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Title: Glories of Lord Balarama

User: Swami Gaurangapada Date: 2006-08-09 07:45:15


Glories of Lord Balarama

Compiled from various sources

By Bhaktiratna Sadhu Swami Gaurangapada

All Credits to the Various Sources



Table of Contents


Who is Lord Balarama

Descent of Lord Balarama

Form of Lord Balarama

Childhood of Lord Balarama

Lord Balarama in Madhurya Rasa

Lord Baladeva in Vraja

Youth Pastimes of Lord Balarama

More Pastimes of Lord Balarama

Mercy of Lord Balarama

Disappearance of Lord Balarama

Chariot of Lord Baladeva

Chaitanya Bhagavata on Lord Balarama

Shrila Prabhupada's Lecture on Lord Nityananda Balarama

1000 Names of Lord Balarama

List of 1000 Names

Rasa Lila of Lord Balarama

Paddhati Worship of Lord Balarama

Patala Mantra of Lord Balarama

Balabhadra Stava Raja

Balabhadra Kavacha Stotra


Jayadeva Verse


Who is Lord Balarama?


LORD BALARAMA is the first personal expansion of Lord Krishna, the Supreme Personality of Godhead. All other  incarnations expand from Him. In Lord Krishna's pastimes, He plays as Krishna's older brother. Together Krishna and Balarama enact many pastimes as cowherd boys in the land of Vrndavana. Lord Balarama carries a plow and club and is known for His great strength. (See Shri Chaitanya-charitamrita, Adi-lila, Chapter 5.)


The Supreme Personality of Godhead, Krishna, is the fountainhead of all incarnations. Lord Balarama is His second body. They are both one and the same identity. They differ only in form. Balarama is the first bodily expansion of Krishna, and He assists in Lord Krishna's transcendental pastimes. He is the source of the entire spiritual world and is the adi-guru, the original spiritual master.


He assumes five other forms to serve Lord Krishna. He Himself helps in the pastimes of Lord Krishna, and He does the work of creation in four other forms called the catur-vyuha (four armed) forms known as Vasudeva, Sankarshana, Pradyumna and Anirudha. He executes the orders of Lord Krishna in the work of creation, and in the form of Lord Sesa He serves Shri Krishna in various ways. In all the forms He tastes the transcendental bliss of serving Krishna. No one can approach Krishna without first getting the mercy of Baladeva.




The Descent of Lord Balarama


Whenever Krishna appears in the material world, He is accompanied by His associates and paraphernalia. Five thousand years ago when Krishna descended into the material world, He was first preceded by Baladeva. Only after

Baladeva give His mercy did Krishna descend, such is the intimate relationship between Krishna and Baladeva.


When Baladeva appeared as the seventh child in the womb of Devaki, she could understand that this was a divine child and this made her all the more concerned about His safety. Even Kamsa could sense His potency and he became

fearful, thinking he may have been tricked by the prophecy that he will be slain only by the eight child of Devaki. At this time Krishna  instructed Yogamaya, His internal potency, to transfer the unborn child from the womb

of Devaki to that of Rohini, one of the other wives of Vasudeva, who was hiding from Kamsa in the house of Nanda Maharaja in Gokul.


In this way Balarama was born in Gokul under the protection of Nanda Maharaja. Garga Muni the venerable kulguru (family priest) of the Yadu dynasty revealed to Rohini that the child she was carrying was indeed that

of her husband Vasudeva. At the time of the name-giving ceremony he named the child Rama, one who gives all pleasures. Referring to the immense strength of the child, Garga Muni predicted that He will also be known as

Balarama (bala meaning strength). Since He was forcibly attracted from the womb of Devaki to that of Rohini, He was also be called Sankarshana. As the son of Rohini He was known as Rohini-nandan and as the elder brother of

Krishna He was also called Douji.


Shri Baladeva is the Supreme Personality of Godhead Himself. He is equal in supremacy to the Supreme Godhead, yet wherever Krishna appears, Shri Baladeva appears as Krishna's brother, sometimes elder, sometimes younger. In his vaibhava-prakasa feature, Lord Krishna manifests Himself as Balarama. The Balarama feature is as good as Krishna Himself, the only difference being that the bodily hue of Krishna is dark and that of Balarama is fair. These two Lords, Krishna and Balarama, are each the seed and womb of the universe, the Creator and His Creative potency. They enter the hearts of living beings and control their conditioned awareness. They are the primeval supreme.

(Appreciating Shri Vrdavana Dhama, pg. 110)


Yogamaya transferred Ananta Sesa (Balarama) from the womb of Devaki to the womb of Rohini. Seven months later during the most auspicious moment in Sravana month, Rohini, just like a lioness gave birth to Lord Balarama feeling all happiness. His complexion was just like a white lotus flower and He looked like the full moon. His eyes were brilliant like lightning flashes and his hair was the color of a new cloud yet brilliant like the sun. Such extraordinary beauty prevailed because He was none other than the Lord Sankarsana. Astrologers said that He would have long arms and kill Pralambasura; that He would have a younger brother and kill many other demons. They said He is Dhenupal, the protector of cows an the killer of Dhenekasura. The brahmanas under Vasudeva's order performed the jata karma samskara ceremony. Though He was extremely beautiful, everyone was extremely anxious because He was mute and inactive. No one could get Him to make a sound or move. Once when Yasoda was pregnant, she picked Him up and carefully placed Him on her lap next to her heart where Krishna was residing, Balarama immediately began to laugh and play like a blissful child. But when Yasoda would set Him down, again he would become inactive. He remained in this condition until the appearance of His younger brother (Krishna).




The Form of Lord Balarama


Powerful Lord Balarama is sixteen years old, full of the luster of youth and has a fair complexion the color of crystal. He wears blue garments and a garland of forest flowers. His handsome hair is tied in a graceful topknot.

Splendid earrings adorn His ears and His neck is splendidly decorated with garlands of flowers and strings of jewels. Splendid armlets and bracelets ornament Douji's graceful and very strong arms and His feet are decorated

with splendid jeweled anklets.


Lord Balarama's beauty is enhanced by the earrings touching His cheeks. His face is decorated with tilaka made from musk, and His broad chest is ornamented with a garland of gunja. Balarama’s voice is very grave and His

arms are very long, touching His thighs.


The splendor of Lord Balarama's transcendental form eclipses many millions of glistening rising moons, and the slightest scent of His boundless strength is sufficient to destroy many armies of demons. Although He knows

the supernatural power of His younger brother, Krishna, still, out of love for Him, He never leaves Krishna alone in the forest even for a moment. Shri Balarama is Shri Krishna's dearest friend and is a great reservoir of the

nectar mellows of many kinds of transcendental pastimes.


Splendid earrings adorn Balarama's ears. Shri Baladeva's neck is splendidly decorated with garlands of flowers and strings of jewels. plendid bracelets and armlets ornament Douji's graceful and very strong arms. Balarama's feet are decorated with splendid jeweled anklets. Lord Balarama's beauty is enhanced by the earrings touching His cheeks.


Balarama's face is decorated with tilaka made from musk, and Balarama's broad chest is ornamented with gunja (small, red, black, and white berries native to Vrndavana). Shri Baladeva's voice is very grave and His arms are very long, touching his thighs."




The Childhood Pastimes of Lord Balarama


During their formative years Shri Balarama and his younger brother Shri Krishna played and acted just like normal cowherd boys except for the events brought about by the unkind acts of certain demons these extraordinary activities were played out for the enjoyment and salvation of jivas in the material world. Krishna and his brother Balarama passed the childhood age known as kaumara and stepped into the age known as paugunda, from the sixth year up to the tenth.


At that time all the cowherd men conferred and agreed to give those boys who had passed their fifth year charge of the cows in the pasturing ground.


Given charge of the cows, Krishna and Balarama traversed Vrndavana, purifying the land with Their footprints. Accompanied by the cowherd boys and Balarama, Krishna herded the cows and played on His flute through the forest of Vrndavana, which was full of flowers, vegetables, and pasturing grass. The Vrndavana forest was sanctified as the clear mind of a devotee and was full of bees, flowers and fruits. There were chirping birds and clear lakes with waters that could relieve one of all fatigue.


Sweet-fragranced breezes blew always, refreshing the mind and body. Seeing the favorable situation, Krishna, Balarama, and Their cowherd friends entered the forest and enjoyed the atmosphere to the fullest extent. Krishna saw that all the trees, overloaded as they were with fruits and fresh twigs, were bending down to touch the ground as if welcoming Him by touching His lotus feet. He was very pleased by the behavior of the trees, fruits and flowers, and, He began to smile, realizing their desires.


Krishna then spoke to Balarama as follows; "My dear brother, You are superior to all of us, and Your lotus feet are worshipped by the demigods.


Just see how these trees, full of fruits, have bent down to worship Your lotus feet! It appears that they are trying to get out of the darkness of being obliged to accept the form of trees. Actually, the trees born in the land of Vrndavana are not ordinary living entities. Having held the impersonal point of view in their past lives, they now have the opportunity of seeing you in Vrndavana, and they are praying for further advancement in spiritual life through Your personal association.


"The herbs, creepers, and grass are also fortunate to touch Your lotus feet.


And by Your touching twigs with Your hands, these small plants are also made glorious. As for the hills and rivers, they too are now glorious because You are now glancing at them. Above all, the damsels of Vraja, the Gopis, attracted by Your beauty, are most glorious, for You embrace them with Your strong arms."


In this way Krishna and Balarama enjoyed in the forest of Vrndavana to Their fullest satisfaction, along with the cows and the cowherd boys Once the cowherd friends of Krishna and Balarama told Them, "In the Talavan forest many fruits are falling from the trees, and many are lying on the ground. But all the fruits are being guarded by the evil Dhenuka. O Rama! O Krishna! Dhenuka is a most powerful demon in the form of an ass. He is surrounded by many friends who have assumed similar shapes and who are just as powerful as he. Dhenuka has eaten men alive, and therefore all people and animals are terrified of going to the Tala forest. O killer of the enemy, even the birds are afraid to fly there. In the Tala forest are sweet-smelling fruits no one has ever tasted. Indeed, even now we can smell the fragrance of the tala fruits spreading all about. O Krishna! Please get those fruits for us. Our minds are so attracted by their aroma! Dear Balarama, our desire to have those fruits is very great. If you think it's a good idea too, let's go to that Tala forest."


Hearing the words of Their dear companions, Krishna and Balarama laughed and, desiring to please them, set off for the Tala forest surrounded by Their cowherd boyfriends. Lord Balarama entered the Tala forest first. With His arms he began shaking the trees with the power of a maddened elephant, causing the tala fruits to fall to the ground. Hearing the sound of the falling fruits, the ass demon Dhenuka ran to attack Balarama, making the earth and trees tremble. The powerful demon rushed up to Lord Balarama and sharply struck His chest with the hooves of his hind legs. Then Dhenuka began to run about, braying loudly.


Again the furious ass rushed toward Balarama and situated himself with his back toward the Lord. Then screaming in rage, the demon hurled his hind legs toward Him. Lord Balarama seized Dhenuka by his hooves, whirled him about with one hand, and threw him into the top of a palm tree. The violent wheeling motion killed the demon. Lord Balarama threw the dead body of Dhenukasura into the tallest palm tree in the forest, and when the body landed in the treetop the tree began shaking. The great palm tree first caused a tree by it's side to shake, and then it broke under the weight of the demon. As the second tree shook it caused a third one to shake. In this way a chain reaction was created, and many trees in the forest shook and broke.


Thoroughly enraged by the death of Dhenuka, the remaining ass demons ran to attack Krishna and Balarama. As the demons attacked, Krishna and Balarama easily seized them one after another by their hind legs and threw them all into the tops of the palm trees. (Krishna Book vol. 1, pg. 113) One day while Krishna and Balarama and Their cowherd friends were tending the cows in the Vrndavana forest, the demon Pralamba entered their midst. He had assumed the form of a cowherd boy with the intentions of kidnapping Krishna and Balarama. Since Lord Krishna sees everything, he understood who the demon was. Still, the Lord pretended to accept the demon as a friend-while at the same time considering how to kill him. Krishna assembled the cowherd boys and divided them into two even teams. After the cowherd boys had chosen Krishna and Balarama as the leaders of the two teams, the boys began to play various games involving carriers and passengers.


In these games the winners would climb up on the back of the losers, who would have to carry them. Thus carrying and being carried by one another, and at the same time tending the cows, the boys went to a banyan tree known as Bhandiraka. When Shridama, Vrsabha, and the other members of Lord Balarama's party were victorious in these games, Krishna and His followers had to carry them. Thus Krishna had to carry Shridama, Bhadrasena had to carry Vrsabha, and Pralamba had to carry Balarama.


Considering Lord Krishna invincible, the demon Pralamba quickly carried Balarama far beyond the spot where he was supposed to put his passenger down. As the great demon carried Balarama, the Lord became as massive as mount Sumeru, and Pralamba had to slow down. Prlambasura then resumed his actual form-an effulgent body that was covered with golden ornaments and that resembled a cloud flashing with lightning and carrying the moon. When Lord Balarama saw the gigantic body of the demon as he moved swiftly in the sky-with his blazing eyes, fiery hair, terrible teeth reaching toward his scowling brows, and amazing effulgence generated by his armlets, crown and earrings-the Lord seemed to become a little frightened. Remembering the actual situation, the fearless Balarama understood that the demon was trying to kidnap Him and take Him away from His companions. The Lord then became furious and struck the demon's head with His hard fist, just as Indra, the king of the demigods, strikes a mountain with his thunderbolt weapon. Thus smashed by Balarama's fist, Pralamba's head immediately cracked open. The demon vomited blood from his mouth and lost all consciousness, and then with a great noise he fell lifeless to the ground, like a mountain devastated by Indra. The cowherd boys were most astonished to see how the powerful Balarama had killed the demon Pralamba, and they exclaimed, "Excellent! Excellent!" They offered Balarama profuse benedictions and glorified Him.


Their minds overwhelmed with ecstatic love, they embraced Him as if He had returned from the dead. (Krishna Book Vol. I, pg. 133) The demons killed by Lord Balarama represent different anarthas which are as follows: Dhenukasura and other asses- Ignorance of the truth due to idiocy; loss of knowledge of one's spiritual identity, ignorance concerning the non-difference of Krishna and His name and ignorance of our relationship with Krishna. The killing of Pralambasura- removes licentiousness, personal gain, worship and honor."


"If a devotee cries out humbly and sincerely to Lord Shri Krishna to remove these demoniac qualities which are represented by the demons killed by Lord Krishna, then Shri Krishna Himself will remove those evils. But the devotees must personally work to drive out the anarthas represented by the demons killed by Lord Balarama. This is a mystery of Vraja bhajan. The aspirant must personally remove these strong impediments with his best care and efforts and by obtaining the mercy of Krishna. If the devotee's humility becomes very deep and intense, Krishna will be merciful. In that case, the feeling of Lord Balarama will arise in his mind and quickly destroy these demoniac qualities. Then one will gradually improve his cultivation of Bhajan"


Shrila Prabhupada offers further enlightenment about the powerful mercy of Lord Balarama. "The word of knowledge is given by Krishna, and when one serves the guru and Krishna in order to hold the sword of Krishna's instructions, Balarama gives one strength. Balarama is Nityananda. Thus one should accept the sword of knowledge from Krishna and be strong with the mercy of Balarama. We are therefore worshipping Krishna-Balarama in Vrndavana. (Appreciating Shri Vrndvana Dhama,, pg. 153) Sometimes Krishna and Balarama would play on Their flutes; sometimes They would throw ropes and stones devised for getting fruits from the trees; sometimes Krishna and Balarama would only throw stones; and sometimes, Their anklebells tinkling, Krishna and Balarama would play football with the fruits like amalaki.


Sometimes Krishna and Balarama would cover Themselves with blankets and imitate the cows and fight one another, roaring loudly, and sometimes Krishna and Balarama would imitate the voices of the animals.


Lord Balarama is called "Douji" (the elder brother who protects and cares for the younger brother). After lifting Govardhana Hill Lord Krishna killed a succession of ferocious demons including Sankasura and Aristasura.


Balarama hadn't killed a demon for a long time, and He was concerned about His duty of protecting Krishna as His elder brother. Desiring to dress like Krishna, Lord Balarama asked Krishna if He could wear His peacock feather and play Krishna's flute for just one day. Krishna who dearly loved His elder brother, agreed and personally gave His peacock feather and flute to Balarama. Krishna and Balarama warmly embraced and then Balarama laughing happily, ran away playing gaily on Krishna's flute. Meanwhile, in Mathura, the wicked King Kamsa was about to send the horse demon, Keshi, to Vrndavana in order to kill Krishna. The Keshi demon asked King Kamsa, "How will I recognize Krishna?"


Kamsa told him that it would be easy to tell, because Krishna would be the only person wearing a peacock feather and playing a flute. While Balaramaji was fully enjoying His pastime of being Krishna for the day, the fierce horse demon, Keshi, stormed into Vrndavana. Seeing Balarama wearing a peacock feather in his crown and playing a flute, matching the description King Kamsa had given of Krishna, the Keshi demon roared up and gave Balarama a mighty kick that could have killed a full grown elephant.


This kick totally knocked the wind out of Balarama, and sent Him tumbling out of the demon's sight. Thinking that he had killed Krishna, the Keshi demon galloped away. Balaramaji, picking Himself up, began to cry.


Balarama's chest still hurt from the demon's kick and He was short of breath. Balarama was hungry, very tired and sore all over from tumbling so far.


Reaching home, Balarama immediately went to Krishna an returned His flute and peacock feather. Balarama told Krishna that he never again wanted to wear them, and that a huge horse demon had just violently kicked Him; thinking He was Krishna. Then Balaramaji met His mother Rohini and fell asleep in her arms. Krishna replaced the peacock feather in His crown, tucked the flute back in His belt and walked into the village. Then Shri Krishna met the horrible horse demon and effortlessly killed him.


Shrila Prabhupada writes, "Lord Balarama is the original Vishnu; therefore anyone remembering these pastimes of Lord Balarama in the morning and the evening will certainly become a great devotee of the Supreme Personality of Godhead, and thus his life will become successful in all respects."(Appreciating Shri Vrdavana Dhama, pg. 113)


Lord Balarama is constantly serving Lord Krishna in every respect. In all of Krishna's incarnations and manifestations. In Rama-lila, Balarama serves Lord Ramachandra as His younger Brother, Laxmana. In Kali-yuga, Shri Balarama spreads the Sankirtan movement of Shri Chaitanya as Lord Nityananda. Lord Balarama serves Shri Krishna in all five rasas (mellows), santa to madhurya rasa. In santa rasa Lord Balarama fulfills Shri Krishna's desires for blissful transcendental pastimes by expanding Himself as the holy dhama of Vraja Mandala. All of Krishna's personal possessions such as Krishna's crown, bed, clothes, throne, ornaments; and any other objects that Krishna utilizes are all expansions of Lord Balarama. As Krishna's cowherd friend and elder brother in sakhya rasa, Shri Balarama sometimes accepts service from Krishna after defeating Him in a wrestling match. But generally, Balarama's fraternal feelings are mixed with servitude (dasya rasa) and parental affection (vatsalya rasa). In the mood of vatsalya rasa, Shri Balarama sometimes protects Krishna as a parent or chastises Him as the elder. Once Lord Balarama told Subala, "my dear friend, please inform Krishna not to go to Kaliya today. Today is Krishna's birthday, and so I wish to go along with Mother Yasoda to bathe Him. Tell Krishna He should not leave the house today!" This shows how Balarama, Krishna's elder brother took care of Krishna with parental love, within the scope of fraternal affection.


The splendor of Lord Balarama's transcendental form eclipses many millions of glistening rising moons, and the slightest scent of His boundless strength is sufficient to destroy many armies of demons. Although He knows the supernatural power of His younger brother Krishna, still, out of love for Him, Balarama never leaves Krishna alone in the forest even for a moment. I offer my prayers to Lord Balarama, the enemy of Dhenukasura.




Lord Balarama in Madhurya Rasa


Lord Balarama can expand Himself into unlimited and different forms. In order to serve Krishna's intimate conjugal pastimes in madhurya rasa, Lord Balarama expands Himself as Ananga Manjari. Ananga Manjari wears beautiful clothing the color of a blue lotus flower and she is especially dear to Lalita and Visakha. Ananga Manjari, a most exquisitely beautiful gopi, is Shrimati Radharani's younger sister. Her complexion is the color of a springtime ketaki flower.(Appreciating Shri Vrdavana Dhama, pg. 67)




Lord Baladeva in Vraja


The spiritual planet goloka Vrndavana, the eternal abode of Lord Krishna, is shaped like the whorl of a lotus flower. Even when the Lord descends to any one of the mundane planets, He does so by manifesting His own abode as it is. Vrndavana is compared to a lotus flower because it is incredibly beautiful, fully alive and can expand and contract.


Being a form of Lord Baladeva, Shri Vrndavana-dhama is completely spiritual, fully cognizant and saturated with unlimited prema for Shri Krishna. The spiritual lotus of Vraja-dhama fully cooperates with Krishna's desire for pastimes by expanding and contracting to facilitate His transcendental movements. Within a short time, for example, Krishna can traverse the distance between Nandagrama and Vamsivata where He meets nightly with Radharani.


According to material calculations, Vamsivata is thirty-seven miles away from Nandagrama. But by Shri Balarama's blessings, Krishna arrives there easily and quickly. In his expansion as Shri Vraja-dhama, Lord Balarama fully accommodates all the necessary features of Shri Krishna's mind-pleasing pastimes. This is the inconceivable nature of Shri Krishna and His transcendental abode of Vrndavana-dhama. The spiritual lotus of Vraja also arranges for accomplished devotees to effortlessly wander all over Vrdavana to participate in Radha and Krishna's splendid spiritual pastimes. One day while Shrila Sanatana Gosvami was doing bhajan in Vrndavana, he walked to and circumambulated Govardhana Hill. Then Sanatana Gosvami walked to Goloka to perform madhukari, and by evening he returned to Vrndavana to serve his beloved Deity, Madan-mohan. Serving as the spiritual lotus of Vraja, Shri Balaramaji enabled Sanatana Gosvami to perform this incredible service of walking over 108 kilometers in one day.


Shrila Rupa Gosvami compares Vraja to a lotus: When it blooms fully, the different sites of Krishna's pastimes appear to be distant from one another.


But after sunset, the lotus contracts, and the places come closer together to assist the meeting of Shrimati Radhika and Shri Krishnacandra.




The Youth Pastimes of Lord Balarama


Lord Krishna and Lord Balarama accompanied Akura to the city of Mathura to kill the evil King Kamsa and to be reunited with Their parents Devaki and Vasudeva. After revealing to Akura Their other forms of Lord Vishnu and Ananta Sesa respectively Krishna and Balarama went to the city to dispose of the evil king. Upon Their arrival in the city the evil King Kamsa tried several unsuccessful attempts to bar Krishna and Balarama from fulfilling the inevitable prophecy that They would kill him. Finally Krishna and Balarama were with Kamsa in a great wrestling arena. Kamsa had his greatest wrestlers challenge Their Lordships to a fight. The wrestler Canura addressed Krishna and Balarama with the following words:


"O Krishna and Balarama, You two are well respected by courageous men and are both skillful at wrestling. Having heard of Your prowess, the king has called You here, wanting to see for himself. You, Krishna, aren't really a child or even a young man, and neither is Balarama, the strongest of the strong. Therefore You two should fight powerful wrestlers like us. Accepting the challenge, Krishna paired off with Canura, and Balarama fought with Mustika. Seizing each other's hands and locking legs with each other, the opponents struggled powerfully, eager for victory. They each struck fist against fist, knees against knees, head against head, and chest against chest. Each fighter contended with his opponent by dragging him about in circles, shoving him and crushing him, throwing him down, and running before and behind him. Forcefully lifting and carrying each other, pushing each other away, and holding each other down, the fighters appeared to be hurting even their own bodies in their great eagerness for victory.


As Krishna and Balarama fought the huge wrestlers, the women present gazed upon the two Lords and became enthralled by Their beauty. The ladies said, 'Just see the lotus face of Krishna as he darts around His foe! That face, covered with drops of perspiration brought on by the strenuous fight, resembles the whorl of a lotus covered with dew. What austerities the gopis must have performed to be able to always see His beautiful form!'


'Don't you see the face of Lord Balarama, with his eyes copper-red from His anger toward Mustika and its beauty enhanced by His laughter and His absorption in the fight?' As the women spoke, Krishna powerfully struck Canura and began to break every part of his body. Furious, Canura violently pounded the Lord's chest with both fists. No more shaken by the demon's mighty blows than an elephant struck with a flower garland, Lord Krishna grabbed Canura by his arms, swung him around several times, and hurled him onto the ground with great force. His clothes, hair, and garland scattering, the wrestler fell down dead like a huge festival column collapsing. Mustika also struck Balarama, and Balarama returned the blow with great force.


Mustika began to tremble, and blood and vomit flowed from his mouth.


Distressed, he gave up his vital force and fell down just as a tree falls down during a hurricane. After the two wrestlers were killed, a wrestler named Kuta came forward. Lord Balarama immediately caught him in His left hand and killed him nonchalantly. Another wrestler named Sala came forward, and Krishna immediately kicked him and cracked his head.


Shortly thereafter Kamsa was killed by Krishna. Kamsa's eight brothers headed by Kanka were killed by Lord Balarama with the tusk of the elephant Kuvalayapida.(Krishna Book Vol. I,pg. 273- 280) The rasas Madhurya and aisvarya are in equal degrees in Mathura. Lord Krishna and Balarama's killing of Kamsa and his associates illustrates this point. After killing these demons in the wrestling arena at Mathura, Krishna approached His parents Devaki and Vasudeva, who just stood looking awestruck in a mood of total reverence. Since Krishna hadn't seen His parents since the day He was born (about eleven years), Krishna was expecting some heartfelt reciprocation of emotions. But Devaki and Vasudeva, seeing Krishna as the Supreme Lord and not as their son, remained firm in their mood of aisvarya. Krishna who is always hankering for his devotees' love, began to cry upon seeing His parents relating to Him in awe and reverence, This immediately opened Mother Devaki's heart, which flooded with vatsalya rasa.


She took Krishna on her lap, covered His head with her sari and tried to breast-feed Him. Meanwhile Lord Balarama threw Himself at the feet of His father. And Vasudeva, overcome with vatsalya rasa, picked up Balarama, sat Him on his lap, smelled His head and treated Him in a very loving fatherly way.(Appreciating Shri Vrndavana Dhama, pg. 120)


Concealing Their innately perfect knowledge by Their human-like activities, Krishna and Balarama went to Avanti to reside at the school of the learned spiritual master Sandipani Muni. Sandipani thought very highly of these two self-controlled disciples, whom he felt so fortunate to have obtained.


Krishna and Balarama served him as devotedly as one would serve the Supreme Lord Himself, thus showing others an irreproachable example of how to worship the spiritual master. Satisfied with Their submissive behavior, Sandipani Muni taught the two Lords the entire Vedas, together with their six corollaries and the Upanishads. He also taught Them the Dhanur-veda, with it's most confidential secrets; the standard book of law: the methods of logical reasoning and philosophical debate: and the sixfold science of politics.


Krishna and Balarama immediately assimilated each and every subject after hearing it explained just once. Thus with fixed concentration They learned the sixty-four arts and skills in as many days and nights. Thereafter They satisfied Their spiritual master by offering him guru-daksina, the traditional token of remuneration a disciple gives his spiritual master.


When Krishna and Balarama offered Their teacher, Sandipani Muni, anything he desired, he asked for the return of his son, who had drowned in the ocean at Prabhasa. The two Lords at once traveled there on Their chariot and ordered the ocean to return Their guru's son. The ocean explained that he had been captured and slain by the demon Pancajanya. Krishna in turn slew the demon.


The Lords then went to Samyamani, the abode of Yamaraja., who immediately returned the child.(Krishna Book Vol. I, pg 281-289)




More Pastimes of Lord Balarama


After defeating the king Jarasandha several times, Krishna decided to move His family from the city of Mathura to an unconquerable fortress in the sea, known as Dwarka. After moving His family, Krishna and Balarama pretended to be afraid of Jarasandha and fled to mount Pravarsana. Jarasandha chased the Lords up said mountain, but unable to find them he set the mountain on fire. In order to avoid the fires, Lord Krishna and Balarama jumped some eighty-eight miles to the ground.(Krishna Book Vol. I, pg 348)


In another instance Lord Balarama was challenged to play chess with a demoniac in-law of His, Rukmi. On the advice of the King of Kalinga, Rukmi challenged Lord Balarama to play chess for various wagers. Knowing that Lord Balarama, in this particular rasa, was not the most adept of chess players, the two sought this opportunity to make fun of Lord Krishna and Balarama.


