On Tuesday 23rd April, Bhaktivedanta Manor observed Hanuman Jayanti in style.

As with tradition, a new Hanuman flag was hoisted to the top the pole at the front of the Manor building. It is believed to ward off negative energies, keeping the home or temple and its occupants safe from harm. The bright red colour of the flag attracts positive energy and divine blessings.

Then devotees participated in bhajans, kirtans and the Junior Bhaktivedanta Players performed a Hanuman drama.

Hanuman is revered as a divine vanara, and a completely devoted companion of the Lord Rama. Central to the Ramayana, Hanuman is celebrated for his unwavering devotion to Rama and is considered as a divine and empowered personality. He is traditionally believed to be the spiritual offspring of the wind deity Vayu, who is said to have played a significant role in his birth. In some traditions he is regarded to be an incarnation of Shiva.

A junior Bhaktivedanta Player delighted the audience with her performance as Hanuman

Source: https://www.krishnatemple.com/celebrating-the-appearance-of-lord-hanuman/

By Kulavati Krishnapriya Devi Dasi 

Madhav Dasa Rupanuga, a 12-year-old boy who lives in Mayapur with his parents, Acintya Caitanya Das and Dr. Shiromani Devi Dasi,  recently distributed over 13,000 books in just six months. Acknowledged for his unwavering dedication, he was recently honored with a Chaitanya Charitamrita set from Vaisesika Dasa presented by Jayapataka Swami.

The catalyst for Madhav’s fervor is Vaisesika Dasa’s inspiring association. Madhava enthusiastically participates in the annual Puri/Mayapur/Vrindavan yatras led by Vaisesika Dasa, thereby witnessing firsthand the expert distribution of books.

His mother, Dr. Shiromani Devi Dasi, recounted a poignant moment that left an indelible mark on Madhav’s consciousness, “One incident deeply struck Madhav. At Puri, a beggar was sitting with his begging bowl. Vaisesika prabhu walked up to him, gave him a book, and asked for a donation. The beggar was so surprised because no one had ever asked him for a donation! The beggar gave Vaisesika prabhu everything he had collected that day! This was very inspiring for Madhav to see that books are for everyone.”

Read more: https://iskconnews.org/12-year-old-devotee-distributes-13000-books-in-six-months/

By Atma Tattva Das

On April 19, 2024, a significant milestone was achieved in the realm of spiritual literature as Bhagavad-gita As It Is was launched in the Kreol Morisien language: Bhagavad-gita Kouma Li Ete. The landmark event was broadcast live on BBT Africa’s YouTube channel, drawing attention from devotees and spiritual enthusiasts globally.

The launch ceremony, graced by esteemed speakers and dignitaries, celebrated the culmination of efforts led by Ramasevak Das, who spearheaded the translation project. Among the distinguished speakers was Govardhana Das, a prominent figure within ISKCON, who emphasized the historical significance of the occasion, highlighting Srila Prabhupada’s mission to spread transcendental knowledge through the printing and distribution of spiritual texts.

Addressing the audience, Govardhana Das elucidated the journey of the Bhagavad-gita’s many translations, tracing it back to Srila Prabhupada’s tireless efforts in delivering the sacred text to the world. He underscored the universal appeal of the Bhagavad-gita, which now boasts translations in over 60 languages, with Kreol Morisien being the latest addition.

Furthermore, Govardhana Das elucidated the profound philosophical themes embedded within the Bhagavad-gita, emphasizing its role in guiding humanity towards spiritual enlightenment. He stressed the importance of ensuring widespread accessibility to the translated text, envisioning every Mauritian household adorned with the divine wisdom encapsulated in the Bhagavad-gita.

Read more: https://iskconnews.org/launch-of-creole-bhagavad-gita-as-it-is-in-mauritius-marks-historic-milestone/ 

From Back to Godhead

By Vamsi Vihari Dasa

Though illness may restrict or halt our normal spiritual activities, it can provide spiritual benefits we might not otherwise gain.

After seven days of sickness, malarial fever had broken me down to the bones, and loss of appetite and hallucinations added miseries. I struggled to practice my daily chanting of Hare Krishna. But in those seven days I gained in ways that would not have been possible had I not been sick.

We have to accept the truth that we will inevitably fall sick. Lord Krishna explains in Bhagavad-gita (8.15) that suffering is in the nature of this world. So whoever we may be, we can’t be too optimistic about living a disease-free life. But the process of Krishna consciousness can help us avoid emotional breakdown while we are sick, provided we keep our attitude right. 

Besides the physical distress, we dislike sickness because it puts us off our routine life. Our lives tend to center on a particular activity, like a business or a service, and any hindrance to that is perceived as a threat to our sustenance.

My illness threatened my spiritual life, so when I fell sick I asked myself, “Why do we assume that only good health is favorable to serving Krishna? Can we not serve when sickness forces us to be less active?”

Sickness need not be nondevotional; it can be highly spiritual. Devotional service is described as apratihata, or uninterrupted in any circumstance. In other words, no material situation is powerful enough to obstruct devotional service. Though our bodies and their sicknesses are material, devotional service is transcendental to them. Sickness might inactivate our body, but by choosing the proper attitude we can act on the platform of soul.

We have examples. The Gaudiya Vaishnava Saint Srila Haridasa Thakura chanted many holy names of Krishna daily even as old age was stealing his strength. And even on his deathbed, Srila Prabhupada continued his devotional service of translating the Srimad-Bhagavatam. [See the sidebar“Srila Prabhupada’s Example.”]

Seeing Krishna’s Purpose

If we can understand why Krishna is putting us in this predicament, the bitterness of sickness can reduce or even turn into sweetness. We have to be convinced that Krishna is our best friend (Gita 5.29) and does not send us unnecessary suffering. Since time immemorial we have loaded our existence with a boundless burden of sinful activities. That burden is a barrier in our journey toward Krishna (Gita 7.28). To bring us back to Godhead, Krishna needs to purify our existence sometimes by giving good health and allowing us to perform various devotional services, and sometimes by giving us sickness and suffering. Just as fire purifies gold, the fire of suffering purifies us of sinful reactions. Sickness also teaches us important lessons not only critical for our internal growth but difficult to learn otherwise.

One of my devotee friends shared his realization that Krishna takes the risk of being blamed: “Oh! I am trying to serve You, Krishna, and You are giving me problems. What kind of God are You?” 

Source: http://www.dandavats.com/?p=14499

From Back to Godhead 

For anyone interested in spiritual progress,
gambling is more than just a harmless amusement.

High’s convenience store is bustling with last-minute shoppers picking up odds and ends for a holiday dinner. Having run out of milk, I find myself in the crowded store, standing in a line that wraps around the food aisle. I resign myself to the waiting, and chant the Hare Krsna mantra softly to myself.

An elderly shabbily dressed woman at the counter draws my attention. She’s frantically scratching away at a lottery card Instant Win Bingo. She crumples the card and stuffs it into her coat pocket, then pulls a five dollar bill from her other pocket, demanding another card. Again she feverishly scratches the card with her cracked thumbnail. Sighing in disappointment, she produces another five dollars. She keeps buying cards until she’s out of money, and dejectedly shuffles out of the store.

I imagine that the woman has just spent her Social Security check, hoping for a large return. Yet now she may be left with nothing. Would she have food for the month? Would her rent be paid? I feel sympathy for this small gray-haired woman who has disappeared out into the dreary fog.

By the time I decided to become a devotee of Krsna and aspire for spiritual initiation, I’d already learned from devotees that I’d have to give up certain activities that impede spiritual growth. Those activities, considered the pillars of sinful life, include intoxication, meat-eating, illicit sexual activity, and gambling. Each pollutes our consciousness and is addictive.

Watching the frenzied woman in the convenience store today sparks my desire to understand more about gambling, so I turn to Srila Prabhupada’s books.

The Srimad-Bhagavatam tells of a bull, representing religion, and the bull’s four legs, representing mercy, truthfulness, cleanliness, and austerity. The Bhagavatam says that meat-eating, illicit sex, intoxication, and gambling erode the integrity of the legs of religion. Meat-eating covers our feelings of mercy. Illicit sexual connections consume our quality of cleanliness. Intoxication impedes our ability to perform austerities and forgo immediate gratification to obtain long-term goals. Gambling destroys truthfulness.

In the current age, Kali-yuga, the bull of religion is wobbling on one leg truthfulness the other three having practically been destroyed. Truthfulness is suffering, too, and even the president of the United States gets caught lying under oath.

Gambling with the Truth

How does gambling erode truthfulness? I think back to one of my first psychotherapy clients. Joe, in his late thirties, had recently married for the first time and desperately wanted the marriage to work. But every time he got his paycheck, he’d secretly go to the Atlantic City casinos. Using an elaborate web of lies, he’d explain his absence to his wife. If he lost all his money, often the case, he’d have to lie about the money as well. He’d make up stories: Aunt Berla is dying and needs the money for a respirator; Uncle Martin borrowed the money for his rent. On and on it would go, until his wife no longer could or would believe him and was ready to leave the marriage.

Finally, Joe confessed to the blatant truth: He was a compulsive gambler, an addict swallowed up by an insatiable desire to turn his quarters into dollars with a flick of his wrist. His eyes filled with desperate tears. He begged his wife to stay and promised to get help for his addiction.

An Old Vice

Gambling addictions are much more common than most people think. With gambling legal and easy to find, every day more and more people fall prey to its devastation, their lives becoming ruined.

The gambling vice is nothing new. We can find accounts of it five thousand years ago with the advent of Kali-yuga. From historical Vedic books such as Srimad-Bhagavatam and Mahabharata, we can read stories of how gambling consumes truthfulness. In one narrative, Lord Balarama is playing chess with Krsna’s brother-in-law, Prince Rukmi. Being from the royal order, Rukmi was expected to exemplify all good qualities, including truthfulness.

Rukmi and Balarama were playing for larger and larger wagers of gold coins. At first Balarama was losing, but at the end he won a large wager, making up for his losses. Unable to bear the defeat, Rukmi lied, saying that he had actually won. Even when a voice from the heavens declared Balarama the winner, Rukmi refused to yield. Although gambling was sanctioned for warriors and the ruling class, the insidious affects of gambling infiltrated Rukmi’s consciousness. Rukmi abandoned truthfulness, a quality coveted by his contemporaries, out of his greed for gold.

In another historical event extensively narrated in Mahabharata, a great gambling match was arranged between the pious, exemplary king Yudhisthira and the wicked Sakuni. Being a king, Yudhisthira Maharaja was obliged to accept any challenge from another person of the royal order. The match was masterminded by his envious cousin King Duryodhana. Through deception and lies, Yudhisthira Maharaja temporarily lost his kingdom. The gambling match was a catalyst for the great Kurukshetra war, wherein millions of warriors died.

