jaya śrī-kṛṣṇa-caitanya
prabhu-nityānanda
śrī-advaita gadādhara
śrīvāsādi-gaura-bhakta-vṛnda
Hare Kṛṣṇa Hare Kṛṣṇa
Kṛṣṇa kṛṣṇa hare hare
Hare Rāma Hare Rāma
Rāma Rāma Hare Hare
ānanda-līlā-maya-vigrahāya
hemābha-divyac-chavi-sundarāya
tasmai mahā-prema-rasa-pradāya
caitanya-candrāya namo namas te
CB Madhya-khanda 28.200
Today is the holy appearance day of Śrī Śrī Baladevajiu, Balaramajiu so we should offer some prayer unto Lord Balarama. Will you please follow me?
namas te haladhṛgrāma
namas te muśalāyudha
namas te revatī-kānta
namas te bhakta-vatsala
namas te balināḿ śreṣṭha
namas te dharaṇī-dhara
pralambāre namas te 'stu
trāhi māḿ kṛṣṇa-pūrvaja
Śrī Baladevajīu ki jaya!
The holy appearance day ki jaya!
samaveta bhakta vṛnda ki jaya!
in Srīmad-Bhāgavatam, 10th canto you will find Sukadeva Gosvāmi says,
eke tam anurundhānā
jñātayaḥ paryupāsate
hateṣu ṣaṭsu bāleṣu
devakyā augraseninā
saptamo vaiṣṇavaṁ dhāma
yam anantaṁ pracakṣate
garbho babhūva devakyā
harṣa-śoka-vivardhanaḥ
ŚB 10.2.4-5
Tenth canto, 10-2, second chapter says.
Śukadeva Gosvāmī says to Parikṣit Mahārāja, "When there was a severe persecution of Kaṁsa so all the wives of Vasudeva and his friends, his relatives, all fled to Kuru, Pañcāla, Kaikeya, śālva, Vidharbha, all these countries. Some stayed with Kaṁsa, just outwardly, posing as if they were very much devoted to Kaṁsa, waiting for that favorable time. This is on one hand. On the other hand, Kaṁsa killed six sons of Devakī, the first six sons of Devakī. Then the 7th womb came.
saptamo vaiṣṇavaṁ dhāma
yam anantaṁ pracakṣate
garbho babhūva devakyā
harṣa-śoka-vivardhanaḥ
ŚB 10.2.5
This saptamo garbha, the seventh womb is Vaiṣṇava dhāma. Vaiṣṇava dhāma means .. [can you understand anything, Mahāraj?] The whole base of Vaiṣṇavas, the abode of Vaiṣṇavas. From this Vaiṣṇava dhāma, Anantadeva is coming. Anantadeva. When this seventh womb of Devakī was there, at the same time, Vasudeva's second wife, Rohiṇī, was also pregnant. She was also pregnant. When Vasudeva saw the pregnancy of Rohiṇī, he sent her to Nanda-gokula to save her pregnancy because Kaṁsa was killing everything, all the sons. In the 10th canto Srīmad-Bhāgavatam, 2nd chapter, you will find the Supreme Lord says to Yogamaya, "You please go, O Devi, O Bhadre, you immediately go to Nanda-gokula. There is Vasudeva's second wife, Rohiṇī and,
devakyā jaṭhare garbhaṁ
śeṣākhyaṁ dhāma māmakam
ŚB 10.2.8
in the womb of Devaki, there comes My dhāma, Śeṣa, Ananta Śeṣa. And you take away that womb and attract Garbho-Saṅkarṣaṇa, attract that womb and place it in the womb of Rohiṇī." That was the order. Krishna gave such order to Yogamaya. In that womb of Devaki comes Baladeva whose one portion is Anantadeva, one of the portions of Anantadeva who carries the whole universe in one of his hoods like a mustard seed. All the universes, such gigantic universes, he carries within one of his hoods like a mustard seed, sarṣapa naya(?), sarṣapa means mustard seeds. And also he, that Anantadeva, has innumerable mouths, innumerable. And with His innumerable mouths, he is always, incessantly engaged in the glorification of Krishna, but he cannot finish the glorification. For unlimited time it is going on, going on, going on, cannot finish. Such unlimited glory of Krishna. This Balarama, Lord Balarama is the son of Rohini. He is Rohiṇī-nandana. But why He came first in the womb of Devakit? That is the question. And why that womb was transferred again to Rohini? That is another question. Isn't it? These questions should be solved first. Because Lord Balarama always serves Krishna. He is a servant of Krishna.
