श्री बलदेवावतार

Śrī Baladeva Prabhu is the eighth avatāra of the Daśāvatāra. In his commentary on Śrī Caitanya-caritāmṛta, Madhya-līlā 20.245, Śrīla Bhakti Siddhānta Sarasvatī Prabhupāda has written on the topic of twenty-five līlā-avatāras. Among them, Balarāma, the slayer of the demon Pralambā, is the twenty-second ḷīlā-avatāra.

People who practice other religious faiths often consider the followers of sanātana-dharma to be polytheists, mistakenly believing that they worship many gods. But the truth is that this misunderstanding arises due to their inability to understand the purport of the esoteric principles of sanātana-dharma. The followers of sanātana-dharma have never claimed that there are many supreme lords. The Supreme Lord is infinite and complete. As such, He can never be two, three, four or a thousand. To consider something to be outside of the Infinite would imply the loss of the infinity of the Infinite and completeness of the Complete. Therefore the Complete and Infinite Power Almighty can be only one in number—‘ekamevādvitīyam’.

The all-powerful Supreme Lord possesses infinite opulences. There may be many small gods dependent upon the Supreme Lord, but the Supreme Lord Himself is never many—He is one. The wise should very carefully consider whether or not persons who have the capacity to observe the manifestations of the various opulences of the Supreme Lord (the spiritual energy, marginal energy, material energy and other energies), should be considered to be more advanced and competent than those who cannot. In a rudimentary sense, the whole earth is constituted of ‘dirt’ and one could say that this statement constitutes knowledge of some kind. However, those who are able to analyse and acutely observe this ‘dirt’ perceive definable characteristics and qualities and are therefore thought of as ‘scientists’.

Similarly, ‘spiritual scientists’ can perceive the infinite opulences of the Supreme Lord. This type of perception is the king of all knowledge. It should not be misconstrued that such persons are polytheists or that they promote the concept of many simultaneous supreme beings. The Supreme Lord, although being one, can perform pastimes or spiritual activities in an infinite variety of forms. If someone should say that He cannot do so, then it will be meaningless to call Him the ‘Supreme Lord’ or the ‘All-Powerful One’. The Supreme Lord, although being one, exhibits differences according to His pastimes. He is known as Viṣṇu, ‘ya idaṁ viśvaṁ vyāpnoti iti viṣṇu’. Viṣṇu is the complete substance. Demigods and demigoddesses, being expansions of His energies, are His subordinates and are not Viṣṇu. There is no duality in Viṣṇu-tattva. However, there are differences in pastimes. The king in the court and the king in the harem are not two different kings. He can be seen at two places in two different manifestations. In his court he displays his majestic nature and in his chambers he displays his intimate nature. Similarly, the Supreme Lord performs infinite pastimes in infinite forms. He is Śrī Nārāyaṇa in His majestic aspect, Śrī Rāmacandra in His ethical aspect, Śrī Kṛṣṇa in His sweet amorous aspect, and Gaurasundara Śrī Hari in His most munificent aspect. The mood of repulsiveness (bībhatsa-rasa) has been manifested in Lord Matsya. Fearsomeness (bhayānaka-rasa) and parental affection (vātsalya-rasa) have been manifested in Lord Nṛsiṁha. Therefore, Matsya and other avatāras display differences in pastimes. All twelve rasas (five main and seven secondary mellows or moods) are manifested in their complete form only in Śrī Nandanandana Kṛṣṇa. So, even though all the manifestations of the Supreme Being are one, the excellence of rasa is only fully realised in the original form of Nandanandana Śrī Kṛṣṇa.

siddhānta tastvabhede ’pi
śrīśa kṛṣṇa svarūpayoḥ
rasenotkṛṣyate kṛṣṇa
rūpameṣā rasasthitiḥ
(Bhakti-rasāmṛta-sindhu 2.32)

“In principle, there is no difference between the forms of Kṛṣṇa and Nārāyaṇa. Still, owing to the superior nature of śriṅgāra or mādhurya rasa (conjugal mellows), Śrī Kṛṣṇa’s form exhibits excellence. Such is the orderly foundation of rasa.”

Śrī Kṛṣṇa Dvaipāyana Vedavyāsa Muni has mentioned twenty-two avatāras in the 3rd Chapter of the 1st Canto of Śrīmad-Bhāgavatam. There, he writes as follows:

ekonaviṁśe viṁśatime
vṛṣṇiṣu prāpya janmanī
rāma-kṛṣṇāv iti bhuvo
bhagavān aharad bharam
(Śrīmad-Bhāgavatam 1.3.23)

“In the nineteenth and twentieth avatāras, the Lord removed the burden of the world by His advent in the two forms of Rāma and Kṛṣṇa in the Yadu Dynasty.”

In this context, after giving careful consideration to the innumerable avatāras, and ultimately to serve as a proclamation of the exalted pre-eminence of Kṛṣṇa, it is stated as follows:

ete cāṁśa-kalāḥ puṁsaḥ
kṛṣṇas tu bhagavān svayam
indrāri-vyākulaṁ lokaṁ
mṛḍayanti yuge yuge
(Śrīmad-Bhāgavatam 1.3.28)

“All of the above-mentioned avatāras are either plenary portions¹ (aṁśa) or portions of the plenary portions (kalā) of the Lord. All of Them appear millennium after millennium to protect the planets from disturbances created by the demons. But They are not equal to Kṛṣṇa as He is the Supreme Lord Himself.”

Here, the idea of portions and portions of the portions has been put forth due to the sequential manifestation of rasas. Nandanandana Kṛṣṇa manifests all rasas so therefore He is ‘svayaṁ bhagavān’ or the Primeval Lord, the source of all avatāras and aṁśa-avatāras.

yāṅra bhagavattā haite anyera bhagavattā
‘svayaṁ-bhagavān’-śabdera tāhātei sattā
(Caitanya-caritāmṛta, Ādi 2.88)

“Only the Supreme Personality of Godhead, the source of all other Divinities, is eligible to be designated ‘svayaṁ bhagavān’—the Original Supreme Lord.”

