

51.     GAURANGA:

        See "Krsnacaitanya Mahaprabhu"

G. 52.  GAURANGA DASA:

        He belonged to the descending line of Nityananda Prabhu. (CC. 1.11.53 and Bhaktiratnakara pp. 589)

G. 53.  GAURANGA DASA:

        He was the son of Madhusudana dasa, a disciple of Narahari Sarkara Thakura.  Gauranga was the maternal grandfather of Ramagopala dasa who composed Rasakalpavalli.

G. 54.  GAURANGA DASA:

        This Gauranga dasa was a disciple of Srinivasa Acarya. (Karnananda 1)

G. 55.  GAURANGA DASA:

        An accomplished mrdanga player and disciple of Narottama Thakura.  He participated at the famous kheturi festival. (Premavilasa 20, Narottamavilasa 12, Bhaktiratnakara 10.530)

G. 56.  GAURANGA DASA BABAJI (Vrndavana):

        An old Vaisnava who lived near the Sanatana Gosvami samaj.  Gaurangadasa was so advanced in age that it took him nearly thirty minutes to climb the steps of the staircase adjacent to the samaj.  From his madhukari collection he offered bhoga
to Pravodananda Sarasvati daily.  Babaji was a visaya-vairagi from his very birth.  Once a certain Raja came for his darsana while Babaji was away.  Without telling anyone, the Raja left some money under Babaji's bed.  That night Babaji was unable to
 sleep a wink; he lay down on his bed rolling from one side to the other.  The next morning Babaji called some of the Vaisnavas there and said, "I suspect there are some bugs in my bed, because I could not sleep at all last night."  When the bed was
searched for bugs by one of the Vaisnava's the money was found and Babaji was informed. Babaji advised that the money be used for offerings of bhoga at the samaj, for the benefit of the Vaisnavas.

        Shortly before Gaurangadasa Babaji passed away, he called the caretaker of the deity of Madanamohana and asked him to take everything away from his room.  The former replied, "Babaji, do not worry, there is nothing in this room which can be s
hifted to the store of Madanamohana."  Babaji then called one Sanatana dasa Babaji and said, "Sanatana, are you blind? There!  Lord Caitanya has come Himself, offer Him an asana." Saying thus, Babaji breathed his last.

G. 57.  GAURANGA DASA GHOSALA:

        A resident of Srikhanda who belonged to the disciple-line of Narahari Sarkara Thakura.  Gauranga dasa lived near the southeastern corner of the famous `madhu-puskarini'.

G. 58.  GAURANGA DASA VAIRAGI:

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

G. 59.  GAURANGA DASI:

        She was the second wife of Syamananda Prabhu. (Rasikamangala Daksina 12.12)

G. 60.  GAURANGAPRIYA:

        She was the second wife as well as the disciple of Srinivasa Acarya.  Her father was Raghunatha Cakravarti, a resident of west Gopalpura.  (See "Srinivasa Acarya")

G. 61.  GAURANGAVALLABHA:

        He was a member of Acarya Prabhu's family. (Anuragavalli 7)

G. 62.  GAURASUNDARA DASA:

        He was a Padakarta and composed the book entitled Kirtanananda which consists of 650 padas composed by 60 different poets.  Many of the padas have been included within Padakalpataru, which indicates that this poet was a contemporary of Vaisna
vadasa, if not of an earlier period.

G. 63.  GAURIDASA:

        He was a disciple of Syamananda Prabhu. (Premavilasa 20)

G. 64.  GAURIDASA KIRTANIYA:

        He was a poet and a devotee of Nityananda Prabhu. (Vaisnavavandana)

G. 65.  GAURIDASA PANDITA:

        Gauridasa, a disciple of Nityananda Prabhu, was one of the twelve gopalas.  He was Suvalasakha in his past incarnation (Gauraganoddesadipika 128).  His Sripata is at Amvikanagara near the district of Kalna.  Before setting up his Sripata, he
lived at Saligrama near the Mudagacha railway station in the Nadia district. (Bhaktiratnakara 7.330-331)

The family tree of Gauridasa Pandita is described as follows:

                    Kansari Misra
 _________________________|___________________________________
 |            |           |          |          |           |
Damodara  Jagannatha  Suryadasa  Gauridasa  Krsnadasa Nrsimha-
                          |          |                  caitanya
                          |      Vimala devi
                          |        (wife)
    ______________________|          |
    |                     |          |
  Vasudha devi      Jahnava devi     |
                                     |
                           __________|___________
                          |                      |
                       Balarama             Raghunatha


        Gauridasa'a mother was Kamala devi, and his father, Kansari Misra, was a cast kulin brahmana. Suryadasa's two daughters, Vasudha and Jahnava, were both married to Nityananda Prabhu.