ānera ki kathā, (svayam)baladeva mahāśaya
yāṅra bhāva—śuddha-sakhya-vātsalyādi-maya
teṅho āpanāke karena dāsa-bhāvanā
kṛṣṇa-dāsa-bhāva vinu āche kona janā
CC ādi 6.76-77
Caitanya-caritāmṛta says.
"What to speak of others, even Baladeva, Who is the first expansion of Krishna, Who is always with Krishna, Baladeva, when Krishna came as Caitanya Mahāprabhu, He came as balarāma haila nitāi. He is always with Krishna.
ānera ki kathā, (svayam)baladeva mahāśaya
yāṅra bhāva—śuddha-sakhya-vātsalyādi-maya
teṅho āpanāke karena dāsa-bhāvanā
Even Baladeva thinks Himself "I am the servant of Krishna."
teṅho āpanāke karena dāsa-bhāvanā
kṛṣṇa-dāsa-bhāva vinu āche kona janā
CC ādi 6.77
Is there anybody who is not servant a of Krishna? All are servants of Krishna. Even Baladeva thinks so. In Caitanya-caritāmṛta also you will find Kaviraj Gosvami has written,
bhakta-bhāva aṅgīkari’ balarāma, lakṣmaṇa
advaita, nityānanda, śeṣa, saṅkarṣaṇa
kṛṣṇera mādhurya-rasāmṛta kare pāna
sei sukhe matta, kichu nāhi jāne āna
CC ādi 6.105
bhakta-bhāva aṅgīkari’ balarāma, lakṣmaṇa
advaita, nityānanda, śeṣa, saṅkarṣaṇa
They all came accepting bhakta-bhāva: Balarāma, Lakṣmaṇa, Advaita, Nityānanda, Śeṣa, Saṅkarṣaṇa, to serve Krishna.
kṛṣṇera mādhurya-rasāmṛta kare pāna
Only a bhakta, only a devotee relishes that beauty, extraordinary beauty, kandarpa-koṭi-kaminīya-viśeṣa-śobhaṁ-Whose beauty far excels that of the crores of Cupids. mādhuryaka nilaya kṛṣṇa, He is mādhuryaka nilaya - He is unlimitedly beautiful and complete of all mādhurya. Only bhaktas, premi bhaktas, they taste that mellow, nobody else. Only those who are āśraya-vigraha.
sei sukhe bhakta kichu jane nãhi āra
they are so intoxicated, so intoxicated in the taste of that beauty, they don't know anything else than that. This is bhakta-bhava, this is the mood of a devotee. So, Baladeva came in that mood, to serve Krishna. daśa deha dhari’ kare kṛṣṇera sevana. Assuming ten bodies, Lord Balarama serves Krishna, assuming ten bodies. Does anybody know what are those ten bodies that Lord Balarama assumes, and serves Krishna?
Caitanya-caritāmṛta says that thing: śayyā, āsana, vyajana, cāmara, pādukā, upādhāna, chatra, vasana, bhūṣaṇa, yajña-sūtra. Ten, do you understand, Ajamila? Ten bodies. Assuming ten bodies, Lord Balarama serves Krishna.
śayyā: bed. He is Ananta Sesa, His bed, do you understand? So he came first in the womb of Devaki to leave Ananta Sesa there because Krishna will come. So first his bed should be prepared. Do you understand? So he came. Otherwise, He is the son of Rohiṇī. What is his necessity to come there? To serve Krishna. Isn't it? Ananta Śeṣa, he is one of the portions of Ananta Śeṣa, Lord Balarama's portion, aṁsa. To leave him there, preparing for bed, for Krishna. Śayyā: bed; āsana: his seat, vyajana: fan, vyajana: cāmara. You know cāmara? cāmara; pādukā: his shoes, pādukā; upādhāna: his pillow, upādhāna; chatra: umbrella; vasana: his garments; bhūṣaṇa: his ornaments; yajña-sūtra: sacred thread.
These are the ten forms of Balarama to serve Krishna. Such a devotee. He is such a devotee of Krishna, Lord Balarama. Krishna will come in the womb of Devakī, so He first came, to prepare His bed for him. Then Yogamāyā was ordered by Krishna. Yogamāyā removed that womb when it was the in 7th month. In the 7th month, Yogamāyā removed that womb and placed it in the womb of Rohiṇī who was in Nanda-gokula.
At that time... I said, when Rohiṇī was sent to Nanda-gokula, she was three months pregnant. When Yogamāyā, esd removing that womb, she placed this womb, at that time Rohiṇī was in deep sleep. She could not understand anything. She felt as if it was a dream, svapna varta. Here one question arises. Kaṁsa killed the six sons of Devakī , one after another. Then in the 7th womb Balarama comes. Kaṁsa cannot kill the 7th womb, cannot kill the 8th womb, but he killed the first six wombs, the first six sons. Who are these six sons and why were they killed? They were not Viṣṇu-tattvas so they were killed. They were material sons, not spiritual.
