LORDBALARAMA- PART 5(Last part) Continuedfrom Part 4
Dear friends, This is a posting about Lord Balarama, half-brother of LordSrikrishna. All information is compiled from websites and Google QA. This may kindly be noted This is FIFTH and last part of the posting. As I intimated earlier to the groups, I ignore all negative commentsabout my postings by any member. Positive comments and suggestions will be replied andacknowledged by me. Hope an interesting reading. Gopalakrishnan, 18-06-2026 Balarama’s Fury WhenArjuna Eloped with their sister Subhadra Balarama was deeply insulted and enraged when Arjuna secretlyeloped with his sister, Subhadra. He considered it a massive breach of trust,hospitality, and royal etiquette, and he immediately ordered the Yadava army to mobilize forwar against Arjuna. The Plot: Balarama hadalready finalized plans to marry Subhadra to his favorite disciple, Duryodhana.Knowing this, Lord Krishna privately advised Arjuna that a Swayamvara(self-choice ceremony) was risky because Subhadra might not pick him,and a traditional proposal would be rejected by Balarama. Krishna suggested abduction—a legally permissible form ofmarriage (Rakshasa Vivaha) for warriors under specific conditions. The Escape: Arjuna took Krishna's chariot and carriedSubhadra away. To ensure it wasn't a forced abduction, Krishnastructurally orchestrated it so that Subhadra actually held the reins of the chariot, making heran active participant in the elopement. Balarama’s Rage: When the palace guards reportedthat their guest, Arjuna, had stolen Subhadra, Balarama flew into a fiercerage. He blew his war trumpet, summoned the Yadava generals, and demanded Arjuna's head for violating their hospitality. How Krishna Pacified Him: Krishna calmly intervened beforethe army marched. He pointed out that Arjuna had not insulted them; rather, Arjuna respected the Yadavas too much to treat Subhadra like a piece ofproperty to be won in a raffle or contest. Krishna argued that Arjunawas an unmatched warrior from a noble lineage, and a marriage to him wouldelevate the Yadava prestige. Realizing the truth in Krishna's words and seeing that Subhadra lovedArjuna, Balarama calmed down, recalled his army, and sent the coupleoff with massive dowries. Why Balarama BlamedYudhishthira for the Dice Game Unlike the rest of the Yadavas who completely condemned theKauravas after the infamous game of dice, Balarama held a highly controversialopinion: he believed Yudhishthira was primarily to blame for his owndownfall. The Assembly at Upaplavya: After the Pandavas completed their13 years of exile, a royal assembly was called to discuss whether to launch awar or seek peace. WhileKrishna and Satyaki passionately argued that the Kauravas had cheated anddeserved destruction, Balarama stood up to defend Shakuni andDuryodhana. The Argument of Choice: Balarama pointedout that nobody forced Yudhishthira to play. Yudhishthira was a king who willingly sat down at the tableknowing his own weaknesses and knowing Shakuni’s legendary skill with the dice. The "Bad Player"Defence: Balarama arguedthat Yudhishthira was simply a terrible, obsessed gambler. He noted that even when Yudhishthira kept losing his wealth, his brothers,and his kingdom, he refused to walk away from the table. Balarama claimed that Shakuni did not force the dice intoYudhishthira's hands—Yudhishthira kept playing out of pride andstubbornness. Satyaki's Furious Counter: Balarama's stance highly offendedthe Pandava allies. The Yadava warrior Satyaki fiercely rebuked Balarama on thespot, pointing out that Duryodhana had explicitly hired Shakuni(a known cheat) to play on his behalf, making the entire match an illegal,deceitful trap rather than a fair game of skill. Despite Satyaki's counterargument, Balarama's rigid worldviewremained unchanged: he viewed the dice game as a self-inflicteddisaster caused by Yudhishthira's lack of restraint, which heavilycontributed to his eventual decision to remain neutral during the KurukshetraWar.: Yudhishthira was known as the epitome of righteousness, but he had one fatal flaw: he loved playing dice. Shakuni manipulated thisweakness, and used magical, enchanted dice that obeyed only his commands. Oncethe game started, Yudhishthira was psychologically trapped and driven to tryand win back his losses. The epic also highlights the concept of a fatal flaw in greatleaders; just asYudhishthira fell to the temptation of gambling, Duryodhana fell to jealousy. Expiation for KillingRomaharshana Balarama did commit a sin when he killed the sageRomaharshana with a blade of grass because the sage failed to stand up and show him proper respect.However, instead of a curse, the horrified onlookers and sages prescribed a rigorous twelve-month pilgrimageof atonement. Balarama willingly accepted this penance, whichconveniently kept him away from participating in the Kurukshetra war. The Festival Culture: The Adi Parva of Mahabharatadescribes the grand Raivataka festival where the citizens and royalty of Dwarkaindulged heavily in food, music, and wine. Balarama is described as roaming the festival happilyintoxicated alongside Revati. Celebrating withDraupadi: In relatedverses describing festive gatherings in the woods and waters, the text notesthat Subhadra and Draupadi,exhilarated with wine, joyfully gave away their costly robes and