Research and Notes on Vishnu or Chaitra Maas Purnima, the day of Sri

Balarama Rasayatra, Sri Krsna Vasanta Rasa and the Appearance day of
Sri Vamsivadana Thakura and Sri Syamananda Prabhu by Arjuna
das.ACBSP, Mauritius, 6.4.2024
Garga Samhita, Canto Eight, Chapter Nine, Çré Räma-räsa-krédä or Lord
Balaräma's Räsa Dance
2. The previously described näga-kanyäh snake-girls became gopés and,
in order to attain Lord Balaräma's association, on Garga Muni's advice
followed the five methods of worshiping Lord Balaräma. In this way
they became perfect. Pleased with them, Lord Balaräma enjoyed a
räsa-dance with them on the full-moon night of the month of Caitra
(March-April), a night when the red moon reddened the whole of
Våndävana forest. Chapter Ten relates the Çré Balaräma-paddhati-
paöala, The Paddhati and Paöala of Lord Balaräma:
1. Duryodhana said: O master, you know everything. Please kindly
repeat to me what Garga Muni spoke to the gopés to tell them of the
five-part worship of Lord Balaräma.
2. Çré Präòvipäka Muni said: O king of the Kauravas, one day Garga
Muni left Mount Garga and went to Vraja to bathe in the Yamunä. In a
certain forest grove by the Yamunä's shore, where gentle breezes
moved the graceful trees, flowering vines, and new sprouts, and where
the bees were maddened by the sweet scent of the flowers, some
gopés bowed down before Garga Muni, who was rapt in meditation on
Lord Kåñëa and Lord Balaräma. Remembering their previous birth as
snake-princesses, the gopés asked him what kind of devotional service
they should perform to attain the company of Lord Balaräma. Seeing
their great devotion, Garga Muni gave these gopés the paddhati, paöala,
stotra, kavaca, and sahasra-näma of Lord Balaräma.
3. Duryodhana said: Please describe the paddhati of Lord Balaräma,
reciting which I may attain perfection. O brähmaëa, you are
affectionate to the devotees. O gurudeva, I bow down before you.
4. Çré Präòvipäka Muni said: O best of kings, please hear the regulative
principles of the path to Lord Balaräma. When one follows these
principles Lord Balaräma, the Supreme Personality of Godhead,
becomes pleased with him.
5. sahasra-vadano devo bhagavän bhuvaneçvarah
na dänair na ca térthaiç ca bhaktyä labhyas tv ananyayä
Lord Balaräma, who is the Supreme Personality of Godhead, the
master of the worlds, and who is also thousand-headed Lord Ananta, is
not attained by giving charity or going on pilgrimage. He is attained
only by devotional service.
6 sat-saìgam etyäçu çikñed bhaktià vai çré-harer guroh
sa siddhah kathito jätaà yasya vai prema-lakñaëam
By associating with the devotees, one quickly learns the truth of
devotion to Lord Kåñëa and to one's guru. A person who learns this is
said to have attained perfection. He has attained love for Lord Kåñëa.
7. brähme muhürte cotthäya räma-kåñëeti ca bruvan saying
natvä guruà bhuvaà caiva tato bhümyäà padaà nyaset
One should rise at brähma-muhürta, chant the holy names of Lord
Kåñëa and Lord Balaräma, and bow down to one's guru and to the
world. Only then should one place his feet on the ground.
Then one should meditate on Lord Balaräma, the eternal Supreme
Personality of Godhead, whose compelxion is fair, and who is dressed
in blue garments and decorated with a forest garland.
Pure, silent, free from anger, lust, greed, and illusion, speaking
truthfully, controlling the senses, drinking water twice in a day and
eating only once, to please Lord Balaräma one should thus meditate on
Him at sunrise, noon, and sunset.
With such a person Lord Balaräma, the perfect and complete
Supreme Personality of Godhead, the cause of all causes, becomes
pleased.
Paöala = Following this vow one should chant this mantra Oà kléà
kälindé-bhedanäya saìkarñaëäya svähä 116,000 times. Thus one will
attain the supreme perfection in this life and the next. Of this there is
no doubt. Then install Him in drawn madala & golden throne &
perform the great worship of Lord Balaräma with puja kirtan etc. then
stotra, oà namo bhagavate puruñottamäya väsudeväya saìkarñaëäya
sahasra-vadanäya mahänantäya svähä etc
kavaca,
and sahasra-näma

SHYÁMÁNANDA PRABHU
Svarūp: second manifestation of AdvaitĀcārya
Āvirbhāv (appearance): MadhuPūrṇimā (month of Chaitra) Tirobhāv
Those who know the associates of Srí Gauránga to be eternally
liberated souls attain their place by the side of the Son of the King of
Vraja. Srí Shyámánanda Prabhu, Srínivás Áchárya Prabhu and Srí
Narottam dás Thákur were the internal associates of Srí Gaura-Sundar.
