māyā as follows. (SB 10.2.6)

How is Krishna described? As Vishwatma—the Soul of the entire universe.
The significance of calling Him Vishwatma is that He knows everything; He is the knower of all fields (Kshetrajna) across the universe. He is fully aware of what is happening in the universe, in this creation.
Seeing the suffering of the Yadu dynasty due to the fear of Kamsa, He thought, “I have to do something.” Meanwhile, Balarama had already entered the womb of Devaki as her seventh son.

In any case, the Lord Himself knows full well—who could possibly kill Balarama?

nainaṁ chindanti śastrāṇi
nainaṁ dahati pāvakaḥ
na cainaṁ kledayanty āpo
na śoṣayati mārutaḥ

Translation
The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind. (BG 2.23)

The sacred principle states,.’ No weapon can cut the Soul or the Supreme Soul (Paramatma). The fires of this material world cannot burn the Soul or the Supreme Soul, and Balarama is Himself the Supreme Soul, the Supreme Lord. Fire cannot burn Him, wind cannot dry Him, and water cannot wet Him.
This means that this material world—composed of the five great elements: earth, water, fire, air, and ether—cannot inflict any harm or injury whatsoever on the Soul or the Supreme Soul. This is the truth we must understand, as it is being explained and conveyed here.

Theme : The Birth of Lord Balarama in Gokula:
Even so, to enact the divine pastime (Lila), Lord Krishna, residing in Goloka, summons Yogamaya, His internal potency. He instructs her:

gaccha devi vrajaṁ bhadre
gopa-gobhir alaṅkṛtam
rohiṇī vasudevasya
bhāryāste nanda-gokule
anyāś ca kaṁsa-saṁvignā
vivareṣu vasanti hi

Translation
The Lord ordered Yoga-māyā: O My potency, who are worshipable for the entire world and whose nature is to bestow good fortune upon all living entities, go to Vraja, where there live many cowherd men and their wives. In that very beautiful land, where many cows reside, Rohiṇī, the wife of Vasudeva, is living at the home of Nanda Mahārāja. Other wives of Vasudeva are also living there incognito because of fear of Kaṁsa. Please go there. (SB 10.2.7)

O divine Yogamaya, auspicious one, go to Vraja, which is beautifully adorned with cows and gopas. He tells her to travel to Vrindavan, that sacred place of Braja adorned with cows, gopas, Mother Yamuna, and Mount Govardhan.

When she asks what her task is, Krishna quotes:

rohiṇī vasudevasya
bhāryāste nanda-gokule
anyāś ca kaṁsa-saṁvignā
vivareṣu vasanti hi

Translation
“Rohiṇī, the wife of Vasudeva, was living in Nanda’s village, Gokula. The other wives of Vasudeva, being afraid of Kaṁsa, were also living in various places of concealment.”(SB 10.2.26)

Rohini, the wife of Vasudeva, is residing in Nanda’s Gokula. He explains that in Gokula, inside Nanda Maharaja’s palace and shelter, lives Rohini, one of Vasudeva’s wives. When Vasudeva was imprisoned, only Devaki remained with him in the cell, while his other wives (around fourteen of them) were placed in various safe havens for protection. Vasudeva had entrusted Rohini to the care of Nanda’s household in Gokula.

Krishna then commands Yogamaya to take Balarama—who is non-different from Him, His own expansion currently in Devaki’s womb—and transfer Him into the womb of Rohini. Submissively acknowledging the divine decree expressed by Krishna in Goloka with a ‘Yes, Sir!’, Yogamaya prepares to execute the command.”

She arrives and transfers Balarama from the womb of Devaki into the womb of Rohini. For some time, Balarama remained within Rohini’s womb. Then, on the day of the full moon—though there are differing opinions, the most prominent belief is that on the full moon day—Balarama manifested His birth in Gokula. Hari! Hari!

That is how the divine pastime unfolded. The deceitful Kansa was attempting to trick and trouble everyone. All these demons—like Bakasura and Pralambasura—forming a massive army of demons gathered there. Kansa would travel across the entire universe to recruit people with demonic tendencies, defeating them or sparing their lives to bring them to Mathura because he knew they would be useful for his purpose. That was his plan, along with his scheme to kill the seventh child.

