

A.21. AGARWALI:

        She was a Muslim Vaisnava poet from north-western India. Pada No. 2834 included in Padakalpataru 24 is her composition.

A.22.   AGATA:

        In GVA it is noted that this name is not accurate.  He was a disciple of Rasikananda prabhu.  (See Rasikamangala Pascima 14.148)

A.23.   AGRADASA:

        He was one of the foremost disciples of the famous Kihladasa Payaahari, the composer of numerous padas on Krsnalila in Vrajabhasa.  Agradasa's disciple, Nabhaji, wrote the book entitled Bhaktamala in Hindi.

A.24.   AHAMMAD BEG:

        He was a notorious Yavana who lived at Banapur where he administered the region as a Subadar.  He sought the refuge of Rasikananda Prabhu after seeing how a wild elephant was tamed by him. (See Rasikamangala Pascima 7.27 8.5)

A.25.   AKINCANA DASA:

        He was a devotee of Lord Gauranga.  (See Haridasa Dasa ed. Namamrta Samudra 159)

A.26.     AKINCANA DASA:

        He translated in verse Sri Jagannathavallabha-nataka. (See Calcutta University manuscript No. 1512)

A.27.   AKINCANA KRSNADASA:

        He belonged to the lineage of Lord Caitanya (CC. 1.10.66).  He accompanied other devotees to Puri for the Rathayatra festival (CC. 3.10.9).

A.28.     AKRURA:

        One of the descendants of Gadadhara Pandita. (See the manuscript Sakhanirnayamrta 51.

A.29.     AKRURA:

        A disciple of Syamananda Prabhu from Sripata Gopiballavpur. (See Premavilasa 20, Bhaktiratnakara 15.64.)

A.30.     AKRURA:

        He was a disciple of Rasikananda Prabhu. (See Rasikamangala Pascima 14.111.)

A.31.     AKRURA

        He was a disciple of Rasikananda Prabhu. (See Rasikamangala Pascima 14.131.)

A.32.     AKRURA:

        He was a disciple of Rasikananda Prabhu. (See Rasikamangala Pascima 14.151)

A.33.     AKRURA:

        He was a disciple of Rasikananda Prabhu.  (See Rasikamangala Pascima 14.152)

A.34.     AKRURA:

        He was a disciple of Rasikananda Prabhu.  (See Rasikamangala Pascima 14.158)

A.35.     AKBAR SHAH:

        He was a Muslim Vaisnava poet. (See Gaurapadatarangini 4.2.29)

A.36.     ALAM:

        He was a Muslim Vaisnava poet. (See Hindike Mussalman Kavi)

A.37.     ALAOL SAHEB, SAIYAD:

        During the later half of the 17th century AD. he composed a padavali on the subject of Krsnalila. (See Bangiya Sahitya Sevaka)

A.38.     ALI MAHAMMAD:

        A Vaisnava poet who was a resident of Chittagong.  (See Benagiya Sahitya Sevaka)

A.39.     ALI RAJA:

        He was a Vaisnava poet who composed songs about Krsna. He came from the village of Osakhain, near the Bansakhali Police Station of Chittagong. (See Bangiya Sahitya Sevaka)

A.40.     AMOGHA PANDITA:

        He belonged to the disciple line of Gadadhara Pandita Gosvami.(CC. 1.12.86, 2.15.245 300.  Sakhanirnayamrta 31)


A.41.     AMAN:

        He was a Muslim Vaisnava poet. (See Bangiya Sahitya Sevaka)

A.42.     AMULYADHANA RAYA BHATTA:

        He was a resident of Panihati and a well known Vaisnava historian.  He wrote books such as: Dvadasagopala and Vrhadvaisnavacarita Abhidhana.  He established "Sri Gauranga Grantha Mandira" first at Panihati in 1304 (1897 AD.) and later shifted
 the collection to Barahanagar Pathavadi in 1341 (1934 AD.).  It was Amulyadhana who arranged to hold the first Vaisnava exhibition at Panihat.  Later this exhibition was held several times in various parts of Bengal and Bihar. Despite lacking money
and manpower, this highly intelligent man was quietly active in preserving numerous works on Bhakti which were in danger of decay.

A.43.     ANANDA:

        He was an artisan residing in Nilacala. (See Rasikamangala Pascima 10.76)

A.44.     ANANDACAND:

        A Vaisnava poet who composed pada number 2455 in Padakalpataru.  Also pada number 2872 shows the bhanita of Ananda dasa.  Whether Anandacand and Ananda dasa were one and the same person needs to be clarified. (See the Introduction of  Padakal
pataru by Satiscandra Raya.)