They incarnated in this world in order to spread the teachings of Srí
Gaura-Krsna after his departure.
"Sri Shyamananda is known as Hridayananda's (or Hriday Chaitanya's)
dear disciple; he was the grand-disciple of Gauridas Pandit, Subala-
sakha, the most dear friend of the Supreme Lord; he was the crest-
jewel of the enjoyers of sacred rapture.
Syamananda Prabhu was born on the full moon day of Caitra (Visnu) in
1456 of the Saka era (+ 78 =1534 AD) in the town of Dandeshvara,
which lies on the banks of the Suvarnarekha River in Orrisa, where
Syamananda's parents Durika and Sri Krsna Mandala had their home.
His father was the best of the Sad-gopa caste, was of impeccable
character for whom Lord Krsna was everything as were Krsna's
devotees. Syamananda came after many other children had been still-
born to his parents and so they called him 'Duhkhi' (unhappy). (Bhakti-
ratnakara 1.351-5, 359)
"When Duhkhi arrived in Ambika Kalna, he threw himself at the feet of
Hriday Caitanya, who upon learning his identity, happily gave him
Krsna-mantra and named him Krsna Das. From then on, Duhkhi was
known as Duhkhi Krsna Das. Hriday Caitanya ordered him to go to
Vrindavan to engage in bhajana.
"While in Vrindavan, he was given the name Syamananda because he
brought great joy to Sri Syamasundara-nandini. When Jiva Gosvami saw
his charming activities, he kept him nearby and instructed him in the
Vaishnava scriptures." (Bhakti-ratnakara 1.401-2)
"An extraordinary incident, which took place in Vrindavan prior to his
being ordered by Jiva to return to Orissa, demonstrates how dear
Syamananda Prabhu was to Srimati Radharani. One day, Syamananda
was sweeping the Rasa-mandala in Vrindavan, absorbed in ecstatic
trance. Suddenly, by Radharani's transcendental mercy, he found Her
ankle bracelet lying on the ground. In his excitement, he touched the
ankle bracelet to his forehead, where it left a mark which is preserved
to this day as the tilaka marking of the disciple descendants of
Syamananda. It is known as nupura-tilaka.
Syamananda was constantly immersed in the joys of kirtan in the
association of these disciples. Poets have described his wonderful
pastimes for the pleasure of everyone." (Bhakti-ratnakara 15.62-66)
Everyone said that this child would be a very high-souled saintly person.
‘On the full moon day of the month of Chaitra he has taken his birth at
a very auspicious moment, by the mercy of Lord Jagannáth. It is as
though Lord Jagannáth has personally brought him here in order to
propagate his teachings, and therefore he is personally maintaining him.
He looks just like Cupid. One’s eyes and mind are soothed just to look
upon him.’
As time passed, the purificatory rites, his first taking of grains,
chúrakaran and the rites for beginning his education were performed,
one after the other. The scholars were astounded to see his profound
intellect. Within a short period he completed his studies of grammar,
poetry and rhetoric.
When he heard of the glories of Srí Gaura-Nityánanda from the
Vaishnavas of his village, a very deep attachment to their lotus feet
developed. Srí Krsna-Mandal was himself a very advanced devotee.
Seeing his son always absorbed in thinking of Gaura-Nityánanda, he
told him that he should be initiated with the Divine mantra.
The boy replied, “Srí Hridoy-Chaitanya is my guru. He lives at Ambiká-
Kálná. His guru is Srí Gaurídás-Pandit. The two brothers, Srí Nitái-
Gaurachandra, are eternally present in his house. If you give your
permission, I will proceed there now.”
His father asked, “But Duhkhiya, how will you get there?”
“Father, there are many people from here who go there to bathe in
MotherGanges. I will go with them.”
His father deliberated for a great while on this matter and after doing
so, he finally gave his permission. Duhkhiya took the dust of his
mother’s and father’s feet and then set out for Gaur-Desh. Gradually
he came to Navadvíp, then Shántipur and finally Ambiká-Kálná, where
he inquired from the local people where he might find the house of
Gaurídás-Pandit.