However, look at how the Supreme Lord becomes the ultimate master of tricks to outsmart the trickster! Kansa could never have imagined this divine transfer from womb to womb: transplantation. Today, we hear about heart transplants and kidney transplants in modern medicine, but technology has not achieved a womb transplant. The Lord performed this astonishing miracle—an incredible feat, amazing thing. That is why the Lord is called Achintya (inconceivable). Our minds can never comprehend or imagine such actions. Such wondrous deeds, never heard of or seen before, can only be performed by the Lord Himself.

Thus, Balarama was transferred to Rohini’s womb, and upon His birth, He was named Rohini-nandan. His birthplace is Gokula, whereas Krishna’s birthplace is Mathura. When visiting Mathura and Vrindavan, Krishna’s birthplace is in Mathura, but at Nanda Bhavan in Gokula, the temple priests remind visitors during darshans—especially English-speaking devotees from ISKCON—that Gokula is the birthplace of Balarama.

Sub theme : Balarama’s Krishna Consciousness:
In the ancient temples of Vrindavan, the deities of Balarama are often dark-complexioned (Shyam-varna). When performing the Vraja Mandala Parikrama, one sees these dark-complexioned deities of Balarama in several places. Though Balarama is traditionally described as fair-complexioned (Shweta-varna), why is He depicted with a dark complexion here? The explanation given is that Balarama, too, becomes fully absorbed in Krishna consciousness.

Balarama, too, becomes Krishna conscious. He is deeply devoted to His brother, often celebrated in the popular chant:

“Krishna Kanaiya, Dauji ke Bhaiya!
Krishna Kanaiya, Dauji ke Bhaiya!”

This dynamic pairing between Krishna and Balarama is truly extraordinary. They love each other immensely, constantly serving, remembering, and contemplating one another. Through this continuous, intense contemplation of Krishna, Balarama absorbs the very divine luster and hue of Krishna’s body, appearing in a dark-complexioned (Shyam-varna) form. What we witness in the sacred deities of Balarama throughout Vrindavan is a direct manifestation of His deep Krishna consciousness.
Hari! Hari!

The land of Vrindavan comprises twelve sacred forests (Dvadasha Kanana). The ultimate master of these forests is Nanda Maharaj—the lord of Vraja (Brajesh tanaya). Nanda Maharaj has two sons: Krishna and Balarama. Thus, the land of Vrindavan represents their ancestral property. When it came time to divide this ancestral inheritance between the two brothers, the twelve forests were divided accordingly. Seven forests located on the western bank of the Yamuna River were assigned to Krishna, while the five forests on the eastern bank—such as Bhadravan and Mahavan—were given to Balarama. Just as families partition ancestral land, we see a similar division of Vraja’s sacred forests between the two brothers.

Sub theme Vajranabha and the Deities of Vraja:
Later, when King Vajranabha became the ruler of Mathura, he sought to restore and reveal the forgotten glory and splendor of Vraja and the deities of Krsna. Following the guidance of Sage Shandilya, he established various deities of Krishna and Balarama across the region. In the five forests belonging to Balarama, Vajranabha installed the deity of Dauji (in Mahavan). In the seven forests assigned to Krishna, he installed various prominent deities, including Govindadev, Keshavdev, and Haridev. Hari Hari
Glory, glory to Lord Krishna and Lord Balarama! Jay Jay Jay Ho!

They are our worshipable deities – Krishna and Balaram, along with Srimati Radharani. Aside from Krishna Himself, Balarama is the only divine manifestation who also enacts and relishes pastimes in the mood of sweet conjugal love (Madhurya-rasa).

Sub theme : The conjugal relationship:
Just as Krishna performs His Rasa-krida, Balarama does as well.
When Krishna sent Balarama to Vrindavan while they were both in Dwarka… back when they were in Mathura—that’s another story. When Kamsa brought Krishna and Balarama from Vrindavan to Mathura, Krishna was about eleven years old, and Balarama was twelve. Together, they performed at what is known as the Kamsa-tila, annihilating the evil miscreants to protect the righteous.

