Lord Balaram - The Original Bhakta-Avatara

Lord Balarma
Balarma
Lord
The Original Bhakta-Avatra
R RmAd
GOUR GOVINDA SWAMI MAHRJA
Lord Balarma
Table of Contents
Magalcaraa

Glorification of rmad-Bhgavatam
Lord Balarma - The Original Bhakta-Avatra

Part One
The Appearance of Lord Balarma
Balarma Serves Ka by Assuming Ten Forms
Devaks Womb Remained Untouched
What Is the Mystery?
The Six Enemies
Rohis Womb Became Ananta Dhama
Baladeva Appeared on rvaa Prim
Balarma Serves in Five Other Forms
The Three Purua-Avatras
Mah-Sakaraa Is the Shelter of All Jvas

Part Two
Lord Balarmas Inconceivable Strength
r Baladeva Prama
The Three Names of Balarma
The Original Cause of Ka-Kath
The Four Anarthas
The Lord of Sandhin-akti
Balarma Is Nitynanda
balarma ha-ila niti
You Cannot Obtain Ka by Your Own Effort
The Root Cause of All Spiritual Strength
Front cover painting, inside painting and watermark Vrindavan Das. Used with
permission.
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The Original Sakaraa

21
The Strength of the Lords Incarnations
22
Lord Balarma Gives Us Strength
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Lord Balarma Is the Second Body of Ka
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Why Did He Come in the Womb of Devak?
24
Viu-Vaiava-Vidve 25
Balarma Exposes Hypocrites Who Pose as Vaiavas
25
Gurudeva Is Lord Balarmas Manifestation
26
The Dharma of All Jvas
Offer Worship to Lord Balarma
26
There Is No Other Way
26
First Baladeva and Then Ka Will Appear in Your Heart
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Baladevas Kp Is Our Only Requirement
28
How to Take Part in Ka-Janmotsava
28
The Manifestation of Balarmas Mercy Is Gurudeva
29
Is There Anyone Who Is Not Ka-Dasa?
30
The Prem-Bhakta Is Most Dear to Ka
31
Only a Bhakta Can Relish Ka-Mdhurya
33
Become a Devotee and Relish More
35
Questions & Answers

Without Balarmas Mercy There Is No Hope
Guru-Kp Is Our Only Asset
Gurus Merciful Glance
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Lord Balarma
R Rmad
GOUR GOVINDA SWAMI MAHRJA
Part one is a morning lecture and part two an evening lecture delivered
by r rmad Gour Govinda Swami Mahrja
on 21st September 1994, Barcelona, Spain.
Magalcaraa
Glorification of rmad-Bhgavatam
nryaa namasktya
nara caiva narottamam
dev sarasvat vysa
tato jayam udrayet
Before reciting this rmad-Bhgavatam, which is the very
means of conquest, one should offer respectful obeisances unto
the Personality of Godhead, Nryaa, unto Nara-nryaa
i, the supermost human being, unto mother Sarasvat, the
goddess of learning, and unto rla Vysadeva, the author.
(rmad-Bhgavatam 1.2.4)
vede rmyae caiva pure bhrate tath

dv ante ca madhye ca hari sarvatra gyate
In the Vedic literature, including the Rmyaa, Puras
and Mahbhrata, from the very beginning (dau) to the end
(ante ca), as well as within the middle (madhye ca), only Hari,
the Supreme Personality of Godhead, is explained. (Harivaa, cited in r Caitanya-caritmta, di-ll 7.131 purport)
mka karoti vcla

pagu laghayate girim
yat-kp tam aha vande
paramnanda-mdhavam
The Supreme Personality of Godhead has the form of saccid-nanda-vigraha [Bs. 5.1]transcendental bliss, knowledge
and eternity. I offer my respectful obeisances unto Him, who
turns the dumb into eloquent speakers and enables the lame
to cross mountains. Such is the mercy of the Lord. (Caitanyacaritmta, Madhya-ll 17.80)
paramnanda he mdhava
padungluci makaranda
se-makaranda pna-kari
anande bolo hari hari
harinka nme vanda vel
pri karive ck-dol
se ck-dlonka-payare
mano-mo rahu nirantare
mano mo nirantare rahu
h-ka boli jva ju
h-ka bali ju jva
mote udhara rdh-dhava
mote uddhara rdh-dhava
mote udhara rdh-dhava
ii
O supremely blissful Mdhava! The nectar is coming from

Your lotus feet. Drinking that nectar, I blissfully sing Hari!
Hari! Taking the name of Hari, I am binding a raft on which
Lord Jaganntha will ferry me across this ocean of material
existence. May my mind always remain at the lotus feet of that
Lord Jaganntha who has very large round eyes. In this way,
I call out, Alas! Ka! and give up my life. O husband of
Rdhr, please deliver me.
dharma projjhita-kaitavo tra paramo nirmatsar satam

vedya vstavam atra vastu ivada tpa-trayonmlanam
rmad-bhgavate mah-muni-kte kim v parair vara
sadyo hdy avarudhyate tra ktibhi urubhis tat-ksat
Completely rejecting all religious activities which are
materially motivated, this Bhgavata Pura propounds the
highest truth, which is understandable by those devotees who
are fully pure in heart. The highest truth is reality distinguished
from illusion for the welfare of all. Such truth uproots the
threefold miseries. This beautiful Bhgavatam, compiled by the
great sage Vysadeva [in his maturity], is sufficient in itself for
God realisation. What is the need of any other scripture? As
soon as one attentively and submissively hears the message of
Bhgavatam, by this culture of knowledge the Supreme Lord is
established within his heart. (rmad-Bhgavatam 1.1.2)
nigama-kalpa-taror galita phala

uka-mukh amta-drava-sayutam
pibata bhgavata rasam layam
muhur aho rasik bhuvi bhvuk
The rmad-Bhgavatam is the essence of all Vedic
literatures, and it is considered the ripened fruit of the wishfulfilling tree of Vedic knowledge. It has been sweetened by
iii
emanating from the mouth of ukadeva Gosvm. You who are

thoughtful and who relish mellows should always try to taste
this ripened fruit. O thoughtful devotees, as long as you are not
absorbed in transcendental bliss, you should continue tasting
this rmad-Bhgavatam, and when you are fully absorbed in
bliss, you should go on tasting its mellows forever. (rmadBhgavatam 1.1.3)
anarthopaama skd
bhakti-yogam adhokaje
lokasyjnato vidv
cakre stvata-sahitm
The material miseries of the living entity, which are
superfluous to him, can be directly mitigated by the linking
process of devotional service. But the mass of people do not
know this, and therefore the learned Vysadeva compiled this
Vedic literature, which is in relation to the Supreme Truth.
yasy vai ryamy

ke parama-prue
bhaktir utpadyate pusa
oka-moha-bhaypah
Simply by giving aural reception to this Vedic literature,
the feeling for loving devotional service to Lord Ka, the
Supreme Personality of Godhead, sprouts up at once to
extinguish the fire of lamentation, illusion and fearfulness.
rmad-bhgavata puram amala yad vaiavn priya

yasmin pramahasyam ekam amala jna para gyate
iv
tatra jna-virga-bhakti-sahita naikarmyam viskta

tac chvan su-pahan vicraa-paro bhakty vimucyen nara
rmad-Bhgavatam is the spotless Pura. It is most dear
to the Vaiavas because it describes the pure and supreme
knowledge of the paramahasas. This Bhgavatam reveals the
means for becoming free from all material work, together with
the processes of transcendental knowledge, renunciation and
devotion. Anyone who seriously tries to understand rmadBhgavatam, who properly hears and chants it with devotion,
becomes completely liberated. (rmad-Bhgavatam 12.13.18)
artho yam brahma-strm

bhratrtha-viniraya
gyatr-bhya-rpo sau
vedrtha-paribhita
The meaning of the Vednta-stras, the full purport of the
Mahbhrata, the commentary on Brahma-gyatr, and the
fully expanded knowledge of the Vedas are all present in the
rmad-Bhgavatam. (Garua Pura)
sarva-vedetihsn
sra sra samuddhtam
The essence of all Vedic literature and all histories
has been collected in rmad-Bhgavatam. (from rmadBhgavatam 1.3.41)
sarva-vednta-sra hi
r-bhgavatam iyate
tad-rasmta-tptasya
nnyatra syd rati kvacit
v
rmad-Bhgavatam is declared to be the essence of all