Outside the gate of the mandir, he fell down and offered his dandavats.
Srí HridoyChaitanya happened to be going out just at that moment. He
looked at him for a few moments and then asked, “Who are you?”
Duhkhiya replied, “I have come to serve your lotus feet. My home is at
Dhárendá-Báhádurpur. I was born in the caste of sadgopas. My father’s
name is Srí KrsnaMandal. My name is Duhkhiya.”
Srí HridoyChaitanya was very pleased by his sweet speech. He told the
boy, “From now your name is Krsnadás. Since early this morning I was
feeling that someone would come today.”
Srí Krsnadás began his service with great devotion, and on an
auspicious day his guru initiated him with the Divine mantra. Srí Hridoy-
Chaitanya could see that his new disciple was extremely intelligent and
at the same time very devoted, so he ordered him to go to Vrindában
to study the literature of the Gosvámís under the tutelage of Sríla
JívaGosvámí.
Srí Krsnadás bowed his head in assent, and on an auspicious day he set
out for the holy dhám. At the time of his departure, his guru gave him
many instructions and conveyed through his disciple his obeisances to
the lotus feet of the Gosvámís of Vrindában.
DuhkhíKrsnadás first came to Navadvíp. After inquiring from someone
as to the whereabouts of Srí JagannáthMishra Bhavan, he came there
and went inside. Seeing Srí ÍshánThákur, he fell down and offered his
obeisances. ÍshánThákur asked him who he was so he introduced
himself. ÍshánThákur blessed him and he remained there that day. The
next day he set out for Mathurá with a party of pilgrims.
Upon coming to Gayá-Dhám he took darshan of the lotus feet of Srí
Visnu. He remembered Maháprabhu’s lílá of accepting initiation from
Srí ÍsvarPurí and became overwhelmed in ecstatic love. From Gayá he
came to Káshí-Dhám where he met with TapanMishra, Chandrashekhar
and the other devotees. He offered his salutations at their feet and they
in turn blessed him.
Finally he entered Mathurá-Dhám. After taking bath at Vishrám-Ghát,
he took darshan of Srí ÁdiKeshav and rolled on the ground in the dust
of the birthplace of Srí Krsna. From here he proceeded towards
Vrindában.
After learning the whereabouts of Sríla JívaGosvámí, he came there to
offer his obeisances to the lotus feet of the Áchárya. Srí Jíva inquired
after his welfare and Krsnadás in turn introduced himself with full
particulars.
“GuruDev has committed me to your charge. His petition to your
DivineGrace is as follows: “I am entrusting DuhkhíKrsnadás to your
care. Please fulfill his mind’s desire and send him back to me after some
time.”
Sríla JívaGosvámí was extremely happy to receive Duhkhí-Krsnadás into
his care.
Krsnadás very carefully began to serve JívaGosvámí. At the same time
he began his study of the literature of the Gosvámís. Srínivás-Áchárya
and Narottam dás Thákur also came to study under Srí Jíva at this time.
Thus did Krsnadás get the opportunity to meet them.
Krsnadás requested Sríla JívaGosvámí for some particular service. Srí
Jíva instructed him to sweep the forest grove of SevaKunj everyday.
From that day he began to carry out this service with great pleasure.
He felt that his life had become successful. As he swept, tears flowed
from his eyes. Sometimes he would loudly chant the names of Srí Srí
Rádhá Govinda and sometimes he would become inert while
remembering their lílá. Sometimes he put the broom, which was full of
dust, on his head. Even Lord Brahmá and Lord Siva pray to receive a
little of this dust of Vrindában on their heads.
The Queen of Vrindában was very pleased with the service of
Krsnadás, and desired to grant him her darshan. One day, Krsna-das
was cleaning the kunj, his heart filled with love. Just then he happened
to notice a very beautiful ankle bracelet lying in the dust. He picked it
up and touched it to his head. Then he bound it in the corner of his
upper cloth. “I’ll give it to whomever it belongs when they come to
look for it,” he thought.
The next morning the sakhís were quite shocked when they noticed
that SrímatíRádhárání’s left ankle bracelet was missing. Rádhárání
explained, “Last night, when I was dancing in the kuñj, it must have
fallen off. Please look for it and bring it back to me, whoever finds it.”