Krishna vanquished some demons, while Balarama destroyed others.

paritrāṇāya sādhūnāṁ
vināśāya ca duṣkṛtām
dharma-saṁsthāpanārthāya
sambhavāmi yuge yuge

Translation
To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium. ( BG 4.8)

Krishna eventually killed Kamsa Himself. After Kamsa’s death, his eight younger brothers—including Kanka—came charging in, filled with rage. Balarama took them on, striking them down and ending their lives. It was a joint effort, with Krishna and Balarama sharing the work: “Hey, you handle this one, I’ll take care of that one.” They worked as a seamless team, fulfilling the divine vow to protect the virtuous and vanquish the wicked.

Just as Krishna engages in Rasa-krida, Lord Balarama also possesses the full potency to perform Rasa-krida. When Krishna sent Balarama from Dwarka to Vrindavan, Balarama went to the banks of the Yamuna—specifically at a famous sacred site known as Ram Ghat. There, Balarama wished to perform Rasa-lila with His own gopis. Krishna has His own gopis, and Balarama has His own gopis.

Balarama wanted to conduct the Rasa-krida right at the edge of the Yamuna River. However, the river was flowing a bit far from where He was standing. He called out, “Hey Yamuna! Come closer! Come closer!” But when the Yamuna did not come near, Balarama grew angry. He raised His plow weapon (hala) and trying to terrify Yamuna, began dragging the river toward Himself to the exact spot where He intended to perform the Rasa-lila.

Realizing His supreme identity, Yamuna came to her senses, thinking, “Oh! He is my Lord!” She begged for forgiveness and flowed closer to Him. Lord Balarama then performed His Rasa-krida there, having first partaken of the celestial Varuni beverage.

Even today, when you visit Ram Ghat, you can see the deity of Lord Balarama holding a cup of Varuni in His hand. At that spot, the riverbed of the Yamuna River is unusually wide and stretched out compared to other places. The reason for this expansive riverbed is the mark left when Balarama pulled the river toward Him with His plow. This pastime stands as a physical testament to Balarama’s divine pastimes with the Yamuna, allowing us to directly perceive and realize its truth.
Hari! Hari!

Are the Mongolian devotees listening? I wonder if they are understanding… Are you understanding?

Do you understand Hindi, or is someone translating for you? Ah, great! You are smart. Tell others also to do so as well. Look, a mother from Mongolia is comfortably listening to the Hindi discourse using ChatGPT and AI tools to translate it. She is listening and reading—very good, okay!

All right, God is infinite, and His divine pastimes are also infinite. Krishna is infinite, and Balarama is infinite. Balarama is bliss personified, and His name is also Ananta Shesha.
So, let us conclude today’s discourse on Balarama here, as we have other devotional services to attend to. We need to perform the installation of Ananta Shesha here in Amravati, so I must reach there. All of you are cordially invited. If you are nearby in the neighborhood, please do come. Otherwise, check if there is an arrangement to watch it—maybe you can watch the live stream of the event.

Alright then, in this way, enhance your Balarama Consciousness and immerse yourselves in the mood of Lord Balarama. Come, in just a few days, His divine appearance day (Balarama Jayanti) will also be celebrated.

Sub theme : Honey, the favorite drink of Lord Balarama:
During Krishna Janmashtami, we have the Dahi Handi or Dudh Handi celebration. You might know the popular chant in Maharashtra: “Govinda ala re ala!” They hang earthen pots high up, climb human pyramids, break the pots, and playfully loot the yogurt or butter.

Similarly, on the occasion of Lord Balarama’s appearance day, a Honey Handi (a pot filled with honey) is hung—at least in our Sri Sri Radha Krishna Balarama Temple premises and other places. The devotees then break the pot, playfully loot the honey, consume it, and become absorbed in divine ecstasy. They perform the Rasa dance and dance joyfully.
Even at modern parties, people drink fine wine before engaging in disco or social dances, dancing freely once intoxicated. Lord Balarama demonstrated a divine parallel by drinking honey—His favorite divine beverage. Just as Krishna’s favorite is butter, Balarama’s favorite is honey (Madhu).
Hari! Hari!

Sri Krishna Balarama Ki Jai!
Vrindavan Dhama Ki Jai!
Gaur Premanande! Hari Haribol!
Srila Prabhupada Ki Jai!”