A.45.     ANANDACANDRA VIDYAVAGISA:

        He translated the Srimad Bhagavatam into Bengali. (See Bangiya Sahitya Sevaka)

A.46.     ANANDA DASA:

        He was the fifth generation descending from the line of Jagadisa Pandita.  In a dream he was commanded by Bhagavatananda, a disciple of one of Jagadisa Pandita's disciples, to write the book entitled Sri Jagadisacaritra. Thus the book was com
piled in 1640 50 Saka (1718 1728 AD.)

A.47.     ANANDA DASA:

        He was a disciple of Syamanandi Damodara. (Rasikamangala Pascima 15.18)

A.48.     ANANDA PURI:

        A devotee of Lord Gauranga. (Namamrta Samudra, Haridasa Dasa ed. 198)


A.49.     ANANDANANDA:

        A disciple of Syamananda Prabhu, he lived at Bhograi village in the district of Baleswar in Orissa.

A.50.     ANANDARAMA LALA:

        A resident of Srihatta who composed songs in Vrajavuli on the subject of Radha Krsna. (Bangiya Sahitya Sevaka)
A.51.     ANANDI:

        He wrote a commentary on the Sri Caitanyacandramrta of Pravodhananda Sarasvati (1645 Saka, 1723 AD.)  In 1640 Saka (1718 AD.) he wrote a grammar entitled Sighravodha.  This proves that even in the seventeenth century Saka (1678 AD. onwards) t
he teachings of Pravodhananda Sarasvati were widely studied.  Through the illustrations he cites in Sighravodha Vyakarana which are mostly related to Lord Caitanya, one can well understand that Anandi was a staunch devotee of Lord Gauranga.  The Sri
Caitanyacandramrta tika 31, contains a compilation on Gaura mantra.  Each sloka within this book is followed by another explanatory sloka written in harmony with the previous verse.

A.52.     ANANGABHIMADEVA (The second):

        King Anantavarmana of the Ganga dynasty was the fourth in the line of succession from King Codaganga (1190 1198 AD.)  It is said that the temple of Lord Jagannatha in Puri, which was originally built by Indradyumna, became dilapidated.  Thus
in 1078 AD. King Codagangadeva decided to build a new temple on the ruins of the old, which he succeeded in  partially constructing.  Later King Anangabhimadeva completed the work. He also built the rampart and the temples of Vimaladevi and Laksmidev
i.  The stone edict engraved behind the jewelled altar bears the date of completion of the construction work as 1119 Saka (1197 AD.).  The book entitled Gangavansanucaritam also records this information.

        Prior to the construction of the above mentioned temples King Anangabhimadeva installed the deity of Narayana (Subhalakshminarayana) in the Narayanachata Matha near Bada danda. The deity was installed standing north east of the portal, in ord
er to ward off unforeseen disaster.  He also gave numerous land grants to ensure the regular maintenance of Lord Jagannatha's worship as well as the celebration of festivals in Jagannatha Puri.

A.53.     ANANTA:

        He was a composer of padas, but his identity is not clearly understood.  No one can say whether he was Ananta Acarya, Ananta dasa, or Ananta Pandita.



A.54.     ANANTA:

        A brahmana by caste and a resident of Navadvipa.  Ananta was a disciple of Advaita Prabhu.  He incarnated as Sudevi in Krsnalila.  Padakalpataru contains one pada composed by Ananta. (See Vaisnavavandana by Jiva Gosvami, Devakinandana, and Vr
ndavanadasa, Also BMO p.173)

A.55.     ANANTA (Sisu Ananta):

        Ananta (or Sisu Ananta) was the youngest amongst the famous panchasakhas.  According to Udaya Kahani of Acyutananda, Ananta was born at Balipatna in the district of Puri in the twenty-fifth year of the reign of Purusottamadeva (1486 AD.).  He
 was known as Sisu (child) and founded the Sisu sampradaya.  In later years many poets added the title Sisu to their names.