When the gopís came to search for the bracelet, VisákháDeví noticed
Krsnadás sweeping the grove. She asked him, “Have you found an
ankle bracelet here?”
Duhkhí-Krsnadás was so mesmerized by her sweet words and radiant
form, like that of a demigoddess descended from heaven, that he
simply stared at her, dumbfounded. Again she asked him, “Have you
found an ankle bracelet here?”
Duhkhí-Krsna made obeisance and humbly replied, “Yes, I found it.
Who are you?”
“I am a cowherd girl.”
“Where do you stay?”
“In this village.”
“Is it your ankle bracelet?”
“No it isn’t mine. It belongs to a new bride in our house.” “How did it
get here?”
“She came here yesterday to pick flowers and it must have fallen off
then.”
“All right, then please tell her she can come and collect it from me.”
“No, you can just give it to me.”
“No, I want to give it to her personally.”
After a few moments, Visákhá-Deví returned with Srímatí
Rádhá-Thákurání, who stood in the shade at the foot of a large tree.
Visákhá called out to Krsnadás, “Bhakta! The person who lost her ankle
bracelet has come to receive it.”
Duhkhí-Krsnadás completely forgot himself while gazing, even though it
was from some distance, at the unparalleled, brilliant splendour of Srí
Brishabhánu-Nandiní. In great joy he handed the ankle bracelet to
Visákhá.
Duhkhí-Krsnadás could sense that something very profound was about
to take place. As his eyes filled with tears, he fell down on the ground
to offer his homage. In great ecstasy he rolled in the dust. Visákhá then
told him, “Oh best of the devotees! Our sakhí wants to give you a
benediction to express her gratitude.”
Duhkhí-Krsnadás replied, “I don’t want any other boon. I only pray for
the dust of her lotus feet.”
Visákhá told him, “Take your bath in this kund and then come here.”
Duhkhí Krsna walked towards the kund and after offering his
obeisances, he immersed himself in her waters. Thus he attained a
transcendentally beautiful, feminine form. Coming out of the sacred
kund, he stood before Visákhá Deví and offered prayers. Taking this
forest sakhí by the hand, Visákhá approached Srímatí Rádhá Thákurání
and the new sakhí fell down at her lotus feet. Then Srímatí Rádhárání
decorated her forehead with tilak using the ankle bracelet and the
kumkum of her lotus feet.
“This tilak will remain on your forehead. From today you will be known
as Shyámánanda. Now you may go.”
Saying this, Srímatí Rádhá Thákurání and her sakhís were no longer to
be seen. Duhkhí Krsnadása’s trance broke and he found himself as
before, alone and in his male body, yet with the tilak applied by Srímatí
Rádhárání still on his forehead.
Being overwhelmed with emotion, he repeated over and over, “What
have I seen? What have I seen?” while tears of ecstasy rolled down his
cheeks. After reciting prayers hundreds and hundreds of times to Srí
Rádhiká, he finally returned to Sríla Jíva Gosvámí.
Srí Jíva Prabhu was struck with wonder when he saw the brilliant new
design of tilak on his young student’s forehead. After offering his
prostrated obeisances, Duhkhí Krsnadás, his eyes brimming with tears,
recounted at JívaGosvámí’s request his experience in SevaKuñj. Hearing
of his great fortune, Srí Jíva was elated, but cautioned Duhkhí, “Don’t
reveal this blessed event to anyone. From today, just carry on with the
name Shyámánanda.”
Noticing that Duhkhí-Krsnadása’s name and style of tilak had for
reasons unknown been changed, the Vaishnavas naturally began to
discuss this strange development amongst themselves. This news finally
reached Ambiká-Kálná.
When he heard of the seemingly unauthorized behaviour of his disciple,
Hridoy Chaitanya Prabhu was unsettled and angered. He immediately
set out for Vrindában.
Arriving there some months later, he let it be known that he wished to
see Duhkhí-Krsnadás. Shyámánanda came and offered his prostrated
obeisances at his gurudeva’s lotus feet. Seeing his disciple’s tilak, Hridoy
Chaitanya Prabhu was enraged and exclaimed, “Your conduct towards
me is completely abominable.”
He continued to chastise him and eventually even began beating him.
The Vaishnavas finally managed to restrain and pacify him by offering
various explanations on Shyámánanda’s behalf.