Vednta philosophy. One who has felt satisfaction from
its nectarean mellow will never be attracted to any other
literature. (rmad-Bhgavatam 12.13.15)
ka-bhakti-rasa-svarpa r-bhgavata
tte veda-stra haite parama mahattva
rmad-Bhgavatam gives direct information of the mellow
derived from service to Ka. Therefore rmad-Bhgavatam
is above all other Vedic literatures. (Caitanya-caritmta,
Madhya-ll 25.150)
cri-veda-upaniade yata kichu haya

tra artha la vysa karil sacaya
Vysadeva collected whatever Vedic conclusions were
in the four Vedas and 108 Upaniads and placed them in
the aphorisms of the Vednta-stra. (Caitanya-caritmta,
Madhya-ll 25.98)
yei stre yei k-viaya-vacana

bhgavate sei k loke nibandhana
In the Vednta-stra, the purport of all Vedic knowledge
is explained, and in rmad-Bhgavatam the same purport
has been explained in eighteen thousand verses. (Caitanyacaritmta, Madhya-ll 25.99)
jvera nistra lgi stra kaila vysa

myvdi-bhya unile haya sarva-na
vi
rla Vysadeva presented the Vednta philosophy

for the deliverance of conditioned souls, but if one hears
the commentary of akarcrya, everything is spoiled.
(Caitanya-caritmta, Madhya-ll 6.169)
yha, bhgavata paa vaiavera sthne

eknta raya kara caitanya-carae
If you want to understand rmad-Bhgavatam, he said,
you must approach a self-realised Vaiava and hear from
him. You can do this when you have completely taken shelter
of the lotus feet of r Caitanya Mahprabhu. (Caitanyacaritmta, Antya-ll 5.131)
bhgavata ye n mne, seyavana-sama

tra st che janme-janme prabhu yama
One who does not accept rmad-Bhgavatam is no better
than a Yavana, and Lord Yamarja punishes him birth after
birth. (Caitanya-bhgavata, di-khaa 1.39)
hare ka hare ka ka ka hare hare

hare rma hare rma rma rma hare hare
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Lord Balarma
Part One
The Appearance of Lord Balarma
te pit niviviu
kuru-pacla-kekayn
lvn vidarbhn niadhn
videhn koaln api
Persecuted by the demoniac kings, the Ydavas left
their own kingdom and entered various others, like those of
the Kurus, Paclas, Kekayas, lvas, Vidarbhas, Niadhas,
Videhas and Koalas. (rmad-Bhgavatam 10.2.3)
eke tam anurundhn

jtaya paryupsate
hateu asu bleu
devaky augrasenin
saptamo vaiava dhma
yam ananta pracakate
garbho babhva devaky
hara-oka-vivardhana
Some of their relatives, however, began to follow Kasas
principles and act in his service. After Kasa, the son of
Ugrasena, killed the six sons of Devak, a plenary portion
of Ka entered her womb as her seventh child, arousing
her pleasure and her lamentation. That plenary portion is
celebrated by great sages as Ananta, who belongs to Kas
second quadruple expansion. (rmad-Bhgavatam 10.2.4-5)
Some of the chief devotees, such as Akrra, stayed with
Kasa to satisfy him. This they did for various purposes. They
all expected the Supreme Personality of Godhead to appear as
the eighth child as soon as Devaks other children were killed
by Kasa, and they were eagerly awaiting His appearance. By
remaining in Kasas association, they would be able to see
the Supreme Personality of Godhead take birth and display His
childhood pastimes, and Akrra would later go to Vndvana
to bring Ka and Balarma to Mathur. The word paryupsate
is significant because it indicates that some devotees wanted
to stay near Kasa in order to see all these pastimes of the
Lord. The six children killed by Kasa had formerly been sons
of Marci, but because of having been cursed by a brhmaa,
they were obliged to take birth as grandsons of Hirayakaipu.
Kasa had taken birth as Klanemi, and now he was obliged

to kill his own sons. This was a mystery. As soon as the sons of
Devak were killed, they would return to their original place.
The devotees wanted to see this also. Generally speaking, no
one kills his own nephews, but Kasa was so cruel that he
did so without hesitation. Ananta, Sakaraa, belongs to
the second catur-vyha, or quadruple expansion. This is the
opinion of experienced commentators. (rmad-Bhgavatam
10.2.4-5 purport)
Some of the chief devotees such as Akrra stayed with Kasa

to satisfy him. Kasa had already killed Devaks six sons when
the seventh pregnancy arrived, which gave her simultaneously
pleasure and lamentation. The plenary portion who belongs to
Kas second quadruple expansion is celebrated by great sages
as Ananta. When Devakis seventh pregnancy came, Vasudevas
second wife Rohi was also pregnant. When Vasudeva saw that
Rohi was pregnant he sent her to Nanda-gokula.
It is stated in the tenth canto,
gaccha devi vraja bhadre
gopa-gobhir alaktam
rohi vasudevasya
bhryste nanda-gokule
any ca kasa-savign
vivareu vasanti hi
The Lord ordered Yogamy, O My potency, You are
worshipable for the entire world and Your nature is to bestow
good fortune upon all living entities. Go to Vraja, where there
live many cowherd men and their wives. In that very beautiful
land, where many cows reside, Rohi, the wife of Vasudeva,
is living at the home of Nanda Mahrja. Other wives of

Vasudeva are living there incognito also, because of fear of
Kasa. Please go there. (rmad-Bhgavatam 10.2.7)
devaky jahare garbha

ekhya dhma mmakam
tat sannikya rohiy
udare sanniveaya
Within the womb of Devak is My partial plenary
expansion known as Sakaraa or ea. Without difficulty,
transfer Him into the womb of Rohi. (rmad-Bhgavatam
10.2.8)
The partial expansion of Ka is Sakaraa or ea. ea

carries the material universe on one of His hoods as though it
is a mustard seed. He is also known as Anantadeva who carries
unlimited brahmas on His hoods. Anantadeva always speaks
ka-katha and glorifies Ka with His unlimited mouths,
ananta-mukha. He has been doing this since time immemorial,
but He has not finished yet. Lord Balarma is the eternal son
of Rohi. However, He appeared first in the womb of Devak
before being transferred by Yogamy from Devaks womb to
Rohis womb. Why did He appear first in the womb of Devak?
Why did He not appear directly in the womb of Rohi? Why was
Yogamy directed to transfer Him? That is the question. Can
anyone answer?
Devotee: He prepared the womb of Devak for Kas descent?
r rmad Gour Govinda Swami: Why did Balarma prepare
the womb? Why not someone else?
Devotee: Balarma is in the mood of dsya-rasa to Ka, so He
comes and makes all preparations for Kas arrival, and He does
this in the mood of a servant.