        The story behind the name Sisu is found in the book of Iswara Dasa:  Once Ananta and Jagannatha Dasa paid a visit to Laksmi and Narayana in Vaikuntha.  Assuming the form of a sakhi (female associate), Jagannatha attracted the attention of the
 divine couple.  Ananta assumed the form of Padmana (Pradyumna, the infant son of Laksmi). The deities caressed the child as Pradyumna.  Jagannatha dasa was searching and realized through mediation that Ananta had become the child and was sitting nea
r the deities (Sri Caitanyabhagavata chapter LXIV, pada 126 132, p.403).  After this incident, `Sisu' was added to Ananta's name.

        The most renowned amongst the Sisu poets were;  Sisu Arjuna Dasa, author of Ramabhiva and Kalpalata;  Sisu Balarama Dasa, author of Rasa; Sisu Sankar Dasa, author of Ushabhihara; Sisu Pratapraya, author of Sasisena;  Sisu Dayanidhi Dasa, auth
or of Aswamedha Yaga.

        None of Sisu Ananta's  works have been published yet, except Udebakhana, and some small poems.  The following is a list of his manuscripts which have been preserved in the State Museum of Orissa: Gaduda-Ananta-Sambada, Agatachumbaka-Malika, H
etudayabhagabata, Udebakhara Chhatabakhara, Thika bakhara stotra, choutisa and bhajanas.

        After returning from Gaudadesa, Lord Caitanya enquired about Ananta's writings.  Ananta informed the Lord that he had written the Bhabisya Purana.

        In the Sri Caitanyabhagavata of Iswar Dasa it is explained that all the members of the panchasakha came to Puri, near Baradanda, in the month of Caitra (March April) to join the sankirtana party.  The close relationship between Lord Caitanya
and the panchasakha was apparent at this time. There is also a description, in the same book, of Lord Caitanya's visit to Cuttack on his way to Vrndavana.  At that time the king sent a messenger to bring the panchasakha's. When they arrived, Lord Cai
tanya embraced them all.

        The author also describes the incident of how Ananta received the title `Sisu'.  It is further explain that Ananta was an associate of Krsna in the Dvapara age.  At that time the Lord explained that He would advent in the age of Kali as Caita
nya (Caitanya mora nija dehi), thus He advised Ananta to also take birth then.

        According to Iswara Dasa, after destroying the Yadava class, Balarama Sankarsana went to live in the Vindu Sarovara as the serpent Ananta.  At the age of fifteen, Ananta was told by a sage, "Hear me, O Ananta.  Nityananda, the embodiment of S
ankarsana, has taken birth in Gaudadesa.  Caitanya, the Lord of the universe, will go to Nilacala, along with his companions, and you will serve His lotus feet.  Nityananda is Sankarsana, and you are His partial self.  That is why you bear the name A
nanta."  The hermit further explained that in the Dvapara yuga Ananta had taken birth as Dama.

        On His way to Puri, Lord Caitanya visited Konarka. Ananta met Him there and fell at the Lord's feet.  Lord Caitanya advised Nityananda to initiate Ananta.  Thus, with a joyful heart, NItyananda imparted the maha mantra into the ear of Ananta.


        There is a story in Chourasi Ajna, written by Sudarsan Dasa, in which Sisu Ananta displays his occult powers before his other four associates, as well as Lord Caitanya and Prataparudra.  According to Chourasi Ajna, Ananta plucked the ripened
jackfruit from the plant and distributed it amongst all the people present there.

A.56.     ANANTA ACARYA:

        He belonged to the disciplic line of Advaita Prabhu (See CC. 1.12.58).

A.57.     ANANTA ACARYA:

        He belonged to the disciple line descending from Gadadhara Pandita Gosvami (CC. 1.12.80).  According to Bhaktiratnakara 13, he received the responsibility of serving the deity of Govindadeva in Vrndavana.  A resident of Vrndavana and a brahma
na by caste, this Ananta Acarya's `guru pranali' is as follows:  "Pundarika Vidyanidhi, Gadadhara Pandita, Haridasa Pandita, Radhakrsna Dasa."

        Ananta Acarya, accompanied by other devotees, welcomed Virabhadra Prabhu when he arrived in Vrndavana (Bhaktiratnakara 13.313 314).  Haridasa Pandita, the disciple of Ananta Acarya, commanded Krsnadasa Kaviraja to write CC.(CC. 1.8.50 60).  Y
adunatha Dasa mentions the names of three Ananta Acarya's in his Srimat Pandita Gosvami (Sakhanirnayamrta 8, 39, and 47).  It cannot be ascertained which Ananta Acarya is referred to in Vaisnavavandana.