So the question arises: How is it that these material sons come in the womb of Devakī, whose womb is śuddhā-sattva? Most important question. And how is it? And Kaṁsa killed them? What is its answer?
It is a very confidential tattva, do you understand?
And how they stay in the womb of Devaki whose womb is śuddhā-sattva? Can any material beings stay in śuddhā-sattva? Impossible, cannot stay, cannot. How? How is it? We cannot conceive all these things. But you can think of this thing. When there is complete annihilation, maha-pralaya, isn't it, so where do all the jivas rest?
They rest in the body of Maha-Viṣṇu, they all rest there in the body of Maha-Viṣṇu. When again creation is there, they come out as they are, as they were. So, one may think 'Alright, when they enter into the body of Maha-Viṣṇu, so they are liberated. So why they come out again?' Isn't it?
That is another question. How can you think of all these things? It is such inconceivable. But you should understand. Though they rest there, still they remain untouched, remain untouched. Yes, they are untouched. And in Gita also you will find Krishna has said that thing,
mat-sthāni sarva-bhūtāni
na cāhaṁ teṣv avasthitaḥ
BG 9.4
Krishna has said that thing, "mat-sthāni sarva-bhūtāni - All the living entities are there in Me. na cāhaṁ teṣv avasthitaḥ - but I am not in them." Isn't it? It is like that. Here it is. But one may say, "How is it? The living entities are in the body of Krishna, how they become conditioned? How again when there is next creation, they come out as conditioned souls?" You see. Puzzling, confusing. One may get puzzled and confused, "What is this?" They cannot think of this thing. You understand? And Krishna has said that thing,
mat-sthāni sarva-bhūtāni
na cāhaṁ teṣv avasthitaḥ
BG 9.4
Similarly, they remain untouched. So these six sons, material sons came in the śuddhā-sattva womb of Devakī, they remained untouched. Remained untouched. So they were killed by Kaṁsa. And all these things took place by the yogeśvarya of Krishna, by the yogeśvarya, inconceivable potency, we cannot conceive of it. Then one tattvika-siddhānta is here. Krishna comes, all His incarnations come here and manifest Their līlās, transcendental līlās here. Why? Why? Though Krishna has said that thing,
yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham
paritrāṇāya sādhūnāṁ
vināśāya ca duṣkṛtām
dharma-saṁsthāpanārthāya
sambhavāmi yuge yuge
BG 4.7-8
Fourth chapter Bhagavad-gita. This is the purpose. But most important, chief reason is to give pleasure to His devotees. That is chief. Others are secondary things, gauṇa. Do you understand? This is mukhya, chief, to give pleasure to His devotees. That is the main reason. How are the devotees? What is their devotion? How they are mad after it?
That, I was chanting, … sei prema unmatta na jani kichi ... (?)
They are so ecstatic, so intoxicated with their prema, prema-bhakti, they cannot know anything other than Krishna.
bhaktera yata daśā ye prakāra
kṛṣṇa tāhā samyak nā pāre bujhite
What to speak of others? Even Krishna cannot understand what is a bhakta's condition. "What is the bhakta's condition? How he is intoxicated with that prema? How he is mad after it? I cannot understand."
Then He develops greed for it. Krishna became greedy. Krishna became greedy, "How I can taste it? How I can relish this thing?"
But how can He relish? He is rasera-viṣaya, he is viṣaya-vigraha. Isn't it? He is rasera-viṣaya, how can he relish? Only those who are rasera-aśraya, they relish. Rasera-viṣaya, how can they relish? So that remained unfulfilled, it remained unfulfilled, that desire is not fulfilled. Kṛṣṇadās Kaviraja Goswami writes in Caitanya-caritāmṛta,
bāḍaye prema-lobha dhakdhaki
CC Ādi 4.136
lobha dhakdhaki. Lobha means greed. This greed, the word, this very appropriate usage of words are here: lobha dhakdhaki - 'dhak dhak. . dhak dhakadhakadhak..' You might have seen when you cook this, what do you say, chaula, rice, you see. Towards the end, last part, it becomes 'thak thak thak thak thak'. It says lobha dhakdhaki, dhakdhaki. That word Kaviraja Goswami used, you see. You can understand from its usage. This lobha, greed is so intense:
"How can I relish this thing?" Therefore he came as Gaura, assuming bhakta-bhāva, bhakta-bhāva. "Otherwise I cannot relish." You understand? So, to show the last limit of bhakti, abadhi paripati, last limit of bhakti. What is the last limit of bhakti, prema-bhakti? To show this thing, Krishna comes. All his incarnations come here in this material world and manifest Their transcendental līlās. Nothing else is there. So, those who are sādhakas... sādhana-bhakti, then bhāva-bhakti, then prema-bhakti - three stages we have.