r rmad Gour Govinda Swami: Balarma is always in the
mood of dsya-rasa. There are two rasas; sakhya and dsya. He is
the elder brother of Ka. It is said in Caitanya-caritmta:
nera ki kath, baladeva mahaya
yra bhvauddha-sakhya-vtsalydi-maya
What to speak of others, even Lord Baladeva, the Supreme
Personality of Godhead, is full of emotions like pure friendship
and paternal love. (Caitanya-caritmta, di-ll 6.76)
teho panke karena dsa-bhvan

ka-dsa-bhva vinu che kona jan
He also considers Himself a servant of Lord Ka. Indeed,
who is there who does not have this conception of being a
servant of Lord Ka? (Caitanya-caritmta, di-ll 6.77)
Balarma thinks Himself to be a servant of Ka, and therefore

He always serves Ka.
Balarma Serves Ka by Assuming Ten Forms

sahasra-vadane yeho ea-sakaraa
daa deha dhari kare kera sevana
He who is ea, Sakaraa, with His thousands of mouths,
serves r Ka by assuming ten forms. (Caitanya-caritmta,
di-ll 6.78)
Balarma assumes ten forms for the service of Ka as His

bed, sana, cushion, cmara, shoes, fan, umbrella, garments,

ornaments and sacred thread. In these ten forms He serves Krsna.
He appeared first in the womb of Devak to serve as a bed. It
was by the indication of Ka that He came into her womb. He
came to purify her womb and to spread a bed for Ka. Then
Ka ordered Yogamy to transfer Him from Devaks womb to
Rohis womb, and thus He was transferred by Yogamy.
How Can Six Material Sons

Appear in Devaks Womb?
When Devak was pregnant for the seventh time, Rohi was
also pregnant. When Yogamy transferred Balarma into her
womb, Rohi felt it to be just like a dream. They both could not
feel anything.
A question arises here. Devak is the mother of the Supreme
Personality of Godhead, so her womb is not a material womb.
Devak is uddha-sattva-maya [of purely spiritual existence]. How
is it that six material sons appeared in her womb to be later killed
by Kamsa? Can you answer this question?
Devotee: These sons represent the six bad qualities.
r rmad Gour Govinda Swami: What are those bad qualities?
Devotee: Anger, lust, illusion, greed, envy, madness.
r rmad Gour Govinda Swami: No, that is not a fact. I will
speak about this later, but my question is different: How is it
possible that six material sons came and entered Devaks womb,
which is uddha-sattva-my?
Devaks Womb Remained Untouched

Devotee: The womb of Devak was untouched just like the body
of Mah-Viu is untouched by the jvas that enter into Him at
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the time of annihilation.
r rmad Gour Govinda Swami: That is the answer. He knows
the answer.
When there is a mah-pralaya, or complete annihilation, the
jvas and material nature enter into the body of Mah-Viu,
yet He remains untouched. Similarly these six material sons
entered into the womb of Devak yet her uddha-sattva-maya
womb remained untouched. This is possible by the yogaivarya of
Bhagavn. In Bhagavad-gt in the ninth chapter Ka has said,
may tatam ida sarva
jagad avyakta-mrtin
mat-sthni sarva-bhtni
na cha tev avasthita
All beings are in Me, but I am not in them. They are there,
but Ka has no connection with the jvas, He is always in the
spiritual kingdom. Similarly the six sons came into the womb of
Devak but she remained untouched and had no connection with
them.
What Is the Mystery?

So who are the six sons of Devak? Why did they come there?
rla Prabhupda states in his purport that this is a mystery, The
six children killed by Kasa had formerly been sons of Marci, but
because of having been cursed by a brhmaa, they were obliged to
take birth as grandsons of Hirayakaipu. Kasa had taken birth
as Klanemi, and now he was obliged to kill his own sons. This
was a mystery. What is the mystery?

An asura named Klanemi, who later took birth as Kasa, had
six sons. Their names were Hasa, Suvikrama, Krtha, Damana,
Ripurmardana and Krodhahant. They were known as a-garbhas,
six garbhas. They were very powerful and expert in military affairs.
These six garbhas gave up the association of Hirayakaipu, their
grandfather, and underwent austerities to satisfy Lord Brahm.
Brahm-ji asked them what boon they wanted. The a-garbhas
replied, Dear Brahm, if you want to give us a benediction please
give us the boon that we will not be killed by any demigods, mahroga, Yaka, Gandharva-pati, Siddha, Craa or human being,
nor by any great sages. They asked for this boon and Brahma
said, All right, tathstu, granted.
Hirayakaipu came to know this and became very angry
with his grandsons. He said to them, You have given up my
association and gone to worship Lord Brahm. I no longer have
any affection for you. You have tried to save yourselves from
the hands of demigods but I curse you that your father will take
birth as Kasa and kill you, therefore you will take birth as the
sons of Devak. Because of this curse the a-garbhas had to take
birth in the womb of Devak and were killed by Kasa who was
previously their father Klanemi, the son of Hirayakaipu. This
is mentioned in the Hari-vaa and Viu-parva.
According to the comments of Vaiava-toa by rla Jva
Gosvm the sons of Devak were in their first incarnation the
sons of Marci. In their second incarnation they were the sons
of Klanemi and in the third incarnation they were the sons of
Devak. When they were killed, where did they go? They went to
the planet Sutala, the abode of Bali Mahrja.
When Akrra brought Rma and Ka to Mathur, Devak
said to Them, I want to see my six sons. So, Rma and Ka
went to that padam, Bali Mahrjas residence, and brought back
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Their six brothers and offered them to mother Devak. At that
time, out of affection, Devak allowed her youngest son Ka to
suck her breast. Previously in the prison house of Kasa, Ka had
appeared in His four handed form; Vasudeva form. Devak offered
prayers and requested Him, Please become a little child. Then
He became a child and ordered, Take Me to Nanda-gokula.
At that time He had not sucked the breast of Devak. Ka is
originally the son of Yaod-mata, known as Yaod-nandana, so
He used to suck the breast of Yaod, but now He was sucking the
breast of Devak. Thus when Rma and Ka brought back Their
six brothers from Sutala, Devak first allowed her youngest son
Ka to suck her breast. Then she allowed her six other sons to
suck her breast. They were having the breast milk, which was first
taken by Ka and therefore was Kas remnants. By taking the
remnants of Ka they went back to the planet of the demigods.
The Six Enemies

In their first incarnation they were the sons of Marci. Their
father Marci was the son of Lord Brahm. He was born from his
mind. These six sons of Marci are the six enemies, which are
present in the mind. It is said that they are six types of material
enjoyment, sad viaya-bhoga. What are they? They are the
paca-tanmtr; abda, spara, rpa, rasa, and gandha. Do you
understand what the paca-tanmtr is? They are the five objects
of sense enjoyment, sound, touch, form, taste and smell. They are
enjoyed in the mind, and these five objects plus the mind makes
six, sad viaya-bhoga.
Devak was a bhakta-avatra and the Supreme Lord appeared in
her womb. Whereas Kasa was always afraid of Ka, as though
Ka was time Himself, coming to devour and kill him. When

Kasa heard the name of Ka he would become so afraid.
Kasa is bhaya-avatra, the incarnation of fear.
When Kasa killed the six sons, who are the representatives
of sad viaya-bhoga, then Devaks womb became uddha-sattvamaya. Similarly, when the sad viaya-bhoga, the five objects of
enjoyment, plus the stupid mind are dead, then pure devotion
arises. By hearing from the lips of a bona fide sdhu guru and
by chanting what you have heard, these sad viaya-bhoga will
gradually be diminished and at last will be completely done away
with. Then uddha-bhakti arises. When the six sons of Devak
will be destroyed, the seventh pregnancy will be Anantadeva or
Baladeva. He, who takes the form of a bed for Ka. Then the
eighth pregnancy is the one in which the Supreme Lord appears.
Rohis Womb Became Ananta Dhama