        Once Nityananda Prabhu and Lord Caitanya went in a country-boat, rowing themselves, from Harinadi village to Gauridasa's house, there they sat under the tamarind tree. Not having seen Lord Caitanya for a long time, Gauridasa tried to coax the
 Lord into staying permanently at his house.  Lord Caitanya produced two beautiful wooden deities, one of Nityananda Prabhu and one of Himself, made from a nearby margosa tree and presented these to Gauridasa.  It is said that due to Gauridasa's unfl
inching devotion, when he offered bhoga (meals) to the deities, the offering was actually seen to have been personally eaten by the deities.

        Lord Caitanya gave His scull (used by Him for rowing the boat) to Gauridasa as a gift saying, "I hand over this vaitha (scull) to you for ferrying jivas across the worldly river of life (bhava-nadi)."  The above mentioned tamarind tree is sti
ll in existence at Amvikanagara.  The scull, as well as `The Gita' presented by Lord Caitanya to Gauridasa are both present at the temple there. (Bhaktiratnakara 7.336.361)

        According to BBM, there is a manuscript titled Suvalamangala composed by Natavara dasa of Amvikanagara, which mentions that Gauridasa's disciple, Hridayacaitanya, was the guru of the famous preacher Syamananda Prabhu of Orissa. Gauridasa's gr
anddaughter was married to the son of Hridayacaitanya.  Disciples of the present gosvamis of Amvikanagara, who are descendants from the family-line of Hridayacaitanya, worship sakhyarasa.

G. 66.  GAURIMOHANA DASA:

        He was a padakarta, his work entitled Padakalpalatika, consisting of 351 padas, was first published in 1849 AD.  Some padas composed by Sasisekhara and Candrasekhar have been reproduced in this book.
G. 67.  GHANASYAMA:

        A Vaidya by caste, Ghanasyama was a disciple of Gatigovinda Thakura, son of Srinivasa Acarya.  His work entitled Govindaratimanjari received great appreciation from all quarters.  Divyasimha was his father and his grandfather was Govindadasa
Kaviraja, a well-known resident of Budhuri village which is situated one mile from Bhagavanagola railway station in the Mursidavad district.  Around the time when Ghanasyama was conceived, his parents left Budhuri to live with his maternal grandfathe
r at Srikhanda.  During Divyasimha's absence from Budhuri all the properties belonging to Divyasimha and his father, Govindadasa, were confiscated by the Nawab government.  However, after Ghanasyama grew up, the Nawab, upon hearing Ghanasyama's sweet
 recital of padas, became very pleased and awarded Ghanasyama a land-grant of 60 bighas of land at Budhuri and commanded him to live there. His son was named Svarupanatha and Haridasa was his grandson. The deity of Nitai Gauranga installed by Haridas
a is still in existence at Sripata Budhuri of Govindadasa Kaviraja.  Two tanks founded by Srinivasa Acarya, named Radhakunda and Syamakunda, are also in existence at Budhuri.

