VISVARUPA

He was the elder brother of Sri Caitanya Mahaprabhu. In Krsna lila he was
Baladeva. (VV. of Jiva 25-26, Devakin. 7, Vrnd., Murari 1.2.8, CC Kavya 2.20,
CBh. 1.1.9, Jayananda P.11, CC. 1.15.9)



VISVARUPA DASA BABAJI

Visvarupa dasa Babaji was a great scholar, full of renunciation and reserved in
his speech. He practiced bhajan living as the chief of the Thoura of Siddha
Totarama dasa Babaji Mahasaya of Sri Vrndavana. He was introduced to Siddha
Totarama by Sri Radhika Rajarsi Bahadura, the Babaji's servant. At the time
when Vanamali Babu was living in Sri Kunda, the Vaisnava Committee from that
area took all the water out of Syamakunda to clean it. However, due to a
shortage of funds they were not able to complete the work. During the time of
Sri Raghunatha dasa Gosvami the kunda had been restored but it had not been
done since then. Hearing about the unsuccessful attempt to clean the kunda
Babaji Mahasaya went there to investigate the situation. Upon seeing the
condition of the kunda Babaji began to cry. He then took the firm decision that
the kunda must be cleaned by raising the necessary funds. Five thousand rupees
was given by Rajarsi Bahadura and Babaji took the money and appointed Rajarsi
as the cashier and supervisor of the job. Whatever he was able to collect by
begging Babaji deposited with Rajarsi, and the secretary of Rajarsi, Kamini
babu, started on the job. Everyone was surprised to see Babaji Mahasaya's
determination and perseverance to carry out this mission. He never spent even a
single paisa from the fund for his personal use, even the money which was
required for travelling to Sri Kunda from Vrndavana he collected from other
source. Neither did he spend any money from the fund for postage. He used to
say, "If anyone requests me to perform some dishonest works but he gives some
money for the restoration of Sri Kunda, I will do that dishonest job for him.
Sri Syamasundara is the life of the Vaisnavas, so He did not allow the Babaji
to perform any such work. But for two or three years Babaji Mahasaya had to
undergo numerous hardships, personal loss. He passed through many difficult
days in order to complete his mission. In due course of time he was able
complete the work and Sri Syama Kunda was restored to its original beauty.



VISVASA

He was an employee in the Muslim government. When Lord Caitanya arrived at the
border of the state of Orissa on his way to Vrndavana, a government officer
came there to meet Him. He informed the Lord that the territory ahead was ruled
by a Muslim governor, who was a drunkard. Out of fear for this king, no one
could walk the road freely. Thus he advised the Lord to stay at the Orissa
border for some days so that a peaceful agreement could be negotiated with the
Mohammedan governor. In that way, the Lord would be able to cross the river
peacefully in a boat. At that time, a follower of the Mohammedan governor
arrived at the Orissa encampment dressed in disguise. After observing Sri
Caitanya Mahaprabhu, he returned to the Mohammedan governor and told him about
the wonderful characteristics of the Lord. Upon hearing this, the mind of the
Mohammedan governor was changed and he desired to meet the Lord. He then sent
his own secretary, Visvasa, to the representative of the Orissa government. The
Mohammedan secretary came to see Sri Caitanya Mahaprabhu. Upon seeing the Lord,
Visvasa immediately began to chant the holy name of the Lord, "Krsna, Krsna",
and was overwhelmed with ecstatic love. After calming down, Visvasa fell at the
feet of the Lord and conveyed the message of the Muslim governor. (CC.
2.16-177)



VISVASA DEVI

She was the Queen of Mithila who wrote `Gangavakyavali', a work on Smrti. She
wrote this work with the help of the famous poet Vidyapati. This information is
recorded in the concluding sloka of Gangavakyavali. She was the wife of King
Padmasimha.