Here, Śrīla Kavirāja Gosvāmī has expressed the difference between anuvāda (subject) and vidheya (predicate). That which is known is called anuvāda and that which is unknown is called vidheya:

taiche iṅha avatāra saba haila jṣāta
kāra avatāra?—ei vastu avijṣāta

‘ete’-śabde avatārera āge anuvāda
‘puruṣera aṁśa’ pāche vidheya-saṁvāda

taiche kṛṣṇa avatāra-bhitare haila jṣāta
tāṅhāra viśeṣa-jṣāna sei avijṣāta

ataeva ‘kṛṣṇa’-śabda āge anuvāda
‘svayaṁ-bhagavattā’ piche vidheya-saṁvāda
(Caitanya-caritāmṛta, Ādi 2.79-82)

“In the same way, all these avatāras were known, but whose avatāras They were was unknown. First the word ‘ete’ (‘these’) establishes the subject (the avatāras). Then ‘plenary portions of the puruṣa-avatāras’ follows as the predicate. In the same way, when Kṛṣṇa was first counted among the avatāras, specific knowledge about Him was still unknown. Therefore, first the word ‘kṛṣṇa’ appears as the subject, followed by the predicate, describing Him as the Original Personality of Godhead.”

Supreme Godhead (the Prime Cause of all causes) Śrī Kṛṣṇa’s first expansion, Śrī Baladeva—the original Saṅkarṣaṇa (Mūla-Saṅkarṣaṇa), has the form of a cowherd boy in Vraja and that of a kṣatriya in Puri (Dvārakāpuri). Saṅkarṣaṇa of the first catur-vyūha (quadruple expansion) in Dvārakā is an aṁśa-āvatāra of Mūla-Saṅkarṣaṇa (cowherd Baladeva). Saṅkarṣaṇa, who is in the second catur-vyūha of Nārāyaṇa in Vaikuṇṭha, is Mahā-Saṅkarṣaṇa—an aṁśa-avatāra of Mūla-Saṅkarṣaṇa in the form of a kṣatriya belonging to the first catur-vyūha in Dvārakā. Kāraṇodakaśāyī Mahā-Viṣṇu, the first puruṣa-avatāra, is the aṁśa-avatāra of Mahā-Saṅkarṣaṇa and the Supersoul of Māyā-Prakṛti². Kāraṇodakaśāyī Mahā-Viṣṇu’s expansion as Garbhodakaśāyī Viṣṇu—the second puruṣa-avatāra (Pradyumna), enters into all the universes.

Garbhodakaśāyī Viṣṇu’s expanded form is the third puruṣa-avatāra—Śrī Kṣīrodakaśāyī Viṣṇu in the form of Aniruddha who is the indwelling Supersoul of the individual universes, as well as the individual living beings. It is Śrī Kṣīrodakaśāyī Viṣṇu, who, upon being prayed to by the demigods, appears millennium after millennium to annihilate the miscreants, to deliver the pious and to re-establish the principles of religion. Śrī Kṣīrodakaśāyī Viṣṇu’s expanded form (aṁśa-avatāra) is Śeṣa—Anantadeva. In his explanation of Nityānanda-tattva, Śrī Kṛṣṇadāsa Kavirāja Gosvāmī has explained Śrī Baladeva-tattva in this way. Śrī Baladeva is non-different from Nityānanda-tattva:

saṅkarṣaṇaḥ kāraṇa-toya-śāyī
garbhoda-śāyī ca payobdhi-śāyī
śeṣaś ca yasyāṁśa-kalāḥ sa nityā-
nandākhya-rāmaḥ śaraṇaṁ mamāstu
(Caitanya-caritāmṛta, Adi 1.7 & 5.7)

“May Śrī Nityānanda Rāma be the object of my constant remembrance. Saṅkarṣaṇa, Śeṣa-Nāga, Kāraṇodakaśāyī Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu are His plenary portions and the portions of His plenary portions.”

In his explanation of Śrī Govinda-tattva, Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Prabhupāda identifies Śrī Baladeva as the vaibhava-rūpa (pastime form) of Lord Govinda. ‘Gāḥ vindati iti govindaḥ’—the word ‘go’ has several meanings including knowledge, senses, earth, cow and others. Śrī Govinda manifests in five forms:

1. svarūpa or svayaṁ-rūpa: the original form.
2. para-svarūpa: the Nārāyaṇa form.
3. vaibhava-rūpa: the pastime form.
4. antaryāmī-rūpa: the Indwelling Supersoul.
5. arcā-rūpa: the Deity form.

The svarūpa or svayaṁ-rūpa, Vrajendranandana Govinda is the Cause of all causes.

īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam
(Brahma-saṁhitā 5.1)

The para-svarūpa or para-tattva-svarūpa is understood to be Śrī Viṣṇu-Nārāyaṇa, the Lord of the paravyoma (the transcendental spiritual sky) and Vaikuṇṭha.

Śrī Baladeva Prabhu, the original Nārāyaṇa, is the vaibhava-prakāśa of Govinda. He is the original cause of all emanations. The propagating prime cause of individuality or the all-pervading function-holder of the Personal Godhead is also Baladeva—He is svayaṁ-prakāśa. Śrī Baladeva’s color is white, different from that of Kṛṣṇa. He carries a buffalo horn, which produces a louder sound than the flute of Kṛṣṇa. Therefore He is known as Śiṅgādhṛk (horn-holder). Śrī Baladeva possesses qualities like Kṛṣṇa. He is the fountainhead or prime source of the all-embracing, all-pervading and all-extending energy. The actual meaning of these definitions cannot be understood completely by using limited mundane terminology. Vibhu and Prabhu are interdependent. The one who is manifested as vaibhava-prakāśa is Vibhu (the opulent manifested form), and the Divinity from whom He is manifested is Prabhu. There exists inconceivable non-distinction and distinction between Vibhu and Prabhu. Prabhu is Vāsudeva and Vibhu is Saṅkarṣaṇa. Vibhu and Prabhu’s oneness aspect—the third manifestation, is Pradyumna. Similarly, Their fourth manifestation is in the form of Aniruddha. These four constitute the original catur-vyūha in Dvārakā and are the origin of all other catur-vyūhas. Their second manifestation is the second catur-vyūha in the paravyoma or Vaikuṇṭha. They are also pure and turīya (transcendental) like the original catur-vyūha. Baladeva, who is Śrī Kṛṣṇa’s vilāsa form, is the Original Saṅkarṣaṇa. In the paravyoma or spiritual sky, Mahā-Saṅkarṣaṇa is the svarūpa-aṁśa—Balarāma’s own aṁśa-avatāra. He is the source of the first puruṣa-avatāra, Kāraṇārṇavaśāyī Mahā-Viṣṇu. He (Baladeva or His manifestation, Kāraṇārṇavaśāyī Mahā-Viṣṇu) is the cause of Rāma, Nṛsiṁha and other avatāras, as well as Goloka and Vaikuṇṭha, and is also the cause of the cosmos. All of the above-mentioned five forms of Viṣṇu are of the same nature. Any number of lamps can be lit from the original lamp, and they will all be capable of burning all things. Similarly, the original lamp is svayaṁ-rūpa Śrī Kṛṣṇa and there is no difference in tattva (essence) ontologically between the second, third, fourth and fifth Viṣṇu Deity or between one form and another of Viṣṇu. There is only difference in the characteristics of Their pastimes. (The explanation of ‘Śrī Govinda’—The compilation of lectures of Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Prabhupāda: 2nd Vol.)

Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī, while introducing the avatāras of avatārī (the fountainhead of avatāras) Śrī Kṛṣṇa, writes in the 20th Chapter of the Madhya-līlā of Śrī Caitanya-caritāmṛta as follows: Śrī Kṛṣṇa’s three different forms are:

1. svayaṁ-rūpa: the original form
2. tadekātma-rupa: the same form, non-different from svayaṁ-rūpa but with different bodily features and specific activities
3. āveśa-rupa: an empowered form

Again, svayaṁ-rupa is of two types:
1. svayaṁ-rupa
2. svayaṁ-prakāśa

‘svayaṁrupe—eka kṛṣṇa vraje gopamūrti’

Again, svayaṁ-prakāśa is of two types:
1. prabhāva
2. vaibhava

sei vapu, sei ākṛti pṛthak yadi bhāse
bhāvāveśa-bhede nāma ‘vaibhava-prakāśe’
(Caitanya-caritāmṛta, Madhya 20.171)

“If one form or feature is differently manifested according to a different mode of features, it is called ‘vaibhava-prakāśa’. ”

vaibhava-prakāśa kṛṣṇera—śrī-balarāma
varṇa-mātra-bheda, saba—kṛṣṇera samāna
(Caitanya-caritāmṛta, Madhya 20.174)

“The first manifestation of the vaibhava feature of Kṛṣṇa is Śrī Balarāma. Śrī Balarāma and Kṛṣṇa have different complexions, otherwise Śrī Balarāma is equal to Kṛṣṇa in all respects.” In the 5th Chapter of the Adi-līlā of Śrī Caitanya-caritāmṛta, Nityānanda-tattva is explained as follows:

sarva-avatārī kṛṣṇa svayaṁ bhagavān
tāṅhāra dvitīya deha śrī-balarāma

eka-i svarūpa doṅhe, bhinna-mātra kāya
ādya kāya-vyūha, kṛṣṇa-līlāra sahāya

sei kṛṣṇa—navadvīpe śrī-caitanya-candra
sei balarāma—saṅge śrī-nityānanda
(Caitanya-caritāmṛta, Adi 5.4-6)

“The Supreme Personality of Godhead, Kṛṣṇa, is the fountainhead of all avatāras. Lord Balarāma is His second form. These two are one and the same identity. They differ only in form. Lord Balarāma is the first expansion of Kṛṣṇa and He assists in Lord Kṛṣṇa’s transcendental pastimes. That original Lord Kṛṣṇa appears in Navadvīpa as Lord Caitanya, and Balarāma appears with Him as Lord Nityānanda.”

śrī-balarāma gosāṣi mūla-saṅkarṣaṇa
paṣca-rūpa dhari’ karena kṛṣṇera sevana

āpane karena kṛṣṇa-līlāra sahāya
sṛṣṭi-līlā-kārya kare dhari’ cāri kāya

sṛṣṭy-ādika sevā, tāṅra ājṣāra pālana
‘śeṣa’-rūpe kare kṛṣṇera vividha sevana

sarva-rūpe āsvādaye kṛṣṇa-sevānanda
sei balarāma—gaura-saṅge nityānanda
(Caitanya-caritāmṛta, Ādi 5.8-11)

“Lord Balarāma is the Original Saṅkarṣaṇa. He assumes five other forms to serve Lord Kṛṣṇa. He Himself helps in the pastimes of Lord Kṛṣṇa and does the work of creation in four other forms. He executes the orders of Lord Kṛṣṇa in the work of creation and in the form of Lord Śeṣa, serves Kṛṣṇa in various ways. In all the forms, He tastes the transcendental bliss of serving Kṛṣṇa. That same Balarāma is Lord Nityānanda, the companion of Lord Gaurasundara.”

Śrī Balarāma, who is the Deity of the sandhinī potency, serves Kṛṣṇa in His five forms of Mahā-Saṅkarṣaṇa, Kāraṇodakaśāyī, Garbhodakaśāyī, Kṣīrodakaśāyī, and Śeṣa. Śrīla Bhaktivinoda Ṭhākura has written as follows in the Amṛta-pravāha Bhāṣya (commentary) of Śrī Caitanya-caritāmṛta:

Balarāma, who is one of the first four expanded forms of Kṛṣṇa in Dvarakā, can be called the Original Saṅkarṣaṇa. He is Mahā-Saṅkarṣaṇa in the second manifested expanded four forms of Nārāyaṇa in Vaikuṇṭha. He serves Kṛṣṇa by taking the form of Mahā-Saṅkarṣaṇa and four other aṁśāṁśa-avatāras—Kāraṇābdhiśāyī, Garbhodaśāyī, Kṣīrodakaśāyī and Śeṣa. He Himself, while assisting in the pastimes of Kṛṣṇa with the four forms of Mahā-Saṅkarṣaṇa, Kāraṇodakaśāyī, Garbhodakaśāyī, and Kṣīrodakaśāyī, also performs the work of creation. Śeṣa, who is also known as Ananta, performs various types of service to Kṛṣṇa. In this way, Balarāma tastes the divine nectar of the service of Kṛṣṇa by accepting all these forms:

sei ta’ ‘ananta’ ‘śeṣa’—bhakta-avatara
īśvarera sevā vinā nāhi jāne āra

sahasra-vadane kare kṛṣṇa-guṇa gāna
niravadhi guṇa gā’na, anta nāhi pā’na

sanakādi bhāgavata śune yāṅra mukhe
bhagavānera guṇa kahe, bhāse prema-sukhe

chatra, pādukā, śayyā, upādhāna, vasana
ārama, āvāsa, yajṣa-sūtra, siṁhāsana

eta mūrti-bheda kari’ kṛṣṇa-sevā kare
kṛṣṇera śeṣatā pāṣā ‘śeṣa’ nāma dhare
(Caitanya-caritāmṛta, Ādi 5.120-124)

“That Ananta-Śeṣa is the devotee avatāra of Godhead. He knows nothing but the service of Lord Kṛṣṇa. With His thousands of mouths He sings the glories of Lord Kṛṣṇa, but although He always sings in this way, He does not find an end to the qualities of the Lord. The four Kumāras (Sanaka, Sanandana, Sanātana and Sanat) hear Śrīmad-Bhāgavatam from His lips, and they in turn repeat the glories of the Lord, to be immersed in the ocean of transcendental bliss of love of God. Ananta-Śeṣa serves Lord Kṛṣṇa by assuming the forms of the Lord’s umbrella, slippers, bedding, pillow, garments, easy chair, residence, sacred thread and throne. He is thus called Lord Śeṣa, as He is the last manifested form of Kṛṣṇa to serve Him. He takes various forms for the service of Kṛṣṇa.”