G. 68.  GHANASYAMA:

        He was the author of the book entitled Bhaktisiddhantaratna.  (Gaudiya-Vaisnavasahitya pp. 105)

G. 69.  GHANASYAMA:

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

G. 70.  GHANASYAMA CAKRAVARTI (NARAHARI DASA \ GHANASYAMA DASA)

        He was born sometime in the early 17th century in a high class brahmana family in Rayanpur village, adjacent to Jangipur in the Mursidavad district.  His father, Jagannatha Cakravarti, was a disciple of the famous Visvanatha Cakravarti.  Ghan
syama was himself a disciple of Nrsimha Cakravarti.  As per the command of Govindaji, Ghanasyama went to Vraja and served as a cook under his guru, for which he received the name `Rasuia (cook) pujari.'  He was not only an excellent cook, but also an
 accomplished musician; highly conversant in the science of music.  He was also an outstanding author, whose works received wide appreciation and recognition.  His works, among others, are:

1. Bhaktiratnakara
2. Narottamavilasa
3. Srivinasa-Caritra
4. Gitacandrodaya
5. Chandah-Samudra
6. Gauracarita-Cintamani
7. Namamrtasamudra
8. Paddhatipradipa
9. Sangitasarasamgraha

G. 71.  GHANASYAMA DASA:

        Ghanasyama was a disciple of Gatigovinda, son of Srinivasa Acarya.  His father's name was Tulasirama dasa. (Karnananda 2)

G. 72.  GHANASYAMA DASA:

        He was a disciple of Rasikananda Prabhu. (Rasikamangala Pascima 14.125)

G. 73.  GHANASYAMA DASA:

        A disciple of Jayagopala, Ghanasyama wrote a Krsnalilakavya entitled Sri Krsnavilasa, which mentions `Ragaragini' on the line of Srimad Bhagavatam.

G. 74.  GIRIDHARA DASA:

        A disciple of Narahari Sarkara Thakura, Giridhara wrote the book entitled Parakiyarasasthapana-sidhanta-samgraha. This book is preserved in the library of Rakhalananda Thakura at Srikhanda.

G. 75.  GIRIDHARA DASA:

        He translated Gitagovinda into Bengali in 1733 AD.

G. 76.  GIRIDHARA DASA:

        He was one of the two translators of the book entitled Manahsiksa written by Dasagosvami (Yadunanadan dasa was the other translator).  (Patavadi manuscript-Anuragavalli 24 Ka, Kha)

G. 77.  GIRIDHARA DASA:

        This Giridhara dasa was among the many translators of Smaranamangala (Pathavadi manuscript, Bangali, B 189), recorded in 1681 AD.

G. 78.  GIRIDHARI DASA BABAJI:

        His previous name was Annadaprasada Raya.  He was the elder brother of Zamindar Rajarsi Vanamali Raya Bahadur of the Tadasa Estate in the district of Pabna (Bangladesh).  When Giridhari was a child, his father, Gangaprasada, brought him, alon
g with the rest of his family, to live in Vrndavana.  At that time there were no facilities for teaching the children of householders in Vrndavana, hence Giridhari studied under private tutors.
        After Giridhari was married, his father died, leaving the responsibilities for the service of the deities, the care of the family, and the administration of the estate on Giridhari's shoulders.  Giridhari had religious tendency's from boyhood
, but had never had the opportunity to learn about his own religion.  Thus, for some unknown reason, he became antagonistic towards Hinduism, and decided to embrace Christianity.  However his mother, who was a very pious lady averted the crisis by pu
tting Giridhari under the care of Gaurakisora Siromani.  In due course of time Annada (Giridhari) gradually regained his mental balance and became a great devotee.  Siromani mahasaya gave him the name Advaita dasa.

        When Giridhari was thirty-six years old his wife expired after giving birth to a daughter, who also followed her mother within a few days.  Annada did not marry again.  After Siromani mahasaya passed away, Annada embraced `veka' under Krsnada
sa babaji of Govardhana-kunda at Vraja in 1890 AD.  He assumed the name of Giridharidasa and began to live exclusively on madhukari. He did not accept anything from his family.  From 1895 AD. onwards, he lived under the shelter of his younger brother
, Rajarsi Bahadur, who worshipped the deity Radhavinode-jiu.  The worldly relationship of the two brothers gradually turned into a relationship of divine love and affection for each other.

        One day, in the course of religious discussions amongst the inner circle of devotees, a question cropped up as to whether, in the event that one of them happened to notice some lapses or shortcomings in the behavior of someone within the grou
p, it would be advisable to point out the discrepancy to the person concerned.  When Giridharidasa opined in the negative, someone else remarked, "The person should be told so that he can make amends."  Giridharidasa replied, "If a person were aware
of lapses committed, then he should be able to correct himself.  After all, we all commit mistakes sometimes over which we have no control.  Therefore, the best thing would be to pray at the feet of Giriraja and Paurnamasi to shower mercy upon the pe
rson concerned."

