

S/L No.  NAME                              SOURCE

B.  1.   BALABHADRA                        GVA
B.  2.   BALABHADRA BHATTACARYA            GVA
B.  3.   BALABHADRA BHATTACARYA BHRTA      GVA
B.  4.   BALABHADRA DASA                   GVA
B.  5.   BALABHADRA VAIDYA                 GVA
B.  6.   BALADEVA DASA                     GVA
B.  7.   BALADEVA VIDYABHUSANA             GVA,GPC
B.  8.   BALAI DASA                        GVA
B.  9.   BALAKA                            GVA
B. 10.   BALAKADASA VAIRAGI                GVA
B. 11.   BALARAMA                          GVA
B. 12.   BALARAMA                          GVA,BMO
B. 13.   BALARAMA                          GVA
B. 14.   BALARAMA                          GVA
B. 15.   BALARAMA ACARYA                   GVA
B. 16.   BALARAMA CAKRAVARTI               GVA
B. 17.   BALARAMA DASA                     GVA
B. 18.   BALARAMADASA (MAHANTA)            GVA
B. 19.   BALARAMA DASA                     GVA
B. 20.   BALARAMA DASA                     GVA
B. 21.   BALARAMA DASA                     GVA
B. 22.   BALARAMA DASA                     GVA,BMO
B. 23.   BALARAMADASA BABAJI MAHARAJA      GVJ
B. 24.   BALARAMA DASA BABAJI MAHASAYA     GVJ
B. 25.   BALARAMA DASA MADHAVI             GVA
B. 26.   BALARAMA DASA GHANASYMA           GVA
B. 27.   BALARAMA KAVIPATI                 GVA
B. 28.   BALARAMA KAVIPATI                 GVA
B. 29.   BALARAMA MAHITI                   GVA,BMO
B. 30.   BALARAMA MISRA                    GVA
B. 31.   BALARAMA ODRA                     CCU,BMO
B. 32.   BALARAMA PUJARI                   GVA
B. 33.   BALARAMA THAKURA                  GVA
B. 34.   BALARAMA VASU                     GVA
B. 35.   BALARAMA VIPRA (SARMA)            GVA
B. 36.   BALI                              GVA
B. 37.   BANOYARILAL SIMHA                 GVJ
B. 38.   BAUDDHACARYA                      GVA
B. 39.   BHADRAVATI                        GVA
B. 40.   BHADRAVATI                        GVA
B. 41.   BHAGAVAN                          GVA
B. 42.   BHAGAVAN                          GVA
B. 43.   BHAGAVAN                          GVA
B. 44.   BHAGAVAN ACARYA                   GVA,CCU,GPC
B. 45.   BHAGAVAN DASA                     GVA
B. 46.   BHAGAVAN DASA BABAJI              GVJ
B. 47.   BHAGAVAN KAR                      GVA
B. 48.   BHAGAVAN KAVIRAJA                 GVA
B. 49.   BHAGAVAN MISRA                    GVA
B. 50.   BHAGAVAN PANDIT                   GVA,CCU
B. 51.   BHAGAVATA                         GVA
B. 52.   BHAGAVATA ACARYA                  GVA,CCU
B. 53.   BHAGAVATA ACARYA                  GVA,CCU
B. 54.   BHAGAVATA ACARYA                  GVA,CCU
B. 55.   BHAGAVATA ACARYA                  GVA,CCU
B. 56.   BHAGAVATA DASA                    GVA,CCU
B. 57.   BHAGAVATA DASA                    GVA
B. 58.   BHAGAVATI                         GVA
B. 59.   BHAGAVANTA MUDITA                 GVA
B. 60.   BHAGIRATHA ACARYA                 GVA
B. 61.   BHAGIRATHA DASA                   GVA
B. 62.   BHAGIRATHA KAVIRAJA               GVA
B. 63.   BHAGIRATHA VASU                   GVA
B. 64.   BHAIYA DEVAKINANANDANA            GVA
B. 65.   BHAKTA DASA                       GVA
B. 66.   BHAKTA DASA                       GVA
B. 67.   BHAKTA DASA PUJARI                GVA
B. 68.   BHAKTA BHAUMIKA                   GVA
B. 69.   BHAKTA KALIDASA                   GVA,CCU,GPC
B. 70.   BHAKTA KASI                       GVA
B. 71.   BHAKTACAND KAJI                   GVA,GPC
B. 72.   BHAKTACARANA DASA                 GVA
B. 73.   BHAKTARAMA DASA                   GVA
B. 74.   BHAKTIKEVALA AUDULOMI             GPC
B. 75.   BHAKTIPRADIPA TIRTHA              GPC
B. 76.   BHAKTIPRASADA PURI                GPC
B. 77.   BHAKTISIDDHANTA SARASVATI GOSVAMI GVA,GPC
B. 78.   BHAKTIVEDANTA SWAMI
B. 79.   BHAKTIVINODE THAKURA              GVA,GPC
B. 80.   BHANJANA ADHIKARI                 GVA
B. 81.   BHARATA MALLIK                    GVA
B. 82.   BHARGAVA ACARYA                   CCU
B. 83.   BHARGAVA PURI                     CCU
B. 84.   BHASKARA THAKURA                  GVA,CCU
B. 85.   BHATTATHARI                       GVA
B. 86.   BHATUA GOPALA                     GVA
B. 87.   BHAVADEVA BHATTA                  GVA
B. 88.   BHAVAKA CAKRAVARTI                GVA
B. 89.   BHAVANANDA                        GVA
B. 90.   BHAVANANDA GOSWAMI                GVA,CCU
B. 91.   BHAVANANDARAYA PATTANAYAKA        GVA,GPC,BMO
B. 92.   BHAVANATHA KAR                    GVA
B. 93.   BHAVANI DEVI                      GVA
B. 94.   BHAVESA DUTTA                     GVA
B. 95.   BHIKA SAHEB                       GVA
B. 96.   BHILA VAISNAVA                    GVA
B. 97.   BHIMA                             GVA
B. 98.   BHIMALOCANA SANYAL                GVA
B. 99.   BHOLANATHA                        GVA
B.100.   BHOLANATHA DASA                   GVA,CCU
B.101.   BHUDHARA                          GVA
B.102.   BHUDHARA                          GVA
B.103.   BHUGARBHA GOSVAMI                 GVA,CCU,GPC
B.104.   BHUPATI                           GVA
B.105.   BHUVANA DASA                      GVA
B.106.   BHUVANAMOHANA THAKURA             GVA
B.107.   BHUVANAMOHINI                     GVA
B.108.   BRAHMAGOPALAJI                    GVA
B.109.   BRAHMANANDA                       GVA
B.110.   BRAHMANANDA                       GVA
B.111.   BRAHMANANDA BHARATI               GVA
B.112.   BRAHMANANDA GOSVAMI PRABHU        GVJ
B.113.   BRAHAMANANDA PURI                 GVA
B.114.   BRAHMANANDA SVARUPA               GVA


