19870809 Śrīmad-Bhāgavatam 2.10.18 (Cc Ādi-līlā 6.76)

Following is a class given by His Holiness Jayapataka Swami on August 9^th 1987 in Kuala Lumpur, Malaysia, the class was given on the occasion of Lord Balarama’s appearance day and begins with a reading from the Srimad Bhagavatam second canto, chapter ten, text eighteen and continuing with the reading from the Chaitanya Charitamrita adi lila chapter six, text seventy six.

 

Stage and sound system

Thousands were gathered [Not audible] the crowd was some time so large and exited that Prabhupada would have difficulty speaking above the noise. so he would hold the kirtan when they quite [Not audible] he would have one or two his disciples speaks then he would speak If the audience again begin noise he would again sing alright let us have kirtan sometimes he would simply seat and distribute Krishna [Not audible]sugar candy thousands who approached him to touch his lotus feet and take a piece of prasadam.

Giriraj 

Quote

 All the area around his block was completely with pack people.  They were all mad after Srila Prabhupada and Krishna consciousness. Although very big area still people were occupying every space available perching on roof tops, looking out windows, seating on cement boulders or [ Not audible] scatter here and there. Everything about Prabhupada’s programme was completely satisfying to everyone. The old people like it because there was saintly figure of Srila Prabhupada with his young foreign disciples and the intellectual liked it because Srila Prabhupada was giving such sound philosophy and the children liked it because they can run and dance and join the kirtan (end of the quote).

Madri dasi (quote)

At one programme they not [ Not audible] we couldn’t even get out of the cars they were so eager to see Srila Prabhupada. There were so many people Prabhupada said all right the next line would be the line for the ladies only.  So, the next line only ladies came but still it was just as packed and Prabhupada gave a wonderful lecture (end of quote).

Bruce Quote

One programme was so noisy that no one stopped talking. So Prabhupada just started chanting Bramha-Samhita that was the whole programme he just chanted Bramha-Samhita then he gave up and went out.

Quote

Before going to attend these programmes Prabhupada looked like a general getting ready to go out for battle. He would come out of his room beautifully dressed and effulgent ready to go out and fight maya there were thousands and thousands of people waiting. I didn’t know what to make of it I couldn’t handle so many people but Prabhupada was raging war on maya. He was there to convince all these people and the more people would come the stronger he will get. Prabhupada preached to the outline villages also. He would ride in a car with Mr Jariwala, several disciples and his Radha Krishna deities [ Not audible] the village dwellings made of big mud with strong woods and cow dung walls and floors. Prabhupada visited the villages to right [ Not audible] ground outside their houses & line their lanes with clay pots, plantain leaves and coconut

Mr. N. D. Patel (quote)

People in my village very much impressed by the presence of Prabhupada they use to say that he has done miracles by chanting. He is a miracle saint no doubt people were saying so many western people have become devotees just by chanting the name of the Lord. People were very much impressed by Prabhupada’s practical way of bhakti, in his lectures Srila Prabhupadaji created such a good impression not only on Vaishnavas but so many christians, parsis even some who have some modern friends started believing Lord Krishna as universal Godhead.  With regards to all these things nobody has been able to spread this philosophy like this in the past & ultimately, we are already vaishnavas; of course, they used to believe in Suryaji, Durga, Thakuraji and all these things but after Prabhupad’s explanation of what is Geeta? What is Lord Krishna? We are chanting Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Ram, Hare Ram, Ram Ram, Hare Hare. After Prabhupada conducted these discourses even in the village the people were so impressed that even his absence they chant the mahamantra loudly and they greet people with the word Hare Krishna Hare Krishna. At the time of departure, the people wished every devotee and Prabhupada with the words Hare Krishna.