        Giridhari dasa often repeated, "One has to take food daily to sustain his mortal body and also take medicine when it is required.  Similarly, the essential foodstuff to sustain and develop one's spiritual life is the practice of lila-smaranam
 and bhajan, and the acquisition of tattvajnana is the medicine which will cleanse the mind of all materialistic tendencies."

        Giridhari's cheerful appearance and utter poverty, coupled with his unique method of practicing Sri Bhagavatbhajana, endeared him to the Vaisnava residents of Vraja, who addressed him with reverence as mahatma.  During his stay at Radhakunda,
 Giridharidasa became acquainted with a great Vaisnava named Krsnadasa.  Due to their mutual attachment to religious discourses, a very deep friendship developed between the two of them.

        One day Krsnadasa told Giridhari that he had a strong desire to visit Bengal.  At the thought of being separated from Krsnadasa, Giridhari began to wail and roll on the ground crying.  Not understanding Giridhari's behavior, Krsnadasa repeate
dly inquired as to the reason of the sudden outburst. Giridhari replied, "It is all my fault; your desire to go to Bangadesa has been roused due to my close association and discourses with you.  You have been practicing your bhajan at Vraja with tota
l devotion and in a completely detached state of mind, which would suffer a great set back if you were to leave Vraja now.  Please, at least postpone your departure from Vraja for just three more days."

        Realizing the purport of Giridhari's words, Krsnadasa began to cry saying, "Now I understand that Radharani is intending to punish me by causing this separation from you."

        When Krsnadasa agreed to delay his departure, Giridhari immediately began stringently worshiping Radharani; praying that Krsnadasa not leave Her Vrajadhama.  He also gave up the intake of any food or water.  In addition to his routine daily p
rayers, he chanted 25000 nama-japa, paid 108 sastanga-dandavat, and did parikrama of Radhakunda and Syamakunda four times daily.

        Meanwhile, Krsnadasa was fully absorbed in doing nama-guna smarana of Giridhari dasa.  On the third night Krsnadasa had a vision in his sleep; his guru appeared and said, "For three consecutive days mahatma Giridhari dasa has been observing a
 total fast and praying at the feet of Radharani."

        The first thing in the morning Krsnadasa rushed to Giridhari's bhajan kutir.  As he approached the kutir he heard Giridhari moaning in a feeble voice, then he saw Giridhari lying on the ground under the tulasi plant, praying: "Oh! Vrndadevi,
Krsnadasa must not leave your dhama."  Hearing this Krsnadasa immediately fell at the feet of Giridhari dasa crying.  The tearful reunion of the two friends and divine lovers created an atmosphere of jubilation on the banks of Srikunda.  Krsnadasa ga
ve up his intention to go to Bangadesa and returned to his routine practice of bhajan and discourses.

        On the thirteenth day of the dark fortnight of Pausa masa in 1308 BS. (Dec-Jan 1901 AD.) information reached Rajarsi Bahadur and other Vaisnavas that Giridhari dasa had not gone out on his routine madhukari.  The door of his bhajan kutir was
bolted from the inside and there was no response from within the room.  Giridhari dasa had attended the routine discourses on the previous night with Rajarsi Bahadur and had shown no signs of illness.

        Rajarsi Bahadur, Kamini Kumara Ghosh and other devotees then went to Giridhari's kutir and somehow managed to open the door.  They found Giridhari dasa lying, where he normally slept, with his right hand placed under his head.  The kaupina on
 his body was dry and a wet kaupina was lying on the floor, as if he had just taken his bath.  His eyes were half closed, a cheerful smile was on his face, and drops of froth were on his mouth.  The devotees who were doing nama-kirtana could not comp
rehend that Giridhari dasa was no longer in this world. After receiving permission from Rajarsi Bahadur, his last funeral rites were performed.

        From the expression of content on the face of Giridhari one would tend to believe that he had experienced such a divine vision of the Lord's lila that his heart had failed to withstand the turbulence of such ecstacy.