B. 1.BALABHADRA:

A resident of Rajagrama in the Midnapur district.  He was a disciple of Syamananda Prabhu.

B. 2.BALABHADRA BHATTACARYA:

He belonged to the descending line from Lord Caitanya. In Vrajalila he was Madhureksana. (See Gauraganodesadipika 171, CC. 1.10.146, 2.17.15-17,20, 2.18.99, 103-106, 3.4.209-210.)

B. 3.BALABHADRA BHATACARYERA BHRTYA:
He was an attendant of Balabhadra Bhattacarya (See B.2). He accompanied Lord Caitanya to Vrndavana (CC. 2.17.16-17). Some believe that the name of this attendant was Krsnadasa.

B. 4.BALABHADRA DASA:

He was the owner of Hijalimandala, and father-in-law of Rasikananda Prabhu.  Iccadevi was Balabhadra's daughter. (Rasikamangala purva 10.86,91)

B. 5.BALABHADRA VAIDYA:

Balabhadra was one of Rasikananda's childhood teachers. (Rasikamangala purva 9.24)

B. 6.BALADEVA DASA:

A Vaisnava poet who composed pada No. 2842 included in Padakalpataru.  It cannot be ascertained whether this Baladeva Dasa was the same person as Baladeva Vidyabhusana.

B. 7.BALADEVA VIDYABHUSANA:

He was born during the eighteenth century AD., in a village near Remuna in the Balasore district of Orissa.  He studied Vyakarana, Alamkara, and Nyayasastra in an academic center on the bank of Lake Cilka.  Afterwards he went to Karnataka to study th
e Vedas.  At that point he was initiated into the Madhva Sampradaya.  After taking sannyasa he defeated the scholars of Puri (Purusottamaksetra) in a debate on Sastra.

Baladeva stayed at the Tattvavadi Matha, but after studying Satsandarbha under Radhadamodara, a resident of Kanauj and a disciple of Rasikananda Prabhu, he became attracted to the profound philosophical essence of Gaudiya Vaisnavism.  Thus he became
a disciple of his teacher, Radhadamodara.  It is said that Baladeva studied Bhaktisastra under Pitamvaradasa, and Srimad Bhagavatam under Visvanatha Cakravarti.

After adopting Virakta Vaisnava Vesa, Baladeva became known as "Ekanti-Govindadasa".  It was Baladeva who installed the deity of Syamasundara in Vrndavana.  Uddhavadasa and Nandamisra were the two foremost disciples of Baladeva.

In Visvanatha Cakravarti's old age he received news that the Bengali sevaits from the temple of Jaipur had been branded as a-sampradaya and deprived of their right to offer seva. Visvanatha immediately sent Baladeva, accompanied by Krsnadeva and Sarv
abhauma, to Jaipur.  There Baladeva defeated his opponents in a debate and re-instated the Gaudiyas in their seat at the mountainous region of Galta.  He also installed the deity of Vijaya Gopala there. (This temple and deity is still existing.)

At this same time Baladeva wrote the book Sri Govindabhasya, a glorious contribution to the Gaudiya Vaisnava community. The following is a list of Baladeva's other works:
(1)  Tika of Satsandarbha
(2)  Tika of Laghubhagavatamrta
(3)  Siddhantaratna
(4)  Vedantasyamantaka
(5)  Prameyaratnavalir
(6)  Siddhantadarpanda
(7)  Tika of Syamanandasataka
(8)  Tika of Natakacandrika (rare)
(9)  Sahityakaumudi
(10) Chandahkaustubha
(11) Kavyakaustubha
(12) Vaisnavanandini tika of Srimad Bhagavatam
(13) Sri Gopalatapnai, and bhasya of Srimad Bhagavadgita (14) Tika of Stavamala
(15) Aisaryakadamvini
(For a descriptive account of Baladeva's biography see GPC p. 711-720).

B. 8.BALAI DASA:

He was a Vaisnava poet. (See pada 1212 in Padakalpataru).

B. 9.BALAKA:

He was a disciple of Rasikananda Prabhu (Rasikamangala Pascima 14.151).  He was one of the astasisu (eight children) who dressed up in Gopivesa during the festival of "Rasa" at Gopiballavpur (Rasikamangala Pascima 2.46).

B.10.BALAKADASA VAIRAGI:

He was a disciple of Narottama Thakura. (Premavilasa 20, Narottamavilasa 12).

B.11.BALARAMA:

He was the fourth son of Advaita Prabhu. (CC 1.12.27).