Shyámánanda simply tolerated it all with an unfaded countenance and
continued to serve his gurudev faithfully. That night, Srí Hridoy
Chaitanya Prabhu had a dream in which Srí Rádhá Thákurání appeared
in a very severe mood. She rebuked him by saying, “Being very
satisfied by Duhkhí Krsnadása’s service, I am the one who changed his
tilak and his name. What do you or anyone else have to say about it?”
HridoyChaitanya Prabhu prayed for forgiveness at the lotus feet of Srí
Vrajesvarí and considered what an offender he had become.
The next morning he called for Shyámánanda. He embraced him again
and again with great affection. His eyes brimming with tears he
repeated, “You are so fortunate.”
Srí Hridoy Chaitanya Prabhu remained at VrajaDhám for some days and
at this time it was decided amongst the Vaishnavas that some form of
punishment should be meted out to him for his behaviour towards his
disciple, Shyámánanda. It was decided that he should hold twelve
festivals for the purpose of rendering Vaishnav seva - feeding the
Vaishnavas. Then, after instructing Shyámánanda to remain with Srí Jíva
Gosvámí for some more days, Hridoy Chaitanya Prabhu returned to
Gaur-Desh.
Srí Shyámánanda, Srínivás and Srí Narottam began to pass their days in
great bliss, studying the literature of the Gosvámís and begging a little
to eat from door to door. The three of them resolved to continue in
this way and thus devote the better part of their time to serving and
worshipping Srí Krsna in Vrindában. Meanwhile, the Gosvámís held
council together and decided that these three should be sent to
GaurDesh to preach the teachings of Maháprabhu as presented in the
Gosvámí literature.
One day, Sríla Jíva Gosvámí called the three of them together and
informed them of this decision. They had no option but to accept that
order on their bowed heads. Thereafter, on an auspicious day, Sríla Jíva
Gosvámí sent them on their way with a large, decorated chest filled
with the Gosvámí’s writings.
However, the books were stolen by some dacoits in the kingdom of Bír
Hámbír, in Visnupur. Srínivás Áchárya Prabhu remained behind to
recover the books while Narottam continued on towards Kheturí and
Shyámánanda proceeded to Ambiká Kálná.
Arriving in Kálná, Shyámánanda paid obeisance to his guru, Srí Hridoy
Chaitanya Prabhu, who embraced him and inquired about the well
being of the Gosvámís of Vrindában. When he heard that the books of
the Gosvámís had been stolen in Visnupur, he was very concerned.
Shyámánanda served the lotus feet of his guru in great happiness and in
this way passed his days.
At this time, most of the devotees of Lord Chaitanya in Orissa had all
passed away. Thus the preaching of Maháprabhu’s teachings had all
but come to a halt. Hridoy Chaitanya Prabhu considered this a very
serious problem and finally instructed Shyámánanda Prabhu to go there
to carry on the preaching of Maháprabhu’s mission. Shyámánanda was
at first sad that he would be separated again so soon from his spiritual
master, but Srí Hridoy Chaitanya Prabhu explained clearly that he had
no other alternative but to accept this order on his head. So
Shyámánanda set out for Utkal Desh (Orissa).
After entering Orissa he first went to his birthplace at Dhárendá
Báhádurpur. The villagers were overjoyed to see him after so many
years. He remained there for some days and preached Krsna
consciousness; thus did many people become attracted and take
shelter at his lotus feet.
From there he came to Dandesvar, where his father, Srí Krsna Mandal,
had previously resided. The people there were similarly delighted to
receive him and a festival of Hari Kathá was held for a few days. Here
also many people were attracted by his spiritual potency and became
his disciples. Thus, by the auspicious arrival of Shyámánanda Prabhu in
Utkal, the teachings of Maháprabhu revived.
On the banks of the Suvarna Rekhá River lived a pious and devoted
landlord by the name, Srí Acyuta Dev. His only son was called Rasik.
From his very childhood Rasik was very devoted to Lord Krsna. As he
gradually attained the appropriate age his father engaged some pandits
to see to his education. He didn’t have much regard for material
knowledge, however. He had already ascertained that the greatest goal
in life is devotion to Lord Hari. Rasik became anxious to take shelter at
the lotus feet of a bona-fide spiritual master.
One day, as he was sitting alone contemplating this subject, he heard a
Divine voice remark, “Rasik! Don’t be anxious anymore. Very soon a
very great personality by the name Shyámánanda will arrive here. Just
take shelter of his lotus feet.”