The first two games were played for 1,000 and 10,000 gold pieces respectively and Lord Balarama was the loser in each game, but the third game was for 100,000 gold pieces. Fortunately Lord Balarama was the winner, but the sinful Rukmi attempted to cheat the Lord and claim that he was the winner. This angered Balarama so He made another wager of one hundred million coins. Again Lord Balarama was the victor and again Rukmi attempted to cheat the Lord. This time there was a voice from the sky that stated that according to the rules of chess, Lord Balaram was the winner. Still Rukmi persisted that he was the winner and insulted the Lord with artful words. At this time Lord Balarama became very angry and summoned His mace, Sunanda, and smashed Rukmi on the head killing him with one blow. Lord Balarama also took this opportunity to capture the fleeing King of Kalinga who feared for his life. Balarama used His mace to smash the teeth of the king because he was always showing them while criticizing the Lord. Balarama also captured all the princes who supported the king and beat them with His club, breaking their hands and legs. (Krishna Book Vol. II, pg.194)




Once Lord Balarama was feeling very anxious to see his father and mother, Nanda and Rohini, so He returned to Vrndavana for a visit. At this time He also sought to pacify the gopis who were feeling great distress due to separation from Lord Krishna. To alleviate their distress Lord Balarama described the wonderful pastimes and glories of Krishna, and chanted Krishna's transcendental names. Balarama became so absorbed in chanting that his complexion assumed Krishna's blue color. (Appreciating Shri Vrndavana Dhama, pg 112)


When Lord Balarama visited Vrndavana for two months, He would enjoy at night with His cowherd girlfriends in a garden on the bank of the Yamuna. One night, intoxicated with joy and Varuni (a liquid honey form of the daughter of Varuna) Lord Balarama summoned Yamuna so that he could play in her waters. Thinking that the Lord was drunk, she disregarded His command. This angered Lord Balarama, and He began dragging the river with the tip of His plow, Hala. Lord Balarama said, " O sinful one disrespecting Me, you do not come when I call you but rather move by you own whim. Therefore, with the tip if My plow I shall bring you here in a hundred streams."


At this time Yamuna realizing her mistake sought to please the Lord with kind words and immediately presented her waters for His enjoyment. Thereupon He released her and, like the king of elephants with his entourage of she-elephants, entered the rivers water with His female companions. (Krishna Book Vol. II, pg.220) It is noted that after pleasing Lord Krishna's gopis with words, that Lord Balarama had the above mentioned relations with His own separate gopis. Lord Balarama performed His own rasa-lila at Ram Ghat, which is a long distance from the site of Krishna's rasa-lila. The gopis attached to Krishna in the mood of madhurya rasa would be attached to Lord Balarama in the mood of friendship only and vice-versa. While Lord Balarama performed rasa-lila for two months, Krishna's gopis watched from a distance.


Lord Balarama respects Lord Krishna's gopis and is very careful to avoid mixing with them. (Appreciating Shri Vrndavana Dhama, pg.71)


If while walking on Govardhana Hill, Krishna's elder brother Balarama, sees a series of golden stones, He thinks: "The daughter of King Vrsabanu (Radharani) must have just walked before Me," and Balarama changes course to avoid an awkward situation. In the same way if Radharani sees a series of crystal stones, She thinks, "Balarama must have just walked before Me," and Radharani then changes course. (Appreciating Shri Vrndavana Dhama, pg113)


It was during one of these evenings of Lord Balarama's rasa-lila that He was accosted by the terrible gorilla Dvivida. This Dvivida was as strong as 10,000 elephants and the friend of a demon killed by Lord Krishna . He sought to cause harm to Lord Krishna and all those dear to Him. Dvivida happened upon Lord Balarama during an evening of the Lords pleasure. He insulted the Lord and His gopis, and sought to fight with Him. Balarama being angered by the demon's activities engaged Dvivida in combat and after leveling a mountain and a forest killed the demon with His bare hands. (Krishna Book Vol. II, pg.229)




Shortly thereafter Lord Balarama returned home to Dwarka. There was then an incident where His nephew, Samba, was kidnapped. The family patriarch, King Ugrasena, called for retaliation. Seeing the family preparing for a fight, Balarama pacified them in order to avoid conflict between the Yadu and Kuru dynasties. He then went to the Kaurava household where He expressed King Ugrasena's demand for Samba's return. They became very angry, insulted Balarama and the Yadu dynasty, and then returned to their city. Balarama decided to punish them all. He took His plow, intending to rid the earth of all the Kurus, and began dragging their city of Hastinapura toward the Ganges. Seeing that their city was in eminent danger, they quickly returned Samba. They then prayed, "O Lord, please forgive us, who are truly ignorant of Your true identity". Feeling appeased Balarama assured them He would not harm them, and returned home with Samba. (Krishna Art, plate 151)




There was once an incident where in order to marry Balarama and Krishna's sister Arjuna, upon the advice of Krishna, disguised himself as a sage.


Balarama, believing Arjuna to be a sage presented him Subhadra to render him service. Subhadra consequently fell in love with Arjuna and willingly left with him. Balarama, thinking His sister was kidnapped, was going to punish Arjuna. Krishna the greatest architect of flowery words pacified Balarama and explained to Him what truly happened. (Krishna Book Vol. III, pg. 122)




Once Lord Balarama began to talk in his sleep as follows: "O lotus eyed Krishna, Your childhood adventures are manifest simply according to Your will. Therefore, please dispose of the stubborn pride of this Kaliya serpent." By saying this Lord Balarama astonished the assembly of the Yadus and made them laugh very loudly for some time. Then yawning so hard as to make ripples on His abdomen, Lord Balarama, the bearer of the plow, returned to His deep sleep. This is an instance of sleepiness in ecstatic love.




There came a time when it was inevitable that the two arguing factions of the Kuru dynasty were going to war. Lord Balarama, not anxious to see the outcome of this conflict decided to take pilgrimage to all the holy places.


At one such place there was a large sacrifice taking place. Many great sages were present at this sacrifice and when Lord Balarama approached they rose and offered Him all due respects. Thereafter they offered Balarama a proper seat and worshipped Him as the Supreme Lord. All the sages present did this except Romaharsana, who remained seated on the Vyasasana. Seeing his impudence Balarama struck him with a single blade of kusa straw and killed him. Upon seeing the Lord kill Romaharsana, the other sages in attendance became greatly distressed. They humbly petitioned the Lord saying that they had bestowed the great boon of long life upon Romaharsana and that the Lord had caused their benediction to become false. The sages then requested the Lord to please set an example and atone for the sin He had committed even though He was the Supreme Personality of Godhead and therefore sinless.


Lord Balarama heard the words of the sages and was pleased with them. He said that the benediction of the father, Romaharsana, should be passed on to the son, and the Lord also agreed that He would do whatever the sages suggested that he do in order to atone for the sin. The sages then asked that He please slay the demon Balvala, who was a great source of anguish for the sages. After He had performed this task, the sages said that Lord Balarama should continue his pilgrimage for 12 months. Balarama accepted what the sages said, and the next time the demon Balvala appeared Balarama called for His club and His plow. Although the demon was flying here and there in the air, the Lord swiftly snagged the demon with his plow and pulling him down He smashed his head with His club. After accepting due praise from the sages and taking their leave Lord Balarama continued on His pilgrimage. (Krishna Book Vol. III, pgs. 59-63)


Lord Balarama's wife Revati was born in a yuga previous to the yuga that Bala was born in. Therefore when they met she was taller that He. Lord Balarama took his plow and pushed Ravati down with the flat of it, thus making her short.


The funereal ceremony of Abhimanyu, the son of Arjuna, was performed by Balarama, as He was the maternal uncle. (Shrimad Bhagavatam, First Canta pg 573.



Dhenukasura was a powerful demon who had assumed the form of an ass. With

his demon friends he was occupying Talavana, one of the twelve forests of

Vrindavana. Out of fear of these demons no one could approach Talavana and

enjoy the numerous flowers and fruits in the forest. Balarama, induced by

His cowherd friends, entered the forest desiring to kill the demons. He

began shaking the fruit trees, making a big noise. Dhenuka, furious at the

intrusion, attacked Balarama with his rear legs, but Balarama easily picked

him up by his legs and whirled him around until he died. As the other demon

friends of Dhenuka rushed to attack, Krishna and Balarama picked them up and

threw them on trees, killing them. Soon the forest was free of all demons,

and it appeared that the bent trees were being directed by Balarama to pay

obeisances to Krishna.


Balarama kills Pralambasura


Once when Krishna and Balarama were playing with the cowherd boys, a demon

named Pralamba entered their midst, disguised as a cowherd boy.

Understanding the invincible potency of Krishna, he instead decided to

abduct Balarama. At the end of the game, as the losing party he was supposed

to carry Balarama on his shoulders. Carrying the Lord on his shoulders he

ran swiftly, but Balarama realizing the true identity of demon began to make

himself heavier and heavier. Unable to bear the weight, the demon assumed

his original form which was like a huge dark effulgent cloud, decorated with

golden ornaments. Balarama then bought His fist down the head of the demon

splitting it into two and causing him to give up his life.


Balarama glorified by Krishna


As the elder brother of Krishna, Balarama was the object of His love and

respect. Once when walking in the forest of Vrindavana, Krishna observed the

trees bending down as if paying obeisances. He glorified the lotus feet of

Balarama as being the object of devotion even for the demigods. He said that

the trees, which were impersonalists in previous life times, witnessing the

personal form of Balarama were now praying for His devotion. At other times

when Balarama would get tired by playing, He would lie down the lap of one

of the cowherd boys and Krishna would personally massage His feet, fan Him

and give Him service. Such was the sweet reciprocation of love between

Krishna and Balarama.


Yamuna devi chastised


Once Lord Balarama, Who was at the time living in Dwarka, came back to stay

in Vrindavana for two months. At this time He enjoyed pastimes with His gopi

friends (who were different from the gopis of Krishna). Enjoying such

pastimes on the bank of Yamuna at Rama-ghata, the Lord summoned Yamuna so

that He could sport in the waters. When Yamuna devi did not respond. Lord

Balarama took up His favorite weapon, His plow, and began to drag Yamuna in

a hundred streams. Understanding the position of Balarama, Yamuna devi

personally appeared and offered her obeisances to the Lord with many prayers

in His glorification. Thus appeased the Lord entered and bathed in the

waters of the river.


Kauravas chastised


Samba, the darling son of Jambavati and Krishna, kidnapped Laksmana the

daughter of Duryodhana from the assembly were she was supposed to choose her

husband. The furious Kauravas after a prolonged fight, finally arrested

Samba by sending in six of their greatest warriors. When the Yadavas heard

of this they prepared for battle but Lord Balarama pacified them, preferring

to find a peaceful solution. However when He requested the Kauravas to

return Samba and Laksmana, the Kauravas responded by insulting Him and the

Yadava dynasty. Understanding them to be ignorant in their false prestige,

Balarama took His plow and began to drag Hastinapura into the Ganges. The

terrified Kauravas now surrendered to the lotus feet of Balarama, begging

for His mercy. They immediately returned Samba and Laksmana and had them

married ceremoniously with many opulent gifts.


Balarama marries Revati


In Satya yuga there was a King named Raivata whose daughter Revati was

excellent in all respects. Unable to find a match suitable for her, the king

took her to the court of Brahma for his advise. After waiting for some time

when the king met with Brahma, he was shocked to learn that in the short

time he spent in the Brahmaloka, millions of years had already passed on

Earth and at the time Dvapara yuga was concluding. However Lord Brahma

informed King Raivata that present at this time was Lord Balarama Who was

more than qualified to be the husband of Revati.


King Raivata returned and approached Balarama to accept Revati as His wife.

However Revati belonged to an earlier yuga when people were much larger

physically. So Lord Balarama placed His plow on her head until she shrunk to

an appropriate size and accepted her as His wife.


Balarama and Mahabharata


In general Balarama was equally affectionate to both the Pandavas and the

Kauravas. He accepted both Duryodhana and Bhima as His disciples in the art

of mace-war. As a teacher He appreciated the superior technique of

Duryodhana as opposed to the raw strength of Bhima. At the time of

Mahabharata, He refused to take sides and instead went on an extended

pilgrimage to the holy places. In the battle between Bhima and Duryodhana,

He became angry at Bhima for killing Duryodhana by trickery, but was

appeased by Shri Krishna.


Killing of Romaharshana


Towards the end of Dvapara yuga thousands of sages assembled on the banks of

Naimyasharana to perform a thousand year yajna in an effort to reverse the

onset of Kali yuga. They appointed as their leader Romaharshana, one of the

main disciple of Vyasadeva, who was also present when Sukadeva Goswami

narrated Shrimad Bhagavatam to King Parikshit.


When Lord Balarama entered the assembly, understanding Him to be the Supreme

Personality of Godhead, all present rose to offer Him respect. However

Romaharshana, proud at occupying the position of the leader did not get up.

Lord Balarama could understand that even though Romaharshana was a an expert

Vedantist, he had not yet realized these teachings. Considering him

unqualified to lead the ceremony, Balarama touched him with a blade of grass

causing him to die. He then instituted Suta, the son of Romaharshana as the

leader of the assembly and continued with His pilgrimage.




The Mercy of Lord Balarama


Lord Balarama exemplifies the service attitude to Krishna. His only mission

is to please Krishna by rendering service to Him, whether it is in the

creation of the material worlds, maintaining the spiritual world or as His

personal paraphernalia.


Lord Balarama is the eternal companion of Shri Krishna. He came as Lakshmana

with Rama and later as Nityananda Prabhu with Chaitanya Mahaprabhu. He is the

original spiritual master, and any one desiring to make spiritual progress

must first get the mercy of Lord Balarama.




Disappearance Pastime of Lord Balarama


Due to a curse placed on the Yadu dynasty they were to be the cause of their own destruction, thirty-six years after the end of the battle of Kuruksetra.


After Balarama took part in the drunken battle that caused the destruction of the rest of the Yadus, and after He witnessed the disappearance of Lord Krishna, Lord Balarama sat down in a meditative state and At the last stage, He departed from this world by producing a great white snake from His mouth, and thus He was carried by Sesanaga in the shape of a serpent (Shrimad Bhagavatam First anto pg.573)




The Chariot of Lord Baladeva


Balarama rides in the chariot known as Taladhvaja. Tala means rhythm and dhvaja means ensignia or distinguishing symbol. Rhythms are said to have originated from Lord Shiva's cosmic dance. The rhythm created by Balarama's huge moving chariot is said to produce an equally powerful and blissful sound. The four horses that pull Balarama's chariot are 1.Tivra-strength, 2.Ghora-constancy, 3, Dirgha-timelessness, and 4.Srama-work. Balarama's chariot in Orisa is 47 feet high and requires 763 pieces of wood to build.


Daruka, the one who takes care of all, is Balarama's charioteer. (Lila's of Lord Jaganatha, pg64-77)

Lord Balarama is the beauty incarnation of the Lord. (Shrimad Bhagavatam First Canto pg.168)




Shrila Vrindavana dasa Thakura in Shri Chaitanya Bhagavata Adi Khanda 1st Chp on Lord Nityananda Balarama.


I offer my respectful obeisances to my worshipable Lord and spiritual master, Shri Nityananda Raya, by whose mercy the transcendental pastimes of Lord Shri Chaitanya become spontaneously manifest. With a thousand tongues we should incessantly glorify the Supreme Lord Balarama, because His thousand mouths as Ananta Sesa constantly glorify Lord Krishna. Just as priceless gems are kept in secure custody, so also the invaluable jewel of knowledge about Krishna's pastimes is kept safely in the mouth of Anantadeva. Therefore the tongue which initially glorifies Balarama will automatically be qualified to vibrate the transcendental pastime of Shri Chaitanya.


The Supreme Lord Haladhara holds His thousand hoods like snakes. He is a gigantic figure and the source of all inspiration. As Nityananda He is fully transcendental and eternally existent, intoxicated by the nectar of Shri Chaitanya. Whoever sings or hears about Nityananda's supramundane character is offered the supreme shelter of Lord Chaitanya.


Mahesa and his consort Parvatidevi take great pleasure in eulogizing the object of their love - Sankarsana, Nityananda Prabhu. In the midst of a million fresh young maidens, the pure devotee, Shri Siva, and his consort pour out nectarean devotional hymns to Lord Sankarsana.


All this is revealed in the Fifth Canto of the Shrimad Bhagavatam. Balarama is worshipped by the entire Vaishnava world with songs of praise. Balarama danced with His gopis in Vrndavana, and their rasa dance is the pinnacle of sublimity. The Puranas describe that Balarama performed His rasa dance during the two months of spring, Madhava and Madhu. The Shrimad Bhagavatam verses narrating this subject were spoken by Sukadeva Gosvami to Maharaja Pariksit.


Balarama spent the moonlit nights of the months of Vaisaka and Caitra with the cowherd damsels in the supramundane abode of Vrndavana. The place was set aglow with the rays of the moon. The lotus and kadamba flowers bloomed freely under the influence of the moon's rays, and a soft breeze circulated their scent. In the groves on the bank of the Jamuna, Balarama danced with the gopis, increasing their conjugal mood. The Supreme Lord Balarama, like an exquisite gem decorated by the cluster of gopis, performed His pleasurable pastimes. He behaved like Indra's elephant Airavata - the controller of many she-elephants. The Gandharvas observed the rasa dance and offered their prayers.


The sound of kettle drums rose from the heavens, the demigods joyously showered flowers upon Them, and the Gandharvas and sages worshipped the Supreme Lord Balarama with verses praising His activities. The sages unequivocally denounce association with women, yet they sung hymns in praise of Balarama's rasa dance with His cowherd damsels. The demigods attended Balarama's rasa dance to shower flower petals. They knew that there was no difference between Lord Krishna and Lord Balarama, Haladhara. The transcendental qualities of Balarama are obscure in the four Vedas, but the Puranas describe them boldly. What power do I have to describe them? Out of ignorance, some people disregard the Puranas and reject Balarama's rasa dance as unauthentic.


The two brothers, Lord Krishna and Balarama, performed the rasa dance with the gopis in the same place in Vrndavana. On the radiant full moon night of holi, at the end of sivaratri vrata, Lord Krishna and Lord Balarama, accompanied by Their cowherd boy friends, enjoyed Themselves in the midst of the beautiful maidens of Vrndavana. They were both pleasingly decorated with the finest jewelry, sandalwood pulp, wildflower garlands and exquisite clothes. The fortunate gopis sang sweetly, their hearts enraptured by love for Krishna and Balarama.


Evening had not set in; the moon and the stars appeared. The fragrance of Arabian jasmine intoxicated the bumblebees, and a light breeze carried the aromas of white lilies and lotus flowers. Considering that very moment to be appropriate, Krishna and Balarama began Their pleasurable dalliances. They sang together for the pleasure of all living entities, Their voices rising and falling melodiously.


If a person, after reading Shrimad Bhagavatam, is not affectionately inclined towards Lord Balarama, then he is rejected by the Supreme Lord Vishnu and His devotees. In the words of Shrimad Bhagavatam, a non-believer is a yavana (a barbarian). He is destined to suffer in hell, birth after birth.


There are others who, like eunuchs, make emotional gesticulations, challenging, "Which scripture describes the rasa dance of Balarama?" Who is so sinful that even after reading the scriptures, he can not accept the truth, but misinterprets the real meaning and gives his own distorted understanding?


Lord Balarama is the abode of Lord Chaitanya's deep affection. Offense at Balarama's lotus feet destroys all possibilities for salvation. In His incarnation as Laksmana the younger brother of Lord Ramacandra, Balarama enacted the role of the Lord's servitor. Yet in His manifestation as the Supreme Lord, Balarama serves Himself in every respect - as a friend and a brother, by fanning Him, putting Him to sleep, glorifying Him with Vedic invocations and expanding Himself as His house, umbrella, attire, jewelry and seat. "O Lord ! Your direct, partial expansion, Ananta Sesa, is the source of all the various ingredients for Your service in the transcendental realm of Vaikuntha. Ananta Sesa is famous because He is manifest as Your residence, bed throne, shoes, clothes, jewelry, etc. When shall I see you with Laksmidevi seated on the throne of Ananta Sesa?


Ananta Sesa's partial expansion is the mighty Shri Garuda whose satisfaction is derived from acting as the Lord's carrier in every pastime. Ananta's devotees include Brahma, Siva, the four Kumaras, Shrila Vyasadeva, Sukadeva Gosvami, Narada Muni and others. His glorious qualities are unlimited and are not fully understood by anyone. He is the original personality, the greatest mystic, the Supreme Lord, and the greatest devotee of the Vaishnavas.


Thus far you have heard about the wonderful services performed by Ananta Sesa; now hear about His great opulence. He is enthroned in the lower planetary system of patala as his own source and repose. He is worshipped by all as His thousand mouths continually taste the full nectar of love of Godhead. In the court of Brahma, Narada Muni plays on his vina, and with well-composed verses he sings the wonderful glories of Ananta. Is it humanly possible to know the supramundane nature of Anantadeva? Just by His glance, He sets in motion the three modes of material nature which are the cause of this world's creation, maintenance, and annihilation. Although He is one, He supports the entire variegated material cosmic manifestation Himself (within the pores of His person). He is beginningless and eternal. Other then Lord Sankarsana, who can offer shelter to persons devoid of all material aspirations? He is the support on which the material world manifests and acts. That Supreme Lord, the cause of all causes, has appeared in His sublime spiritual form. He is the most powerful; in comparison, the power of a lion is insignificant. He performs pure transcendental pastimes to capture the hearts of His dear devotees, and He destroys countless sins by manifesting His transcendental form. What more is there to say than this? One becomes purified by hearing or calling out the name of Lord Anantadeva, either respectfully or accidentally. Even a degraded person is purified when he tauntingly utters the name of Shri Ananta.


Anantadeva's mighty potency is beyond measure. That Supreme Lord carries on just one of His thousand heads the entire universe with all its living entities, mountains, and rivers, and that universe appears to be only a minute, atomic speck. Even if a person acquires a thousand tongues, how can he describe the power of the omnipotent Supreme Lord? Anantadeva is His own shelter and source, filled with unlimited power and strength. While residing in the lower planetary system of rasatala, He holds this gigantic cosmic manifestation with ease born of detachment. This material world's creation, maintenance, and annihilation, as well as the three modes of material nature, are activated by His glance. Who can fathom Anantadeva's non-dual, transcendental, eternal and unborn existence?


Out of mercy toward the living entities the Lord manifests His supramundane spiritual form while He performs His variegated pastimes. All living entities reside within that transcendental form. The mighty Lord Nrsimhadeva represents but a wave in the ocean of the Lord's unlimited pastimes which satisfy the hearts of His devotees. Anantadeva's unlimited names, when heard or chanted by anyone in any manner, immediately sever the noose of innumerable births and deaths. Thus the Vaishnava devotees of the Lord always appreciated those who glorify Him. Ananta Sesa is the supreme destination of the entire universe; His holy name is the only means for the living entities's redemption. The Lord holds on His head the unlimited material nature - along with its mountains and oceans - simply for its protection and maintenance. The entire universe is a speck on one of His thousand hoods, and because of His unlimited strength, He does not feel the burden.


Lord Anantadeva, the original Supreme Personality and maintainer of the entire cosmic manifestation, incessantly sings in glorification of Lord Krishna. He continuously describes every aspect of the Lord's divine attributes. Lord Krishna is eternal and His attributes are unending, therefore He can never be fully described or glorified. But Ananta is also eternal and His ability to glorify the Lord is unending. In Their divine relationship, neither is ever victorious. Even today Ananta Sesa's thousand mouths continuously sing the glories of the Supreme Lord Krishna Chaitanya. How wonderfully Lord Krishna and Lord Balarama compete with each other! Brahma, Siva, other demigods and the perfected sages look on, feeling great exhilaration. The eulogies of Anantadeva pursue the ever-expanding, elusive shores of Lord Krishna's ocean of qualities.


O Narada, I Brahma, and your elders, Sanaka and other sages cannot even fathom the extent of this material nature, what to speak of knowing the Supreme Lord's spiritual potencies. Anantadeva, the origin of all demigods, is unable to exhaustively glorify the Supreme Lord's transcendental opulence and potencies with His thousand mouths. Therefore how is it possible for ordinary mortals to understand these divine potencies? Anantadeva is Himself the master of unlimited attributes, and He resides in rasatala simply to support the vast material creation.


In the court of Brahma Narada Muni plays His vina and sings about these very same transcendental qualities of the Supreme Lord. Brahma and others are stunned in ecstasy upon hearing about the supramundane qualities of the Supreme Lord, and Narada Muni is worshiped by all because he sings about those qualities. I have also been moved to write a few phrases in praise of the unlimited potencies of Lord Nityananda, Anantadeva, so I humbly request all of you to develop a loving devotional mood toward the Lord. Those who desire to cross over the dangerous ocean of material existence, yet drown in the ocean of devotional ecstasy, may take shelter of Lord Nityananda.


I pray to the merciful Vaishnava devotees of the Lord to fulfill my hearts yearning, that I may serve my Lord Balarama birth after birth. Just as dvija, vipra, and brahma are different names for the same person, similarly Nityananda, Ananta and Balarama are different names for the same Supreme Personality. My Lord Nityananda Prabhu appeared within my heart and instructed me to narrate the transcendental qualities of Shri Chaitanya Mahaprabhu in this book.


The pastimes of Shri Chaitanya Mahaprabhu are revealed by Nityananda's mercy only, because His personal expansion, Ananta Sesa, is the storehouse of information about Lord Chaitanya and Lord Krishna's pastimes. Although Shri Ananta Sesa is the embodiment of Krishna kirtana, I have been able to offer only a humble prayer in His honor.




Shrila Prabhupada's Lecture on the Glories of Lord Nityananda Balarama.


Lord Nityananda Prabhu's Avirbhava Appearance Day Lecture Bhubaneswar, February 2, 1977


Prabhupada: So today, the appearance day of Nityananda Prabhu... Nityananda Prabhu is Baladeva, Baladeva-tattva.


vrajendra-nandana yei, saci-suta haila sei,~ balarama haila nitai


"Who was formerly the son of Nanda Maharaja, He has appeared as the son of Sacidevi." Chaitanya Mahaprabhu's mother's name was Sacidevi. So Krishna...


Krishna is Shri Chaitanya Mahaprabhu, and Balarama is Nityananda Prabhu. Now...


vrajendra-nandana yei, saci-suta haila sei,~ balarama haila nitai


So Balarama... In the Vedic literature it is said, nayam atma bala-hinena labhyah; na bahuna srutena. So bala means strength. Sometimes some rascal philosophers, they take it that bala means bodily strength. They propagate this philosophy that "Unless you are bodily stout and strong, you cannot achieve spiritual salvation. You must be very strong and stout and eat meat and fight, and then you'll get next spiritual birth" No. This bala, this strength, is different. This is spiritual strength.


The difficulty of the present situation is that actually we are moving on account of spiritual strength, but they have no information of the spiritual strength. They are thinking of material strength. That is expressed here, that


ahankare matta hoiya, nitai-pada pasariya,~ asatyere satya kori mani


This is due to ahankara. Ahankara-vimudhatma kartaham iti manyate [Bg.


3.27]. Those who are vimudha, especially rascal... Mudha, rascals, and vi means visesa, visesanam, particularly. Ahankara- vimudhatma. The same thing which is spoken in the Bhagavad- gita, Narottama dasa Thakura says the same thing in a plain Bengali language. Ahankare matta haiya, nitai-pada... By the spell of maya-ahankara-vimudhatma kartaham iti manyate - they are thinking that "We are independent. We can do whatever we like." This is called ahankara-vimudhatma. Under false pretext, false prestige, everyone is thinking that "We are independent. We can find out the solution of the problems of life by material adjustment," so on, so on. So that is our material disease. Ahankara-vimudhatma. Bewildered, they do not understand that the real strength is spiritual strength. We see daily, see daily that a very strong man, very powerful man, very good brain, very good scientist...


So where is the strength? The strength is atma. As soon as the atma, or the soul, goes out of this body, so intelligent, so strong, and so many things, that is nothing. That is the difference between dead man and the living man.


A living man is very powerful, very good position, everything. As soon as he lies down, he is lying down on the floor, and if you kick him on his face, he'll not protest. So where is that strength? The strength is gone. That is spiritual strength. On the spiritual strength, the body moves. Suppose you have got a very good car, Mercedes car or Rolls Royce car. But when there is no petrol, how the car will move? It is not possible. There is spirit, petrol spirit. Similarly, real strength is spiritual strength. That spiritual strength is Balarama. Bala means strength. Therefore we have to take shelter of the lotus feet of Balarama, guru-tattva.


Balarama means guru-tattva. Balarama represents guru. Yasya prasadad bhagavat-prasadah **. If we want to understand Chaitanya Mahaprabhu, if we want to understand Krishna, then we must take shelter of Balarama. Nayam atma bala-hinena labhyah. This bala- hinena labhyah, this Vedic injunction, means "Without the mercy of Balarama you cannot understand, you cannot realize your spiritual identification. So that Balarama comes as Nityananda Prabhu.


Balarama haila nitai. Therefore we must take shelter of Balarama. That is...


This song has been sung by Narottama dasa Thakura. Nitai-pada-kamala, koti-candra-susitala. If we take shelter of Nityananda Prabhu, then we get peace. Koti-candra-susitala. Just like in daytime, especially in the summer season, we become very much exasperated. But at night, in the evening, as soon as there is moonshine, we become very much satisfied. All day's labor and fatigue is immediately moved. So nitai-pada-kamala, the shade of Nityananda Prabhu's lotus feet, is koti-candra-susitala, as pleasing as one crore of moonshine. One moonshine gives us so much pleasure. So if we want actually peace of mind, if we actually want to be free from this material fatiguement, then we must take the shelter of Nityananda Prabhu. Nityananda Prabhu is the strength, spiritual strength. And without spiritual strength you cannot approach Krishna. Nayam atma pravaca... Simply by talking nonsense... Nayam atma pravacanena labhyah. If you are a good speaker, that does not mean you'll understand, yourself. Na medhaya: "Neither by good brain." Because you have got very good brain you'll understand Krishna-no.


Nayam atma pravacanena labhyo na medhaya na bahuna srutena. If you think that you are a very good scholar, university degree-holder, then you'll understand-no. This is not possible.


