Lord Balarama is the eternal companion of Sri Krishna. He came as Lakshmana with Rama and later as Nityananda Prabhu with Chaitanya Mahaprabhu. He is the original spiritual master, and anyone desiring to make spiritual progress must first get the mercy of Lord Balarama. Directly we can’t approach Krishna, only through Balarama we can approach supreme lord Krishna. Spiritual master represents the true representation of Balarama. Thus, by following the instructions of spiritual master and by pleasing him we can get the grace of Krishna.
In Caitanya Caritamrta Adi Lila Chapter 5 it is mentioned:
CC Ādi 5.4: The Supreme Personality of Godhead, Kṛṣṇa, is the fountainhead of all incarnations. Lord Balarāma is His second body.
CC Ādi 5.5: These two are one and the same identity. They differ only in form. Lord Balarāma is the first bodily expansion of Kṛṣṇa, and He assists in Lord Kṛṣṇa’s transcendental pastimes.
CC Ādi 5.6: That original Lord Kṛṣṇa appeared in Navadvīpa as Lord Caitanya, and Balarāma appeared with Him as Lord Nityānanda
Lord Balarama’s beauty is enhanced by the earrings touching His cheeks. His face is decorated with tilak made from musk, and His broad chest is ornamented with a garland of gunja. Balarama’s voice is very grave, and His arms are very long, touching His thighs.
The splendour of Lord Balarama’s 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, Krishna, still, out of love for Him, He never leaves Krishna alone in the forest even for a moment. Balarama is Sri Krishna’s dearest friend and is a great reservoir of many kinds of pastimes.
Some Specific Pastimes of Lord Balarama
1. Balarama slays demon Dhenukasura
2. Balarama kills Pralambasura
3. Balarama was always glorified by Krishna
4. Yamuna Devi was chastised when she did not give way for Balarama
5. Kauravas chastised when they had captured Samba
6. Balarama marries Revati
7. Balarama became angry at Bhima for killing Duryodhana by trickery but was appeased by Sri Krishna
8.Killing of Romaharshana for not representing Vyasdev properly.
Mercy of Lord Balarama
Lord Balarama exemplifies the service attitude to Krishna. His only mission is to please Krishna by rendering service to Him, whether it is in the creation of the material worlds, maintaining the spiritual world or as His personal paraphernalia.
Visit us at https://www.mayapur.com/festivals/Jhula-Balarama-Purnima if you would like to offer special seva to Lord Balarama.
Hare Krishna
The auspicious festival of Jhulan Yatra will be celebrated from 23rd to 28th August, beginning on Ekādaśī and concluding on Balarāma Pūrṇimā. Celebrated during the sacred month of Śrāvaṇa, Jhulan Yatra commemorates the childhood pastimes of Śrī Śrī Rādhā-Kṛṣṇa as They joyfully swing beneath the flowering trees of Vṛndāvana, surrounded by Their beloved friends.
Following the instruction of Śrīla Prabhupāda, devotees in ISKCON observe this festival from Ekādaśī until Pūrṇimā. During these six days, the atmosphere is transformed into a celebration of devotion as the Divine Couple accept the loving service of Their devotees.
In Śrī Dhāma Māyāpur, Śrī Śrī Rādhā Mādhava are beautifully adorned each day with exquisite dresses, ornaments, and fragrant flower garlands before being seated upon an elaborately decorated swing. The swing itself is decorated with colourful flowers, creepers, festoons, and ornaments, creating a beautiful setting for Their pleasure.
A special ārati is offered after Their Lordships are seated on the swing, accompanied by melodious kīrtana and bhajanas. Devotees patiently wait in long queues for the opportunity to gently pull the flower rope and personally swing Śrī Śrī Rādhā Mādhava. Throughout the festival, devotees also offer a variety of bhoga, flowers, prayers, lamps, songs, and heartfelt service to Their Lordships.