These events involving gambling ushered in Kali-yuga, the current age of quarrel and hypocrisy. Over the past few decades, the proliferation of gambling has continued to destroy truthfulness throughout the world. People no longer trust their leaders. Friends lie to each other, as do husbands and wives, students and teachers. The sanctity of truthfulness is wearing thin in all relationships.

Subtle Gambling

Like any vice, gambling has gross and subtle aspects. Betting in a casino and playing the lottery are gross displays of gambling. One subtle form of gambling is mental speculation, the attempt to understand the Absolute Truth through our own experience in other words, by guessing. Before becoming a devotee, I had tried to understand the Absolute Truth through this faulty process. I had surmised that I wasn’t the body and that the soul was waiting to be liberated from my body. While this was an accurate assessment, I concluded that suicide would free the soul from the encasement of the body. Had I acted on my speculation, I would have committed a grave error that would have cost me my opportunity to advance in Krsna consciousness in this human form of life.

Srila Prabhupada also mentions speculative business ventures as gambling. Many devotees have grappled with understanding this point. Some years ago, a friend tried to persuade my husband and me to “invest” $12,000 in a money pyramid. As more and more people put money into the scheme, we would be pushed to the top of the pyramid and make $60,000. The tempting offer was very risky. It was clearly a form of gambling, and we didn’t take part.

All business involves some risk. A majority of new businesses fail after the first two years. Yet Srila Prabhupada encouraged devotees to start businesses to support temples, and he himself had a business to support his family. After consulting senior devotees, I’ve concluded that by speculative business ventures Prabhupada meant high-risk investments where one hopes to reap a big return for a relatively small investment.

Finally, in his definition of gambling Prabhupada sometimes includes cinemas, mundane novels, frivolous sports anything that wastes time. How is wasting time gambling? Gambling means to risk something, and wasting time means risking time the most valuable commodity. We can’t buy back a single moment of time, even for millions of dollars. Our time on earth is limited and precious. We invest our time in an activity with the hope of some return. By nature we seek pleasure. But material adjustments don’t produce lasting solutions. Spiritual activity is the investment that brings permanent results.

Bad Investment

Srimad-Bhagavatam givesthe historical account of Hiranyakasipu, a powerful king inimical to spiritual culture. Hiranyakasipu used his time to perform great austerities. For one hundred years he stood on one leg. In return he hoped to receive immortality. He received great opulence that made him think he was immortal, but in the end he was killed by the Lord. Hiranyakasipu took the gamble that his investment of a hundred years of austerities would bring him immortality. But he lost his wager to the Lord, who appeared in His half-man, half-lion incarnation to take Hiranyakasipu’s life.

On the other hand, Hiranyakasipu’s son Prahlada invested his time in glorifying the Lord. He taught his friends about the valuable nature of time and encouraged them to give up frivolous activities and join him in chanting the Lord’s holy names. Prahlada wasn’t looking for anything in return. He was completely happy to act for the Lord’s pleasure. Prahlada’s investment of time brought him eternal happiness in pure love of God.

In our early stages of devotional life, to come to Prahlada’s high level of consciousness and never engage in frivolous activities or waste our time may seem impossible. But these are benchmarks of our advancement. As we advance, we will value our time and use it carefully to progress in spiritual life.

Advancement occurs naturally as we engage in devotional practices, but as with anything, the more conscientious our practices, the quicker we will realize our goals. The more we apply the simple formula of accepting things favorable for our spiritual life and rejecting things unfavorable, the faster we will become free of unwanted desires and activities.

While I have no desire to play the slot machines or bet at the races, I’m easily pulled into gossip and allured by images on supermarket tabloids. But I’ve come a long way in Krsna consciousness over the past twenty-four years, and I know if I continue to follow the process, in another twenty-four years I may be free of the more subtle aspects of gambling.

Srila Prabhupada gave us the highest, most sublime goals, and sometimes those can intimidate beginners. Our position may be like that of someone learning to play the piano and feeling discouraged watching the nimble fingers of an advanced student. But with practice, the beginner will see progress. What seems impossible in the beginning will appear more and more attainable.

I won’t become discouraged, therefore, that I haven’t completely conquered the propensity to gamble. Rather, I can be thankful for all the progress I have made, and I can pray that the gray-haired woman in the convenience store can become free of her gambling addiction and find the real source of her happiness and fulfillment: devotional service to the Lord. And although Srila Prabhupada instructs us not to gamble, by his inspiration I’ll continue to bet my life on chanting Hare Krsna, hoping the result will one day be love of God. 

Source: http://www.dandavats.com/?p=28396

By Giriraj Swami

As long as we are in the material world, we must suffer–pain caused by others, pain caused by our own bodies and minds, pain caused by acts of nature. And unless we can tolerate, we cannot live in this world.

But how much can a person tolerate? Should we not, on occasion, resist? Why, then, should we tolerate? And if we must, what will enable us to endure the difficulty without being disturbed.

Srila Prabhupada told the story of a young boy who tolerated more than I can imagine, giving some idea of why he did not resist and how he was able to abide without being disturbed:

“Prahlada Maharaja–his father was putting him in so many dangerous conditions, even giving him poison. He knew that ‘My father has given me poison to drink. All right, let me drink. If Krsna likes, He will save me. Father is giving poison. Who can check?’ And his father was such a big, powerful demon–Hiranyakasipu. Prahlada’s mother cried, requested, but his father forced her: ‘Give your son this poison.’ She begged so much, but he was a demon: ‘No, you must give.’ So the mother knew, and the son knew, that the father was giving this poison. What could he do, a small child? ‘All right, let me drink.’ He was not agitated. ‘All right, if Krsna likes, I will live.'”

So, one reason to tolerate is that we have no choice. The forces that act in opposition to our will are too great, too powerful for us to resist. And what will enable us to endure without being disturbed? Faith in God, in Krsna. “If Krsna likes, He will save me. I will survive–and progress.”

In the same talk, Srila Prabhupada explained, “A sadhu [devotee] is titiksava–he tolerates all kinds of miserable conditions. Because this is a place of miserable conditions, a sadhu learns how to tolerate. A sadhu is never disturbed. Yasmin sthito gurunapi duhkhena na vicalyate [Bg 6.22]. A sadhu, who has got the shelter of Krsna, if he is placed in the severest type of dangerous condition, he is never disturbed.”

So, again, one who has faith in God, who has taken shelter of God, can tolerate. But when he can resist, or leave, why should he tolerate? Srila Prabhupada answered with one word: karunikah–titiksavah karunikah:

“Titiksavah–the sadhu does not become disturbed. At the same time, karunikah. He is himself being disturbed, but he is merciful to others.

“Just like Jesus Christ. He was being crucified, and still he was merciful: ‘God, these people do not know what they are doing. Please excuse them.’ This is sadhu. Personally, he is being disturbed by the demons, but still, he is merciful to the general people. They are suffering for want of Krsna consciousness. Even up to the point of death, he is trying to preach Krsna consciousness. ‘Let the people be benefited. What is this material body? Even if I am killed, I am not killed; this body is killed, that’s all.’ This is sadhu. Titiksavah karunikah. On the one side he is tolerant, and on the other side, merciful.

“In the material world, when a man is disturbed, he cannot do any beneficial work for others. He is disturbed: ‘No, I am very much disturbed. Don’t talk with me.’ But a sadhu still goes on benefiting the people in general. Titiksavah karunikah [SB 3.25.21].”

We all face situations that are painful and difficult, and we want to do what is just and right–ultimately, what will please God. If we act on the basis of our true self, the soul–not the body or the mind–with faith in God, to please Him, to present His message, He will give us the intelligence how to proceed and we will follow His direction.

I pray that He gives me that strength and intelligence. 

Source: http://www.dandavats.com/?p=7797

Dean Russell MP, delighted dignitaries and thousands of guests at Bhaktivedanta Manor during Sunday’s Ramanavami festival when he unveiled his painting of the Srila Prabhupada standing next to George Harrison of the Beatles.

“Mr. Russell, an accomplished self-taught artist, is a long-time Beatle fan and is also deeply appreciative of Bhaktivedanta Manor and its many contributions to the community,“ explained Temple President Visakha dasi.  “He offered his painting to the Manor as an expression of the joy that emanates from Srila Prabhupada and his profound spiritual teachings”.

The presentation of the painting on that afternoon was very well-received.

Devotees and pilgrims alike were impressed with Dean’s skills, as well as the theme which brought about a sense of unity and identity at Bhaktivedanta Manor.

George Harrison donated the original Tudor building to ISKCON, in 1973.

Source: https://www.krishnatemple.com/devotional-art/

Post year 1977, many new temples have added to the count of 108 temples left behind by Srila Prabhupada.

The Ramnavami of the year 2024, witnessed an addition to the count of ISKCON Temples in Delhi. The count of temples in Delhi has reached eighteen in number granting an opportunity to the residents to be fully Krishna Conscious.

In a letter written in 1970, to his disciple Sri Tamala Krishna Goswami, Srila Prabhupada says,
“I want the Temples should be constructed by the local natives—that is our success.”

The temples of the Hare Krishna Movement have been built mainly with the involvement of the native devotees. This has been Srila Prabhupada’s desire that native devotees construct the Hare Krishna temples in their respective localities.

Being a farsighted sage Srila Prabhupada laid down the parameters of devotional life. Not only he reflected upon the significance of beautiful temples but also laid before his disciples and coming generations of devotees the guidelines for the construction.

On the 17 th April,2024, amidst the celebrations of “Ramnavmi”; a magnificient temple was inaugrated by the natives of Rohini in New Delhi. The majestic temple welcomed the beautiful enchanting deities of The Supreme Personality of Godhead with his entourage. A grand week long celebration filled the hearts with divine love. The temple with a covered area of one lakh seventy five thousand square feet stands majestically on the main road that encircles the Delhi city. Every inch of the temple has been build excellently .

Thousands of people thronged to witness the beautiful ceremonies. All were mesmerised with the beauty of the palatial temple.

The ceremony of Netro milan , Shyan adivas and then Pran Pratishtha were attended by senior vaisanva acaryas from the different parts of the world.

