This year, 2016, Lord Baladeva’s appearance day and Rakhi Bandhan is August 18th. This is the full moon day of the month of Shravan (Sawan), i.e., the last day of Shravan month. Srila Gurudeva Bhaktivedanta Narayana Gosvami Maharaja gave a discourse in his glorification in Hindi, translated by Radhika Dasi of Russia. The following is a transcription of that translation: also Movie from 2004].
Today is the appearance day of Rohini-nandana Baladeva. According to the Vedic scripture Garga-saṁhitā, Baladeva Prabhu appeared after Janmashtami, but if this is accepted, there would be confusion. Baladeva would be older than Krishna by one year, and then they would not be able to play together, wrestle on equal terms, and have their name-giving ceremony performed for both of them at the same time. Therefore, Srila Jiva Goswami has explained, “Baladeva Prabhu appeared after Jhulana Yatra on the purnima, the full-moon day, and Sri Krishna appeared seven days later on bhādra- aṣṭamī, the auspicious eighth day of the moon in the month of Bhadra (August/September).”
After Krishna appeared from the womb of Devaki in his four-armed form of Vishnu, Vasudeva brought him to Gokula. That same Supreme Personality of Godhead, the reservoir of all relationships, simultaneously took birth in Gokula. In this way, he appeared at both places, in Mathura and Gokula, at the same time. Then, as Vasudeva was placing him on Yashoda’s bed, the expansion (vaibhava-prakāśa) of Krishna, who had appeared in the four-armed form, merged into the original form of Krishna, the son of Yashoda.
In the same way, Baladeva Prabhu’s partial expansion first appeared in the womb of Devaki, and then, following Krishna’s order, Yogamaya transferred him to the womb of Rohini in Vraja, where he was already manifested in his full feature in her womb. In Vrindavan, Krishna is the son of Yashoda and Baladeva is the son of Rohini, and they are the source of all other expansions.
When Krishna and Baladeva leave Vraja and then dwell in Mathura or Dvaraka, at that time they are the sons of Devaki. Devaki-nandana Baladeva lives in Mathura, and there Sankarshana, Pradyumna and Aniruddha manifest from him. The first of this catur-vyūha (quadruple expansion) is Sankarshan. Baladeva Prabhu himself manifests in his partial expansion as Mūla (root) Sankarshan, and in Vaikuntha he manifests as Maha Sankarshan. Maha Sankarshan then manifests as Karanodakashayi, from him Garbhodakashayi, from him Kshirodakashayi who is present in the hearts of all jivas, and his final expansion is the infinite Ananta-shesha.
Throughout India, on this day ladies bind rakhis (a decorated cloth bracelet) on their brothers. Another name of a rakhi is ananta. People used to wear these anantas, made of either gold or silver, so that Ananta-deva would protect them. Baladeva Prabhu takes the form of Ananta-sesa, on whose coils rest Karanodakashayi, Garbhodakashayi, and Kshirodakashayi. He arranges everything necessary for Krishna’s manifestations, he becomes Krishna’s sandals, umbrella, and seat, and in this way he serves them all. In fact, all that exists in Vraja is Baladeva Prabhu’s manifestation.
Krishna is sat-cit-ānanda. Sat is sandhinī (eternal existence, or maintenance), cit is knowledge, and ānanda is hlādinī, pleasure. Baladeva is the presiding Deity of the first kind of energy, sat or sandhinī. Krishna is the presiding Deity of cit or samvit, and Srimati Radhika is the presiding Deity of ānanda or hlādinī. Joined together, sat, cit, and ānanda is knowledge in eternal spiritual existence, which is full of bliss. This is sat-cit-ānanda Sri Krishna.
When Krishna is with all his energies in full, sat-cit-ānanda, his manifestations are called svāṁśa incarnations. When he is only with his cit energy, then he is called Brahman. When he is situated within jiva-śakti, then his sat-cit-ānanda energies are present only in minute form. This manifestation of Sri Krishna is called vibhinnāṁśa, or the jiva, the minute spiritual living entity. Or, it can be said that when Sri Krishna, leaving aside all other śaktis, is situated in his taṭastha-śakti (jiva-śakti), he expands as the innumerable, infinitesimal living entities called the jivas.