When Rohi was three months pregnant Vasudeva sent her
to Nanda-gokula very secretly. No one knew of it. He sent her on
an evening in the month of rvaa. Today is the full moon day
of that month; rvaa Prim. On this day Balarma appears.
Rohi came to the house of Nanda Mahrja riding on a horse.
As soon as Rohini came to the residence of Nanda Maharaja all
auspiciousness came also. All of Nandas family members and the
cowherd men were very joyful and Yaod and all the other gops,
cowherd women, were also very glad and joyful.
Yaod and Rohi were very intimate friends. The fact that
Rohi had been pregnant for three months when she came to
Nanda-gokula is mentioned in Jva Gosvms Gopla-camp.
Ka appeared in the womb of Yaod in the month of Mgha,
in the first day of the dark fortnight. He appeared at that time
with Yogamy.
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In the seventh month of Rohis pregnancy Yogamy
arranged for Devak to appear to have a miscarriage and Balarma
was taken and placed in the womb of Rohi. When Balarma
was transferred to Rohis womb she was in a deep sleep and it
felt just like a dream to her. Rohis womb had become Ananta
Dhama and Nanda-gokula manifested many auspicious signs as a
result. From the day Rohi arrived, there were daily great festivals
in Nanda Mahrjas residence. All the cowherd men and women
were feeling great and wonderful joyfulness within their minds.
Baladeva Appeared on rvaa Prim

Calculate how many months it took before Balarma came
out of the womb of Rohi. Up to the month of Mgha it was a
seven-month pregnancy, but Baladeva appeared in this month, on
rvaa Prim. Seven months plus Mgha, Phlguna, Caitra,
Vaikha, Jyaiha, ha, rvaa, makes it fourteen months
of pregnancy when Balarma appeared. It was an all-auspicious
moment during the nakatra of rvaa that the child appeared
on this full moon day. The whole of Gokula was very joyful and
blissful. Baby Balarmas bodily complexion was as white as the
full moon. His arms were very long, jnu-lambita-bhujau. His eyes
were like fully blossomed lotuses. His nose was prominent; all the
symptoms of a Mahpurua were there in His body. When Lord
Balarma came out from the womb of Rohi, the demigods and
the demigoddesses from their heavenly planets said, Jaya, jaya
Balarma! They played kettledrums and many other musical
instruments and showered flowers on the residence of Nanda
Mahrja.
After the appearance of Balarma the whole of Gokula was
filled with all kinds of opulence. When a child is born one type
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of purificatory ceremony takes place, known as jta-saskra.
Vasudeva sent brhmaas to Nanda Mahrjas residence in
Gokula to perform that saskra.
Balarma Serves in Five Other Forms

Balarma serves r Ka by assuming ten forms, daa deha
dhari kare kera sevana, but it is also said that Balarma in five
other forms, paca-rpa, always helps Ka in His lls. These five
forms are Sakaraa, Ananta ea, and the three purua-avatras
Kraodakay Viu, Garbhodakay Viu and Krodakay
Viu. Balarma is the original Sakaraa, Mla-sakaraa.
He always stays with Ka in Mathur and Dvrak and serves
Ka as the original Sakaraa. As Ananta ea since time
immemorial, He has been singing the glories of Ka, ka-kath,
bhgavat-kath, and has not come to the end of those glories. Also,
as Ananta ea, He holds unlimited brahmas on His hoods. In
the form of the three purua-avatras He serves Ka in His sill [the pastime of creation] in this material world.
The Three Purua-Avatras

The first purua-avatra Kraodakay Viu, or Mah-Viu,
is the prakti-antarym-purua. While lying on the Kraa Ocean
He casts His glance on the material nature and thereby impregnates
it. Unlimited brahmas come out from the pores of His skin at
that time. As the second purua-avatra, Garbhodakay Viu,
He enters into each brahma, and is known as brahmaantarym. As the third purua-avatra, Krodakay Viu, He
enters into the heart of all living entities as Paramtm and is
known at that time as bhta-antarym. In this way He helps Ka
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perform His lls in five different forms. Though these three puruaavatras, Kraodakay, Garbhodakay and Krodakay
Viu deal with my, the material energy, still, they are not in
touch with my.
Mah-Sakaraa Is the Shelter of All Jvas

Baladeva is Mla-sakaraa, the original Sakaraa, and His
expansion that lives in Vaikuha is called Mah-sakaraa. The
jvas take shelter of Mah-sakaraa. rla Kadsa Kavirja
Gosvm has mentioned this and rla Jva Gosvm has also
mentioned it in the Sandarbhas.
jva-nma taasthkhya eka akti haya
mah-sakaraasaba jvera raya
There is one marginal potency, known as the jva. Mahsakaraa is the shelter of all jvas. (Caitanya-caritmta, dilila 5.45)
One of the potencies or energies of the Lord is known as the

taasth-akti, marginal potency, or jva akti. Mah-sakaraa
saba jvera raya, the taasth-jvas take shelter of Mahsakaraa.
In the Sandarbha rla Jva Gosvm has mentioned that the
taasth-akti jvas are paramtm-vaibhava of Paramtm. The jvas
are mamaivo jva-loke, an amsa, part and parcel, of Paramtm.
Thus Balarma helps Ka in all His lls including His sill. He helps Krsna in His vndvana-ll, in His mathur-ll, in
His dvrak-ll, in His vaikuha-ll and si-ll, in all these
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different forms just mentioned.
In Dvrak He is di Caturvyha, in Mathur He is Mlasakaraa. In the form of Mla-sakaraa, as the first quadruple
expansion, He always stays with Krsna in Mathur and Dvrak.
As Mah-sakaraa, the second quadruple expansion He stays in
Vaikuha and expands as Vasudeva, Sakaraa, Aniruddha and
Pradumnya, and in nitya Gokula He stays in the form of Balarma.
14
Lord Balarma
Part Two
Lord Balarmas
Inconceivable Strength
Thank you, one and all, for giving me an opportunity to
speak hari-kath, especially about r r Balarmaj. Today is a
most auspicious day, the day that Lord Balarma appeared. This
morning we discussed something about Lord Balarma however I
did not finish; there is something more I would like to speak on
Balarma.
r Baladeva Prama
First we will offer prama to Balarma. I will recite this mantra,
and request one and all to repeat it:
nmas te halgraha nmas te mualyudha
nmas te revat-knta nmas te bhakta-vatsala
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nmas te balan reha nmas te dhara-dhara
pralambre nmas te stu trhi ma ka-prvaja
Obeisances to You, O holder of the plow. Obeisances to
You, O wielder of the club. Obeisances to You, O beloved
of Revat. Obeisances to You, O most affectionate to Your
devotees. Obeisances to You, O upholder of the earth.
Obeisances to You, O strength of the strong. Obeisances to
You, O enemy of Pralamba. Please be merciful and protect me,
O elder brother of Ka.
r Balarmaj ki-jaya!
Balarmaj subha-virbhva tithi ki-jaya!
The Three Names of Balarma