Hearing this, Rasik was encouraged and took to continuously waiting
and watching for the arrival of Prabhu Shyámánanda. After a few days
Shyámánanda Prabhu, accompanied by his disciples, came to the village
of Rohiní, situated very beautifully on the banks of the Suvarna Rekhá
River. Rasik’s happiness knew no bounds.
After offering his prostrated obeisance, he very humbly led
Shyámánanda Prabhu into his house and worshipped his lotus feet.
Along with his family members, wife and sons, they all surrendered
completely to Shyámánanda.
On an auspicious day, Shyámánanda Prabhu initiated Rasik with the
Rádhá Krsna mantra and Srí RasikDev began a festival of Nám Sankírtan
in his home. He invited all of his friends as well as the tenants of his
estates. Everyone was so attracted by the teachings of Srí Srí Gaura
Nityánanda, as expounded by Srí Shyámánanda Prabhu, that they
immediately wanted to take shelter at his lotus feet. Thus many people
of Rohiní became disciples of Shyámánanda Prabhu.
There lived a very well known yogí in Rohiní by the name Dámodar.
One day, he became quite captivated to have darshan of Shyámánanda
Prabhu. Even from a distance Dámodar saw a brilliant effulgence
emanating from Shyámánanda’s body. Coming closer he offered
obeisances at the Áchárya’s lotus feet. Shyámánanda in turn offered
his.
With tears in his eyes, Shyámánanda requested the yogí, “In your
purified state you should always chant the Holy Names of Srí Srí Gaur-
Nityánanda. They are extremely merciful and will bestow upon you
love of Krsna.”
Hearing the statements of the Áchárya, the yogí Dámodar’s mind
became softened in love, and he replied, “I will worship the lotus feet
of Gaur-Nityánanda. Please be merciful to me.”
The Áchárya blessed him and thus the yogí became a great devotee
who continuously sang the glories of Nitái-GauraChandra with tears in
his eyes.
Many wealthy gentlemen lived in the village of Balarám-pur. Hearing of
the glories of Shyámánanda, they were very eager to see him, thus did
a few of them come to beseech him to visit their village. Shyámánanda
very mercifully accepted their invitation, arriving there with Dámodar
and some of his other disciples. He very triumphantly entered Balarám-
pur, where the noble and upright citizens very ecstatically received him
by worshipping his lotus feet and making arrangements for his
prasadam.
A festival of Hari Kathá was held over the next few days and at this
time many people accepted shelter at his lotus feet. From here Srí
Shyámánanda Prabhu went to Srí Nrisimha-pur, where many atheists
lived. After remaining there for a few days, these atheists got the
chance to hear his nectarean talks, thus melting their hard hearts in love
for Krsna. So in this place also he acquired many disciples.
Day by day the glories of Shyámánanda spread throughout Utkal Desh.
From Nrisimha-pur he came to Gopí-Vallabh-pur. Here again, many
well-to-do people were attracted to his lotus feet and so took shelter
there. The people here especially requested him to install the Srí-
Vigraha of Rádhá Krsna. From their contributions a temple for the
Deity, complete with a hall for sankírtan (nát mandir), a kitchen (bhoga
mandir), quarters for the devotees (Vaishnav khanda), a bathing tank
and surrounding gardens were constructed.
Thereafter Áchárya Srí Shyámánanda performed the installation of Srí
Srí Rádhá Govinda and a great festival was held. It seemed the greater
part of the population of Bengal and Orissa was present there.
Seeing the graceful, sweet loveliness of the transcendental forms of Srí
Srí Rádhá Govinda, the peoples’ hearts were fully satisfied.
Shyámánanda Prabhu entrusted Srí Rasikánanda with their worship.
After traveling throughout the length and breadth of Orissa and
preaching the message of Srí Srí Gaur Nityánanda, Shyámánanda
returned to the lotus feet of Srí Hridoy Chaitanya Prabhu at Ambiká
Kálná. Offering his prostrated obeisances at the lotus feet of his guru,
Shyámánanda narrated how the victory banner of Srí Srí Gaur-Nitái was
now flying throughout Utkal-Desh. Srí Hridoy-Chaitanya very
affectionately embraced him in gratitude.
Shyámánanda was invited to the festival at Kheturí, which he attended
with his disciples. Once again he was united with his old friends Srínivás
and Srí Narottam. These three floated in an ocean of happiness as they
exchanged affections and embraces. Srí Jáhnavá-Mátá, Srí Raghu-
Nandan Thákur, Srí Acyutánanda, Srí Vrindában dás Thákur, as well as
many other stalwart leaders of the preaching mission of Maháprabhu
were also present at this time. After the conclusion of the celebrations,
Shyámánanda took leave from the Vaishnavas there and set out again
for Utkal-Desh.