First stage is sādhana-bhakti, doing sādhanā. So sādhakas, they do śravaṇa, kīrtana under the guidance of bonafide guru, ācharya. And they are, jivera svarūpa haya kṛṣṇera nitya dāsa - that is jīva's svarūpa, real identity of a jiva, he is eternal devotee, servitor of Krishna. But anyhow, he is now conditioned.
brahmāṇḍa bhramite kona bhāgyavān jīva
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja
CC Madhya 19.151
Those who are fortunate, they come to this path of devotion and do bhakti-sadhana. They accept a guru, a bonafide vaiṣṇava guru. Under their care, they do bhakti-sādhana. They do śravaṇa-kīrtanādi bhakti. Though they do, still there are six, what you say, these types of viṣaya bhoga, desire. In whom, it may be in some gross form, in whom it may be in some subtle form also, this viṣaya bhoga, the desire of enjoying, viṣaya, material desire it there. There are six types, six types, ṣaḍa, six. Do you understand? They are like six enemies.
They are like six enemies. Unless these six enemies are killed, you cannot attain the śuddhā-sattva stage. In other words, you cannot be able to make Krishna appear in your heart. Do you understand me? Do you understand, Ajamila prabhu? Unless these six enemies are killed, you cannot attain that stage of śuddhā-sattva. Unless you attain śuddhā-sattva, how Krishna will appear? Impossible. Krishna will never appear because Krishna is always in śuddhā-sattva. This is significant here, this killing of six sons.
What are they? These are six: śabda, sparsa, rūpa, rasa, gandha - five sense objects. Do you understand? These are five sense objects: śabda, sparsa, rūpa, rasa, gandha, plus your wicked mind. These are six. Do you understand, Ajamila prabhu? These are six. Unless these six are killed, you cannot attain, your heart will not be in śuddhā-sattva.
Then how can Krishna will appear? So these six sons are killed. This is the significance here. This tattva is here. Prior to the coming of Lord Balarāma, these six appear. These six were previously the six sons of Marici Muni. They were six sons of Marici Muni and they were cursed so they came in the womb of Devaki and were killed by Kaṁsa. And after their death, after Kaṁsa killed them, where do they stay? They stayed with Bali Mahārāja in Sutala.
They stayed with Bali Maharaja in Sutala.
Bali Mahārāja, Vamanadeva forced him. He is there in Sutala, they stayed with Bali Mahārāja in Sutala. So when Rāma and Krishna came, Akrura went to Vrajabhūmi and brought them to Mathura. When Rāma and Krishna came, they met their mother Devakī. Then Devakī told them,
"Please, I want, my six sons were killed, I want to see them. Please bring them back." Isn't it? "Please bring them back." So Rāma and Krishna went to Sutala and brought them back. Isn't it?
They were brought back. When they were brought back, then Devakī Devi became so much, she developed this motherly affection and naturally the milk emanated from her breasts. She gave birth to Krishna but Krishna had not sucked her breast. yasoda stanandaya - Krishna sucked the breast of Yasoda, not the breast of Devakī, isn't it? yaśoda-stānandhaya, He is yaśoda-stānandhaya. So when these six sons came back, so Devakī Devi had such affection, motherly affection. Naturally, the milk emanated from her breasts. So first, she allowed her youngest son, Krishna, to suck to it. First she allowed the youngest son, Krishna, to suck to it. Then she allowed the sixth sons to suck. Then, when they sucked the breast of Devakī that had been first sucked, tasted by Krishna, they were so fortunate that immediately they were delivered. They went to the heavenly planets. So, Devakī is a bhakta, is a devotee.
Devaki is devotee, so bhaktāvatara. But Kaṁsa, bhayāt kaṁsa. Kaṁsa is always seeing Krishna as kāla, all-devouring kāla. Kāla means time factor. That time factor devours everything. It destroys everything. This is kāla. When, you will find in Bhagavad-gita, 11th chapter, when Krishna showed His Universal Form to Arjuna, very terrific form, vita vita praṇamya. Out of fear of Krishna, Arjuna was paying obeisance in the front, in the back, in the right side, in left the side. Such, all-pervasive. You cannot trace where is its beginning, where is its end, where is the middle. So fearful, powerful! At that time Arjuna,
tasmin ugra-rūpaḥ! tasmin ugra-rūpaḥ!