G. 79.  GIRIDHARI DASA BABAJI (Navadvipa, Haribol kutir):

        Giridhari dasa (also known as Girindra) was a descendant from the family-line of the famous Makaranda Ghosh.  He was born in a prosperous high class kulin kayastha family in Mahiskhola village on the bank of the river Citra, situated in the N
adail sub-division of Jessore district (Bangladesh). Radharamana Carana dasa, the younger brother of Girindra's father-Baradakanta, earned great fame for this Ghosh family. Giridhari's mother, Sasimukhi devi, gave birth to four sons; Mahendra, Girind
ra (Giridhari), Nagendra, and Hemendra.

        Girindra was born on the ninth day of the lunar fortnight of Magha masa in 1301 BS (Jan-Feb 1894 AD.).  It is said that when he was delivered his whole body was entangled with chains of intestines.  Girindra was sickly from childhood, yet had
 a natural reverence for brahmanas and Vaisnavas.  Once his life was in danger due to fever and dysentery, but he was cured after eating the remnants of food left by a brahmana.  He had little interest for his studies, however, he loved to hear stori
es narrated from the Ramayana, Mahabharata and other histories.  He also had a natural talent for dance and music, as well as a great fondness for tulasi-seva, through which he earned a wealth of divine treasures.  His indifference to worldly affairs
 was obvious throughout his entire life.

        When Girindra was a student in class VI, Vipina Candra Cattopadhyaya was posted as the Munsiff of Nadail.  Girindra was extremely attracted by the loud, melodious kirtana performed by Vipina every morning at day break, thus he gave up his stu
dies and became an ardent devotee of Vipina. Despite being admonished by his guardians, Girindra attended Vipina's kirtana sessions daily.  After three years Vipina babu was transferred to Bankura and Girindra, with great difficulty, persuaded Vipina
 to take him along.  Leaving behind all his possessions, Girindra went away taking only a drinking glass with him.  Both of them were happily enjoyed the unrestricted association of one another.

        The great jubilation, roaring, and repeated leaping associated with the performance of nama-kirtana in those days, which made both participants as well as the audience intoxicated with emotion, can better be imagined than described.  Vipina b
abu took care of Girindra like his own son.  Through his own example he taught Girindra vairagya-dharma and advised him to follow the path of bhajan as prescribed by Haribole Thakura.  He also trained Girindra in the minute details of devotional serv
ice.  Through the personal care and affection of Vipina babu, Girindra matured quickly into a handsome and cheerful devotee, who performed his daily tasks with great enthusiasm.  Some devotees even remarked that Vipina babu and Girindra had become on
e and the same person.  Girindra had free access to all corners of the house.  He was fortunate enough to witness various divine manifestations in Vipina Candra.  After four years of constant companionship, Vipina babu gave diksa to Girindra in the e
ighteen-lettered mantra.

        Wherever Vipina babu was posted as a Munsiff, Girindra followed.  For the welfare of the conditioned souls, he went out every morning loudly chanting "Haribol" with his arms upraised.  At times, under his guru's order, he would collect alms.
 He walked for more than eight miles a day chanting the holy name, yet he never approached any householder for alms. Whatever he received from people, given of their free will, he would take home, boil it, and take his meal.  Girindra was a humorous,
 demanding, and beloved person.  His unalloyed devotion to his guru pervaded all his work.  However, due to his restless temperament, he once committed a grave mistake, for which Vipinababu punished him by forcing him to stay away from the latter's h
ouse for fifteen days. In self-reproach, Girindra wandered around like a madman, without eating or sleeping, until almost reaching the point of death.  On the fifteenth day Vipinababu brought him back and saved his life. After that Vipinababu began t
o treat Girindra sternly for his lapses. Desiring to train his disciple and purify him internally, Vipina did not hesitate to beat Girindra with whatever things were handy (sticks, shoes, wooden sandals etc.).