B.12.BALARAMA:

A resident of Orissa and devotee of Lord Caitanya. this Balarama was the second son of Kanai Khuntiya (Vaisnavavandana).  Some say that Kanai Khuntiya use to worship Sri Baladeva and Lord Jagannatha as his sons. (BMO p. 79)

B.13.BALARAMA:

He was the younger brother of Syamananda Prabhu. (Rasikamangala Purva 2.36)

B.14.BALARAMA:

He was the eldest son of Gauridasa Pandita.

B.15.BALARAMA ACARYA:

He worked in Saptagrama as a priest in the house of Govardhana Dasa and Hiranyadasa Majumdar (the family of Raghunathadasa Gosvami) (CC 3.3.165-166).  Balarama was from Candpura, when Haridasa Thakura visited there he stayed with Balarama for some da
ys.  During that time Raghunatha Dasa was studying there and would daily visit Haridasa Thakura at Balarama's house.  Once Balarama brought Haridasa along to the house of Govardhana, where they sang nama-mahatmya.  At that time an employee of Govardh
ana Dasa's, named Gopala Cakravarti, entered into an argument with Haridasa Thakura. As a result of this argument Gopala became ill. (See also "Gopala Cakravarti")

B.16.BALARAMA CAKRAVARTI:

Balarama was from the Suvarna clan of the Radhi ethnic group in Bengal.  He was a resident of Kheturi and his brothers name was Rupanarayana Cakravarti.  Balarama took initiation from Narottama Thakura, after receiving the instruction to do so in a d
ream.  He was entrusted with the responsibility for serving the deity worshipped by Narottama and became well-known as Balarama Pujari. (Narottamavilasa 11, Premavilasa 19).

B.17.BALARAMADASA:

He was a devotee of Lord Caitanya and accomplished player of the Ramsina (a wind instrument made of a buffalo's horn). When Lord Caitanya arrived in Puri after his travels in the south, Balarama joyously welcomed him, playing his Ramsina.

B.18.BALARAMA DASA (MAHANTA):

A devotee from Orissa and close companion of Nityananda Prabhu (Vaisnavavadana).

B.19.BALARAMA DASA:

A devotee mentioned in CBh. 3.5.734 and CC. 1.11.34.

B.20.BALARAMA DASA:

See "Nityananda Dasa".

B.21.BALARAMA DASA:

An Orissa brahmana by caste and disciple ofSrinivasa Prabhu. (Karnananda 2).

B.22.BALARAMA DASA:

Balarama was a great devotee of Lord Jagannatha. He was a resident of Puri and the eldest of the Panchasakhas.  In his Jagamohana Ramayana, Balarama Dasa says that his father's name was Somanatha Mahapatra and his mother was Manamaya.  In Vaisnavavan
dana Balarama's name is mentioned with great reverence, describing him as a profound devotee of Lord Jagannatha and Balarama.  He had a number of encounters with Lord Caitanya throughout his life.  Dibakara Dasa, the author of Jagannatha Charitamrtia
, mentions  him as the disciple of Hrdayananda, in the line of Gauridasa Pandita.  On Lord Caitanya's request Balarama initiated Jagannatha Dasa. Thereafter, Balarama left to travel throughout India on pilgrimage.

In the Chaitanyabhagavata Iswar Dasa describes Balarama's first meeting with Lord Caitanya in his native village of Chandrapur which is situated near Jagpur.  Lord Caitanya stayed at Chandrapur on his way to Puri. Upon seeing Him there, Balarama fell
down at the Lord's feet. The Lord kindly raised him up and embraced him affectionately.  Lord Caitanya addressed Balarama as Subala and imparted the "Rama-Taraka-Brahma" mantra into his ear.

According to the Sunyasamhita and Chaitanyabhagavata, Balarama Dasa always accompanied the sankirtana party.  In the Caitanyabhagavata the story is related of how one elephant of Gajapati Prataparudra became made and killed his own mahuta (keeper).
Balarama Dasa caught hold of the wild elephant and chanted the holy name in his ear.  The elephant suddenly became docile and bowed to the feet of Lord Caitanya. Astonished to see the divine power of Balarama, Lord Caitanya embraced him, calling him
"Matta".  From that day on Balarama was known as Matta.  In his Jagannatha Charitamrita Dibakar Dasa also refers to Balarama as Matta.  In the Vedantasaraguptagita it is said that Balarama was gifted with divine powers.

In the Chaitanyabhagavata by Iswar Dasa (compiled by Dr. A.B. Mohanty), Lord Caitanya asked the Panchasakhas about their writings.  The eldest, Balarama, said that he had composed the Ramayana in seven kandas and one lakh of padas, Bhagavatagita in e
ighteen chapters, Vedantasaraguptagita in the guise of Brahmabidya.  Besides the works mentioned in Chaitanya Bhagavata he wrote a number of books such as: 1.Brahmapurana, 2.Kanta Koile, 3.Guptagita, 4.Bata Aavakash, 5.Bhava Samudra, 6.Amarkoshgita,
7.Brahmandabhagola, 8.Saptanga Yogasaragita, 9.Bhagavatatika, 10.Bedaparikrama, 11.Arjunagita, etc.

Once the brahmanas of Puri challenged Balarama, accusing him of being an ignorant, low-born man.  In response to this accusation Balarama brought a deaf and dumb man named Haridasa before the assembly and touched the head of Haridasa. Suddenly Harida
sa began explaining the Vedanta.  Everyone present, including Prataparudra, was astonished to see Balarama's spiritual potency. From that day the king honored him as "Paramaguru", as he was in some ways greater than Lord Caitanya, who was Balarama's
own guru.

According to Chaurasi Ajna Balarama was present at the Mukti Mandapa along with Lord Caitanya and King Prataparudra, when the famous jackfruit episode took place.  It is also found in the above book, that Balarama referred to himself as Subala of Dva
parayuga, and as Sudra in the Kaliyuga.  Sri Krsna appeared to Balarama in a dream and informed him that He would appear in Navadvipa as Lord Caitanya.  The Lord ordered Balarama to serve the Lord and His followers.