While referring to Baladeva Vidyābhūṣaṇa’s explanation of Laghu-Bhāgavatāmṛta, Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Prabhupāda (in his Anubhāṣya commentary) has written as follows:

The Śeṣa who is the supporter-potency (ādhāra-śakti) of the bedstead of Viṣṇu (wielder of the Śārṅga bow), is in the category of God (Viṣṇu-tattva). The Śeṣa who is the bearer of the planets, is of the category of śaktyāviśta jīva-tattva. The Saṅkarṣaṇa of the second catur-vyūha appears as Rāma, taking with Him Śeṣa who bears the global spheres. There are two features of Śeṣa—one is He who supports the planetary systems on His hoods, and the other is He who is the bedstead servitor.

The Śeṣa who supports the planetary systems is an āveśa-avatāra (absorption-avatāra) of Kṛṣṇa (or Saṅkarṣaṇa), and is therefore also known as Saṅkarṣaṇa. The bedstead feature of Śeṣa always considers Himself to be an eternal servitor and friend of Lord Śārṅgadhara (wielder of the Śārṅga bow).

Śrī Kṛṣṇa Himself performs His own service in His form of Baladeva. Therefore Śrī Baladeva is the original spiritual master. By the mercy of Baladeva, one obtains the service of Śrī Kṛṣṇa. Gurudeva is non-different from Baladeva and Nityānanda. The only difference between Gurudeva and Baladeva is that Gurudeva is śakti-tattva while Śrī Baladeva is omnipotent Viṣṇu-tattva, the possessor of all opulences. Tulasi can be offered to the lotus feet of Śrī Baladeva, but since Gurudeva is śakti-tattva, Tulasi cannot be offered to his lotus feet.

In the 3rd Volume of ‘The Sayings of Śrīla Prabhupāda’, Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Prabhupāda expresses the following thoughts in relation to Śrī Baladeva:

“In the śruti (Muṇḍaka Upaniṣad 3.2.4) it is said: ‘nāyamātmā balahīnena labhyaḥ’—‘Without the grace of Baladeva, no one can get God’. There can be no auspiciousness or eternal bliss without taking shelter of the lotus feet of Śrī Gurudeva. Śrī Baladeva serves Kṛṣṇa with His body, mind and words. We can be benefited only by His mercy. When we argue with our gurudeva, when we try to rectify or correct gurudeva with our mundane knowledge or try to imitate him artificially without actually following him, then we are following the path of aśrauta (not listening to or hearing the authentic scriptures descending through the bona-fide preceptorial channel) or tarka (argument) instead of the path of śrauta (the following of or listening to scriptures). Only when we give up all such evil-minded tendencies and surrender unto his lotus feet, will following the path of hearing bring auspiciousness to us.”

The 10th Canto of Śrīmad-Bhāgavatam describes the appearance pastime of Śrī Baladeva:

Suffering from the burden of the demons, Mother Earth took shelter of the creator demigod, Brahma. Brahma and the demigods then went to the shore of the Ocean of Milk and prayed to Viṣṇu. In a state of self-absorbed meditation, Brahma heard a divine voice from the sky, which said that Viṣṇu would soon appear to reduce the burden of the earth.

Brahma then informed the demigods of the oracle and ordered them to take birth along with their wives, in the dynasty of the Yadus and the family of the Paṇḍavas, for the service of the Supreme Lord.

When Vasudeva married Devakī, Kaṁsa, out of affection for his sister, was driving their chariot. At that time, a heavenly voice rang out saying that Devakī’s eighth child would kill Kaṁsa. Upon hearing that heavenly voice, Kaṁsa jumped up immediately and prepared to kill Devakī. Even after trying to convince him in many ways, Vasudeva was unable to stop Kaṁsa from carrying out this heinous act. Vasudeva then took an oath before Kaṁsa that whenever he and his wife would have a child, he would surrender it to Kaṁsa. Kaṁsa thought that the saintly Vasudeva would surely keep his word, and therefore with firm confidence, Kaṁsa desisted from the killing of his sister.

In due course of time, upon the birth of the first child of Devakī, Vasudeva took his son and went to Kaṁsa. He handed over his first child to Kaṁsa as he had promised. At that time Kaṁsa returned Vasudeva’s first son to him, but later heard from Nārada about the true forms of the residents of Vraja and the Yādavas, about his own previous birth and whether the eighth pregnancy would be counted from the beginning or the end. When Kaṁsa heard such a suspicious statement, he became thoughtful. He then shackled Vasudeva and Devakī in prison and killed the six children of Devakī one after the other. He also imprisoned his father, Ugrasena, and began to oppose the Yādavas. After being harassed by Jarāsandha, Aghāsura, Bakāsura and other demons, the Yādavas fled to different states.

When Śrī Baladeva appeared as the seventh pregnancy of Devakī, Yogamāyā, as per the Supreme Lord’s instruction, attracted the seventh pregnancy of Devakī without anyone’s knowledge and placed Him in the womb of Rohiṇī, Vasudeva’s second wife in Gokula. Since He was attracted from the womb of Devakī by Yogamāyā and placed in the womb of Rohiṇī, He is therefore known by the names of Rohiṇī-nandana and Saṅkarṣaṇa. Because of giving pleasure to the residents of Gokula He became famous as Rāma, and also became known as Balabhadra due to possessing extraordinary strength.

