Balarama

Source: Wikipedia, the free encyclopedia.
For other uses, see Balarama (disambiguation).

Balarama
God of Agriculture and Strength
Vaishnava traditions[5]
AbodeVaikuntha, Patala, Vrindavan
WeaponPlough, Mace
FestivalsBalarama Jayanti, Ratha Yatra
Personal information
Born
Gokula
Parents
SiblingsKrishna, Subhadra
ConsortRevati
ChildrenNishatha
Ulmuka
Chandravamsha

Balarama (

Hindu god, and the elder brother of Vāsudeva-Krishna[7][8] He is particularly significant in the Jagannath tradition, as one of the triad deities.[9]
He is also known as Haladhara, Halayudha, Baladeva, Balabhadra, and Sankarshana.

The first two epithets associate him with hala (langala, "plough")[10] from his strong associations with farming and farmers, as the deity who used farm equipment as weapons when needed, and the next two refer to his strength.[9][11]

Originally an agri-cultural deity, Balarama is mostly described as an incarnation of

Vaishnava traditions regard him as the eighth avatar of Vishnu,[5] with Jayadeva’s Gitagovinda (c.1200) "incorporat[ing] Balarama into the pantheon" as the eighth of the 10 principal avatars of Vishnu.[9]

Balarama's significance in Indian culture has ancient roots. His image in artwork is dated to around the start of the common era, and in coins dated to the second-century BCE.[12] In Jainism, he is known as Baladeva, and has been a historically significant farmer-related deity.[13][14]

History

Part of a series on
Vaishnavism
Closeup of Vishnu, seated in the lotus position on a lotus. From depiction of the poet Jayadeva bowing to Vishnu, Gouache on paper Pahari, The very picture of devotion, bare-bodied, head bowed, legs crossed and hands folded, Jayadeva stands at left, with the implements of worship placed before the lotus-seat of Vishnu who sits there, blessing the poet.
Supreme deity
Vishnu / Krishna / Rama
Important deities
Dashavatara
Other forms
Consorts
Related
Holy scriptures
Puranas
Sampradayas
Others
Teachers—acharyas
Related traditions
Balarama from Mathura, Early Medieval period (8th–13th century CE).

Balarama is an ancient deity, a prominent one by the epics era of Indian history as evidenced by archeological and numismatic evidence. His iconography appears with Nāga (many-headed serpent), a plough and other farm artifacts such as a watering pot, possibly indicating his origins in a bucolic, agricultural culture.[15]

Texts

Narratives of Balarama are found in

vyuha avatar of Sankarshana, along with the deities of Shesha and Lakshmana.[16] The legend of Balarama as the avatar of Shesha, the demigod-serpent Vishnu rests upon, reflects his role and association with Vishnu.[17] However, Balarama's mythology and his association with the ten avatars of Vishnu is relatively younger and post-Vedic, because it is not found in the Vedic texts.[18]

Balarama's legend appears in many Parva (books) of the

Buddha (Buddhism) or Arihant (Jainism).[19][20]

Balarama finds a mention in Kautilya's Arthashastra (4th to 2nd century BCE), where according to Hudson, his followers are described as "ascetic worshippers" with shaved heads or braided hair.[21]

Balarama, as Baladewa, is an important character in the 11th-century Javanese text Kakawin Bhāratayuddha, the Kakawin poem based on the Mahabharata.[22]

Archeology, coins, arts, and epigraphy

Balarama on punch-marked coins
(2nd century BCE)
Mauryan, punch-marked coins.[23][24] He is shown wielding a mace and a plough.[25][23]
Main article: Saṃkarṣaṇa

Balarama was anciently a powerful local deity named

Samkarshana, associated with the local cult of the Vrishni heroes in Mathura from around the 4th century BCE.[26][7] The concept of the avatars of Vishnu formed during the Kushan period in the 3rd to 2nd century CE.[27]

Coins dated to about 185-170 BCE belonging to the Indo-Greek King

Vāsudeva-Krishna
holding the conch and chakra.

