Krsna Balarama are also Yugal kisora

[Paramananda das]

PAMHO
AGTSP

In Vrindavan Krsna and Balarama are also seen as Yugal kisora, though general
it refers to Radha Krsna (see also http://kksongs.org/songs/k/krsnapremamayiradha.html ,Yugalastakam by Srila JivaGoswami
for example)

  Yugalastakam

  Jiva Goswami

 

 

LYRICS:

(1)

kṛṣṇa prema mayī rādhā

rādhā prema mayo hariḥ

jīvanena dhane nityaḿ

rādhā kṛṣṇa gatir mama

 

(2)

kṛṣṇasya draviṇaḿ radha

rādhāyāḥ draviṇaṇ hariḥ

jīvanena dhane nityaḿ

rādhā kṛṣṇa gatir mama

 

(3)

kṛṣṇa prāṇa mayī rādhā

rādhā prāṇa mayo hariḥ

jīvanena dhane nityaḿ

rādhā kṛṣṇa gatir mama

 

(4)

kṛṣṇa drava mayī rādhā

rādhā drava mayo hariḥ

jīvanena dhane nityaḿ

rādhā kṛṣṇa gatir mama

 

(5)

kṛṣṇa gehe sthitā rādhā

rādhā gehe sthito hariḥ

jīvanena dhane nityaḿ

rādhā kṛṣṇa gatir mama

 

(6)

kṛṣṇa citta sthitā rādhā

rādhā citta sthito hariḥ

jīvanena dhane nityaḿ

rādhā kṛṣṇa gatir mama

 

(7)

nīlāmbara dharā rādhā

pītāmbara dharo hariḥ

jīvanena dhane nityaḿ

rādhā kṛṣṇa gatir mama

 

(8)

vṛndāvaneśvarī rādhā

kṛṣṇo vṛndāvaneśvaraḥ

jīvanena dhane nityaḿ

rādhā kṛṣṇa gatir mama

 

TRANSLATION

1) Radha is made of pure love for Krsna and Hari is made of pure love of Radha. Life’s greatest wealth is Radha and Krsna: my eternal shelter.

 

2) Radha is the treasure of Krsna and Hari is the treasure of Radha. Life’s greatest wealth is Radha and Krsna: my eternal shelter.

 

3) Radha pervades the life-force of Krsna and Hari pervades the life-force of Radha. Life’s greatest wealth is Radha and Krsna: my eternal shelter.

 

4) Radha is totally melted with Krsna and Hari is totally melted with Radha. Life’s greatest wealth is Radha and Krsna: my eternal shelter.

 

5) Radha is situated in the body of Krsna and Hari is situated in the body of Radha. Life’s greatest wealth is Radha and Krsna: my eternal shelter.

 

6) Radha is fixed in the heart of Krsna and Hari is fixed in the heart of Radha. Life’s greatest wealth is Radha and Krsna: my eternal shelter.

 

7) Radha wears cloth of blue color and Hari wears cloth of yellow color. Life’s greatest wealth is Radha and Krsna: my eternal shelter.

 

8) Radha is the Mistress of Vrndavana and Krsna is the Master of Vrndavana. Life’s greatest wealth is Radha and Krsna: my eternal shelter.

 

So in Vrindavan there is 2   Yugal Kisoras one is Radha Krsna and  the other one is Krsna Balarama.
This is confirmed in Preyo Bhakti Rasarnava by Sri Nayananda Thakura (translated by Dasarath Suta Prabhu)

" bhaja mana yugala Kisora dono bhai"
My dear mind please worship these two Yugala Kisora brothers ,Krsna Balarama

Nayananda Thakura quotes Adi Samhita:
Yah Krsnah so pi Ramah syad yo Ramah Krsna eva sah anayor antaradarsi samsaran na nirvattate;

He who is Krsna is He who is Balarama , He who is Balarama is He who is Krishna.Anyone who sees Them as being different will never leave the world of birth and death.

Lord Balarama is Krsnas ,Vaibhava prakash expantion as Srila Prabhupada has nicely explained in Teachings of LordCaitanya .
Lord Balarama serves Krsna in all rasas even in conjugal rasa as Radhas younger sister Ananga Manjari:

Srila Vrindavan Das Thakura has explained this in his Caitanya Bhagavad chapter 1 Adi lila.:

Text 8 In the Vedas and Puranas the Lord has firmly declared, "Worship of My devotees is better than worship of Me."