In Gurubhaktigita (by Achyutananda Dasa, Vol.111, Chapter XLIX, p.176) Balarama Dasa is referred to as the companion, Samadira, of Radha.  This fact is supported by Chaitanyaganodesa, in which Balarama Dasa is referred to as sakhi Sumandira which lea
ds us to believe that Balarama was Samadira in a previous birth.  (Krsnadasa Kaviraja, Sri Chaitanyaganoddesadipika, manuscript preserved in Orissa State Museum, Cat. No. L 470(B).)

B.23.BALARAMADASA BABAJI MAHARAJA:

At the age of forty Balarama received diksha from Siddha Krsnadasa babaji.  Within a short time he mastered the Sanskrit language.  Thereupon he translated Srimad Bhagavatam, in his own handwriting and presented it to Krsnadasa babaji.

He lived an austere, detached life at Jhadumandala in Vrndavana, and expected others to live in the same way.
Balarama's uncompromising attitude is exhibited in the following story: At one time Jagadanandadasa of Orissa adopted the life of Vaisnava asceticism, under Nityanandadasa babaji of Mandana Mohana Thoura.  Afterwards he visited Balaramadasa and offer
ed his obeisances, still wearing his sacred thread. Balaramadasa became very annoyed and remarked:  "You have changed your garb yet you retain your sacred thread to display your brahmana caste (ego)."  Feeling very ashamed Jagadananda threw his sacre
d thread into the Jamuna and returned to Balaramadasa to receive his blessings.  Balaramadasa was a great devotee and commanded reverence from all.

At that time it was the custom to send to all distinguished Vaisnavas and descendants of Acaryas, a notification, twenty four hours in advance, regarding any up-coming nagara-sankirtana programs.  Simply upon receiving such news Balarama's body
automatically assumed a dancing posture and he became absorbed in devotional ecstacy.

He always kept himself at a safe distance from women, never looking upon their faces, nor talking to them.  It is said that sometimes he visited temples in Vrndavana walking blind-folded, with the help of a stick, just to avoid the sight of women.  O
nce a young servant of Sri Radharamana temple named Madhusudana Gosvami challenged Balaramadasa, asking why such an old, emaciated man was still so afraid of women.  Balaramadasa replied that according to Lord Caitanya, the inherent desire for physic
al pleasure exists as long as one is still situated within a body of flesh and blood, therefore the association of women must always be avoided.

Prabhupada Nilamani, a Gosvami of Vraja, ordered that whenever any festival was held at his temple a responsible devotee should be sent to deliver two plates of prasada to Balaramadasa's cottage at Jhadumandala. Only after receiving Balarama's approv
al would his devotees accept the prasada. The prasada was then hung on the wall, inside a wire-net bag and  Balaramadasa would respect the prasada at his will.

On one occasion prasada was brought from Prabhu Nilamani's temple and kept inside the wire-net bag, as usual. When Balarama was about to respect the prasada, he looked up and saw that the prasada had become stained with blood, and fresh drops of bloo
d were dripping on the floor.

On receiving an urgent call from Balarama, Nilamani Prabhu quickly came to Jhadumandala and offered his obeisances to Balaramadasa Maharaja.  In great anguish Balarama showed Nilamani the prasada. Nilamani immediately conducted an enquiry, which reve
aled that the mahotsava at his temple had been performed with finances received from some women of questionable profession from Calcutta.

Another incident connected with prasada which was offered to Balaramadasa on the occasion of a mahotsava is recorded as follows:  Everyday Balaramadasa sat on the bank of the Jamuna at Jhadumandal and recited from the Srimad Bhagavatam before the ass
embled Vaisnavas of Vraja.  On one such occasion while Balarama was sitting on the Vyasasana giving a lecture, his vision happened to rest upon the breasts of a young woman devotee.  The upper portion of her saree had fallen, exposing her breasts.  B
alarama suddenly became physically excited, in utter disgust he abruptly stopped speaking.  He then confessed before his audience that he no longer considered himself fit to be addressed as a Siddha baba.  He declared that he intended to atone for hi
s sin, then and there, by drowning himself in the Jamuna.

His devotees somehow persuaded Balaramadasa not to take such drastic action, but to at least give them time to check back on the source of the prasada from Sri Govinda temple which Balarama had eaten that morning.  After a thorough investigation they
found that the festival at the Govinda temple had been organized with donations received from an aged Gosvami-mata from a temple in Bengal, who admitted that the money she donated had been earned in her earlier days through a dishonest profession.
From that very day Balaramadasa never accepted any prasada offered on the occasion of any utsava. (GVJ. pp no. 177-180)

B.24.BALARAMA DASA BABAJI MAHASAYA:

From the age of twelve years he was engaged in the service of Siddha-baba at Suryakunda.  After eighteen years at Suryakunda Balarama became disenchanted when he discovered that one of the babaji's in their cottage went out nightly, incognito, to enj
oy the performance of music and dance performed by some local girls.  It appeared that the babaji concerned had an unholy relation with one of the dancing girls.  Thus, with due reverence to Siddha baba, Balarama left Vrndavana to settle down at Gaud
a-mandala.

Balaramadasa established an `Akhara' to accommodate all visiting Vaisnavas from Vrajamandala and Gaudadesh. He organized programs for the celebration of various festivals every year and made adequate arrangements for everyone's comfort.  With pleasur
e he served the Vaisnavas for almost thirty years.  One day he happened to meet a saintly old acquaintance from Sri Vrndavana who revived joyful memories of life in Vraja.  Upon discussing with the devotee, Balaramadasa babaji found out that Siddha b
aba of Govardhana, Siddha baba of Suryakunda, and many other former associates had all passed away.  In anguish Balaramadasa set out for Vrndavana, leaving behind all his possessions.