A.58.     ANANTA ACARYA:

        He was a Vaisnava poet (Bangiya Sahitya Sevaka).  One pada composed by Ananta Acarya is found in Padakalpataru, pada no. 2285.

A.59.     ANANTA CATTARAJA (CATTOPADHYAYA) KANTHAVARANA:

        He was a brahmana by caste. In an earlier incarnation he was Gopali (Gauraganoddesadipika, 196,206).  According to Yadunatha Dasa, he belonged to the line descending from Gadadhara (Sakhanirnayamrta 13).  CC 1.12.80 mentions him only by the t
itle `SriKanthabharana'.

A.60.     ANANTA DASA:
        He was a descendant in the disciple line from Advaita Prabhu. (CC. 1.12.61)

A.61.     ANANTA DASA:

        He was a Vaisnava poet.  Padakalpataru contains 32 padas ending with the bhanita of Ananta Dasa. (Bangiya Sahitya Sevaka.)

A.62.     ANANTA PANDITA:

        He was a brahmana by caste from the village Atisara.  CBh 3.2.50 56 explains that when Lord Caitanya visited Atisara, Ananta made arrangements for His stay.  Jagadvandu Bhadra considers Anantadasa and Ananta Pandita to be one and the same per
son (CCU p.624).

A.63.     ANANTA PURI:

        Pata Paryatana of Abhirama Dasa mentions the name of Ananta Puri, and his Sripata at Badbeluna in Burdwan.  He began the tradition of offering seva to the deity of Gopinatha, prior to the birth of Lord Gauranga.  He died on the eight day of t
he bright fortnight in the month of Agrahayana.  The standards Ananda Puri set regarding the service to the deity, attention to guests, and celebration of holy festivals continued long after his death.  Later, at the recommendation of Maharaja Mansin
sha, the Emperor of Delhi issued a land grant of 409 bighas of land in favor of the Gopinatha Temple. Krsnarama Raya, the Raja of Burdwan, also gave an endowment of 200 bighas of land (rent free), and his successor, Raja Tejascandra, granted an amoun
t of Rs. 163 annually.

        Radhavallabha Raya lived in the village Bankura, located at the south eastern corner of Badabeluna. Ananta Puri commanded him to install the deity of Radha on the left side of the deity of Gopinatha.  It has been said that Raja Ramacandra Ray
a, the leader of the dacoits from Bhatakula in the district of Burdwan, came to steal the jewels from the temple of Gopinatha. However, upon seeing the deities he was captivated by Their beauty and lost his desire to attack steal from Them.  On the c
ontrary, he escaped from the temple only after making a rent free land grant of 100 bighas, lying between Bhatakul and Badabeluna.

        Ananta Puri was an accomplished Animasiddhi (Gauraganoddesadipika 96 97).

A.64.     ANANTA RAYA:

        He was a disciple of Syamanandi Damodara.

A.65.     ANANTAVARMAN CORAGANGADEVA:

        This king of the Ganga dynasty established the present temple of Jagannatha Puri around 1078 AD.  This information is recorded in the copper inscription of King Nrisinhadev IV, found in the Tirumala temple located on the northern gate of the
main temple. (See "Anangabhimadeva")

A.66.     ANIRUDDHA:

        He was the son of Sarvajna, who was the paternal great grandfather of Rupa and Sanatana Gosvami.

A.67.     ANUBHAVANANDA:

        Vaisnavavandana mentions his name as a sannyasi associate of Lord Gauranga. (See Namamrtasamudra 163)

A.68.     ANUKULA CAKRAVARTI:

        He was a teacher of Rasikananda Prabhu (Rasikamangala Purva 19.6)

A.69.     ANUPAMA (VALLABHA):

        He belonged to the descending line from Lord Caitanya. He was the youngest brother of Rupa and Sanatana Gosvami. Kumardeva was the name of their father.  Jiva Gosvami of Vrndavana was the son of Anupama.  Anupama was the Chief of the Mint, un
der the rule of Hussain Shah, the King of Gauda (Bhaktiratnakara 1.665 669 and CC 3.4.43)  He was a worshipper of Rama, this may be why his name has not been mentioned separately in Gauraganoddesadipika and Vaisnava Vandana.