Oh, who are You, this such terrific form? Then Bhagavan said,
kālo ’smi loka-kṣaya-kṛt pravṛddho
BG 11.32
"Kala, I am kala. I have come to destroy everything." Isn't it? kālo ’smi loka-kṣaya-kṛt pravṛddho. In Gita. Kala destroys everything.
In course of time, everything is destroyed here by the all-devouring kāla. Kāla is one of the representatives of the Supreme Lord. Yes. Creation, maintenance and destruction is done by Him.
tava icchā-mate sṛjana saḿhāra
tumi sarveśvareśvara, brajendra-kumāra!
tumi sarveśvareśvara, brajendra-kumāra!
tava icchā-mate viśve sṛjana saḿhāra
You, Vrajendra-kumara, You, Son of Nanda Maharaja, You are Sarveśvareśvara, the Īśvara of Īśvaras, You are Parameśvara. By Your mere willing, the creation and annihilation take place. By Your mere will, supreme will.
Krishna's will is Supreme will, all-powerful will.
So kāla means all devouring, all destroying. So, Kamsa was looking at Krishna as kāla, kāla. Devaki is bhaktāvatāra, Kaṁsa is bhayāvatāra. Whenever he hears the name of Krishna, he becomes so much terrified, his whole body trembles in fear. "Oh, death is coming to kill me." This form is kāla. Kaṁsa sees Krishna as kāla, yes. So Krishna is his kāla, He will kill him. Therefore Kaṁsa is bhayāvatāra, bhaya, fear incarnation whereas Devaki is bhaktāvatāra. This bhaktāvatāra and bhayāvatāra.
So kāla kaṁsa, that kāla kaṁsa, Kaṁsa is kāla for killing these six enemies: Śabda, sparśa, rūpa, rasa, gandha and the wicked mind. So Kaṁsa is like kāla for them.
So tattva is there, when sādhaka, doing sādhana under the guidance, expert guidance of a bonafide guru, in course of time, these six enemies will be killed. Do you understand? These six enemies will be killed.
In other words, all this materialistic desire, desire for material enjoyment, will gradually vanish. Then you will develop taste for this rasaśvara. In other words, you will attain śuddhā-sattva stage then Krishna will appear. Otherwise, as long as these things are there in you, how can you make Krishna appear? Impossible. You cannot develop love for Krishna, no. You cannot develop love for Him. You cannot be attracted toward Krishna. Impossible if all these six things will not be destroyed.
So this tattva is there. So, when all these things gone, then Lord Balarama came in the womb of Devakī. Now it is completely free from all these material tinges, it is śuddhā-sattva, and laid this bed for Krishna, Anantadeva.
He left Anantadeva there. Balarama left, as Ananta is one of His expansions.
He left there so Krishna could come, kṛṣṇa āvirbhāva. So, I told that Vasudeva sent Rohiṇī to Nanda-gokula. So when Rohiṇī Devī came, he sent her secretly. Vasudeva sent Rohiṇī secretly to Nanda-gokula. When Rohiṇī Devī came, so all-auspiciousness was there in Nanda-gokula. And Nanda Maharaja, all his brothers, they became very happy, and all gopis, including Yaśoda-mata, all of them became very happy. Yaśoda and Rohiṇī liked each other so much. They were so much attached to each other, they were like Ganga and Yamuna.
When Rohini came, I said, she was three month pregnant - Jyeṣṭha, Āṣādha, Śrāvana. This month is Śrāvana. So Jyeṣṭha, she was first pregnant, it was in month of Jyeṣṭha. So Jyeṣṭha, Āṣādha, Śrāvaṇa. In the month of Śrāvaṇa, she came here. But Balarama took birth the next Śrāvaṇa.
The next Śrāvaṇa. So, first pregnancy was in Jyeṣṭha. From this Jyeṣṭha to next Jyeṣṭha is twelve months, is one year. Then Āṣādha and Śrāvaṇa, two months extra means fourteen months.
So in the fourteenth month, Balarama appeared. This is there.
This is there. I speak all these things from Gopāla-campū written by Jīva Goswami. You will never find all these things anywhere. In Bhagavata, you will never find all these things. Jiva Goswami has mentioned all these things in Gopāla-campū so I spoke from Gopāla-campū. Please excuse me.
When you read Bhagavata, you can understand all these things. But Gopāla-campū, nobody reads, very few people read. So one should understand this thing. So, when I said that thing, when Rohiṇī's womb was removed and this Yogamāyā placed this womb, taking it from Devakī, Rohiṇī felt as if this was a dream. She couldn't think of anything else. She was sleeping. She had very deep sleep at that time. So when Balarama was placed in the womb of Rohiṇī, all good auspicious signs, all auspiciousness was there, shown in Nanda-gokula.