He lived a detached life alone in Vrndavana. He carried on with life as a mere formality, eating anything which was offered to him with affection.  Out of the one rupee babaji mahasaya received daily from a retired post master, he spent two paise to
buy some puris and cooked vegetables for his evening meal.  He regularly attended kirtana at various places.  He listened to kirtana attentively with deep concentration, but turned a deaf ear to all other conversations around him.  Babaji mahasaya co
uld quote, from memory, verses from Padavali composed by Rayasekhara, and would walk away after kirtana reciting verses from Padavali.

During the later years of his life, at the request of Sri Madhavadasa, Babaji mahasaya gave recitals at his place from Govindalilamrta, Padakalpataru, and verses composed by Jagadananda Thakura, which Madhavadasa himself attended at times.  Babaji Ma
hasaya also did Vraja parikrama with Madhavadasa.

Balaramadasa lived in a thatched cottage within the premises of Rajarshi Bahadura, whose mother Babaji mahasaya initiated into vesasraya. (See GVJ pp.No. 181-182)

B.25.BALARAMA DASA MADHAVI:

Sridama Tarafdara was a big landowner from Kamyasatpura, which is situated about four miles away from Ranaghat.  His wife was named Kripamayi.  Balarama, who was born of Kripamayi during the early 15th century Saka (1478 AD), was a contemporary of Ha
ridasa Thakura.

As a child Balarama stayed at Phulia, where he learned the Persian language from Munsi Qutab Khan.  Appreciating Balarama's command of Persian, Ali Khan, the Kazi of Santipura, sent Balaramadasa Madhavi, with a note of recommendation, to Hussain Shah
, the King of Gauda.  Balarama quickly rose to occupy the highest post of a writer in the army section under Hussain Shah.  When Chittagong was attacked by the pirate mags, Balarama, acting as the fourth Commander, displayed remarkable skill in warfa
re, which pleased Paragal Khan.  Hussain Shah rewarded Balarama by giving him the title `Khan' and a village named Chutipur, about twenty four miles away from Tanaghat.
At this point in Balarama's life he had the good fortune of meeting Nityananda Prabhu one day while walking on the road.  Nityananda showered His mercy upon Balarama by immediately initiating him and placing him under the care of Kanu Thakura.  Later
Balarama wrote the book entitled Sripatitapavanavatara. (See Gauranga-sevaka, Vol. 7, No. 6)

B.26. BALARAMA GHANSYAMA (also known as GHANASYAMA BALARAMA:

He was a Vaisnava poet.  No further information about him is available so far.

B.27.BALARAMA KAVIPATI:

He was a disciple of Syamananda Prabhu.  His Sripata is at Budhuri (Premavilasa 20).

B.28.BALARAMA KAVIPATI:

He was a disciple of Ramacandra Kaviraja. (Karnananda 2)

B.29.BALARAMA MAHITI:

A resident of Orissa and devotee of Lord Gauranga (Vaisnavavandana).  BMO p.77 refers to him as Baladeva.

B.30.BALARAMA MISRA:

He was one of the sons of Advaita Prabhu. (CC. 1.1.27)

B.31.BALARAMA ODRA:

The title `Odra' was added to differentiate this Balarama from others.  Although some say that this Balarama was identical with Matta Balarama, there is no evidence to substantiate this claim.  (Vaisnavavandana of Jiva Gosvami 230, of Devakinanadana
110, and of Vrndavanadasa 102).

B.32.BALARAMA PUJARI:

See "Balarama Cakravarti."

B.33.BALARAMA THAKURA:

Balarama was born in 1655-66 AD in the village of Baladakhan in the district of Dhaka.  His fathers name was Taracand Bhagyavanta.  Some of his forefathers were devotees of Advaita Prabhu, but Balarama himself belonged to the lineage of Nityananda Pr
abhu. From Baladakhan he later migrated to the village of Bhuikhali in the Pabna district, where he established his Sripata and was awarded the title of Gosvami.

During his childhood Balarama left home in an ecstatic state of Gaura-prema and went on pilgrimage.  He constantly carried the Deity of Sri Kesavaraya with him and would not part with it for even a second.  The story regarding this deity is related a
s follows:  In a former birth Balarama Thakura was known as Sukadeva Gosvami and was born in the family of Advaita Prabhu.  In that birth Sukadeva had a brahmana disciple which he gave the Deity of Sri Kesavaraya to, instructing him as follows:  "You
should take the utmost care of this deity until I come back, but as soon as I return you must give back my treasure.  You will not die until I come again."  Sukadeva then left and soon after passed away.  The disciple continued to worship the deity
with great care.  Many years later this brahmana disciple suddenly met Balarama, understanding him to be his guru (Sukadeva) he danced joyfully and handed over the deity to Balarama.  The brahmana then left his body peacefully.  From that time wherev
er Balarama traveled he always carried the deity with him.

Balarama's serene appearance, coupled with his power to perform miracles, commanded the reverence of both Hindus and Muslims.  Attracted by the qualities of Balarama, the Nawab of Mushidavad offered him a Zamindary estate named `Bore'. However, Balar
ama declined the offer.  The Nawab believed that if a saint, such as Balarama, lived on his land, no calamity could take place there.  Thus he insisted that Balarama accept his offer.  When the Nawab expressed his desire to settle Balarama in a good
area named Biyajitpur near the Daulatpur police station in the district of Nadia, Balarama finally agreed.  However, instead of taking a whole village, he accepted only 20 bighas of land, on which he installed his deity of Kesavaraya.

Long after, the Maharaja of Nator, having heard the glories of Balarama, came for his darsana.  He was so impressed that he coaxed and cajoled Balarama until he agreed to settle at Bhuinkhali village near the Saithia police station in the district of
Pabna, within his own Zamindary estates.