This morning I was speaking about how Vasudeva sent
brhmaas to Vrajabhmi to perform Balarmas name-giving
purificatory ceremony. Gargamuni gave three names to Balarma,
the first name is Rma, second is Sakaraa, and the third name
is Balabhadra.
In the tenth canto of rmad-Bhgavatam it has been stated,
garbha-sakarat ta vai
prhu sakaraa bhuvi
rmeti loka-ramad
balabhadra balocchrayt
The son of Rohi will also be celebrated as Sakaraa
because of being sent from the womb of Devak to the womb
of Rohi. He will be called Rma because of His ability to
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please all the inhabitants of Gokula, and He will be known
as Balabhadra because of His extensive physical strength.
He is garbha-sakarana, which means that Yogamy took Him

from the womb of Devak and put Him in the womb of Rohi.
Therefore, His name is Sakaraa. The name Rma also means
one who gives pleasure to one and all. Especially Lord Balarma
instills ka-rati, ka-prema in the devoted bhaktas, especially
those who are greatly devoted to Lord Balarma and Lord Ka.
Therefore He is known as Rma.
He is known as Balabhadra, bala-ucchrayt, because of His
extensive bodily strength. He is very strong. No one can equal
Him in physical strength. Baladeva is the original Sakaraa,
and His plenary portion, Mah-Sakaraa, lives in Vaikuha.
In Ptla, there is another portion, plenary portion of Baladeva
known as Sakaraa or ea. That ea is also known as
Anantadeva, who has unlimited hoods. That Anantadeva, ea
carries this material universe, as if it were a mustard seed, on one
of His hoods. Therefore He is known as Dharai-dhara; dharai
means earth. One who carries the earth He is Dharai-dhara.
The Original Cause of Ka-Kath

This sakaraa-avatra, ea, is a wonderful and extremely
great orator. He has been speaking bhgavata-kath, kakath from time immemorial and has not yet finished. The four
Kumras lead by Sanaka are hearing rmad-Bhgavatam from
Him. Those Vaiavas who do hari-krtana and speak ka-kath
very eloquently, obtain their strength from this great orator ea
Prabhu, Anantaea, who is a plenary portion of Balarma. Thus
sakaraa-avatra, ea Prabhu, is the original cause of this
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oration of ka-kath. In the material world there are many people
who speak very eloquently on material topics, and that power of
oration is the perverted reflection of the original orator, ea
Prabhu. If one is fortunate and obtains the mercy of Balarma, his
anarthas, especially the anartha known as hdaya-daurbalya, will be
destroyed and he will develop rati, prema towards Ka.
The Four Anarthas

According to Bhakti-rasmta-sindhu, written by rla Rupa
Gosvm, there are four types of anarthas.
1. asat-t
2. hdaya-daurbalya
3. viamay-apardha
4. svarpa-bhrama, or tattva-bhrama.
The anartha asat-t means cherishing desires separate from
Ka. Asat-t has four types: pra-trikeu caia, desiring
material enjoyment in this life; aihikevaia, desiring enjoyment
in the next life; bhukti-kma, desire for mystic powers; mukti-kma,
desiring liberation.
The second anartha is hdaya-daurbalya. I speak about hdayadaurbalya in particular because Balarma Prabhu especially destroys
this anartha. It has four types: ke tara-viaya aakti, attachments
separate from Ka; kuin, that means kpaya, duplicity,
crookedness, faultfinding nature; parasktra or mtsarya, envy;
and pratih, desiring name, fame and adoration. Balarma
Prabhu especially destroys this hdaya-daurbalya anartha.
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The third anartha is viamay-apardha, offences. This anartha
also has four types: nma-apardha, svarpa-apardha, vaiavaapardha, and apardha committed with other persons.
The fourth anartha is svarpa-bhrama or tattva-bhrama,
misconception about tattva. There are also four types:
1. sva-tattve-bhrama: the misconception of ones own identity,
jva-tattva.
2. krsna-tattve-bhrama: the misconception of ka-tattva.
3. sdhya-sdhana-tattve-bhrama: the misconception about the
processes of sdhana and prema-bhakti.
4. virodh-viaya-bhrama: the misconception of opposing tattva.
Balarma Prabhu especially destroys hdaya-daurbalya anartha.
That is kuin or kpaya, crookedness, faultfinding nature;
mtsarya, envy; pratih, desiring name, fame and adoration.
When a devotee is very, very fortunate, Balarma showers His
mercy upon him and this anartha is destroyed, as a result karati, ka-prema arises in the heart. Therefore He is known as
Rma.
The Lord of Sandhin-akti

The Supreme Lords internal potency is divided into three
divisions: sat, cit, nanda sad-ae-sandhin, cid-ae-savit,
nande-hldin. Sandhin, savit, and hldin. Lord Balarma,
in particular, is the Lord of sandhin-akti. Unless one receives the
mercy from Lord Balarma, who is the Lord of sandhin-akti, he or
she cannot develop rati, prema towards Rdh-Govinda.
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Balarma Is Nitynanda
balarma ha-ila niti
Therefore, in his Prrthan song, Niti-pada-kamala, Narottama

dsa hkura sings:
hena niti bine bhi rdh-ka pite ni
dha kari dhara nitiyera pya
Nitynanda is Balarma, balarma ha-ila niti. He, who is
Balarma with Ka, is Nitynanda with Gaura. Therefore,
hena niti bine bhi rdh-ka pite ni, without the mercy of
Nitynanda-Rma no one can get Rdh-Ka. Therefore
Narottama dsa hkura requests everyone to clasp tightly the
two lotus feet of Nitynanda.
You Cannot Obtain Ka by Your Own Effort

Lord Balarma is the Lord of sandhin-akti. Therefore, by
receiving His mercy one will acquire ka-sandhna. That means,
if someone is fortunate, Balarma inculcates akti unto him and
receiving that mercy will give him the clue on how to find Ka.
You cannot find or obtain Ka by your own effort. Those people
who try to find Ka or try to understand Ka through their
own effort are called avaroha-vds. That means they accept the
ascending process. Generally they are Myvds or Brahmavds.
What is their fate or destination? They become nirviea-vdi,
impersonalists. They fall down and enter into lower species, and
take birth as trees or mountains, sthvar yoni. Vaiavas accept
Lord Balarma and beg for His mercy. Being in receipt of Lord
Balarmas mercy they adopt the descending process, and as a
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consequence they obtain the clue, how they can catch hold of
the lotus feet of Ka.
The Root Cause of All Spiritual Strength

Because of His extensive physical strength, balabhadra
balocchrayt, Balarmas third name s Balabhadra. No one is as
strong as Balarma or Balabhadra. He is the original, root cause
of all spiritual strength. Even His aa-kal, portion of a
portion of a portion, exhibits uncommon, extraordinary strength.
An ordinary materialistic person, who is very puffed up because
of possessing material knowledge or material strength, cannot
exhibit such strength. What to speak of exhibiting strength, he
cannot even conceive of such strength.
The Original Sakaraa

The original Sakaraa is Balarma. His expansion is
Mah-Sakaraa, who lives in Vaikuha. Mah-Sakaraas
plenary portion is Kraodakay Viu or Mah-viu, or the
first purua-avatra. From Him comes the second purua-avatra,
Garbhodakay Viu, and from Krodakay Viu all the
incarnations come: Matsya, Krma, Varha, Rma, Nsiha,
Hayara, Paraurma, Kalki etc. Therefore all these avatras
are the portion of a portion of a portion of Lord Balarma, aa
and kal. Aa, the portion of a portion is known as a kal.
You cannot fathom, you cannot conceive of the strength They
possess. Is there any person in the three planetary systems that can
conceive of Their strength? Then what to speak of Balabhadras
strength?
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The Strength of the Lords Incarnations