So we must have spiritual strength. That source of spiritual strength is Balarama, Krishna's next manifestation, prakasa- vigraha. Krishna is manifesting Himself through Balarama. So we have to take shelter of Nityananda Prabhu.


nitai-pada-kamala, koti-candra-susitala,~ je chayay jagata juray


The whole world is suffering, but if you want peace, then you take the shelter of Nityananda Prabhu.


heno nitai bine bhai, radha-krishna paite nai~ dhrdha kori' dharo nitair pay


Our real aim of life-how to go back home back to Godhead and associate with Radha Krishna. In another song the same author says,


manusya-janama paiya, radha-krishna na bhajiya,~ janiya suniya bisa khainu


Unless you come to Radha-Krishna, you cannot get real pleasure. If you want to dance and get pleasure, don't dance independently. Dance with Krishna. Then you'll be happy. The dancing is there, but dancing without association of Krishna... Just like here, in our temple, we are also eating, but we are eating the remnants of foodstuff left by Krishna. That is real pleasure. It is not that we are stopping eating. We are not stopping eating. We are not dry philosophers. Krishna baro doyamoy, koribare jihwa jay, swa-prasad-anna dilo bhai. All over the world we are eating Krishna prasadam, and we have got good experience. At least ten thousand men and women, they are taking Krishna prasadam, but we have no anxiety. We have no anxiety. A family consists of a few members. They are full of anxiety how to maintain the family. And we are maintaining a family of ten thousand men. We have no anxiety. Just see practically. We have no anxiety. We require thousands and thousands of rupees for maintaining Europe, America, a costly affair. But because we are under the shelter of Nityananda Prabhu, Balarama, we have no anxiety. That means material life means anxiety. You cannot avoid anxiety if you lead a material life. Then you will be anxious.


That is Prahlada Maharaja's instruction. He was asked by his father, "My dear son, what you have learned, the best thing from your teachers?" So he replied, "My dear father..." He never said, "My dear father"; He said, "My dear best of the asuras." Asura- varya. Tat sadhu manye 'sura-varya dehinam.


Tat sadhu manye 'sura-varya dehinam sada samudvigna-dhiyam asad-grahat. The whole human society is suffering, at least suffering from one disease- anxiety. Ask anybody. Take one small ant and take the big elephant; take the President of United States or take one street beggar. Ask him, "Whether you are free from anxiety?" Nobody will say, "No." "I am full of anxiety." That's a fact. So why they are anxiety, in, full of anxiety? That Prahlada Maharaja had replied, sada samudvigna-dhiyam asad-grahat. Because we have taken asad- vastu, that will not exist... Everything, whatever you have got... Our, this body will not exist. And this is the main platform of our existence. In the material world, so long the body is there, you exist. So Prahlada Maharaja said that "Real solution of problems of life is to get out of this material condition. That is best thing in my opinion." Sada samadvigna-dhiyam asad... That is Vedic injunction also. Asato ma sad gamaya: "Don't live in this asat, in this material condition." Sad gamaya: "Go to real existence." That real existence means spiritual life. Na hanyate hanyamane sarire . So if we actually want life, blissful life, then we must get out of this material existence. That is Prahlada Maharaja's instruction. Samudvigna-dhiyam. And if you remain in the material existence, you must suffer some anxiety. There is no excuse.


So Prahlada Maharaja advises that hitvatma-ghatam grham andha-kupam vanam gato yad dharim asrayeta . If you... Real problem is anxiety. And this anxiety will continue so long you are material existent. Therefore the real life is to get out of this material... Hitvatma-ghatam. Atma-ghatam.


Atma-ghatam means killing the soul. This material civilization is killing the soul. That... They have no information of the soul. They do not know how to become peaceful, how to become blissful. They are trying to be peaceful, bahir-artha-maninah, by external material energy. They are thinking by constructing big, big buildings, just like in Bhubaneswar they are doing, and having good, very big, big roads and motorcars, that is advancement of civilization. No. That is not advancement of civili... That is increasing their anxiety. There is no solution of the anxiety. There is... Formerly that... I was speaking. There was no university. The university was in the cottage-Vyasadeva. Vyasadeva was writing Shrimad-Bhagavatam and all the Puranas in a cottage. The university was there. Who can produce such literature as Vyasadeva has given? From any angle of vision, from literary point of view, from philosophical point of view-everything, so perfect, every literature, Mahabharata, Puranas, and Vedanta. Veda-vyasa, he has given. So there was no need of university. It required clear brain. That was to be done by the brahminical qualifications, samo damo titiksa arjava, jnanam-vijnanam astikyam brahma-karma svabhava... Where is that education? This education, technical education, how you can very nicely hammer, this will not solve the problem. So if we want real solution of the problems, then our duty is first of all to take the shelter of nitai-pada-kamala. Then we'll be happy, and we'll get moonshine, and our all fatigueness will be subsided.


Sambandha nahi jar, brtha janma gelo tar. So if you have no connection with Nityananda Prabhu... Nityananda means always. Nitya means always, ananda means pleasure. This is another meaning you can draw. So therefore, if you have no connection with Nityananda Prabhu... Se tar: "He's simply wasting time." Brtha means useless. Uselessly, he's wasting time. Se pasu boro duracar. And Narottama dasa Thakura has used very strong word. "Anyone who has no connection with Nityananda Prabhu, he's a pasu." Sei pasu. He's a pasu, means animal. So animal, how one animal can get happiness? That is not possible. The dog, from the childhood he's searching after food, searching after food. And cannot get food. Unless a dog has got a master, he's street dog and he's always unhappy. So better to become a dog of Nityananda Prabhu.


Then we shall be happy. Instead of becoming dog of so many other people...


Everyone is dog. Everyone is searching after to serve a master. But none of them are satisfied because that is false master. You take real master, Nityananda Prabhu. You'll be happy. Se pasu boro duracar. He does not know where is happiness. Where I shall become a dog? That...


Our Bhaktivinoda Thakura, he has sung therefore,~ vaishnava thakur, tomara kukkur,~ boliya janaha more


"My dear Vaishnava Thakura, kindly accept me as your dog, as your dog. I am dog already, but I am maya's dog. I'm not Vaishnava's dog. So kindly accept me." If you become a Vaishnava's dog... Chadiya vaishnava seva, nistar paiche keba. If you do not become a dog of Vaishnava and Nityananda Prabhu...


Nityananda is guru. So if you do not become a dog of Nityananda Prabhu, Vaishnava, or guru, there is no question of happiness. Se sambandha nahi yar, brtha janma gelo... se pasu boro duracar. Nitai na bolilo mukhe, majila samsara-sukhe. He who has no connection with Nityananda Prabhu, and he does not say, "Jaya Nitai! Jaya Gaura!" And majilo samsara-sukhe, he thinks that this society, family, and... "Society, friendship and love, divinely bestowed upon man." These materialist persons, they say like that. That is called majilo samsara sukhe. In samsara there cannot be any sukha, but he's attracted by that. Majilo samsara sukhe. Vidya-kule ki koribe tar. What we'll do with university education or born in big family or... This will not help. This is not possible. Vidya-kule ki karibe tar. Why they're accepting this false? Ahankare matta hoiya, nitai-pada pasariya, asatyere satya kori mani. On account of being misled by false prestige and false egotism, asatyere satya kori mani, we are accepting this body which is asat, which will not exist. That we have taken as reality. Ahankare matta hoiya, nitai pada pasariya. But if we take shelter of Nityananda Prabhu, then you get the enlightenment. Asatyere satya kori mani. Nitaiyer koruna habe, braje radha-krishna pabe, dharo nitai-carana du'khani.


Therefore Narottama dasa Thakura advises that... Today is Nityananda Prabhu's avirbhava appearance day. Let us at least remember today nitai-pada-kamala. That is wanted. Nitai carana satya, tahara sevaka nitya.


The reality is nitai-carana, and anyone who is servant of Nitai...So nitaiyer carana satya, tahara sevaka nitya. One who has become the dog of Nityananda Prabhu, he gets his eternal life. We are eternal, but under misconception of material identification, we are under the subjugation of maya. Bhutva bhutva praliyate. Tatha dehantara... It is very botheration, but they do not know. I am going from one body to another transmigration.


And that is not guaranteed, what body. They have no science, no knowledge about understanding tatha dehantara, the very first instruction of Bhagavad-gita. They are so rascals, and they are proud of their education, their universities. This is going on.


Nitai carana satya, tahara sevaka..., nitai-pada sada koro asa. Therefore we should always expect to be under the shelter of nitai-pada-kamala. Narottama boro duhkhi. Narottama dasa Thakura, he's acarya. He is presenting himself... That is acarya. Means he is not duhkhi, but he's presenting himself as duhkhi. That is acarya. Acaryas, they are never duhkhi. But taking the common man's position, he says, narottama boro duhkhi. Or, in other words, Narottama... Narottama means the best of the human being. So here in this material world one may be the best of the human being, very exalted position, but everyone is duhki, unhappy. Narottama boro duhki, nitai more koro sukhi: "Only Nityananda can make me happy. Otherwise not possible." Rakho ranga-caranera pasa. So today is Nityananda Prabhu's appearance day. We shall always pray Nityananda Prabhu, "Kindly keep me under your shelter so that... I am very duhki; I am very unhappy. Under the shelter of Your lotus feet I shall be happy." And that is real happiness. Thank you very much.




A Thousand Names of Lord Balaraama


Garga-samhita Canto 8: Chapter Thirteen

From the Garga Samhita translation of Kushakratha dasa prabhu.


Shri Balabhadra-sahasra-naama

A Thousand Names of Lord Balaraama


Text 1


duryodhana uvaaca


balabhadrasya devasya

     praadvipaaka mahaa-mune

naamnaam sahasram me bruhi

     guhyam deva-ganair api


     duryodhana uvaaca-Duryodhana said; balabhadrasya-of Lord Balaraama; devasya-Lord; praadvipaaka-O Pradvipaka; mahaa-great; mune-sage; naamnaam-of the names; sahasram-thousand; me-to me; bruhi-please tell; guhyam-secret; deva-ganaih-by the demigods; api-even.


     Duryodhana said: O great sage Praadvipaaka, please tell me the thousand names of Lord Balaraama, names kept secret from even the demigods.


Text 2


shri-praadvipaaka uvaaca


saadhu saadhu mahaa-raaja

     saadhu te vimalam yashah

yat pricchase param idam

     gargoktam deva-durlabham


     shri-praadvipaaka uvaaca-Shri Pradvipaka said; saadhu-good; saadhu-good; mahaa-raaja-O king; saadhu-good; te-of you; vimalam-pure; yashah-fame; yat-what; pricchase-you ask; param-great; idam-this; gargoktam-spoken by Garga Muni; deva-to the demigods; durlabham-rare.


     Shri Praadvipaaka said: Well done! Well done! Well done! O king, your fame is spotless. Your question has been answered by Garga Muni in words rarely heard by even the demigods.


Text 3


naamnaam saharsam divyaanaam

     vakshyaami tava caagratah

gargaacaaryena gopibhyo

     dattam krishnaa-tate shubhe


     naamnaam-of names; saharsam-thousand; divyaanaam-divine; vakshyaami-I will tell; tava-to you; ca-and; agratah-in the presence; gargaacaaryena-by Garga Muni; gopibhyah-to the gopis; dattam-given; krishnaa-tate-on the shore of the Yamunaa; shubhe-beautiful.


     I will tell you Lord Balaraama's thousand transcendental names, names that Garga Muni gave to the gopis on the beautiful bank of the Yamunaa.


Text 4


     om asya shri-balabhadra-sahasra-naama-stotra-mantrasya gargaacaarya rishih anushtup chandah sankarshanah paramaatmaa devataa balabhadra iti bijam revatiti shaktih ananta iti kilakam balabhadra-prity-arthe jape viniyogah.


     om-Om; asya-of Him; shri-balabhadra-sahasra-naama-stotra-mantrasya-of the mantra-prayer of thethousand names of Lord Balaraama; gargaacaarya-Garga Muni; rishih-the sage; anushtup-Anushtup; chandah-the meter; sankarshanah-Balaraama; paramaatmaa-the Supreme Personality of Godhead; devataa-the Deity; balabhadra-balabhadra; iti-thus; bijam-the bija; revati-Revati; iti-thus; shaktih-the potency; anantah-Ananta; iti-thus; kilakam-the kilaka; balabhadra-prity-arthe-for the satisfaction of Lord Balaraama; jape-in chanting; viniyogah-stablished.


     Om. Of the mantra-prayer of the thousand names of Lord Balaraama the sage is Garga Muni, the meter is anushtup, the Deity is Lord Balaraama, the Supreme Personality of Godhead, the bija is Balabhadra, the shakti is Revati, the kilaka is Ananta, and the purpose of chanting the names is the pleasure of Lord Balaraama.


Text 4 (b)


atha dhyaanam


sphurad-amala-kiritam kinkini-kankanaarham

     calad-alaka-kapolam kundala-shri-mukhaabjam

tuhina-giri-manojnam nila-meghaambaraadhyam

     hala-musala-vishaalam kaama-paalam samide


     atha-now; dhyaanam-the meditation; sphurad-amala-kiritam-a splendid crown; kinkini-kankanaarham-with bracelets and tinkling ornaments; calad-alaka-kapolam-with locks of hair moving on His cheeks; kundala-shri-mukhaabjam'His lotus face decorated with earrings; tuhina-giri-manojnam-charming like a mountain of ice and snow;

nila-meghaambaraadhyam-dressed in garmants like dark clouds; hala-musala-vishaalam-holding a great plow and club; kaama-paalam-fulfilling desires; samide-I praise.




     I glorify Lord Balaraama, decorated with a glittering crown, bracelets, tinkling ornaments, moving locks of hair on His cheeks, splendid earrings on His handsome lotus face, and garments dark like monsoon clouds, holding a great cluâ and plow, fulfilling all desires, and handsome like a mountain of ice and snow.


Text 5


om balabhadro raamabhadro

     raamah sankarshano 'cyutah

revati-ramano devah

     kaama-paalo halaayudhah


     Om. Lord Balaraama is supremely powerful and happy (balabhadra), the supreme enjoyer (raamabhadra and (raama), all-attractive (sankarshana), infallible (acyuta), the lover of Revati (revati-ramana), the splendid Supreme Personality of Godhead (deva), the Lord who fulfills desires (kaama-paala), and He who carries a plow-weapon (halaayudha).


Text 6


nilaambarah shveta-varno

     baladevo 'cyutaagrajah

pralambaghno mahaa-viro

     rauhineyah prataapavaan


     He is dressed in blue garments (nilaambara), fair-complexioned (shveta-varna), splendid and powerful (baladeva), the elder brother of the infallible Supreme Personality of Godhead (acyutaagraja), the killer of Pralamba (pralambaghna), a great hero ¨mahaa-vira), the son of Rohini (rauhineya), and very powerful (prataapavaan).


Text 7


taalaanko musali hali

     harir yadu-varo bali

sira-paanih padma-paanir

     lagudi venu-vaadanah


     He bears the insignia of a palm tree (taalaanka), holds a cluâ (musali), holds a plow (hali), takes away all that is inauspicious (hari), is the best of the Yadus (yadu-vara), is powerful (bali), holds a plow in His hand (sira-paani), has lotus hands (padma-paani), holds a cluâ (lagudi), and plays the flute (venu-vaadana).


Text 8


kaalindi-bhedano viro

     balah prabalah urdhvagah


     sahasra-vadanah svaraat


     He divided the Yamuna' (kaalindi-bhedana). He is a heroic (vira), powerful (bala, and prabala), exalted (urdhvaga), a plenary expansion of Lord Krishna (vaasudeva-kalaa), and limitless (ananta), has a thousand heads (sahasra-vadana), and is independent (svaraat).


Text 9


vasur vasumati-bhartaa

     vaasudevo vasuttamah

yaduttamo yaadavendro

     maadhavo vrishni-vallabhah


     He is opulent (vasu), the goddess of fortune's husband (vasumati-bhartaa), the son of Vasudeva (vaasudeva), the best of the Vasus (vasuttama), the best of the Yaadavas (yaduttama), the king of the Yaadavas (yaadavendra), the goddess of fortune's husband (maadhava), and dear to the Vrishnis (vrishni-vallabha).


Text 10


dvaarakesho maathuresho

     daani maani mahaa-manaah

purnah puraanah purushah

     pareshah parameshvarah


     He is the king of Dvaaraka' (dvaarakesha), the king of Mathura' (maathuresha), generous (daani), noble (maani), noble-hearted (mahaa-manaa), perfect (purna), the ancient Supreme Personality of Godhead (puraana), the Supreme Person (purusha), the Supreme Master (paresha), and the Supreme Controller (parameshvara).


Text 11


paripurnatamah saakshaat

     paramah purushottamah

anantah shaashvatah shesho

     bhagavaan prakriteh parah


     He is the perfect Supreme Personality of Godhead (paripurnatama), the Supreme Personality of Godhead directly (saakshaat-parama), the Supreme Person (purushottama), limitless (ananta), eternal (shaashvata), Lord Shesha (shesha), the supremely opulent Lord (bhagavaan), and beyond the world of matter (prakriteh para).


Text 12


jivaatmaa paramaatmaa ca

     hy antaraatmaa dhruvo 'vyayah

catur-vyuhash catur-vedash

     catur-murtish catush-padah


     He is the father of all living entities (jivaatmaa), the Supersoul present in everyone's heart (paramaatmaa and antaraatmaa), eternal (dhruva), imperishable (avyaya), the origin of the catur-vyuha expansions (catur-vyuha), the author of the four Vedas (catur-veda), the origin of the catur-vyuha (catur-murti), and the master of the four worlds (catush-pada).


Text 13


pradhaanam prakritih saakshi

     sanghaatah sanghavaan sakhi

mahaa-manaa buddhi-sakhash

     ceto 'hankaara aavritah


     He is pradhaana (pradhaana), prakriti (prakriti), the witness (saakshi), accompanied by His associates (sanghaata, sanghavaan, and sakhi), noble-hearted (mahaa-manaa), and the best counselor (buddhi-sakha). He is consciousness (ceta), and ego (ahankaara). He is accompanied by His associates (aavrita).


Text 14


indriyesho devataatmaa

     jnaanam karma ca sharma ca

advitiyo dvitiyash ca

     niraakaaro niranjanah


     He is the master of the senses (indriyesha), the Supreme Personality of Godhead (devataa), the Supersoul (aatmaa), knowledge (jnaana), action (karma), auspiciousness (sharma), one without a second (advitiya), different from the individual living entities (dvitiya), a person whose form is not material (niraakaara), and not touched by matter (niranjana).


Text 15


viraat samraat mahaughash ca

     dhaarah sthaasnush carishnumaan

phanindrah phani-raajash ca



     He is the entire universe (viraat), the supreme monarch (samraat), a great flood (mahaugha), the maintainer of all (dhaara), unmoving (sthaasnu), going everywhere (carishnumaan), the king of serpents (phanindra, and phani-raaja), and the serpent with a thousand hoods (sahasra-phana-mandita).


Text 16


phanishvarah phani sphurtih

     phutkaari citkarah prabhuh

mani-haaro mani-dharo

     vitali sutali tali


     He is the king of serpents (phanishvara, and phani), the Supreme Personality of Godhead who has appeared in the material world (sphurti), a hissing serpent (phutkaari, and citkara), the supreme master (prabhu), and decorated with a jewel necklace (mani-haara, and mani-dhara). He resides in Vitalaloka (vitali), Sutalaloka (sutali), and Talaloka (tali).


Text 17


atali sutaleshash ca

     paataalash ca talaatalah

rasaatalo bhogitalah

     sphurad-danto mahaatalah


     He resides in Atalaloka (atali), and is the king of Sutalaloka (sutalesha). He resides in Paataalaloka (paataala), Talaatalaloka (talaatala), and Rasaatalaloka (rasaatala). He has great hoods (bhogitala), and glittering fangs (sphurad-danta). He resides on Mahaatalaloka (mahaatala).


Text 18


vaasukih shankhacudaabho

     devadatto dhananjayah

kambalaashvo vegataro

     dhritaraashto mahaa-bhujah


     He is Vaasuki (vaasuki). He is splendid like a conch-jewel (shankhacudaabha), is the benefactor of the demigods (devadatta), and is the winner of wealth (dhananjaya). He is Kambalaashva (kambalaashva). He is the fastest (vegatara), the king (dhritaraashta), and the hero of mighty arms (mahaa-bhuja).


Text 19




padmaakshah padma-maali ca

     vanamaali madhushravaah


     He is intoxicated by drinking vaaruni (vaaruni-mada-mattaanga), His eyes roll in intoxication (mada-ghurnita-locana), His eyes are lotus flowers (padmaaksha), He wears a lotus garland (padma-maali), and a forest garland (vanamaali), and His fame is sweet (madhushravaa).


Text 20




nupuri katisutri ca

     kataki kanakaangadi


     He is more handsome than millions of Kaamadevas (koti-kandarpa-laavanya), and He is worshiped by the naaga-kanyaas (naaga-kanyaa-samaarcita). He wears tinkling anklets (nupuri), a belt (katisutri), golden bracelets (kataki), and golden armlets (kanakaangadi).


Text 21


mukuti kundali dandi

     shikhandi khanda-mandali

kalih kali-priyah kaalo



     He wears a crown (mukuti, and earrings (kundali). He carries a staff (dandi). He wears a peacock featHer (shikhandi), and a khanda-mandala (khanda-mandali). He likes to fight (kali and kali-priya), He is time (kaala), and He is fitted with armor (nivaata-kavaceshvara).


Text 22


samhaara-krid rudra-vapuh

     kaalaagnih pralayo layah

mahaahih paaninih shaastra-

     bhaashyaa-kaarah patanjalih


     He destroys the universe (samhaara-krit). He is the forms of the Rudras (rudra-vapu), the fire of time (kaalaagni), the destruction of the universe (pralaya and laya), a great serpent (mahaahi), Paanini (paanini), the author of commentaries (shaastra-bhaashyaa-kaara), and Patanjali (patanjali).


Text 23


kaatyaayanah pakvimaabhah

     sphotaayana urangamah

vaikuntho yaajniko yajno

     vaamano harino harih


     He is Kaatyaayana (kaatyaayana), and He is glorious (pakvimaabhah and sphotaayana). He is the serpent Ananta (urangama). He is the master of the spiritual world (vaikuntha), the performer of yajnas  (yaajnika, yajna itself (yajna), Vaamana (vaamana), fair-compexioned (harina), and Lord Hari (hari).


Text 24


krishno vishnur mahaa-vishnuh

     prabhavishnur vishesha-vit

hamso yogeshvaro kurmo

     varaaho naarado munih


     He is Krishna (krishna), Vishnu (vishnu), Mahaa-vishnu (mahaa-vishnu), all-powerful (prabhavishnu), all-knowing (vishesha-vit), like a swan (hamsa), the master of yoga (yogeshvara), Kurma (kurma), Varaaha (varaaha), Naarada (naarada), and a great sage (muni).


Text 25


sanakah kapilo matsyah

     kamatho deva-mangalahdattaatreyah prithur vriddha

     rishabho bhaargavottamah


     He is Sanaka (sanaka), Kapila (kapila), Matsya (matsya and kamatha), the auspiciousness of the demigods (deva-mangala), Dattaatreya (dattaatreya), Prithu (prithu), Vriddha (vriddha), Rshabha (rishabha), and the best of the Bhrigu dynasty (bhaargavottama).


Text 26


dhanvantarir nrisimhash ca

     kalkir naaraayano narah

raamacandro raaghavendrah

     koshalendro raghudvahah


     He is Dhanvantari (dhanvantari), Nrisimha (nrisimha), Kalki (kalki), Naaraayana (naaraayana), Nara (nara), and Raamacandra (raamacandra, raaghavendra, koshalendra, and raghudvaha).


Text 27


kaakutsthah karunaa-sindhu

     raajendrah sarva-lakshanah

shuro daasharathis traataa



     He is the most exalted (kaakutstha), and ocean of mercy (karunaa-sindhu), the king of kings (raajendra), all glorious (sarva-lakshana), heroi (shura), the son od Dasharatha (daasharathi), the great protector (traataa), and the bliss of Kaushalya' (kaushalyaananda-vardhana).


Text 28


saumitrir bharato dhanvi

     shatrughnah shatru-taapanah

nishaangi kavaci khadgi

     shari jyaahata-koshthakah


     He is the son of Sumitra' (saumitri), Bharata (bharata), a great bowman (dhanvi), Shatrughna (shatrughna and shatru-taapana), a great bowman (nishaangi), a warrior wearing armor (kavaci), a warrior carrying a sword (khadgi), and a great bowman (shari and jyaahata-koshthaka).


Text 29




yajna-traataa yajna-bhartaa



     He wears the shoulder and finger armor of a bowman (baddha-godhaanguli-trana). He broke Lord Shiva's bow (shambhu-kodanda-bhanjana). He protected the yajna (yajna-traataa and yajna-bhartaa). He killed Marica (maarica-vadha-kaaraka).


Text 30


asuraaris taatakaarir


pitri-vaakya-karo harshi

     viraadhaarir vanecarah


     He is the enemy of the demons (asuraari), the enemy of Taataka (taatakaari), the ally of Vibhishana (vibhishana-sahaaya-krit), a son who followed His father's order (pitr„-vaakya-kara), (harshi), happy (viraadhaari), and the Lord who wandered in the forest (vanecara).


Text 31


munir muni-priyash citra-


kabandhahaa dandakesho

     raamo raajiva-locanah


     He is a sage (muni), dear to the sages (muni-priya), a resident of Citrakuta forest (citrakutaraanya-nivaasa-krit), the killer of Kabandha (kabandhahaa), the master of Dandaka forest (dandakesha), Lord Raama (raama), and lotus-eyed (raajiva-locana).


Text 32



     netaa pancavati-patih

sugrivah sugriva-sakho



     He wandered in Matanga forest (matanga-vana-sancaari). He is supreme leader (netaa). He is the master of Pancavati forest (pancavati-pati). He has a graceful neck (sugriva), and is the friend of Sugriva (sugriva-sakha). In His heart He loves Hanumaan (hanumat-prita-maanasa).


Text 33


setubandho raavanaarir


raavanyaarih pushpakastho



     He built the bridge at Setubandha (setubandha), is the enemy of Raavana (raavanaari), burned Lanka' to the ground (lankaa-dahana-tat-para), is the enemy of Raavana (raavanyaari), traveled in a flower-chariot (pushpakastha), and was distressed in separation from Sita' (jaanaki-virahaatura).


Text 34


ayodhyaadhipatih shrimal

     lavanaarih suraarcitah

surya-vamshic candra-vamshi



     He was the king of Ayodhya' (ayodhyaadhipati), handsome and glorious (shrimal), the enemy of Lavanaasura (lavanaari), worshiped by the devas (suraarcita), born in the Surya dynasty (surya-vamshi), born in the Candra dynasty (candra-vamshi), and expert at playful the flute (vamshi-vaadya-vishaarada).


Text 35


gopatir gopa-vrindesho

     gopo gopishataavritah

gokulesho gopa-putro

     gopaalo go-ganaashrayah


     He is the master of the surabhi cows (gopati), the master of the gopas (gopa-vrindesha), a gopa (gopa), surrounded by hundred of gopis (gopishataavrita), the master of Gokula (gokulesha), the son of a gopa (gopa-putra), the protector of the cows (gopaala), and the shelter of the cows (go-ganaashraya).


Text 36


putanaarir bakaarish ca


aghaarir dhenukaarish ca

     pralambaarir vrajeshvarah


     He is the enemy of Putana' (putanaari), the enemy of Baka (bakaari), the killer of Trinaavarta (trinaavarta-nipaataka), the enemy of Aghaasura (aghaari), the enemy of Dhenuka ¨dhenukaari), the enemy of Pralamba (pralambaari), and the king of Vraja (vrajeshvara).


Text 37


arishta-haa keshi-shatrur


agni-paano dugdha-paano



     He is the killer of Arishta (arishta-haa), the enemy of Keshi (keshi-shatru), the killer of Vyomaasura (vyomaasura-vinaasha-krit), the swallower of a forest-fire (agni-paana), a child who drinks milk (dugdha-paana), and a boy who stays among the flowering vines of Vrindaavana forest (vrindaavana-lataashrita).


Text 38


yashomati-suto bhavyo

     rohini-lalitah shishuh

raasa-mandala-madhya-stho     raasa-mandala-mandanah


     He is the son of Yashoda' (yashomati-suta), glorious, charming, handsome, and auspicious (bhavya), a child who plays with Rohini (rohini-lalita), a child (shishu), the dancer in the middle of the raasa-dance circle (raasa-mandala-madhya-stha), and the ornament of the raasa-dance circle (raasa-mandala-mandana).


Text 39





     shakra-jid vraja-rakshakah


     He yearns to enjoy pastimes with hundreds of gopis (gopikaa-shata-yuthaarthi). He is the killer of Shankhacuda (shankhacuda-vadhodyata), the lifter of Givardhana Hill (govardhana-samuddhartaa), the warrior who defeated Indra (shakra-jid), and the protector of Vraja (vraja-rakshaka).


Text 40


vrishabhaanu-varo nanda

     aanando nanda-vardhanah

nanda-raaja-sutah shrishah

     kamsaarih kaaliyaantakah


     He is the groom King Vrishabhaanu chose for his daughter (vrishabhaanu-vara). He is bliss personified (nanda and aananda), delightful (nanda-vardhana), the son of King Nanda (nanda-raaja-suta), the master of the goddess of fortune (shrisha), the enemy of Kamsa (kamsaari), and the subduer of Kaaliya (kaaliyaantaka).


Text 41


rajakaarir mushtikaarih


caanuraarih kuta-hantaa

     shalaaris toshalaantakah


     He is the enemy of a washerman (rajakaari), the enemy of Mushtika (mushtikaari), the breaker of Kamsa's bow (kamsa-kodanda-bhanjana), the enemy of Caanura (caanuraari), the killer of Kuta (kuta-hantaa), the enemy of Shaala (shalaari), and the killer of Toshala (toshalaantaka).


