Monday, 12 May 2025 [Mayapura, West Bengal, India Time]
a) Appearance Day of Sri Radha-Raman Devji
b) Appearance Day of Sri Srinivasa Acarya
c) Appearance Day of Sri Madhavendra Puri
d) Disappearance Day of Sri Parameshvara Das Thakur
a) Appearance Day of Sri Radha-Raman Devji
The self manifested deity out of the Saligram Shila, over 500 years old heritage temple where standards of worship are highest in Vrindavan. Radha Raman Temple was established by Gopal Bhatta Goswami. He is one of the six Goswamis of Vrindavan who followed the principles of Sri Chaitanya Mahaprabhu strictly. This beautiful Deity is self-manifested from a saligram sila and has a mystic smile on his face.
Sri Radha Raman’s Appearance Place is in the Radha-Raman Temple, next to the samadhi of Gopala Bhatta. Gopala Bhatta Goswami erected this temple. The deity was installed on the full moon day in the month of Vaishaka (April-May) in the year 1542. This event is celebrated every year by bathing the deity with milk and various other items. Gopala Bhatta Gosvami’s other shalagram-shilas are also worshiped in the temple. The samadhi of Gopala Bhatta is located next to Raman’s appearance place in Radha-Raman Temple.
Link to this Page: https://www.radharaman.org/our-history/
b) Appearance Day of Sri Srinivasa Acarya
Śrī Rāmacandra Kavirāja, the son of Khaṇḍavāsī Cirañjīva and Sunanda, was a disciple of Śrīnivasā Ācārya and the most intimate friend of Narottama dāsa Ṭhākura, who prayed several times for his association. His youngest brother was Govinda Kavirāja. Śrīla Jīva Gosvāmī very much appreciated Śrī Rāmacandra Kavirāja’s great devotion to Lord Kṛṣṇa and therefore gave him the title Kavirāja. Śrī Rāmacandra Kavirāja, who was perpetually disinterested in family life, greatly assisted in the preaching work of Śrīnivasā Ācārya and Narottama dāsa Ṭhākura. He resided at first in Śrīkhaṇḍa but later in the village of Kumāra-nagara on the bank of the Ganges.
Govinda Kavirāja was the brother of Rāmacandra Kavirāja and youngest son of Cirañjīva of Śrīkhaṇḍa. Although at first a śākta, or worshiper of Goddess Durgā, he was later initiated by Śrīnivasā Ācārya Prabhu. Govinda Kavirāja also resided first in Śrīkhaṇḍa and then in Kumāra-nagara, but later he moved to the village known as Teliyā Budhari, on the southern bank of the river Padmā. Since Govinda Kavirāja, the author of two books, Saṅgīta-mādhava and Gītāmṛta, was a great Vaiṣṇava kavi, or poet, Śrīla Jīva Gosvāmī gave him the title Kavirāja. He is described in the Bhakti-ratnākara (Ninth Wave).
Kaṁsāri Sena was formerly Ratnāvalī in Vraja, as described in the Gaura-gaṇoddeśa-dīpikā, verses 194 and 200.
(Śrī Caitanya-caritāmṛta » Adi Lila 11.51 » Purport by His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda)
c) Appearance Day of Sri Madhavendra Puri
Śrīla Prabhupāda: “The uncontaminated devotees who strictly depend on the Vedānta philosophy are divided into four sampradāyas, or transcendental parties. Out of the four sampradāyas, the Śrī Madhvācārya-sampradāya was accepted by Mādhavendra Purī. Thus he took sannyāsa according to paramparā, the disciplic succession. Beginning from Madhvācārya down to the spiritual master of Mādhavendra Purī, the ācārya named Lakṣmīpati, there was no realization of devotional service in conjugal love. Śrī Mādhavendra Purī introduced the conception of conjugal love for the first time in the Madhvācārya-sampradāya, and this conclusion of the Madhvācārya-sampradāya was revealed by Śrī Caitanya Mahāprabhu when He toured southern India and met the Tattvavādīs, who supposedly belonged to the Madhvācārya-sampradāya.
When Śrī Kṛṣṇa left Vṛndāvana and accepted the kingdom of Mathurā, Śrīmatī Rādhārāṇī, out of ecstatic feelings of separation, expressed how Kṛṣṇa can be loved in separation. Thus, devotional service in separation is central to this verse. Worship in separation is considered by the Gauḍīya-Mādhva sampradāya to be the topmost level of devotional service.