The citizens of Mathurā lamented, thinking that Devakī’s pregnancy had been destroyed. Lord Kṛṣṇa appeared on the 8th day of the dark fortnight of the month of Bhādra (conjoined with the Rohiṇī-nakṣatra) after the appearance of the Presiding Deity of the sandhinī potency, Baladeva Prabhu. Baladeva’s appearance day is the full moon day of the month of Bhādra. He appeared as the elder brother for the comprehensive service of Śrī Kṛṣṇa. In the pastimes of Rāma, He appeared as the younger brother Lakṣmaṇa, and was therefore unable to perform the thorough service of Śrī Rāmacandra. In the pastimes of Kṛṣṇa, this is why He appeared as the elder brother. Nanda Mahārāja and Yaśodā Devī also entrusted only Balarāma with the responsibility of looking after the child, Gopāla. While Kṛṣṇa wandered in the forest along with His friends, Balarāma was always engaged in His service. After killing Aghāsura, Kṛṣṇa was taking lunch with the cowherd boys on the banks of a lake. At that time, Brahma, wanting to test Śrī Kṛṣṇa, took away His calves and cowherd boys and hid them in a cave within Sumeru Mountain.

Śrī Kṛṣṇa immediately assumed the forms of the calves and cowherd boys and returned home. Due to returning in this way, neither the cowherds nor the cows were able to understand that their children had been kidnapped, but the cowherds became ecstatic with transcendental love when they touched their children. Upon touching their calves, the cows began shedding tears due to intense love. Although the residents of Vraja were unable to understand the reason for this, Baladeva Prabhu understood that because Kṛṣṇa had expanded Himself as the cowherd boys and calves, the residents of Vraja were exhibiting symptoms of divine love of Godhead. During the Kāliya-damana pastime, the residents of Vraja, being greatly distressed in separation from Kṛṣṇa, wanted to enter into the water polluted by the poison of Kāliya. But Baladeva Prabhu, who knows the glories of Śrī Kṛṣṇa, stopped them from this endeavour and saved them from drowning in Kāliya’s lake.

Śrī Baladeva Prabhu performed the pastimes of killing Dhenukāsura in Tālavana and Pralambāsura in Bhāṇḍīravana. When Balarāma and Śrī Kṛṣṇa reached the age of paugaṇḍa (ages 5-10), Nanda Mahārāja and other cowherds appointed Them to take care of the cows along with the calves. One day, Balarāma and Śrī Kṛṣṇa, along with Their friends, arrived in Tālavana while wandering through different forests. The powerful Dhenukāsura, in the form of an ass, along with his powerful cohorts, lived there to guard the palmyra trees so that no living beings could eat the palmyra fruits. Many of the palmyra trees were full of fruits. Due to the scent of the fully ripened palmyra fruits, Tālavana and other places nearby emanated a beautiful aroma. Consequently, the cowherd boys requested Kṛṣṇa and Balarāma to get those fruits for them.

In order to fulfil their desire, Kṛṣṇa and Balarāma took all Their friends and happily entered into Tālavana. Out of affection for Śrī Kṛṣṇa, Baladeva first entered into the forest, and like an intoxicated elephant, shook the palmyra trees. Because of this shaking, palmyra fruits began falling down making a loud sound. Angered by the sound of the falling palmyra fruits, the ass demon Dhenukāsura immediately came there and struck the chest of Balarāma with his hind legs and began jumping around making fearsome sounds. When Dhenukāsura returned to kick Balarāma, Baladeva caught hold of his two legs and wheeled him around with such speed that the demon left his body while he was still being spun. Baladeva then threw the demon to the top of a palmyra tree. The demon’s body was so big that the palmyra tree began to break, and crashing against the other palmyra trees, they all began to fall to the ground. When Dhenukāsura’s cohorts arrived there in anger, they also received the same fate. The pastime of killing Dhenukāsura took place in Tālavana after the pastime of subduing Kāliya.

In his purport of the pastime of the killing of Dhenukāsura, Śrīla Bhaktivinoda Ṭhākura has written as follows: “All the demons killed by Śrī Baladeva are all the anarthas (unwanted things) that will be removed by the devotional practitioner with the help of Śrī Baladeva. This is the secret of Vraja-bhajana. Dhenukāsura is the carrying of the burden of superstition. Ignorance and nescience about one’s own real self, the real form of the holy name, and the real form of the object of worship, is indicated by Dhenukāsura.”

In the 18th Chapter of the 10th Canto of Śrīmad-Bhāgavatam, the pastime of the killing of Pralambāsura is described as follows:

Śrī Kṛṣṇa and Balarāma’s wandering place of Vraja-dhāma was decorated with all the pleasing qualities of spring even during the summer season. One day, Kṛṣṇa and Balarāma, along with Their friends, were engaged in playing, dancing and singing when Pralambāsura entered their midst disguised as a cowherd boy. The cowherd friends were unable to understand this, but omniscient Lord Kṛṣṇa understood that the newcomer cowherd was a demon in disguise. In order to kill him, He received him as a friend. All the cowherd boys then divided into two parties for a game. Kṛṣṇa became the leader of one group and Balarāma became the leader of the other. The condition of the game was that the party that was defeated would carry the victor on his shoulder. When they played, Śrīdāma and Vṛṣabha of Balarāma’s party became victorious. Consequently, Kṛṣṇa carried Śrīdāma and Bhadrasena carried Vṛṣabha. On the other side, Balarāma defeated Pralambāsura. Avoiding Kṛṣṇa, Pralambāsura ran away carrying Balarāma stealthily on his shoulders.

uvāha kṛṣṇo bhagavān
śrīdāmānaṁ parājitaḥ
vṛṣabhaṁ bhadrasenas tu
pralambo rohiṇī-sutam
(Śrīmad-Bhāgavatam 10.18.24)

Balarāma, understanding the ill motives of the demon, became so heavy on the shoulders of Pralambāsura that he was unable to bear His weight. The demon then assumed his real form. Upon seeing the terrible form of the demon, Haladhara Baladeva at first expressed symptoms of doubt. But just as Indra hurled his lightning bolt, shattering mountains to slay the demons, Baladeva struck the demon a ferocious blow on the head with His fist. This blow shattered Pralambāsura’s head and he began to vomit blood. He left his body in this state of repeatedly vomiting blood. The cowherd boys and demigods then began to glorify Lord Baladeva profusely due to the excellence of His deed.

Śrīla Bhaktivinoda Ṭhākura describes the purport of the killing of Pralambāsura as follows: “Pralambasura is a symbol of illicit sexual connection (strī-lāmpaṭya), aspiration for gain, adoration (lābha-pūjā) and name and fame (pratiṣṭhā).”