VISVESVARA ACARYA/VISVESVARANANDA ACARYA

Lord Nityananda's daughter Ganga was married to Madhavacarya, the son of
Visvesvara. Bhagiratha Acarya was a close friend of Visvesvara, as they both
lived in the same village. When Visvesvara lost his wife, he left his son
Madhava in the custody of Jayadurga, the wife of Bhagiratha. He then took
sannyasa and settled at Kasi (Prema-vilasa 21). In his past incarnation he was
Divakara (GGD. 113, VV. of Jiva 135, Devakin. 51, Vrnd. 46).



VITTHALANATHA/VITTHALESVARA

He was the second son of Vallabhacarya. Despite being the head of the Vallabha
sampradaya he practiced bhajan of Lord Gauranga. He served the Gopalaji Deity
in the village of Gathuli in Vrndavana. CC. 2.4 describes the story relating to
the revelation of this Gopala Deity.

<B>Madhavendra Puri installed the Gopala Deity on top of Govardhana Hill. Later,
Lord Caitanya wanted to see the Gopala Deity, but would not climb Govardhana
Hill. Thus Gopala arranged to come down from the hill and give darsana to
Mahaprabhu. Originally Madhavendra Puri himself worshiped the Deity, but later
turned over the charge of the Deity service to two Gaudiya Vaisnavas.<M> (see
also "Madhavendra Puri)

According to BRK. 5.815 after the death of the said two Gaudiya Vaisnavas,
Vitthalesvara was nominated as the priest in charge after consulting Dasa
Gosvami and others.

The name of Vitthalesvara is found in the section Sri Gopala-stavaraja in
Stavavali of Dasa Gosvami (13,14) and `Sri Gopala Devastaka' (7) of Cakravarti
Thakura. When Raghunatha dasa Gosvami had an attack of indigestion,
Vitthalesvara called two physicians to treat him.(BRK. 5.577)

When Srinivasa Acarya in course of his pilgrimage to Vrndavana arrived at
Gathuli, Vitthalanatha welcomed him warmly (BRK. 5.804). To escape the wrath of
the Muslim rulers the Gopala Deity was kept hidden in the house of
Vitthalanatha for one month (CC. 2.18.47). There a large number of devotees
went to have darsana of Gopala. This Gopalaji is now at Nathadvara. The opulent
worship offered at Nathadvara cannot be found anywhere else in India.

Vitthalanatha wrote a commentary on `Premamrta-rasayana' written by Lord
Caitanya and a book titled Vidvanmandana. In addition he wrote several other
works as follows to vindicate his own sampradaya: Sri Brahma-sutra-nubhasya-
purti, Vivrti-prakasa, Nivandha-prakasa-purti, Srngara-rasa mandana, etc. He
died in 1508 Saka (1585 A.D.).



<B>VRAJAKISORE DASA BABAJI<M>

He was renowned for his humbleness, renunciation and bhajan, and was one of the
main disciples of Sri Nityananda Babaji. He never lived in a hut, but stayed in
a place in Bhatrol which was supposed to be haunted. Once a ghost was
frightened by his spiritual power, thus Babaji thought that it was not proper
for a Vaisnava to trouble even a ghost, so he left that place and went to stay
under a bridge between the village of Sironduk and Sri Vrndavana, where he
lived for the rest of his life. Thinking that his touch might harm others he
never entered the temple to have darsana of Sri Govinda or any other temple.
Sri Premananda Prabhu, scion of Sri Nityananda of Srngaravata, learned bhajan
from him. Vrajakisore dasa Babaji memorized the entire Govinda-lilamrta.
Throughout his life his only possessions were a bowl and a quilt. Fearing that
others might worship him, he used to keep himself hidden.