When he came to Kantak Nagar (Katwa) he again met with Srínivás
Áchárya Prabhu and in Yáji Grám he saw Srí RaghuNandan Thákur
once more. He was informed that many of the last remaining personal
associates of Maháprabhu had recently disappeared from this world.
Gradually, Shyámánanda Prabhu entered Utkal Desh. Along the way he
stayed at the homes of different devotees and blessed them with his
mercy. In this way he again came to GopíVallabh-pur.
Here he received the news that his guru, Srí Hridoy Chaitanya Prabhu,
had also departed from this world. After recovering consciousness, he
wept for some time, feeling terribly distraught. Srí Hridoy Chaitanya
then appeared to him in a dream and comforted him.
The greatness of Shyámánanda became known throughout all of Orissa
and the worship of Srí Nitái GauraChandra was inaugurated in many,
many places.
After conquering all directions, Shyámánanda returned to GopíVallabh-
pur where he observed a great festival for some days. Then he came to
Uddanda-Ráy Bhui’s house at Nrisimhapur where another festival was
held.
ŚyāmānandaPrabhu’s activities have been described in the following
books: ŚyāmānandaPrakāśa, AbhirāmLīlāmṛta, PremVilās and
BhaktiRatnākar. References to ShyámánandaPrabhu from: Srí
ChaitanyaCharitámrita: ÁdiLílá 1.19; 7.45 MadhyaLílá 8.128; 24.330
AntyaLílá 5.88

Vamsivadanananda Thakur
"Sri Vamsi Thakura appeared in the home of Sri Madhava dasa. His
mother's name was Srimati Candrakala Devi. On the day of his birth
Mahaprabhu was present in the house of Sri Madhava das, along with
Sri Advaita Acarya. Madhava was very devoted to Mahaprabhu and
Prabhu was also very affectionate to him and his son Vamsi. Vamsi das
was present at Navadvipa when Acarya Prabhu visited there.
"Vamsi was engaged in the service of Visnupriya-devi (Lord Caitanya's
wife) and was the receptacle of her unlimited mercy. One time
Visnupriya and Vamsi Thakura decided to give up taking food and
water, there not being any point in maintaining their bodies which were
so racked with the pain of separation from Mahaprabhu. Sri Caitanya
Mahaprabhu, however, didn't approve of this and manifested Himself
before them. Then He requested them not to behave so rashly, and
then instructed them both to worship His Deity form in order to
mitigate their feelings of separation.
"After Visnupriya's disappearance, Vamsivadana brought this Deity of
Mahaprabhu from Mayapura to Kulia. This Deity of Mahaprabhu is very
beautiful and is still being worshiped in the present town of Navadvip.
The name of the temple and Deity is Dhameswara. It is said that the
name Vamsivadana is carved into the underneath of the base of the
Deity.
"Sri Vamsivadananda was a poet and composer of songs. He
composed one song about the Lord's acceptance of sannyasa based on
the lamentations of Sri Sacimata and Sri Visnupriya."

Vaisakha Masa, is the second month in a traditional Vedic

Calendar. It comes after Chaitra (Vishnu) Month. The month is named
because the full moon occurs in Vishakha. On Vaisakha Purnima is:
Krsna Phula Dola, Salila Vihara, the flower swing festival and summer
boat festival for the Deities
Sri Paramesvari Dasa Thakura -- Disappearance
Sri Sri Radha-Ramana Devaji -- Appearance
Sri Madhavendra Puri -- Appearance
Sri Srinivasa Acarya – Appearance
Buddha-pūrṇimā (Birth, Nirvana & Mahaparinirvana)
Kūrma-jayantī
Nārada-jayantī
Four Kumaras (Sanaka, Sanātana, Sanandana and Sanat-kumāra) app
from Lord Brahma’s mind
"Vaikasi Visakam", which is the birthday of Lord Murugan or Kartikeya.
-Shri Guru Nanaka deva ji (though this is celebrated by Sikhs in Kartik)
Also, an esoteric pastime of Śrī Caitanya Mahāprabhu occurred : "Lord
Śrī Caitanya Mahāprabhu entered the Jagannātha-vallabha garden
during the full-moon night of Vaiśākha (April-May) and experienced
various transcendental ecstasies. Overwhelmed with ecstatic love at
suddenly seeing Lord Śrī Kṛṣṇa beneath an aśoka tree, He exhibited
various symptoms of spiritual madness."
