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Date : 28 Aug 2026 Title : Balarama Purnima: The Glories and Pastimes of Lord Balarama Om ajnana-timirandhasya jnananjana-shalakaya, chakshur unmilitam yena tasmai shri-gurave namah. 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 Sri-advaita gadadhara Srivasadi-gaura-bhakta-vrinda 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 || Translation: 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.

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