Here is a long list of senior acaryas who graced the auspicious occassion with their benign presence ; His Holiness Loknath swami ,His Holiness B.B. Govinda swami, His Holiness Bhakti Rasamrita Swami, His Holiness Guru Prasad Swami, His Grace Kartu prabhu, His Grace Mahaman prabhu,His Holiness Bhakti Anugraha Janardhan swami,HisHoliness Bhakti Ashraya Swami,His Holiness Prabhodananda Swami,HH Bhakti Rakshak Gokulnanda swami,His Holiness Sri Krsishna Caityana Swami,His Holiness Shukdev swami, His Holiness Vanmali Swami, His Grace Vaiyasaki prabhu,His grace Radhe Shyam prabhu, His Grace Revati Raman prabhu,His Grace Surdas prabhu,His Grace Mohan Rupa prabhu. They all appreciated and admired the architecture and the interiors of the temple. Their keen interest to seek all minute deatils of the art and architecture of the temple proved their adulation.

Hastinapur (Delhi) has been blessed by the divine presence of The Supreme Personality of Godhead Himself and Srila Prabhupada (a true representative of the Supreme Lord ). Srila Prabhupada had struggled hard to establish Krsna Consciousness in Delhi.

Since then the holy name has been flowing into the hearts of people of Delhi . His disciples and grand disciples continue to do so loyally till date.

With hearts filled with love and spirits high , the devotees in ISKCON unfolded a new chapter, celebrating the august emblem of devotion to Their Lordships.The loads of love and hard work are the main ingredients for this breathtakingly beautiful home for Their Lordships . The spectacular temple spread in an acre of land with five floors is a beautiful sight to behold. The Temple hall exceeds 15000 square feet ; one of the biggest after TOVP in Mayapur.

His Holiness Gopal Krishna Goswami ; the GBC for Delhi has played a vital role in motivating the devotees of Rohini to construct a beautiful grand temple . The desire for a temple in Rohini dates back to the year 1985, when a doctor residing here got initiated and became an enthusiastic preacher . Adikesava prabhu a devotee who at present is a well settled businessman in Canada was pioneer in introducing Dr. Krishnapriya to ISKCON. Dr Krishnapriya prabhu started book distribution vigrously and made many devotees. Soon Bhakti kutir was established and the devotees number started rising tremondously.

In 1987, Adikesava prabhu applied for a land for temple in Rohini. A long struggle of eight years came to an end with a happy note. By the endeavors of Radhakinkar prabhu and HH Bhakti Rakshak Gokulnanda swami ISKCON Rohini was allotted one acre of land at a strategic location.

The then president of ISKCON Punjabi Bagh Vrajendra Nandan prabhu helped to accelerate the preaching in Rohini. He extended invitation to the Rohini devotees every week for the Saturday feast lecture to the Punjabi bagh ISKCON in the year 1998. Devotees filled the temple as they came in large numbers.

HH Gopal Krishna Goswami left no stone unturned to preach in Rohini. Rasapriya prabhu (my husband) and myself have personally witnessed this preaching spree when we joined ISKCON in 1999. We would follow him personally to listen to his discourses while he would preach in half a dozen homes on a single visit to Rohini. He was showering special mercy on the people of ’Rohini’. Gradually not one but many buses filled with devotees would crowd into the small temple of Punjabi Bagh.

Acquiring the land was not the end of the struggle. Ground breaking (Bhumi Pujan) ceremony happened in 2002 but the construction could not happen due to many obstructions. The main challlenge was awaiting the devotees.Structural drawings were drafted and the construction began but unfortunately it came to a halt.

Finally by the mercy of Srila Prabhupada the sincere prayers of the devotees from Rohini were heard.

Then in the year 2012, HG Vedavyas prabhu ; a surrendered soul became a part of this project. He put all his energy ,time and money to shape up this magnificient project.He invited HG Rasapriya das ; a fine and a very talented architect and interior designer to work along with him. The aim was to make a very beautiful palace for Their Lordships.

The needful structural alterations came up and then commenced the beautification of the temple. The Rajasthani royal artwork was the theme. The artists to do hand painting with pure gold leafing on the walls and roof from the interiors of Rajasthan were found. Various art forms of Rajasthan have been simply revived here. Tikri work (glass pieces and paint),Arise work,intricate stone work , marble carvings by hand, marble inlay work with lot of detailing adorn this temple. Skilled labour from the interiors of Agra whose forefathers had made ‘Taj mahal’ were approached and they came up to do all heavy marble inlay work in the altars.

The Temple has an entry no less than an entry into a Fort. Fourteen huge round pillars heavily hand carved in red sand stone greet the devotees with a salutation. The use of Red sand stone in such a regal way leaves one spell bound. The huge hand crafted Rajasthani jhalis with intricate designs and heavily carved huge Jharokas on either sides of the stairs takes one into the royal ancient times.The aristocratic gates in cast iron to secure the temple premises are a beauty in themselves.The grandeur and scale of the new temple has touched everyone’s heart.

As one climbs the entrance stepping on red sand stone steps ;huge crystal chandeliers dropping from the roof throw the yellow light all around. At the ground level just as one climbs few steps “Govindas “ the famous chain of Iskcon restaurants invites all. With a seating of 120 people and a private hall with huge stained glasses fitted in a lovely carved Burma Teak partition. The roof of Govindas is again wooden in a most artistic form and kitchen of the restaurant has been designed by a renowned kitchen designer. Special care has been taken to maintain the high standards of ISKCON. The use of different kinds and colors of marbles and stones for the flooring is not to be missed. The immaculate styles of flooring leaves one captivated. Rasapriya prabhu has played with variety of designs in the placement of marble.

The temple hall entrance is as grand as the main entrance. Three huge heavily carved wooden entrance doors with brass fittings open up to welcome the devotees. Outside these doors is a courtyard with an intricately carved white marble chatri for ‘Tulsi Maharani.’ At this height one enjoys cool breeze and the sight of the green trees . Two majestic staircase with 12 feet wide steps starting from both the sides of the ‘’Govindas “ end up here. Either sides of the terminating point of the stairs are white marble fountains with lights fitted in them. The sparkling coloured water adds to the beauty of the temple. The stair cases are all glittering with massive chandliers with crystals dangling. The walls of the staircase are all filed with beautiful rajasthani frames oulined by a hand painter with nice pastel colors and stone carved motifs decorate the wall. The roof of the staicase has all intricate designs that add splendor to the temple.

The opulent temple hall is decorated with two huge domes measuring in the diameter of 50 feet and 35 feet respectively. the bigger dome is designed in the lotus shape with petals individually depicting a piece of art. Dioramas depicting various pastimes of the Supreme Lord were placed in one layer of the lotus petals. Another layer of petals is hand painted beautifully to enhace the grandeur of the hall. In the middle of the dome is a huge 17 feet wide mural shaped Chandlier in the shape of a Lotus.

The multicolored blown glass mural when lit up dazzles the hall. Its an amazing piece of art. The second dome has Krsna’s beloved bird ‘Peacock ‘ as the theme. Sri Krsna accepts peacock feather on his forehead and the peacocks are extremely happy to take the darsan of the Supreme Lord whose complexion is the colour of rainfilled clouds. The peacocks in the tikri work adorn the dome with hand painted ‘Rasa dance’ with different dance movements of Sri Sri Radha Krishna has been depicted on the lower ledge of the dome. This tikri work in the dome glitters like diamonds when the peacock shaped blown glass mural chandlier lits up. This is a 15 feet wide mural chandlier again of colored blown glass placed in the centre of this dome.

The walls of the temple hold the hand painted ‘dioramas’ depicting the pastimes of the Supreme Lord. Each Diorama is placed under an oranmental ‘mehrab’ encompassed by off white pillars on both the sides. These huge pillars are not just ordinary pillars. They have been polished with fermented dal, lassi,lime stone with other ingredients and finally rubbed with almond oil. The extraordinary sparkle that’s no less than the marble shine emanates from the pillars. This ‘arise’ work was done 200-300 years ago. To find the labour to do so was a challenging task but ‘where there is a will there is a way.’

Rasapriya prabhu’s determination and passion broke all barriers of time machine. He found them and went ahead to apply the technique on the majestic pillars of the temple hall. His love to build the ‘Palace for the Deities’ was the source of inspiration.

He took care of all the minutest of details for the pleasure of Their Lordships.

The three grand altars hosting the extraordinarily beautiful Deities installed in the glorious palace enchant the devotees.

The heavily carved wooden doors and chaukats of the three altars add to the magnificence of the temple altars. Intricate hand carving has been done on the layers of Burma teak that frame the altars and heavily carved sliding wooden doors look aristocratic. The marble vedi where Deities are stationed has been embellished with inlay work in multicolored marble depicting a procession of men on elephants , horses, on foot with musical instruement and flags. This unique piece of art gives pleasure to the eyes.

The Deities installed here are special. First time in India Panch Tattva have been installed outside Mayapur. Sri Sri Radha Madhava along with Lalita and Visaka and Ram Darbar reside in their ‘Palace.’

The ‘parikarma marg ‘ is remarkably hand painted with beautiful bright yet pastel colors and glass work in rajasthani art too. The roofs especially desined as in old palaces of Rajasthan. Rasapriya prabhu left no endeavor to enhance the beauty of this magnificient palace. The walls adorn the hand painted pastimes of Sri Sri Radha Madhva ,Panch Tattava and Sri Sri Sita Ram .

All done with love and devotion by Anjana das prabhu.

Soon on the first floor a multi media museum depicting the pastimes of aaSri Krisna would be inaugrated with an open air snack bar in the beautiful surroundings.

This temple has been named by HH Gopal Krishna Goswami maharaja as being one of the most ‘artisitc temple’

in ISKCON.

A Senior devotee commented this temple to be indeed a “Master piece’’ and further added saying “rather its not wrong to say ‘’a master piece of the masterpieces.”

The Rohini ISKCON has thus appeared in Indraprastha, in its full splendour to distribute “Krsna Prema.”

written by

Radhika krpa dd

(Author and International preacher)

Source: http://www.dandavats.com/?p=112518

By Radha Mohan Das

Recently Baroness Scott, Minister for Faith at the House of Lords, honoured the faith leaders who participated in the Coronation of King Charles with a Coronation medal commemorating the event. Eight faith leaders, including Visakha Dasi of Bhaktivedanta Manor, joined the Baroness in the House of Lords, where she spoke of the King’s pluralism and how it was necessary in the diverse demographics of today’s United Kingdom.

For the full story, visit the Bhaktivedanta Manor website.

Source: https://iskconnews.org/visakha-dasi-of-bhaktivedanta-manor-among-faith-leaders-honored-at-the-house-of-lords/

With heavy hearts, we share the news of the passing of His Grace Bhagavad Dharama Das. He peacefully left his material body on 18 April 2024 around 1 pm at his home. His departure marks the loss of one of our most esteemed senior devotees, and the material father of our beloved late Srivas Pandit Das, ISKCON Myanmar Regional Secretary.