Om namo Bhagavate Vasudevaya

Devotees: - Om namo Bhagavate Vasudevaya

Guru Maharaj: - Om namo Bhagavate Vasudevaya

Devotees: - Om namo Bhagavate Vasudevaya

Guru Maharaj: - Om namo Bhagavate Vasudevaya

Devotees: - Om namo Bhagavate Vasudevaya

Guru Maharaj: - nārāyaṇaṁ namaskṛtya

Devotees: - nārāyaṇaṁ namaskṛtya

Guru Maharaj: - naraṁ caiva narottamam

Devotees: - naraṁ caiva narottamam

Guru Maharaj: - devīṁ sarasvatīṁ vyāsaṁ

Devotees: - devīṁ sarasvatīṁ vyāsaṁ

Guru Maharaj: - tato jayam udīrayet

Devotees: - tato jayam udīrayet

Guru Maharaj: - mukhatas tālu nirbhinnaṁ

Devotees: - mukhatas tālu nirbhinnaṁ

Guru Maharaj: - jihvā tatropajāyate

Devotees: - jihvā tatropajāyate

Guru Maharaj: - tato nānā-raso jajñe

Devotees: - tato nānā-raso jajñe

Guru Maharaj: - jihvayā yo ’dhigamyate

Devotees: - jihvayā yo ’dhigamyate

From the mouth the palate became manifested, and thereupon the tongue was also generated. After this all the different tastes came into existence so that the tongue can relish them.

Translation of the

Guru Maharaj: - From the mouth

Devotees: - From the mouth

Guru Maharaj: - The palate became manifested

Devotees: - The palate became manifested

Guru Maharaj: - Thereupon the tongue

Devotees: - Thereupon the tongue

Guru Maharaj: - was also generated

Devotees: - was also generated

Guru Maharaj: - After this

Devotees: - After this

Guru Maharaj: - All the different tastes

Devotees: - All the different tastes

Guru Maharaj: - Came into existence

Devotees: - Came into existence

Guru Maharaj: - So that the tongue can relish them.

Devotees: - So that the tongue can relish them.

Purport by Srila Prabhupada

This gradual process of evolution suggests the explanation of the controlling deities (adhidaiva) because Varuṇa is the controlling deity for all relishable juices. Therefore, the mouth becomes the resting place for the tongue, which tastes all the different juices, of which the controlling deity is Varuṇa. This suggests, therefore, that Varuṇa was also generated along with the development of the tongue. The tongue and the palate, being instrumental, are adhibhūtam, or forms of matter, but the functioning deity, who is a living entity, is adhidaiva, whereas the person undergoing the function is adhyātma. Thus, the three categories are also explained as to their birth after the opening of the mouth of the virāṭ-puruṣa. The main principle namely the adhyatma, adhidaiva, and adhibhūta as explain there.

Thus, end the Bhaktivedant Swami purport and translation Text eighteen, chapter ten, canto second Srimad Bhagavatam “The matter of the Bhagvatam is the Answer to all questions”.

 

In the material creation things come from the subtle and they go to the gross. That’s how the original creation is form that the Lord desire something, manifest some sense they are subtle qualities comes taste, sound. In This way the Lord is the original cause of everything Demigods, living entities, and the senses & sense objects everything is provided by Krishna. This is His transcendental opulence that he simultaneously mainly Maha Vishnu same time He has generating, manifesting the entire material universe without moving a hand he cam do it all  lying down. If we have to do something, we have to make so many …

But For Krishna, He simply desires and everything is happened the upnishad puranas repeatedly mentions this 3  “adhyatmik, adhidaivik and adhibhutik”

Here the section of the Bhagvatam very nice explanation from different points of view different application of adhyatmik, adhidaivik, adhibhutik are been given. Now in other places Srila Prabhupada would use this example for sufferings of material life of a person is adhyatam that means that he is practicing Krishna conscious outside of direct association of the devotees. Prabhupada uses this example adhyatmik that we suffer the pains of the body and mind all pains coming in body and mind. Adhibhutik is the suffering coming from other living entities and adhidaivik is all suffering which are coming beyond our control natural causes these examples are given many, many times in different parts of the shastra. Here we have another application for adhyatmik is the soul adhidaivik is the Demigod controller and adhibhutik is the body which is engaging the soul. So, these different concepts of adhyatmik. Adhibhutik and adhidaivik have different applications in different parts of the Vedas. In this regard here the adhyatmik, adhibhutik, and adhidaivik which have been discussed relation to the creation and evolution. They are giving the second indication the purpose of human life is meant to understand what is a self adhyatmik ultimately to understand the supreme self. The supreme self is not different from the individual self it was explained achintya bhedabhed tatva.