An example is Matysa-deva, the fish incarnation. In the
Svyambhuva-manvantara He appeared and killed a very fearful
and powerful demon known as Hayagrva who stole all the Vedas.
Then take the example of Krma-deva, the tortoise incarnation.
The demigods and demons were churning the Milk Ocean. At
that time the tortoise incarnation came and carried the mountain
Mandarcala on His back. It was so big no one else could carry it.
Therefore what great strength He possesses!
Another example is Lord Varha, the boar incarnation. In the
Svyambhuva-manvantara when the earth was gliding down to
the lowest region, rastala, Varhadeva appeared and lifted the
earth. Who can lift the earth? Therefore, what strength does He
possess? No one can conceive of such strength.
Again Varhadeva came in the sixth Caku-manvantara
and killed the powerful demon Hirayka, the brother of
Hirayakaipu. So what strength He possesses!
Then Lord Rmacandra came, who killed the ten-headed
Rvaa, who was so powerful He conquered the three planetary
systems and who was engaging the demigods as his servants. So
what immense strength He possesses!
Another example is Lord Nsihadeva, who killed
Hirayakaipu. Hirayakaipu had great strength and was
extremely powerful; he had conquered the three worlds. He said,
I am tri-lokadha, I am the lord of tri-loka, the three worlds.
Prahlda, his five or six-year-old son, was a great devotee of the
Lord. When he spoke about Bhagavn Nryaa, Ka, his
father became his enemy and tried to kill him in so many ways.
Such a powerful father could not kill his five or six-year-old son,
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Prahlda. Why wasnt he able to do so? He was not able to kill him
because Prahlda was a dear devotee of the Lord and a devotee is
always protected by the Lord. Kal, the portion of a portion of a
portion of Balarma is Nsihadeva. He infused great spiritual
strength into the heart of His dear devotee Prahlda, therefore
such a powerful demon as Hirayakaipu could not kill him.
Another example is the Hayara incarnation. In that
incarnation He killed the two demon brothers Madhu and
Kaitava. They were extraordinarily powerful and were feared
by everyone, hence in His Hayara-avatra, Lord Viu killed
them and also rescued the Veda from them. So what strength He
demonstrated thereby!
Then there is the example of the Paraurma incarnation, who
killed twenty-one generations of powerful katriyas because they
were opposing brahminical culture. He was so powerful He freed
the world of katriyas for twenty-one generations.
The last example is Kalki. The Kalki-avatra descends to kill
the atheists, people who do not admit the existence of the Lord,
and He kills the thieves and murderers. They are very puffed up
because of their physical strength.
Therefore, when you analyse it in this way, you can understand,
that if the plenary portions, the portions of the portions, aa
kal of Lord Balarma have such extraordinary and uncommon
strength, then how great is the strength of the original Sakaraa,
Lord Balarma?
Lord Balarma Gives Us Strength

I was also speaking this morning about the third puruaavatra, Krodakay Viu, who remains in the heart of all jvas
as dvei antarym, and is a portion of the portion of the portion
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of the portion of Balarma. Because He resides in our heart and
gives us strength, we are able to exhibit some strength. That is
the merciful strength of Lord Balarma. If He would not reside
in our heart, where would we gain strength? If He withdraws that
strength then where is your strength? Your whole body will be
paralysed and you will not be able to lift even a tiny piece of grass.
Lord Balarma Is the Second Body of Ka

Lord Balarma is the first expansion of Ka. It is mentioned
that balarma ker dvitya-deha, Lord Balarma is the second
body of Ka, and Balarma is always with Ka. Vara-mtrabheda, the only difference is the bodily complexion; Ka is
yma, black, and Lord Balarma is ukla, white. Otherwise He is
the same as Ka.
Why Did He Come in the Womb of Devak?

This morning we were discussing the verse devaky haraoka-vivardhana from the tenth canto. After Kasa, the son of
Ugrasena, killed the six sons of Devak, a plenary portion of Ka
entered her womb as her seventh child, arousing her pleasure and
her lamentation. Simultaneously she experienced hara, pleasure,
joyfulness, and oka, lamentation.
Balarma is the original son of Rohi, rohini-nandana, rohinista. We discussed why He came in the womb of Devak. He came
just to purify the womb of Devak, and to prepare the bed for
Ka. Balarma serves Ka assuming ten forms. Then He left
the portion of His portion, eadeva, Anantadeva there, who
serves as the bed of Ka. Therefore He came.
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Viu-Vaiava-Vidve
Balarma killed many demons during His bhauma-ll, pastimes
on this earth planet, asamordhva-ll. They were killed through
His aa, a portion of His portion. Balarma killed Rukmi, who
was iuplas friend, during a game of dice. Rukmi was an enemy
to Ka, who was always blaspheming Ka and therefore was
a great offender. Consequently Balarma killed him with His
club, whereby He exhibited that those who oppose Viu and the
Vaiavas will be killed by Lord Balarma. You should understand
this point; viu-vaiava-vidve, people who oppose Viu and
the Vaiavas, blaspheming and offending them, will eventually
be killed by Lord Balarma. Lord Balarma exhibited that ll.
Balarma Exposes Hypocrites

Who Pose as Vaiavas
When Lord Balarma went on pilgrimage, visiting he trthas,

holy places, trtha padaytr-ll, He killed Romaharaa Sta with
a blade of grass in Naimiraya. Romaharaa was seated on his
vyssana when Lord Balarma came, and he was so puffed up
he refused to get up from his seat to greet Him, therefore Lord
Balarma struck him with a blade of grass and killed him.
Thereby Lord Balarma exposes the hypocrites who externally
pose as Vaiavas, but internally are not Vaiavas. They are great
hypocrites, known as dharmadvaj, dambhika, extremely puffed up
people, Dont you know who I am? I am a great sdhu, a great
crya, a great Vaiava. Dont you know that? The pride of such
puffed up fellows and hypocrites, will be crushed by Balarma, as
Lord Balarma crushed the pride of Roma-sta and killed him.
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Gurudeva Is Lord Balarmas Manifestation

Lord Balarma, as the Lord of sandhin-akti, provides the clue,
how we can find Ka, get Ka. He serves Ka in ten forms.
Therefore His manifestation is Gurudeva, who serves Ka in
different forms.
The Dharma of All Jvas
Offer Worship to Lord Balarma

In order to glorify Kas unlimited qualities, with unlimited
mouths, Balarma, through His aa kal, a portion of a portion,
has assumed the form of Anantadeva. That Anantadeva carries
this universe on one of His hoods as though it were no heavier
than a mustard seed. Therefore, He is known as Dharai-dhara.
All the spiritual strength we get is from Balarma. That is merciful
strength. Therefore it is the dharma of all jvas of this world to offer
worship to Lord Balarma. What doubt is there? This worship
of Lord Balarma should be introduced throughout the world. If
Lord Balarma is pleased then He inculcates spiritual strength
unto one and all, then everyone becomes spiritually strong. If
the people of the world can learn this truth, especially on this
auspicious appearance day of Lord Balarma and begin offering
worship to Lord Balarma, they will receive His mercy, thereby
they will get spiritual strength, and their life will be successful.
There Is No Other Way

If they are wise and intelligent, everyone: man and woman,
young and old, all the inhabitants of the universe should act upon
this lesson and offer worship to Lord Balarma. Then they will get
26

cit-bala: the spiritual strength that Balarma is giving. They will
be strong and they will be given the clue of how to find Ka.
There is no doubt in it. Nnya panth vidyate yanya, there is no
other way.
On this auspicious day, Lord Balarmas appearance day, we
the Vaiavas forcefully declare, Let all who offer worship to
Lord Balarma, get His mercy and become spiritually strong!
There is no other way to understand Ka, to get the clue
of how to get Ka, and to find Ka, without the mercy of
Balarma. Therefore r Vndvana dsa hkura, who is the
Vysa of caitanya-ll, has sung:
sasrera pra hai bhaktira sgare
ye ubibe, se bhajuka niti-cdere
Those who wish to cross the ocean of material existence
and drown in the ocean of devotional service should worship
Lord Nitynanda.
One, who is very serious to know how to cross over this

dreadful ocean of material existence and drown in the ocean of
bhakti, should do the bhajana of Niticand, who is NitynandaRma, who is Balarma.
First Baladeva and Then Ka