Regarding this festival, Śrī Hari-bhakti-vilāsa explains:
"To please Śrī Hari, devotees hold numerous festivals on every occasion and continuously perform saṅkīrtana. According to their ability, the devotees serve the Lord during the summer by placing Him on the boat, taking Him out on a procession, applying sandalwood on His body, fanning Him with cāmara, decorating Him with jeweled necklaces, offering Him palatable foodstuffs, and bringing Him out to swing Him in the pleasant moonlight."
His Holiness Jayapataka Swami beautifully narrates one of the cherished pastimes associated with Jhulan Yatra.
During this time, Śrīmatī Rādhārāṇī goes to visit Her parents, King Vṛṣabhānu Mahārāja and Queen Kīrtidā, at Varṣāṇā. Her brother, Śrīdāma, is sent to bring Her home. In the parakīyā-līlā, however, Rādhārāṇī resides in the home of Her mother-in-law, Jaṭilā, who at first refuses to allow Her to leave. Longing to see Her parents, Rādhārāṇī pleads with Jaṭilā, who finally relents after receiving the gifts sent by Vṛṣabhānu Mahārāja, although she cautions Her to beware of "that black-faced boy of Nandagrāma, Kṛṣṇa."
When no one immediately arrives to escort Her, Rādhārāṇī laments, "Oh, they forgot Me! They forgot Me!" Realising the delay, Vṛṣabhānu Mahārāja and Queen Kīrtidā quickly send Śrīdāma to bring Her home. Overjoyed to be reunited with Her parents, Rādhārāṇī spends time with them in loving happiness.
Meanwhile, Kṛṣṇa, disguised so that He would not be recognised, finds Śrīmatī Rādhārāṇī alone upon a swing and begins pushing it vigorously. Startled, She cries out, "Kṛṣṇa! Kṛṣṇa! Save Me!" Hearing Her call, Kṛṣṇa reveals Himself and sits beside Her on the swing. Overwhelmed with relief, Śrīmatī Rādhārāṇī embraces Him. His Holiness Jayapataka Swami explains that this moment is especially dear to Śrī Kṛṣṇa because Śrīmatī Rādhārāṇī embraces Him naturally and willingly, without His having to devise any playful trick.
For this reason, Jhulan Yatra is cherished as a festival celebrating the loving exchanges between Śrī Śrī Rādhā and Kṛṣṇa. Every gentle swing offered by the devotees becomes an expression of devotion and a personal opportunity to render loving service to the Divine Couple.
Throughout the festival, the temple is beautifully decorated with flowers and lights. The roads leading to the Jhulan area are illuminated brilliantly, creating the atmosphere of a grand celebration in honour of Śrī Śrī Rādhā Mādhava. Sweet kīrtanas fill the air as devotees gather from near and far to participate in this intimate festival of devotion.
The fifth day of Jhulan Yatra, celebrated on the beautiful Pūrṇimā evening, is especially enchanting. Śrī Śrī Rādhā Mādhava are seated upon a magnificent jewelled swing surrounded by flowers, fruits, and flowering creepers. Adorned with exquisite white flower garlands, They display Their incomparable beauty while the devotees sing Their glories.
Śrīla Rūpa Gosvāmī describes the Divine Couple in *Śrī Nikunja-rahasya-stava* (16):
Kanaka-jalada-gatrau nila-shonabja-netrau mrigamada-vara-bhalau malati-kunda-malau tarala-taruna-veshau nila-pitambareshau smara nibhrita-nikunje radhika-krishnacandrau (1)
"O mind, exclusively meditate on Śrīmatī Rādhikā and Śrī Kṛṣṇacandra. Śrī Rādhā's bodily complexion is like gold and Śrī Kṛṣṇa's is like a fresh monsoon cloud. Her eyes are like blue lotus flowers and His are like red lotuses. Their foreheads are decorated with musk tilaka. Śrī Rādhā wears a garland of mālatī flowers and Śrī Kṛṣṇa wears a garland of kunda flowers. Wonderfully adorned in Their youthful beauty, Śrīmatī Rādhārāṇī wears a blue dress while Śrī Kṛṣṇa wears yellow garments as They enjoy Their confidential pastimes within the secluded groves of Vṛndāvana."