Balarama was divinely inspired to marry at a fairly advanced age.  He had two sons; the eldest was named Nandakisora and the younger, Saccidananda.  Apart from the deity of Kesavaraya, there is also a Nilamurti which was worshipped by Balarama.  One
wooden staff which was used by Balarama Thakura is kept by the side of these deities and is also worshipped.  The festival of Rasayatra of Kesavaraya is still celebrated in a grand manner.

B.34.BALARAMA VASU:

He was a Vaisnava poet. (Balaramadasera padavali p.27)

B.35.BALARAMA VIPRA (SARMA):

He was the maternal grandfather of Srinivasa Acarya and the father of Laksmipriya Devi.  He lived at Jajigrama near Katoa. (Bhaktiratnakara 2.68.141)

B.36.BALI:

He was a disciple of Rasikananda Prabhu. (Rasikamangala Pascima 14.123)

B.37.BANOYARILAL SIMHA:

He was born in 1760 Saka (1838 AD.) in a respectable uttara (north) radhi kayastha family in the village of Pancathupi under Kandi sub-division in Mursidabad district. As a boy the spirit of renunciation awoke within him by associating with one of th
e villagers named Krsnadayala, a great devotee, scholar, and kirtaniya of the Manoharasahi school of music.  When his renunciation and devotion developed further, Banoyarilal established `Sri Harivasara' at his home. Thereafter, with the help of some
devotees from his village he organized a movement to spread the message of `love', which created a sensation across the land of Radha.

Banoyarilala always generously served the Vaisnavas and visiting guests.  Many ascetic Vaisnavas from Vraja, Sriksetra, and Gauda-mandala lived under his shelter at Sri Harivasara and performed bhajana there.  Banoyarilala Simha passed away on the th
ird day of the new moon in the month of Phalguna in the Bengali year 1313 (1906 AD.).  It is said that even nine years after the death of Simhaji, Mahanta Mahasaya experienced Simhaji's `aprakatalila' (divine activities in non-manifest existence) at
Sri Harivasara.  Simhaji's residence at Pancathupi became a place of pilgrimage for Vaisnava devotees. (See GVJ p. 333)


B.38.BAUDDHACARYA:

During His travels in the south Lord Caitanya stayed at a village near Brddhakasi, where He converted all the panditas into Vaisnava's.  When the Buddhists of that region heard what had happened they sent their acarya to argue with Lord Caitanya.  Ho
wever, Bauddhacarya surrendered to Lord Caitanya and embraced Vaisnavism. (CC 2.9.54-56).

B.39.BHADRAVATI:

She was the wife of Suryadasa Pandita and mother of Jahnava.

B.40.BHADRAVATI:

She was the mother of Uddharana Datta Thakura and wife of Srikara Datta. (See "Uddharana Datta")

B.41.BHAGAVAN:

He was a disciple of Rasikananda Prabhu. (Rasikamangala 14.107.)

B.42.BHAGAVAN:

He was the nephew and disciple of Rasikananda Prabhu. (Rasikamangala 14.119-129)

B.43.BHAGAVAN:

He was a disciple of Rasikananda Prabhu's lineage. (Rasikamangala 14.142)

B.44.BHAGAVAN:

He was a disciple of Rasikananda Prabhu's lineage. (Rasikamangala 14.148)

B.44.BHAGAVAN ACARYA:

He belonged to the lineage of Lord Caitanya.  He constituted a Kala (usually applied to 1/16th part of the moon) of Lord Gauranga (Gaurangaganoddesadipika 74).  Bhagavan was a lame resident of Halisahara. (CC 1.10.136, 3.14.90,31, 2.84-85, 3.2.94-100
, 101-167, 3.5.91-158, and Sakhinirnayamrta 38).

B.45.BHAGAVAN DASA:

He translated Sri-Gitagovinda into Bengali.

B.46.BHAGAVANDASA BABAJI MAHARAJA (Kalana):

He became a disciple of Siddha Krsnadasa babaji of Govardhana.  It is said that Bhagavandasa was originally from Orissa, but he always conversed in Bengali.  He introduced the worship of the Deity of Nama-Brahmah at Kalana, which is still going on.

Bhagavandasa was a reserved person who rarely discussed Raganuga bhajana with anyone.  Even with his disciple, Jagadisadasa, he only spoke on the subject matter in brief.He did not approve of the emotional behavior of Caitanyadasa babaji of Navadvip
(during his bhava state), referring to him as a `facke' (frivolous).

On one occasion when the pujari of Nama-Brahmah ran away with the ornaments of the deity, close associates of Bhagavandasa suggested that the theft be reported to the police.  Bhagavandasa did not agree and explained to his devotees that Nama-Brahmah
had allowed the pujari to take the ornaments away because Nama-Brahmah did not wish to wear them any longer.

After a few months the pujari suddenly appeared one day with all the ornaments.  He admitted to stealing out of greed, but said that his conscience would not allow him to sell the ornaments, and begged Bhagavandasa to forgive him.  The pujari was all
owed to return and Bhagavandasa remarked that the Deity of Nama-Brahmah had changed his mind like a `facke' and wished to be re-decorated with the ornaments.

On one occasion the servants of Bhagavandasa purchased a bundle of wood for three annas from a poor woman vendor. Bhagavandasa, who was observing the transaction, called the woman over and found out that she had two older sons, besides the little one
with her, and no one else in her family. Thinking that three annas would be of very little use to her, Bhagavandas told his servant to pay her three more annas. After that vendors were not allowed within the sight of Bhagavandasa.

One day a snake was found inside the asrama and one of the devotees picked it up and threw it away at a safe distance.  When Bhagavandasa came to know about it he was very annoyed and ordered the devotee to leave the asrama and stay away.  It is said
that the snake happened to be an elder brother of Nama-Brahmah in one of its earlier births. Bhagavandasa would not take prasada until the snake had taken a portion of it.