In Vraja, Baladeva prabhu is the son of Rohini, and in Mathura and Dwaraka he is the son of Devaki. He manifests in these and other forms to serve Krishna in all Krishna’s incarnations. In Krishna’s incarnation as Rama, Baladeva became Rama’s younger brother, Lakshman. Lakshman did not like to carry out some of Rama’s orders, like taking the exiled Sita to the forest, but he was compelled to follow his elder brother’s order.
During the pastimes of Sri Chaitanya Mahaprabhu, Baladeva prabhu came as Nityananda Prabhu, the elder brother of Mahaprabhu. When Mahaprabhu would lose consciousness due to being immersed in the mood of Srimati Radhika, Nityananda would take care of him. Also, he is guru-tattva.
Baladeva killed Dhenukasura, the personification of ignorance. He also killed Pralambha, who is personified hypocrisy. Until our heart is cleared of hypocrisy, we will attain nothing in the realm of bhakti. If we desire a good job, good marriage, and good relatives, if our heart is filled with so many material desires, how can Krishna come into our heart? Therefore, first Baladeva Prabhu comes and purifies us of those material desires. He also killed Dvivida, who had offended Lakshman during Rama’s pastimes.
When Baladeva visited Naimisharanya, Lomaharshan was narrating the shastras. Everyone present stood up to greet Baladeva, but out of pride Lomaharshan did not rise from his seat and show respect. Baladeva prabhu said, “I am jagad-guru, guru of the entire universe. Thousands of sages have offered their respectful obeisances to me, but you did not even rise from your seat. You are not qualified to be a guru and speak Bhagavatam.”
With these words, Baladeva Prabhu killed him, simply by touching him with a blade of kusha grass. The sages present cried out, “Alas, alas! O Baladeva Prabhu, You have made a great mistake. Although you are Lord of the entire world, it was wrong of you to kill Lomaharshan, who was glorifying the pastimes of the Supreme Personality of Godhead.”
“Should I bring him back to life?” Baladeva asked.
“No, no, find someone else who can narrate Bhagavatam to us,” The sages said.
Then, Baladeva Prabhu put his lotus hand on the head of Lomaharshan’s son, Suta Goswami, the disciple of Srila Sukadeva Goswami, and blessed him by saying, “May all the Vedas, Puranas, Upanisads, Srimad-Bhagavatam, and other scriptures manifest in your heart. Please sit on this asana and narrate all these scriptures to the sages.” Baladeva Prabhu is the original guru (adi-guru), who can give all knowledge. This pastime is described in the Srimad-Bhagavatam, and there are many other histories as well.
When Krishna kidnapped Rukmini, he conquered all the armies of Rukmi, her brother. At that time Rukmi raised his arm and vowed to stop Krishna or never return to his kingdom. He made a violent attack on Krishna, but Krishna caught hold of him and bound him up. Krishna was ready to kill him, when Baladeva Prabhu arrived there and exclaimed, “What are you doing? Leave him.”
Therefore, instead of killing Rukmi, Krishna cut off his hair, leaving a few hanging locks. He then cut loose the ropes that bound him and let him go. Baladeva Prabhu was worried that Rukmini would suffer if her brother was killed, and that is why he advised Krishna to free him. Thus, he solved that situation in the most excellent way.
Happiness and distress are not in our hands, whereas the nature of our activities does depend on us. Whatever happens in a devotee’s life is not his karma, but the Lord’s mercy. When suffering comes, an ordinary devotee becomes hopeless and laments, “Oh, what shall I do?” Undoubtedly, such a devotee tastes the fruits of his own past activities. However, an advanced devotee thinks, “This is the Supreme Lord’s mercy. My Lord has sent me this suffering to free me from pride, and to make me humble and tolerant.” A true devotee accepts suffering with a smile, whereas a materialist accepts it with tears. In Baladeva Prabhu’s pastimes, there are many teachings in this regard.
There is a pastime about a disagreement between Baladeva and Krishna, by hearing which one might ask, “This should not be so. Does Baladeva not know Krishna’s heart?” As explained earlier, Baladeva is not different from Krishna. Baladeva is Krishna’s second body. The only difference is that they carry different paraphernalia (Krishna carries the flute in Vraja, and Baladeva carries a horn/bugle made of leaves), and they have slightly different appearances.
Why, then, would they have any disagreement? This question cannot be answered without knowledge of naravat lila, their human-like pastimes. During their human-like pastimes, something may happen which looks like a quarrel. They are two loving brothers, but it appears that they argue. Father and son, or son and mother, may have apparent disagreement in their loving exchanges.