All became very happy. When Balarama appeared, he appeared this day, today, purnima, full moon day, Śrāvaṇa pūrnima. This is his appearance day, full moon day, on Śrāvaṇa nakṣatra is there.
So when he appeared, his bodily complexion was as white as the full moon, as white as the full moon. His bodily complexion is that, and he has very long arms, ājānu-lambita. Arms touching, jānu, thighs, as long as. This is Mahāprabhu's lakṣana -- ajanu-lambita-bhuja, his eyes are like a completely blossoming lotus, looking like that.
prapusthita kamala dala ...
And his nails, erected nails, unnato nāsikā. All these symptoms of Mahāprabhu's were there, all were there in his body. At that time, the all sages, the munis, they chanted, "Jaya! Jaya! Jaya! Jaya!
Baladeva ki jaya! Baladeva ki jaya!"
And they all did jaya-dhvani in the heavenly planets. All the demigods, they beat their drums and blew bugles, all played different musical instruments, and these denizens, I'd say the wives of the devas, deva-vadhu, wives of the demigods, they showered flowers on Nanda-gokula.
And all were very much happy, cheerful, at the birth of Balaramji. Then Vasudeva got the message that Balarāma was born. Vasudeva sent a brahmaṇa to do this jata-karma, purificatory ceremony at the time of birth of a child Ten saṁskāras is there, this Vedic purificatory ceremony, jata-karma, garbhādhāna, then jata-karma. So Vasudeva sent a brahmaṇa, expert Brahmaṇa to do this jata-karma. This jata-karma was performed. When, that is, this Lord Balarama also, assuming five forms, always helps Krishna in his transcendental pastimes.
Those five forms are, what? He is Mūla-Saṅkarṣaṇa. Balarama is Mūla-Saṅkarṣaṇa. He is always with Krishna as Mūla-Saṅkarṣaṇa. One expansion is Mahā-Saṅkarṣaṇa. He is in Vaikuntha.
Mūla-Saṅkarṣaṇa's expansion is Mahā-Saṅkarṣaṇa. He is in Vaikuntha. Then, from Mahā-Saṅkarṣaṇa comes, he is kṣatriya. He is kṣatriya at that time. When he is in Nanda-Gokul, Vrajabhumi with Krishna, he is gopa, cowherd boy. He always serves Krishna. And Śeṣa-ānanta, one of his expansions, I told, he is in Pātāla, as Garbhoda, he has carried this whole universe as a sarṣapa, as a mustard seed on one of his hoods, and always glorifies Krishna with his unlimited mouths. So, these three purusāvatāras: Kāraṇodakaśāyī Viṣṇu, Garbhodakasäyi Viṣṇu and Kṣirodakaśāyī Viṣṇu, they come here in this material world.
Kāraṇodakaśāyī Visnu is Mahā-Viṣṇu. He is antaryāmi puruṣa prakṛti. He only casts a glance over material nature thereby material nature becomes impregnated.
Isn't it? So, this Kṣirodakaśāyī Viṣṇu, first puruṣāvatāra is prakṛti antaryāmī, who enters into prakṛti, impregnates it through his glance only. Then from him comes the second puruṣāvatāra, Garbhodakaśāyī Viṣṇu who enters into all brahmāṇḍas. He is Brahmāṇḍa antaryāmī. Then, third puruṣāvatāra, Kṣirodakaśāyī Viṣṇu comes from the second puruṣāvatāra who enters into the heart of all living entities. He is jīva-antaryāmī.
So, from Lord Balarama, he is a portion of a portion of a portion of Lord Balarama, this antaryāmī paramātma, who is there in the heart of all living entities. And as long as this Paramātma is there in your heart, you understand, you are moving, you have some strength, everything you are doing.
That is Paramātma's kṛpa-bala, his merciful strength. He inculcates his merciful strength unto you. That is Baladeva's kṛpa-bala. Lord Baladeva inculcates his merciful strength unto you therefore you are now moving, you are acting, you are doing. When he will withdraw his strength, you think of - you cannot even lift your hand! Your whole body will be paralyzed.
You cannot even lift a blade of grass from the ground. When he will withdraw his kṛpa-bala, his merciful strength, you understand? When he will get out from your body, this body is what? It's dead. It is a clump of matter only, nothing else. So Lord Balarama inculcates His kṛpa-bala unto you. You should understand this thing. This, Lord Baladeva's kṛpa-bala, His merciful strength, do you understand, unless you get his mercy, you cannot do anything. What to speak of to appear Krishna, to make Krishna appear.