Text 42


kamsa-bhratri-nihantaa ca


gaja-hantaa kamsa-hantaa

     kaala-hantaa kalanka-haa


     He is the killer of Kamsa's brothers (kamsa-bhratr„-nihantaa), an expert wrestler (malla-yuddha-pravaartaka), the killer of an elephant (gaja-hantaa), the killer of Kamsa (kamsa-hantaa), the killer of Kaala (kaala-hantaa), and the killer of Kalanka (kalanka-haa).


Text 43


maagadhaarir yavana-haa


catur-bhujah shyaamalaangah

     saumyash caupagavi-priyah


     He is the enemy of Jaraasandha (maagadhaari), the killer of Kaalayavana (yavana-haa), the ally of the Paandavas (paandu-putra-sahaaya-krit), four-armed Lord Naaraayana (catur-bhuja), dark-complexioned Lord Krishna (shyaamalaanga), gentle (saumya), and dear to Aupagavi (aupagavi-priya).


Text 44


yuddha-bhrid uddhava-sakhaa

     mantri mantra-vishaaradah

vira-haa vira-mathanah



     He is a warrior (yuddha-bhrid), the friend of Uddhava (uddhava-sakhaa), a counselor (mantri), expert at giving counsel (mantra-vishaarada), a killer of great warriors (vira-haa and vira-mathana), and the holder of a conch, disc, and cluâ (shankha-cakra-gadaa-dhara).


Text 45


revati-citta-hartaa ca


revati-praana-naathash ca



     He charmed Revati's heart (revati-citta-hartaa), delighted Revati (raivati-harsha-vardhana), is the Lord of Revati's life (revati-praana-naatha), and is the delight of Revati (revati-priya-kaaraka).


Text 46


jyotir jyotishmati-bhartaa


dhrita-naatho dhanaadhyaksho

     daanaadhyaksho dhaneshvarah


     He is splendor (jyoti), the master of Jyotishmati (jyotishmati-bhartaa), the enjoyer of pastimes on Mount Revata (revataadri-vihaara-krit), the master of patience and tolerance (dhrita-naatha), the final judge ¨dhanaadhyaksha), (daanaadhyaksha), and the master of wealth (dhaneshvara).


Text 47



     maanado bhakta-vatsalah

duryodhana-gurur gurvi

     gadaa-shikshaa-karah kshami


     His lotus feet were worshiped by the people of Mithila' (maithilaarcita-paadabja), He gives honor to others (maanada), He loves His devotees (bhakta-vatsala), He is the guru of Duryodhana (duryodhana-guru), He is devoted to His guru (gurvi), He taught the art of fighting with a cluâ (gadaa-shikshaa-kara), and He is tolerant and forgiving (kshami).


Text 48


muraarir madano mando

     'niruddho dhanvinaam varah

kalpa-vrikshah kalpa-vrikshi



     He is the enemy of Mura (muraari), handsome like Kaamadeva (madana), gentle (manda), invincible (aniruddha), the best of bowmen (dhanvinaam- vara), a kalpa-vriksha tree (kalpa-vriksha and kalpa-vrikshi), and the master of a forest of (kalpa-vriksha trees (kalpa-vriksha-vana-prabhu).


Text 49


symantaka-manir maanyo

     gaandivi kairaveshvarah




     He is the owner of the Syamantaka jewel (symantaka-mani), glorious (maanya), the friend of Arjuna (gaandivi), the king of the Kauravas (kauraveshvara), the killer of Kumbaandha (kumbhaanda-khandana-kara), and the killer of Kupakarna (kupakarna-prahaara-krit).


Text 50


sevyo raivata-jaamaataa



     hrishtah pushtah praharshitah


     He is the final object of devotional service (sevya), the son-in-law of King Revata (raivata-jaamaataa), served by Lord Krishna and the residents of Mathura' (madhu-maadhava-sevita), most powerful in every limâ (balishtha-pushta-sarvaanga), happy (hrishta and praharshita), and stout and strong (pushta).


Text 51


vaaraanasi-gatah kruddhah

     sarvah paundraka-ghaatakah

sunandi shikhari shilpi



     He traveled to Vaaraanasi (vaaraanasi-gata). He may become angry (kruddha). He is everything (sarva). He killed Paundraka (paundraka-ghaataka). He carries the sword Sunanda (sunandi), wears a crown (shikhari), is artisti (shilpi), and killed Dvivida (dvividaanga-nishudana).


     Note: Sunanda is the name of Lord Krishna's sword.


Text 52



     rathi kaurava-pujitah

vishva-karmaa vishva-dharmaa

     deva-sharmaa dayaa-nidhih


     He dragged the city of Hastinaapura (hastinaapura-sankarshi), is a great chariot-warrior (rathi), is worshiped by the Kauravas (kaurava-pujita), created the universes (vishva-karmaa), is the giver of religon to the universes (vishva-dharmaa), is the happiness of the demigods (deva-sharmaa), and is an ocean of mercy (dayaa-nidhi).


Text 53




siddha-gitah siddha-kathah



     He holds the royal parasol (mahaa-raaja-cchatra-dhara), has all the qualities of a great king (mahaa-raajopalakshana), is glorified by the siddhas (siddha-gita and siddha-katha), and is fanned with white caamaras (shukla-caamara-vijita).


Text 54


taaraakshah kiranaasash ca

     bimboshthah su-smita-cchavih


     pracando megha-mandalah


     His eyes are glittering stars (taaraaksha), His nose is graceful like a parrot's beak (kiranaasa), His lips are bimba fruits (bimboshtha), His gentle smile is splendid and glorious (su-smita-cchavi), His arms are elephants' trunks (karindra-kaara-kodanda), He is ferocious (pracanda), and He is splendid like a host of monsoon clouds (megha-mandala).


Text 55


kapaata-vakshah pinaamsah


mahaa-vibhutir bhutesho

     bandha-mokshi samikshanah


     His chest is a great door (kapaata-vaksha), His shoulders are broad (pinaamsa), His feet are splendid lotus flowers (padma-paada-sphurad-dyuti), He is very powerful and glorious (mahaa-vibhuti), He is the master of all living entities (bhutesha), He is the liberator from material bondage (bandha-mokshi), and He is the most wise and intelligent (samikshana).


Text 56


caidya-shatruh shatru-sandho


ajaata-shatruh paapa-ghno



     He is the enemy of Shishupaala (caidya-shatru), the end of His enemies (shatru-sandha), the killer of Dantavakra (dantavakra-nishudaka), a person who has no enemy (ajaata-shatru), the destroyer of sins (paapa-ghna), and the ally of Lord Krishna's servants (hari-daasa-sahaaya-krit).


Text 57


shaala-baahuh shaalva-hantaa

     tirtha-yaayi janeshvarah




     His arms are like palm trees (shaala-baahu). He is the killer of Shaalva (shaalva-hantaa), a pilgrim (tirtha-yaayi), the master of all living entities (janeshvara), a pilgrim to Naimishaaranya (naimishaaranya-yaatraarthi), and He who lived by the Gomati river (gomati-tira-vaasa-krit).


Text 58


gandaki-snaana-vaan sragvi



     vipaashi sona-samplutah


     He bathed in the Gandaki river (gandaki-snaana-vaan), wears a garland (sragvi), is splendid with a Vaijayanti garland (vaijayanti-viraajita), holds an unfading lotus (amlaana-pankaja-dhara), visited the Vipaasha' river (vipaashi), and bathed in the Sona river (sona-sampluta).


Text 59


prayaaga-tirtha-raajash ca     sarayuh setu-bandhanah

gayaa-shirash ca dhanadah

     paulastyah pulahaashramah


     He visited Prayaaga, the king of holy places (prayaaga-tirtha-raaja), and He also visited the Saraayu river (sarayu), and Setubandha (setu-bandhana). He touched His head to the holy city of Gaya' (gayaa-shira). He gives wealth in charity (dhanada). He visited the sage Pulastya (paulastya), and He visted the aashrama of the sage Pulaha (pulahaashrama).


Text 60




veni bhimaarthi godaa

     taamraparni vatodakaa


     He visited Ganga'-saagara (gangaa-saagara-sangaarthi). He is the master of the seven Godaavaris (sapta-godaavari-pati). He is the Veni (veni), Bhimarathi (bhimarathi), Goda' (godaa), Taamraparni (taamraparni), and Vatodakaa rivers (vatodakaa).


Text 61


kritamaalaa mahaa-punyaa

     kaveri ca payasvini

pratici suprabhaa veni

     triveni sarayupamaa


     He is the Kritamaalaa, (kritamaalaa), Mahaa-punyaa (mahaa-punyaa), Kaveri (kaveri), Payasvini (payasvini), Pratici (pratici), Suprabhaa (suprabhaa), Veni (veni), Triveni (triveni), and and Sarayupamaa rivers (sarayupamaa).


Text 62


krishnaa pampaa narmadaa ca

     gangaa bhaagirathi nadi

siddhaashramah prabhaasash ca

     bindur bindu-sarovarah


     He is the Krishnaa (krishnaa), Pampaa (pampaa), Narmadaa (narmadaa), Gangaa (gangaa), and Bhaagirathi rivers (bhaagirathi). He is all sacred rivers (nadi). He is Siddhaashrama (siddhaashrama), Prabhaasa (prabhaasa), Bindu (bindu), and Bindu-sarovara (bindu-sarovara).


Text 63


pushkarah saindhavo jambu


kurukshetra-pati raamo

     jaamadagnyo mahaa-munih


     He is Pushkara (pushkara), Saindhava (saindhava), Jambu (jambu), and Nara-naaraayanaashrama (nara-naaraayanaashrama). He is the master of Kurukshetra (kurukshetra-pati). He is Lord Raama (raama). He is Parashuraama (jaamadagnya). He is a great sage (mahaa-muni).


Text 64


ilvalaatmaja-hantaa ca


vishva-jid vishva-naathash ca

     triloka-vijayi jayi


     He killed Narakaasura (ilvalaatmaja-hantaa), delighted Sudhaama' (sudaama-saukhya-daayaka), conquered the universe (vishva-jid), is the master of the universe ¨vishva-naatha), is the master of the three worlds (triloka-vijayi), and is victorious (jayi).


Text 65



     gado gadyo gadaagrajah

gunaarnavo guna-nidhir

     guna-paatro gunaakarah


     He is glorious with vasanta and maalati flowers (vasanta-maalati-karshi). He is strong like a great mace (gada). He is expert at fighting with a mace (gadya). He is the elder brother of Gada (gadaagraja). He is an ocean of virtues (gunaarnava and guna-nidhi), and a reservoir of virtues (guna-paatra and gunaakara).


Text 66



     nirgunah saguno brihat

drishtah shruto bhavad bhuto

     bhavishyaa caalpa-vigrahah


     He is decorated with vine-flowers (rangavalli), enjoys water-pastimes (jalaakaara), is beyond the modes of material nature (nirguna), is filled with transcendental qualities (saguna), is the greatest (brihat), is seen by the great devotees (drishta), is heard by the great devotees (shruta), and is the present ¨bhavad), the past (bhuta), and the future (bhavishyat). He is the Supersoul, whose form is so small He stays in every atom (alpa-vigraha).


Text 67


anaadir aadir aanandah

     pratyag-dhaama nirantarah

gunaatitah samah saamyah

     sama-drin nirvikalpakah


     He is without beginning (anaadi), is the beginning of everything (aadi), is bliss personified (aananda), is the Supersoul who stays in everyone's heart (pratyag-dhaama), is eternal (nirantara), is beyond the modes of nature (gunaatita), is equal to all (sama, saamya and nirvikalpaka), and sees everyone with equal vision (sama-drik).


Text 68


gudha-vyudho guno gauno

     gunaabhaaso gunaavritah

nityo 'ksharo nirvikaaro

     'ksharo 'jasra-sukho 'mritah


     He is concealed (gudhaa, and He is openly manifested (vyudha). He is filled with transcendental virtues (guna, gauna, gunaabhaasa, and gunaavrita). He eternal (nitya), imperishable (akshara), unchanging (nirvikaara), undying (akshara), always happy (ajasra-sukha), and like nectar (amrita).


Text 69


sarvagah sarvavit saarthah

     sama-buddhih sama-prabhah

akledyo 'cchedya aapurno

     'shoshyo 'daahyo nivartakah


     He is all-pervading (sarvaga), all-knowing (sarvavit), the most valuable (saartha), equal to all (sama-buddhi and sama-prabha), untouched by water (akledya), unbreakable (acchedya), perfect and complete (aapurna), never dried or withered (ashoshya), and never to be burned by fire (adaahya). He is the destroyer of the worlds (nivartaka).


Text 70


brahma brahma-dharo brahmaa

     jnaapako vyaapakah kavih

adhyaatmako 'dhibhutash caa-

     dhidaivah svaashrayaashrayah


     He is Brahman (brahma), the origin of Brahman (brahma-dhara), the origin of demigod Brahma' (brahmaa), the supreme teacher (jnaapaka), all-pervading (vyaapaka), and the greatest philosopher (kavi). He is present in the hearts of all living entities (adhyaatmaka). He is present in the material elements (adhibhuta). He is present among the demigods (adhidaiva). He is the shelter of all shelters (svaashrayaashraya).


Text 71


mahaa-vaayur mahaa-virash


prerako bodhako bodhi

     trayo-vimshatiko ganah


     He is the great wind (mahaa-vaayu). He is a great hero (mahaa-vira). As the power of action He stays in every body (ceshtaa-rupa-tanu-sthita). He inspires the living entities (preraka), and enlightens them (bodhaka). He is the mist wise (bodhi). He is the master of the demigods (trayo-vimshatika-gana).


Text 72


amshaamshash ca naraavesho

     'vataaro bhupari-sthitah

mahar janas tapah satyam

     bhur bhuvah svar iti tridhaa


     He expands in many incarnations (amshaamsha). He appears as a shakty-aavesha incarnation (naraavesha). He descends to the material world (avataara and bhupari-sthita). He is Maharloka (mahah), Janaloka (jana), Tapoloka (tapah), and Satyaloka (satyam). He is the three planetary systems: Bhuloka (bhu), Bhuvarloka (bhuvah), Svarloka (svah).


Text 73


naimittikah praakritika

     aatyantika-mayo layah

sargo visargah sargaadir

     nirodho rodha utimaan


     Although He appears in the material world (naimittika and praakritika), He is eternal (aatyantika-maya). He is cosmi devastation (laya), cosmi creation (sarga), the secondary stage of cosmi creation (visarga), and the beginning of creation (sargaadi). He is the greatest obstacle (nirodha and rodha), and the greatest protector (utimaan).


Text 74


manvantaraavataarash ca

     manur manu-suto 'naghah

svayambhuh shaambhavah shankuh



     He appears as the Manvantaraavataaras (manvantaraavataara). He is Manu (manu) and the sons of Manu (manu-suta). He is sinless (anagha), self-born (svayambhu), and a friend of Lord Shiva (shaambhava). He is like a great lance (shanku). He is the ally of Svaayambhuva Manu (svaayambhuva-sahaaya-krit).


Text 75


suraalayo deva-girir

     merur hemaarcito girih

girisho gana-naathash ca

     gairisho giri-gahvarah


     He is the home of the demigods (suraalaya), the mountain of the demigods (deva-giri), Mount Meru (meru), splendid like gold (hemaarcita), and a great ountain (giri). He stays on a mountain (girisha). He is the master of the devotees (gana-naatha, and a friend of Lord Shiva (gairisha). He stays in a mountain cave (giri-gahvara).


Text 76


vindhyas trikuto mainaakah

     subalah paaribhadrakah

patangah shishirah kanko

     jaarudhih shaila-sattamah


     He is the Vindhya' mountains (vindhya), Mount Trikuta (trikuta), and Mount Mainaaka (mainaaka). He is very powerful (subala). He is the paaribhadraka tree (paaribhadraka), the sun (patanga), the winter season ¨ shishira), Yama (kanka), Jaarudhi (jaarudhi), and the best of mountains (shaila-sattama).


Text 77


kaalanjaro brhat-saanur

     dari-bhrin nandikeshvarah

santaanas taru-raajash ca

     mandaarah paarijaatakah


     He is Kaalanjara (kaalanjara, and Brhat-saanu (brhat-saanu). He stays in a mountain cave (dari-bhrit). He is Nandikeshvara (nandikeshvara), the santaana tree (santaana), the king of trees (taru-raaja), the mandaara tree (mandaara), and the paarijaata tree (paarijaataka).


Text 78


jayanta-krię jayantaango

     jayanti-dig jayaakulah

vritra-haa devalokash ca

     shashi kumuda-baandhavah


     He is victorious (jayanta-krit jayantaanga, jayanti-dig, and jayaakula). He is the killer of Vritra (vritra-haa). He is the planets of the demigods (devaloka), and the moon (shashi and kumuda-baandhava).


Text 79


nakshatreshah sudhaa-sindhur

     mrigah pushyah punarvasuh

hasto 'bhiji ca shravano

     vaidhritir bhaaskarodayah


     He is the moon (nakshatresha), an ocean of nectar (sudhaa-sindhu), the star Mrigashirsha (mriga), the star Pushya (pushya), the star Punarvasu (punarvasu), the star Hasta (hasta), the star Abhijit (abhijit), and the star Shravana (shravana). He is the vaidhriti formation of the stars (vaidhriti), and He is the sunrise (bhaaskarodaya).


Text 80


aindrah saadhyah shubhah shuklo

     vyatipaato dhruvah sitah

shishumaaro devamayo

     brahmaloko vilakshanah


     He is the star Aindra (aindra). He is Saadhyaloka (saadhya). He is the auspicious conjunction of stars (shubha). He is the bright fortnight (shukla). He is the astrological condition known as vyatipaata (vyatipaata). He is Dhruvaloka (dhruva). He is the bright fortnight (sita), the Shishumaara-cakra (shishumaara), the planets of the demigods (devamaya), and Brahmaloka (brahmaloka). He is beyond the material world (vilakshana).


Text 81


raamo vaikuntha-naathash ca

     vyaapi vaikuntha-naayakah

svetadvipo jita-pado



     He is Lord Raama (raama). He is the master of Vaikuntha (vaikuntha-naatha and vaikuntha-naayaka). He is all-pervading (vyaapi), the master of Shvetadvipa (svetadvipa), the Lord who has conquered everything (jita-pada), and the Lord who stays on Mount Lokaaloka (lokaalokaacalaashrita).


Text 82


bhumi-vaikuntha-devash ca



     golokesho gavaam-patih


     He is the master of Bhumi-vaikuntha (bhumi-vaikuntha-deva), the creator of millions of universes (koti-brahmaanda-kaaraka), the master of countless universes (asankhya-brahmaanda-pati), the master of Goloka (golokesha), and the master of the cows (gavaam-pati).


Text 83




shridharah shridharo lilaa-

     dharo giri-dharo dhuri


     He resides in Goloka (goloka-dhaama-dhishana). The gopis' embraces have become His necklace (gopikaa-kantha-bhushana). He is the master of the goddess of fortune (shridhara). He is the master of all handsomeness, glory, and opulence (shridhara). He is playful (lilaa-dhara). He lifted Govardhana Hill (giri-dhara). He is the maintainer of the world (dhuri).


Text 84


kunta-dhaari trishuli ca

     bibhatsi gharghara-svanah


     gaja-carma-dharo gaji


     He is Lord Shiva who carries a trident (kunta-dhaari and trishuli), who is terrifying (bibhatsi), who roars ferociously (gharghara-svana), who with His trident attacked an elephant (shula-sucy-arpita-gaja), who wears an elephant-skin garemnt (gaja-carma-dhara), and who rides on an elephant (gaji).


Text 85


antra-maali munda-maali

     vyaali dandaka-mandaluh

vetaala-bhrid bhuta-sanghah



     He is Lord Nrisimha who wears a garland of entrails (antra-maali). He is Lord Shiva who wears a necklace of skulls (munda-maali), who is ferocious (vyaali), who carries a cluâ (dandaka-mandalu), who is accompanied by Vetaalas (vetaala-bhrid), who is accompanied by ghosts ¨bhuta-sangha), and who is accompanied by Kushmaandas (kushmaanda-gana-samvrita).


Text 86


pramatheshah pashu-patir

     mridaanisho mrido vrishah


     kutah kalpaanta-bhairavah


     He is Lord Shiva who is the master of the Pramathas (pramathesha), the master of the Pashus (pashu-pati), the husband of Paarvati (mridaanisha), gentle (mrida), powerful (vrisha), the killer of His enemies (kritaanta-kaala-sanghaari), most exalted (kuta), and who appears as Bhairava at the end of time (kalpaanta-bhairava).


Text 87


shad-aanano vira-bhadro


kharparaasi vishaashi ca

     shakti-hastah shivaarthadah


     He is Kaarttikeya, who has siř heads (shad-aanana). He is Virabhadra (vira-bhadra). He destroyed the Daksha-yajna (daksha-yajna-vighaataka). He eats from a bowl that is a skull (kharparaasi). He drinks poison (vishaashi), holds a shakti weapon in His hand (shakti-hasta), and grants auspiciousness (shivaarthada).


Text 88




panditas tarka-vidvaan vai

     veda-paathi shrutishvarah


     When He releases arrows from His bow it makes a great twanging sound (pinaaka-tankaara-kara). He wears tinkling anklets (cala-jhankara-nupura). He is wise (pandita), a master logician ¨tarka-vidvaan), learned in the Vedas (veda-paathi), and the master of the Vedas (shrutishvara).


Text 89


vedaanta-krit sankhya-shaastri

     mimaamsi kana-naama-bhaak

kaanaadir gautamo vaadi

     vaado naiyaayiko nayah


     He is the author of Vedaanta (vedaanta-krit), learned in Sankhya (sankhya-shaastri), learned in Mimaamsaa (mimaamsi), known by the name Kanaada (kana-naama-bhaak and kaanaadi), known as Gautama (gautama), and expert in philosophical debate (vaadi, vaada, naiyaayika, and naya).


Text 90


vaisheshiko dharma-shaastri


vaiyaakarana-kric chando

     vaiyyaasah praakritir vacah


     He is learned in the Vaishesha philosophy (vaisheshika), learned in the dharma-shaastras (dharma-shaastri), learned in all the scriptures (sarva-shaastraartha-tattva-ga), the author of grammar (vaiyaakarana-krit), learned in the meters of poetry (chanda), the Vyaasa's son (vaiyyaasa), nature (praakriti), and speech (vacah).


Text 91



     kaavya-krin naataka-pradah

pauraanikah smriti-karo

     vaidyo vidyaa-vishaaradah


     He is learned in the Paraashara-shaastra (paaraashari-samhita-vit), the author of poetry (kaavya-krit), the giver of dramas (naataka-prada), learned in the Puraanas (pauraanika), the author of the Vedas (smriti-kara), the first physician (vaidya), and very learned (vidyaa-vishaarada).


Text 92


alankaaro lakshanaartho


vaakya-sphotah pada-sphotah

     sphota-vrittish ca saartha-vit


     He is the ornaments of poetry (alankaara), the secondary meanings of words (lakshanaartha), the hinted meanings of words (vyangya-viddhanavad-dhvani), and the meaning that first comes to mind when one hears a statement (vaakya-sphota, pada-sphota, and (sphota-vritti). He knows the meanings of words (saartha-vit).


Text 93


shringaara ujjvalah svaccho

     'dbhuto haasyo bhayaanakah

ashvattho yava-bhoji ca

     yava-krito yavaashanah


     He is decoration (shringaara), splendor (ujjvala and svaccha), wonder (adbhuta), joking (haasya), fear (bhayaanaka), the banyan tree (ashvattha), and the philosopher Kanaada (yava-bhoji, yava-krita, and yavaashana).


Text 94


prahlaada-rakshakah snigdha


gataadhir ambarishaango

     vigaadhir gaadhinaam varah


     He is the protector of Prahlaada (prahlaada-rakshaka), affectionate (snigdha), the glory of the Aila dynasty (aila-vamsha-vivardhana), free of anxiety (gataadhi), Ambarisha ¨ambarishaanga), Gaadhi (vigaadhi), the best of Gaadhi's descendents (gaadhinaam- vara).


Text 95




naanaa-pushpa-dharah pushpi

     pushpa-dhanva su-pushpitah


     He is decorated with many jewels (naanaa-mani-samaakirna and naanaa-ratna-vibhushana, and decorated with many flowers (naanaa-pushpa-dhara, pushpi, and su-pushpita). He is Kaamadeva who holds a bow of flowers (pushpa-dhanva).


Text 96




naanaa-varna-mayo varno

     naanaa-vastra-dharah sadaa


     He is fragrant with sandal paste (naanaa-candana-gandhaadhya), anointed with the fragrant juices of many flowers (naanaa-pushpa-rasaarcita), decorated with garments and ornaments of many colors (naanaa-varna-maya), glorious (varna), always dressed in opulent and elaborate garments (naanaa-vastra-dhara sadaa).


Text 97


naanaa-padma-karah kaushi


ratna-kambala-dhaari ca



     He holds many lotus flowers in His hand (naanaa-padma-kara), is dressed in silk garments (kaushi naanaa-kausheya-vesha-dhrik), wears a jewel cloak (ratna-kambala-dhaari), and is dressed in splendid clean garments (dhauta-vastra-samaavrita).


Text 98


uttariya-dharah purno


pitoshnishah sitoshnisho

     raktoshnisho dig-ambarah


     He wears an upper garment (uttariya-dhara). He is perfect (purna). He wears strong armor (ghana-kancuka-sanghavaan), a yellow turban (pitoshnisha), a white turban (sitoshnisha), or a red turban (raktoshnisha). Sometimes He wears the four directions as His garment (dig-ambara).


Text 99


divyaango divya-racano


sarvopamo nirupamo



     His limbs are splendid (divyaanga), He is decorated with great splendor (divya-racana), the residents of Devaloka gaze on Him (divya-loka-vilokita), He is the best of all (sarvopama), He is without peer ¨ nirupama), and He stays with His associates in the realm of Goloka (golokaanki-kritaangana).


Text 100


krita-svotsaanga-go lokah

     kundali-bhuta aasthitah

maathuro mathuraa-darshi



     He stays in Goloka (krita-svotsaanga-goloka), He is Lord Ananta (kundali-bhuta), He is all-pervading (aasthita), He stays in Mathura' (maathura), He gazes at the sights of Mathura' (mathuraa-darshi), and His eyes are like restless khanjana birds (calat-khanjana-locana).


Text 101


dadhi-hartaa dugdha-haro


takra-bhuk takra-haari ca



     As a child He is a yogurt thief (dadhi-hartaa), a milk thief (dugdha-hara), an eater of butter (navanita-sitaashana), a drinker of buttermilk (takra-bhuk), a thief of buttermilk (takra-haari), and exhausted by stealing yogurt (dadhi-caurya-krita-shrama).


Text 102



     daami daamodaro dami

sikataa-bhumi-caari ca

     baala-kelir vrajaarbhakah


     As a child His hands were tied by His powerful mother (prabhaavati-baddha-kara), He was tied up (daami), He was tied at the waist (daamodara), He was tied up (dami), He crawled on the ground (sikataa-bhumi-caari), and He enjoyed the pastimes of a child (baala-keli). He was a child in Vraja (vrajaarbhaka).


Text 103



     kaaka-paksha-dharah sudhih

mukta-kesho vatsa-vrindaah



     As a child all His limbs were sometimes covered with dust (dhuli-dhusara-sarvaanga), He was decorated with crow's feathers (kaaka-paksha-dhara), He was intelligent (sudhi), His hair was sometimes dishevelled (mukta-kesha), He stayed with the calves (vatsa-vrindaa), and He gazed at the Yamunaa's shore (kaalindi-kula-vikshana).


Text 104


jala-kolaahali kuli





     He played in the Yamunaa's waves (jala-kolaahali), and on its shore (kuli), As He crawled in the courtyard He became anointed with mud (panka-praangana-lepaka), He wandered in Vrindaavana forest (shri-vrindaavana-sancaari), and He rested at Vamshivata (vamshivata-tata-sthita).


Text 105


mahaavana-nivaasi ca


saadhuh priyatamah saadhyah

     saadhv-isho gata-saadhvasah


     He resided in Mahaavana (mahaavana-nivaasi), He was the king of Lohaargalavana (lohaargala-vanaadhipa), He was a great saint (saadhu), the most dear (priyatama), attainable by the devotees (saadhya), the Lord of the devotees (saadht-isha), and fearless (gata-saadhvasa).


Text 106


ranga-naatho vittalesho

     mukti-naatho 'gha-naashakah

su-kirtih su-yashaah sphito

     yashasvi ranga-ranjanah


     He is the Lord of Rangakshetra (ranga-naatha), the Lord of Vittala (vittalesha), the Lord of liberation (mukti-naatha), the destroyer of sins (agha-naashaka), glorious (su-kirti, su-yashaa, sphita), and yashasvi), and the delight of the devotees (ranga-ranjana).


Text 107


raaga-shatko raaga-putro


dipako megha-mallaarah

     shri-raago maala-koshakah


     He is the siř kinds of raagas (raaga-shatka). He is the raagas Raaga-putra (raaga-putra), Raagini-ramanotsuka (raagini-ramanotsuka), Dipaka (dipaka), Megha-mallaara (megha-mallaara), Shri-raaga (shri-raaga), and Maala-koshaka (maala-koshaka).


Text 108


hindolo bhairavaakhyash ca

     svara-jaati-smaro mriduh

taalo maana-pramaanash ca

     svara-gamyah kalaaksharah


     He is the raaas Hindola (hindola, and Bhairava (bhairavaakhya). He is love born by hearing beautiful melodies (svara-jaati-smara). He is gentle (mridu). He is graceful musical rhythms (taala and maana-pramaana). He is melody (svara-gamya), and He is graceful singing (kalaakshara).