Baladeva Prabhu wanted his sister Subhadra to marry Duryodhan. Krishna, Vasudeva, Rohini, Devaki and all other members of the Yadu family wanted her to marry Arjuna, but none dared express their wish out of fear of Baladeva. No one could bend Baladeva to accept her marriage with Arjuna. Neither Vasudeva, nor Devaki, nor Rohini could do so. They all feared to act against his desire.
Krishna wondered, “What should be done? Whatever happens, my sister must not marry that villain Duryodhan, who is the enemy of the Pandavas, the Yadus, and my enemy as well.” So he arranged a trick. He told Arjuna, “Listen, dress up as a sannyasi and come to Dvaraka. Perform your bhajana-sadhana there. My sister, Subhadra, will come to get your darshan, and then you can flee Dwaraka together with her.”
Arjuna agreed. When he saw Subhadra, he was enchanted by her beauty and felt a strong desire to marry her. In the meantime, Duryodhan was eagerly waiting for her arrival, just as Sisupala previously awaited Rukmini in his palace.
Duryodhan was a clever politician, and thought, “If I marry Subhadra, all the Yadus will be on my side and not on the side of the Pandavas.” But Arjuna disrupted his plans by coming to Dwaraka dressed as a sannyasi. Arjuna did not talk to anyone, lived a very austere life, and ate and slept very little, as real sannyasis do.
Yashoda-maiya loves Krishna with all her heart, but when Putana came, Yashoda thought, “Oh, this lady is so full of affection. Why should she stand outside? I should let her in.” She could not discern that Putana’s loveliness was false. Similarly, Arjuna was able to bewilder all the residents of Dvaraka in his garb of a sannyasi. Even Baladeva prabhu came to him to offer obeisances, and Arjuna gave him blessings. In the meanwhile Krishna instructed Subhadra, “This sannyasi has come to fulfill your innermost desire. Go and worship him.”
Subhadra dressed exquisitely, decorating herself with sixteen kinds of ornaments, and arrived in her chariot to see Arjuna. Arjuna was informed about her arrival and was ready for her. He seated her on his own chariot and then personally entered upon it, giving the reins controlling the horses into Subhadra’s hands. While she was driving the chariot, Arjuna stood with his bow and arrows in his hands, forbidding anyone to stop them.
“Arjuna stole my sister!” cried Baladeva when he heard the news. “Come, Yadus, we should take a big army with us and punish this offender.”
When they were about to set out for the chase, Krishna checked them by inquiring, “Where are you going?”
Baladeva told Krishna, “Do you not know? Arjuna has kidnapped our sister!”
Krishna said, “Oh, brother, don’t you know that kidnapping is within our family tradition? Did I not kidnap Rukmini? Did Samba not kidnap Duryodhan’s daughter? So, what is the wrong if Arjuna does the same? You actually helped Samba in this undertaking. Don’t you remember that you led our armies against Duryodhan? What’s more, do you really see Arjuna kidnapping Subhadra? Subhadra is the one driving the chariot. O Baladevaji, you may kill Arjuna, but if you do so, your sister will be very distressed.”
Baladeva replied, “Why didn’t you tell me about all this before? If you are all in favor of her marriage with Arjuna, then I shall also agree.”
We see that there was a disagreement between Krishna and Baladeva, which was not really a disagreement but a semblance of it for the purpose of the successful execution of their pastimes together.
Also, in the final days of the battle of Kurukshetra, Bhima had a club-fight with Duryodhan, and both had learned club-fighting from Baladeva prabhu. In the beginning of the duel Baladeva arrived there. Then, in front of Baladeva, Krishna gave a signal to Bhima, and Bhima gave a heavy blow with his club on Duryodhan’s thigh. to beat someone below the waist is against the rules of club-fighting, but it was Krishna who had advised Bhima to do so.
In great anger, Baladeva raised his club, ready to kill Bhima, when Krishna remarked, “Today you are just in time, brother. But where were you when Duryodhan, Shakuni, and others murdered our dear nephew, Abhimanyu? When this wicked Duryodhan tried to burn the Pandavas alive in the shellac palace, where were you to save them? When he and his brothers tried to undress Draupadi in the Kaurava assembly, where were you to protect her? Where were you when Duryodhan did all this injustice to the Pandavas?”
Baladeva then calmed his anger and left the scene in silence. He acted in accordance with Krishna’s desire.
Lord Baladeva’s pastimes are unlimited, his virtues are unlimited, and his love for Krishna is unlimited.