But The Lord he being the complete whole, His parts are also part of the whole but they are the similar quality of the same quality in minute proportion. So, this way the living entity never become Krishna but the living entity can realize himself as well as the supreme self. When one has this realization at that time when one’s suffering ends and one is situated what is known as ‘liberated self’. Krishna has senses as revealed here in the Bhagavatam He can perceive things He can see, test, feel He can do everything we can do but much more His senses are secular ‘Indriy vruti manti’ One sense can do the job of the other sense. He can taste with His hands. He can see with his feet. Any sense can do the activity of any other that even He is not limited in any way by practically expanding senses to a living entity all coming to His desire. Krishna His spiritual body therefore directly able to function and help perception but being conditioned souls, we are given a material body and the material body is outfitted in such a way that it can also perform similar functions that is the wonderful thing. We can perform similar function these are all reflection of the supreme Lord. Very proud and foolish religionists they consider that the we, the human beings are on the top & that what we can do we can see we can feel, we can smell that the Krishna or God the supreme Lord cannot do. If we can do something, He can do then How he is supreme If He is supreme must be able to do everything, we can do plus more makes a simple sense. The supreme has to be able to do anything than anyone else can do. Now If we relate that the supreme cannot do these things that is in fact reducing Him more than we are.  As we read this morning in the Chaitanya Charitamritha that Lord Chaitanya, He was spreading the Sankirtan chanting going from place to place. On His way back from Vrindavan He felt ecstatic and then there were group of soldiers pathans they saw Him unconscious with His associates. They thought that His associates had killed Him by giving some [ Not audible] poison [ Not audible] poison and killed Him and taking His money. By chanting Hare Krishna Lord ---again conscious and then He was preaching to them from the Quran, how even in the Quran it is mentioned that the Lord has a form and that form is actually supreme understanding. In the Vedas there are many philosophers come to the conclusion that the supreme Lord is impersonal. They say since if we have form God must have no form. It very hard to convince such persons that what is the actual truth because most of them already their preconceived idea and they are not so open to this not want change. This is very unfortune if such person do get association of devotees do engage in engage in devotional service it is possible that eventually, they can change. Just as the Dhyana yogies, advaitvadies, who considered in this way that a Lord is impersonal. Prabhupad explains that their understanding is simply like taking from night to day this taking the opposite. So, it’s the material logic we have form in the day and well we have form in the material world so that in the spiritual world must have no form, that’s their conclusion. Spiritual truth must be formless but in the supreme truth was formless (some give me the adilila one) If the supreme Lord was formless then where did all from comes from. If the original absolute truth was simply formless there was never any from in the absolute truth then where does form come from? Why was formless absolute truth manifest a world filled with form? If the absolute truth is simply energy source then how did everything with form come about? These questions remain unanswered because it totally outside their purview. Now modern science they like the impersonal philosophy they think its more appropriate more for their scientific philosophy in fact others like impersonal philosophy. In Calcutta the local head of the kgb Russian embassy worker who comes over and takes ----he was saying that when you are preaching Krishna conscious why can’t you preachers like all the other missionaries. Ram Krishna this and that they all preaching that God is nirakar He has no form we  don’t mind any worship but Why you have to peach that He is a person and He is the supreme autocrat and He is the supreme authority and everyone has to surrender to Him and they have to serve Him and then He is the owner of everything and