Text 109


shami shyaami shataanandah

     shata-yaamah shata-kratuh

jaagarah supta aasuptah

     sushuptah svapna urvarah


     He self-controlled (shami). He is dark-complexioned Lord Krishna (shyaami). He has a hundred blisses (shataananda), He forgives a hundred offenses (shata-yaama), He performed a hundred yajnas (shata-kratu), He is awake and alert (jaagara), He sleeps (supta, aasupta, sushupta, svapna). He is great (urvara).


Text 110


urjah sphurjo nirjarash ca

     vijvaro jvara-varjitah

jvara-jię jvara-kartaa ca

     jvara-yuk tri-jvaro jvarah


     He is power (urja), and glory (sphurja). He is free from the fever of anxiety (nirjara, vijvara, jvara-varjita, and jvara-jit), He lights the fever of anxiety in the demons (jvara-kartaa), He is passionate (jvara-yuk), He is the three passions (tri-jvara), and He is passion (jvara).


Text 111


jaambavaan jambukaasanki

     jambudvipo dvipaari-haa

shaalmalih shaalmali-dvipah

     plakshah plakshavaneshvarah


     He is Jaambavaan (jaambavaan), He does not trust the demons (jambukaasanki), He resides in Jambudvipa (jambudvipa), He killed an elephant that attacked Him (dvipaari-haa), He is Shaalmali (shaalmali), He resides in Shaalmalidvipa (shaalmali-dvipa), He is Plaksha (plaksha), and He is the master of Plakshavana forest (plakshavaneshvara).


Text 112


kusha-dhaari kushah kausi

     kaushikah kusha-vigrahah

kushasthali-patih kaashi-

     naatho bhairava-shaasanah


     He holds a blade of kusha grass (kusha-dhaari, kusha, kaushi, kaushika, and kusha-vigraha). He is the king of Dvaaraka' (kushasthali-pati), the king of Vaaraanasi (kaashi-naatha), and the master of Bhairava (bhairava-shaasana).


Text 113


daashaarhah saatvato vrishnir

     bhojo 'ndhaka-nivaasa-krit

andhako dundubhir dyotah

     pradyotah satvataam-patih


     He is the great descendent of King Dashaarha (daashaarha), and a great king of the Satvata dynasty (saatvata), the Vrishni dynasty (vrishni), and the Bhoja dynasty (bhoja). He stays among the kings of the Andhaka dynasty (andhaka-nivaasa-krit and andhaka). He is glorified by the sounding of Dundubhi drums (dundubhi). He is glorious (dyota and pradyota). He is the master of the Satvatas (satvataam-pati).


Text 114


shuraseno 'nuvishayo


aahukah sarva-niti-jna

     ugraseno mahogra-vaak


     He is Shurasena (shurasena), He is Anuvishaya (anuvishaya), He is the king of the Bhoja, Vrishni, and Andhaka dynasties (bhoja-vrishny-andhakeshvara), He is Ahuka (aahuka), He knows what is right (sarva-niti-jna), He is Ugrasena (ugrasena), and He can speak very fiercely (mahogra-vaak).


Text 115


ugrasena-priyah praarthyah

     paaryo yadu-sabhaa-patih

sudharmaadhipatih sattvam

     vrishni-cakraavrito bhishak


     He is dear to King Ugrasena (ugrasena-priya), the devotees offer prayers to Him (praarthya), He is the Paandavas (paartha), He is the leader of the assembled Yaadavas (yadu-sabhaa-pati), He is the leader of the Sudharma assembly (sudharmaadhipati), He is existence (sattvam), He is surrounded by the Vrishnis (vrishni-cakraavrita), and He is the supreme physician (bhishak).


Text 116


sabhaa-shilah sabhaa-dipah

     sabhaagnish ca sabhaa-ravih

sabhaa-candrah sabhaa-bhaasah

     sabhaa-devah sabhaa-patih


     He is an exalted member of the assembly (sabhaa-shila), He is a lamp shining in the assembly (sabhaa-dipa), the fire of the assembly (sabhaagni), the sun of the assembly (sabhaa-ravi), the moon of the assembly (sabhaa-candra), the splendor of the assembly (sabhaa-bhaasa), the Deity of the assembly (sabhaa-deva), and the master of the assembly (sabhaa-pati).


Text 117


prajaarthadah prajaa-bhartaa





     He fulfills the desires of the citizens (prajaarthada), maintains the citizens (prajaa-bhartaa), protects the citizens (prajaa-paalana-tat-para), guards the Dvaaraka' fort (dvaarakaa-durga-sancaari), and stays in Dvaaraka' (dvaarakaa-graha-vigraha).


Text 118




jagan-maataa jagat-traataa

     jagad-bhartaa jagat-pitaa


     He removes all sufferings from Dvaaraka' (dvaarakaa-duhkha-samhartaa). He is the auspiciousness of Dvaarakaa's citizens (dvaarakaa-jana-mangala), the mother of the universes (jagan-maataa), the protector of the universes (jagat-traataa), the maintainer of the universes (jagad-bhartaa), and the father of the universes (jagat-pitaa).


Text 119


jagad-bandhur jagad-bhraataa

     jagan-mitro jagat-sakhah

brahmanya-devo brahmanyo



     He is the friend of the universes (jagad-bandhu, jagan-mitra, and jagat-sakha), the creator of the universes (jagad-dhaataa), and the Deity worshiped by the braahmanas (brahmanya-deva and brahmanya). He respectfully touches the dust of the braahmanas' feet (brahma-paada-rajo-dadhat).


Text 120







     He respectfully touches the dust of the braahmanas' feet (brahma-paada-rajah-sparshi), He serves the braahmanas' feet (brahma-paada-nishevaka), He purifies Himself by sprinkling on His head the water that has washed the braahmanas' feet (vipraanghri-jala-putaanga), and He devotedly serves the braahmanas (vipra-sevaa-paraayana).


Text 121


vipra-mukhyo vipra-hito





     He is the best of the braahmanas (vipra-mukhya), the auspiciousness of the braahmanas (vipra-hita), the supreme master whose glories are sung by the braahmanas (vipra-gita-mahaa-katha), and the supreme master who sprinkles on Himself the water that has washed the braahmanas' feet (vipra-paada-jalaardraanga and vipra-paadodaka-priya).


Text 122


vipra-bhakto vipra-gurur

     vipro vipra-padaanugah

akshauhini-vrito yoddhaa



     He is devoted to the braahmanas (vipra-bhakta), the guru of the braahmanas (vipra-guru), a braahmana (vipra), a follower of the braahmanas (vipra-padaanuga), accompanied by an akshauhini military division (akshauhini-vrita), a great warrior (yoddhaa), and manifested as five Deities (pratimaa-panca-samyuta).


Text 123


catur angiraah padma-varti


gaja-koti-prayaayi ca



     He is Catu (catu), Angira' (angiraa), and Padmavarti (padma-varti). Samaanta Muni worships His feet (samaantoddhrita-paaduka). He is powerful like ten million elephants (gaja-koti-prayaayi). His flag of victory flies over the defeat of ten million chariot-warriors (ratha-koti-jaya-dhvaja).


Text 124


mahaarathash caatiratho

     jaitram syandanam aasthitah

naaraayanaastri brahmaastri

     rana-shlaaghi ranodbhatah


     He is a great chariot warrior (mahaaratha and atiratha). He rides a victory-chariot jaitram--syandanam-aasthita). He wields the naaraayanaastra weapon (naaraayanaastri, and the brahmaastra weapon (brahmaastri). He is a famous warrior (rana-shlaaghi and ranodbhata).


Text 125


madotkato yuddha-viro





     He is a ferocious warrior (madotkata), a hero in battle (yuddha-vira), and frightening even to the demigods and demons (devaasura-bhayankara). Moving in the wind, His long hair and earrings are like a great elephant's ear (kari-karna-marut-prejat-kuntala-vyaapta-kundala).


Text 126


agrago vira-sammaardo

     mardalo rana-durmadah

bhatah pratibhatah procyo



     He is the first before all others (agraga). He crushes the enemy warriors in battle (vira-sammaarda, mardala, rana-durmada, bhata, and pratibhata). He is glorious (procya). He rains a shower of arrows on the enemy (baana-varshi and ishu-toyada).


Text 127



     shodashaabdah shad-aksharah

vira-ghoshah klishta-vapur

     vajraango vajra-bhedanah


     With His sword He cuts the enemy to pieces (khadga-khandita-sarvaanga). He is a sixteen-year-old youth eternally (shodashaabda). He does not suffer the siř material distresses (shad-akshara). He makes a heroi roar (vira-ghosha). He brings distress to His enemies (klishta-vapu). His limbs are powerful like a series of thunderbolts (vajraanga). He breaks apart the thunderbolt weapons of His enemies (vajra-bhedana).


Text 128


rugna-vajro bhagna-dantah


atta-haasah patta-dhaarah

     patta-raajni-patih patuh


     He breaks apart the thunderbolt weapons of His enemies (rugna-vajra). He breaks His enemies' teeth (bhagna-danta). He reâukes His enemies (shatru-nirbhartsanodyata). He laughs loudly (atta-haasa). He wears silk garments (patta-dhaara). He is the husband of a noble queen (patta-raajni-pati). He is very intelligent (patu).


Text 129


kaalah pataha-vaaditro

     hunkaaro garjita-svanah

saadhur bhakta-paraadhinah

     svatantrah saadhu-bhushanah


     He is time (kaala). Pataha drums are sounded to celebrate His victory (pataha-vaaditra). He roars ferociously (hunkaara and garjita-svana). He is saintly (saadhu), submissive to His devotees (bhakta-paraadhina), independent (svatantra), and decorated with the ornaments of saintly qualities (saadhu-bhushana).


Text 130


asvatantrah saadhumayah

     saadhu-grasta-manaa manaak

saadhu-priyah saadhu-dhanah

     saadhu-jnaatih sudhaa-ghanah


     He is not independent (asvatantra). He is dependent on His devotees (saadhumaya). His heart is rapt in thinking of His devotees (saadhu-grasta-manaa). He loves His devotees and they love Him (saadhu-priya). He is charitable to His devotees (saadhu-dhana). He is His devotees' kinsman (saadhu-jnaati). He is a monsoon cloud of nectar (sudhaa-ghana).


Text 131


saadhu-caari saadhu-cittah

     saadhu-vaasi shubhaaspadah

iti naamnaam sahasram tu

     balabhadrasya kirtitam


     He stays among His devotees (saadhu-caari and saadhu-vaasi). His devotees stay in His heart (saadhu-citta). He is the abode of auspiciousness.


     These are the thousand names of Lord Balaraama.


Text 132


sarva-siddhi-pradam nrinaam


shata-varam pathed yas tu

     sa vidyaavaan bhaved iha


     sarva-siddhi-pradam-giving all perfection; nrinaam-to the living entities; catur-varga-phala-pradam-giving the four goals of life; shata-a hundred; varam-times; pathet-recites; yah-one who; tu-indeed; sa-he; vidyavaan-wise; bhavet-becomes; iha-here.


     He becomes wise who a hundred times recites these names, which give the four goals of life and all perfection.


Text 133


indiraam ca vimurtim caa-

     bhijanam rupam eva ca

bala-bhojash ca pathanaat

     sarvam praapnoti maanavah


     indiraam-wealth; ca-and; vimurtim-glory; ca-and; abhijanam-dynasty; rupam-handsomeness; eva-indeed; ca-and; bala-strength; bhojah-enjoyment; ca-and; pathanaat-from reciting; sarvam-all; praapnoti-attains; maanavah-a person.


     One who recites these names pleases Lord Balaraama and thus attains all wealth, glory, good descendents, and handsomeness.


Text 134


gangaa-kule 'tha kaalindi-

     kule devaalaye tathaa


     balaat siddhih praajayate


     gangaa-kule-on the bank of the Gangaa; atha-then; kaalindi-kule-on the bank of the Yamunaa; devaalaye-in the temple of the Lord; tathaa-so; sahasraavaarta-a thousand times; paathena-by reciting; balaat-from Lord Balaraama; siddhih-perfection; praajayate-is born.


     By reciting these names a thousand times on the Gangaa's shore, on the Yamunaa's shore, or in the Lord's temple, by Lord Balaraama's mercy one attains perfection.


Text 135


putraarthi labhate putram

     dhanaartho labhate dhanam

bandhaat pramucyate baddho

     rogi rogaan nivartate


     putraarthi-desiring a son; labhate-attains; putram-a son; dhanaarthah-desiring wealth; labhate-attains; dhanam-wealth; bandhaat-from bondage; pramucyate-is freed; baddhah-bound; rogi-diseased; rogaan-from disease; nivartate-is freed.


     One who desires a son attains a good son. One who desires wealth attains wealth. One who is imprisoned becomes free from prison. One who is diseased becomes cured of his disease.


Text 136


ayutaavaarta-paathe ca





patalam paddhatim stotram

     kavacam tu vidhaaya ca

mahaa-mandala-bhartaa syaan

     mandito mandaleshvaraih


     ayuta-ten thousand; aavaarta-times; paathe-in reciting; ca-and; puraashcarya-vidhaanatah-after performing purashcarya; homa-homa; tarpana-tarpana; godaana-giving cows in charity; vipra-braahmanas; arcana-worshiping; krita-udyamaat-than pious deeds; patalam-patala; paddhatim-paddhati; stotram-stotra; kavacam-kavaca; tu-indeed; vidhaaya-doing; ca-and; mahaa-mandala-bhartaa-a great king; syaan-becomes; manditah-decorated; mandaleshvaraih-with many great kings.


     One who performs puraashcarya, recites the patala, paddhati, stotra, and kavaca, recites these names ten thousand times, offers homa and tarpana, gives cows in charity, and worships the braahmanas becomes a great king decorated with a great host of vassal-kings.


Text 138



     mada-gandhena vihvalaa

alankaroti tad-dvaram

     bhramad-bhringaavali bhrisham


     matta-maddened; ibha-elephant; karna-ears; prahitaa-sent; mada-gandhena-with the sweet freagtance; vihvalaa-agitated; alankaroti-decorates; tad-dvaram-his door; bhramad-bhringaavali-many flying bees; bhrisham-greatly.


     Pushed by an elephant's ear, and maddened by the sweet fragrance they find there, a host of bees decorates his door.


Text 139


nishkaaranah pathed yas tu

     prity-artham revati-pateh

naamnaam sahasram raajendra

     sa jivan-mukta ucyate


     nishkaaranah-without any motive; pathet-recites; yah-who; tu-indeed; prity-artham-for the pleasure; revati-pateh-of Lord Balaraama; naamnaam-of names; sahasram-a thousand; raajendra-O great king; sa-he; jivan-mukta-liberated in this life; ucyate-is said.


     O great king, one who without any personal motive, only to please Lord Balaraama, recites these thousand names, is said to be liberated in this life.


Text 140


sadaa vaset tasya grihe

     balabhadro 'cyutaagrajah

mahaa-pataaky api janah

     pathen naama-sahasrakam


     sadaa-eternally; vaset-resides; tasya-of him; grihe-in the home; balabhadrah-Lord Balaraama; acyuta-of Lord Krishna; agrajah-the elder brother; mahaa-pataaky-a great sinner; api-even; janah-a person; pathet-recites; naama-sahasrakam-thousand names.


     Lord Balaraama, the elder brother of Lord Krishna, eternally resides in the home of even a great sinner who recites these thousand names.


Text 141


chittvaa meru-samam paapam

     bhuktvaa sarva-sukham tt iha

paraat param mahaa-raaja

     golokam dhaama yaati hi


     chittvaa-breaking; meru-samam-like Mount Meru; paapam-sin; bhuktvaa-enjoying; sarva-sukham-all happiness; tv-indeed; iha-here; paraat-than the greatest; param-greater; mahaa-raaja-O great king; golokam-to Goloka; dhaama-the realm; yaati-goes; hi-indeed.


     O great king, that person destroys a host of sins equal to Mount Meru. He enjoys great happiness, and then He goes to the realm of Goloka, which is above the highest place in the spiritual world.


Text 142


     shri-naarada uvaaca iti shrutvacyutaagrajasya baladevasya pancaangam- dhritimaan dhaartaraashtrah saparyayaa sahitayaa parayaa bhaktyaa praadvipaakam- pujayaam aasa tam anujnaapyaashisham- dattvaa praadvipaako munindro gajaahvayaat svaashramam- jagaama.


     shri-naarada uvaaca-Shri Naarada said; iti-thus; shrutva acyutaagrajasya-hearing of Krishna's elder brother; baladevasya-of Lord Balaraama; pancaangam-five limbs; dhritimaan-self-controlled; dhaartaraashtrah-the son of Dhrtarastra; saparyaaya-wor5shiping; sahitaaya-with; paraaya-great; bhaktyaa-devotion; praadvipaakam-Praadvipaaka; pujayaam aasa-worshiped; tam-him; anujnaapya-taking permission;; aashisham-blessing; dattvaa-giving; praadvipaakah-Praadvipaaka; munindrah-the sage; gajaahvayaat-from Hastinaapura; svaashramam-to his own aashrama; jagaama-went.


     Shri Naarada said: After hearing these five procedures for worshiping Lord Balaraama, the saintly son of Dhritaraashttra worshiped Praadvipka Muni with great devotion. After giving his blessings, Praadvipka, the king of sages, left Hastinaapura and returned to his own aashrama.


Text 143


     bhagavato 'nantasya balabhadrasya para-brahmanah kathaam- yah shrinute shraavayate tayaananda-mayo bhavati.


     bhagavatah-of the Supreme Personality of Godhead; anantasya-Ananta; balabhadrasya-Lord Balaraama; para-brahmanah-the Supreme Brahman; kathaam-topics; yah-one who; shrinute-hears; shraavayate-causes others to hear; tayaa-by that; aananda-mayah-filled with bliss; bhavati-becomes.


     One who hears or repeats these descriptions of limitless Lord Balaraama. the Supreme Personality of Godhead, becomes filled with bliss.


Text 144


idam mayaa te kathitam nripendra

     sarvaarthadam shri-balabhadra-khandam

shrinoti yo dhaama hareh sa yaati

     vishokam aanandam akhanda-rupam


     idam-this; mayaa-by me; te-to you; kathitam-spoken; nripendra-O great king; sarvaarthadam-giving all desires; shri-balabhadra-of Lord Balaraama; khandam-the canto; shrinoti-hears; yah-one who; dhaama-to the abode; hareh-of Lord Krishna; sa-he; yaati-goes; vishokam-without sufferings; aanandam-bliss; akhanda-unbroken; rupam-form.


     O great king, thus I have recited for you the Balaraama-khanda, which fulfills all desires. Anyone who hears it goes to Lord Krishna transcendental abode, which is eternal, full of bliss, and free of any suffering.






(The name is placed first and the Text Number follows.)