His Grace Bhagavad Dharama Das was a cornerstone of ISKCON Myanmar, dedicated to advancing Srila Prabhupada’s movement with unwavering commitment and devotion.  Let us join together in the prayer honoring his memory and reflecting on the profound impact he has had on our ISKCON Myanmar . Please pray to Their Lordships for his spiritual upliftment & onward journey. Hare Krishna.

Source: https://iskconnews.org/remembering-his-grace-bhagavad-dharama-das/

It was just the perfect stroll I wasn’t the only one to think so. There were plenty of people taking in the good vibes along Mud Creek at mid afternoon. Once I come out from the ravine via a steep stairs I landed in posh Rosedale and near a basket-ball court. A number of young men were dribbling that ball. The tallest fellow scored. He noticed me and I could hear him, “There’s that walking monk!” And all of the co-players stared. 

That caused a bit more of a chain reaction. Next to the basketball court was a man, balding, and with his dog. He shouted out “Hare Krishna!” I went to him as he was on a park bench and addressed him with a “Hare Rama” because Rama’s birthday will be tomorrow. “He is one of the major avatars.” He was happy to know, yet he gave out another “Hare Krishna” and getting those basketball players’ attention he continued. “This is Hare Krishna. They are the most peaceful people and they have the best food. You guys should try it.”

The boys went back to their game. I had one more thing to tell the man, “You know, we try to be peaceful. We are human, like everyone else, but we go for self-care and we try.” The balance of the walk was equally welcoming. Being early spring, all the colours are out and they too, seem to say something in their best terms, just by being their beautiful selves. Jai Rama! It was just the perfect stroll I wasn’t the only one to think so. There were plenty of people taking in the good vibes along Mud Creek at mid afternoon. Once I come out from the ravine via a steep stairs I landed in posh Rosedale and near a basket-ball court. A number of young men were dribbling that ball. The tallest fellow scored. He noticed me and I could hear him, “There’s that walking monk!” And all of the co-players stared. 

By Chirag Dangarwala

Complacency is a dangerous element in the progress of Spiritual Life.  It is very essential for an endeavoring spiritualist to always remember that the material world is not a place of comfort. It has been certified by the Creator, Lord Sri Krsna himself as dukhalayam and asasvatam, which means it, is full of misery and temporary. 

mäm upetya punar janma
duùkhälayam açäçvatam
näpnuvanti mahätmänaù
saàsiddhià paramäà gatäù [ B.g. 8.15]

“After attaining Me, the great souls, who are yogis in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection.”

One may ask that, if the world is temporary and Miserable then why have we come here. The reason of our coming here is our desires to imitate Lord Sri Krsna. The only purusa, which means enjoyer is Lord Krsna and others all are his prakriti that is they are to be enjoyed. We the ordinary living entities constitute his marginal energy who can either be under the control of His Divine energy i.e. Radharani or in the control of his material energy that is Mahamaya or Durga Devi. When we desire to become the Lord and try to enjoy like him we come under the control of his material energy that is maya which means ” which is not” or in other words illusion and As soon as we recognize that we are not the enjoyers but are supposed to be enjoyed and surrender our propensity to lord it over the material nature we come under the control of spiritual energy which makes us feel happy and free from all anxieties.

 The practice of Spiritual life is the struggle to get out of the clutches of material energy to reach the spiritual energy of the Lord and be situated in the His eternal service as loving servants. It is very difficult for the living entity to come out of the material energy by his own. It is only by the mercy of Spiritual master and the Lord himself one can progress in the spiritual understanding. After receiving the mercy of Spiritual master and the Lord it is very important for a serious practitioner to safeguard against the falls down to material energy itself.

Complacency is one of the weapons by which the material energy tries to bring the living entity under its grip. Complacency creeps into the consciousness of a living entity when everything around him is going well and every one looks happy and satisfied with him or her. When one is able to fulfill his desires easily without much effort, the modes of nature act in such a way that one starts feeling that ” After all material world is not such a bad place, may be I can enjoy a little bit here”. It is very easy to fall trap to such thinking especially when everyone around us is thinking in this manner. As again and again stressed by great sages and the Lord himself one must be aware that in this material world there is no happiness whatsoever.  The illusory happiness that we feel for a moment or two in this world is not actually happiness, but it is a lack of distress for a while. The example given here is that, in the olden days when the kings used to punish some criminal, they used to forcefully dip the criminals face in the water and keep it there for a long time, just when the criminal is about to pass out they would bring him out of the water for a short period to breathe, the criminal would consider that to be happiness, but again his face would be plunged into the water to suffer more. So in this material world the so called happiness is the little relief from misery that is awarded to one as per once’s karma, if one mistakes it to be real happiness we must understand that we are being pulled by the material energy.

The only way by which one can save one self from this agony and misery of this material world is to chant the holy names of the Lord, Hare Krsna Hare Krsna Krsna Krsna Hare Hare/ Hare Rama Hare Rama Rama Rama Hare Hare, for this is the method prescribed by the scriptures for this age of Kali. Always associating with the devotees keeps the momentum and enthusiasm for spiritual life going on. Eating Prasadam and reading Scriptures purifies one from the contamination and protects one from falling into the complacency.

kaler doña-nidhe räjann
asti hy eko mahän guëaù
kértanäd eva kåñëasya
mukta-saìgaù paraà vrajet [S.B. 12.3.51] 

Source: http://www.dandavats.com/?p=9049

 “Danish philosopher Søren Kierkegaard wrote over 170 years ago: ‘Boredom is the root of all evil.’”
“To Kierkegaard, boredom is not just feeling weary because one is unoccupied or lacks interest in one’s current activity; boredom is not just a sense of emptiness due to an absence of stimulation. Boredom, he wrote, is the result of an absence of meaning in one’s life. This understanding explains why people today are overstimulated but existentially bored. In 2017, global spending for entertainment reached $2.2 trillion, yet there was also an increase in boredom and unhappiness.”

“Kierkegaard was clear about what would end his boredom: ‘What could divert me? Well, if I managed to see a faithfulness that withstood every ordeal, an enthusiasm that endured everything, a faith that moved mountains; if I were to become aware of an idea that joined the finite and the infinite.’”
“Interestingly, Kierkegaard had seen boredom as ‘the despairing refusal to be oneself.’ And what Prabhupada stressed – practically demanded – was for us to be ourselves, that is, to act as spiritual souls, tiny parts of God replete with God’s qualities of eternality, joyfulness, and cognition. Constitutionally the soul is meant to give pleasure to God and His devotees, and such pleasure-giving service is fresh because Krishna is nava-yauvana, ever fresh. Giving this sort of pleasure gives us the greatest pleasure. And this attitude is stimulated by spiritual love, love that is not motivated by personal gain. Surely it is due to our lack of realization of our spiritual identity and spiritual activity that boredom exists at all in this world.”

By Raas Raman Krishna Das

Srila Prabhupada’s disciples are striving very hard to fulfill his desires to spread Lord Chaitanya’s movement in every nook & corner of the world.

ISKCON ROHINI, situated in the north-west area of Delhi is another feather in Srila Prabhupada’s cap. HH Gopal Krishna Goswami Maharaj has finally made it making it as 17th temple in the Delhi-NCR.
On the auspicious occasion of *Ram Navmi*, 17th April, the temple was formally inaugurated & *Bhavya Pran Pratistha* of Radha Madhav with Lalita-Vishaka, Ram Durbar & Panchtatva was done amidst the presence of great vaishnavas from all across the globe.

Grand Opening festivities were spreaded over 8 days starting from 14th April till 21st April with an aim to do justice with each & every single devotee associated with the temple whether s/he be fund raiser, donor, preacher or any other. But the chief functions were held on 16th & 17th April for *Netronmilan Utsav & Pran Pratishtha Samaroh* followed by *Kirtan Mela* on 20th & 21st April.

Under the instructions of *Deity Ministry* all the ceremonies were led by HH Gopal Krishna Goswami Maharaj & HH Loknath Swami Maharaj along with others like HH Guru Prasad Swami Maharaj, HH Revati Raman Swami Maharaj, HH Radha Raman Swami Maharaj etc.. No. of Prabhupada’s disciples like HG Mahaman Prabhu, HG Sardik Prabhu, HG Surdas Prabhu etc. had also graced the occasion. Various temple presidents like HG Mohan Rupa Prabhu from ISKCON DELHI, HG Radhe Shyam Prabhu from ISKCON Pune & other key post holders were also seen during the period.

One must be very curious to know how this all happened. It’s not an overnight matter. Decades passed away & then we got this magnificient temple. Going down the memory lanes, we find that with only one devotee HG Krishna Priya Prabhu, this all started when he began distributing Srila Prabhupada’s books here in 1984. Gradually over the years, more devotees joined the movement & then in the years 1992 & 1996, *Shradha Kutir* & *Bhakti Kutir* were established solely for preaching purposes. With the increasing no. of devotees, *Rath Yatra Festivals* were introduced in Rohini which also gave a great opportunity to the general people to connect with ISKCON.

So, this way, with the combined efforts of one & all, final approval for land was recieved from DDA in 2008. What to say then; all were already enthusiastic, things took their pace & temple construction process started laying its ground work. After cornerstone laying ceremony held in 2009, land was worshipped & *Anant Shesh* was installed in 2011.

HG Keshav Murari Prabhu from ISKCON PUNJABI BAGH was appointed as the temple president. HG Ved Vyas Prabhu (Surya Pipes) was made the chairperson of the project & HG Radha Keshav Prabhu (CA) was given the wholesole charge of finance. Guru Maharaj attached HG Raas Priya Prabhu (architect) too with the project who had already a rich experience of temple architecture.
What next??
Temple began to take its shape with 2 basements & 3 floors above the ground. However, the project was expected to be finished by 2020; it has completed now in 2024. Covid 19 restrictions also restricted the pace of the temple; it brought its pace down but couldn’t stop it completely.

Preaching was already in process even when there was no mention of the temple. So, not surprisingly, temple boasts of 1000 families today as its total congregational size in which 100 devotees are 2nd initiated & 400 devotees are 1st initiated.
ISKCON TEMPLES are not just mere places of worship & all; they are also spiritual educational centres. Keeping up this spirit only, the temple has been running its so many educational programmes & consequently temple possesses 100 Bhakti Vaibhavs & 400 Bhakti Shastris today.
Moreover, the temple has various departments like *IYF, IGF, ITF, Sunday Gurukul, Sunday Feast* to cater to the different age groups.
Last but not the least, the temple has its *4 Kartik Sankirtan Parties* too which come out daily in the morning the whole kartik month to distribute the holy names to one & all.
The temple is finally ready now; please come; have darshans, perform various services & make your lives meaningful as well as successful.