VRAJANANDA

He was the eldest son of Rasikananda prabhu. (Rasikamangala Daksina 11.35)



VRNDAVANA ACARYA

He was also known as Vrndavanavallabha and Vrndavanacandra. He was the eldest
son of and a disciple of Srinivasa Acarya. His wife was Satyabhama devi
(Karnananda 1). Jiva Gosvami christened him and often inquired about him
(Narottamavilasa 11, BRK. 14.19-20)



VRNDAVANA CAKRAVARTI

He was the disciple of Krsnadeva Sarvabhauma. He wrote a lucid commentary
titled `Sadananda-vidhayini' on the book Sri Govinda lilamrta. This tika was
completed in 1701 Saka. In the beginning of this tika the author invokes the
grace of Yugalakisora, Krsna, Lord Nityananda, Rupa and Sanatana, Kaviraja
Gosvami and other devotees of Lord Gauranga. The tika is simple and brief yet
thoroughly scholastic. His analysis of rhetoric in dealing with chapters 11, 16
and 17 bears out his sound command of philosophy. His tika on chapters 22 and
23 relating to tune, rhythm, etc. show that he was an accomplished theoretician
in music also.



VRNDAVANA CANDRA

He was a disciple of Gopala Bhatta and the youngest son of Harivamsa Gosvami.
He served the Deity Radhavallabha at Vrndavana (Prema-vilasa 18)



VRNDAVANA DASA

He was a Gaudiya Vaisnava who lived in Vraja. He translated in Vrajbhasa
Vilapa-kusumanjali, Prema-bhakti-candrika and Vaisnavabhidhana in some special
meters. These works were done in 1813 Samvat.



<B>VRNDAVANA DASA BABAJI<M>

He lived in Varsana, but everyday he would rise early and after performing his
mornking duties, he would walk to Vrndavana taking his japa mala with him. In
Vrndavana he visited the seven famous temples and took caranamrta, Tulasi and
the dust of the temples. He then returned to Varsana in the evening and went
out on madhukari. He never took prasada anywhere. Once in Sri Vrndavana in the
temple of Sri Govinda many Vaisnavas were invited for prasada. All of them
requested Vrndavana dasa to take prasada with them. Thinking that it would be
improper not to honor their request, he took the prasada and left for
Varsana. At dawn he got up as usual, finished his morning duties and went out
with japa mala in his hand. Strangely, the thumb of his right hand refused to
move as if it were paralyzed, yet there was no pain. Confused he rushed to Sri
Manohara dasa Babaji of Sri Govinda kunda, threw himself at his feet and began
to cry and said, "Baba, I am undone. I do not know why my right thumb refuses
to move while chanting the holy name." Maharaja asked him where he had taken
prasada on the previous day, and requested Vrndavana dasa to enquire about the
source of the money given for the prasada. Vrndavana dasa came to find out that
the money had been given by a prostitute. Thus Maharaja instructed Vrndavana
dasa to take his bath in Sri Kunda and to circumambulate Giriraja in wet
clothes for three days, eating only what he was able to get along the way. Sri
Vrndavana dasa did so and on the fourth day his thumb was restored to its
former healthy state.



VRNDAVANA DASA THAKURA

Sri Narayani devi was the mother of Sri Vrndavana dasa Thakura and the niece of
Srivasa Pandita. Srivasa had three brothers who all came from Srihatta to live
in Navadvipa. Srivasa's only son died at a very early age. At the time when
Mahaprabhu began to manifest His divine nature in the courtyard of Srivasa,
Narayani devi was four years old. Her son was Sri Vrndavana dasa, the author of
Sri Caitanya Bhagavata. He describes therein that his mother was very dear to
Lord Gauranga.

Sri Vrndavana dasa was the manifestation of Vyasa and Kusumapida (GGD. 109).
Sri Gaura-Nityananda were his life. In his writings he never mentioned the
identity of his father's but frequently speaks of his mother.

In the introduction of CBh, Srila Bhaktisiddhanta Sarasvati Prabhupada states
that Vrndavana dasa was born in the house of Malini devi.

After completing a thorough investigation it was revealed that Sri Narayani
devi was married in a village near Mamagachi. She became a widow when she was
pregnant. When poverty struck her she had no other alternative but to accept
work in the house of Sri Vasudeva Datta Thakura. There Sri Vrndavana dasa took
his birth and started his education.