ornaments tothe sporting women of the court. The Law of the Era: Ancient socio-religious law texts, like the Vishnu Smriti,draw a major distinction between the castes regarding alcohol: The Prohibition forBrahmanas: Grain-basedalcohol (Sura) was considered a catastrophic sin (Mahapataka) for the priestly Brahmana caste. The Allowance for Kshatriyas: Because the Yadavas, Pandavas, andKauravas belonged to the Kshatriya (warrior) caste, they were legally permitted to consume fruit-based, honey-based, or flower-based wines(like Madhu, Asava, and Sidhu). It was viewed as a luxury meant for royalty and warriorsrather than a moral failing. The critical difference within the family was that whileBalarama, Krishna, and Subhadra could drink responsibly during royal functions,the younger Yadava generation completely lacked that restraint.They abused hard, fermented grain liquors to the point of complete lawlessness,which ultimately triggered the civil war that destroyed Dwarka The Mahabharata Warand Balarama: During the Kurukshetra War, Balarama remained neutral becausehe had students on both sides (Duryodhana and Bhima). He left to go on a pilgrimage toavoid witnessing the destruction of the clan. Balarama leaving theworld At the end of the Yuga, after the destruction of the Yadava dynasty,Balarama meditated and departed from his mortal body in the forest. According to tradition, his soul merged back into theserpent Adi Shesha. Following the catastrophic fratricidal war at PrabhasaKshetra where the Yadava clan destroyed itself, Balarama departed hisphysical body through deep meditation, revealing his true form as the thousand-headed cosmicserpent, Adisesha. Upon his departure, his wife Revati chose to end herearthly life by ascending his funeral pyre. The Departure of Balarama Distraught after witnessing the grim fulfilmentof Gandhari's and the Sages' curses—which culminated in his sons(Nishatha and Ulmuka) and kinsmen slaughtering one another—Balarama lost allinterest in the mortal world. The Meditative State: Balarama travelled to the shores ofthe ocean near Prabhasa (modern-day Veraval, near the Somnath Templein Gujarat). Hesat under a tree and entered a state of profound Samadhi (deep yogicmeditation), focusing his consciousness entirely outward from his physicalframe. The Emergence ofAdisesha: As Krishnawatched, a magnificent, glowing white serpent emerged fromBalarama's mouth. This snake was Adisesha (or Ananta Shesha), the primordialserpent upon whom Lord Vishnu rests. Return to the Ocean: The celestialserpent was welcomed by the oceans and other divine Nagas. It slid intothe sea, departing the mortal realm first to prepare for the return of Krishnato Vaikuntha. Balarama's physical body was left behind, completely devoidof its life force. Following the annihilation of her sons in the drunken brawland the subsequent mystical departure of her husband, Revati was consumed byprofound grief. Ascending the Pyre: In accordance with ancient customsfor royal consorts of that era, Revati entered the funeral pyre of Balarama.By voluntarily giving up her life in the sacred fire, she broke her earthlybonds and attained immediate salvation (Moksha), reuniting eternally withBalarama in his divine spiritual form. How Balarama wasworshipped as deity? After the death of Yadava clan and Krishna? Following the collapse of the Yadava clan and the departureof Krishna, the worship of Balarama survived and evolved dramatically. Rather than fading into history, Balarama was integrated into thefoundational "Bhagavata Cult" (early Vaishnavism) as a premier cosmicdeity, transitioningfrom a living prince to a widely revered object of devotion across ancientIndia. Historically and textually, his worship manifested throughseveral distinct traditions: The Ancient Cult ofSamkarshana (The Vrishni Hero) Before the distinct concept of the Dasavatara (Ten Avatars)solidified, early Indian worship focused heavily on the VrishniHeroes, a group of deified historical figures from the Yadava clan. Balarama was worshipped under his divine name, Samkarshana(the One who draws together). Archaeological Evidence: Epigraphical records, such as theHeliodorus Pillar (c. 100 BCE) in Besnagar and the Ghosundi Inscription,explicitly prove that largetemples were built for the joint worship of the supreme lords Vāsudeva(Krishna) and Samkarshana (Balarama). Symbolism: In ancient iconography, Balarama was representedby a Fan-Palm Capital (Tala-dhvaja) on pillars, solidifying his stature alongside Krishna’s Garuda. 2. The Chatur-VyuhaDoctrine (The Four Emanations) As early Bhagavatism transitioned into formal BrahmanicalHinduism, theologians formalized Balarama’s place in the universe through theChatur-Vyuha doctrine. In this system, Krishna’s divine formexpands into four cosmic emanations to manage the universe: Krishna (Vasudeva): The ultimate source and creator aspect. Balarama(Samkarshana): Represented the aspect of cosmic preservation, individualsouls (Jiva), and ultimate destruction. He was viewed as the foundationallayer holding the physical universe together. Deity of Agriculture and Fertility For the agrarian masses of ancient India, Balarama wasworshipped independently as a god of fertility, strength, and harvest. Because hissignature weapons were the Hala (plow) and Musala (pestle), farmers worshippedhim to secure