Abhijit, 79 ; Acchedya, 69 ; Acyuta, 5 ; Acyutagraja, 6 ; Adahya, 69 ; Adbhuta, 93 ; Adhibhuta, 70 ; Adhidaiva, 70 ; Adhyatmaka, 70 ; Adi, 67 ; Advitiya, 14 ; Agha-nasaka, 106 ; Aghari, 36 ; Agni-pana, 37 ; Agraga, 126 ; Ahankara, 13 ; Ahuka, 114 ; Aila-vamsa-vivardhana, 94 ; Aindra, 80 ; Ajasra-sukha, 68 ; Ajata-satru, 56 ; Akledya, 69 ; Aksara, 68 ; Aksauhini-vrta, 122 ; Alankara, 92 ; Alpa-vigraha, 66 ; Ambarisanga, 94 ; Amlana-pankaja-dhara, 58 ; Amrta, 68 ; Amsamsa, 72 ; Anadi, 67 ; Anagha, 74 ; Ananda, 40, 67 ; Ananta, 11 ; Andhaka, 113 ; Andhaka-nivasa-krt, 113 ; Angira, 123 ; Aniruddha, 48 ; Antaratma, 12 ; Antra-mali, 85 ; Anuvisaya, 114 ; Apurna, 69 ; Arista-ha, 37 ; Asankhya-brahmanda-pati, 82 ; Asosya, 69 ; Asthita, 100, 124 ; Asupta, 109 ; Asurari, 30 ; Asvatantra, 130 ; Asvattha, 93 ; Atali, 17 ; Atiratha, 124 ; Atta-hasa, 128 ; Atyantika-maya, 73 ; Aupagavi-priya, 43 ; Avatara, 72 ; Avrta, 13 ; Avyaya, 12 ; Ayodhyadhipati, 34 ;  ; Baddha-godhanguli-trana, 29 ; Bakari, 36 ; Bala, 8 ; Bala-keli, 2 ; Balabhadra, 5 ; Baladeva, 6 ; Bali, 7 ; Balistha-pusta-sarvanga, 50 ; Bana-varsi, 126 ; Bandha-moksi, 55 ; Bhagavan, 11 ; Bhagirathi, 62 ; Bhagna-danta, 128 ; Bhairava-sasana, 112 ; Bhairavakhya, 108 ; Bhakta-paradhina, 129 ; Bhakta-vatsala, 47 ; Bharata, 28 ; Bhargavottama, 25 ; Bhaskarodaya, 79 ; Bhata, 126 ; Bhavad, 66 ; Bhavisyat, 66 ; Bhavya, 38 ; Bhayanaka, 93 ; Bhimarthi, 60 ; Bhisak, 115 ; Bhogitala, 17 ; Bhoja, 113 ; Bhoja-vrsny-andhakesvara, 114 ; Bhu, 72 ; Bhumi-vaikuntha-deva, 82 ; Bhupari-sthita, 72 ; Bhuta, 66 ; Bhuta-sangha, 85 ; Bhutesa, 55 ; Bhuva, 72 ; Bibhatsi, 84 ; Bimbostha, 54 ; Bindu, 62 ; Bindu-sarovara, 62 ; Bodhaka, 71 ; Bodhi, 71 ; Brahma, 70 ; Brahma-dhara, 70 ; Brahma-pada-nisevaka, 120 ; Brahma-pada-rajah-sparsi, 120 ; Brahma-pada-rajo-dadhat, 119 ; Brahmaloka, 80 ; Brahmanya, 119 ; Brahmanya-deva, 119 ; Brahmastri, 124 ; Brhat, 66 ; Brhat-sanu, 77 ; Buddhi-sakha, 13 ;  ; Caidya-satru, 56 ; Cala-jhankara-nupura, 88 ; Calat-khanjana-locana, 100 ; Candra-vamsi, 34 ; Canurari, 1; Carisnuman, 15 ; Catu, 123 ; Catur-bhuja, 43 ; Catur-murti, 12 ; Catur-veda, 12 ; Catur-vyuha, 12 ; Catus-pada, 12 ; Cesta-rupa-tanu-sthita, 71 ; Ceta, 13 ; Chanda, 90 ; Citkara, 16 ; Citra-kutaranya-nivasa-krt, 31 ;  ; Dadhi-caurya-krta-srama, 101 ; Dadhi-harta, 101 ; Daksa-yajna-vighataka, 87 ; Dami, 102 ; Damodara, 102 ; Danadhyaksa, 46 ; Dandaka-mandalu, 85 ; Dandakesa, 31 ; Dandi, 21 ; Dani, 10 ; Dantavakra-nisudaka, 56 ; Dari-bhrn, 77 ; Dasarathi, 27 ; Dasarha, 113 ; Dattatreya, 25 ; Daya-nidhi, 52 ; Deva, 5 ; Deva-giri, 75 ; Deva-mangala, 25 ; Deva-sarma, 52 ; Devadatta, 18 ; Devaloka, 78 ; Devamaya, 80 ; Devasura-bhayankara, 125 ; Devatatma, 14 ; Dhanada, 59 ; Dhanadhyaksa, 46 ; Dhananjaya, 18 ; Dhanesvara, 46 ; Dhanvantari, 26 ; Dhanvi, 28 ; Dhanvinam, 48 ; Dhara, 15 ; Dharma-sastri, 90 ; Dhauta-vastra-samavrta, 97 ; Dhenukari, 36 ; Dhrta-natha, 46 ; Dhrtarasta, 18 ; Dhruva, 12, 80 ; Dhuli-dhusara-sarvanga, 103 ; Dhuri, 83 ; Dig-ambara, 98 ; Dipaka, 107 ; Divya-loka-vilokita, 99 ; Divya-racana, 9 ;Divyanga, 99 ; Dravayu, 22 ; Drsta, 66 ; Dugdha-hara, 101 ; Dugdha-pana, 37 ; Dundubhi, 113 ; Duryodhana-guru, 47 ; Dvaraka-duhkha-samharta, 118 ; Dvaraka-durga-sancari, 117 ; Dvaraka-graha-vigraha, 117 ; Dvaraka-jana-mangala, 118 ; Dvarakesa, 10 ; Dvipari-ha, 111 ; Dvitiya, 14 ; Dvividanga-nisudana, 51 ; Dyota, 113 ;  ; Gada, 65 ; Gada-siksa-kara, 47 ; Gadagraja, 65 ; Gadhinam, 94 ; Gadya, 65 ; Gairisa, 75 ; Gaja-carma-dhara, 84 ; Gaja-hanta, 42 ; Gaja-koti-prayayi, 123 ; Gaji, 84 ; Gana, 71 ; Gana-natha, 75 ; Gandaki-snana-van, 58 ; Gandivi, 49 ; Ganga, 62 ; Ganga-sagara-sangarthi, 60 ; Garjita-svana, 129 ; Gata-sadhvasa, 105 ; Gatadhi, 94 ; Gauna, 68 ; Gautama, 89 ; Gavam-pati, 82 ; Gaya-sira, 59 ; Ghana-kancuka-sanghavan, 98 ; Gharghara-svana, 84 ; Giri, 75 ; Giri-dhara, 83 ; Giri-gahvara, 75 ; Girisa, 75 ; Go-ganasraya, 35 ; Goda, 60 ; Gokulesa, 35 ; Goloka-dhama-dhisana, 83 ; Golokanki-krtam-gana, 99 ; Golokesa, 82 ; Gomati-tira-vasa-krt, 57 ; Gopa, 35 ; Gopa-putra, 35 ; Gopa-vrndesa, 35 ; Gopala, 35; Gpati, 35 ; Gopika-kantha-bhusana, 83 ; Gopika-sata-yutharthi, 39 ; Gopisatavrta, 35 ; Govardhana-samuddharta, 39 ; Gudha-vyudha, 68 ; Guna, 68 ; Guna-nidhi, 65 ; Guna-patra, 65 ; Gunabhasa, 68 ; Gunakara, 65 ; Gunarnava, 65 ; Gunatita, 67 ; Gunavrta, 68 ; Gurvi, 47 ;  ; Halayudha, 5 ; Hali, 7 ; Hamsa, 24 ; Hanumat-prita-manasa, 32 ; Hari, 7, 23 ; Hari-dasa-sahaya-krt, 56 ; Harina, 23 ; Harsi, 30 ; Hasta, 79 ; Hastinapura-sankarsi, 52 ; Hasya, 93 ; Hemarcita, 75 ; Hindola, 108 ; Hrsta, 50 ; Hunkara, 129 ; Hy, 12 ;  ; Ilvalatmaja-hanta, 64 ; Indriyesa, 14 ;  ; Jagad-bandhu, 119 ; Jagad-bharta, 118 ; Jagad-bhrata, 119 ; Jagan-mata, 118 ; Jagan-mitra, 119 ; Jagara, 109 ; Jagat-pita, 118 ; Jagat-sakha, 119 ; Jagat-trata, 118 ; Jaitram, 124 ; Jala-kolahali, 104 ; Jamadagnya, 63 ; Jambavan, 111 ; Jambu, 63 ; Jambudvipa, 111 ; Jambukasanki, 111 ; Jana, 72 ; Janaki-virahatura, 33 ; Janesvara, 57 ; Jarudhi, 76 ; Jayakula, 78 ; Jayanta-krt, 78 ; Jayantanga, 78 ; Jayanti-dig, 78 ; Jayi, 64 ; Jita-pada, 81 ; Jivatma, 2 ; nanam, 14 ; Jnapaka, 70 ; Jvara, 110 ; Jvara-jit, 110 ; Jvara-karta, 110 ; Jvara-varjita, 110 ; Jvara-yuk, 110 ; Jyahata-kosthaka, 28 ; Jyoti, 46 ; Jyotismati-bharta, 46 ;  ; Kabandhaha, 31 ; Kairavesvara, 49 ; Kaka-paksa-dhara, 103 ; Kakutstha, 27 ; Kala, 21, 129 ; Kala-hanta, 42 ; Kalagni, 22 ; Kalaksara, 108 ; Kalanjara, 77 ; Kalanka-ha, 42 ; Kali, 21 ; Kali-priya, 21 ; Kalindi-bhedana, 8 ; Kalindi-kula-viksana, 103 ; Kaliyantaka, 40 ; Kalki, 26 ; Kalpa-vrksa, 48 ; Kalpa-vrksa-vana-prabhu, 48 ; Kalpa-vrksi, 48 ; Kalpanta-bhairava, 86 ; Kama-pala, 5 ; Kamatha, 25 ; Kambalasva, 18 ; Kamsa-bhratr-nihanta, 42 ; Kamsa-hanta, 42 ; Kamsa-kodanda-bhanjana, 41 ; Kamsari, 40 ; Kana-nama-bhak, 89 ; Kanadi, 89 ; Kanakangadi, 20 ; Kanka, 76 ; Kapata-vaksa, 55 ; Kapila, 25 ; Kari-karna-marut-prejat-kuntala-vyapta-kundala, 125 ; Karindra-kara-kodanda, 54 ; Karma, 14 ; Karuna-sindhu, 27 ; Kasi-natha, 112 ; Kataki, 20 ; Katisutri, 20 ; Katyayana, 23 ; Kaurava-pujita, 52 ; Kausalyananda-vardhana, 27 ; Kausi, 97, 112 ; ausik, 112 ; Kavaci, 28 ; Kaveri, 61 ; Kavi, 70 ; Kavya-krn, 91 ; Kesi-satru, 37 ; Khadga-khadnita-sarvanga, 127 ; Khadgi, 28 ; Khanda-mandali, 21 ; Kharparasi, 87 ; Kiranasa, 54 ; Klista-vapu, 127 ; Kosalendra, 26 ; Koti-brahmanda-karaka, 82 ; Koti-kandarpa-lavanya, 20 ; Krishna, 24, 62 ; Krta-svotsanga-ga, 100 ; Krtamala, 61 ; Krtanta-kala-sanghari, 86 ; Kruddha, 51 ; Ksami, 47 ; Kuli, 104 ; Kumbhanda-khandana-kara, 49 ; Kumuda-bandhava, 78 ; Kundali, 21 ; Kundali-bhuta, 100 ; Kunta-dhari, 84 ; Kupakarna-prahara-krt, 49 ; Kurma, 24 ; Kuruksetra-pati, 63 ; Kusa, 112 ; Kusa-dhari, 112 ; Kusa-vigraha, 112 ; Kusasthali-pati, 112 ; Kusmanda-gana-samvrta, 85 ; Kuta, 86 ; Kuta-hanta, 41 ;  ; Lagudi, 7 ; Laksanartha, 92 ; Lanka-dahana-tat-para, 33 ; Lavanari, 34 ; Laya, 22, 73 ; Lila-dhara, 83 ; Lohargala-vanadhipa, 105 ; Loka, 100 ; Lokalokacalashrita, 81 ;  ; Mada-ghurnita-locana, 19 ; Madana, 48 ; Madhava, 9 ; Madhu-madhava-sevita, 50 ; Madhusrava, 19 ; Madotkata, 125 ; Magadhari, 43 ; Maha, 72 ; Maha-bhuja, 18 ; aha-maa, 10, 13 ; Maha-muni, 63 ; Maha-punya, 61 ; Maha-raja-cchatra-dhara, 53 ; Maha-rajopalaksana, 53 ; Maha-vayu, 71 ; Maha-vibhuti, 55 ; Maha-vira, 6, 71 ; Maha-visnu, 24 ; Mahahi, 22 ; Maharatha, 124 ; Mahatala, 17 ; Mahaugha, 15 ; Mahavana-nivasi, 105 ; Mahogra-vak, 114 ; Mainaka, 76 ; Maithilarcita-padabja, 47 ; Mala-kosaka, 107 ; Malla-yuddha-pravartaka, 42 ; Mana-pramana, 108 ; Manada, 47 ; Manak, 130 ; Manda, 48 ; Mandara, 77 ; Mani, 10 ; Mani-dhara, 16 ; Mani-hara, 16 ; Mantra-visarada, 44 ; Mantri, 44 ; Manu, 74 ; Manu-suta, 74 ; Manvantaravatara, 74 ; Manya, 49 ; Mardala, 126 ; Marica-vadha-karaka, 29 ; Matanga-vana-sancari, 32 ; Mathura, 100 ; Mathura-darsi, 100 ; Mathuresa, 10 ; Matsya, 25 ; Megha-mallara, 107 ; Megha-mandala, 54 ; Meru, 75 ; Mimamsi, 89 ; Mrda, 86 ; Mrdanisa, 86 ; Mrdu, 108 ; Mrga, 79 ; Mukta-kesa, 103 ; Mukti-natha, 106 ; Mukuti, 21 ; Munda-mali, 85 ; Muni, 24, 31 ; Muni-priya, 31 ; Murari, 48 ; Musali, 7 ; Mustikari, 41 ;  ; Nadi, 62 ; Naga-kanya-samarcita, 20 ; Naimisarany-yatrarhi, 57 ; Naimittika, 73 ; Naiyayika, 89 ; Naksatresa, 79 ; Nana-candana-gandhadhya, 96 ; Nana-kauseya-vesa-dhrk, 97 ; Nana-mani-samakirna, 95 ; Nana-padma-kara, 97 ; Nana-puspa-dhara, 95 ; Nana-puspa-rasarcita, 96 ; Nana-ratna-vibhusana, 95 ; Nana-varna-maya, 96 ; Nana-vastra-dhara, 96 ; Nanda, 40 ; Nanda-raja-suta, 40 ; Nanda-vardhana, 40 ; Nandikesvara, 77 ; Nara, 26 ; Nara-narayanasrama, 63 ; Narada, 24 ; Naravesa, 72 ; Narayana, 26 ; Narayanastri, 124 ; Narmada, 62 ; Nataka-prada, 91 ; Navanita-sitasana, 101 ; Naya, 89 ; Neta, 32 ; Nilambara, 6 ; Nirakara, 14 ; Niranjana, 14 ; Nirantara, 67 ; Nirguna, 66 ; Nirjara, 110 ; Nirodha, 73 ; Nirupama, 99 ; Nirvikalpaka, 67 ; Nirvikara, 68 ; Nisangi, 28 ; Nitya, 68 ; Nivartaka, 69 ; Nivata-kavacesvara, 21 ; Nrsimha, 26 ; Nupuri, 20 ;  ; Pada-sphota, 92 ; Padma-mali, 19 ; Padma-pada-sphurad-dyuti, 55 ; Padma-pani, 7 ; Padma-varti, 123 ; Padmaksa, 19 ; Pakvimabha, 23 ; Pampa, 62 ; Pancavati-pati, 32 ; Pandita, 88 ; Pandu-putra-sahaya-krt, 43 ; Panini, 22 ; anka-pragana-lepaka, 104 ; Papa-ghna, 56 ; Para, 11 ; Parama, 11 ; Paramatma, 12 ; Paramesvara, 10 ; Parasari-samhita-vit, 91 ; Paresa, 10 ; Paribhadraka, 76 ; Parijataka, 77 ; Paripurnatama, 11 ; Parna, 98 ; Parya, 115 ; Pasu-pati, 86 ; Pataha-vaditra, 129 ; Patala, 17 ; Patanga, 76 ; Patanjali, 22 ; Patta-dhara, 128 ; Patta-rajni-pati, 128 ; Patu, 128 ; Paulastya, 59 ; Paundraka-ghataka, 51 ; Pauranika, 91 ; Payasvini, 61 ; Phani, 16 ; Phani-raja, 15 ; Phanindra, 15 ; Phanisvara, 16 ; Phutkari, 16 ; Pinaka-tankara-kara, 88 ; Pinamsa, 55 ; Pitosnisa, 98 ; Pitr-vakya-kara, 30 ; Plaksa, 111 ; Plaksavanesvara, 111 ; Prabala, 8 ; Prabhasa, 62 ; Prabhavati-baddha-kara, 102 ; Prabhavisnu, 24 ; Prabhu, 16 ; Pracanda, 54 ; Pradhanam, 13 ; Pradyota, 113 ; Praharsita, 50 ; Prahlada-raksaka, 94 ; Praja-bharta, 117 ; Praja-palana-tat-para, 117 ; Prajarthada, 117 ; Prakrte, 11 ; Prakrti, 13, 90 ; Prakrtika, 73 ; Pralambaghna, 6 ; Pralambari, 36 ; Pralaya, 22 ; Pramathesa, 86 ; Prarthya, 115 ; Pratapavan, 6 ; Pratibhata,126 ; Praici, 61 ; Pratima-panca-samyuta, 122 ; Pratyag-dhama, 67 ; Prayaga-tirtha-raja, 59 ; Preraka, 71 ; Priyatama, 105 ; Procya, 126 ; Prthu, 25 ; Pulahasrama, 59 ; Punarvasu, 79 ; Purana, 10 ; Purna, 10 ; Purusa, 10 ; Purusottama, 11 ; Puskara, 63 ; Puspa-dhanva, 95 ; Puspakastha, 33 ; Puspi, 95 ; Pusta, 50 ; Pusya, 79 ; Putanari, 36 ;  ; Raga-putra, 107 ; Raga-satka, 107 ; Raghavendra, 26 ; Raghudvaha, 26 ; Ragini-ramanotsuka, 107 ; Raivata-jamata, 50 ; Raivati-harsa-vardhana, 45 ; Rajakari, 41 ; Rajendra, 27 ; Rajiva-locana, 31 ; Raktosnisa, 98 ; Rama, 5, 31, 63, 81 ; Ramabhadra, 5 ; Ramacandra, 26 ; Rana-durmada, 126 ; Rana-slaghi, 124 ; Ranga-natha, 106 ; Ranga-ranjana, 106 ; Rangavalli-jalakara, 66 ; Ranodbhata, 124 ; Rasa-mandala-madhya-stha, 38 ; Rasa-mandala-mandana, 38 ; Rasatala, 17 ; Ratha-koti-jaya-dhvaja, 123 ; Rathi, 52 ; Ratna-kambala-dhari, 97 ; Rauhineya, 6 ; Ravanari, 33 ; Ravanyari, 33 ; Revatadri-vihara-krt, 46 ; Revati-citta-harta, 45 ; Revati-prana-natha, 45 ; Revati-priya-karaka, 5 ; Revatiramana, 5 ; Rodha, 73 ; Rohini-lalita, 38 ; Rsabha, 25 ; Rugna-vajra, 128 ;  ; Sabha-bhasa, 116 ; Sabha-candra, 116 ; Sabha-deva, 116 ; Sabha-dipa, 116 ; Sabha-pati, 116 ; Sabha-ravi, 116 ; Sabha-sila, 116 ; Sabhagni, 116 ; Sad-aksara, 127 ; Sad-anana, 87 ; Sada, 96 ; Sadhu, 105, 129 ; Sadhu-bhusana, 129 ; Sadhu-cari, 131 ; Sadhu-citta, 131 ; Sadhu-dhana, 130 ; Sadhu-grasta-mana, 130 ; Sadhu-jnati, 130 ; Sadhu-priya, 130 ; Sadhu-vasi, 131 ; Sadhumaya, 130 ; Sadht-isa, 105 ; Sadhya, 80, 105 ; Saguna, 66 ; Sahasra-phana-mandita, 15 ; Sahasra-vadana, 8 ; Saila-sattama, 76 ; Saindhava, 63 ; Sakhi, 13 ; Sakra-jid, 39 ; Saksat, 11 ; Saksi, 13 ; Sakti-hasta, 87 ; Sala-bahu, 57 ; Salari, 41 ; Salmali, 111 ; Salmali-dvipa, 111 ; Salva-hanta, 57 ; Sama, 67 ; Sama-buddhi, 69 ; Sama-drn, 67 ; Sama-prabha, 69 ; Samantoddhrta-paduka, 123 ; Sambhava, 74 ; Sambhu-kodanda-bhanjana, 29 ; Samhara-kadru, 22 ; Sami, 109 ; Samiksana, 55 ; Samrat, 15 ; Samya, 67 ; Sanaka, 25 ; Sanghata, 13 ; Sanghavan, 13 ; Sankarsana, 5; Sankha-cara-gada-dhara, 44 ; Sankhacuda-vadhodyata, 39 ; Sankhacudabha, 18 ; Sankhya-sastri, 89 ; Sanku, 74 ; Santana, 77 ; Sapta-godavari-pati, 60 ; Sarayu, 59 ; Sarayupama, 61 ; Sarga, 73 ; Sargadi, 73 ; Sari, 28 ; Sarma, 14 ; Sartha, 69 ; Sartha-vit, 92 ; Sarva, 51 ; Sarva-laksana, 27 ; Sarva-niti-jna, 114 ; Sarva-sastrartha-tattva-ga, 90 ; Sarvaga, 69 ; Sarvavit, 69 ; Sarvopama, 99 ; Sasi, 78 ; Sastra-bhasya-kara, 22 ; Sasvata, 11 ; Sata-kratu, 109 ; Sata-yama, 109 ; Satananda, 109 ; Satru-nirbhartsanodyata, 128 ; Satru-sandha, 56 ; Satru-tapana, 28 ; Satrughna, 28 ; Sattvam, 115 ; Satvata, 113 ; Satvatam-pati, 113 ; Satyam, 72 ; Saumitri, 28 ; Saumya, 43 ; Sesa, 11 ; Setu-bandhana, 59 ; Setubandha, 33 ; Sevya, 50 ; Siddha-gita, 53 ; Siddha-katha, 53 ; Siddhasrama, 62 ; Sikata-bhumi-cari, 102 ; Sikhandi, 21 ; Sikhari, 51 ; Silpi, 51 ; Sira-pani, 7 ; Sisira, 76 ; Sisu, 38 ; Sisumara, 80 ; Sita, 80 ; Sitosnisa, 98 ; Sivarthada, 87 ; Smrti-kara, 91 ; Snigdha, 94 ; Sodasabda, 127 ; Sona-sampluta, 58 ; Sphia, 106 ; Sphta-vrtti, 92 ; Sphotayana, 23 ; Sphurad-danta, 17 ; Sphurja, 110 ; Sphurti, 16 ; Sragvi, 58 ; Sravana, 79 ; Shri-raga, 107 ; Shri-vrndavana-sancari, 104 ; Shridhara, 83 ; Shrimal, 34 ; Shrisa, 40 ; Srngara, 93 ; Sruta, 66 ; Srutisvara, 88 ; Sthanu, 15 ; Su-kirti, 106 ; Su-puspita, 95 ; Su-smita-cchavi, 54 ; Su-yasa, 106 ; Subala, 76 ; Subha, 80 ; Subhaspada, 131 ; Sudama-saukhya-dayaka, 64 ; Sudha-ghana, 130; Sudha-sindhu, 79; Sudharmadhipati, 115 ; Sudhi, 103 ; Sugriva, 32 ; Sugriva-sakha, 32 ; Sukla, 80 ; Sukla-camara-vijita, 53 ; Sula-sucy-arpita-gaja, 84 ; Sunandi, 51 ; Suprabha, 61 ; Supta, 109 ; Sura, 27 ; Suralaya, 75 ; Surarcita, 34 ; Surasena, 114 ; Surya-vamsi, 34 ; Susupta, 109 ; Sutalesa, 17 ; Sutali, 16 ; Sutoyada, 126 ; Sva, 72 ; Svaccha, 93 ; Svapna, 109 ; Svara-gamya, 108 ; Svara-jati-smara, 108 ; Svarat, 8 ; Svasrayasraya, 70 ; Svatantra, 129 ; Svayambhu, 74 ; Svayambhuva-sahaya-krt, 74 ; Sveta-varna, 6 ; Svetadvipa, 81 ; Syamalanga, 43 ; Syami, 109 ; Syandanam, 124 ; Symantaka-mani, 9 ;  ; Takra-huk, 101 ; Takra-hari, 101 ; Tala, 108 ; Talanka, 7 ; Talatala, 17 ; Tali, 16 ; Tamraparni, 60 ; Tapa, 72 ; Taraksa, 54 ; Tarka-vidvan, 88 ; Taru-raja, 77 ; Tatakari, 30 ; Tirtha-yayi, 57 ; Tosalantaka, 41 ; Trata, 27 ; Trayo-vimsatika, 71 ; Tri-jvara, 110 ; Tridha, 72 ; Trikuta, 76 ; Triloka-vijayi, 64 ; Trisuli, 84 ; Triveni, 61 ; Trnavarta-nipataka, 36 ;  ; Uddhava-sakha, 44 ; Ugrasena, 114 ; Ugrasena-priya, 115 ; Ujjvala, 93 ; Urangama, 23 ; Urdhvaga, 8 ; Urja, 110 ; Urvara, 109 ; Utiman, 73 ; Uttariya-dhara, 98 ;  ; Vaca, 90 ; Vada, 89 ; Vadi, 89 ; Vai, 88 ; Vaidhrti, 79 ; Vaidya, 91 ; Vaijayanti-virajita, 58 ; Vaikuntha, 23 ; Vaikuntha-natha, 81 ; Vaikuntha-nayaka, 81 ; Vaisesika, 90 ; Vaiyakarana-krt, 90 ; Vaiyyasa, 90 ; Vajra-bhedana, 127 ; Vajranga, 127 ; Vakya-sphota, 92 ; Vamana, 23 ; Vamsi-vadya-visarada, 34 ; Vamsivata-tata-sthita, 104 ; Vanamali, 19 ; Vanecara, 30 ; Vara, 48, 94 ; Varaha, 24 ; Varanasi-gata, 51 ; Varna, 96 ; Varuni-mada-mattanga, 19 ; Vasanta-malati-karsi, 65 ; Vas, 9 ; Vasudeva 9 ; Vasudeva-kalananta, 8 ; Vasuki, 18 ; Vasumati-bharta, 9 ; Vasuttama, 9 ; Vatodaka, 60 ; Vatsa-vrnda, 103 ; Veda-pathi, 88 ; Vedanta-krt, 89 ; Vegatara, 18 ; Veni, 60, 61 ; Venu-vadana, 7 ; Vetala-bhrd, 85 ; Vibhisana-sahaya-krt, 30 ; Vidya-visarada, 91 ; Vigadhi, 94 ; Vijvara, 110 ; Vilaksana, 80 ; Vindhya, 76 ; Vipasi, 58 ; Vipra, 122 ; Vipra-bhakta, 122 ; Vipra-gita-maha-katha, 121 ; Vipra-guru, 122 ; Vipra-hita, 121 ; Vipra-mukhya, 121 ; Vipra-pada-jalardranga, 121 ; Vipra-padanuga, 122 ; Vipra-padodaka-priya, 121 ; Vipra-seva-parayana, 120 ; Vipranghri-jala-putanga, 120 ; Vira, 8 ; Vira-bhadra, 87 ; Vira-ghosa, 127 ; Vira-ha, 44 ; Vira-mathana, 44 ; Vira-sammarda, 126 ; Viradhari, 30 ; Virat, 15 ; Visarga, 73 ; Visasi, 87 ; Visesa-vit, 24 ; Vishnu, 24 ; Visva-dharma, 52 ; Visva-jid, 64 ; Visva-karma, 52 ; Visva-natha, 64 ; Vitali, 16 ; Vittalesa, 106 ; Vraja-raksaka, 39 ; Vrajarbhaka, 102 ; Vrajesvara, 36 ; Vrddha, 25 ; Vrndavana-latashrita, 37 ; Vrsa, 86 ; Vrsabhanu-vara, 40 ; Vrsni, 11 ; Vrsni-cakravta, 115 ; Vrsni-vallabha, 9 ; Vrtra-ha, 78 ; Vyali, 85 ; Vyangya-viddhanavad-dhvani, 92 ; Vyapaka, 70 ; Vyapi, 81 ; Vyatipata, 80 ; Vyomasura-vinasa-krt, 37 ;  ; Yadavendra, 9 ; Yadu-sabha-pati, 115 ; Yadu-vara, 7 ; Yaduttama, 9 ; Yajna, 23 ; Yajna-bharta, 29 ; Yajna-trata, 29 ; Yajnika, 23 ; Yasasvi, 106 ; Yasomati-suta, 38 ; Yava-bhoji, 93 ; Yava-krita, 93 ; Yavana-ha, 43 ; Yavasana, 93 ; Yoddha, 122 ; Yogesvara, 24 ; Yuddha-bhrd, 44 ; Yuddha-vira, 125




Rasa Lila of Lord Balarama

From the Garga Samhita translation of Kushakratha dasa prabhu.


Chapter Nine


Shri Raama-raasa-kridaa

Lord Balaraama's Raasa Dance


Text 1


     duryodhana uvaaca muni-shaardula bhagavaan balabhadro naaga-kanyaabhir gopibhih kadaa kaalindi-kule vijahaara.


     duryodhana uvaaca-Duryodhana said; muni-shaardula-O tiger of sages; bhagavaan-Lord; balabhadrah-Balaraama; naaga-snake; kanyaabhih-with the girls; gopibhih-with the gopis; kadaa-when?; kaalindi-kule'on the Yamunaa's shore; vijahaara-enjoyed pastimes.


     Duryodhana said: O tiger of sages, when did Lord Balaraama enjoy the raasa dance on the Yamunaa's shore with gopis that had been snake-girls in their previous birth?


Text 2


     shri-praadvipaaka uvaaca ekadaa dvaarakaa-naagaraad dhi taalaankam ratham aasthaapya suraan didrikshuh param utkantho nanda-raaja-gokula-go-gopaala-gopi-gana-sankulah sankarshana aagatash cirotkanthaabhyaam nandaraaja-yashodaabhyaam parishvakto gopi-gopaala-gobhir militvaa tatra dvau masau vasantikau caavatsit.


     shri-praadvipaaka uvaaca-Supreme Personality of Godhe; ekadaa-one day; dvaarakaa-naagaraat-from Dvaarakaa; hi-indeed; taalaankam-marked with the sign of the palm tree; ratham-chariot; aasthaapya-mounting; suraan-the demigods; didrikshuh-desiring to see; param-greatly; utkanthah-eager; nanda-raaja-gokula-in King Nanda's Gokula; go-gopaala-gopi-gana-the cows, gopas, and gopis; sankulah-agitated; sankarshana-Lord Balaraama; aagatash-came; cirotkanthaabhyaam-yearning for a long time; nandaraaja-yashodaabhyaam-by Yashoda' and King Nanda; parishvaktah-embraced; gopi-gopaala-gobhih-by the gopas and gopis; militvaa-meeting; tatra-there; dvau-two; masau-months; vasantikau-in spirngtime; ca-and; aavatsit-resided.


     Shri Praadvipaaka Muni said: One day, eager to see His devotees, Lord Balaraama mounted His chariot bearing a palm-tree flag, left Dvaarakaa, and, yearning to see the gopas, gopis, and cows, went to Gokula. Yashoda' and King Nanda embraced Him when He arrived. Later He met with the gopas and gopis. He stayed there for two months.


Text 3


     atha ca yaa naaga-kanyaah purvoktaas taa gopa-kanyaa bhutvaa balabhadra-praapty-artham- gargaacaaryaad balabhadrapancaangam- grihitvaa tenaiva siddhaa babhuvuh. taabhir baladeva ekadaa prasannah kaalindi-kule raasa-mandalam- samaarebhe. tadaiva caitra-purnimaayaam- purna-candro 'runa-varnah sampurnam- vanam- ranjayan vireje.


     atha-then; ca-and; ya-who; naaga-kanyaah-the snake girls; purvoktah-previously described; ta-they; gopa-kanyaa-gopis; bhutvaa-becoming; balabhadra-praapty-artham-to attain Lord Balaraama; gargaacaaryaat-from Garga Muni; balabhadra-of Lord Balaraama; pancaangam-the five methods of worship; grihitvaa-accepting; tena-by that; eva-indeed; siddha-perfect; babhuvuh-became; taabhih-with them; baladeva-Balaraama; ekadaa-one day; prasannah-happy; kaalindi-of the Yamunaa; kule-on the shore; raasa-mandalam-the rasa-dance circle; samaarebhe-attained; tadaa-then; eva-indeed; caitra-purnimaayaam-on the full moon of the month of Caitra; purna-full; candrah-moon; aruna-varnah-red; sampurnam-full; vanam-forest; ranjayan-making red; vireje-shone.


     The previously described snake-girls became gopis and, in order to attain Lord Balaraama's association, on Garga Muni's advice followed the five methods of worshiping Lord Balaraama. In this way they became perfect. Pleased with them, Lord Balaraama enjoyed a raasa-dance with them on the full-moon night of the month of Caitra (March-April), a night when the red moon reddened the whole of Vrindaavana forest.


Text 4


     shitalaa manda-yaanaah kamala-makaranda-renu-vrinda-samvritaah sarvato vaayavah parivavuh kalinda-giri-nandini-cala-laharibhir aananda-daayini pulinam- vimalam- hy acitam- cakaara. tathaa ca kunja-praangana-nikunja-punjaih sphural-lalita-pallava-pushpa-paraagair mayura-kokila-pumskokila-kujitair madhupa-madhura-dhvanibhir vraja-bhumir vibhraajamaanaa babhuva.


     shitalaa-cool; manda-yaanaah-slowly moving; kamala-makaranda-renu-vrinda-samvritaah-filled with lotus pollen; sarvatah-everywhere; vaayavah-breezes; parivavuh-blew; kalinda-giri-nandini-cala-laharibhih-moving the Yamunaa's waves; aananda-daayini-delightful; pulinam-the shore; vimalam-splendid; hy-indeed; acitam-collected; cakaara.-did; tathaa-so; ca-and; kunja-praangana-nikunja-punjaih-with the forest goves and courtyards; sphural-lalita-pallava-playfully blossoming petals; pushpa-flowers; paraagaih-with pollen; mayura-peacocks; kokila-pumskokila-and cuckoos; kujitaih-cooing; madhupa-madhura-dhvanibhih-with the sweet hummingof bees; vraja-bhumih-the land of Vraja; vibhraajamaanaa-shining; babhuva-became.


     Cooling, gentle, delightful, lotus-pollen filled breezes pushed the Yamunaa's waves and blew to the splendid shore. Then the land of Vraja became very splendid, its many forest groves and courtyards filled with the fragrant pollen of playfully and gracefully blossoming flowers, with the cooing of cuckoos and peacocks, and with the sweet humming of bees.


Text 5


     tatra kvanad-ghantikaa-nupurah sphuran-mani-maya-kataka-kati-sutra-keyura-haara-kirita-kundalayor upari kamala-patrair nilaambaro vimala-kamala-patraaksho yakshibhir yaksha-raad„ iva gopibhir gopa-raad„ raasa-mandale reje.


     tatra-there; kvanat-sounding; ghantikaa-bells; nupurah-anklets; sphuran-mani-maya-kataka-glittering gend bracelets with jewels; kati-sutra-belts; keyura-armlets; haara-necklaces; kirita-crowns; kundalayoh-and earrings; upari-above; kamala-patraih-with lotus petals; nilaambarah-blue garments; vimala-kamala-patraakshah-glistening lotus eyes; yakshibhih-with Yakshis; yaksha-raad-Kuvera; iva-like; gopibhih-with the gopis; gopa-raad-the king of the gopas; raasa-mandale-in the rasa-dance circle; reje-shone.


     Decorated with tinkling ankle-bells, glittering gold and jewel necklace, armlets, belt, crown, and earrings, and with many lotus petals, dressed in blue garments, and His eyes like glittering lotus petals, Lord Balaraama was splendid with the gopis in the raasa-dance circle. He was like Kuvera surrounded by a host of beautiful yakshis.


Text 6


     atha varuna-preshitaa vaaruni devi pushpa-bhara-gandhi-lobhi-milinda-naadita-vriksha-kotarebhyah patanti sarvato vanam- surabhi-cakaara. tat-paana-mada-vihvalah kamala-vishaala-taamraaksho makaradhvaajaavesha-calad-dhuryaanga-bhango vihaara-kheda-prasvedaambu-kanair galad-ganda-sthala-patra-bhango gajendra-gatir gajendra-shundaadanda-sama-dordanda-mandito gajibhir gaja-raajendra ivonmattah simhaasane nyasta-halo musala-paanih kotindu-purna-mandala-sankaashah prodgamad-ratna-manjira-pracala-nupura-prakvanat-kanaka-kinkinibhih kankana-sphurat-taatanka-purata-haara-shri-kanthaanguliya-shiromanibhih pravidambini-krita-sarpini-shyaama-veni-kuntala-lalita-ganda-sthala-patraavalibhih sundaribhir bhagavaan bhuvaneshvaro vibhraajamaano viraraaja atha ca reme.


     atha-then; varuna-by Varuna; preshitaa-sent;; devi-goddess; pushpa-bhara-gandhi-lobhi-made greedy by the scent of the flowers; milinda-of bees; naadita-sounded; vriksha-of the trees; kotarebhyah-from the hollows; patanti-fall; sarvatah-everywheer; vanam-the forest; surabhi-fragrant; cakaara-made; tat-paana-mada-vihvalah-eager to drink it; kamala-vishaala-taamraakshah-His eyes large red lotus flowers; makaradhvaaja-of Kaamadeva; aavesha-from the entrance; calat-moving; dhuryaanga-bhangah-great limbs; vihaara-kheda-exhausted from pastimes; prasvedaambu-kanaih-with drops of perspiration; galad-ganda-sthala-patra-bhangah-trickling down His cheeks; gajendra-of the king of elephants; gatih-walking; gajendra-shundaadanda-sama-dordanda-manditah-decorated with arms like elephants' trunks; gajibhih-with female elephants; gaja-raajendra-the king of the kings of the kings of elephants; iva-like; unmattah-intoxicated; simhaasane-on a throne; nyasta-halah-weakened; musala-paanih-cluâ in hand; kotindu-purna-mandala-sankaashah-spleid like millions of moons; prodgamad-ratna-manjira-pracala-nupura-prakvanat-kanaka-kinkinibhih-with tinkling anklets and ornaments; kankana-bracelets; sphurat-glistening; taatanka-earrings; purata-golden; haara-necklace; shri-kantha-graceful neck; anguliya-rings; shiromanibhih-crest jewels; pravidambini-krita-mocking; sarpini-snake girls; shyaama-black; veni-braids; kuntala-hair; lalita-graceful; ganda-sthala-cheeks; patraavalibhih-with pictures and decorations; sundaribhih-beautiful; bhagavaan-the Supreme Personality of Godhead;

 bhuvaneshvarah-the master of the worlds; vibhraajamaanah-shining; viraraaja-shone; atha-then; ca-and; reme-enjoyed.