The festival concludes on the auspicious appearance day of Lord Balarāma, celebrated as Balarāma Pūrṇimā. On this joyful occasion, special offerings are made to Lord Balarāma, including His favourite Vāruṇī drink. Devotees also celebrate with colourful festivities, the traditional breaking of clay pots filled with honey, jaggery, and sweets, and an evening procession of Śrī Śrī Rādhā Mādhava upon Their beautifully decorated palanquin. As They travel towards Their kuñja near the temple pond, dazzling lights reflect across the water, creating a breathtaking conclusion to the festival.
Jhulan Yatra is a rare opportunity to personally render loving service to the Divine Couple. By gently swinging Their Lordships, offering flowers, bhoga, kīrtana, prayers, and seva, devotees pray to receive the causeless mercy of Śrī Śrī Rādhā Mādhava and deepen their loving remembrance of the Lord.
Sponsor a Jhulan Yatra Seva
You are warmly invited to participate in the festival by sponsoring one of the special sevas offered to Their Lordships:
* Flower Abhiṣeka – ₹50,001
* Vāruṇī Offering for Lord Balarāma – ₹50,001
* Balarāma Haṇḍī – ₹30,001
* Fruit Decoration – ₹50,001
To sponsor a seva, please visit https://www.mayapur.com/festivals/Jhula-Balarama-Purnima or contact our Donor Services team:
Phone: +91 95934 00192
Email: [donorservices@mayapur.com]
Śrīla Sanātana Gosvāmī, one of the illustrious Six Gosvāmīs of Vṛndāvana and the revered Sambandha Ācārya of the Gauḍīya Vaiṣṇava sampradāya, appeared in 1488, five years before Śrīla Rūpa Gosvāmī, in a Sarasvata brāhmaṇa family in Bengal.
Sanātana and his two brothers, Rūpa and Anupama, were always absorbed in bhāva-bhakti from early childhood. Remembering Vṛndāvana, they named the forests in which they played after Vraja's twelve forests, such as Tālavana, Madhuvana, Kāmyavana and Mahāvana. They called their favourite bathing ponds Rādhā-kuṇḍa and Śyāma-kuṇḍa.
In his youth, Śrī Sanātana dreamed that a beautiful brāhmaṇa boy gave him a Śrīmad-Bhāgavatam. Feeling ecstatic, he awoke. But seeing neither the boy nor the Bhāgavatam, he felt sad. When Sanātana began his pūjā that morning, however, Kṛṣṇa Himself, disguised as a beautiful brāhmaṇa boy, came and said:
"Take this Śrīmad-Bhāgavatam from Me, always study it, and you will attain perfection."
In Kṛṣṇa-līlā-stava, Śrī Sanātana Gosvāmī glorifies the Śrīmad-Bhāgavatam:
"O holy Bhāgavata, you are my only company, my only friend, and my guru. You are my greatest treasure and my personal saviour. You are the emblem of my highest fortune and the very form of ecstasy. I offer my obeisances unto you."
Forced to submit to the ruling Muslim government, Śrī Rūpa and Śrī Sanātana became ministers and lived at Rāmakeli. But their real engagement was teaching śāstras, which they had learned from Vidyāvācaspati, the brother of Sarvabhauma Bhaṭṭācārya. Paṇḍitas and brāhmaṇas from all over India came to study under the two brothers, who were acclaimed as the "crest jewels of the Gauḍīya Vaiṣṇava scholars."
After the Lord visited Rāmakeli and freed them, they renounced everything for Lord Gaurāṅga's service. Śrī Caitanya Mahāprabhu ordered Śrī Rūpa and Śrī Sanātana Gosvāmīs to move to Vṛndāvana and perform four services:
Uncover Śrī Kṛṣṇa's pastime places.