a bountiful crop. The Tradition Today: This ancient link survives inregional festivals. For example, in Odisha, his birthday is celebrated as Gambha Purnima, duringwhich livestock and agricultural tools (specifically the plow) are rituallycleansed and worshipped. Triad Worship in the JagannathTradition The most prominent living manifestation of Balarama worshiptoday exists in Puri,Odisha, at the world-famous Jagannath Temple. Following the fall of Dwaraka, folklore states that themortal remains of the Yadava leadership transitioned into new spiritualmanifestations. Balarama isworshipped here as Lord Balabhadra, the elder brother standing onthe right side of the altar alongside his sister Subhadra and brother Jagannath(Krishna). In the annual Ratha Yatra (Chariot Festival), Balabhadra’smassive chariot (Taladhwaja) always leads the sacred procession. Integration intoVaishnavism In later Puranic literature and sects like Gaudiya Vaishnavism,Balarama's identity shifted from an independent agricultural deity to theAdi-Guru (the first spiritual master). He is viewed as the ultimatepersonification of Bhakti (devotion). Because he is the human form of theserpent Adishesha, his entire divine existence is defined as servingKrishna—transforming into Krishna's bed, umbrella, clothing, and sandals. How Balarama worshipspread across India The worship of Balarama spread across India by evolving froma localized tribal hero cult into a pan-Indian cosmic deity. Before the standardlist of Vishnu's ten avatars (Dasavatara) was established, Balarama (worshipped historically asSamkarshana) was actually more prominent than, or equal to, Krishna in severalregions. His worship expanded through distinct geographical andcultural phases: The Epicentre: Mathuraand the Sunga Era (North India)The origin of Balarama worship traces back to theVrishni/Yadava clans of the Mathura region. Archaeological Proof: The oldest freestanding statues ofBalarama, dating to the 2nd Century BCE (Sunga Period), were unearthed in Mathura and arenow preserved in the Lucknow Provincial Museum. He is depicted withhis classic dual imagery: a multi-headed serpent canopy representing the cosmicsnake Adisesha, and a heavy plow reflecting his agrarian roots. As Vedic culturemerged with rural, agricultural communities across Central India, Balarama’spopularity exploded. He was the god of the plow and harvest. Native agrarian communities alreadyworshipped snake deities (Nagas) for fertility and rain. Byportraying Balarama with a snake hood and a plow, the expanding Vaishnavatradition seamlessly absorbed these widespread, pre-existing local serpent andagricultural cults. Royal Patronage and GlobalCoinage (West and Central India) The worship of Samkarshana (Balarama) moved westward andsecured massive royal backing, reaching as far as foreign rulers: The Ghosundi and Besnagar Inscriptions (Rajasthan/MadhyaPradesh): Dating to the 1st–2nd Century BCE, these stone inscriptions record theconstruction of massive stone temples (Narayana-vatika) dedicated exclusivelyto the dual lords Samkarshana and Vasudeva. Indo-Greek and Indo-Scythian Currency: The popularity ofBalarama as a mighty warrior resonated with martial dynasties. Indo-Greek KingAgathocles (c. 180 BCE) and Indo-Scythian rulers like Maues minted silver coins featuringBalarama holding his mace and plow. This indicates that his worship was a dominant public faithalong the major silk and trade routes. Eastward Expansion: Odisha, Bihar,and Bengal As the Mahabharata and Puranic literature gained canonicalstatus, the worship of Balarama moved steadily toward eastern India: Odisha: In the coastal east, Balarama evolved into LordBalabhadra. He became part of the holy trinity alongside Subhadra andJagannath. The 13th-century Ananta Vasudeva Temple in Bhubaneswar remains a premierhistoric centre for his independent worship alongside Krishna. Bihar & Bengal: Bronze figures found in Imadpur (Bihar)and stone reliefs excavated from Paharpur (modern-day Bangladesh) depict Balarama slaying Kamsa's wrestlers,demonstrating that his epic stories had captured the religious imagination ofthe medieval Pala and Sena Empires. Southward Spread via the Alvarsand Agamas Balarama worship travelled to South India through thedevelopment of the Pancharatra Agama texts and the Tamil Bhakti movement: The Sangam Era: Ancient Tamil literature refers to Balaramaas Vellon (thewhite-complexioned one) or Valaiyudhathan (the wielder of the plow),pairing him alongside Mayon (Krishna). Early Cave Temples: In places like Guntur (AndhraPradesh) and various rock-cut shrines in Tamil Nadu, triadic carvings of Balarama, Krishna, and Ekanamsha(Subhadra) were established by early dynasties like the Pallavas and Ikshvakus. The Modern GaudiyaVaishnava Era In the 16th century, Chaitanya Mahaprabhu’s movementre-popularized Balarama worship by identifying his closest associate,Nityananda Prabhu, as a direct manifestation of Balarama. This specific branch of devotion later went global in the20th century through the establishment of grand landmarks like the Krishna Balaram Mandir inVrindavan, taking his worship far beyond the borders of ancient India. End of posting -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion visit https://groups.google.com/d/msgid/thatha_patty/277170391.679167.1781765111872%40mail.yahoo.com.