        After Vipina Candra passed away in (Jan-Feb) 1923 AD., Girindra became viraha-stricken; like a woman separated from her lover.  He wandered aimlessly between Vrndavana, Jagannatha-Puri and Navadvipa, living the life of an udasin. He found no
pleasure in food, sports, or conversations with others. Being shelterless, in the absence of his guru, he had no fixed place to live; at times he stayed near the bank of the Ganges or in the corridor of the nearby ghat or he lived on the veranda of s
ome householder.

        His daily routine was as follows:  Around 3:00 AM he would walk the streets of the town chanting "Haribol".  After returning he would then go through his daily kirtana, take a dip in the Ganges before attending the mangala-arati of Lord Caita
nya, go for darsana of other deities, return to complete the seva of the household deity, go out for bhiksa and return to prepare bhoga using whatever ingredients he collected as alms and then offer to the deity and take prasada afterwards.

        On one occasion Girindra went to Jagannatha Puri and stayed at the samadhi of Haridasa Thakura.  There he met Govinda dasa babaji, the mahanta of the temple and veka-sisya of Raghunatha dasaji.  Girindra was attracted by the good qualities an
d kind disposition of this exalted devotee and thus took vesasraya from him, taking up the name Giridhari dasa.  Gradually he regained his normal composure, abandoned the habit of travelling, and settled down in Navadvipa. There he constructed a kuti
r named `Sri Sri Haribol' on a land given by Nanilal Bhakta of Budge Budge (presently Navadvipa) out of a fund raised by his devotees.

        He listened to CBh daily and in between such recitals Giridhari utilized the opportunity to discuss the lapses of devotees which he had noticed during the day.  To correct the devotees he used harsh words and criticized them strongly.

        When Giridhari's health began to rapidly deteriorate, he took the advice of the well-wishing Vaisnavas and returned to Nilacala on 10 Jaistha BS 1351 (May-June 1944 AD.) where he lived in the samadhi-temple of Haridasa Thakura.  He passed awa
y a few months later on 20 Asvin of the same year (Sept-Oct 1944 AD.), remembering the name of Haridasa Thakura.

G. 80.  GITAPATHI BRAHMANA (Name unknown):

        At the time when Lord Caitanya was observing the vow of Caturmasya at the house of Vyenkata Bhatta in Sri Ranga-Ksetra in south India, a brahmana Vaisnava used to visit the temple of Ranganatha daily and recite the entire eighteen chapters of
 Bhagavad-gita.  He was illiterate and as such could not pronounce the words correctly.  People sometimes criticized him and laughed at him, but he did not care.  He was full of ecstasy due to reading Bhagavad-gita.  Noticing the transcendental trans
formations visible on the body of the brahmana during his recital of Bhagavad-gita, Lord Caitanya one day asked the brahmana, "Sri which portion of the Bhagavad-gita gives you transcendental pleasure?"

        The brahmana replied, "I am illiterate and therefore do not understand the meaning of the words. I pronounce the words sometimes correctly and sometimes incorrectly, but I am reading Bhagavad-gita in compliance with the order of my spiritual
master.  When I am reading Bhagavad-gita, I simply see my Lord Krsna standing before me in His beautiful feature as the charioteer of Arjuna, that is the reason nothing can distract my mind from this reading."

        Lord Caitanya replied, "You are the right person to read Bhagavad-gita because you have understood the real purport of Bhagavad-gita."  After saying this, Lord Caitanya embraced the brahmana who, falling at the feet of the Lord, began to cry.
 Lord Caitanya then revealed himself to the brahmana and requested him not to disclose the fact.  That Gitapathi brahmana became a great devotee of Lord Caitanya and did not leave the Lord's association for four continuous months. (CC. 2.9.93-103)

G. 81.  GOKULA CAKRAVARTI:

        He was a disciple of Hemalata Devi, daughter of Srinivasa Acarya. (Karnananda 2)

G. 82.  GOKULA DASA:
        He descended from the disciple-line of Nityananda Prabhu. His Sripata was at Ghodaghat. (CC. 1.11.49)

G. 83.  GOKULA DASA:

        He was a disciple of Syamananda Prabhu. (Rasikamangala Purva 1.82)

G. 84.  GOKULA DASA:

        He was a disciple of Rasikananda Prabhu. (Rasikamangala Pascima 14.90-91)