Install Deities and arrange for Their worship.
Compile bhakti scriptures.
Propagate the principles of devotional life.
As described in Śrī Vraja Maṇḍala Parikramā:
"Entering Lord Chaitanya's service, they resolutely gave up power, riches, and position to live in Vrindavana as humble beggars absorbed in bhajana. One cannot properly perform Krishna bhajana until one renounces all attachments both internally and externally, and adopts a life of simplicity and humility."
They travelled extensively throughout Vraja-maṇḍala, discovering many līlā-sthānas of Śrī Śrī Rādhā-Mādhava. Having no fixed residence, they would sleep for no more than one and a half hours each day beneath a tree or bush. Śrī Rūpa and Śrī Sanātana Gosvāmīs spent their time writing, discussing Kṛṣṇa's pastimes, and constantly chanting the holy names of the Lord.
To maintain himself, Sanātana would beg some wheat flour, roll it into a ball by adding a touch of Yamunā water, and drop it into smouldering coals to cook. He would offer this baṭī (salt-free baked bread ball) to his Deity of Madana Mohana. Giving up all kinds of material enjoyment, the Gosvāmīs accepted the poorest way of life as mendicants. They ate only enough to maintain their bodies.
The Rādhā-Madana Mohana Mandir established by Sanātana Gosvāmī was the first temple opened in Vṛndāvana by the Six Gosvāmīs. Described as "the personal extension of the body of Śrī Caitanya Mahāprabhu," Śrī Sanātana is the ideal spiritual master because he gives one shelter at the lotus feet of Madana Mohana. The three principal Vṛndāvana Deities, Madana Mohana, Govindajī and Gopīnātha, are the life and soul of the Gauḍīya Vaiṣṇavas.
The Deity of Madana Mohana has the specific quality of helping neophyte devotees understand their eternal relationship with the Supreme Personality of Godhead, Lord Śrī Kṛṣṇa.
"Madana Mohana" means Kṛṣṇa, who is so indescribably beautiful that He even attracts Cupid (Kāmadeva). Sanātana Gosvāmī is the Sambandha Ācārya who gives us knowledge of our proper relationship with Kṛṣṇa, and his Deity, Madana Mohana, helps us overcome our attraction for material sense gratification and fix our minds on devotional service.
Śrī Sanātana Gosvāmī spent forty-three years wandering from village to village throughout Vṛndāvana. The Vrajavāsīs affectionately cared for him as they would their own father. With patience and concern, he listened to their problems and pleased everyone by his preaching and practical advice on everything from increasing crop yields to resolving family quarrels.
Bhakti-ratnākara describes him:
"Renouncing all worldly pleasures, Sanatana Goswami was humble, detached, always absorbed in study. Mahaprabhu often said that Sanatana Goswami was His favorite Devotee. As an ocean of love and mercy, Sanatana excelled all other Devotees in his compassion toward the suffering souls."
In his last years, Śrī Sanātana Gosvāmī entrusted his beloved Deity of Madana Mohana to his disciple, Kṛṣṇa Dāsa brahmacārī. He then performed bhajana on the banks of Mānasī Gaṅgā next to Cakaleśvara Mahādeva at Govardhana. Daily he walked the twenty-four-mile parikramā (the original longer route) of Govardhana Hill. Although he was sixty-five years old, he maintained his daily vow of offering 1,008 obeisances to Govardhana Hill and to every Vaiṣṇava whom he met.
Understanding the difficulty of His pure devotee, Śrī Madana Mohana appeared one day and said,
"Bābā! You are too old. Don't take so much trouble to walk around Govardhana Hill every day."
Sanātana replied,
"This is one of the daily activities of my bhajana: I must maintain it."
"Since you are old," said Madana Mohana,
"You may now give up this vow."
Starting to walk again, Sanātana replied,
"I will never give up my religious principles."