He gives everyone of their quota. Why you have to preach them? Why can’t you be just like advaitavadi and preach them everything has nothing we can accept that adivad. You see Actually, whole world has [ not clear] with this diseases of impersonalisam with personalisam with the idea that everything is coming from nothing. Sometimes when they speak its very confusing that how they said they that yes everything is something and something is nothing, nothing is everything, everything is nothing, nothing is nothing (laughter). See now you understood and the as I mentioned before people follow this classes a big talks about nothing (laughter) and after the talk when we ask have you enjoyed the gyana talk by Swamiji they said “oh! Yes, brilliant speaker, brilliant speaker, wonderful; what has he said? look at you what is he said, he is a big scholar I am the ordinary person I suppose to understand what he said If I could understand what he said what is the value of it! Of course I couldn’t understand what he said (laughter). He is such a great speaker its completely over my head wonderful, wonderful. So, this is the illusion people they want to think simply there is nothing and I can do whatever I want. I can enjoy my sense gratification because absolute truth is nothing it just the impersonal so that means that I am actually supreme in my own sphere and there is no higher reality in the personal level. Finally, when they get frustrated  then they think about merging violating realistic otherwise they simply think what is the use of merging I will enjoy because in the future there is just nothing. Actually, this impersonal philosophy encourages people to have more children or more sex life because it doesn’t give any alternative happiness so the people, they become more attached to the material happiness. The impersonal truth doesn’t provide any attractive thing that would encourage one to reduce their sense gratification. So, this is basically the problem. But the impersonal philosophy that it encourages the people to take more shelter of material world so Krishna comes down to dispel all this illusion He comes with His brother Balarama and His associates and They showed the world His pastimes. He is the supreme person He is sat cit anand Rig Veda says why is Krishna sat cit anand He is adipurusha Krishna purushottamah. He is eternal blissful knowledge He is purushottam supreme personality this is the nature of the Lord.  Because He is the person therefore come and He can manifest this world the world is coming it is not that we imagine God, the atheist says oh! You imagine God. Actually, in a fact Krishna is lying in yoganidra and He is imagining the whole material world and it manifested that’s actually was happened. So, by His desire the material world is manifesting we are having material bodies so that we can imitate or can amulet Krishna. Krishna is actually the supreme enjoyer but we want to enjoy imitating Krishna then He gives us this material body so we can also create our own little world in the… one in Bengali they called when you entered in the grihastha life they say samsara jivan. I don’t know of other parts of India what they say but they say samsara jivan life of a samsara. Samsara means of course a world and the household life means to create one samsara so actually there one is creating one own little world with a wife and the children the house one's domain and head of the samsara is husband, wife is co-head helping she is also making her world in relation with husband and children and this way samsara life they create their own dynasty children, grandchildren, business, properties, cows, servants etc, etc. as much as they are able to whatever degree even up to the being a king this is the samsara life. Actually, in that perspective you can how we are imitating Krishna in the sense. He says he creates the world we create our little world our little domain but the difference of course Krishna is always satisfied and when we do we find that there are lot of problems come up. So, the ultimate conclusion is that we are not God although we have the little controling propensity our natural position is actually to be servant of Krishna, not only, we are servant of Krishna but everyone other than Krishna is servant of Krishna. Including his personal expansion which is… who is? Balaram this is explained in Chaitanya Charitamritha adi lila text 76, chapter 6