Text 9 In Shrimad-Bhagavatam (11.19.21, the Lord Himself declares:

 

mad-bhakta-pujabhyadhika

     sarva-bhuteshu man-matih

 

     "Worshiping My devotees is better than worshiping Me directly.ª That is My opinion."

 

Text 10

 Therefore I will begin by offering respectful obeisances to the devotees. That act will bring success to my efforts.

Text 11

 I offer respectful obeisances to my worshipable Deity, Lord Nityananda Raya, by whose mercy the glory of Lord Chaitanya is manifest in this world.

Text 12

 With a thousand mouths I offer respectful obeisances to Lord Balarama, whose thousand mouths are the home of Lord Krishna's glories.

Text 13

 As a great jewel is kept in a favorite place, so the jewel of Lord Krishna's glories is kept in the jewelry case of Lord Ananta's mouth.

Text 14

 A person that offers prayers to Lord Balarama will find the glories of Lord Chaitanya appear in his mouth.

Text 15

 Lord Balaraama is thousand-headed Lord Ananta. There may be many masters in this world, but He is independent of all of them.

Text 16

 Lord Balarama Mahaprabhu is very tall. He is a great saint intoxicated by hearing the glories of Lord Chaitanyacandra.

Text 17

 In His form of Nityananda He enjoys pastimes with Lord Chaitanya eternally. No one is more dear to Lord Chaitanya.

Text 18

 Lord Chaitanya becomes a friend and a help to one who hears or sings Lord Nityananda's glories.

Text 19

 Siva and Parvati find great bliss in Lord Nityananda. On their tongues are pure and eloquent words glorifying Lord Nityananda.

Text 20

 Accompanied by Goddess Parvati and nine hundreds million goddesses, Siva worships Lord Sankarshana.

Text 21

 This is described in Shrimad-Bhagavatam's Fifth Canto. All Vaishnavas offer obeisances to Lord Balarama and praise Him with songs.

Text 22

 Words describing Lord Balarama's rasa-dance pastimes are supremely glorious. He enjoyed many pastimes with the gopis in Vrindavana.

Text 23

 During Madhava and Madhu, the two months of springtime, Lord Balarama enjoyed the rasa-dance pastime. This is described in the Puranas.

Text 24

 Please hear these words Shri Sukadeva spoke to Maharaja Parikshit. Please hear these verses of Shrimad-Bhagavatam (10.65.17-18 and 21-22):

 

Text 25

 dvau masau tatra cavatsin

     madhum madhavam eva ca

ramah kshapasu bhagavan

     gopinam ratim avahan

 

     "In order to keep the gopis in Vrindavana satisfied, Lord Balarama stayed there continuously for two months, namely the months of Caitra (March-April, and Vaisakha (April-May). For those two months He kept Himself among the gopis, and He passed every night with them in the forest of Vrindavana in order to satisfy their desire for conjugal love. Thus Balarama also enjoyed the rasa dance with the gopis during those two months.*

 

Text 26

 purna-candra-kala-mrishte

     kaumudi-gandha-vayuna

yamunopavane reme

     sevite stri-ganair vritah

 

     "Since the season was springtime, the breeze on the bank of the Yamuna was blowing very mildly, carrying the aroma of different flowers, especially of the flower known as kaumudi. Moonlight filled the sky and spread everywhere, and thus the banks of the Yamuna appeared to be very bright and pleasing, and Lord Balarama enjoyed the company of the gopis there.*

 

Text 27

 upagiyamano gandharvair

     vanita-sobhi-mandale

reme karenu-yutheso

     mahendra iva varanah

 

     "As the gandharvas sang His glories, Lord Balarama enjoyed with gopis in the same way Indra's elephant Airavata enjoys with many she-elephants.

 

Text 28

 nedur dundubhayo vyomni

     vavrishuh kusumair muda

gandharva munayo ramam

 Tad-viryair idire tada

 

     "Then dundubhi drums sounded in the sky, The gandharvas joyfully showed flowers, and the sages praised Lord Balarama and His heroi deeds."

 

Text 29

 Although they rebuke ordinary souls for associating with women, the sages praise Lord Balarama's rasa dance with the gopis.

Text 30

 Fully aware that Balarama and Krishna are not different persons, the demigods showered flowers on Lord Balarama's rasa dance.

Text 31

 Although they are hidden from the four Vedas, Lord Balarama's pastimes are openly described in the Puranas. What more need I say?