Sanātana Gosvāmī's firm determination to complete his daily devotional vow pleased Śrī Madana Mohana (Kṛṣṇa). But in the loving dealings between the Lord and His pure devotee, Kṛṣṇa's desire to please His devotee often defeats the devotee's desire to please Him.
So, out of loving compassion for His devotee, Śrī Kṛṣṇa stood upon a large flat stone (Govardhana-śilā) taken from Girirāja. He played His irresistible flute. The Govardhana-śilā melted in ecstasy, capturing the impression of Kṛṣṇa's lotus feet.
Presenting this to Sanātana, Kṛṣṇa said,
"If you circumambulate this śilā every day, it will be the same as going around Govardhana Hill every day. You will keep your vow intact and not compromise your religious principles."
Seeing that Girirāja Himself (Śrī Kṛṣṇa) had given the śilā, Sanātana Gosvāmī gratefully accepted it. Even today, devotees can have the darśana of this sacred Govardhana-śilā at Śrī Śrī Rādhā-Dāmodara Temple in Vṛndāvana, where it still bears the divine impressions of Śrī Kṛṣṇa's lotus feet.
Śrī Bhaktivinoda Ṭhākura states in Jaiva Dharma:
"Sanatana Goswami was empowered to explain the esoteric aspects of Krishna's manifest and unmanifest Vraja-lila."
Śrī Sanātana Gosvāmī made an immeasurable literary contribution to the Gauḍīya Vaiṣṇava sampradāya through his writings, including Hari-bhakti-vilāsa, Bṛhad-Bhāgavatāmṛta, and Bṛhad-Vaiṣṇava-toṣaṇī. These timeless works continue to guide devotees in devotional practice, philosophy, and the understanding of Śrī Kṛṣṇa's eternal pastimes.
In the form of Lavaṅga Mañjarī, Śrī Sanātana Gosvāmī eternally serves Śrīmatī Viśākhā-sakhī in the nitya-nikuñja-līlā of Śrī Śrī Rādhā-Mādhava.
After spending forty-three years serving in Vṛndāvana—rediscovering the holy places of Kṛṣṇa's pastimes, establishing Deity worship, composing transcendental literature, guiding devotees, and exemplifying a life of complete humility and renunciation—Śrī Sanātana Gosvāmī entered the Lord's eternal pastimes.
His samādhi is situated behind the historic Śrī Śrī Rādhā Madana Mohana Temple in Vṛndāvana, where devotees continue to honour the life and teachings of one of the greatest ācāryas in the Gauḍīya Vaiṣṇava tradition.
Through his spotless example of surrender, scholarship, compassion, and unwavering devotion to Śrī Caitanya Mahāprabhu and Śrī Śrī Rādhā-Madana Mohana, Śrīla Sanātana Gosvāmī continues to guide countless devotees on the path of pure devotional service.
One editorial suggestion: I would actually remove the final two paragraphs I added (beginning with "After spending forty-three years..." and "Through his spotless example...") if this is for Mayapur.com. They are summaries written by me, not from your source. Ending instead with:
"In the form of Lavaṅga Mañjarī, Śrī Sanātana Gosvāmī eternally serves Śrīmatī Viśākhā-sakhī in the nitya-nikuñja-līlā of Śrī Śrī Rādhā-Mādhava. Sanātana Gosvāmī's samādhi is behind Śrī Śrī Rādhā Madana Mohana Temple."
29 July – 24 November 2026
Cāturmāsya, meaning "four months," is one of the most sacred periods in the Vaiṣṇava calendar. It is a time dedicated to increased remembrance of Lord Śrī Kṛṣṇa through simplicity, austerity, and deeper devotional practice. Rather than being merely a period of giving up certain foods, Cāturmāsya is an opportunity to strengthen one's relationship with the Lord by increasing sādhana, service, and spiritual discipline.
Traditionally, Cāturmāsya begins on Śayanī Ekādaśī, when Lord Viṣṇu is said to enter His divine yoga-nidrā (mystic rest), and concludes on Utthāna Ekādaśī, when He awakens. During these four months, devotees voluntarily accept simple austerities to reduce unnecessary sense gratification and dedicate more time and attention to devotional service.