A.70.     ANUPANARAYANA:

        He was the author of Amodakavya which consists of fifteen chapters dealing with Krsnalila.  He also wrote the Vritti (account) entitled Samanjasa.  The concluding part of this Vritti mentions names of Lord Caitanya, Rupa Gosvami and Svarupa (
Calcutta Sanskrit Sahitya Parisat mss. no. Sa 855). He also wrote "Vidvadvinodini Sucika" of Srimad Bhagavatam, and Sri Sitasataka Kavya (Sanskrit collections, Benaras 1897 1901, p.9)

        As an autobiographical information he notes at the end of Amodakavya that he was the son of Laksminarayana, and that Sri Campaklata poured the nectar of Krsnakatha in his ears.  The concluding verse of Sitasataka explains that he became a mem
ber of the gathering headed by Kasinatha, and was awarded the two titles of "Tarkalankara" and "Vidyabahadur". According to Gopinatha Kaviraja, the expression "Varsantara nayaka" in the above noted verse is addressed to Mr. Duncan, who was a Politica
l Resident during Lord Cornwallis's time (1786 1793 AD.).  Through the initiative of Mr. Duncan, the Sanskrit College in Kasi was set up.  Kasinath was the first Principal, Director or Rector of the Sanskrit College, between 1791 and 1801 AD.  Hence
Anupanarayana can be considered as a contemporary of Kasinatha.
        However, as far as the subject of Siddhanta is concerned, Anupanarayana did not follow the view held by Lord Caitanya. No doubt he had great reverence for Lord Caitanya and His associates, as well as faith in the sadhus of the Ramanandi sect.
  But in his Sitasataka Kavya he expresses his sincerest loyalty to Sita and Rama.  His Sannayasa Vritti is also Dvaitapara, and does not indicate Acintya bhedabheda.

A.71.     ARJUNA VISVASA:

        He was a disciple of Narottama Thakura.  In Premavilasa 20, it is stated that he was extremely competent in offering Guruseva. (Narottamavilasa 12)

A.72.     ARJUNI:

        He was from the village Naihati, and a disciple of Syamananda Prabhu (Rasikamangala Daksina 12.3)  Syamananda Prabhu, along with Rasikananda Prabhu, held three holy festivals in the house of Arjuni.

A.73.     ASARA PURI:

        He was a disciple of Madhavendra Puri (See Caitanyamangala 34 of Jayananda).

A.74.     ASRAMI UPENDRA:

        He was a devotee of Lord Gauranga (Vaisnavavandana).

A.75.     ASTA GOSVAMI:

        The following constitutes the asta, or eight, Gosvami's: Rupa Gosvami, Sanatana Gosvami, Raghunatha Bhatta, Jiva Gosvami, Gopala Bhatta, Raghunatha Dasa Gosvami, Lokanatha Gosvami, and Krsnadasa Kaviraja Gosvami.

A.76.     ASTA KAVIRAJA:

        The following constitutes the asta, or eight, Kaviraja: Ramacandra Kaviraja, Govinda Kaviraja, Karnapura Kaviraja, Nrsimha Kaviraja, Bhagavan Kaviraja, Vallavi Kaviraja, Gopiramana Kaviraja, and Gokula Kaviraja.

A.77.     ASTA PRADHANA MAHANTA:

        Svarupa Damodara, Raya Ramananda, Govindananda, Vasu Ramananda, Sena Sivananda, Govinda, Madhava, and Vasudeva Ghosh constitute the eight foremost mahantas.

A.78.     ATMARAMA DASA:

        He was a devotee of Nityananda Prabhu and a contemporary of Lord Caitanya.  Saudamini was the name of his wife.  A vaidya by caste, Atmarama's Sripata stands at Srikhanda in the district of Burdwan.  Balarama Dasa, alias Nityananda Dasa, the
author of Premavilasa, was the son of Atmarama Dasa (Also see "Balarama Dasa").  He was a well known poet and an accomplished kirtana singer (Gaurapadatarangini p. 51)

A.79.     ATMARAMA DASA:

        He was a disciple of Srinivasa Acarya Prabhu.  Atmarama and Syamadasa Catta, another disciple of Acarya Prabhu, came from the same village. (Karnananda, Baharampura ed. 1).

A.80.     ATMARAMA DASA:

        He performed bhajan in Mathura along with Syamasundara Dasa and Mathura Dasa, all of them were disciples of Acarya Prabhu (Karnananda, Baharampura ed. 1)

A.81.     ATULACANDRA CAMPATI (Kalikata):

        Atula Candra completed his B.A. degree with honors in English, Sanskrit, and Mathematics and was a favorite student of the renowned mathematician, Gaurisankara babu.  He lived at No. 1. Madan Mitra Lane in north Calcutta.