In the Vaishnava calendar it is named Madhusudana Maas, because
Lord Krishna in His descriprtions of the Ekadasis to Yudishthira gives
which form of Himself is to be worshiped and meditated upon during
thoes months and this was inaugurated by SBSSTP.
HOW TO OBSERVE THE VAISHAKA MONTH (Madhusudana Masa,
Gaurabda 530, 7 Apr - 5 May 2023).
Krishna says that of all months, Kartika is the best, but some of the
Puranas say that better than Kartika is Magha and better than Magha is
Vaisakha. In any case, Vaisakha is a special month to do some services
like charity, japa, bathing and rising early and worshiping the Lord. It is
especially a blessed month for doing charity and in general to increase
one's devotional service.
Of course if someone is already chanting sixteen rounds and attending
mangal aratik everyday and is generally fully engaged in devotional
service, then they get all benefits of all the months every month but if
someone is not fully vegetarian or not chanting or not chanting all
sixteen rounds, then this is a good month to chant some extra rounds,
or give some extra charity or do something extra. For example, they
can commit to attend mangal artik for a certain period this
month....even if we observe one, two, or three days. Whatever we can
do would be beneficial. If we can observe for two weeks, that would
be really great. Please see how you can increase your devotional
service during this Vaisakha month. Especially on holy are days like
Narasimha Caturdasi (4 May) or the Purnima (5 May) immediately after
it. Then there is the third day of the rising moon, which is known as
Akshaya Tritiya, or the indestructible tithi (day).
Akshaya Tritiya (22 May) is the beginning day or the anniversary of
Treta yuga and it is said that any devotional service or charity you do
on that day will last forever! So please take all the mercy that is
available on that day. If you’re not already getting the full mercy, then
this is an opportunity to try to increase your devotional service and get
some extra mercy.
While some things give you hundred plus times the benefit, some things
give you much more or even millions of times the benefit.
Your well-wisher always,
Jayapataka Swami
As Radharani is Kartika Devi, so Vishakhha is Vaishakika Devi, hence it
is a shakti dominated month. On the 16th is Sri Gadadhara Pandita’s
Appearance day, on the 29th Srimati Sita Devi (consort of Lord Sri
Rama)s and Srimati Jahnava Devi’s Appearance day. In Maharishi
Valmiki's own words, Ramayana is known as the noble story of Sita
"sita-ayah charitam mahat. And on the 1st May Mohini Ekadasi,
followed on the 2nd by Rukmini Dvadasi, the Appearance Day of
Śrīmatī Rukmiṇī-devī, The First Queen and Wife of Lord Śrī
Dvārakādhīśa of Dvārakā-purī.
It has Sri Abhirama Thakura 12th & Srila Vrndavana Dasa Thakura 15th
Sri Madhu Pandita 29th Sri Jayananda Prabhu 3rd May -- Disappearance
days
Tulasi Jala Dan begins 15th (Mesh Sankranti) and Chandan Yatra starts
on Akshaya Tritiya (22 May & continues for 21 days).
Varuthini Ekadasi 16th
Jahnu-saptami or Ganga-saptami 27th the day Ganga was drunk up by
Jahnu Rsi out of anger and let out later on through his right ear and thus
became known as Jahnavi Devi. On this day people worship the Ganga,
make offerings to the forefathers and bathe in the Ganga.
The Skanda Purana describes that this is an ideal month for all kinds of
auspicious and spiritual activities. The month is dedicated to Lord Sri
Krishna. It is recommended to wake up in the morning before sunrise,
take bath and perform or assist mangala-aratika puja to achieve peace
and prosperity. Also in Jagannatha Puri Vaishakh Snana is celebrated, a
summer boat festival for the Deities. (Snana Yatra is on the 4th June,
the Birth Anniversary of Lord Jagannath, Baladev and Subhadra.) The
chariots construction are started on Akshya Tritiya, Niladri
Mahodayastami the 8th day of śukla-pakṣa, when Brahma himself
consecrated the temple, this day is celebrated with great enthusiasm in
Sri Mandir of Jagannatha Puri, Sita Navami, Chandan Yatra. Certain
people who observe Vaishakh month vrata take only a single cooked
meal every day and at other times they eat raw food, vegetables and
fruits.