Source: http://www.dandavats.com/?p=112521

By Ramai Swami

Shri Shyamananda, Shrinvasa and Shri Narottama Dasa Thakura are all eternal associates of Shri Gaurasundara.  For the purpose of preaching the holy message of Sri Caitanya all over the earth they appeared within this world.

Sri Syamananda made his appearance at Utkala in the village of Dharenda Bahadurpur. His father’s name was Sri Krsna Mandal and his mother’s name was Sri Durika. Sri Krsna Mandal, who descended in the line of sad-gopas, had many sons and daughters who unfortunately passed away before the birth of this son. For this reason this son was named Dukhiya.

As time passed, the purificatory rites, his first taking of grains, tonsure (the hair-cutting ceremony) 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 Sri Gaura-Nityananda from the Vaishnavas of his village, a very deep attachment to Their lotus feet developed in him.

Sri Krsna Mandal was himself a very advanced devotee. Seeing that his son was always absorbed in thinking of Gaura-Nityananda. He told him that he should be initiated into the divine mantra.

The boy replied, “Sri Hrdaya Caitanya is my guru. He is at Ambika Kalna. His guru is Sri Gauri dasa Pandita. The two brothers, Sri Gaura-Nityananda, are eternally present in his house. If you give your permission, I will proceed to there to become his disciple.”

Sri Hrdaya Caitanya was very pleased by him. He told the boy, “From now your name is Krsna das. Since early this morning I was feeling that someone would come today.” Sri Hrdaya Caitanya could see that his new disciple was extremely intelligent and at the same time very devoted, so he ordered him to go to Vrindavana to study the shastras under the tutelage of Srila Jiva Gosvami. 

Srila Jiva Gosvami was extremely happy to receive Duhkhi Krsna dasa into his care. Krsna das very carefully began to serve Jiva Gosvami as well as study the literatures of the Gosvamis.
Srinivasa Acarya and Narottama dasa Thakura also came to Sri Jiva at this time to study under him. Thus Krsna das had the opportunity to meet them.

Krsna das requested Srila Jiva Gosvami for a special service. Sri Jiva instructed him to sweep the forest grove of Sevakunja everyday. From that day he began to carry out this service with great pleasure. 

One day while Krsna das was cleaning the kunja, his heart filled with love. Just then he happened to notice a very beautiful ankle bracelet lying in the dust. He picked it up, touched it to his head and then bound it in the corner of his upper cloth. “I’ll give it to whomever it belongs to when they come to look for it,” he thought.

The next morning the gopis noticed that Srimati Radharani’s left ankle bracelet was missing. Radharani explained, “Last night, when I was dancing in the kunja, it must have fallen off. Please look for it and bring it back to me.”

When the gopis came to search for the bracelet, Visakha devi noticed Krsna das sweeping the grove. She asked him, “Have you found an ankle bracelet here?” Duhkhi Krsna dasa was so mesmerized by her sweet words and radiant form, which was 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?”

After a few moments, Visakha devi returned with Srimati Radha Thakurani who stood in the shade at the foot of a large tree. Visakha called out to Krsna dasa, “Bhakta, the person who lost her ankle bracelet has come to receive it.”

Visakha then told him, “O best of the devotees! Our Sakhi wants to give you a benediction to express her gratitude.”

Duhkhi Krsna dasa saw the holy waters of Radha kunda before him. After offering his obeisances, he immersed himself in her waters. Thus he attained a transcendentally beautiful feminine form. Coming out of the sacred kunda, he stood before Visakha devi and offered prayers. Taking this ‘forest sakhi’ by the hand, Visakha approached Srimati Radha Thakurani, and the new sakhi fell down at Her lotus feet. Then Srimati Radharani decorated her forehead with tilaka 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 Shyamananda. Now you can go.” After She said this, Srimati Radha Thakurani and Her sakhis were no longer to be seen. Dukhi Krsna dasa’s trance broke and he found himself as before, alone and in his male body: yet with the tilaka applied by Srimati Radharani still on his forehead. Being overwhelmed with emotion, he repeated over and over, “What have I seen?”

Sri Shyamananda, Srinivasa and Sri Narottama began to pass their days in great bliss, studying the literatures of the goswamis 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 Sri Krsna in Vrindavana.

The goswamis held a council together and decided that these three should be sent to Gaudadesa to preach the teachings of Mahaprabhu as presented in the gosvami literature. One day Srila Jiva Gosvami called the three of them together and informed them of this decision. Thus the three of them accepted that order on their bowed heads.

Source: https://www.ramaiswami.com/shri-shyamananda-prabhu-appearance/

Sri Shyamananda Prabhu was a servant of a servant of Subala in Krishna-lila. He was the disciple of Hridayananda or Hriday Chaitanya, who was a disciple of Gauri Das Pandit. Gauri Das was Subala in Krishna-lila.

Shyamananda Prabhu was born on the full moon day of Chaitra in 1456 of the Shaka era (1534 AD) in the town of Dharenda Bahadurpura, which is near the Kharigapura railway station in Medinipura. His father was Sri Krishna Mandal and his mother, Durika. Krishna Mandala’s home town was Dandeshvara which lies on the banks of the Suvarnarekha River.

Shyamananda Prabhu’s parents performed the appropriate rituals when the time came: the first eating of solid food, the cutting of hair, etc. As he grew older, he studied Sanskrit grammar, etc. His parents were overjoyed to see his talents and his religious proclivity.

After having carefully listened to the glories of Gauranga and Nityananda from devotees, he was able to repeat them to others. When listening to the activities of Gaura-Nitai or those of Radha and Krishna, tears would flow in waves from his eyes.

He also devotedly served his parents and they told him to get initiated so that he could fully commit himself to the service of the Lord. Duhkhi agreed and told them that he wished to take diksha from Hridaya Chaitanya, the disciple of Nityananda.

When Duhkhi arrived in Ambika Kalna, he threw himslf at the feet of Hridaya Chaitanya, who upon learning his identity, happily gave him Krishna-mantra and named him Krishna Das. From then on Duhkhi was known as Duhkhi Krishna Das. Hridaya Chaitanya ordered him to go to Vrindavan to engage in bhajana.

In Vrindavan, Duhkhi Krishna Das studied the Vaishnava scriptures under Sri Jiva Goswami, who was the leading scholar of the sampradaya. When Hridaya Chaitanya heard of the enthusiasm with which Duhkhi Krishna Das was leading the devotional life in Vraja, he wrote a letter to Jiva Goswami in which he said that Duhkhi should consider Jiva to be an extension of himself.

Jiva gave titles to his three most prominent students, Srinivas, Narottama and Duhkhi Krishna Das, bestowing Shyamananda on the latter. The reasoning behind this name was that he brought great joy to Radha and Shyamasundar.

An extraordinary incident, which took place in Vrindavan prior to his being ordered by Jiva to return to Orissa, demonstrates how dear Shyamananda was to Radharani. One day, Shyamananda Prabhu was sweeping the Rasa-mandala in Vrindavan, absorbed in ecstatic trance.

Suddenly, by Radharanis 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 Shyamananda. It is known as nupura-tilaka.

Shyamananda Prabhu lived the last part of his life in Nrisinghapura in Orissa where he continued preaching Vaishnavism. His earthly pastimes came to an end on the first day of the waning moon in the month of Asharh in 1552 of the Shaka era (1630 AD).

Source: http://www.ramaiswami.com/sri-shyamananda-pandit-appearance/

Those who know the associates of Sri Gauranga to be eternally liberated souls will attain their place by the side of the son of the king of Vraja.

Sri Syamananda Prabhu, Srinivasa Acarya and Sri Narottama dasa Thakura were the internal associates of Sri Gaurasundara. They incarnated in this world in order to spread the teachings of Sri Gaura-Krsna after His departure from it.

Sri Syamananda made his appearance at Utkala in the village of Dharenda Bahadurpur. His father’s name was Sri Krsna Mandal and his mother’s name was Sri Durika. Sri Krsna Mandal, who descended in the line of sad-gopas, had many sons and daughters who unfortunately passed away before the birth of this son. For this reason this son was named Dukhiya.

Everyone said that this child would be a very high-souled saintly person. “On the full moon day of the month of Caitra he has taken his birth at a very auspicious moment, by the mercy of Lord Jagannatha. It is as though Lord Jagannatha has personally brought him here in order to propagate His teachings, and therefore He is personally maintaining him. He looks just like a new cupid. One’s eyes and mind are soothed just to look upon him.”

As time passed, the purificatory rites, his first taking of grains, tonsure (the hair-cutting ceremony) 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 Sri Gaura-Nityananda from the Vaishnavas of his village, a very deep attachment to Their lotus feet developed in him.

Sri Krsna Mandal was himself a very advanced devotee. Seeing that his son was always absorbed in thinking of Gaura-Nityananda. He told him that he should be initiated into the divine mantra.

The boy replied, “Sri Hrdaya Caitanya is my guru. He is at Ambika Kalna. His guru is Sri Gauri dasa Pandita. The two brothers, Sri Gaura-Nityananda, are eternally present in his house. If you give your permission, I will proceed to there to become his disciple.” His father asked, “But Duhkhiya, how will you get there?” “Father, there are many people from here who go there to bath in the Ganges. I will go with them.”

His father deliberated for a great while on this matter and after going so he finally gave his permission. Thus Duhkhiya set out for Gaudadesa. Gradually he came to Navadwipa, then Santipur and finally Ambika Kalna, where he inquired from the local people where he might find the house of Gauri dasa Pandita. Outside the gate of the mandira, he fell down and offered his dandavats. Sri Hrdaya Caitanya happened to be passing by at this time. Hrdaya Caitanya Prabhu looked at him for a few moments and then asked, “Who are you?”

Dukhiya replied, “I have come to serve Your lotus feet. My home is at Dharenda Bahadurpur. I was born in the caste of sad-gopas. My father’s name is Sri Krsna Mandal. My name is Duhkhiya.”

Sri Hrdaya Caitanya was very pleased by this sweet speech. He told the boy, “From now your name is Krsna das. Since early this morning I was feeling that someone would come today.”

Sri Krsna dasa began his service with great devotion, and on an auspicious day his guru initiated him into the divine mantra. Sri Hrdaya Caitanya could see that his new disciple was extremely intelligent and at the same time very devoted, so he ordered him to go to Vrindavana to study the literatures of the under the tutelage of Srila Jiva Gosvami. Sri Krsna das bowed his head in assent, and on an auspicious day he set out for the holy dhama. 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 Gosvamis of Vrindavan.

Duhkhi Krsna das first came to Navadwipa. After inquiring from someone as to the whereabouts of Sri Jagannatha Misra Bhavan, he came there and went inside. Seeing Sri Isana Thakura, he fell down and offered his obeisances. Isana Thakura then asked him who he was, and so the boy introduced himself. Isana Thakura blessed him and he remained there that day.