According to this conception, the devotee thinks of himself as very poor and neglected by the Lord. Thus he addresses the Lord as dīna-dayārdra nātha, as did Mādhavendra Purī. Such an ecstatic feeling is the highest form of devotional service. Because Kṛṣṇa had gone to Mathurā, Śrīmatī Rādhārāṇī was very much affected, and She expressed Herself thus: “My dear Lord, because of Your separation My mind has become overly agitated. Now tell Me, what can I do? I am very poor and You are very merciful, so kindly have compassion upon Me and let Me know when I shall see You.” Śrī Caitanya Mahāprabhu was always expressing the ecstatic emotions of Śrīmatī Rādhārāṇī that She exhibited when She saw Uddhava at Vṛndāvana. Similar feelings, experienced by Mādhavendra Purī, are expressed in this verse.
Therefore, Vaiṣṇavas in the Gauḍīya-Mādhva sampradāya say that the ecstatic feelings experienced by Śrī Caitanya Mahāprabhu during His appearance came from Śrī Mādhavendra Purī through Īśvara Purī. All the devotees in the line of the Gauḍīya-Mādhva sampradāya accept these principles of devotional service.”
(Śrī Caitanya-caritāmṛta » Madhya-līlā 4.197 » Purport | 1975 Edition)
Read More: https://krishnaconsciousnessmovement.com/?p=31623
d) Disappearance Day of Sri Parameshvara Das Thakur
TEXT 29
পরমেশ্বরদাস—নিত্যানন্দৈক–শরণ ।
কৃষ্ণভক্তি পায়, তাঁরে যে করে স্মরণ ॥ ২৯ ॥
parameśvara-dāsa–nityānandaika-śaraṇa
kṛṣṇa-bhakti pāya, tāṅre ye kare smaraṇa
SYNONYMS
parameśvara-dāsa—of the name Parameśvara dāsa; nityānanda-eka-śaraṇa—completely surrendered to the lotus feet of Nityānanda; kṛṣṇa-bhakti pāya—gets love of Kṛṣṇa; tāṅre—him; ye—anyone; kare—does; smaraṇa—remembering.
TRANSLATION
Parameśvara dāsa, said to be the fifth gopāla of kṛṣṇa-līlā, completely surrendered to the lotus feet of Nityānanda. Anyone who remembers his name, Parameśvara dāsa, will get love of Kṛṣṇa very easily.
PURPORT
The Caitanya-bhāgavata states that Parameśvara dāsa, known sometimes as Parameśvarī dāsa, was the life and soul of Śrī Nityānanda Prabhu. The body of Parameśvara dāsa was the place of Lord Nityānanda’s pastimes. Parameśvara dāsa, who lived for some time at Khaḍadaha village, was always filled with the ecstasy of a cowherd boy. Formerly he was Arjuna, a friend of Kṛṣṇa and Balarāma. He was the fifth among the twelve gopālas. He accompanied Śrīmatī Jāhnavā-devī when she performed the festival at Kheturi. It is stated in the Bhakti-ratnākara that by the order of Śrīmatī Jāhnavā-mātā, he installed Rādhā-Gopīnātha in the temple at Āṭapura in the district of Hugalī. The Āṭapura station is on the narrow-gauge railway line between Howrah and Āmatā. Another temple in Āṭapura, established by the Mitra family, is known as the Rādhā-Govinda temple. In front of the temple, in a very attractive place among two bakula trees and a kadamba tree, is the tomb of Parameśvarī Ṭhākura, and above it is an altar with a tulasī bush. It is said that only one flower a year comes out of the kadamba tree. It is offered to the Deity.
Parameśvarī Ṭhākura belonged, it is said, to a vaidya family. A descendant of his brother’s is at present a worshiper in the temple. Some of their family members still reside in the district of Hugalī, near the post office of Caṇḍītalā. The descendants of Parameśvarī Ṭhākura took many disciples from brāhmaṇa families, but as these descendants gradually took to the profession of physicians, persons from brāhmaṇa families ceased becoming their disciples. The family titles of Parameśvarī’s descendants are Adhikārī and Gupta. Unfortunately, his family members do not worship the Deity directly; they have engaged paid brāhmaṇas to worship the Deity. In the temple, Baladeva and Śrī Śrī Rādhā-Gopinātha are together on the throne. It is supposed that the Deity of Baladeva was installed later because according to transcendental mellow, Baladeva, Kṛṣṇa and Rādhā cannot stay on the same throne. On the full moon day of Vaiśākha (April-May), the disappearance festival of Parameśvarī Ṭhākura is observed in this temple.
(Śrī Caitanya-caritāmṛta » Adi Lila 11.29 | 1973 Edition. All Synonyms, Translation, and Purport by His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda)