Bhagavandasa regularly took his evening meals after his daily bhajana recitals.  On some days he was so absorbed in bhajana that he forgot about his meal, which was usually kept close to his seat.  One pet cat of the asrama regularly shared prasada w
ith babaji, thus when Bhagavandasa remained absorbed in prayer till late, the cat would mew repeatedly, going around and around babaji to attract his attention. Bhagavandasa would lift the lid of the bowl of prasada, allow the pet to help itself and
then replacing the lid, continue with his bhajana.

On occasions when Bhagavandasa failed to derive the inspiration desired from his bhajana, he would advise his devotees to take their meals and on pretext of his own illness, he refrained from eating.  If the devotees tried to convince him to eat, bab
aji would simply reply: "In that case let us all retire to bed without any meal."  Thus the devotees would reluctantly take their meals.

On the other hand, sometimes when a bhajana session would run late into the night, babaji would suddenly declare himself to be very hungry.  If no food was available at the asrama, he sent the devotees to buy sweets from an outside shop.  He made sur
e that the sweets were sanctified with sprinkles of charanamrita, then offered them to Nama-Brahmah.

He was a virtuous man both in his practices and behavior. He did not allow any prasada received as offerings, to be placed on the floor unless the devotees mopped the place clean.  If a devotee failed to do so, babaji would pull him up and call him a
Mussulman.  When flowers or garlands were offered to Bhagavandasa, he touched them to his forehead with care, making sure the flowers did not come in contact with his garments.

One of his disciples, Visnudasa, came down with a fever for three continuous days.  When Bhagavandasa advised his disciple to take medicine the latter said that there was no need to do so as he would be cured by the grace of Nama-Brahmah.  Bhagavanda
sa angrily remarked that, "A man suffers illness as a part of his penance and should act upon a doctor's advice, rather than pass the responsibility for the disease, and also its cure, to Nama-Brahmah.  After all, it is a doctor's job to provide aid
to a sick person."  Visnudasa promptly took some medicine and was cured.

One day Bhagavandasa had a sudden desire to eat talsansa (the edible kernel of the stone of a palmyra fruit).  For days he continued to eat talsansa, without touching his normal food.  After some days, due to the excessive intake of fruits, he became
very sick with dysentery, nevertheless he insisted on eating the talsansa.  His devotee, having failed to restrain babaji, devised a plan;  They had a mali (gardener) come before the Deity of Nama-Brahmah and proclaim, while beating a drum (dheran),
that the sale of talsansa would no longer be permitted in the market.  Any vendor defying this order must pay a fine of twenty five rupees.  After some initial resistance Bhagavandasa reverted to his normal diet.

On another occasion Bhagavandasa announced that he had a strong desire to perform his bhajan seated on a high platform overlooking a pond near the Deity of Nama-Brahmah.  He ordered his disciple Pranakrsnadasa to begin excavating a tank very early th
e following morning.  Another disciple named Jagadisadasa was put in charge of the construction of the platform.  Pranakrsna hired fifty laborers, paying each man two annas per day, and completed the tank within 24 hours, on the day of ekadasi.  Jaga
disa also executed his part of the platform work, with some assistance from Pranakrsna, carrying the necessary bamboo poles from the market on his shoulder and completed the work the following day (dvadasi).  Bhagavandasa was very happy to see the jo
b completed on time and sat down to perform bhajan sitting on the high platform overlooking the pond.  However, after a few days, Bhagavandasa saw a calf accidentally fall into the pond.  Immediately he shouted for his men to rescue the calf from the
water, but they were unsuccessful.  From that day babaji shifted his seat of prayer back to its original place and had the pond filled up with earth so as to prevent any other cow from falling in.

One day while Bhagavandasa was absorbed in bhajan, he was heard to shout "go away".  It came to be known later that he was shouting to scare away a goat which was chewing the leaves of a Tulasi plant in the courtyard of the Govinda temple, far away i
n Vrndavana.  On that same day the Maharaja of Burdwan, having heard about the powers of Bhagavandas, came to Nama-Brahmah Asrama for darsana.  It so happened that Maharaja entered the asrama at the same time that Bhagavandasa shouted, "go away".  Na
turally, the Maharaja thought that Babaji, for some reason, wanted Maharaja to leave the premises.  Thus, in disappointment, he left Nama-Brahmah Asrama.

Afterwards the devotees told babaji of Maharaja's arrival and why he had left without getting babaji's darsana. Bhagavandasa immediately sent a messenger requesting the Maharaja to visit Nama-Brahmah again.  When the Maharaja again visited the asrama
babaji begged forgiveness and explained the circumstances which had led to the misunderstanding on Maharaja's previous visit.  The Maharaja was understanding, but skeptical as to whether Bhagavandasa Maharaja actually possessed the power to see some
thing which was taking place in Vrndavana.  To satisfy his own curiosity the Maharaja sent a telegram to Vrndavana to verify the truth of the incident. The reply corroborated the statement made by Bhagavandasa. From that time Bhagavandasa was known a
s Siddhababa Bhagavandasa Babaji Maharaja.

Siddhababa rarely discussed `lila', but occasionally mentioned the topic amongst a few confidential devotees.  Once he told Jagdisadasa to note down some divine-nama which would be of great value to Jagadisa in the future.  Sometimes in the course of
speaking with his disciples, Siddhababa would suddenly laugh out loud, without any relevance to the subject of discussion.  Though Bhagavandasa did not talk of his internal meditation, his communion with the Lord continued ceaselessly like the flow
of a stream; and his sudden laughter, without any apparent reason, could perhaps, be attributed to the manifestation of his actual state of mind. Siddhababa Bhagavandasa expired on the eighth day of the new moon in the month of Kartika (Oct.-Nov.).
(GVJ p. 190-194)

B.47.BHAGAVAN KAR:

A disciple of Advaita Prabhu, Bhagavan Kar is mentioned in the Gaudiya edition of CC. as Bhavanath Kar.