Kharoshthi inscription nearby reads Rama [kri]ṣa. 1st century CE.[28]
Balarama on Indo-Greek coins
(190-180 BCE)
Brahmi
legend Rajane Agathukleyasasa "King Agathocles".

At Chilas II archeological site dated to the first half of 1st-century CE in northwest Pakistan, near Afghanistan border, are engraved two males along with many Buddhist images nearby. The larger of the two males hold a plough and club in his two hands. The artwork also has an inscription with it in Kharosthi script, which has been deciphered by scholars as Rama-Krsna, and interpreted as an ancient depiction of the two brothers Balarama and Krishna.[32][33] The early Balarama images found in Jansuti (Mathura, Uttar Pradesh) and two at Tumain (Ashoknagar, Madhya Pradesh) are dated to 2nd/1st-century BCE and these show Balarama holding a Hala (plough) and a musala (pestle) in his two hands.[34]

In all of these early depictions, Balarama-Samkarsana seems to hold a senior position over Vāsudeva-Krishna.

Brahmi side).[28] At Chilas, Balarama is shown taller and bigger than Vāsudeva-Krishna.[28] The same relationship is also visible in the hierarchy of the Vrishni heroes.[28]

In some Indian ancient arts and texts, Balarama (Sankarsana) and Krishna (Vasudeva) are two of the five heroes (Pancaviras of the Vrishnis).

Mora well inscription near Mathura, dated between 10 and 25 CE, mention the installation of five Vrishni heroes in a stone temple.[39]

Balarama Avatar on a brass chariot of Searsole Rajbari, West Bengal, India

The earliest surviving southeast Asian artwork related to Balarama is from the Phnom Da collection, near Angkor Borei in Cambodia's lower Mekong Delta region.[40][41]

Legend

Krishna and Balarama meet their parents. 19th-century painting by Raja Ravi Varma

Balarama was the son of

Nanda, and his wife, Yashoda.[9]
The chapter 10 of the Bhagavata Purana describes it as follows:

The Bhagavan as the

Self
of everything tells the creative power of His unified consciousness (yogamaya) about His plan for His own birth as Balarama and Krishna. He begins with Balarama. The whole of Shesha, which is my abode, will become an embryo in Devaki's womb which you shall transplant to Rohini's womb.

— Bhagavata Purana 10.2.8, Tr: D Dennis Hudson[45]

He was named Rama, but because of his great strength, he was called Balarama, Baladeva, or Balabhadra, meaning Strong Rama. He was born on

Purnima, which coincides with the occasion of Raksha Bandhan.[46]

Childhood and marriage

Krishna and Balarama Studying with the Brahman Sandipani (Bhagavata Purana, 1525-1550 CE print).
Nathdwara Painting
.

One day, Nanda requested the presence of Sage

Gargamuni, his priest, to name the newborn Krishna
and Balarama. When the Garga arrived, Nanda received him well and requested the naming ceremony. Gargamuni then reminded Nanda that Kamsa was looking for the son of Devaki and if he performed the ceremony in opulence, it would come to his attention. Nanda, therefore, asked Garga to perform the ceremony in secret and Garga did so:

Because Balarama, the son of Rohini, increases the transcendental bliss of others, his name is Rama and because of his extraordinary strength, he is called Baladeva. He attracts the Yadus to follow his instructions and therefore his name is Sankarshana.

— Bhagavata Purana, 10.8.12[47]

When his elder brother, fatigued from playing, would lie down with his head upon the lap of a cowherd boy, Lord Kṛiṣṇa would help him relax by personally massaging his feet and offering other services

— Srimad Bhagavatam, Canto 10, Chapter 15, Verse 14[48]

Balarama spent his childhood as a cow herder with his brother Krishna. He killed

asura sent by Kamsa, as well as Pralamba and Mushtika wrestlers sent by the king. When Krishna was killing Kamsa, Balarama slew his mighty commander, Kalavakra. After the evil king was slain, Balarama and Krishna went to the ashrama of sage Sandipani at Ujjain for their education. Balarama married Revati, the daughter of King Kakudmi.[49]
He had two sons - Nishatha and Ulmuka, and a daughter - Vatsala/Shashirekha.