Text 32

 Some fools may say, "I do not that in the Puranas. There is no evidence that Lord Balarama ever enjoyed a rasa dance."

Text 33

 To them I reply: The two brothers, Krishna and Balarama, did certainly enjoy a rasa dance with the gopis in Vrindavana forest.

Text 34

 This is described in the following words of Shrimad-Bhagavatam (10.34.20-23):

 

kadacid atha govindo

     ramas cadbhuta-vikramah

vijahratur vane ratryam

     madhya-gau vraja-yoshitam

 

     "After this incident, on a very pleasant night, both Krishna and His elder brother, Balarama, who are inconceivably powerful, went into the forest of Vrindavana. They were accompanied by the damsels of Vrajabhumi, and they began to enjoy each other's company.*

 

Text 35

 upagiyamanau lalitam

     stri-janair baddha-sauhridaih

sv-alankrtanuliptangau

     sragvinau virajo-'mbarau

 

     "The young damsels of Vraja were very nicely dressed and anointed with pulp of sandalwood and decorated with flowers.*

 

Text 36

 nisa-mukham manayantav

     uditodupa-tarakam

mallika-gandha-mattali-

     jushtam kumuda-vayuna

 

     "The moon was shining in the sky, surrounded by glittering stars, and the breeze was blowing, bearing the aroma of mallika flowers, and the bumblebees were mad after the aroma.*

 

Text 37

 jagatuh sarva-bhutanam

     manah-sravana-mangalam

tau kalpayantau yugapat

     svara-mandala-murchitam

 

     "Taking advantage of the pleasing atmosphere, both Krishna and Balarama began to sing very melodiously."*

 

Text 38

 Anyone who has no love for Lord Balarama, even after hearing these words of Shrimad-Bhagavatam, does not walk on the path of the Vaishnavas, the path that leads to Lord Vishnu.

Text 39

 Anyone who does not honor Shrimad-Bhagavatam is a yavana. Birth after birth he is punished by Lord Yama.

Text 40

 Nowadays some eunuchs may dance around and say, "In what scripture is Balarama's rasa dance?"

Text 41

 To them I reply: Who is so sinful that he will not honor the scriptures? A sinner will find another meaning in the scriptures' clear words.

Text 42

 Lord Balarama is very dear to Lord Chaitanyacandra. By offending Him one destroys his own future.

Text 43

 In all His incarnations the Supreme Lord manifests in two forms: one as master and the other as servant.

Text 44

 As a servant the Lord appears as His own friend, brother, bed, fan, invitation, house, parasol, garments, ornaments, and sitting place.

Text 45

 Manifesting Himself in all these forms, the Lord serves Himself. One who has received the Lord's mercy can understand all this.

Text 46

 This is described in the following words (of Shri Ananta-samhita):

 

nivasa-sayyasana-padukamsuko-

     padana-varshatapa-varanadibhih

sarira-bhedais tava seshatam gatair

     yathocitam sesha itiryate janaih

 

     "O Lord, to serve You Ananta assumes many shapes to become Your residence, bed, throne, sandals, garments, pillow, umbrella, parasol, and many other objects. In this way the people know Him as Your `sesha' (paraphernalia)."

 

Text 47

 Powerful Garuda, who delights in carrying Lord Krishna in His pastimes, is an amsa incarnation of Lord Ananta.

Text 48

 Lord Brahma, Lord Siva, the four Kumaras (Sanaka, Sanatana, Sanandana, and Sanat-kumara), Vyasadeva, Sukadeva Gosvami, and Narada are all pure devotees, eternal servants of the Lord.*

Text 49

 Lord Shri Ananta is worshiped by all the uncontaminated devotees mentioned above. He has thousands of hoods and is the reservoir of all devotional service.*

Text 50

 Lord Ananta is the original person and the great mysti controller. At the same time He is a servant of God, a Vaishnava. Since there is no end to His glories, no one can understand Him fully.*

Text 51

 I have already spoken to you of His service to the Lord. Now hear how the self-sufficient Anantadeva exists in the lower planetary system of Patala.*

Text 52

 Bearing his stringed instrument, the tumburu, on his shoulders, the great sage Narada Muni always glorifies Lord Ananta. Narada Muni has composed many transcendental verses in praise of the Lord.*

Text 53

 Lord Ananta is described in the following words of Shrimad-Bhagavatam (5.25.9-13):

 

utpatti-sthiti-laya-hetavo 'sya kalpah

     sattvadya-prakriti-guna yad-ikshayasan

yad-rupam dhruvam akritam yad ekam atman

     nanadhat katham u ha veda tasya vartma

 