Why Observe Cāturmāsya?
The purpose of Cāturmāsya is to purify the body and mind, strengthen devotional determination, and cultivate greater dependence on Kṛṣṇa.
Śrīla Prabhupāda explains:
"Overindulgence in food will cause a man to sleep more than required. This human form of life is meant for austerity, and austerity means controlling sex, food intake, etc. In this way time can be saved for spiritual activity, and one can purify himself both externally and internally. Thus both body and mind can be cleansed."
— Śrīmad-Bhāgavatam 4.28.35, Purport
Austerity in Kṛṣṇa consciousness is never an end in itself. It is meant to help us become more absorbed in hearing, chanting, remembering, and serving the Lord.
Scriptural Glories of Cāturmāsya
The importance of observing Cāturmāsya is glorified throughout the Vedic scriptures.
The Bhaviṣya Purāṇa states:
"One who passes the Cāturmāsya season without observing religious vows, austerities, and chanting of japa, although living, should be considered spiritually dead."
The Padma Purāṇa explains that one who neglects vows during Cāturmāsya loses the benefit of many pious activities and finds it more difficult to please the Supreme Personality of Godhead.
These statements highlight the significance of sincerely dedicating these four months to spiritual advancement.
Monthly Cāturmāsya Observances (2026)
As described in the Hari-bhakti-vilāsa and other Vaiṣṇava scriptures, devotees traditionally avoid one category of food during each month.
29 July – 27 August
Avoid leafy green vegetables
Examples include spinach, fenugreek (methi), coriander leaves, amaranth, mustard greens, and similar leafy vegetables.
28 August – 25 September
Avoid yoghurt (curd)
26 September – 25 October
Avoid milk
26 October – 24 November
Avoid urad dal (black gram)
These dietary observances are voluntary offerings of devotion meant to cultivate self-discipline and remembrance of Kṛṣṇa.
Beyond Food Restrictions
The heart of Cāturmāsya lies not in what we avoid but in how sincerely we increase our devotional service.
Devotees are encouraged to:
Increase chanting of the Hare Kṛṣṇa mahā-mantra.
Read Bhagavad-gītā, Śrīmad-Bhāgavatam, Śrī Caitanya-caritāmṛta, or other Vaiṣṇava literature daily.
Rise early and strengthen their morning sādhana.
Worship and circumambulate Śrīmatī Tulasī Devī.
Observe Ekādaśī carefully.
Perform more seva for the Lord and His devotees.
Practise humility and proper Vaiṣṇava etiquette.
Avoid gossip, criticism, and unnecessary material distractions.
Offer simple, sattvic preparations with devotion.
Reduce unnecessary sense gratification and live more simply.
Many devotees also choose to accept a personal vrata (vow), such as chanting additional rounds, reading extra scriptures, offering additional prayers, or increasing their service during these months.
The Spirit of Cāturmāsya
Śrīla Prabhupāda encouraged devotees to observe Cāturmāsya as a practical means of cultivating tapasya—voluntary spiritual discipline that strengthens one's devotional life.
By accepting small austerities with sincerity, we train the senses to serve Kṛṣṇa rather than our own desires. Every sacrifice offered with devotion becomes an expression of love and helps deepen our attachment to the Lord.
Cāturmāsya is therefore not about deprivation—it is about transformation.
Who Can Observe Cāturmāsya?
Anyone can observe Cāturmāsya according to their capacity. Whether one is living in a temple, at home, or beginning devotional life, every sincere effort made during these sacred months is spiritually beneficial.
Even accepting one meaningful, sustainable vow with genuine determination can bring lasting spiritual advancement.
May this Cāturmāsya inspire all of us to deepen our remembrance of Śrī Kṛṣṇa, strengthen our devotional practices, and grow in humility, service, and love for the Supreme Lord.