G. 85.  GOKULA DASA:

        A resident of Yajigrama in Burdwan district, Gokula was a disciple of Narottama Thakura. He was a renowned kirtaniya and also known as a scholar of music-sastra.  His rendering of kirtana recital in a sweet voice with various gestures and pos
tures left a permanent impression on his listeners. Gokula dasa participated in sankirtana at the famous Kheturi festival. (Narottamavilasa 11, 12, Bhaktiratnakara 10.531-532)

G. 86.  GOKULA DASA (GOKULANANDA):

        Gokuladasa and Sridasa were two sons of the famous Haridasa Acarya of Vrndavana.  Before Srinivasa Acarya departed from Vrndavana for Gauda with the holy books, Haridasa instructed the former to give diksa to his two sons. After a short while
 Haridasa passed away in Vrndavana. (Karnananda 1)

        Gokula dasa and his brother organized a mahotsava at Sripata Kancangaria to commemorate the disappearance of their father.  Srinivasa Acarya and many other devotees attended the mahotsava.  At that time Gokula dasa and his brother Sridasa rec
eived diksa from Srinivasa Acarya. (Bhaktiratnakara 10.89-92)

G. 87.  GOKULADASA MAHANTA:

        A disciple of Srinivasa Acarya, Gokuladasa was a contemporary of Raja Veera Hamvira.  His Sripata was at Visnupura.

G. 88.  GOKULADASA VAIRAGI:

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

G. 89.  GOKULANANDA:

        He was one in the group of `twelve hundred Neda' (shaven-headed male) and `thirteen hundred Nedi' (shaven-headed female) who fled with three other prisoners in fear of forced female (nedi)companionship and lived at Bele Basirhat in 24 pargana
s district.  The saying goes that at a certain time Virabhadra Gosvami freed 1200 prisoners and after initiating all of them into Vaisnava-dharma took them to Jahnava Devi praying for their food.  In order to verify whether these men were competent t
o embrace Vaisnava-dharma, Jahnava Devi created 1300 `nedis' and offered one nedi to each freed prisoner.  All the prisoners accepted the offer except Gokulananda and three others, who ran away to save themselves.

        The prisoners, after their release but prior to initiation into Vaisnava-dharma, had their heads shaven. Since then the proverb `neda-nadira dal' came into use.

G. 90.  GOKULANANDA:

        He was a disciple of Rasikananda Prabhu. (Rasikamangala Pascima 14.108)

G. 91.  GOKULANANDA (GOKULANANDA KAVINDRA):

        He was a disciple of Srinivasa Acarya. According to Bhaktiratnakara 10.139, Gokulananda first lived at Kaduigram and alter shifted to Shergad in Pancakota.

G. 92.  GOKULANANDA DASA CAKRAVARTI:

        He was a disciple of Srinivasa Acarya. (Karnananda 1)

G. 93.  GOKULANANDA SENA:

        This is the former name of Vaisnava Dasa, the famous author of Padakalpataru. (See "Vaisnavacarana dasa")

G. 94.  GOPALA:

        He belonged to the disciple-line of Nityananda Prabhu. (CC. 1.11.50)

G. 95.  GOPALA:

        He was a disciple of Syamananda Prabhu. (Premavilasa 20)

G. 96.  GOPALA:

        A disciple of Rasikananda Prabhu. (Rasikamangala Pascima 4.111-118)

G. 97.  GOPALA:

        He was a disciple of Rasikananda (Rasikamangala Pascima 4.111-114)

G. 98.  GOPALA:

        A brahmana resident of Santipura who was the son of Advaita Prabhu.

G. 99.  GOPALA ACARYA:

        He belonged to the disciple-line of Lord Caitanya. (CC. 1.10.114, Namamrtasamudra 135)

G. 100. GOPALA ACARYA:

        His name is recorded in Narottamavilasa.

G. 101. GOPALA ACARYA:

        He was a disciple of Rasikananda Prabhu. (Rasikamangala Pascima 14.133)

G. 102. GOPALABHANJA RAYA:

        He was a disciple of Rasikananda Prabhu. (Rasikamangala Pascima 14.161)

G. 103. GOPALA BHATTA GOSVAMI:

See file Gopalbh2
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