     "By His glance the Supreme Personality of Godhead enables the modes of material nature to act as the causes of universal creation, maintenance, and destruction. The Supreme Soul is unlimited and beginningless, and although He is one, he has manifested Himself in many forms. How can human society understand the ways of the Supreme?*

 

murtim nah puru-kripaya babhara sattvam

     samsuddham sad-asad idam vibhati tatra

yal-lilam mriga-patir adade 'navadyam

     adatum svajana-manamsy udara-viryah

 

     "The manifestation of subtle and gross matter exists within the Supreme Personality of Godhead. Out of causeless mercy toward His devotees, He exhibits various forms, which are all transcendental. The Supreme Lord is most liberal, and He possesses all mysti powers. To conquer the minds of His devotees and give pleasure to their hearts, He appears in different incarnations and manifests many pastimes.*

 

yan-nama srutam anukirtayed akasmad

     arto va yadi patitah pralambhanad va

hanty amhah sapadi nrinam asesham anyam

     kam seshad bhagavata asrayen mumukshuh

 

     "Even if He be distressed or degraded, any person who chants the holy name of the Lord, having heard it from a bona-fide spiritual master, is immediately purified. Even if he chants the Lord's name jokingly or by chance, he and anyone who hears him are freed from all sins. Therefore how can anyone seeking disentanglement from the material clutches avoid chanting the name of Lord Sesha? Of whom else should one take shelter?*

 

murdhany arpitam anuvat sahasra-murdhno

     bhu-golam sa-giri-sarit-samudra-sattvam

anantyad animita-vikramasya bhumnah

     ko viryany adhi ganayet sahasra-jihvah

 

     "Because the Lord is unlimited, no one can estimate His power. This entire universe, filled with its many great mountains, rivers, oceans, trees, and living entities, is resting just like an atom on one of His many thousands of hoods. Is there anyone, even with thousands of tongues, who can describe His glories?*

 

evam prabhavo bhagavan ananto

     duranta-viryoru-gunanubhavah

mule rasayah sthita atma-tantro

     yo lilaya kshmam sthitaye bibharti

 

     "There is no end to the great and glorious qualities of that powerful Lord Anantadeva. Indeed, His prowess is unlimited. Though He is self-sufficient, He Himself is the support of everything. He resides beneath the lower planetary systems and easily sustains the entire universe.*

 

Text 58

 Simply due to the glance of Lord Ananta, the three material modes of nature interact and produce creation, maintenance, and annihilation. These modes of nature appear again and again.*

Text 59

 The Lord is glorified as one without a second and as the supreme truth who has no beginning. Therefore He is called Anantadeva (unlimited). Who can understand Him?*

Text 60

 His form is completely spiritual, and He manifests it only by His mercy. All the activities in this material world are conducted only in His form.*

Text 61

He is very powerful and always prepared to please His personal associates and devotees.*

Texts 62-63

 If we simply try to engage in the congregational chanting of the glories of Lord Anantadeva, the dirty things in our hearts, accumulated during many births, will immediately be washed away. Therefore a Vaishnava never loses an opportunity to glorify Anantadeva.*

Text 64

 Lord Anantadeva is known as Sesha (the unlimited end, because He ends our passage through this material world. Simply by chanting His glories, everyone can be liberated.*

Text 65

 On His head, Anantadeva sustains the entire universe, with its millions of planets containing enormous oceans and mountains.*

Text 66

 He is so large and powerful that this universe rests on one of His hoods just like a drop of water. He does not know where it is.*

Text 67

 While bearing the universe on one of His hoods, Anantadeva chants the glories of Krishna with each of His thousands of mouths.*

Text 68

 Although He has been chanting the glories of Lord Krishna since time immemorial, He has not come to their end.*

Text 69

 To this very day Lord Ananta continues to chant the glories of Shri Chaitanya Mahaprabhu, and still He finds no end to them.*

Text 70

 In this way Lord Krishna and Lord Balarama are described. When they see this, Brahma, Siva, the demigods, the siddhas, and the great sages become filled with bliss.

Text 71

 Although again and again He tries to reach the farther shore of the ocean that is Lord Krishna's glories, Lord Ananta can never reach it.