Will Appear in Your Heart
We are observing this appearance day of Lord Balarma

just eight days before Kas appearance. Why is that? That is
because: first we must get the mercy from Lord Balarma. Then all
our anarthas will be destroyed, especially that third type of anartha,
27

hdaya-daurbalya: kuin, crookedness; mtsarya, enviousness;
pratih, fault-finding. When all of these anarthas are destroyed,
the heart will be purified and we will get spiritual strength. That
means that first Lord Baladeva will appear, and then Ka will
appear in your heart. Otherwise there is no question of Ka
appearing in your heart. That is why Lord Baladeva first came
into the womb of Devak, and then Ka came. This is tattva.
Without the appearance of Baladeva, there is no question of the
appearance of Ka. Therefore without the mercy of Baladeva,
no one can get the mercy of Rdh-Govinda.
Baladevas Kp Is Our Only Requirement

Baladeva is also known as Nitynanda-Rma, and Gurudeva
is the manifestation of Nitynanda-Rma. Without the mercy
of Gurudeva your heart cannot be purified, the anarthas will
not be destroyed; therefore you will not be able to make Ka
appear in your heart. This is our tattva. Baladevas kp is our only
requirement, and what a great asset it is; the kp of Balarma!
Therefore on this occasion, especially Baladevas kp, which is
the manifestation of guru-kp, is our only requirement.
How to Take Part in Ka-Janmotsava

Nanda and Vasudeva had arranged a grand festival on the
occasion of the appearance of Ka, ka-avirbhava-utsava, for
Kas pleasure and enjoyment. We also arrange festivals. What
is our purpose in arranging festivals?
Devotee: For the pleasure of Ka.
r rmad Gour Govinda Swami: re bb, for materialists?
28

Devotee: For our sense gratification.
r rmad Gour Govinda Swami: Yes. It is all external, all for
giving pleasure to their own senses. We should understand that
we are not able to take part in this great festival, ka-virbhva
festival, unless great devotees who are completely surrendered
at the lotus feet of guru-pda-padma arrange it. A materialistic
person cannot understand the joyfulness, the happiness and the
blissfulness that there is in the appearance of Ka. Only the
Vrajavss, dear devotees like Nanda-Vasudeva, can understand
this, otherwise no one can understand it.
Ka appeared in His four-handed form in Kasas prison
where Vasudeva was held captive. Vasudeva made a festival in his
mind. The real janmotsava was a completely blossoming festival
for Ka in Nanda-gokula, where all the Vrajavss took part.
The Vrajavss are completely surrendered unto the lotus feet of
Ka, and in body, mind and speech are always engaged in giving
pleasure to the senses of Ka. Not to their senses. Only such
devotees can make a festival, nandotsava. No one else can.
The Manifestation of Balarmas Mercy Is Gurudeva

Therefore, we take part today in observing the auspicious day of
the appearance of Lord Balarma. We are begging Him to shower
His mercy on us; to infuse that spiritual strength into our hearts,
to destroy and completely root out all our anarthas and to enable
us to take part in ka-janmotsava. Otherwise we have no hope
at all of taking part in ka-janmotsava. Let this kp, this mercy
of Balarma, in other words, the mercy whose manifestation is
Gurudeva, guru-kp, be our only asset.
29
Is There Anyone Who Is Not Ka-Dasa?

Devotee: It says that guru is the direct manifestation of Balarma.
r rmad Gour Govinda Swami: Yes, Nitynanda-Rma.
Devotee: So you were explaining that from Balarma there are so
many aa and kal. So the guru, is he aa kal or full?
r rmad Gour Govinda Swami: Full! Not aa kal. He is the
manifestation of Nitynanda-Rma, not a manifestation of aa
and kal. No.
kera samat haite baa bhakta-pada
tm haite kera bhakta haya premspada
The position of being a devotee is higher than that of
equality with Lord Ka, for the devotees are dearer to Lord
Ka than His own self. (Caitanya-caritmta di-ll 6.100)
No one will be equal to Ka. He said that in Bhagavad-gt,

matta paratara nnyat kicid asti dhanajaya, No one is equal to
Me, no one is superior to Me. This is asamordhva-tattva, asamardhva, unequalled and unsurpassed, no equal, and no superior. I
spoke about this earlier, it is mentioned in r Caitanya-caritmta
di-ll,
nera ki kath, baladeva mahaya
yra bhvauddha-sakhya-vtsalydi-maya
What to speak of others, even Lord Baladeva, the Supreme
Personality of Godhead, is full of emotions like pure friendship
and paternal love. (Caitanya-caritmta, di-ll 6.76)
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teho panke karena dsa-bhvan
ka-dsa-bhva vinu che kona jan
He also considers Himself a servant of Lord Ka. Indeed,
who is there who does not have this conception of being a
servant of Lord Ka? (Caitanya-caritmta, di-ll 6.77)
Even Balarma, who is the second body of Ka, the first

expansion of Ka, thinks, I am the servant of Ka. His mood
is uddha-sakhya-vtsalya. If Balarma serves Ka in ten different
forms then what to speak of others? Ka-dsa-bhva vinu che
kona jan, is there anyone who is not ka-dasa?
keha mne, keha n mne, saba tora dsa
ye n mne, tra haya sei ppe na
Some accept Him, whereas others do not, yet everyone
is His servant. One who does not accept Him, however, will
be ruined by his sinful activities. (Caitanya-caritmta, di-ll
6.85)
The Prem-Bhakta Is Most Dear to Ka

The bhaktas, Vaiavas they know, Yes, we are ka-dsa.
They accept it, but the atheists, the materialists, do not accept it.
Those who do not accept commit apardha, ppa, sinful activity
therefore they are completely vanquished because of their offence
and ppa. In Caitanya-caritmta it is mentioned,
kera samat haite baa bhakta-pada
tm haite kera bhakta haya premspada
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The position of being a devotee is higher than that of
equality with Lord Ka, for the devotees are dearer to Lord
Ka than His own self. (Caitanya-caritmta, di-ll 6.100)
tm haite ka bhakte baa kari mne

ihte bahuta stra-vacana prame
Lord Ka considers His devotees greater than Himself.
In this connection the scriptures provide an abundance of
evidence. (Caitanya-caritmta, di-ll 6.101)
No one will be equal to Ka, but if you will become His dear
devotee, Ka will make you greater than Him, tm haite kera
bhakta haya premspada, for the devotees are dearer to Lord Ka
than His own self. Ka has said that. The prem-bhakta is so dear.
The following are Kas own words,
na tath me priyatama
tma-yonir na akara
na ca sakarao na rr
naivtm ca yath bhavn
Ka said to Uddhava, tma-yonir, Brahm is not so dear to

Me, Sakara is not so dear to Me, ivaj is not so dear to Me, My
brother Sakarana is not so dear to Me, My wife Lakm is not so
dear to Me, naivtm, y tma is not so dear to Me, I Myself am
not so dear to Me as you are dear. Kas bhakta, prem-bhakta is
so dear. These are Kas own words.
In the ninth canto of rmad-Bhgavatam Ka has said,
32

sdhavo hdaya mahya
sdhn hdaya tv aham
mad-anyat te na jnanti
nha tebhyo mang api
The pure devotee is always within the core of My heart,
and I am always in the heart of the pure devotee. My devotees
do not know anything else but Me, and I do not know anyone
else but them. (rmad-Bhgavatam 9.4.68)
Those sdhus are My heart. I am the heart of those sdhus. They

do not know anything but Me, I do not know anything but them.
All prem-bhaktas, dear devotees relish the bhakti-rasa, the mellow
of bhakti, as the mellow emanates from the beauty of Ka, kamdhurya.
Only a Bhakta Can Relish Ka-Mdhurya