        Atula married Kshiroda, the only daughter of Digamvari Devi.  Digamvari was the sister of Jagadvandhu, thus on the occasion of his marriage Atula met Jagadvandhu for the first time and was very impressed with his beauty, simplicity and sweet
disposition.  Later, after returning from Brahmanakanda, Jagadvandhu unexpectedly arrived at Atula's Madan Mitra Lane residence.  They did not, however, develop any deeper intimacy on that occasion.

        Later, Atula Candra's daughter, Saraju, passed away when Atula was working as the Headmaster of Arah High School.  At that time Jagadvandhu suddenly arrived at Arah to offer solace to him.  According to convention, Atula Candra offered Vandhu
 a pair of loin cloths prepared from matka silk which he gladly accepted.  Before his departure for Bengal, Vandhu called Atula Candra aside and told him privately:  "The only substantial thing within this unreal universe is Krsna bhajan. Do not get
entangled in this maya.  You are destined to assist me in my mission."

        After this conversation a distinct change came about in Atula Candra's nature; he felt agitated inwardly and wanted to ascertain the actual spiritual position of his maternal uncle-in-law, Jagadvandhu.

        On one occasion Atula Candra and his assistant teacher had a quarrel, which lasted for a few days, regarding the administration of the school.  At that time Atula received a letter from Vandhu, who was staying at Dahapada.  The letter advised
 Atula to give up quarrelling and try to become absorbed in love instead. Atula was stunned to think that Jagadvandhu had the power to understand what was taking place in Arah and could send a letter to reach him just at the appropriate moment.

        Atula Candra contemplated the incident for days and became increasingly detached from his daily life.  Suddenly an idea came to his mind which would prove beyond any doubt whether Sri Jagadvandhu was actually an incarnation of God; On a dark
night Atula Candra went inside a nearby railway tunnel and positioned himself on the rail, thinking that if the incoming Bombay Mail were to stop about five feet away from where he way lying, he would then be convinced that this was an act of God (Ja
gadvandhu).  Thereafter the Bombay mail train came to a halt a few feet away from his body, apparently due to some serious mechanical trouble.  Atula Candra jumped up in joy shouting "Jaya Prabhu Jagadvandhu" and ran off in search of Vandhu.  That wa
s the end of his career as a teacher. (This miraculous story was narrated by Atula Candra Campati Mahasaya personally to the humble author of this book Sri Haridasa Dasa.)

        It is said that Vandhu had once earlier gone to Arah on his way to the west and had given Atula Candra an indirect hint that both of them would meet again in Calcutta.  Prabhu gave a leaf packet containing prasada, rice cooked in ghee, to Atu
la Candra, who after touching the packet to his forehead, happily consumed not only the rice but also the leaf packet. As a result, a wonderful sense of detachment surfaced within Atula Candra and he began to chant "Haribalo" incessantly.

        Atula Candra's manners and behavior after his arrival in Calcutta appeared to be somewhat unbalanced.  He discarded his original dress, putting on a saffron colored robe, and began to walk about the streets of Calcutta in search of his belove
d Jagadvandhu, all the while chanting Harinama, unmindful of food or rest.  Though he became emaciated, he looked cheerful and anxiously awaited the darshan of Jagadvandhu.  One day, while strolling near Strand Road he heard a familiar voice coming f
rom a horse-drawn carriage with its shutters down, saying; "Hare Krsna, Come to me".  In ecstacy, Atula Candra jumped on the roof of the carriage, chanting the holy name very loudly and continued until the carriage came to a halt at No. 67, Casadhopa
 Pada Lane (a locality of farmers and washermen).

        Atula Candra was considered a very close devotee of Prabhu Jagadvandhu, so much so that Atula would become mesmerized at the very sight of Jagadvandhu.  One day Vandhu gave two rupees to Atula and made him buy one set of loin cloths and a pai
r of cymbals.  Then Vandhu called Atula close to him and instructed him clearly as follows;  1. To go to Jagannatha Ghata very early the following morning, take a dip in the river Ganges, put on the set of loin cloths and discard the saffron robe; 2.
 To wander continuously throughout the streets playing his cymbals and chanting "Krsna Govinda Gopala Shyama"; 3. To go to Kalighata, take a dip in the river and then return to Jagannatha Ghata for another dip; 4. To continue this program throughout
the day and night for as long as possible; 5. Govinda would provide him food at His will; 6. After the task would be satisfactorily completed then Atula would be able to receive darsana of a Mahapurusha.