Just four years before the birth of Sri Vrndavana dasa, Sri Gaurasundara took
sannyasa. When Mahaprabhu disappeared, at that time Sri Vrndavana dasa was not
more than twenty years old. He received initiation from Sri Nityananda and was
His last disciple. Sri Vrndavana dasa visited Kheturi with Jahnava Mata. Sri
Krsnadasa Kaviraja specifically sings the glories of Sri Vrndavana dasa.

CCU. P. 692-693 states as follows: (VV. of Jiva 83-84, Devaki 126, Vrnd.
120-121). Jayakrsna dasa writes that Vrndavana dasa was born at Kumarahatta and
lived at Mamagachi. Like the Vaisnava poet Uddhava dasa, Jayakrsna writes that
Vrndavana dasa's mother Narayani was a child widow. (manuscripts no. 1691 in
the collection of Bangiya Sahitya Parisat is a Sanskrit translation of CBh.)

Nrsimha, the seventh descendant from Vasudeva, a contemporary of Lord Caitanya,
wrote the Sanskrit work `Caitanya-Mahabhagavata' based on CBh. of Vrndavana
dasa. Cintaharana Cakravarti wrote about this work based on the mss. preserved
in Sahitya Parisad. See Sahitya Parisat Patrika 1342: 2: P. 89. One more copy
of this work was collected by Haridasa Gosvami of Navadvipa from the collection
of the Thakura family of Daksinakhanda.

Vrndavana dasa was the son of the brahmana Vaikuntha dasa and Narayani, the
later being the daughter of Srivasa Pandita's brother. Vrndavana dasa lost his
father when his mother was carrying him. At the lose of her husband, Narayani
was entrusted with the responsibility for offering service to the Deity
installed by Vasudeva Datta at Mamagachi village. It seems that the childhood
of Vrndavana dasa was spent only at Mamagachi.

Vrndavana dasa acquired a profound command of several theological works which
is born out by his own work CBh. He was the last disciple of Lord Nityananda at
whose command he took up writing the divine sports of Lord Gauranga in CBh.
Some of the lyrical poems composed by Vrndavana dasa are found in
Padakalpataru.

CBh. of Vrndavana dasa stands as a unique store of nectar of the divine
pastimes of Lord Gauranga and Nityananda. Deeply immersed in the stream of this
nectar, Vrndavana dasa seems to have delivered for other devotees what he
himself enjoyed. Being thoroughly dedicated to the task of describing the lila
of Lord Nityananda, the size of the book grew larger and Vrndavana was unable
to describe the last days of Lord Gauranga. Devotees of Vrndavana were so
fascinated by reading CBh. that they commanded Krsnadasa Kaviraja to complete
what had not been finished by Vrndavana dasa.

There is no way of knowing for certain exactly when Vrndavana dasa wrote CBh.
One can at best make an attempt to guess the probable date based on the
following information: In 1431 Saka Lord Caitanya accepted sannyasa at the age
of 24 years. For a year preceding that date the Lord performed kirtana at the
house of Srivasa and manifested his divine nature. Somewhere within this period
of one year the Lord showered His mercy upon Narayani, possibly early in 1431
Saka or late 1430 Saka. Narayani was then only four years old. It seems that
Vrndavana dasa was born when Narayani was about 14 or 15 years old which leads
us to conclude that around 1440 Saka Vrndavana dasa was born. In GGD. 109
Vrndavana dasa is referred to as Vedavyasa. GGD. was written in 1498 Saka which
is clearly stated by Kavikarnapura himself. Hence one can conclude that
Vrndavana dasa's CBh. became fairly well known before 1498 Saka. Some think
that CBh. was written in 1495 Saka and some say 1497 Saka. But it seems
improbable that the book gained wide fame within the span of only one or two
years, so much so that in 1498 Saka Vrndavana dasa was recognized as Vyasa
himself.