The next day he set out for Mathura with a party of pilgrims. Upon coming to Gaya Dham he took of the lotus feet of Sri Visnu there. He remembered Mahaprabhu’s lila of accepting initiation from Sri Isvara Puri here and became overwhelmed in ecstatic love. From Gaya he came to Kasi Dham where he met with Tapan Misra, Candrasekhara and the other devotees, and he offered his salutations to their lotus feet. They in turn blessed him.

He finally entered Mathura Dhama. After taking bath at Visrama Ghata, he took darsana of Sri Adikesava and rolled on the ground in the dust of the birthplace of Sri Krsna. From here he proceeded towards Vrindavana where, after learning the where abouts of Srila Jiva Gosvami, he offered his obeisances to the lotus feet of that great acarya. After being asked, he introduced himself with full particulars.

“Gurudeva has committed me to your charge. His petition to Your Divine Grace is, ‘I am entrusting Duhkhi Krsna das to your care. Please fulfill his mind’s desire and send him back to me after some time.‘”

Srila Jiva Gosvami was extremely happy to receive Duhkhi Krsna dasa into his care. Krsna das very carefully began to serve Jiva Gosvami as well as study the literatures of the Gosvamis.
Srinivasa Acarya and Narottama dasa Thakura also came to Sri Jiva at this time to study under him. Thus Krsna das had the opportunity to meet them.

Krsna das requested Srila Jiva Gosvami for a special service. Sri Jiva instructed him to sweep the forest grove of Sevakunja 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 Sri Sri Radha-Govinda and sometimes he would become inert while remembering Their pastimes. Sometimes he would put the broom, which was full of dust, on his head. Even Lord Brahma and Lord Shiva pray to receive a little of this dust of Vrindavana on their heads.

The Lord of Vrindavana and His consort were very pleased with the service of Krsna das, and desired to grant him Their darshan. One day while Krsna das was cleaning the kunja, his heart filled with love. Just then he happened to notice a very beautiful ankle bracelet lying in the dust. He picked it up, touched it to his head and then bound it in the corner of his upper cloth. “I’ll give it to whom ever it belongs to when they come to look for it,” he thought.

The next morning the were quite shocked when they noticed that Srimati Radharani’s left ankle bracelet was missing. Radharani explained, “Last night, when I was dancing in the kunja, it must have fallen off. Please look for it and bring it back to me, who ever finds it.”

When the gopis came to search for the bracelet, Visakha devi noticed Krsna das sweeping the grove. She asked him, “Have you found an ankle bracelet here?” Duhkhi Krsna dasa was so mesmerized by her sweet words and radiant form, which was 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?”

Duhkhi Krsna made obeisances 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, Visakha devi returned with Srimati Radha Thakurani who stood in the shade at the foot of a large tree. Visakha called out to Krsna dasa, “Bhakta, the person who lost her ankle bracelet has come to receive it.”

Duhkhi Krsna das completely forgot himself while gazing, even though it was from some distance, at the unparalleled, brilliant splendor of Sri Vrsabhanunandini. In great joy he handed the ankle bracelet to Visakha. At this point, Duhkhi Krsna dasa could sense that something very profound was about to take place. His eyes filled with tears and he fell down on the ground to offer his obeisances. In great ecstasy he rolled in the dust.

Visakha then told him, “O best of the devotees! Our Sakhi wants to give you a benediction to express her gratitude.”

Duhkhi Krsna dasa saw the holy waters of Radha kunda before him. After offering his obeisances, he immersed himself in her waters. Thus he attained a transcendentally beautiful feminine form. Coming out of the sacred kunda, he stood before Visakha devi and offered prayers. Taking this ‘forest sakhi’ by the hand, Visakha approached Srimati Radha Thakurani, and the new sakhi fell down at Her lotus feet. Then Srimati Radharani decorated her forehead with tilaka 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 Syamananda. Now you can go.” After She said this, Srimati Radha Thakurani and Her sakhis were no longer to be seen. Dukhi Krsna dasa’s trance broke and he found himself as before, alone and in his male body: yet with the tilaka applied by Srimati Radharani 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 Sri Radhika, he finally returned to Srila Jiva Gosvami. Sri Jiva Prabhu was struck with wonder when he saw the brilliant new design of tilaka on his young student’s forehead. After offering his prostrated obeisances, Dukhi Krsna dasa, his eyes brimming with tears, recounted at Jiva Goswami’s request his experience in Sevakunja. Hearing of his great fortune, Sri Jiva was elated, but cautioned Dukhi, “Don’t reveal this blessed event to anyone. From today, just carry on with the name Syamananda.”

Noticing that Dukhi Krsna dasa’s name and style of tilaka had for reasons unknown been changed, the Vaishnavas naturally began to discuss this strange development amongst themselves. The news finally reached Ambika Kalna. When he heard of the seemingly unauthorized behavior of his disciple, Hrdaya Caitanya Prabhu was unsettled and angered. He immediately set out for Vrindavana.

Arriving there some months later, he let it be known he wished to see the rest while Dukhi Krsna dasa, Syamananda came and offered his prostrated obeisances at his gurudeva’s lotus feet. Seeing his disciple’s tilaka, Hrdaya Caitanya 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 Syamananda’s behalf. Syamananda simply tolerated it all with an unfaded countenance and continued to serve his gurudeva faithfully.

That night, Sri Hrdaya Caitanya Prabhu had a dream in which Sri Radha Thakurani appeared in a very severe mood. She rebuked him by saying, “I am the one who, being very satisfied by Dukhi Krsna dasa’s service, changed his tilaka and his name. What do you or anyone else have to say about it?” Hrdaya Caitanya Prabhu prayed for forgiveness at the lotus feet of Sri Vrajesvari and considered what an offender he had become.

The next morning he called for Syamananda. Taking him in his lap, he embraced him again and again in great affection. With his eyes brimming with tears he repeated, “You are so fortunate.”

Sri Hrdaya Caitanya Prabhu remained at Vrajadhama for a while and then, after instructing Syamananda to remain with Sri Jiva Gosvami for some more days, he returned to Gaudadesa.

Sri Syamananda, Srinivasa and Sri Narottama began to pass their days in great bliss, studying the literatures of the goswamis 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 Sri Krsna in Vrindavana.

The goswamis held a council together and decided that these three should be sent to Gaudadesa to preach the teachings of Mahaprabhu as presented in the gosvami literature. One day Srila Jiva Gosvami called the three of them together and informed them of this decision. Thus the three of them accepted that order on their bowed heads.

Thereafter, on an auspicious day Srila Jiva Gosvami sent them on their way with a large, nicely decorated container filled with scriptures. But the books were stolen by the dacoit king, Sir Hambhir, in Bisnupur. There Srinivasa Acarya prabhu remained behind to recover the books while Narottama continued on towards Kheturi and Syamananda proceeded to Ambika Kalna. Arriving there, Syamananda paid his obeisances to his guru, and Sri Hrday Caitanya Prabhu embraced him and inquired about the well being of the gosvamis of Vrindavana. When he heard that the books of the gosvamis had been stolen in Bishnupur, he was very concerned.

Syamananda 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 Caitanya in Orissa had all passed away. Thus the preaching of Mahaprabhu’s teachings had all but come to a halt. Hrdaya Caitanya Prabhu considered this a very serious problem and finally instructed Syamananda Prabhu to go there to carry on the preaching of Mahaprabhu’s mission.

Syamananda was at first very sad that he would have to be separated again so soon from his spiritual master, but Sri Hrdaya Caitanya Prabhu explained clearly that he had no other alternative but to accept this order on his head.

Syamananda set out for Utkaladesh (Orissa). After entering Orissa he first went to his birth place at Dharenda Bahadurpur. The villagers were overjoyed to see him after so many years. He remained there for some days and preached Krsna consciousness, the result of which was that many people became attracted and took shelter at his lotus feet. From there he came to Dandeshwar, where his father, Sri Krsna Mandal, had previously resided. The people there were similarly delighted to receive him and a festival of Hari katha was held there for a few days. Here also many people were attracted by his spiritual potency and became his disciples. Thus, by the auspicious arrival of Syamananda Prabhu in Utkala the teachings of Mahaprabhu revived.

On the banks of the Suvarna Rekha River lived one pious and devoted landholder by the name Sri Acyuta deva. 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 panditas to see to his education. However he didn’t have much regard for material knowledge. 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 bonafide spiritual master. One day as he was sitting alone, contemplating on this subject, when he heard a divine voice: “Rasik! Don’t be in anxiety anymore. Very soon a very great personality of the name Syamananda will arrive here. Just take shelter of his lotus feet.”

Hearing this, Rasika was encouraged and took to continuously waiting and watching for the arrival of Prabhu Syamananda. After a few days Syamananda prabhu, accompanied by his disciples, came to the village of Rohini, situated very beautifully on the banks of the Suvarna Rekha River. Rasik’s happiness knew no bounds. After offering his prostrated obeisances, he very humbly led Syamananda prabhu into his house and worshipped his lotus feet along with his family members, wife and sons, who all surrendered completely to Syamananda.

On an auspicious day Syamananda prabhu initiated Rasika into the Radha-Krsna mantra and Sri Rasik Deva began a festival of nama­sankirtan in his home. He invited all of his friends as well as the tenants of his estates and everyone was so attracted by the teachings of Sri Gaura Nityananda, as expounded by Syamananda prabhu, that they immediately wanted to take shelter at his lotus feet. Thus many people of Rohini became disciples of Syamananda prabhu.

There lived a very well known yogi in Rohini by the name Damodara. One day he came to have darsana of Syamananda prabhu. He became captivated. Even from a distance he saw a brilliant effulgence emanating from his body. Coming closer he offered salutations at the Acarya’s lotus feet. Syamananda in turn offered his greetings. With tears in his eyes, Syamananda requested the yogi, “In your purified state you should always chant the holy names of Sri Gaura-Nityananda. They are extremely merciful, and they will bestow upon you love of Krsna.”

Hearing these statements of the Acarya, the yogi Damodara’s mind became softened in love, and he replied, “I will worship the lotus feet of Gaura Nityananda. Please be merciful to me.” And so the Acarya blessed him. Thus the yogi became a great devotee and continuously sang the glories of Gaura-Nityananda with tears in his eyes.

Many wealthy gentlemen lives in the village of Balarampur. When they heard of the glories of Syamananda, they became very eager to see him, and a few came to beseech him to visit their town. Syamananda very mercifully accepted their invitation and, with Rasikananda, Damodar and some of his other disciples, he very triumphantly entered Balarampur, where the noble and up right citizens very ecstatically received him by worshipping his lotus feet and making arrangements for his meal. A festival of Hari-katha was held over the next few days during which many people accepted shelter at his lotus feet.