     Then, sent by the demigod Varuna, Goddess Varuni, in the form of honey oozing from the hollows of trees filled with the humming of bees made greedy by the sweet scent of the flowers, made the entire forest very fragrant. Eager to drink that honey, His eyes now red lotus flowers, His limbs weakened by enjoying amorous pastimes, perspiration born from the fatigue of His pastimes now streaming down His cheeks and washing away the pictures and designs drawn there, walking like an elephant king, decorated with mighty arms like the trunks of elephant kings, as if intoxicated, sitting on a throne, relinquishing His plow, His cluâ still in His hand, splendid like ten million full moons, His jewel anklets, bracelets, and other ornaments tinkling, His gold earrings, necklaces, finger-rings, and jewel crown glittering, and surrounded by beautiful gopis, their cheeks decorated with graceful pictures and designs and their black braids mocking the beautiful snake girls, Lord Balaraama, the Supreme Personality of Godhea the master of the worlds, shone with great splendor, and enjoyed transcendental pastimes.


Text 7


     atha ha vaava kaalindi-kula-kaantaara-paryatana-vihaara-parishramodyat-sveda-bindu-vyaapta-mukhaaravindah snaanaartham jala-kridaartham yamunaam duraat sa aajuhaava. tatas tt anaagatam tatinim halaagrena kupito vicakarsha iti hovaaca ca.


     atha-then; ha-indeed; vaava-blew; kaalindi-kula-kaantaara-paryatana-wandering on the Yamunaa's shore; vihaara-from pastimes; parishrama-from fatigue; udyat-manifesting; sveda-bindu-drops of perspiration; vyaapta-covered; mukhaaravindah-lotus face; snaanaartham-to bathe; jala-water; kridaa-pastimes; artham-for the purpose; yamunaam-the Yamunaa; duraat-from afare; sa-He; aajuhaava.-called; tatah-then; tv-indeed; anaagatam-not come; tatinim-the shore; hala-of His plow; agrena-with the tip; kupitah-angered; vicakarsha-dragged; iti-thus; ha-indeed; uvaaca-spoke; ca-also.


     His lotus face covered with perspiration born from the fatigue of wandering along the Yamunaa's shore and enjoying many pastimes, Lord Balaraama called for the Yamuna' to come to Him so He could bathe and enjoy water-pastimes. When the Yamuna' did not come, Lord Balaraama became angry and began to drag it to Him, scratching its shore with the tip of His plow. Lord Balaraama said:


Text 8


     adya maam avajnaaya nayasi mayaahutaapi musalena tvam kaama-caarinim shatadhaa neshya eva nirbhartsitaa sa bhuri-bhitaa yamunaa cakitaa tat-paadayoh patitovaaca.


     adya-today; maam-Me; avajnaaya-disrespecting; nayasi-you go; mayaa-by Me; aahuta-called; api-even thoguh; musalena-with the club; tvaam-you; kaama-caarinim-going as you like; shatadhaa-into a hundred streams; neshye-I will lead; eva-indeed; nirbhartsitaa-rebuked; sa-she; bhuri-bhitaa'very afraid; yamunaa-the Yamunaa; cakitaa-frightened; tat-paadayoh-at His feet; patitaa-fallen; uvaaca-spoke.


     "Today you have no respect for Me. Even though I call, you ignore My order and go your own way as you wish. Now I will divide you into a hundred tiny streams." Rebuked with these words and now very afraid, the Yamuna' came before Lord Balaraama, fell at His feet, and said:


Text 9


     raama raama sankarshana balabhadra mahaa-baaho tava param vikramam na jaane. yasyaikasmin murdhni sarshapavat sarvam bhu-khanda-mandalam- drishyate. tasya tava param anubhaavam ajaanantim prapannaam maam moktum yogyo 'si. tvam bhakta-vatsalo 'si.


     raama raama-Raama Raama; sankarshana-Sankarshana; balabhadra-Balabhadra; mahaa-baahah-O mighty-armed; tava-of You; param-great; vikramam-power; na-not; jaane.-know; yasya-of whom; ekasmin-in one; murdhni-head; sarshapavat-like a mustard seed; sarvam-entire; bhu-khanda-mandalam-earth; drishyate.-is seed; tasya-of Him; tava-of Yoiu; param-great; anubhaavam-power; ajaanantim-not knowing; prapannaam-surrenedered; maam-to me; moktum-to realso; yogyah-is appropriate; asi-You are; tvam-You; bhakta-vatsalah-the lover of Your devotees; asi-are.


     "Raama! Raama! Sankarshana! Balabhadra! O mighty-armed one! I did not know Your great power. The entire earth is seen resting like a single tiny mustard-seed on one of Your many heads. It is proper for You to release Me, who have now surrendered to You and who did not know Your true glories. You should release me because You are always affectionate to Your devotees.


Text 10


     ity evam yaacito balabhadro yamunaam tato vyamuncat punah karenubhih kariva gopibhir gopa-raad jale vijagaaha. punar jalaad vinirgatya tata-sthaaya balabhadraaya sahasaa yamunaa copaayanam nilaambaraani hema-ratna-maya-bhushanaani divyaani ca dadau ha vaava taani gopi-yuthaaya prithak prithak vibhajya svayam nilaambare vasitvaa kaancanim maalaam nava-ratna-mayim dhritvaa mahendro vaaranendra iva balabhadro vireje.


     ity evam-thus; yaacitah-requested; balabhadrah-Lord Balaraama; yamunaam-the Yamunaa; tatah-then; vyamuncat-released; punah-again; karenubhih-with many female elephants; kari-a male elephant; iva-like; gopibhih-with the gopis; gopa-raad-the king of gopas; jale-in the water; vijagaaha.-enjoyed pastimes; punah-again; jalaat-from the water; vinirgatya-emerging; tata-sthaaya-staying on the shore; balabhadraaya-to Lord Balaraama; sahasaa-quickly; yamunaa-the Yamunaa; ca-and; upaayanam-approach; nilaambaraani-blue garments; hema-ratna-maya-bhushanaani-ornaments of gold and jewels; divyaani-splendid; ca-and; dadau-gave; ha-indeed; vaava-went; taani-them; gopi-yuthaaya-to the gopis; prithak prithak-each one; vibhajya-dividing; svayam-personally; nilaambare-the blue garments; vasitvaa-dressing; kaancanim-gold; maalaam-necklace; nava-ratna-mayim-made of nine jewels; dhritvaa-taking; mahendrah-Indra; vaaranendra-the king of elephants; iva-like; balabhadrah-Lord Balaraama; vireje-shone.


     Begged in this way, Lord Balaraama released the Yamunaa. Then He enjoyed in the Yamunaa's waters, as an elephant enjoys with its many wives. When He returned to the shore the Yamuna' approached and gave Him gifts of many blue garments and many ornaments of gold and jewels. Lord Balaraama divided the gifts among the girls, giving some to each gopi. Then He dressed in one of the blue garments and decorated Himself with a necklace of gold and nine kinds of jewels. Then He enjoyed with the gopis as the king of elephants enjoys with its many wives.


Text 11


     ittham kauravendra yaadavendrasya raamatah sarvaa vaasantikir nishaa vyatitaa babhuvuh. bhagavato balabhadrasya hastinaapuram iva viryam sucayativa hy adyaapi ca krishta-vartmanaa yamunaa vahati. imam raamasya raasa-kathaam yah shrinoti shraavayati ca sa sarva-paapa-patalam chittvaa tasya parasparam aananda-padam pratiyaati. kim bhuyah shrotum icchasi.


     ittham-thus; kauravendra-O king of the Kauravas; yaadavendrasya-of the king of the Yaadavas; raamatah-from Lord Balaraama; sarvaa-all; vaasantikih-springtime; nishaa-night; vyatitaa-passed; babhuvuh.-became; bhagavatah-of the Supreme Personality of Godhead; balabhadrasya-Lord Balaraama; hastinaapuram-to Hastinaapura; iva-like; viryam-power; sucayati-shows; iva-like; hy-indeed; adyaapi-even today; ca-and; krishta-vartmanaa-by the dragged path; yamunaa-the Yamunaa; vahati-flows; imam-this; raamasya-of Lord Balaraama; raasa-ofd the raasa dance; kathaam-the narration; yah-one who; shrinoti-hears; shraavayati-recounts; ca-and; sa-he; sarva-paapa-patalam-the entirety of a great host of sins; chittvaa-destroying; tasya-of him; parasparam-mutual; aananda-padam-the abode of bliss; pratiyaati-goes; kim-what?; bhuyah-more; shrotum-to hear; icchasi-do you wish.


     O king of the Kauravas, in this way Lord Balaraama, the king of the Yaadavas, spent that springtime night with the gopis. Even today the Yamuna' flows in many divided streams at that place, a testimony to the great strength, equal to that of a host of elephants, of Lord Balaraama, the Supreme Personality of Godhead. A person who hears or recounts these pastimes of Lord Balaraama destroys the entirety of a great host of sins and attains transcendental bliss. What more do you wish to hear?




The Paddhati of Lord Balarama

From the Garga Samhita translation of Kushakratha dasa prabhu.


Chapter Ten


Shri Balaraama-paddhati-patala

The Paddhati and Patala of Lord Balaraama


Text 1


     duryodhana uvaaca bhagavan gargaacaaryena gopi-yuthaaya kathaam dattam balabhadra-pancaangam tat-krpayaa vadataat. tvam sarvajno 'si.


     duryodhana uvaaca-Duryodhana said; bhagavan-O master; gargaacaaryena-by Garga Muni; gopi-yuthaaya-to the gopis; kathaam-description; dattam-given; balabhadra-pancaangam-the five metjods of worshiping Lord Balaraama; tat-that; krpayaa-kindly; vadataat.-should tell; tvam-you; sarvajnah-all-knowing; asi-are.


     Duryodhana said: O master, you know everything. Please kindly repeat to me what Garga Muni spoke to the gopis to tell them of the five-part worship of Lord Balaraama.


Text 2


     shri-praadvipaaka uvaaca kauravendra ekadaa gargaacaaryah kalinda-nandinim snaatum gargaacalaad vraja-mandalam caajagaama. tatraikaante marul-lilaaijal-lalita-lataa-taru-pallava-pushpa-gandha-matta-milinda-punje kaalindi-kula-kalita-nikunje shri-raama-krishna-dhyaana-tat-param gargaacaaryam pranamya nagendra-kanyaah sma iti jaati-smaraa gopa-kanyaah shrimad-balabhadra-praapty-artham sevanam papracchus taasaam paramaam bhaktim vikshya paddhati-patala-stotra-kavaca-sahasra-naamaani gopi-yuthaaya sa pradadau. kim bhuyas tvam tad-grahanam kartum icchasi vadataat.


     shri-praadvipaaka uvaaca-Shri Praadvipaaka Muni said; kauravendra-O king of the Kauravas; ekadaa-one day; gargaacaaryah-Garga Muni; kalinda-nandinim-to the Yamunaa; snaatum-to bathe; gargaacalaat-from Mount Garga; vraja-mandalam-to the circle of Vraja; ca-and; aajagaama-came; tatra-there; ekaante-in one place; marut-breezes; lilaa-pastimes; ejat-moving; lalita-graceful; lataa-vines; taru-trees; pallava-sprouts; pushpa-flowers; gandha-scent; matta-maddened; milinda-punje-a host of bees; kaalindi-kula-on the shore of the Yamunaa; kalita-perceived; nikunje-in the forest grove; shri-raama-krishna-of Krishna and Balaraama; dhyaana-meditation; tat-to that; param-intent; gargaacaaryam-to Garga Muni; pranamya-bowing down; nagendra-kanyaah-the snake princesses; sma-indeed; iti-thus; jaati-smaraa-remembering their previous birth; gopa-kanyaah-gopis; shrimad-balabhadra-praapty-artham-to attain Lord Balaraama; sevanam-service; papracchuh-asked; taasaam-of them; paramam-great; bhaktim-devotion; vikshya-seeing; paddhati-patala-stotra-kavaca-sahasra-naamaani-theaddhati, patala, stotra, kavaca, and sahasra-naama; gopi-yuthaaya-to the gopis; sa-he; pradadau-gave; kim-what?; bhuyah-more; tvam-you; tad-grahanam-understanding that; kartum-to do; icchasi-wish; vadataat-may speak.


     Shri Praadvipaaka Muni said: O king of the Kauravas, one day Garga Muni left Mount Garga and went to Vraja to bathe in the Yamunaa. In a certain forest grove by the Yamunaa's shore, where gentle breezes moved the graceful trees, flowering vines, and new sprouts, and where the bees were maddened by the sweet scent of the flowers, some gopis bowed down before Garga Muni, who was rapt in meditation on Lord Krishna and Lord Balaraama. Remembering their previous birth as snake-princesses, the gopis asked him what kind of devotional service they should perform to attain the company of Lord Balaraama. Seeing their great devotion, Garga Muni gave these gopis the paddhati, patala, stotra, kavaca, and sahasra-naama of Lord Balaraama. What more do you wish to hear? You may ask.


Text 3


duryodhana uvaaca


raamasya paddhatim bruhi

     yayaa siddhim vrajaamy aham

tvam bhakta-vatsalo brahman

     guru-deva namo 'stu te


     duryodhana uvaaca-Duryodhana said; raamasya-of Lord Balaraama; paddhatim-the paddhati; bruhi-please tell; yayaa-by which; siddhim-perfection; vrajaamy-attain; aham-I; tvam-you; bhakta-vatsalah-affectionate to the devotees; brahman-O Braahmana; guru-deva-O Gurudeva; namah-obeisances; astu-should be; te-unto you.


     Duryodhana said: Please describe the paddhati of Lord Balaraama, reciting which I may attain perfection. O braahmana, you are affectionate to the devotees. O gurudeva, I bow down before you.


Text 4


shri-praadvipaaka uvaaca


raama-maargasya niyamam

     shrinu paarthiva-sattama

yena prasanno bhavati

     balabhadro mahaa-prabhuh


     shri-praadvipaaka uvaaca-Shri Praadvipaaka Muni said; raama-maargasya-of the path to Lord Balaraama; niyamam-the restrictions; shrinu'please hear; paarthiva-sattama-O best of kings; yena-by which; prasannah-pleased; bhavati-is; balabhadrah-Lord Balaraama; mahaa-prabhuh-the Supreme Personality of Godhead.


     Shri Praadvipaaka Muni said: O best of kings, please hear the regulative principles of the path to Lord Balaraama. When one follows these principles Lord Balaraama, the Supreme Personality of Godhead, becomes pleased with him.


Text 5


sahasra-vadano devo

     bhagavaan bhuvaneshvarah

na daanair na ca tirthaish ca

     bhaktyaa labhyas tt ananyayaa


     sahasra-vadanah-who has a thousand heads; devah-the Lord; bhagavaan-the Supreme Personality of Godhead; bhuvaneshvarah-the master of the worlds; na-not; danaih-by charity; na-not; ca-and; tirthaih-by pilgrimages; ca-and; bhaktyaa-by devotional service; labhyah-attainable; tt-indeed; ananyayaa-without anything else.


     Lord Balaraama, who is the Supreme Personality of Godhead, the master of the worlds, and who is also thousand-headed Lord Ananta, is not attained by giving charity or going on pilgrimage. He is attained only by devotional service.


Text 6


sat-sangam etyaashu shikshed

     bhaktim vai shri-harer guroh

sa siddhah kathito jaatam

     yasya vai prema-lakshanam


     sat-sangam-association with devotees; etya-attaining; aashu-quickly; sikshet-should learn; bhaktim-devotion; vai-indeed; shri-hareh-of Lord Krishna; guroh-of the guru; sa-he; siddhah-perfect; kathitah-said; jaatam-born; yasya-of whom; vai-indeed; prema-lakshanam-characterized by love.


     By associating with the devotees, one quickly learns the truth of devotion to Lord Krishna and to one's guru. A person who learns this is said to have attained perfection. He has attained love for Lord Krishna.


Text 7


braahme muhurte cotthaaya

     raama-krishneti ca bruvan

natvaa gurum bhuvam caiva

     tato bhumyaam padam nyaset


     braahme muhurte-at brahma-muhurta; ca-and; utthaaya-rising; raama-krishna-Raama Krishna; iti-thus; ca-and; bruvan-saying; natvaa-bowing; gurum-to the guru; bhuvam-the world; ca-and; eva-indeed; tatah-then; bhumyaam-on the ground; padam-foot; nyaset-should place.


     One should rise at braahma-muhurta, chant the holy names of Lord Krishna and Lord Balaraama, and bow down before one's guru. Only then should one place his feet on the ground.


Text 8


vaary upasparshya rahasi

     sthito bhutvaa kushaasane

hastaav utsanga aadhaaya



     vaary-water; upasparshya-touching; rahasi-in a secluded place; sthitah-staying; bhutvaa-becoming; kushaasane-on a kusha mat; hastaav-hands; utsange-in his lap; aadhaaya-placing; sva-naasaagra-nirikshanah-gazing at the tip of the nose.


     In a secluded place one should touch water, sit on a kusha-grass mat, place his hands on his lap, and gaze at the tip of his nose.


Text 9


dhyaayet param harim devam

     balabhadram sanaatanam

gauram nilaambaram hy aadyam



     dhyaayet-should meditate; param-then; harim-on Lord Hari; devam-the Supreme Personality of Godhead; balabhadram-Lord Balaraama; sanaatanam-eternal; gauram-fair; nilaambaram-with blue garmwents; hy-indeed; aadyam-the first; vana-maalaa-vibhushitam-decorated with a forest garland.


     Then one should meditate on Lord Balaraama, the eternal Supreme Personality of Godhead, whose compelxion is fair, and who is dressed in blue garments and decorated with a forest garland.


Texts 10 and 11


evam dhyaana-paro nityam

     prity-artham halinah prabhoh

tri-kaala-sandhyaa-kric chuddho

     mauni krodha-vivarjitah


akaami gata-lobhash ca

     nirmohah satya-vaag bhavet

dvi-vaaram jala-paanaarthi

     eka-bhukto jitendriyah


     evam-thus; dhyaana-parah-rapt in meditation; nityam-always; prity-artham-for the pleasure; halinah-of Lord Balaraama; prabhoh-the Supreme Personality of Godhead; tri-kaala-sandhyaa-at sunrise, noon, and sunset; krit-doing; shuddhah-pure; mauni-silent; krodha-vivarjitah-free from anger; akaami-free from lust; gata-lobhash-free from greed; ca-and; nirmohah-free from ilussion; satya-vaag-speaking truthfully; bhavet-should be; dvi-vaaram-twice; jala-paanaarthi-drinking water; eka-bhuktah-eating once; jitendriyah-ccontrolling the senses.


     Pure, silent, free from anger, lust, greed, and illusion, speaking truthfully, controlling the senses, drinking water twice in a day and eating only once, to please Lord Balaraama one should thus meditate on Him at sunrise, noon, and sunset.


Text 12


kshaumaambaro bhumi-shaayi

     bhutvaa paayasa-bhojanah

evam nirjita-shad-vargo

     bhaved ekaagra-maanasah


     kshaumaambarah-wearing simple cotton clothing; bhumi-shaayi-sleeping on the ground; bhutvaa-becoming; paayasa-bhojanah-eating milk; evam-thus; nirjita-shad-vargah-controlling the seř material tendencies; bhavet-should become; ekaagra-maanasah-meditating with single-pointed concentration.


     Wearing simple cotton clothing, sleeping on the ground, and fasting from all but milk, one may conquer the siř material tendencies and meditate with single-pointed concentration.


Text 13


tasya prasanno bhavati

     sadaa sankarshano harih

paripurnatamah saakshaat



     tasya-with him; prasannah-pleased; bhavati-is; sadaa-always; sankarshanah-Lord Balaraama; harih-the Supreme Personality of Godhead; paripurnatamah-perfect and complete; saakshaat-directly; sarva-kaarana-kaaranah-the cause of all causes.


     With such a person Lord Balaraama, the perfect and complete Supreme Personality of Godhead, the cause of all causes, becomes pleased.


Text 14


ittham shri-balabhadrasya

     kathitaa paddhatir mayaa

kauravendra mahaa-baaho

     kim bhuyah shrotum icchasi


     ittham-thus; shri-balabhadrasya-of Lord Balaraama; kathitaa-spoken; paddhatih-the paddhati; mayaa-by me; kauravendra-O king of the kurus; mahaa-baahah-O mighty-armed one; kim-what?; bhuyah-more; shrotum-to hear; icchasi-do you wish.


     O mighty-armed Kaurava king, now I have described to you the paddhati of Lord Balaraama. What more do you wish to hear.




The Patala Mantra of Lord Balarama

From the Garga Samhita translation of Kushakratha dasa prabhu.


Text 15


duryodhana uvaaca


munindra deva-devasya

     patalam bruhi me prabhoh

yena sevaam karisyaami

     tat-padaambujayoh sadaa


     duryodhana uvaaca-Duryodhana said; munindra-O king of sages; deva-devasya-O master of the demigods; patalam-the patalam; bruhi-please tell; me-me; prabhoh-of the Lord; yena-by whcih; sevaam-service; karisyaami-I will do; tat-padaambujayoh-at His lotus feet; sadaa-always.


     Duryodhana said: O king of sages, O master of the demigods, please describe to me the patala of Lord Balaraama, following which I will always serve Lord Balaraama's lotus feet.


Text 16


shri-praadvipaaka uvaaca


balasya patalam guhyam

     viddhi siddhi-pradaayakam

ekaante brahmanaa dattam

     naaradaaya mahaatmane


     shri-praadvipaaka uvaaca-Shri Praadvipaaka Muni said; balasya-of Lord Balaraama; patalam-the patala; guhyam-secret; viddhi-please know; siddhi-perfection; pradaayakam-giving; ekaante-at one place; brahmanaa-by Lord Brahmaa; dattam-given; naaradaaya-to naarada; mahaatmane-the great soul.


     Shri Praadvipaaka Muni said: Now please understand Lord Balaraama's patala, which brings perfection, and which the demigod Brahma' gave to Naarada Muni.


Text 17


pranavam purvam uddhritya

     kaama-bijam tatah param


     sankarshanam atah param


     pranavam-Om; purvam-first; uddhritya-speaking; kaama-bijam-the Kama-bija syllable; tatah-then; param-after; kaalindi-bhedana-padam-the breaker of the Yamunaa; sankarshanam-Lord Balaraama; atah param-then.


     First, speak the syllable Om. Then, speak the Kaama-bija syllable (klim). Then recite the names Kaalindi-bhedana (the breaker of the Yamunaa, and Sankarshana.


Text 18


caturthyam tam dvayam kritvaa

     svaahaam pashcaad vidhaaya ca

mantra-raajam imam raajan

     brahmoktam shodashaakshaaram


     caturthyaam-fourth; tam-that; dvayam-both; kritvaa-doing; svaahaam-Staahaa; pashcaat-then; vidhaaya-placing; ca-and; mantra-raajam-king of mantras; imam-this; raajan-O king; brahmoktam-spoken by Brahmaa; shodashaakshaaram-sixteen syllables.


     After speaking these two names, then recite the word svaahaa. O king, this sixteen-syllable king of mantras was spoken by the demigod Brahmaa.


     Note: The mantra then is Om- klim- kaalindi-bhedanaaya sankarshanaaya svaahaa.


Text 19


japel laksham vrati bhutvaa

     sahasraani ca shodasha

ihaamutra paraam siddhim

     sampraapnoti na samshayah


     japet-one should chant; laksham-a hundred thousand times; vrati-following a vow; bhutvaa-becoming; sahasraani-thousand; ca-and; shodasha'sixteen; iha-in this life; amutra-and the next; paraam-supreme; siddhim-perfection; sampraapnoti-attains; na-no; samshayah-doubt.


     Following this vow one should chant this mantra 116,000 times. Thus one will attain the supreme perfection in this life and the next. Of this there is no doubt.


Texts 20 and 21


atha japtasya mantrasya

     mahaa-pujaam samaacaret




bhavyam kanjam panca-varnam

     likhitvaa sthandile shubhe

tasyopari nyased raajan

     hema-simhaasanam shubham

tasmin shri-baladevasya

     paraam arcaam prapujayet


     atha-then; japtasya-chanted; mantrasya-of the mantra; mahaa-pujaam-great worship; samaacaret-should perform; dvatrimshat-32; patra-petals; samyuktam-with; karnikaa-kesharojjvalam-splendid lotus whorl; bhavyam-beautiful; kanjam-lotus flower; panca-varnam-five colors; likhitvaa-drawing; sthandile-on the ground; shubhe-auspicious; tasya-that; upari-above; nyaset-should place; raajan-O king; hema-simhaasanam-a golden trhone; shubham-beautiful; tasmin-there; shri-baladevasya-of Lord Balaraama; paraam-supreme; arcaam-worship; prapujayet-should worship.


     Then the person who has chanted the mantra this number of times should perform the great worship of Lord Balaraama. On auspicious ground he should draw a thirty-two petal lotus of five colors and with a splendid whorl. O king, he should place there a beautiful golden throne, and on that throne He should place Lord Balaraama. Then he should perform the great worship of Lord Balaraama.


Text 22


     om- namo bhagavate purushottamaaya vaasudevaaya sankarshanaaya sahasra-vadanaaya mahaanantaaya svaahaa. anena mantrena shikhaa-bandhanam- kritvaa sarvatas tam- pranamya tat-sammukho bhutvaa svayam- nato bhavet. om- jaya jayaananta balabhadra kaama-paala taalaanka kaalindi-bhanjana aaviraavirbhuya mama sammukho bhaveti. anena mantrenaavaahanam- kuryaat. om- namas te 'stu sira-paane hala-musala-dhara rauhineya nilaambara raama revati-ramana namo 'stu te. anena mantrenaasana-padyaarghya-snaana-madhuparka-dhupa-dipa-yajnopavita-naivedya-vastra-bhushana-gandha-pushpaakshata-pushpaanjali-niraajanaadin upacaaraan prakalpayet. om- vishnave madhusudanaaya vaamanaaya trivikramaaya shridharaaya hrishikeshaaya padmanaabhaaya daamodaraaya sankarshanaaya vaasudevaaya pradyumnaayaaniruddhaayaadhokshajaaya purushottamaaya shri-krishnaaya namah. iti paada-gulpha-jaanuru-katy-udara-paarshva-prishthi-bhuja-kandhara-netra-shiraamsi prithak prithak pujayaamiti mantrena sarvaanga-pujaam- kuryaat. atha shankha-cakra-gadaa-padmaasi-dhanur-baana-hala-musala-kaustubha-vanamaalaa-shrivatsa-pitaambara-nilaambara-vamshi-vetra-gadaanka-taalaanka-ratha-daaruka-sumati-kumuda-kumudaaksha-shridaamaadin pranava-purvena caaturthyam- tena namah samyuktena naama-mantrena prithak prithak sampujya. tathaa vishvaksena-vedavyaasa-durgaa-vinaayaka-dikpaala-grahaadin kamale sarvatah sve sve sthaane sampujayet. punah parisamuhanaadi-sthaali-paaka-vidhaanena vaishvaanaram- sampujya purvoktena mula-mantrena panca-vimshati-sahasraany aahutir juhuyaat. tathaashtau sahasraani dvaadasaakshaarena tathaashtau sahasraani catur-vyuha-mantrenaahutir juhuyaat. tato 'gnim- pradaakshini-kritya namaskrityaacaaryam- mahaarha-vastra-suvarnaabharana-taamra-patra-savatsa-go-suvarna-dakshinaabhih sampujya tathaa brahmanaan bhojanaadyaih sampujya nagara-janebhyo bhojanam- dattvaacaaryaan pranamet. ittham- balas

ya patalaanusaarena yo 'nusmarati ihaamutra siddhi-samriddhibhih samvrito bhavati. shri-raama-patalam- guhyam- mayaa te hy anuvarnitam. sarva-siddhi-pradam- raajan kim- bhuyah shrotum icchasi.


     om-Om; namah-obeisances; bhagavate-to the Supreme Personality of Godhead; purushottamaaya-the supreme person; vaasudevaaya-the son of Vasudeva; sankarshanaaya-Lord Sankarshana; sahasra-vadanaaya-who has a thousand heads; mahaanantaaya-the great Lord Anbanta; svaahaa-svaahaa; anena-with this; mantrena-mantra; shikhaa-shikhaa; bandhanam-tying; kritvaa-doing; sarvatah-in all respects; tam-to Him; pranamya-bowing; tat-sammukhah-before Him; bhutvaa-becing; svayam-personally; natah-bowed; bhavet.-should be; om-Om; jaya-vitory; jaya-victory; ananta-O limitless one; balabhadra-O Balaraama; kaama-paala-O fulfiller of desires; taalaanka-O Lord who acrries the mark of the palm tree; kaalindi-bhanjana-O breaker of the Yamunaa; aaviraavirbhuya-appearing; mama-of me; sammukhah-in the presence; bhava-please become; iti-thus; anena-with this; mantrena-mantra; aavaahanam-invoking the presence; kuryaat.-should do; om-Om; namah-obeisances; te-to you; astu-should be; sira-paane-plow in hand; hala-musala-plow and club; dhara-holding; rauhineya-O son of Rohin nilaambara-dressed in blue garments; raama-O Balaraama; revati-ramana-O lover of Revati; namah-obeisances; astu-should be; te-to You; anena-with this; mantrena-mantra; aasana-seat; padya-padya; arghya-arghya; snaana-bath; madhuparka-madhuparka; dhupa-incense; dipa-lamp; yajnopavita-sacred thread; naivedya-food; vastra-garments; bhushana-ornaments; gandha-scent; pushpa-flowers; akshata-unbroken rice; pushpa-of flowers; anjali-hand

ful; niraajana-arati; aadin-beginning with; upacaaraan-services; prakalpayet-should perform; om-Om; vishnave-to Lord Vishnu; madhusudanaaya-the killer of Madhu; vaamanaaya-Vaamana; trivikramaaya-Trivikrama; shridharaaya-Shridhaara; hrishikeshaaya-Hrishikesha; padmanaabhaaya-whose navel is a lotus flower; daamodaraaya-who waist is bound with a rope; sankarshanaaya-who was pulled from Devaki's womb; vaasudevaaya-the son of Vasudeva; pradyumnaaya-Pradyumna; aniruddhaaya-Aniruddha; adhokshajaaya-Adhokshaja; purushottamaaya-the Supreme Person; shri-krishnaaya-Shri Krishna; namah.-obeisances; iti-thus; paada-feet; gulpha-ankles; jaanu-knees; uru-thighs; katy-hips; udara-belly; paarshva-sides; prishthi-back; bhuja-arms; kandhara-shoulders; netra-eyes; shiraamsi-and head; prithak prithak-each one individually; pujayaami-I worship; iti-thus; mantrena-with the mantra; sarvaanga-pujaam-the worship of all limbs; kuryaat.-should perform; atha-then; shankha-conchshell; cakra-disc; gadaa-club; padma-lotus; asi-sword; dhanuh-bow; baana-arrow; hala-plow; musala-club; kaustubha-Kaustubhjewel; vanamaalaa-forest garland; shrivatsa-Shrivatsa mark; pitaambara-yellow garments; nilaambara-blue garments; vamshi-flute; vetra-stick; garuda-Garuda; anka-mark; taala-palm tree; anka-mark; ratha-chariot; daaruka-Daaruka; sumati-Sumati; kumuda-Kumuda; kumudaaksha-Kumudaaksha; shridaama-Shridaama; aadin-beginning with; pranava-purvena-with Om- first; caaturthyam-fourth; tena-by that; namah-obeisances;

 samyuktena-with; naama-mantrena-by tha mantras of names; prithak prithak-one after another; sampujya.-should worship; tathaa-so; vishvaksena-Vishvaksena; vedavyaasa-Vedavyaasa; durgaa-Durgaa; vinaayaka-Vinaayaka; dikpaala-the protectors of the directions; graha-the planets; aadin-beginning with; kamale-on the lotus flower; sarvatah-each; sve sve sthaane-in his own place; sampujayet.-should worship; punah-again; parisamuhana-sprinkling water; aadi-beginning with; sthaliin an earthen pot; paaka-cooking; vidhaanena-by the action; vaishvaanaram-Vaishvaanara; sampujya-worshiping; purvoktena-previously spoken; mula-mantrena-with the mula-mantra; panca-vimshati-sahasraany-25,000; aahutih-oblations; juhuyaat-should offer; tathaa-so; ashtau sahasraani-8,000; dvaadasaakshaarena-with 12 syllables; tathaa-then; ashtau sahasraani-8,000; catur-vyuha-mantrena-with mantras to the catur-vyuha; aahutih-oblations; juhuyaat.-should offer; tatah-then; agnim-the sacred fire; pradaakshini-kritya-circumambulating; namaskritya-bowing down; aacaaryam-to the guru; mahaarha-very luable; vastra-garments; suvarna-golden; aabharana-ornaments; taamra-red; patra-petals; savatsa-with calves; gah-cows; suvarna-and gold; dakshinaabhih-with dakshinaa; sampujya-worshiping; tathaa-so; brahmanaan-the braahmanas; bhojanaadyaih-beginning with food; sampujya-worshiping; nagara-janebhyah-the residents of the city; bhojanam-food; dattvaa-giving; aacaaryaan-to the gurus; pranamet-should offer obeisances; ittham-thus; balasya-of Lord Balaraama; patalaanusaar

ena-by following the patala; yah-one who; anusmarati-remembers; iha-in this life; amutra-and the next; siddhi-of perfection; samriddhibhih-with increase; samvritah-accompanied; bhavati.-becomes; shri-raama-patalam-the patala of Lord Balaraama; guhyam-secret; mayaa-by me; te-to you; hy-indeed; anuvarnitam.-described; sarva-siddhi-pradam-giving all perfection; raajan-O king; kim-what?; bhuyah-more; shrotum-to hear; icchasi-you wish.