All prem-bhaktas, dear devotees relish the bhakti-rasa, the
mellow of bhakti, as the mellow emanates from the beauty of
Ka, ka-mdhurya. Therefore Ka, accepting the mood of
a bhakta, came as Gaurga in order to relish His own mellow,
His own beauty. So all these avatras, including Balarma have
all accepted bhakta-bhva, in order to relish ka-mdhurya. This
is mentioned in Caitanya-caritmta:
bhakta-bhva agkari balarma, lakmaa
advaita, nitynanda, ea, sakaraa
kera mdhurya-rasmta kare pna
sei sukhe matta, kichu nhi jne na
(Caitanya-caritmta, di-ll 6.105106)
33

rla Kavirja Gosvm has said that Balarma, Lakmaa,
Advaita, Nitynanda, ea, Sakaraa, all have accepted the
mood of a bhakta, bhakta-bhva agkara, in order to relish kamdhurya, and they are so intoxicated that they do not know
anything else.
Then Ka Himself developed greed for it, How can I
relish My own mdhurya? Without accepting bhakta-bhva it is
impossible. Therefore He accepted bhakta-bhva and came as
Gaurga. In Caitanya-caritmta it is also mentioned,
bhakta-bhva agkari hail avatra
r-ka-caitanya-rpe sarva-bhve pra
Therefore Ka Himself, accepting bhakta-bhva, the
mood of a bhakta, appeared here in the form of r Ka
Caitanya. (Caitanya-caritmta, di-ll 6.109)
avatra-gaera bhakta-bhve adhikra

bhakta-bhva haite adhika sukha nhi ra
All the incarnations are entitled to the emotions of
devotees. There is no higher bliss than this. (Caitanyacaritmta, di-ll 6.111)
All the avatras have assumed the mood of bhakta, bhaktabhva, because the bhakta, devotee, relishes more than Bhagavn.
Bhakta-bhva haite adhika sukha nhi ra, Ka is the enjoyer, He
gets enjoyment and pleasure, but the bhakta, rendering service
unto Ka gets more pleasure. That is why Ka then developed
greed, What is that which they are receiving more than I am?
How can I get it? I must go there as a bhakta. So He came as
34

bhakta Gaurga Mahprabhu. A bhaktas relishment is greater
than Bhagavns. Therefore it is said,
mla bhakta-avatra r-sakaraa
bhakta-avatra tahi advaite gaana
The original bhakta-avatra is Lord Balarma, the original
Sakaraa, and Advaita is also bhakta-avatra. (Caitanyacaritmta, di-ll 6.112)
Become a Devotee and Relish More

All these avatras of Ka have the right to accept bhaktaavatra and descend here because thereby they relish more.
Instead of being Bhagavn, be a bhakta. Then you will get more
relishment. Those who want to be Bhagavn they are fools, rascals.
They are fools! They are fools! The Brahmavds, Myvds want
to be one with the Lord. They are fools! Rascals! If you become
a devotee then you can relish more. This is our teaching on this
day.
Lord Balarma ki jaya!
Balarma ubha virbhva tithi ki jaya !
Samveta bhakta-vnda ki jaya!
Gaura premanande hari haribol!
35
Questions & Answers
Without Balarmas Mercy There Is No Hope

Devotee: Is it that the arca-vigraha form is a manifestation of
Krodakay Viu?
r rmad Gour Govinda Swami: acnandana tumi vrajendranandana, You are not a deity, You are directly the son of Nanda
Mahrja. Kas arca means Ka, directly Ka.
Devotee: As fervently as we are able we can pray to Lord Balarma
to develop this mood, real mood of bhakta-bhva.
r rmad Gour Govinda Swami: Yes, yes, and get His mercy.
Let Him shower His causeless mercy on us to develop bhakti and
get Ka, otherwise we have no hope. Without His mercy there
is no hope of getting Ka.
Devotee: He is the manifestation of Balarma?
r rmad Gour Govinda Swami: Balarma, Nitynanda-Rma,
yes.
Guru-Kp Is Our Only Asset

Devotee: So all that power that is in Balabhadra, our guru, he is
carrying that?
r rmad Gour Govinda Swami: That is true guru, yes, yes, gurukp, yes. How can we survive? Without guru-kp that surviving
is a dead body. Though breathing we are a dead body, like the
breathing of the blacksmiths bellows. It is like that. Otherwise
how can you survive? That guru-kp is our only asset, sambala.
Devotee: So we can pray to Lord Balarma today for guru-kp?
r rmad Gour Govinda Swami: Yes, especially this is the day
36

to offer prayer. Yes, beg for His mercy; sandhin-akti vara, He
is the Lord of sandhin-akti because He gives ka-sandhna, He
reveals to us the clue, how to get ka-sandhna. Therefore He is
the Lord of sandhin-akti.
Gurus Merciful Glance

Devotee: If I have understood correctly there are two types of
kp: kp through the instruction of the guru, and direct kp,
direct mercy?
r rmad Gour Govinda Swami: How can you get direct mercy?
Devotee: By the merciful glance of guru?
r rmad Gour Govinda Swami: That merciful glance, whose
merciful glance?
Devotee: Gurus glance.
r rmad Gour Govinda Swami: Then?
Devotee: Free from instruction.
r rmad Gour Govinda Swami: But how can you understand
his instruction unless you get his merciful glance? Can you? Then
you add your own deliberation to it. You twist it. Yes, Gurudeva
said this, and that means it is like this. Most of us do like that,
therefore we are bereft of kp. We are very interested in our own
affairs. I have very important business, I must go to my office
otherwise I may lose my job. Gurudeva, please excuse me, let me
go. I received an emergency call, I must go.
All right, go.
We do like that. We cannot understand things; we are so foolish.
37
Lord Balarma
ven Balarma, who is

the second body of
Ka, the first expansion of
Ka, thinks, I am the servant of Ka. His mood is
uddha-sakhya-vtsalya.
If
Balarma
serves
Ka in ten different
forms then what to speak
of others? Ka-dsa-bhva vinu che kona jan,
is there anyone
who is not
ka-dasa?
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Lord Balarma

The Original Bhakta-Avatra

Lord Balarma - The Original Bhakta-Avatra

Lord Balarma - The Original Bhakta-Avatra

The Original Sakaraa

Questions & Answers

The Original Bhakta-Avatra

vede rmyae caiva pure bhrate tath

mka karoti vcla

O supremely blissful Mdhava! The nectar is coming from

dharma projjhita-kaitavo tra paramo nirmatsar satam

nigama-kalpa-taror galita phala

emanating from the mouth of ukadeva Gosvm. You who are

yasy vai ryamy

rmad-bhgavata puram amala yad vaiavn priya

tatra jna-virga-bhakti-sahita naikarmyam viskta

artho yam brahma-strm

rmad-Bhgavatam is declared to be the essence of all

cri-veda-upaniade yata kichu haya

yei stre yei k-viaya-vacana

jvera nistra lgi stra kaila vysa

rla Vysadeva presented the Vednta philosophy

yha, bhgavata paa vaiavera sthne

bhgavata ye n mne, seyavana-sama

hare ka hare ka ka ka hare hare

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eke tam anurundhn

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Lord Balarma - The Original Bhakta-Avatra

devaky jahare garbha

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Lord Balarma - The Original Bhakta-Avatra

teho panke karena dsa-bhvan

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