Ānera ki kathā, baladeva mahāśaya

yāṅra bhāva — śuddha-sakhya-vātsalyādi-maya

Not to speak of others, even Lord Baladeva, the Supreme Personality of Godhead, is full of emotions like pure friendship and paternal love.

Purport

Although Lord Baladeva appeared before the birth of Lord Kṛṣṇa and is therefore Kṛṣṇa’s worshipable elder brother, He used to act as Kṛṣṇa’s eternal servitor. In the spiritual sky all the Vaikuṇṭha planets are predominated by the quadruple expansions of Kṛṣṇa known as the catur-vyūha. They are direct expansions from Baladeva. It is the singularity of the Supreme Lord that everyone in the spiritual sky thinks himself a servitor of the Lord. According to social convention one may be superior to Kṛṣṇa, but factually everyone engages in His service. Therefore, in the spiritual sky or the material sky, in all the different planets, no one is able to supersede Lord Kṛṣṇa or demand service from Him. On the contrary, everyone engages in the service of Lord Kṛṣṇa. As such, the more a person engages in the service of the Lord, the more he is important; and, conversely, the more one is bereft of the transcendental service of Kṛṣṇa, the more he invites the bad fortune of material contamination. In the material world, although materialists want to become one with God or compete with God, everyone directly or indirectly engages in the service of the Lord. The more one is forgetful of the service of Kṛṣṇa, the more he is considered to be dying. Therefore, one develops pure Kṛṣṇa consciousness, he immediately develops his eternal servitorship to Kṛṣṇa.

So, Just like Lord Chaitanya often said ekale īśvara kṛṣṇa, āra saba bhṛtya. Balarama He is being the older brother of Krishna He serves Krishna like older brother while protecting Krishna from anyone else but also it describes that a Balarama is the also the source of the service attitude.

 

Text 88

bhakta-abhimāna mūla śrī-balarāme

sei bhāve anugata tāṅra aṁśa-gaṇe

The source of the sentiment of servitude is indeed Lord Balarāma. The plenary expansions who follow Him are all influenced by that ecstasy.

So, Balarama He also has His mood of servitorship He had different… at the same time Balarama is considered the first expansion of Krishna. Prabhupada said basically there is no difference between Krishna and Balarama. It says Krishna as Shyam colour and Balaram is whiteish

Adi lila Chapter 5,

Text 4

sarva-avatārī kṛṣṇa svayaṁ bhagavān

tāṅhāra dvitīya deha śrī-balarāma

Translation

The Supreme Personality of Godhead, Kṛṣṇa, is the fountainhead of all incarnations. Lord Balarāma is His second body.

Purport

Lord Śrī Kṛṣṇa, the absolute Personality of Godhead, is the primeval Lord, the original form of Godhead, in His first expansion is Śrī Balarāma. The Personality of Godhead can expand Himself in innumerable forms. The forms that have unlimited potency are called svāṁśa, and forms that have limited potencies (the living entities) are called vibhinnāṁśa.

Text 5

Translation

Regarding Krishna and Balarama, they are both born in the same identity. They differ only in form he is the first bodily expansion of Krishna and he assist Krishna in Lord Krishna’s transcendental pastimes.

Purport

Balarāma is a svāṁśa expansion of the Lord, and therefore there is no difference in potency between Kṛṣṇa and Balarāma. The only difference is in Their bodily structure. As the first expansion of Godhead, Balarāma is the chief Deity among the first quadruple forms, and He is the foremost assistant of Śrī Kṛṣṇa in His transcendental activities.

 

Text 6

sei kṛṣṇa — navadvīpe śrī-caitanya-candra

sei balarāma — saṅge śrī-nityānanda

Translation

That original Lord Kṛṣṇa appeared in Navadvīpa as Lord Caitanya, and Balarāma appeared with Him as Lord Nityānanda.

Balarama has many eternal pastimes with the lord here are some of the natures of Lord Balarama.

 

Text 135

kabhu guru, kabhu sakhā, kabhu bhṛtya-līlā

pūrve yena tina-bhāve vraje kaila khelā

Jai Jagannath Baladev Subhadra Ki Jai [devotees- Jai]

Translation

Sometimes Lord Nityanand serves Lord Caitanya as His guru, sometimes as His friend and sometimes as His servant, just as Lord Balarāma played with Lord Kṛṣṇa in these three different moods in Vraja.