Balarama is the celebrated tiller, one of the embodiments of agriculture along with livestock with whom Krishna is associated with. The plough is Balarama's weapon. In the Bhagavata Purana, he uses it to fight asuras, dig a way for

Hastinapura into the Ganga river.[21]

Kurukshetra War

Balarama taught both Duryodhana of the Kauravas and Bhima of the Pandavas the art of war with a mace. When war broke between the Kauravas and the Pandavas, Balarama carried obligations for both sides and so remained neutral. He went for a pilgrimage with his nephew Pradyumna and other Yadavas during the war, and returned on the last day, to watch the fight between his disciples. When Bhima defeated Duryodhana by striking him in the thigh with his mace, a traditional violation of the rules of combat, Balarama threatened to kill Bhima. This was prevented when Krishna reminded Balarama of the vow of Bhima—to kill Duryodhana by crushing the thigh he had exposed to Bhima's wife, Draupadi.[50]

Disappearance

In the

Yadu dynasty and witnessing the disappearance of Krishna, he sat down in a meditative state and departed from this world.[51]

Some scriptures describe a great white snake that left the mouth of Balarama, in reference to his identity as Ananta-

Somnath Temple in Gujarat
.

The local people of Veraval believe about the cave near the temple place, that the white snake who came out of Balarama's mouth got into that cave and went back to Patala.

Significance

In Hindu tradition, Balarama is depicted as a farmer's patron deity, signifying the one who is "harbinger of knowledge", of agricultural tools and prosperity.[52] He is almost always shown and described with Krishna, such as in the act of stealing butter, playing childhood pranks, complaining to Yashoda that his baby brother Krishna had eaten dirt, playing in cow sheds, studying together at the school of guru Sandipani, and fighting malevolent beasts sent by Kamsa to kill the two brothers.[52] He is the constant companion of Krishna, ever watchful, leading to the epithet "Luk Luk Dauji" (or Luk Luk Daubaba) in the Pustimarga tradition of Vaishnavism.[52][53] In the classical Tamil work Akananuru, Krishna hides from Balarama when he steals the clothes of the milkmaids while they bathe, suggesting his brother's vigilance.[54] He is a creative store of knowledge for the agriculturists: the knowledge that dug a water channel to bring Yamuna water to Vrindavan; that restored groves, farms and forests; that produced goods and drinks.[52][55]

In Hindu texts, Balarama almost always supports Krishna in form and spirit. However, there are occasions where the dialogues between Balarama and Krishna present different viewpoints, with Krishna's wisdom establishing him to be the ultimate divinity.[52] Balarama's constant symbolic association with Krishna makes him the protector and supporter of dharma.[56]

Iconography

Above: 11th-century art showing Balarama with Subhadra and Vāsudeva (Krishna). Below: Abstract icons of the three in the Jagannath tradition.
Krishna-Balarama at the Krishna-Balarama Temple in Vrindavan

Balarama is depicted as light-skinned, in contrast to his brother, Krishna, who is dark-skinned; Krishna in Sanskrit means dark.[17] His ayudha or weapons are the plough hala and the mace gadā. The plough is usually called Balachita.[57] He often wears blue garments and a garland of forest flowers. His hair is tied in a topknot and he has earrings, bracelets and armlets; he is known for his strength, the reason for his name; Bala means strength in Sanskrit.[58]

In the Jagannath tradition, one particularly popular in eastern and central regions of India, he is more often called Balabhadra. Balarama is one in the triad, wherein Balarama is shown together with his brother Jagannath (Krishna) and sister Subhadra (Subhadra). Jagannath is identifiable from his circular eyes compared to an oval of Shubhadra and almond-shaped eyes of the abstract icon for Balarama. Further, Balarama's face is white, Jagannath's icon is dark, and Subhadra icon is yellow. The third difference is the flat head of Jagannath icon, compared to the semi-circular carved head of abstract Balarama.[59] The shape of Balabhadra's head, also called Balarama or Baladeva in these regions, varies in some temples between somewhat flat and semi-circular.[59][60]