Text 72

 This is also described in these words of Shrimad-Bhagavatam (2.7.41):

 

nantam vidamy aham ami munayo 'grajas te

     maya-balasya purushasya kuto 'vara ye

gayan gunan dasa-satanana adi-devah

     sesho 'dhunapi samavasyati nasya param

 

     "Neither I nor all the sages born before you know fully the omnipotent Personality of Godhead. So what can others, who are born after us, know about Him?  Even the first incarnation of the Lord, namely Sesha, has not been able to reach the limit of such knowledge, although he is describing the shualities of the Lord with ten hundred faces."*

Text 73

 To sustain all the material worlds, very powerful Lord Ananta stays in the rasatala planets.

Text 74

 In Brahma's royal assembly, Narada Muni plays his vina tumburu and sings songs describing these qualities of the Supreme Lord.

Text 75

 Brahma and his associates become overwhelmed with emotion when they hear the glories of the Supreme Lord. The demigods all worship Narada because he sings these songs.

Text 76

 Thus I have told a little something of Lord Ananta's glories. Therefore please place your love in Lord Nityananda, who is Lord Ananta Himself.

Text 77

 Anyone who desires to cross to the farther shore of the ocean of birth and death, and then dive into the ocean of devotional service, should worship Lord Candra.

Text 78

 Before the feet of the Vaishnavas I place my my heart's desire: May I worship Lord Balarama birth after birth.

Text 79

 As "dvija", "vipra", and "brahmana" are different names for the same kind of person, so the names "Nityananda", "Ananta", and "Baladeva" all refer to the same Supreme Person.

Text 80

 Lord Nityananda appeared in my heart and cheerfully ordered me to write a book of Lord Chaitanya's pastimes.

Text 81

 Lord Sesha's tongue is the resting place of Lord Chaitanya's glories. It is only by Lord Sesha's mercy that Lord Chaitanya's pastimes are revealed to us.

Text 82

 For this reason Lord Ananta Sesha has a glorious form. For this reason I have sung some few of the glories of His lotus feet.

 

 Srila Vrindavan das Thakura has thus explained  about Lord Balarama , and He being nondifferent from Lord Nityananda Prabhu, and even explained some of the great glories of Lord Anantadev, Lord Ananta is an expansion of an expansion of Lord Balarama, and in his Navadvipa Dharma Mahatmya,Praman Khanda Srila Bhaktivinoda Thakura has explained why

Lord Ananta is considered the formost devotee of Lord Caitanya.Bu carefully studying this part of Caitanya Bhagavat we can understand the glories of Lord Balarama by the grace ofSrila Vrindavan das Thakura, who is Srila Vyasadeva himself that appeared to glorifie  Lord Balarama, Lord Nityananda ,Ananta Sesa and Lord Caitanyan and Their associates 

 

Srimati Radharani sometimes is transcendentally jealous that Krsna and Balarama can embrace in public when She is not abel to do so.And everyones eyes are onKrsna Balarama when they leave for herding the cows and return in the afternoon.

All the relationships in Vraja first of all are on the absolute platform of spontaneous love for Krsna:
CC Ādi 4.17: [Lord Kṛṣṇa thought:] "All the universe is filled with the conception of My majesty, but love weakened by that sense of majesty does not satisfy Me.
CC Ādi 4.18: "If one regards Me as the Supreme Lord and himself as a subordinate, I do not become subservient to his love, nor can it control Me.
CC Ādi 4.21-22: "If one cherishes pure loving devotion to Me, thinking of Me as his son, his friend or his beloved, regarding himself as great and considering Me his equal or inferior, I become subordinate to him.

Srila Raghunath das Goswami has glorified Lord Balarama in his Vraja Vilasa stava:

11

Because of her own son Balarama’s intimate friendship with Him, Rohini-devi showers her love upon Lord Krsna. She is an expert cook and she delights the king and queen of Vraja with her sincere friendship and saintly qualities.

12

The splendour of Lord Balarama’s transcendental form eclipses many millions of glistening rising moons, and the slightest scent of His boundless strength is sufficient to destroy many armies of demons. Although He knows the supernatural power of his younger brother, Krsna, still, out of love for Him, He never leaves Him alone in the forest for even a moment. I offer my prayers to Lord Balarama, the enemy of Dhenukasura.

 

 

 

45

In the company of Balarama and His other friends, and His own body splendidly covered with the dust raised by their hooves, the prince of Vraja daily enjoys a great festival of protecting and milking the cows. With great happiness He eagerly enjoys pastimes with them in the great forests and on the grand hills and river banks of Vraja. Let me worship these surabhi cows.