From here Sri Syamananda Prabhu went to Sri Nrsimhapur, where many atheists lived. But when Syamananda stayed a few days, these atheists got the chance to hear his necterian talks, which melted their hard hearts in love for Krsna. Thus, in this place also, he gained many disciples.

Day by day the glories of Syamananda spread throughout Utkaladesa. From Nrsimhapur he came to Gopiballabhpur. 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 Sri Vigraha of Radha-Krsna. Thus from their contributions, a temple for the deity complete with a hall for sankirtana, a kitchen, quarters for the devotees, a pond (bathing tank) and surrounding gardens were constructed.

Thereafter Acarya Sri Syamananda performed the installation of Sri Sri Radha-Govinda and a great festival was held at which it seemed the greater part of the population of Bengal, Orissa was present. Seeing the graceful, sweet loveliness of the transcendental forms of Sri Radha and Govinda, the peoples’ hearts were fully satisfied. Syamananda Prabhu entrusted Sri Rasikananda with the worship. After traveling throughout the length and breath of Orissa and preaching the message of Sri Gaura-Nityananda, Syamananda returned to the lotus feet of Sri Hrdaya Caitanya Prabhu at Ambika Kalna. After offering his prostrated obeisances at the lotus feet of his guru, Syamananda narrated how the victory banner of Sri Gaura Nitai was now flying throughout Utkaladesa. Sri Hrdaya Caitanya very affectionately embraced him in gratitude.

Syamananda was invited to the festival at Kheturi, which he attended with his disciples. Once again he was united with his old friends Srinivasa and Sri Narottama. These three floated in an ocean of happiness as they exchanged affections and embraces. Sri Jahnava Mata, Sri Raghunanandana Thakura, Sri Acyutananda, Sri Vrindavana dasa Thakura, as well as many other stalwart leaders of the preaching mission of Mahaprabhu of this time, were also present. After the conclusion of the celebrations, Syamananda took leave from the Vaishnavas there and set out for Utkaladesa.

When he came to Kantaknagar, he again met with Srinivasa Acarya Prabhu, and in Jajigram he saw Sri Raghunandana Thakura once more. He was informed that by this time many of the last remaining personal associates of Mahaprabhu had recently disappeared from this world.

Gradually, Syamananda Prabhu entered Utkaladesa. Along the way he stayed at the homes of different devotees and blessed them with his mercy. In this way he again came to Gopiballabhpur. Here he received the news that his guru, Sri Hrdaya Caitanya prabhu, had also departed from this world, he fainted dead away. After recovering his consciousness, he wept for some time, terribly distraught. Sri Hrdaya Caitanya appeared to him in a dream and comforted him.

The greatness of Syamananda became known throughout all of Orissa and the worship of Sri Gaura-Nityananda was inaugurated in many, many places. Sri Rasika Murari, Sri Radhananda, Sri Purusottama, Sri Manohara, Cintamani, Balabhadra, Sri Jagadisvara, Sri Uddhava, Akrura Madhurana, Sri Govinda, Sri Jagannatha, Gadadhar, Anandanandana and Sri Radha Mohan were among the intimate and dear disciples of Sri Syamananda prabhu.

After conquering in all directions Syamananda returned to Gopi-ballabhpur where he observed a great festival for some days. Then he came to Uddanda Raya Bhui’s house, at Nrsimhapur where he held a great festival. On the first day of the dark fortnight in the month of Asar Sri Syamananda Prabhu left this world.

Syamananda Prabhu’s puspa samadhi and the place where he found Srimati Radharani’s ankle bracelet is just across the street from Sri Sri Radha-Syamsundara’s temple in Vrndavana. Sri Sri Radha-Syamsundara are his worshippable Deities.

From 5th Chapter of Bhakti-ratnakara

Balarama, the son of Rohini performed his rasalila in Ramaghat. This place is situated quite a long distance from where Krishna had his rasalila.

Balarama was the second body of Krishna himself and the depth of his real self was like the depth of a million oceans. He came to Vraja from Dvaraka and stayed during the two months of Chaita and Vaishakh to console Sri Nanda, Yasoda and the others. He pleased his sakhas in various ways. There also Balarama gave solace to all the Krishna priyas and charmed his own dear and loving gopis by having lilas with them. At that time Krishna killed Sankhachuda. Then Krishna and Balarama both performed divine lilas with their own lovers and played Holi. Only a learned devotee can describe the beauty of these celestial activities. In Sri Krishna Caitanya Carita Murari Gupta says; “Look at Rama and Krishna who are covered with jewels and suitably dressed for spring time. In a humorous mood they performed their kelis with their own beautiful Vraja ladies. They are gracefully dancing and singing in a delightful mood with their pretty gopis.

The gopis who were not fortunate enough to associate with Krishna forgot their sorrow when Balarama performed his lila with them. How Balarama increased their enjoyemnt is beyond description.

In Srimad Bhagavatam it is stated that Bhagavan Sri Balarama stayed in Vraja for two months and supplied divine enjoyment to the gopis each night. Sri Raghava continued to describe the beauty of Balarama at the time of his rasa keli. “O Srinivasa, knowing that he would perform his rasa lila with his dear lovers Balarama happily came to this place. This pleasant spot, situated near the Yamuna river, was continually filled with scented air. The flowers of the gardens were in full bloom and the sky was bright from the full moon. The humming of bumble and the sweet whistling of different birds surcharged the atmosphere. Millions of male and female peacocks danced and many deer played in the garden. As Balarama relaxed beneath a tree the guards in heaven sang the glories of Rohini Nandan whose beauty and posture could fascinate the world. The following is a song.

Glory to the valiant Rohininandana. The white conch, kunda flowers, camphor, and the silver-white mountain bow down to Balarama’s beautiful bright complexion. His curly hair, the beauty of the carefree locks of hair on his forehead, his bright tilaka stir the hearts of young maidens. His lotus eyes are restless and his eyebrows dance like black bumble bees near his bright earrings. With a short nose and a face which conquers the splendor of the moon, it seems like nectar pours from his body. His arms are decorated with bangles and jeweled necklaces adorn his strong chest. His thin waist makes the lion feel insufficient and his blue dress enhances his figure. His beautifully shaped thighs and feet fascinate the hearts of all who see him.

O Srinivasa, who can keep his composure seeing the splendor of Baladeva? It was here that Rama sat on a jeweled throne in a graceful Ramostava dress. The beauty of Baladeva conquers millions of kamadevas and every movement of his charms the Munis and Indras. The glory of his body which brightens the three worlds can win the pride of a million moons. The silky black curly hair covering his head is decorated with a jewel set crown and flowers. His lips are as red as bima fruit and his teeth sparkle like pearls. A garland of Vaijayanti dangles from his powerful neck. The reddish color of the soles of his feet defeat the sun and the brightness of his nails conquers the darkness.

I am unable to describe the beauty of Baladeva as there is no comparison to him in this world. Whoever absorbs the gracefulness of Baladeva is the most fortunate person. In the Puranas, Baladeva Dhyana is written as follows: In this place Rohininandana, Balarama, stood in a threefold bending form and blew joyfully on his horn, the sound of which moved the heart of Brahma and others. O Srinivasa, with one mouth only how can I describe the beauty of Balai’s lila? Here in this moon-lit Yamuna Upavana, Balarama engaged in lilas surrounded by millions of gopis.”

In that Upavana near the Yamuna which was flooded by bright moon light and covered with the scent of lotuses, Balarama performed his rasa lila. Then Varuni devi, sent by her father Varuna, flowed from a hole in a tree and filled the entire atmosphere with the sweet scent of wine. Baladeva breathed the scent and drank the wine with his beloved gopis in that garden. (Srimad Bhagavatam)

Raghava continued his story, after drinking the wine, Rohini Mandana engaged himself in divine love making with his gopis. Some of the gopis played with mridanga, ranika, and other instruments, while other gopis sang the glories of Balarama in beautiful songs based on beautiful tunes and beats. Lord Brahma and others were moved by the music. Sri Balarama himself became overwhelmed by the dance, the songs and music and soon the rasa mandir was filled with celestial joy. To enjoy water sports with his lovers Balarama brought the Yamuna near by pulling her with his plough and then sported in her water. After bathing Balarama changed his dress, drank honey and wine and spent the night with his associates.

In the early morning the gopis could not bear their separation from Balarama and did not want to return to their homes. Balarama consoled them in many ways and sent them to their houses. Out of fear for Balarama the Yamuna offered him prayers and folding her hands she threw herself at his feet.

When by her own quiet nature the Yamuna was flowing to the South ocean, she did not respond to the order of Balarama and thus he pulled her with his plough. In this place the Yamuna can be seen as she is. I sing the glory of this place with my devoted heart. (Stavavali/Vraja Vilas)

Sri Raghava told his followers that Rasa Sthali is famous throughout the world and devotees offer their worship as this Ramaghat Pradesh.

Source: http://www.dandavats.com/?p=26647

Last night I noticed that the moon was full, and it reminded me that this be Balarama Rasayatra, or the night that Lord Balarama danced the Rasa dance with the Gopis. It was also Sri Krsna Vasanta Rasa, the Lord’s springtime rasa lila pastime. We honor these pastimes with a chapter from the Krsna Book, entitled “Lord Balarama Visits Vrndavana”.

…Lord Balarāma could, of course, understand the ecstatic feelings of the gopīs, and therefore He wanted to pacify them. He was expert in presenting an appeal, and thus, treating the gopīs very respectfully, He began to narrate the stories of Kṛṣṇa so tactfully that the gopīs became satisfied. In order to keep the gopīs in Vṛndāvana satisfied, Lord Balarāma stayed there continually for two months, namely the months of Caitra (March-April) and Vaiśākha (April-May). For those two months He kept Himself among the gopīs, and He passed every night with them in the forest of Vṛndāvana in order to satisfy their desire for conjugal love. Thus Balarāma also enjoyed the rāsa dance with the gopīs during those two months. Since the season was springtime, the breeze on the bank of the Yamunā was blowing very mildly, carrying the aroma of different flowers, especially of the flower known as kaumudī. Moonlight filled the sky and spread everywhere, and thus the banks of the Yamunā appeared to be very bright and pleasing, and Lord Balarāma enjoyed the company of the gopīs there.