Sculpture

  • Chatur-vyūha: Balarama, with serpent hood and drinking cup, to the right of Vasudeva-Krishna. 2nd century CE, Art of Mathura.
    Vasudeva-Krishna. 2nd century CE, Art of Mathura
    .
  • 6th century Balarama from Phnom Da, Angkor Borei, Takeo, Cambodia. Now exhibits at National Museum of Cambodia.
    6th century Balarama from Phnom Da, Angkor Borei, Takeo, Cambodia. Now exhibits at National Museum of Cambodia.
  • Balarama, Medieval period, Mathura
    Balarama, Medieval period, Mathura
  • Balarama from Badoh, Medieval period
    Balarama from Badoh, Medieval period
  • Balarama, 18th century, Mathura
    Balarama, 18th century, Mathura

Temples

Outside Hinduism

Jainism

The

Jain Puranas, notably, the Triṣaṣṭiśalākāpuruṣacarita of Hemachandra, narrate hagiographical accounts of nine Baladevas or Balabhadras who are believed to be śalākāpuruṣas (literally torch-bearers, great personalities). Balarama was the ninth one.[63] Balarama along with Krishna are considered as cousins of the revered Tirthankara Neminatha (Aristanemi) by Jains.[64]

The Jainism tradition lists 63 Śalākāpuruṣa or notable figures which, amongst others, includes the twenty-four Tirthankaras and nine sets of triads. One of these triads is Krishna as the Vasudeva, Balarama as the Baladeva, and

Harivamsa Purana (8th century CE) of Jinasena (not be confused with its namesake, the addendum to Mahābhārata) and the Trishashti-shalakapurusha-charita of Hemachandra.[66][67]

Balarama with a plough in his left hand, at the Khajuraho Parsvnatha Jain Temple.[68]

The story of Krishna's life in the Puranas of Jainism follows the same general outline as those in the Hindu texts, but in details, they are very different: they include Jain Tirthankaras as characters in the story, and generally are polemically critical of Krishna, unlike the versions found in the Mahabharata, the Bhagavata Purana, and the Vishnu Purana.

sixth heaven.[70]

In other Jain texts, Krishna and Baladeva are stated to be a cousin of the twenty-second Tirthankara, Neminatha. The Jain texts state that Naminatha taught Krishna all the wisdom that he later gave to Arjuna in the Bhagavad Gita. According to Jeffery D. Long, a professor of Religion known for his publications on Jainism, this connection between Krishna and Neminatha has been a historic reason for Jains to accept, read, and cite the Bhagavad Gita as a spiritually important text, celebrate Krishna-related festivals, and intermingle with Hindus as spiritual cousins.[71]

Evidence related to early Jainism, states Patrick Olivelle and other scholars, suggests Balarama had been a significant farmer deity in Jain tradition in parts of the Indian subcontinent such as near the Mathura region.[14] Jain texts such as the Kalpasutra describe the same idea of embryo transfer, as in Hindu texts for Balarama, for the 24th Tirthankara Mahavira; in the latter case, the embryo of a Brahmin woman is moved into the womb of a Kshatriya woman.[72] Balarama, states Pratapaditya Pal, was one of the historic deities revered in Jainism along with Ambika, Lakshmi and others.[72][73] As with the Hindu farmers, state Paul Dundas and other scholars, it is likely that Balarama was the patron deity of Jain farmers in the early centuries of the common era, because a large number of Balarama images have been found in early Jain arts.[74][75]

Buddhism

Balarama images have been discovered in central Indian Buddhist sites, such as with Sanchi stupas at Andher, Mehgaon and Chandna. These are dated to around the start of the common era.[76][77] The Ghata Jataka, one of the Jataka Tales that form part of Buddhist scriptures, depicts Krishna as a previous birth of Buddha's disciple Sariputta and has Balarama depicted as the previous birth of one of the Buddha's disciples.[citation needed]

Notes

  1. ^ Balarama was conceived by Devaki, but he was transferred into the womb of Rohini by Devi Yogamaya

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Bibliography

External links

  • Media related to Balarama at Wikimedia Commons
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