Then, second thing is nāma-karana, naming ceremony, nama-karana, it's a saṁskāra. Garbhādhāna, jāta-karma, nāma-karana, then anna-prasana, ten saṁskāras are there, Vedic saṁskāras, purificatory ceremonies. And this nāma-karana saṁskāra was taking place. Vasudeva sent Gargamuni to Gokula, "Go and do this samskara."
So Garga Muni came, he performed the nāma-karana saṁskāra for Baladeva so he gave this name. First, he gave this name,
"His name is Rāma."
Rāma because He will make everybody happy. Do you understand, sukhi karibe jana, he will make everybody happy. All his relatives, those who are related to him, he will make everybody happy. So one of his names is Rāma. Then he said,
"Another name is Saṅkarṣaṇa because he is born by Garbho-Saṅkarṣaṇa."
Yogamāyā attracted the womb of Devakī and placed it in that of Rohini. So his second name is Saṅkarṣaṇa.
"Third name is Balabhadra", balocchrayāt balabhadra.
Tenth canto Bhāgavatam says, balocchrayāt balabhadra. That means he is so strengthy, so strong and he has such unlimited strength, nobody possesses such strength, nobody possesses such strength. Such unlimited strength he has, balocchrayāt balabhadra. What to speak of Lord Balarama? His expansion and expansion of the expansion, expansion of the expansion, all the avatāras are his expansions or expansions of his expansions. Puruṣāvataras, from Garbhodakasäyi Viṣṇu come all the avatāras.
How powerful, how strong they are! His expansions and expansions of expansions expansion. What about the original Balarama, how strong he is? You think of it. So His name is Balabhadra.
balināma śreṣṭha
This Gargamuni, he has given these names. And Balarāma is one year older to Krishna, one year. So, when Krishna and Balarama were manifesting their childhood, babyhood and childhood pastimes in Nanda Gokula, Balarama always stayed with Krishna. They are crawling in the courtyard of Nanda Mahārāja.
These two children, crawling in the courtyard of Nanda Mahārāja and manifesting various manifold transcendental lilas at that time. They are the Supreme Lord, you see, all-knowing, omniscient. But they are acting as ajñāna śiśu, what is it called in English, ajñāna śiśu? Ignorant child, acting like that. But they are the Lords, all-knowing. Siśu-līlā, it is their śaiśaba-līlā, childhood pastime, babyhood pastime what they are manifesting. So, in the courtyard of Nanda Mahārāja, some cows are lying there, some calves are lying there, some bulls are lying there, and by crawling, both the brothers go there and touch, catch hold of their horns, horns of the cow and bull. But their palm, lotus palm is very soft, they have very soft lotus palms.
When they touch the horns of the cows, the cows become ecstatic, so ecstatic in prema, in love, prema, and immediately profuse amount of milk comes out from their milk bags, and the whole ground becomes wet. And they also pass urine there.
So the milk is there, urine is there, the whole courtyard of Nanda Maharaja becomes muddy with it. That becomes like a nice paste, nice paste, a transcendental paste, and both these two children, Rāma and Krishna, are rolling in that paste.
Throughout their body, that mud is smeared. Such līlā they are manifesting in the courtyard of Nanda Mahārāja.
That mud, when that mud is there on their body, it looks so transcendentally beautiful, and never looks ugly. Mud is there but it so looks beautiful like aṅgara, looks like aṅgara, what do you say in English, I can't say, please help me. It is like an ornament, very nice garment, this aṅgara we say, in Sanskrit. I don't know its English word. Cosmetics is not the appropriate word.
Anyhow, it looks very nice that mud when smeared on the body of Krishna and Balarama. Then Rohiṇī Devī and Yaśodā Devī, motherly affection was there, out of motherly affection, automatically the milk also emanates from their breast and their kunchali becomes wet. So immediately they pciked up their sons. Yaśodā picked up Krishna and Rohiṇī picked up Balarama and allowed them to suck to their breasts. With that body, whole body is wet from that mud. Then gradually they grow up and their teething began. Little, little white teeth began to come out, you see, teething.
They looked like kunda flower, kunda puṣpa.
Have you seen kunda puṣpa? That description there. It looks like kunda flower, the teeth, when they are coming out. When these two mothers used to see their children, they become so ecstatic, become mad with the love, with motherly affection and love. And also sometimes they leave their children there in the courtyard and they’re engaged in some works, some churning yogurt or cooking or something else.
So these two brothers are playing, and, I said, also some cows are sleeping, bulls are sleeping, some calves are also sleeping there in the courtyard and these two brothers go there and they manifest, it's general, this is quite natural with the children, they are very naughty, naughty children. This is childish wickedness. So sometimes they go and catch hold of the tail of the calf. The calf immediately gets up and kicks so they fall down and cry and then the two mothers run quickly,
"Oh, my child is crying." Such līlā they are manifesting.