All Viṣṇu-tattva are accompanied by three potencies: Śrī, Bhū and Līlā (Līlā or Dhāma as the potency of Durgā). Viṣṇu is incomplete without the manifestation of these three potencies. Śrī Gaura-Nārāyaṇa also possesses three potencies: Śrī Lakṣmīpriyā as Śrī potency, Śrī Viṣṇupriyā as Bhū potency and Śrī Navadvīpa-dhāma as līlā or nīlā potency. Śrī Baladeva also possesses three potencies, Revatī, Vāruṇī and Līlā or Nīlā.

tomāra kṛpāya sṛṣṭi kare āja deve
tomāre se revatī vāruṇī kānti seve
(An alternate reading says: tomāre se revatī vāruṇī sadā seve.)
(Caitanya-bhāgavata, Madhya-līlā 15.38)

In Śrī Caitanya-bhāgavata, Śrī Baladeva’s potencies have been mentioned as Revatī, Vāruṇī and Kānti.

From the description in the 3rd Chapter of the 9th Canto of Śrīmad-Bhāgavatam, it is known that Śaryāti, the son of Manu, had three sons named Uttānabarhi, Ānarta and Bhūriṣeṇa. Revata, the son of Ānarta, had one hundred sons, of whom the eldest was Kakudmi. On the advice of Brahma, Kakudmi offered his daughter Revatī to the mighty and powerful Baladeva who is the original Viṣṇu-tattva. After offering his daughter, Kakudmi went to Badarikāśrama to perform austerities.

śrī vasu jāhnavā śrī nityānandera preyasī
śrī vāruṇī-revatī sakala guṇa rāśī
(Bhakti-ratnākara 12.399)

śrī vāruṇī revatyovaṁśe-sambhave
tasya priye dve vasudhā ca jāhnavā
śrī sūryadāsāsya-mahātmanaḥ sūte
kakudmirūpasya ca sūryatejasaḥ
(Gaura-gaṇoddesa-dīpikā)

Those who were previously consorts of Baladeva—Vāruṇī and Revatī (born in the lineage of Revata), appeared as consorts of Nityananda. Vasudhā and Jāhnava, who were daughters of Suryadāsa, possessed a splendor like that of the sun. Suryadāsa was the avatāra of Kakudmi. Although Śrī Baladeva is Viṣṇu-tattva, He Himself serves the Supreme Lord Śrī Kṛṣṇa as His foremost servant. He also engages others in the service of Kṛṣṇa and exhibits the pastime of acting as the original spiritual master. In spite of all this, during His manifest pastimes in this material world, He Himself performed the pastime of accepting a guru in order to teach the importance of taking shelter of a guru. This is described in the 45th Chapter of the 10th Canto of Śrīmad-Bhāgavatam.

prabhavau sarva-vidyānāṁ
sarva-jṣau jagad-īśvarau
nānya-siddhāmalaṁ jṣānaṁ
gūhamānau narehitaiḥ

atho guru-kule vāsam
icchantāv upajagmatuḥ
kāśyaṁ sāndīpaniṁ nāma
hy avanti-pura-vāsinam
(Śrīmad-Bhāgavatam 10.45.30-31)

“Concealing Their innately (self-effulgent) perfect knowledge by Their humanlike activities, the two omniscient Lords of the universe, Kṛṣṇa and Balarāma, Themselves the origin of all branches of knowledge, desired to reside at the school of a spiritual master and therefore approached Sāndīpani Muni, a native of Kāśī living in the city of Avantī.”

Sāndīpani Muni, being satisfied with the service of Kṛṣṇa and Balarāma, taught Them the entire Vedas, political science and the sixty-four varieties of fine arts in sixty-four days.

When Kṛṣṇa and Balarāma expressed the desire to offer guru-dakṣiṇā (a fee or gift given to a priest) to Their spiritual master, the muni asked for the return of his son who had died in the ocean at Prabhāsa Tīrtha. To fulfil the desire of Their spiritual master, Śrī Kṛṣṇa and Balarāma went to Prabhāsa-tīrtha and were informed about the abduction of the child by the powerful demon Paṣcajana. Upon hearing this, Lord Kṛṣṇa entered the water and killed the demon but could not find the boy within the demon’s belly. Lord Kṛṣṇa took the conchshell that had grown around the demon’s body. That conch became famous as Pāṣcajanya. Śrī Kṛṣṇa and Balarāma then reached Yamaloka and loudly blew the conchshell, Pāṣcajanya. Upon hearing the sound of the conchshell, Yamarāja arrived there and elaborately worshipped Them. Thereafter, Śrī Kṛṣṇa and Balarāma brought the son of Their spiritual master from Yamarāja and gave the child to him as guru-dakṣiṇā. Sāndīpani Muni expressed great joy to have disciples like Śrī Kṛṣṇa and Balarāma, and gave Them permission to return home.

śrī gurur-uvāca
samyak sampādito vatsa
bhavadbhyāṁ guru-niṣkrayaḥ
ko nu yuṣmad-vidha-guroḥ
kāmānām avaśiṣyate
(Śrīmad-Bhāgavatam 10.45.47)

“The spiritual master Sāndīpani Muni said, ‘My dear boys, You two have completely fulfiled the disciple’s obligation of offering guru-dakṣiṇā. Indeed, for one who has disciples like You, what further desires could remain unfulfiled?’ ”

Śrī Balarāma was the teacher of Bhīma and Duryodhana in the art of fighting with clubs. Śrī Kṛṣṇa, who is the performer of wonderful tasks, took away Rukmiṇī, the daughter of the Vidharbha king, Bhīṣmaka, in order to fulfil her desire. Jarāsandha and two other warriors fought with Kṛṣṇa but were defeated. Rukmiṇī’s brother, Rukmī, who was jealous of Kṛṣṇa, was unable to tolerate this. He again attacked Śrī Kṛṣṇa. Due to Rukmiṇī’s prayers, when Kṛṣṇa was about to kill Rukmī by destroying all his weapons, He let him go, but only after defacing him. At that time, Baladeva came there and pacified Rukmiṇī not to lament unnecessarily out of ignorance.

Although Rukmī was filled with animosity toward Śrī Kṛṣṇa and considered marriage relations with the enemy to be against dharma, he married his granddaughter Rocanā to Aniruddha, the grandson of Rukmiṇī, desiring to please his sister out of extreme affection for her.