You see Sometime Balaram was the Guru of Krishna Sometimes his friend & sometimes His servant---Balaram---Krishna sometime Balaram would tell Krishna do this, do this as Guru.  Sometimes as a friend and sometime as a servant

 

Text 136

 vṛṣa hañā kṛṣṇa-sane māthā-māthi raṇa

kabhu kṛṣṇa kare tāṅra pāda-saṁvāhana

Translation

Playing like a bull, Lord Balarāma fights with Kṛṣṇa head to head. And sometimes Lord Kṛṣṇa massages the feet of Lord Balarāma.

 

Text 137

āpanāke bhṛtya kari’ kṛṣṇe prabhu jāne

kṛṣṇera kalāra kalā āpanāke māne

 

Translation

He considers Himself a servant and knows Kṛṣṇa to be His master. Thus, He regards Himself as a fragment of His plenary portion.

This is the verse in the Bhagavatam.

Text 138

vṛṣāyamāṇau nardantau

yuyudhāte parasparam

anukṛtya rutair jantūṁś

ceratuḥ prākṛtau yathā

Translation

“Acting just like ordinary boys, they played like roaring bulls as They fought each other, and They imitated the calls of various animals.”

Text 139

kvacit krīḍā-pariśrāntaṁ

gopotsaṅgopabarhaṇam

svayaṁ viśrāmayaty āryaṁ

pāda-saṁvāhanādibhiḥ

Translation

“Sometimes when Lord Kṛṣṇa’s elder brother, Lord Balarāma, felt tired after playing and lay His head on the lap of a cowherd boy, Lord Kṛṣṇa Himself served Him by massaging His feet.”

Text 140

keyaṁ vā kuta āyātā

daivī vā nāry utāsurī

prāyo māyāstu me bhartur

nānyā me ’pi vimohinī

Translation

“Who is this mystic power, and where has she come from? Is she a demigod or a demoness? She must be the illusory energy of My master, Lord Kṛṣṇa, for who else can bewilder Me?”

Purport

The playful pastimes of the Lord caused suspicion in the mind of Lord Brahmā, and therefore Lord Brahmā, to test Kṛṣṇa’s Lordship, stole all the Lord’s calves and cowherd boys with his own mystic power. Śrī Kṛṣṇa responded, however, by replacing all the calves and boys in the field. Lord Balarāma’s thoughts of astonishment at such wonderful retaliation are recorded in this verse.

In other verse Lord Brahma stole the calves and cowherd boys. Then Krishna re-expanded himself as a calves and cowherd boys. Then one day the calves got loose and they went and drink all the cow’s milk and that the cowherd man they saw what’s going on they became angry they start running down the hill. But when they saw their sons, they became so filled with love they started to embrace their sons and smell their head and when the cows were seeing that cows normally the cows more attached to green grass but even the calf is sucking the milk but here the cows are licking the calves & every cow has tears in the eyes. Balarama has seen that normally this type of love the calves are having for Krishna and the cowherd boys having this kind of love for Krishna not even so much love they have for their own children or their own the cows have so much affection for their calves. How is this, how is this going on? There is some type of yogamaya going here. So Then He said “who is this mystic power? Where has she come from? What is causing all this play is she a demigod or demoness. She must be the illusory energy of My master, Lord Krishna, for who else bewilder Me?” No one in the world bewilder Balarama not a demoness nor the other potencies only one who can bewilder even for movement is Krishna. So, then he can realise ah ha!  this is Krishna.

Then another pastime the kurus the kauravas they went to flatter Baladev and they spoke ill of Krishna and they said we are going to give you the throne we will give you this and this fight with us against Krishna. So then in response to that Balarama said to them.

Text 141

yasyāṅghri-paṅkaja-rajo ’khila-loka-pālair

mauly-uttamair dhṛtam upāsita-tīrtha-tīrtham

brahmā bhavo ’ham api yasya kalāḥ kalāyāḥ

śrīś codvahema ciram asya nṛpāsanaṁ kva

Translation

“What is the value of a throne to Lord Kṛṣṇa? The masters of the various planetary systems accept the dust of His lotus feet on their crowned heads. That dust makes the holy places sacred, and even Lord Brahmā, Lord Śiva, Lakṣmī and I Myself, who are all portions of His plenary portion, eternally carry that dust on our heads.”