Full Chapter

Kṛṣṇa, The Supreme Personality of Godhead
By His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Vol. 2, Chapter 10

Lord Balarāma Visits Vṛndāvana

Lord Balarāma became very anxious to see His father and mother, Mahārāja Nanda and Yaśodā. Therefore He started for Vṛndāvana on a chariot with great enthusiasm. The inhabitants of Vṛndāvana had been anxious to see Kṛṣṇa and Balarāma for a very long time. When Lord Balarāma returned to Vṛndāvana, all the cowherd boys and the gopīs had grown up; but still, on His arrival, they all embraced Him, and Balarāma embraced them in reciprocation. After this He came before Mahārāja Nanda and Yaśodā and offered His respectful obeisances unto them. In response, mother Yaśodā and Nanda Mahārāja offered their blessings unto Him. They addressed Him as Jagadīśvara, or the Lord of the universe who maintains everyone. The reason for this was that both Kṛṣṇa and Balarāma maintain all living entities, and yet Nanda and Yaśodā were put into such difficulties on account of Their absence. Feeling like this, they embraced Balarāma and, seating Him on their laps, began their perpetual crying, wetting Balarāma with their tears. Lord Balarāma then offered His respectful obeisances to the elderly cowherd men and accepted the obeisances of the younger cowherd men. Thus, according to their different ages and relationships, Lord Balarāma exchanged feelings of friendship with them. He shook hands with those who were His equals in age and friendship, and with loud laughing embraced each one of them.

After being received by the cowherd men and boys, the gopīs, and King Nanda and Yaśodā, Lord Balarāma sat down, feeling satisfied, and they all surrounded Him. First Lord Balarāma inquired from them about their welfare, and then, not having seen Him for such a long time, they began to ask Him different questions. The inhabitants of Vṛndāvana had sacrificed everything for Kṛṣṇa, simply being captivated by the lotus eyes of the Lord. Because of their great desire to love Kṛṣṇa, they never desired anything like elevation to the heavenly planets or merging into the effulgence of Brahman to become one with the Absolute Truth. They were not even interested in enjoying a life of opulence, but were satisfied in living a simple life in the village as cowherd men. They were always absorbed in thoughts of Kṛṣṇa and did not desire any personal benefits, and they were all so much in love with Him that in His absence their voices faltered when they began to inquire from Balarāmajī.

First Nanda Mahārāja and Yaśodāmayī inquired, “My dear Balarāma, are our friends like Vasudeva and others in the family doing well? Now You and Kṛṣṇa are grown-up married men with children. In the happiness of family life, do You sometimes remember Your poor father and mother, Nanda Mahārāja and Yaśodādevī? It is very good news that the most sinful King Kaṁsa has been killed by You and that our friends like Vasudeva and the others who had been harassed by him, have now been relieved. It is also very good news that both You and Kṛṣṇa defeated Jarāsandha and Kālayavana, who now is dead, and that You are now living in a fortified residence in Dvārakā.”

When the gopīs arrived, Lord Balarāma glanced over them with loving eyes. Being overjoyed, the gopīs, who had so long been mortified on account of Kṛṣṇa’s and Balarāma’s absence, began to ask about the welfare of the two brothers. They specifically asked Balarāma whether Kṛṣṇa was enjoying His life surrounded by the enlightened women of Dvārakā Purī. “Does He sometimes remember His father Nanda and His mother Yaśodā and the other friends with whom He so intimately behaved while he was in Vṛndāvana? Does Kṛṣṇa have any plans to come here to see His mother Yaśodā and does He remember us gopīs who are now pitiably bereft of His company? Kṛṣṇa might have forgotten us in the midst of the cultured women of Dvārakā, but as far as we are concerned, we are still remembering Him by collecting flowers and sewing them into garlands. When He does not come, however, we simply pass our time by crying. If only He would come here and accept these garlands that we have made. Dear Lord Balarāma, descendant of Daśārha, You know that we would give up everything for Kṛṣṇa’s friendship. Even in great distress one cannot give up the connection of family members, but although it might be impossible for others, we gave up our fathers, mothers, sisters and relatives without caring at all about our renunciation. Then, all of a sudden, Kṛṣṇa renounced us and went away. He broke off our intimate relationship without any serious consideration and left for a foreign country. But He was so clever and cunning that He manufactured very nice words. He said, ‘My dear gopīs, please do not worry. The service you have rendered Me is impossible for Me to repay.’ After all, we are women, so how could we disbelieve Him? Now we can understand that His sweet words were simply for cheating us.”

Another gopī, protesting Kṛṣṇa’s absence from Vṛndāvana, began to say: “My dear Balarāmajī, we are of course village girls, so Kṛṣṇa could cheat us in that way, but what about the women of Dvārakā? Don’t think they are as foolish as we are! We village women might be misled by Kṛṣṇa, but the women in the city of Dvārakā are very clever and intelligent. Therefore I would be surprised if such city women could be misled by Kṛṣṇa and could believe His words.”

Then another gopī began to speak. “My dear friend,” she said, “Kṛṣṇa is very clever in using words. No one can compete with Him in that art. He can manufacture such colorful words and talk so sweetly that the heart of any woman would be misled. Besides that, He has perfected the art of smiling very attractively, and by seeing His smile women become mad after Him and would give themselves to Him without any hesitation.”

Another gopī, after hearing this, said, “My dear friends, what is the use in talking about Kṛṣṇa? If you are at all interested in passing away time by talking, let us talk on some subject other than Him. If cruel Kṛṣṇa can pass His time without us, why can’t we pass our time without Kṛṣṇa? Of course, Kṛṣṇa is passing His days very happily without us, but the difference is that we cannot pass our days very happily without Him.”

When the gopīs were talking in this way, their feelings for Kṛṣṇa became more and more intensified, and they were experiencing Kṛṣṇa’s smiling, Kṛṣṇa’s words of love, Kṛṣṇa’s attractive features, Kṛṣṇa’s characteristics and Kṛṣṇa’s embraces. By the force of their ecstatic feelings, it appeared to them that Kṛṣṇa was personally present and dancing before them. Because of their sweet remembrance of Kṛṣṇa, they could not check their tears, and they began to cry without consideration.

Lord Balarāma could, of course, understand the ecstatic feelings of the gopīs, and therefore He wanted to pacify them. He was expert in presenting an appeal, and thus, treating the gopīs very respectfully, He began to narrate the stories of Kṛṣṇa so tactfully that the gopīs became satisfied. In order to keep the gopīs in Vṛndāvana satisfied, Lord Balarāma stayed there continually for two months, namely the months of Caitra (March-April) and Vaiśākha (April-May). For those two months He kept Himself among the gopīs, and He passed every night with them in the forest of Vṛndāvana in order to satisfy their desire for conjugal love. Thus Balarāma also enjoyed the rāsa dance with the gopīs during those two months. Since the season was springtime, the breeze on the bank of the Yamunā was blowing very mildly, carrying the aroma of different flowers, especially of the flower known as kaumudī. Moonlight filled the sky and spread everywhere, and thus the banks of the Yamunā appeared to be very bright and pleasing, and Lord Balarāma enjoyed the company of the gopīs there.

The demigod known as Varuṇa sent his daughter Vāruṇī in the form of liquid honey oozing from the hollows of the trees. Because of this honey the whole forest became aromatic, and the sweet aroma of the liquid honey, Vāruṇī, captivated Balarāmajī. Balarāmajī and all the gopīs became very much attracted by the taste of Vāruṇī, and all of them drank it together. While drinking this natural beverage, Vāruṇī, all the gopīs chanted the glories of Lord Balarāma, and Lord Balarāma felt very happy, as if He had become intoxicated by drinking that Vāruṇī beverage. His eyes rolled in a pleasing attitude. He was decorated with long garlands of forest flowers, and the whole situation appeared to be a great function of happiness because of this transcendental bliss. Lord Balarāma smiled beautifully, and the drops of perspiration decorating His face appeared to be soothing morning dew.

While Balarāma was in that happy mood, He desired to enjoy the company of the gopīs in the water of the Yamunā. Therefore He called Yamunā to come nearby. But Yamunā neglected the order of Balarāmajī, considering Him to be intoxicated. Lord Balarāma became very much displeased at Yamunā’s neglecting His order. He immediately wanted to scratch the land near the river with His plowshare. Lord Balarāma has two weapons, a plow and a club, and He takes service from them when they are required. This time He wanted to bring the Yamunā by force, and He took the help of His plow. He wanted to punish Yamunā because she did not come in obedience to His order. He addressed Yamunā: “You wretched river! You did not care for My order. Now I shall teach you a lesson! You did not come to Me voluntarily. Now with the help of My plow I shall force you to come. I shall divide you into hundreds of scattered streams!”

When Yamunā was threatened like this, she became greatly afraid of the power of Balarāma and immediately came in person, falling at His lotus feet and praying thus: “My dear Balarāma, You are the most powerful personality, and You are pleasing to everyone. Unfortunately, I forgot Your glorious, exalted position, but now I have come to my senses, and I remember that You hold all the planetary systems on Your head merely by Your partial expansion of Śeṣa. You are the sustainer of the whole universe. My dear Supreme Personality of Godhead, You are full of six opulences. Because I forgot Your omnipotence, I have mistakenly disobeyed Your order, and thus I have become a great offender. But, my dear Lord, please know that I am a surrendered soul unto You. You are very much affectionate to Your devotees. Therefore please excuse my impudence and mistakes and, by Your causeless mercy, may You now release me.”

Upon displaying this submissive attitude, Yamunā was forgiven, and when she came nearby, Lord Balarāma wanted to enjoy the pleasure of swimming within her water along with the gopīs in the same way an elephant enjoys himself along with his many she-elephants. After a long time, when Lord Balarāma had enjoyed to His full satisfaction, He came out of the water, and immediately a goddess of fortune offered Him a nice blue garment and a valuable necklace made of gold. After taking bath in the Yamunā, Lord Balarāma, dressed in blue garments and decorated with golden ornaments, looked very attractive to everyone. Lord Balarāma’s complexion is white, and when He was properly dressed He looked exactly like the white elephant of King Indra in the heavenly planet. The Rver Yamunā still has many small branches due to being scratched by the plowshare of Lord Balarāma. And all these branches of the River Yamunā still glorify the omnipotency of Lord Balarāma.

Lord Balarāma and the gopīs enjoyed transcendental pastimes together every night for two months, and time passed away so quickly that all those nights appeared to be only one night. In the presence of Lord Balarāma, all the gopīs and inhabitants of Vṛndāvana became as cheerful as they had been before in the presence of both brothers, Lord Kṛṣṇa and Lord Balarāma.

Thus ends the Bhaktivedanta purport of the Second Volume, Tenth Chapter, of Kṛṣṇa, “Lord Balarāma Visits Vṛndāvana.”

Source: https://theharekrishnamovement.org/2016/04/22/balarama-rasayatra/