Rukmiṇī, Baladeva, Śrī Kṛṣṇa, Sāmba, Pradyumna and other Yādavas were present at Aniruddha’s wedding in the city of Bhojakaṭa. After the wedding, on the advice of the arrogant kings headed by the King of Kaliṅga, Rukmī began a gambling match with Baladeva. In the first match, Rukmī defeated Baladeva, whereupon the King of Kaliṅga laughed at the Lord, displaying all his teeth. Later, upon the repeated victory of Baladeva, Rukmī began to say that He was winning by cheating and lying. Apart from this, Rukmī repeatedly ridiculed Baladeva by saying that He was only expert at tending cows. For some time, Baladeva remained silent, but upon being insulted repeatedly, Lord Baladeva struck Rukmī with His parigha (a kind of iron cudgel used in war in ancient times) to destroy his pride. Rukmi died then and there, and the other offensive kings fled to save their lives.

All living entities are created from the fleeting glance of Kāraṇodakaśāyī Mahā-Viṣṇu who is an aṁśa-avatāra of Śrī Baladeva Prabhu. In this way, Baladeva has a direct relationship with all living entities. Because of His natural compassion for the living beings, He is affectionate toward them and also controls them for their benefit. Therefore He carries the plough, pestle and other weapons. In the 65th Chapter of the 10th Canto of Śrīmad-Bhāgavatam, there is a description of Śrī Balarāma’s visit to Gokula, His consolation of the gopis by imparting news of the well being of Kṛṣṇa, His sport with the gopīs in the groves by the bank of the Yamunā and His pastime of attracting Yamunā. Sages who became enchanted upon seeing His beauty witnessed this. In this enchanted state, they recited Balarāma’s glories and while singing, played kettledrums in the heavens and showered down flower petals. One day during that time, Lord Balarāma drank some intoxicating divine vāruṇī juice that had been sent by the demigod Varuṇa and in an intoxicated state, He began wandering about the forest. While wandering in the forest, He summoned the Yamunā River so that He could play in her waters but she refused to come, thinking that He was intoxicated. Because of her disobedience, Balarāma, in order to punish Yamunā, began to pull her with the end of His plough to split her into hundreds of streams. Frightened and trembling, the goddess Yamunā then fell down at Lord Balarāma’s lotus feet, chanting and repeatedly praying for forgiveness. Thereupon, Lord Balarāma forgave her. Later, for the pleasure of the gopīs, the Lord bathed and sported with them for a long time in the waters of the Yamunā. Finishing the water-sports, Baladeva came out of the Yamunā and Goddess Kānti, a special form of Goddess Lakṣmī, presented Him with a set of blue garments, precious ornaments, and a beautiful necklace. Lord Balarāma dressed in the blue garments and wearing the golden necklace, appeared resplendent:

kāmaṁ vihṛtya salilād uttīrṇāyāsītāmbare
bhūṣaṇāni mahārhāṇi
dadau kāntiḥ śubhāṁ srajam
(Śrīmad-Bhāgavatam 10.65.31)

Bearing the mark of the strike of the plough, the Yamunā still exhibits the prowess of Baladeva.

Śrīla Jayadeva Gosvāmī in his composition, Daśāvatāra-stotra, prays to the Lord of the universe in His form as Haladhara (wielder of the plough) in this way:

vahasi vapuṣi viśade vasanaṁ jaladābhaṁ
hala-hati-bhīti-milita-yamunābham
keśava dhṛta-haladhara-rūpa jaya jagadīśa hare
(Śrī Jayadeva’s Daśāvatāra-stotra, 8th Verse)

“O Keśava! You assumed the form of Haladhara, wielder of the plough! You wear blue garments, which are colored like the water of the River Yamunā who feels great fear due to the striking of Your plough. O Lord of the universe! O Lord Hari in the form of Haladhara, all glories unto You!”

The Hastināpura pastime of Baladeva has been described in the 68th Chapter of the 10th Canto of Śrīmad-Bhāgavatam. Sāmba, the son of Kṛṣṇa’s queen Jāmbavatī, had taken away Duryodhana’s daughter Lakṣmaṇā from her svayamvara assembly. The Kauravas were enraged by this improper act and began to fight with Sāmba in order to arrest him. While they were fighting, the Kauravas observed and appreciated the wonderful heroic form of the boy. However, four warriors of the Kaurava party collectively surrounded Sāmba and defeated him by unjust means. They then arrested him along with Lakṣmaṇā, and took them both to Hastināpura. When Śrī Kṛṣṇa and the Yādavas heard from Devarṣi Nārada of this injustice by the Kauravas, they became angry. Taking permission from King Ugrasena, Śrī Kṛṣṇa prepared for war, along with the Yādavas.

Duryodhana was Śrī Baladeva’s disciple in the art of mace fighting. Baladeva being aware of the power of Kṛṣṇa, thought, “If Kṛṣṇa goes to battle, then Duryodhana may lose his life.” Thus, out of compassion for His disciple, He pacified Śrī Kṛṣṇa and the Yādavas, and set off for Hastināpura with several brāhmaṇas and Yādava elders. During the journey, Baladeva was thinking that upon His persuasion, His disciple Duryodhana would accept His words and free Sāmba along with Lakṣmaṇā. Camping on the outskirts of Hastināpura, He first sent Uddhava to ascertain King Dhṛtarāṣṭra’s intentions. When Duryodhana and other Kauravas heard from Uddhava about Baladeva’s arrival, they joyfully took auspicious items to Him and worshipped Him. After inquiring about each other’s welfare, Lord Balarāma said, “You have captured Sāmba in an unjust fight. In order that there not be any hostilities between you and the Yādavas, I am telling you by the order of King Ugrasena that you should hand Sāmba over to us.”

Upon hearing these words of Lord Baladeva, the Kauravas felt insulted and replied with fury, “Amazing! The Yādavas are trying to give orders to the Kauravas? Look at the crookedness of time and how the times have changed! Today, the leather shoe is eager to climb atop one’s crowned head. The Yādavas are related to us because of the marital ties of Kunti Devī, and for this reason only they have the opportunity of sharing our beds, seats and meals. Indeed, it is only by our mercy that they have been given royal thrones, and now they are thinking that they have become equal to us? It is certainly true that they are enjoying the royal crown, royal bed and other paraphernalia today by our mercy only. Just see, they have lost all shame and dare to command us like masters! These Yādavas will surely have to step down from their royal position.”

nūnaṁ nānā-madonnaddhāḥ
śāntiṁ necchanty asādhavaḥ
teṣāṁ hi praśamo daṇḍaḥ
paśūnāṁ laguḍo yathā
(Śrīmad-Bhāgavatam 10.68.31)

Upon seeing the misbehaviour of the Kauravas and hearing their abusive words, Balarāma became filled with rage and laughingly spoke as follows, “Those scoundrels who are intoxicated with the pride of wealth and power never want peace. Just as beasts do not show understanding without being beaten by a cudgel, scoundrels cannot come to their senses without physical punishment. I came here desiring the welfare of the Kauravas after pacifying the Yādavas, but they are so proud that they have disrespected Me. So, is King Ugrasena unfit to command the Kauravas when Indra and other planetary rulers are bound to obey his orders? That Lord whose servant is Lakṣmī devī; the dust of whose lotus feet is carried on the heads of Indra and other rulers of the universe; of whose spiritual identity Brahma, Shiva and Myself are simply aṁśa-avatāras or even aṁśāṁśa-avatāras—is that very Kṛṣṇa not fit to sit on a royal throne? Are the Yādavas indeed like shoes whereas the Kauravas are like the head? I shall surely punish all these impudent Kauravas immediately.”