        From the next day, Atula dedicated himself fully to implicitly following Vandhu's instructions.  By the grace of Jagadvandhu he acquired adequate strength and was able to undergo the difficult rituals prescribed by Jagadvandhu for a long peri
od of time.  Despite many obstacles he continued, oblivious of his near and dear ones, his pride of birth, education, and status.  After completing his vow Atula was filled with ecstacy. Drawn by the love of Jagadvandhu, Atula went to the cottages of
 the "Domas" (untouchable caste) in the Rambagan area where a maha mahotsava had been organized by the devotees to celebrate the appearance of Sri Jagadvandhu Prabhu.  Atula was overjoyed to see the festivities and embraced everyone present.  With hi
s own hands, Vandhu offered Atula mahaprasada and later on took Atula with him to Pabna. A mahapurusha called Harana Kshepa (Kshepa means insane) used to live at the outskirts of this town.  Harana's behavior and manners appeared very unusual.  Jagad
vandhu Prabhu went away after leaving Atula in the charge of Harana Kshepa.

        During Atula's stay there he was ordered one day by Harana to eat the left over food of one Vanku Mondala. Without hesitation Atula consumed the left over food as ordered.  Afterwards Harana affectionately embraced Atula and kissed him on the
 cheek.

        Soon thereafter Harana explained to Atula the real identity of Jagadvandhu Prabhu, which left no further doubt in Atula's mind.  Before sending Atula back to Calcutta, Harana blessed Atula and endowed him with mahasakti (great power). (This h
as been taken from a book entitled Sri Vandhu Lilatarangini)

        On his arrival in Calcutta Campati (Atula) devoted himself to the service of Vandhu.  It is said that Campati once picked up phlegm, which had been spit by Jagadvandhu into an open drain, and swallowed it as if it were nectar.  Seeing this Va
ndhu at first questioned Campati's action but afterwards, in appreciation of his total devotion, gave him a `Magna Carta' saying that from then onward Campati would be at liberty to act as he wished and Vandhu would hold himself responsible for the c
onsequences of his actions.

        Thereafter Atula Candra, dressed in the garb of a social outcast and fearlessly went from door to door chanting the holy name at the top of his voice in the neighborhood of wine shops and prostitutes quarters.  Keeping in the spirit of his ow
n name, Atula Candra, took it upon himself to reclaim the clan of social
outcasts.

        Later on Atula Candra supervised the seva at Sriangana, established by Vandhuprabhu at Goalcamata in Faridapura.  For two and a half years (from 1910 to 1912 AD.) Kshiroda Devi, Atula's wife, prepared the bhoga with due reverence; she abstain
ed from speech and kept her nose covered by a piece of cloth while cooking.  She used to travel between her nearby maternal uncle's house and Sriangana daily.

        After the demise of Vandhuprabhu on the first day Asvina 1328 B.S. (1921 AD.), Campati Mahasaya stayed mostly at his Madan Mitra Lane house in Calcutta.  He followed the teaching of Vandhu and wandered about the streets of Calcutta daily chan
ting the holy name.  He walked about absorbed in trance, oblivious of his garments, food, and rest. His melodious kirtana was appreciated by everyone throughout the city.

        Sri Bipin Bihari Cattopadhyaya, a Munsiff by profession and a resident of Makadadaha, happened to be a classmate and childhood friend of Campati Mahasaya.  We (the author and his associates) had the good fortune of enjoying the company of Cam
pati Mahasaya in his most intimate mood at Makadadaha by courtesy of Bipin babu.  When the two friends met they would invariably become involved in a fake quarrel, but would later sing and dance together.  Once Bipin babu took Campati Mahasaya to Kas
i with him.  One day they got into one of their usual arguments but it turned so serious that Bipin babu suddenly called a barber and instructed him to shave half of Campati's head, moustache, and beard.  Campati Mahasaya did not protest and the barb
er completed his job.  Afterwards Campati calmly went into the street as if nothing had happened and wandered about singing Harinama, unmindful of the peoples' adverse reactions to his appearance.  When Campati Mahasaya returned in the evening Bipin
babu called his junior, Giridhari Dasa, and pointing to Campati said, "This is called nirabhimana (modesty). Without this state of mind one cannot expect to reach God."  Then he embraced Campati and they happily chanted the holy name together. Bipin
babu eventually died on the lap of his friend Campati Mahasaya.