Text 142

ekale īśvara kṛṣṇa, āra saba bhṛtya

yāre yaiche nācāya, se taiche kare nṛtya

Translation

Lord Kṛṣṇa alone is the supreme controller, and all others are His servants. They dance as He makes them do so.

So, this way no one can understand some of the different aspects of Lord Balarama. Prabhupad also mentions that sometimes there is controversy Hare Ram signify Ram or Balarama Prabhupad said that in this connection we may mention an incident that took place in two of our sanyasis. While they were preaching the Hare Krishna maha mantra in Hyderabad one of them say that Hare Ram refers to Shri Balarama and the other protested that Hare Ram means Lord Ram ultimately controversy came to me and I gave them decision and someone says Ram in Hare Ram is Lord Ramchandra and someone else said that Ram in Hare Ram is Shri Balarama Both are correct because there is no difference between Shri Balarama and Lord Ram. Krishna called yogamaya in the spiritual world and told her to attract Balarama to the womb of Rohini in Vrindavan and thereafter he would take birth and shelter in womb of Devaki and then yogamaya should go the womb of Yashoda. So, then Balarama was attracted in the womb of Devaki He would attract to the womb of Rohini then Krishna took shelter in the womb of Devaki and yogamaya took shelter in the womb of Yashoda. When Krishna was born in the prison of Kamsa and then taken over to Nanda and Yashoda’s house and the baby girl was taken from Yashoda Krishna was placed there that baby girl was kill from the Kamsa’s hand and revealed the form of mayadevi. Balarama appearing as the son of Rohini who was a co-wife from that angle of vision was also the brother of Krishna, half-brother and from the aspect that he was also previously  in the womb of Devaki is direct brother of Krishna the material in an external vision. Of course, he is directly the plenary first expansion of Krishna its another pastime of Lord Balarama.

So, today Balarama appear some days before Krishna therefore He is considered the older brother so we respect worship of Balarama. Balarama is also known as the original guru and its by the mercy of Balarama we can have the mercy of Krishna. Just as by the mercy of guru one has the mercy of Krishna.

So, therefore ====the Lord Balarama by his mercy we can develop spontaneous love for Lord Krishna. Then we can also serve the spiritual master and the disciplic succession for the satisfaction of Krishna and Balarama.

Hare Krishna, Hare Krishna, Krishna, Krishna Hare Hare, Hare Ram, Hare Ram, Rama, Rama Hare Hare.

Any questions

Devotee: - Not audible

Guru Maharaj: - Even on visiting holy places.

Devotee: - Not audible

Guru Maharaj: - Because He didn’t want to be involved (laughter) He knows what going to happen, He was friendly with the kurus he trained Duryodhana how to fight with the club but he knew that because Duryodhana was offending Krishna and the pandavas therefore he will be killed.  so just to avoid the whole situation He went on the tirth bhraman and came back after the whole battle was over. So, Krishna already promised that He wasn’t going to fight...need or not.

Any other questions?

Devotee: [Not audible]

Guru Maharaja: - More elaboration you want… She appeared ----of Yashoda Vasudev took her back to the prison when Kamsa came seeing that eighth child is a girl not a boy. He said “what is this?” even a Demigods lie. He said that your eighth child would be boy he will kill me and now you are showing me a girl. She is pleading please spare her don’t kill her because she is a girl not to worry about her but then Kamsa he grabbed her and trying to smash her head against the floor, against the rock she flew out of his hand in the sky multihanded Durga form, the external energy - mahamaya expansion of yogamaya she manifested her external form as the mahamaya.  Nearly Kamsa became very respectful the demons are generally very respectful to Durga & Shiva and she told him you fool that person who you want to kill he already gone somewhere else already out of your control.

Hare Krishna.