 

 

66

While tending the cows in the summer season, Sri Krsna, the transcendental son of the king of the gopas, jubilantly enjoys water sports. Both sides eager for victory, He affectionately sprinkles His charming friends in the broad lakes and streams of Vraja. I eternally worship these transcendental lakes and streams.

 

 

86

The beautiful, wealthy and learned wives of the yajnika-brahmanas voluntarily, happily and devoted fed Krsna, Balarama, and all their affectionate friends many varieties of the four kinds of foodstuff, each dish rebuking the taste of nectar. We bow down to offer our respects to the place where Lord Krsna enjoyed this pastime.

 

 

94

When the Yamuna river would not come according to His order, angry Lord Balarama began to drag it toward the ocean with the edge of His plough. I devotedly offer my respects to the wonderful Rama-ghatta, where even today all men may see the marks where Balarama began to drag the Yamuna.

 

 

 

104

Neither Brahma, Narada, Siva, or the great devotees with pure love of Krsna are able to properly or completely understand the sweetness of the land of Vraja. Only Lord Balarama and His mother Rohini, who are both filled with transcendental love, are able to understand the land of Vraja. How is it possible to describe the land of Vraja? 

 

Srila Raghunath das Goswami has thus urged us in his Vraja Vilasa to fall at the lotusfeet of Lord Balarama and His divine mother Rohini and beg them for mercy to be abel to understand Vrindavana and Krsna Balarama's pastimes

 

 

In my article about fasting for Lord Balarama I have tried to explain some details about His glories and why one should never take grains on Balarama Purnima:

 

http://www.iskcondesiretree.net/profiles/blogs/fasting-for-lord-bal... 

 

I consider myself most unqualified to properly explain anything about Lord Balarama,  I pray Lord Ananta will protect me from envious persons and allow me to glorifie Lord Balarama

birth after birth

 

In the Narayana kavacha it is stated:

 

Dhanwandarir bhagawan pathway padhyath,
Dwandwadh bhayad rushabho nirjithama,
Yajnascha loka devathaa janandath,
Balo ganath krodha vasadh aheendra. 18

Let Lord Dhanwanthari protect me from unsuitable food,
Let Rishabha, the renounced soul protect me.
From fear of the contradictory dualities*,
Let Sage Yajna protect me from gossip of society,
Let Lord Balarama protect me from problems created by men,
And let Adhi sesha protect me from my anger.
*dualities like joy-sorrow, pain-pleasure etc.

 

 

Srila Prabhupada has translated this sloka and commented on it in this way:

 

Śrīmad Bhāgavatam 6.8.18

dhanvantarir bhagavān pātv apathyād

dvandvād bhayād ṛṣabho nirjitātmā

yajñaś ca lokād avatāj janāntād

balo gaṇāt krodha-vaśād ahīndraḥ

SYNONYMS

dhanvantariḥ — the incarnation Dhanvantari, the physician; bhagavān — the Supreme Personality of Godhead; pātu — may He protect me; apathyāt — from things injurious to the health, such as meat and intoxicants; dvandvāt — from duality; bhayāt — from fear; ṛṣabhaḥ — Lord Ṛṣabhadeva; nirjita-ātmā — who fully controlled his mind and self; yajñaḥ — Yajña; ca — and; lokāt — from the defamation of the populace; avatāt — may He protect; jana-antāt — from dangerous positions created by other people; balaḥ — Lord Balarāma; gaṇāt — from the hordes of; krodha-vaśāt — the angry serpents; ahīndraḥ — LordBalarāma in the form of the serpent Śeṣa Nāga.

TRANSLATION

May the Supreme Personality of Godhead in His incarnation as Dhanvantari relieve me from undesirable eatables and protect me from physical illness. May Lord Ṛṣabhadeva, who conquered His inner and outer senses, protect me from fear produced by the duality of heat and cold. May Yajña protect me from defamation and harm from the populace, and may Lord Balarāma as Śeṣa protect me from envious serpents.

PURPORT

To live within this material world, one must face many dangers, as described herein. For example, undesirable food poses a danger to health, and therefore one must give up such food. The Dhanvantari incarnation can protect us in this regard. Since Lord Viṣṇu is the Supersoul of all living entities, if He likes He can save us from adhibhautika disturbances, disturbances from other living entities. Lord Balarāma is the Śeṣa incarnation, and therefore He can save us from angry serpents or envious persons, who are always ready to attack.

your servant

Payonidhi das