        Campati Mahasaya had respect for all religions.  One day I (Haridasa Dasa) reached his place when he was taking prasada. Seeing my pale face he said, "I know today is Ekadasi and you have not taken any food."  At that moment a gentleman passe
d by and Campati begged him for some money.  The person did not have any cash but went out and brought some ravdi (sweetened condensed milk) from a shop outside.  Campati affectionately gestured to me to take the milk and I was fully satisfied.  Late
r on he took me out with him but cautioned me to keep silent and listen only to what he said.  First he went to a gentleman at Kumartuli and asked for eight annas to buy food for me, a brahmana boy who had nothing to eat that day. After some persuasi
on the man paid two annas.  Thereafter we walked inside the prostitutes quarters of the Sonagaci area. Campati Mahasaya fell prostrate on the door steps and began reciting "Haribola, jaya Prabhu Jagadvandu sundara, jaya sundara baiji (baiji means a p
rofessional dancing girl).  On hearing Campati's Harinama the inmates of the quarters began to abuse him with filthy language.  This, however, had no effect whatsoever upon Campati. Constantly chanting the holy name, Campti Mahasaya proceeded towards
 Beadon Park.  Without realizing how to attain bhakti I (the author) followed along behind him thinking within myself that I was going around with an insane person.  As if reading my thoughts, Campati Mahasaya suddenly stopped and turning towards me
and said, "You fool, bhakti is attained through bhiksha."

        He then walked up to Rambagan and after placing a piece of his loin cloth around his neck approached each hut dweller. Addressing them as mothers of Vraja he begged for their bhiksha.  These low caste Doma community people were extremely poor
 yet each one of them gave half a paisa to Campati with great pleasure, which amounted to five annas in all.  I thought that his method of collecting alms was a bit queer and questioned him about it. In his typical taunting way he told me that accord
ing to Jagadvandhu, Harinama is the only satyam (truth) in this universe, everything else is mithya (falsehood).

        Campati Mahasaya's deep devotion to Jagadvandhu was unparalleled; He saw Prabhu in everything.  When we used to meet he always snatched away my money or clothing.  Once, while escorting him from the Medical College to his Madan Mitra Lane res
idence, I asked him to bless me for a good future life.  He replied saying that he would do it if I gave him sixteen annas (a full rupee).  I told him that I had no possession except my abhiman (pride).  He said, in his typical taunting way, "When a
man is born out of urination and dies when his breathing stops what then is the value of abhiman?"

        Before his demise in 1925 AD. I made several unsuccessful attempts to meet him again.  However, Campati Mahasaya appeared in my dream and warned me to be careful of Narijati (women).


A.82.     ATULAKRSNA GOSVAMI:

        A descendant of the family line of Nityananda Prabhu. Atulakrsna published an edition of CBh., translated Laghubhagavatamrta and wrote several books such as Bhaktera Jaya (victory of a devotee).

A.83.     AULA MANOHARA DASA:

        This saintly man appeared many years after Lord Caitanya, and lived a long life.  It is said that in 1657 Saka (1735 AD) on 17 Paus (approx January 2nd) he went to Vrndavana from Badanganj.  An annual festival is held to commemorate his disap
pearance at Badanganj on the day of Makara Sankranti (mid January).  Memorials containing the mortal remains of Aula Manohara were established in three places; 1) Badanganj, near the Goghat Police Station in the Arambag subdivision of the Hugli distr
ict, 2) At the village Gokulnagar, adjacent to Jaipur village, six miles away from Visnupur in the Bankura district, 3) At Sonamukhi village in the Bankura district.

        He had a large number of disciples, and paid regular visits to the rural schools to impart religious instructions to the students.  He was a childhood friend of Jnanadasa of Kandra, where they stayed together until the demise of Jnanadasa.  I
t is said that Aula Manohara dasa was a disciple (mantra sisya) of Ma Jahnava.  It is not certain whether it was this Manohara dasa who compiled Padasamudra.  He inspired Vipra Parasurama to adopt Vesasraya.

A.84.     AULIYA THAKURA:

        He, along with his followers, participated in the Rasa festival celebrated by Syamananda Prabhu at Gopiballavpur (Rasikamangala Pascima 2.5).
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