According to Ramagati Nyayaratna CBh. was written in 1548 A.D. (1470 Saka).
This seems acceptable. At that time Vrndavana dasa was about thirty years old
and when Kavikarnapura described Vrndavana dasa as Vedavyasa, Vrndavana dasa
was about 58 years old.

It is said that the title of Vrndavana dasa's book was originally
Caitanya-mangala and was later changed to Sri Caitanya-bhagavata. In several
places throughout CC., even in the last chapter of Antya-lila, Vrndavana dasa's
book is referred to as Caitanya-mangala. This clearly shows that until the time
of writing CC (Saka 1537) the book was known as Caitanya-mangala. Thus the idea
that the Vrndavana devotees were instrumental in changing the title does not
hold as it was only after studying and analyzing Vrndavana dasa's work that CC.
was written at the command of the Vrndavana devotees. Had these devotees
already changed the title of Vrndavana dasa's work then Krsnadasa Kaviraja
would surely have mentioned that in CC.

There is, however, some evidence to refute this idea. In Gaura-ganoddesa-
dipika, which was written early in 1498 Saka, Kavikarnapura refers to Vrndavana
dasa as Vedavyasa. This indicates that at the time GGD was written Vrndavana
dasa's book was quite well known as CBh.

In Caitanya-mangala Locana dasa also refers to Vrndavana dasa's work as CBh.
Caitanya-mangala was written sometime between 1482 and 1488 Saka. It appears
therefore that the book CBh. which attained fame by 1482/1488 Saka was
mentioned by Krsnadasa Kaviraja repeatedly as Caitanya-mangala, the reason for
this is not clear.

According to some scholars the title of Vrndavana dasa's work was entitled
CBh. right from the beginning, but since it is traditional to refer to books
which are written in glorification of a particular deity by adding the suffix
`mangala' (e.g. Candimangala, Manasamangala), it is natural to refer to a book
describing the glories to Lord Caitanya as Caitanya-mangala. Hence Krsnadasa
Kaviraja termed the Bengali book by Vrndavana dasa which was written for the
glorification of Lord Caitanya as Caitanya-mangala (See CCU. by B.B.
Majumdar).

The doubt which arises here is that had CBh. been the title of the work right
from the beginning and was only popularly referred to as CM then the book of
Krsnadasa Kaviraja would have surely contained some reference to this, direct
or indirect.

It appears from statements of Locanadasa and Kavikarnapura that Vrndavana
dasa's work was titled CBh. right from the beginning. Unlike Kaviraja Gosvami,
who concludes every chapter of CC. with the statement "Thus Krsnadasa narrates
CC.", Vrndavana dasa did not refer to the title of his book. All the editions
of CBh. consulted by R.G. Nath, except one, write the concluding lines as "<MI>sri
krsna caitanya nityanandacand jana vrndavanadasa tachu padayuge gana<M>"
(Vrndavana dasa sings following the footsteps of Lord Caitanya-Nityananda). In
the Atulkrsna Gosvami edition of CBh. 3rd ed., the concluding verse of the
first chapter is written as follows: "Contemplating the lotus-feet of Lord
Caitanya, Vrndavanadasa sings Caitanya-mangala." In the footnote Prabhupada
A.K. Gosvami writes that at the end of each chapter the text varies (stated in
other editions noted earlier) in some books. This shows that A.K. Gosvami found
the bhanita with reference to Caitanya-mangala in all the other chapters
although he never repeated this bhanita at the end of any other chapter except
the first one.

It therefore leads one to conclude that had the bhanita "<MI>vrndavana dasa kahe
caitanya-mangala<M>" been there in the book of Vrndavana dasa right from the
beginning at least in chapter one and since the author nowhere in the book
specifies the title CBh. then it is natural for some to argue that the book was
known as CM. The mss. copy of CBh. found in Vrndavana possibly had the bhanita
of "<MI>vrndavana dasa gana caitanya-mangala<M>" hence Kaviraja Gosvami mentioned
the book as CM throughout his own work.