     Chanting the mantra "om- namo bhagavate purushottamaaya vaasudevaaya sankarshanaaya sahasra-vadanaaya mahaanantaaya svaahaa" (Obeisances to the Supreme Personality of Godhead, Lord Sankarshana, who is thousand-headed Lord Ananta, and who is the son of Vasudeva), one should tie his shikhaa. Then one should bow down before the deity and in all directions.

     Then, chanting the mantra "om- jaya jayaananta balabhadra kaama-paala taalaanka kaalindi-bhanjana aaviraavirbhuya mama sammukho bhava" (Om. O Lord Balaraama, O Lord Ananta, O fulfiller of desires, O Lord who carries a palm-tree flag, O Lord who broke the Yamunaa, all glories to You! O Lord, please appear before me.), one should request Lord Balaraama to appear.

     Then, chanting the mantra "om- namas te 'stu sira-paane hala-musala-dhara rauhineya nilaambara raama revati-ramana namo 'stu te" (O Lord who holds a plow in Your hand, O Lord who holds a plow and club, O son of Rohini, O Lord dressed in blue garments, O Balaraama, O husband of Revati, obeisances to You!), one should offer a throne, padya, arghya, bath, madhuparka, incense, lamp, sacred thread, food, garments, ornaments, fragrant flowers, unbroken grains of rice, handsful of flowers, aarati, and other services.

     Then, chanting the mantra, "om- vishnave madhusudanaaya vaamanaaya trivikramaaya shridharaaya hrishikeshaaya padmanaabhaaya daamodaraaya sankarshanaaya vaasudevaaya pradyumnaayaaniruddhaayaadhokshajaaya purushottamaaya shri-krishnaaya namah. (Om. Obeisances to Lord Vishnu, the killer of Madhu, the Lord who is the Vaamana incarnation, the Lord who covered the universe in three steps, the Lord who maintains the goddess of fortune, the master of the senses, the Lord whose navel is a lotus flower, the Lord whose waist was bound by a rope, the Lord who was carried from Devaki's womb, the Lord who is the son of Vasudeva, the Lord who is Pradyumna, the Lord who is Aniruddha, the Lord who is beyond the material senses, the Supreme Personality of Godhead, who is all-attractive Shri Krishna!, and also the mantra "paada-gulpha-jaanuru-katy-udara-paarshva-prishthi-bhuja-kandhara-netra-shiraamsi prithak prithak pujayaami" (I worship the Lord's feet, ankles, knees, thighs, hips, belly, sides, back, arms, shoulders, eyes, and head.), one should worship all the limbof Lord Balaraama.

     Then, chanting the word namah before each one, and putting each word in the dative case, one should worship Lord Balaraama's conchshell (with the mantra shankhaaya namah), dish (cakraaya namah), cluâ (gadaayai namah), lotus (padmaaya namah), sword (asaye namah), bow (dhanushe namah), arrows (baanebhyah namah), plow (halaaya namah), cluâ (musalaaya namah), Kaustubha jewel (kaustubhaaya namah), forest garland (vanamaalaayai namah), Shrivatsa mark (shrivatsaaya namah), yellow garments (pitaambaraaya namah), blue garments (nilaambaraaya namah), flute (vamshyai namah), stick (vetraaya namah), chariot marked with the flag of Garuda (garudaanka-rathaaya namah), chariot marked with the flag of a palm tree (taalaanka-rathaaya namah), and His associates Daaruka (darukaaya namah), Sumati (sumataye namah), Kumuda (kumudaaya namah), Kumudaaksha (kumudaakshaaya namah), and Shridaama' (shridaamaaya namah).

     Then one should place Vishvaksena, Vedavyaasa, Durgaa, Ganesha, the planets, and the protectors of the directions in their respective places in the lotus and then one should worship them. Then, sprinkling water and offering food cooked in an earthen pot, one should worship the sacred fire.

     Then, chanting the previously described mula-mantra (om- klim- kaalindi-bhedanaaya sankarshanaaya svaahaa, one should offer 25,000 oblations. Then, chanting the twelve-syllable mantra (om- namo bhagavate vaasudevaaya), one should offer 8,000 oblations. Then, chanting the catur-vyuha mantra (om- namo bhagavate tubhyam- vaasudevaaya saakshine, pradyumnaayaaniruddhaaya namah sankarshanaaya ca), one should again offer 8,000 oblations.

     Then one should circumambulate the sacred fire, bow down before the guru, worship him with dakshina' of valuable garments, gold ornaments, copper vessels, cows with their newborn calves, and much gold, worship the braahmanas by offering them food and gifts, feed the people of the city, and bow down before the gurus. Meditating on Lord Balaraama by following this paddhati, one attains perfection in this life and the next. In this way I have described to you Lord Balaraama's confidential paddhati, which gives all perfection. O king, what more do you wish to hear?




Balabhadra Stava Raja

From the Garga Samhita translation of Kushakratha dasa prabhu.


Chapter Eleven


Shri Balabhadra-stava-raaja

The King of Prayers to Lord Balaraama


Text 1


duryodhana uvaaca


stotram shri-baladevasya

     praadvipaaka mahaa-mune

vada maam kripayaa saakshaat



     duryodhana uvaaca-Duryodhana said; stotram-prayer; shri-baladevasya'of Lord Balaraama; praadvipaaka-Shri Praadvipaaka Muni; mahaa-mune-O great sages; vada-please tell; maam-me; kripayaa-mercifully; saakshaat'directly; sarva-siddhi-pradaayakam-giving all perfection.


     Duryodhana said: O Praadvipaaka, O great sage, please kindly tell me the prayer of Lord Balaraama, which grants all perfection.


Text 2


shri-praadvipaaka uvaaca


stava-raajam tu raamasya

     vedavyaasa-kritam shubham

 sarva-siddhi-pradam raajan

     chrinu kaivalyadam nrinaam


     shri-praadvipaaka uvaaca-Shri Praadvipaaka Muni said; stava-of prayers; raajam-the king; tu-indeed; raamasya-of Lord Balaraama; vedavyaasa-kritam-written by Vedavyaasa; shubham-auspicious; sarva-siddhi-pradam-giving all perfection; raajan-O king; shrinu-please hear; kaivalyadam-giving liberation; nrinaam-to the living entities.


     Shri Praadvipaaka Muni said: O king, please hear the regal and beautiful prayer of Lord Balaraama, a prayer that brings liberation and all perfection.


Text 3


devaadi-deva bhagavan

     kaama-paala namo 'stu te

namo 'nantaaya sheshaaya

     saakshaad-raamaaya te namah


     devaadi-deva-O master of the demigods; bhagavan-O Supreme Personality of Godhead; kaama-paala-O fulfiller of desires; namah-obeisances; astu-should be; te-to You; namah-obeisances; anantaaya sheshaaya-to Ananta Shesha; saakshaad-raamaaya-who is directly Lord Balaraama; te-to You; namah-obeisances.


     O master of the demigods, O Supreme Personality of Godhead, O fulfiller of desires, obeisances to You! O Lord Ananta Shesha, obeisances to You! O Lord Balaraama, obeisances to You!


Text 4


dharaa-dharaaya purnaaya

     sva-dhaamne sira-paanaye

sahasra-shirase nityam

     namah sankarshanaaya te


     dharaa-dharaaya-the maintainer of the earth; purnaaya-perfect and complete; sva-dhaamne-glorious; sira-paanaye-plow in hand; sahasra-shirase-a thousand heads; nityam-always; namah-obeisances; sankarshanaayA-to Lord Sankarshana; te-to You.


     O Lord who maintains the earth, O glorious Lord, O perfect and complete Lord, O Lord who holds a plow in Your hand, O Lord who has a thousand heads, O Lord Sankarshana, eternal obeisances to You!


Text 5


revati-ramana tvam vai


halaayudha pralamba-ghna

     paahi maam purushottama


     revati-ramana-O husband of Revati; tvam-You; vai-indeed; baladeva-Balaraama; acyutaagraja-O elder brother of Lord Krishna; halaayudha-carrying a plow-weapon; pralamba-ghna-killer of Pralambaasura; paahi-please proetct; maam-me; purushottama-O Supreme Personality of Godhead.


     O husband of Revati, O Lord Balaraama, O elder brother of Lord Krishna, O Lord who holds a plow-weapon, O killer of Pralambaasura, O Supreme Personality of Godhead, please protect me!


Text 6


balaaya balabhadraaya

     taalaankaaya namo namah

nilaambaraaya gauraaya

     rauhineyaaya te namah


     balaaya-to Lord Balaraama; balabhadraaya-to Lord Balaraama; taalaankaaya-who carries the palm-tree flag; namah-obeisances; namah-obeisances; nilaambaraaya-who wears blue garments; gauraaya-whose complexion is fair; rauhineyaaya-to the son of Rohini; te-to You; namah-obeisances.


     O Lord Balaraama, who carries a palm-tree flag, obeisances to You! O son of Rohini, O fair-complexioned Lord dressed in blue garments, obeisances to You!


Text 7


dhenukaarir mushtikaarih

     kutaarir balvalaantakah

rukmy-arih kupakarnaarih

     kumbhandaaris tvam eva hi


     dhenukaarih-the enemy of Dhenuka; mushtikaarih-the enemy of Mushtika; kutaarih-the enemy of Kuta; balvalaantakah-the killer of Balvala; rukmy-arih-the enemy of Rukmi; kupakarnaarih-the enemy of Kupakarna; kumbhandaarih-the enemy of Kumbandha; tvam-You; eva-indeed; hi-indeed.


     You are the enemy of Dhenuka, the enemy of Mushtika, the enemy of Kuta, the killer of Balvala, the enemy of Rukmi, the enemy of Kupakarna, and the enemy of Kumbhanda.


Text 8


kaalindi-bhedano 'si tvam


dvividaarir yaadavendro



     kaalindi-of the Yamunaa; bhedanah-the breaker; asi-You are; tvam-You; hastinaapura-karshakah-the dragger of Hastinaapura; dvividaarih-the enemy of Dvivida; yaadavendrah-the king of the Yadavas; vraja-mandala-mandanah-the ornament of the circle of Vraja.


     You are the Lord who broke the Yamuna' and dragged Hastinaapura. You are the enemy of Dvivida. You are the king of the Yaadavas. You are the ornament of Vraja's circle.


Text 9



     tirtha-yaatraa-karah prabhuh

duryodhana-guruh saakshaat

     paahi paahi prabho tt atah


     kamsa-bhraatr„-prahantaa-the killer of Kamsa's brothers; asi-You are; tirtha-yaatraa-karah-a pilgrim; prabhuh-the master; duryodhana-guruh-the guru of Duryodhana; saakshaat-directly; paahi-please protect; paahi-please protect; prabhah-O Lord; tv-indeed; atah-then.


     You are the killer of Kamsa's brothers. You are the supreme master, the Lord who went on pilgrimage, and Duryodhana's guru. O master, please protect me! Please protect me!


Text 10


jaya jayaacyuta-deva paraat para

     svayam ananta-dig-anta-gata-shruta

sura-munindra-phanindra-caraaya te

     musaline baline haline namah


     jaya-glory; jaya-glory; acyuta-deva-O infallible Lord; paraat-than the greatest; para-greater; svayam-directly; ananta-dig-anta-gata-shruta-whose glories are heard in all directions without limit; sura-munindra-phanindra-caraaya-worshiped by the demigods, the kings of the sages, and the kings of the serpents; te-to You; musaline-holding a club; baline-powerful; haline-holding a plow; namah-obeisances.


     O infallible Lord, greater than the greatest, O Lord whose glories are heard in all directions without limit, glory to You! Glory to You! O Lord served by the demigods, the kings of the sages, and the kings of the serpents, O powerful Lord who holds a plow and a club, obeisances to You!


Text 11


yah pathet satatam stavanam narah

     sa tu hareh paramam padam aavrajet

jagati sarva-balam tt ari-mardanam

     bhavati tasya dhanam sva-janam dhanam


     yah-one who; pathet-recites; satatam-regulalrly; stavanam-prayer; narah-person; sa-he; tu-indeed; hareh-of Lord Hari; paramam-supreme; padam-abode; aavrajet-attains; jagati-in the universe; sarva-balam-all strength; tv-indeed; ari-mardanam-crushing enemies; bhavati-is; tasya-of him; dhanam-wealth; sva-janam-kinsmen; dhanam-wealth.


     A person who regularly recites this prayer attains Lord Hari's transcendental abode. All the strength in the universe is his. He crushes his enemies. He attains great wealth and a great dynasty.




The Kavacha Stotra of Lord Balabhadra

From the Garga Samhita translation of Kushakratha dasa prabhu.


Chapter Twelve


Shri Balabhadra-stotra-kavaca

The Prayer and Armor of Lord Balaraama


Text 1


duryodhana uvaaca


gopibhyaam kavacam dattam

     gargaacaaryena dhimataa

sarva-rakshaa-karam divyam

     dehi mahyam mahaa-mune


     duryodhana uvaaca-Duryodhana said; gopibhyaam-to the gopis; kavacam-the armor; dattam-given; gargaacaaryena-by Garga Muni; dhimataa-intelligent; sarva-raksha-karam-giving all protection; divyam-transcendental; dehi-please give; mahyam-to me; mahaa-mune-O great sage.


     Duryodhana said: O great sage, please give me the transcendental Balaraama-kavaca, which wise Garga Muni gave to the gopis, and which gives all protection.


Text 2


shri-praadvipaaka uvaaca


snaatvaa jale kshauma-dharah kushaasanah

     pavitra-paanih krita-mantra-marjanah

smritvaatha natvaa balam acyutaagrajam

     sandhaarayed dharma-samaahito bhavet


     shri-praadvipaaka uvaaca-Shri Praadvipaaka Muni said; snaatvaa-bathing; jale-in water; kshauma-dharah-wearing clean cotton garments; kushaasanah-sitting on a kusha grass mat; pavitra-paanih-clean hands; krita-mantra-marjanah-purified by mantra; smritvaa-meditating; atha-then; natvaa-bowing; balam-to Lord Balaraama; acyutaagrajam-the elder brother of Lord Krishna; sandhaarayet-should meditate; dharma-samaahitah-concentrating; bhavet-should be.


     Shri Praadvipaaka Muni said: After bathing and dressing in clean cotton garments, a person should sit on a kusha-grass mat, purify his hands with mantras, bow down, and with fixed intelligence meditate on Lord Krishna's elder brother, Lord Balaraama.


Text 3


goloka-dhaamaadhipatih pareshvarah

     pareshu maam paatu pavitra-kirtanahbhu-mandalam sarshapavad vilakshyate

     yan-murdhni maam paatu sa bhumi-mandale


     goloka-dhaamaadhipatih-the master of the realm of Goloka; pareshvarah-the supreme controller; pareshu-among all controllers; maam-me; paatu-may protect; pavitra-pure; kirtanah-glories; bhu-mandalam-the circle of the earth; sarshapavat-like a mustard seed; vilakshyate-is characterized; yan-murdhni-on whose head; maam-me; paatu-may protect; sa-he; bhumi-mandale-in the circle of the earth.


     May Lord Balaraama, who is the master of Goloka, who is the supreme controller of all controllers, and whose fame is spotless, protect me. May Lord Balaraama, who on His head holds the earth as if it were a single mustard seed, protect me in this world.


Text 4


senaasu maam rakshatu sira-paanir

     yuddhe sadaa rakshatu maam hali ca

durgeshu caavyaan musali sadaa maam

     vaneshu sankarshana aadi-devah


     senaasu-among armies; maam-me; rakshatu-may protect; sira-paanih-who holds a plow in His hand; yuddhe-in battle; sadaa-always; rakshatu'may protect; maam-me; hali-holding a plow; ca-and; durgeshu-in fortresses; ca-and; avyaat-may protect; musali-holding a club; sadaa-always; maam-me; vaneshu-in forests; sankarshana-Lord Balaraama; aadi-devah-the Supreme Personality of Godhead.


     May Lord Balaraama protect me when I am surrounded by many armies. May Lord Balaraama, who holds a plow, always protect me in battle. May Lord Balaraama, who holds a club, always protect me in many fortresses. May Lord Balaraama, the Supreme Personality of Godhead protect me in the forest.


Text 5


kalindajaa-vega-haro jaleshu

     nilaambaro rakshatu maam sadaagnau

vaayau ca raamo 'vatu khe balash ca

     mahaarnave 'nanta-vapuh sadaa maam


     kalindajaa-of the Yamunaa; vega-the power; harah-removing; jaleshu-in water; nilaambarah-dressed in blue garments; rakshatu-may protect; maam-me; sadaa-always; agnau-in fire; vaayau-in wind; ca-and; raamah-Lord Balaraama; avatu-may protect; khe-in the sky; balah-Lord Balaraama; ca-and; mahaarnave-in the great ocean; ananta-vapuh-whose form has no end; sadaa-always; maam-me.


     May Lord Balaraama, who wears blue garments and who stopped the Yamunaa, always protect me in fire. May Lord Balaraama protect me in the wind. May Lord Balaraama protect me in the sky. May Lord Balaraama, who is Lord Ananta Himself, always protect me in the great ocean.


Text 6


shri-vaasudevo 'vatu parvateshu

     sahasra-shirshaa ca mahaa-vivaade

rogeshu maam rakshatu rauhineyo

     maam kaama-paalo 'vatu va vipatsu


     shri-vaasudevah-the son of Vasudeva; avatu-may protect; parvateshu-in the mountains; sahasra-shirshaa-who has a thousand heads; ca-and; mahaa-vivaade-in great disputes; rogeshu-in diseases; maam-me; rakshatu-may protect; rauhineyah-the son of Rohini; maam-me; kaama-paalah-the fulfiller of desires; avatu-may protect; vaa-or; vipatsu-in calamities.


     May Lord Balaraama, who is Vasudeva's son, protect me on mountains. May Lord Balaraama, who has a thousand heads, protect me in great disputes. May Lord Balaraama, who is Rohini's son, protect me from diseases. May Lord Balaraama, who fulfills desires, protect me from catastrophes.


Text 7


kaamaat sadaa rakshatu dhenukaarih

     krodhaat sadaa maam dvivida-prahaari

lobhaat sadaa rakshatu balvalaarir

     mohaat sadaa maam kila maagadhaarih


     kaamaat-from lust; sadaa-always; rakshatu-may protect; dhenukaarih-the enemy of Dhenuka; krodhaat-from anger; sadaa-always; maam-me; dvivida-prahaari-the killer of Dvivida; lobhaat-from greed; sadaa-always; rakshatu-may protect; balvalaarih-the enemy of Balvala; mohaat-from illusion; sadaa-always; maam-me; kila-indeed; maagadhaarih-the enemy of Jaraasandha.


     May Lord Balaraama, who is the enemy of Dhenukaasura, always protect me from lust. May Lord Balaraama, who killed Dvivida, always protect me from anger. May Lord Balaraama, who is the enemy of Balvala, always protect me from greed. May Lord Balaraama, who is the enemy of Jaraasandha, always protect me from illusion.


Text 8


praatah sadaa rakshatu vrishni-dhuryah

     praahne sadaa maam mathuraa-purendrah

madhyandine gopa-sakhah prapaatu

     svaraat paraahne 'vatu maam sadaiva


     praatah-at sunrise; sadaa-always; rakshatu-may protect; vrishni-dhuryah-the greatst of the Vrishnis; praahne-in the morning; sadaa-always; maam-me; mathuraa-purendrah-the king of Mathura' City; madhyandine-at noon; gopa-sakhah-the friend of the gopas; prapaatu-may protect; svaraat-independent; paraahne-in the afternoon; avatu-may protect; maam-me; sadaa-always; eva-indeed.


     May Lord Balaraama, who is the best of the Vrishnis, always protect me at sunrise. May Lord Balaraama, who is the king of Mathura' City, always protect me in the morning. May Lord Balaraama, who is the friend of the gopas, always protect me at midday. May Lord Balaraama, who is supremely independent, always protect me in the afternoon.


Text 9


saayam phanindro 'vatu maam sadaiva

     paraat paro rakshatu maam pradoshe

purne nishithe ca duranta-viryah

     pratyusha-kaale 'vatu maam sadaiva


     saayam-at sunset; phanindrah-the king of serpents; avatu-may protect; maam-me; sadaa-always; eva-indeed; paraat-than the greatest; parah-greater; rakshatu-may protect; maam-me; pradoshe-in the evening; purne-full; nishithe-in the middle of the night; ca-and; duranta-viryah-whose power is invicible; pratyusha-kaale-at the next sunrise; avatu-may protect; maam-me; sadaa-always; eva-indeed.


     May Lord Balaraama, who is the king of serpents, always protect me at sunset. May Lord Balaraama, who is greater than the greatest, always protect me in the evening. May Lord Balaraama, whose power is invicible, always protect me in the middle of the night. May Lord Balaraama always protect me at every sunrise.


Text 10


vidikshu maam rakshatu revati-patir

     dikshu pralambaarir adho yadudvahah

urdhvam sadaa maam balabhadra aaraat

     tathaa samantaad baladeva eva hi


     vidikshu-in the directions; maam-me; rakshatu-may protect; revati-patih-the husband of Revati; dikshu-in the directions; pralambaarih-the enemy of Pralamba; adhah-below; yadudvahah-the best of the Yaadavas; urdhvam-above; sadaa-alwys; maam-me; balabhadra-Balaraama; aaraat-near and far; tathaa-so; samantaat-everywhere; baladeva-Lord Balaraama; eva-indeed; hi-indeed.


     May Lord Balaraama, who is the master of Revati, protect me from every direction. May Lord Balaraama, who is the enemy of Pralamba, protect me from every direction. May Lord Balaraama, who is the best of the Yaadavas, protect me from below. May Lord Balaraama always protect me from above. May Lord Balaraama protect me from near and far. May Lord Balaraama protect me everywhere.


Text 11


antah sadaavyaat purushottamo bahir

     naagendra-lilo 'vatu maam mahaa-balah

sadaantaraatmaa ca vasan harih svayam

     prapaatu purnah parameshvaro mahaan

     antah-within; sadaa-always; avyaat-may protect; purushottamah-the Supreme Personality of Godhead; bahih-without; naagendra-lilah-who enjoys pastimes as the king of serpents; avatu-may protect; maam-me; mahaa-balah-very powerful; sadaa-always; antaraatmaa-within the heart; ca-and; vasan-residing; harih-Lord Hari; svayam-personally; prapaatu-may protect; purnah-perfect and complete; parameshvarah-the supreme controller; mahaan-great.


     May Lord Balaraama, who is the Supreme Personality of Godhead, always protect me from within. May powerful Lord Balaraama, who enjoys pastimes as the king of serpents, protect me from without. May Lord Balaraama, who is the Supreme Personality of Godhead, the Supersoul residing in everyone's heart, always protect me.


Text 12


devaasuraanaam bhaya-naashanam ca

     hutaashanam paapa-cayendhanaanaam

vinaashanam vighna-ghatasya viddhi

     siddhaasanam varma-varam balasya


     devaasuraanaam-of the demigods and demons; bhaya-of fear; naashanam-the destruction; ca-and; hutaashanam-the fire; paapa-cayendhanaanaam'of the fuel of a host sins; vinaashanam-destruction; vighna-ghatasya-of a host of obstacles; viddhi-please know; siddhaasanam-the abode of perfection; varma-varam-the best of armors; balasya-of Lord Balaraama.


     Please know that this kavaca of Lord Balaraama is the best of armors. It destroys the fears of the demigods and demons. It is a blazing fire that burns up the fuel of a host of sins. It is the death of a host of obstacles. It is the abode of spiritual perfection.




The Conclusive Glories of Lord Nityananda Balarama


If anyone wants to attain the Lotus feet of Shri-Shri Radha-Krishna, and be able to taste and fully relish Their pastimes, one must first approach the lotus feet of Lord Balarama or Lord Nityananda. This is a mandatory prerequisite, for only by receiving Their mercy can this realization be possible.


Because Lord Nityananda and Lord Balarama are non-different, the Gosvamis confirm that by getting Lord Nityananda's mercy one becomes eligible to receive the ecstatic prema of Shri Radha and Shri Krishna in Vraja. Lord Balarama in the form of Lord Nityananda does not accept any offenses whatsoever, and is so merciful that by simply worshipping Lord Nityananda one is automatically worshipping and pleasing Lord Balarama. It is described that Lord Balarama in the form of Lord Nityananda is the friend of the most fallen and the most wretched.


Just as it is not possible to enter Lord Gauranga's service without the mercy of Lord Nityananda, it is impossible to enter Vraja rasa without the mercy of Lord Balarama, who is non-different from Lord Nityananda.


Shri Balarama is the servitor of Godhead who serves Lord Krishna in all affairs of existence and knowledge. The transcendental abode exist by the energy of Lord Balarama. Krishna's first expansion in a form for pastimes is Lord Balarama. Balarama Himself helps in the pastimes of Lord Krishna and He does the work of creation in four other forms. In all forms Balarama tastes the transcendental bliss of serving Krishna.


If we develop consciousness of this fact, then we are in actual Krishna consciousness. We should always remember that Krishna is the only supreme master and that everyone else is His servant, EKALE ISVARAH KRSNA, ARA SABA BHRTYA. Either Lord Narayana, or Lord Shiva, Everyone is subordinate to Krishna. Even Baladeva is subordinate to Krishna. In the transcendental pastimes, Krishna is the chief hero, and Balarama provides additional help.




Verse glorifying Lord Balarama by Shrila Jayadeva Goswami:


vahasi vapusi visade vasanam jaladabham


kesava dhrta-haladhara-rupa jaya jagadisa hare


O Kesava! O Lord of the Universe! O Lord hari, who have assumed the form of Lord Balarama, the wielder of the plow! All glories to You! On your brilliant white body you wear garments the color of a fresh blue rain cloud.

These garments are colored like the beautiful dark hue of the River Yamuna, who feels great fear due to the striking of Your plowshare.