B.48.BHAGAVAN KAVIRAJA:

A disciple of Srinivasa Acarya Prabhu, from the Vaidya caste.  According to Anuragavalli his Sripata was at Birbhum. Rupa Kaviraja was his brother's name, and Nimu Kaviraja was the name of Bhagavan's son.  However, Bhaktiratnakara 10.138 mentions tha
t Rupa and Nimu were brothers of Bhagavan Kaviraja. He accompanied Jahnava to Vrndavana. (Narottamavilasa)

B.49.BHAGAVAN MISRA:

He descended from the lineage of Lord Caitanya. (CC. 1.10.110)

B.50.BHAGAVAN PANDITA:

He belonged to the lineage of Lord Caitanya (CC. 1.10.69, Namamrtasamudra 134, CBh. 3.9.491, and Murari's KCC. 4.17.19).

B.51.BHAGAVATA:

He was the son of a disciple of Sanatana Gosvami named Jivana Cakravarti (Bhaktamala 2.5).  He lived in the village of Mada in the district of Burdwan, where his descendants continue to live.

B.52.BHAGAVATA ACARYA:

He belonged to Advaita Prabhu's disciple-line (CC. 1.12.58).  Premavilasa 24 mentions that this Bhagavata Acarya was a reputed scholar, whose previous name was Bada (elder) Syamadasa.  Bhagavata surrendered to Advaita Prabhu after being defeated by h
im in an argument.

B.53.BHAGAVATA ACARYA:

He belonged to the lineage of Lord Caitanya. (CC. 1.10.113, 119)

B.54.BHAGAVATA ACARYA:

He belonged to the disciple-line of Lord Caitanya (CC. 1.12.58).

B.55.BHAGAVATA ACARYA:

He real name was Raghunatha Pandita. He belonged to the disciple-line descending from Gadadhara Pandita (CC. 1.12.80, 3.5.110-121).  A brahmana by caste, this Bhagavata Acarya was Svetamanjari in Vrajalila.  His work entitled Krsnaprematarangini is a
metrical translation of Srimad Bhagavatam wherein the poet gives some information on his lineage, (Gauraganoddesadipika 195, 203, and Krsnapremtarangini p. 2).  Raghunatha Pandita was awarded the title of `Bhagavatacarya' by Lord Caitanya (CBh. 3.5.
110-121). The Sripata of Bhagavata is situated in the Matipada locality of Varahanagar in the present northern suburb of Calcutta. There the handwritten manuscript of Bhagavata Acarya has been preserved and displayed.

B.56.BHAGAVATA DASA:

He lived in Vrndavana and was a disciple of Gadadhara Pandita. (CC. 1.12.81, Sakhanirnayamrta 16)

B.57.BHAGAVATA DASA:

He was a disciple of Narottama Thakura. (Premavilasa 20)

B.58.BHAGAVATI:

She was a disciple of Narottama Thakura. Her Sripata is at Pachapada. She was the wife of Vipradasa and her sons were named Yadunatha and Ramanatha (Premavilasa 20).  A Deity of Lord Gauranga was found in the granary of Bhagavati.

B.59.BHAGAVANTA MUDITA:

The Hindi Bhaktamala mentions him as the seva adhikari of Sri Govinda.  He translated Sri Vrndavana Mahimamrta into Vrajabhasa.

B.60.BHAGIRATHA ACARYA:

He was the foster-father of Madhava, who was the husband of Nityananda Prabhu's daughter, Gangadevi.  Jayadurga, one of Bhagiratha's several wives, gave birth to two sons named Sripati and Srinidhi.  When Madhava's mother, Mahalaksmi Devi, died, his
father, Visvesvara acarya, left Madhava in the custody of Bhagiratha and Jayadurga and left to take sannyasa, renouncing worldly life.

B.61.BHAGIRATHA DASA:

He was the author of Caitanya-Samhita.

B.62.BHAGIRATHA KAVIRAJA:

He was the father of Krsnadasa Kaviraja Gosvami, the writer of CC.  Sunanda was the name of Bhagiratha's wife, they had two sons named Krsnadasa and Syamadasa. (See "Krsnadasa Kaviraja")

B.63.BHAGIRATHA VASU:

He was the husband of Indumati and father of Gunaraj Khan.

B.64.BHAIYA DEVAKINANADANA:

It has been stated in chapter seventeen of Bhaktimala that Bhaiya was a wealthy man who occupied the position of a Faujdar in the Nawab's government, and a follower of Tantric practices.  He married the daughter of a Vaisnava and through his wives as
sociation he was influenced to become a devotee and take spiritual guidance from the descendants of Srinivasa Acarya Prabhu at Malihati.  The Deity of Sri Nandadulala served by Bhaiya Devakinanadana still exists at Kisoranagara Jalalapura.

B.65.BHAKTA DASA:

He was a disciple of Narottama Thakura (Narottamavilasa 12).

B.66.BHAKTA DASA:

He was a disciple of Rasikananda Prabhu (Rasikamangala Pascima 14.150).

B.67.BHAKTADASA PUJARI:

He was a disciple of Gopala Bhatta Gosvami and the founding father of the sevait family which serves Sri Radharamana (Bhaktamala 2.7).  (See "Gopinatha Pujari")

B.68.BHAKTA BHAUMIKA:

He lived at the Maliyada temple near Raghunathapur, at the border of Vana-Visnupura. (See "Srinivasa Acarya.")

B.69.BHAKTA KALIDASA:

See "Kalidasa".
 
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