This is transcendental.
Then they gradually grow up, they started to stand up. It is all human līlā, you see. they stand up. First they just leaning against, catching the wall, they began to stand up or sometimes they fall down and cry, again they rise up, they stand, again fall down, again cry and mothers come and take them up. These līlās they are manifesting. All the friends, relatives, their kith and kin, seeing these transcendental childhood lilas of Rāma and Krishna were so happy, so cheerful, so ecstatic, they became mad, they forgot everything.
Also Balarama always helps Krishna in stealing butter, mākhan-cora, he is mākhan-cora, Krishna is mākhan-cora, he steals makhan from the houses of gopīs and Lord Balarama helps him.
They have put these pots of makhan in high sika, what do you say sika, hanging thing, sling, and Krishna cannot reach it so Balarama lifts him up,
"Alright, go, go go! Bring, bring, bring."
Lifts him up like this, helps him in doing this stealing mākhan. And Balarama is very intelligent, you see, and he teaches him how to steal. "Krishna, steal in this way." He teaches Krishna how to steal.
Also he also one day Yaśodā binds up Krishna, isn't it?
śuddha-bhāve vrajeśvarī karena bandhana
CC Antya 7.30
This is śuddha-bhāva, you see, pure bhāva. Otherwise who can bind up Krishna? He is the Supreme Personality of Godhead. He is bhakta vatsala. Only a devotee can bind. bhaktair bhaktatām, bhaktair jitatvaṁ. That is stated in Dāmodarāṣṭakam, isn't it? 'dāmodara' means to bind. That month, kārtik month you do, we do. Bhaktair bhaktatām, bhaktair jitatvaṁ, only with pure devotion you can bind him, you can conquer him. So, śuddha-bhava vrajesvari karena bandhana. One day mother Yasoda binds him. At that time Balarama was not there and Krishna was sitting morose. Then Balarama came and saw Krishna was very depressed in face, morose.
Then Balarama said,
"Khanu, why are you so morose?" Krishna said, 'dau', elder brother. 'dau', isn't it? "Dau, my mother bound me today." "Oh, mother bound you today? If I would be there she would not have bound you up. I was not there."
So this is very nice pastimes. If you hear all these things, they are so… So now I will chant a song. I request one and all to follow me. A Vaiṣṇava has written this song. This you will find in Pada Kalpataru? It is a song about Rāma Krishna śaisava-līlā, childhood pastimes.
nāca're naca're mora rama dāmodara
yata nāca tata diba kṣira nanī sara
Mother Yaśodā tells Krishna and Balarama: "My dear Rāma and Dāmodara, dance more, dance more! I'll give you condensed milk, butter, and cream!
āmi nahi dekhi bāchā nāca āra bāra
galāya gaṇthiyā diba manimaya hāra
"Oh, I didn't see You. Dance again! Then I will give You a garland of jewels."
tā tā tā tā thaiyā thaiyā bale nandarānī
kare tāli diyā nāce rāma yadumani
The queen of Mahārāja Nanda gives the beat and directs their dance tā tā thaiyā thaiyā.
rāma kanu ore mora ore rāma kānu
manimaya jhuri mājhe jhalamala tanu
Rāma and Krishna, the jewel of the Yadu dynasty, clap Their hands and dance in time.
nāca're naca're mora rama dāmodara
yata nāca tata diba kṣira nanī sara
Mother Yaśodā tells Krishna and Balarama: "My dear Rāma and Dāmodara, dance more, dance more! I'll give you condensed milk, butter, and cream!
tā tā tā tā thaiyā thaiyā bale nandarānī
kare tāli diyā nāce rāma yadumani
The queen of Mahārāja Nanda gives the beat and directs their dance tā tā thaiyā thaiyā.
rāma kanu ore mora ore rāma kānu
manimaya jhuri mājhe jhalamala tanu
Yaśodāmayī sings, "O my dear Rāma and Kanu! O dear Rāma and Kanu! You look so beautiful with Your effulgent bodies and jewelled crowns on Your heads."
Jaya Rāma-Kānu ki jaya!
Mothers are playing, putting them in the cradle and swing them and chanting this song. So you may put up such cradle, like mother.
jaya Balarāmjiu ki jaya!
balarāmjiu subha avirbhāva tithi ki jaya! prabhupādaji Maharaja ki jaya!
ananta koṭi Vaiṣṇava vṛnda ki jaya!
samaveta bhakta vṛnda ki jaya!
gaura premānande! Haribol!