Thus, Śrī Baladeva, intending to rid the earth of all the Kurus and cast Hastināpura into the Gaṅgā, dug His plough weapon into the southern side of the city and began using it to drag Hastināpura. By the extra-mundane miraculous power of Baladeva, Sāmba was excluded from the submersion of Hastināpura. Upon seeing that Hastināpura was falling into the Gaṅgā due to being pulled by the tip of Balarāma’s plough, the Kauravas became terrified and in great distress cried out, “Trāhi baladeva!” (“O Baladeva, please save us! Please save us!”). Putting Sāmba and Lakṣmaṇā in front of them, they approached Lord Baladeva and surrendered before Him while praying: “O Lord, in Your form of Ananta, You carry the earth on one of Your heads. At the time of annihilation, You destroy the entire universe and lie down to rest on Śeṣa. Please rescue the Kauravas as we are ignorant and misguided.” The protector of the surrendered, Baladeva, forgave them immediately with the words, “Mā bhaiḥ” (“Do not fear.”).” Baladeva also killed Narakāsura’s friend, the powerful ape, Dvivida, with His pestle and plough.

yādavendro ’pi taṁ dorbhyāṁ
tyaktvā muṣala-lāṅgale
jatrāv abhyardayat kruddhaḥ
so ’patad rudhiraṁ vaman
(Śrīmad-Bhāgavatam 10.67.25)

“Then furious Baladeva hurled His pestle and plough with both hands, which struck the throat and arms of Dvivida. Dvivida died vomiting blood.”

namaste tu halagrama namaste tu muṣalāyudha
namaste revatīkānta namaste bhakta-vatsala
namaste balināṁ śreṣṭha namaste dharaṇidhara
pralambāre namaste tu trāhi mām kṛṣṇa purvaja

“Obeisances unto You, O holder of the plough; obeisances unto You, O wielder of the pestle; obeisances unto You, O beloved husband of Revatī; obeisances unto You, O affectionate benefactor of Your devotees; obeisances unto You, O upholder of the earth; obeisances unto You, O best of the mighty; obeisances unto You, O killer of the Pralamba demon³. Please save me, O elder brother of Kṛṣṇa.”

To teach the people in general, Śrī Baladeva killed Romaharṣaṇa Sūta who was unqualified to recite Śrīmad-Bhāgavatam. Later, He accepted the arrangement of the sages to atone for the sin of killing a brāhmaṇa. This incident is described in the 78th Chapter of the 10th Canto of Śrīmad-Bhāgavatam as follows:

In order to remain neutral, Lord Baladeva left Dvārakā on the pretext of going on a pilgrimage after hearing of the possibility of war between the Pāṇḍavas and Kauravas. The Lord bathed in sacred places such as Prabhāsa and eventually came to the holy Naimiṣāraṇya Forest where great sages were performing an extended fire sacrifice. The sages rose from their sitting places and worshipped Baladeva. Baladeva accepted a seat, and after sitting down, the Lord noticed that Romaharṣaṇa Sūta, who was a disciple of Vyāsadeva and a member of the pratiloma sūta caste, was sitting on a higher seat than the other sages. He was also bereft of the etiquette of standing up to welcome the Lord. Lord Balarāma thought, “He is not qualified to recite the Bhāgavatam. He is only performing a recitation of the Bhāgavatam for his livelihood. He is vainly proud of falsely assuming himself to be a scholar. He is a greater sinner than the people who engage in sin.” Baladeva Prabhu, the protector of religion, then killed Romaharṣaṇa with a blade of kuśā grass, which was in His hand. The sages, distressed by the death of Romaharṣaṇa Sūta, prayed to Baladeva, “We gave Romaharṣaṇa Sūta the seat of the spiritual master and granted him a long life so that he could remain alive until the end of our yajṣa, but You were not able to understand our motive. Therefore, to set a perfect example for the people in general, it would be good for you to undergo the prescribed atonement for slaying a brāhmaṇa.” When Baladeva asked the sages about the atonement for killing a brāhmaṇa, the sages requested Baladeva as follows: “Romaharṣaṇa, who was killed by You, had also been awarded a long life by us. Please preserve the truth of both of these incidents.” Śrī Baladeva, following the Vedic maxim that ‘one’s son takes birth as one’s own self’, granted Romaharṣaṇa’s son, Ugraśravā, the position of speaker of the Purāṇas, and awarded him a long life with unfailing sensory capacity.

Baladeva performed His pastime of disappearance after the destruction of the Yadu dynasty.

¹ – There may be doubt as to whether the word “portion” is appropriate for expressing the expanded forms of Śrī Kṛṣṇa, expanded forms of Baladeva or puruṣa-avatāras and others, because all the expanded forms are ontologically non-different from each other. Differences exist only in the manifestation of qualities. As all the forms are transcendental, Their qualities are also transcendental. It is better to use aṁśa-avatāra or aṁśāṁśa-avatāra. The word avatāra should be added to avoid confusion.

svāṁśa-vistāra—catur-vyūha, avatara-gaṇa
vibhinnāṁśa jīva—tāṅra śaktite gaṇana
(Caitanya-caritāmṛta, Madhya-līlā 22.9)

² – The Causal Ocean of Creation (the material energy consisting of three primal qualities—sattva-guṇa, rajo-guṇa and tamo-guṇa in a dormant state). Sa aikṣata. Eko ’ham bahuśyāmi: Kāraṇodakaśāyī Mahā-Viṣṇu observes and desires to become many, so He imparts conscious energy and infinite brahmāṇḍas are created.

³ – The Supreme Lord Himself kills only fortunate persons because as a result, they attain a meritorious destination.