

90.  JAYADEVA DASA:

 He was a disciple of Rasikananda prabhu (Rasikamangala Pascima 14.159).

91. JAYADEVA DASA:

 He was a Vaisnava padakarta (Bangiya Sahitya Sevaka).

92. JAYADURGA DEVI:

 She was the godmother of Maddhyacarya, who married Nityananda Prabhu's daughter Ganga devi.  Bhagiratha Acarya was the husband of Jayadurga and his two sons were named Srinatha and Sripati.  Jayadurga was a childhood friend of Malaksmi devi, wife of
 Visvesvara Acarya (Premavilasa 21).

93. JAYAGOPALA:

 A kayastha by caste and a resident of Kandada village in the district of Burdwan, Jayagopala was expelled from the society by Virabhadra Gosvami, son of Nityananda Prabhu because he offended his spiritual master. (Bhaktiratnakara 14.180-183)

94. JAYAGOPALA DATTA:

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

95. JAYAGOPALA DASA:

 He was the father of Balarama dasa of the famous Mangala Thakura-vamsa of Kandada in the district of Burdwan.  He wrote two books entitled Krsnavilasa and Jnanapradipadi.  He was a disciple of Sundarananda.

96. JAYAGOPALA DASA:

 He was the guru of Ghanasyamadasa, who wrote a book entitled Krsnavilasa.  Jayagopala himself wrote a book entitled Bhaktibhavapradipa based on Vaisnava-nivandha in Sanskrit. In 1629 he wrote another called Bhaktiratnakara in Sanskrit.

97. JAYAGOPALA TARKALANKARA:

 A renowned scholar, Jayagopala was born in Bajarapura village in the district of Nadia (now Jessore in Bangladesh) in 1775 AD.  His father Kevalarama Tarkapancanana was a sabha-pandita in the court of the Raja of Natore.  Jayagopala received his edu
cation at Kasi. He was extremely proficient in Sahitya-sastra.  He was the foremost philologist amongst his contemporary scholars.

 Jayagopala's first marriage took place in 1795 AD., and his father passed away at Kasidhama in 1803 AD. Thereafter he was confronted with considerable financial difficulty.  However, after much effort, he secured employment under Mr. Carey in 1805 A
D., when he was thirty years old.  He married for the second time at the age of fifty-six years.  By dint of sheer merit Jayagopala got a job as a professor of literature in the Sanskrit college.  Vidyasagara, Tarasankara, Madanamohana, Srisacandra,
the renonwned sons of Bengal, were all students of Jayagopala.  He was also foremost among Supreme Court judges and panditas of the time. Famous Christian missionaries like Messrs Carey and Marshman learned Sanskrit and Bengali from Jayagopala. After
wards these missionaries established the Bengali script press at Sriramapura, and published the first Bengali edition of The Ramayana of Krittivasa and The Mahabharata of Kasiramadasa, appropriately revised by Jayagopala. Through the sincere efforts
of Carey and Marshman the Bengali language was set in motion.  In fact, Jayagopala was the pioneer who gave the mother language of Bengal a new look, for which every Bengali would feel a sense of gratitude.

 Jayagopala was also an accomplished poet.  Several pieces of poetry have the distinct touch of rhythmic and poetic brilliance.  The Ramayana and the Mahabharata currently in circulation in Bengal bear the stamp of Jayagopala's poetic achievements.
Original copies of the Ramayana and Mahabharata are rarely available now. Jayagopala, as a poet and a scholar, did a great service to the poorer sections of the Bengali community by publishing the holy books in their language.  On the other hand he s
eemed to have done great harm to the Bengali language by incorporating revisions in the ancient Ramayana.  This has deprived the Bengali's from knowing and appreciating the Bengali language in its's ancient stage.  At the beginning of the Virataparva
 in the Sriramapura edition of the Mahabharata, there is a hymn which is said to have been composed by Vyasa.  Since that hymn does not appear in any other edition of the holy book, it may be assumed that the hymn was composed by Jayagopala himself.

 Other works compiled by Jayagopala are as follows: Haribhaktyatmika by Bilvamangala; A dictionary entitled Parsi Abhidhana; and Sadarituvarnana which consists of several small poems.

 During Jayagopala's time, the Sanskrit language was keenly studied and cultivated at Bajarapura, the birthplace of Jayagopala. In fact his brothers and their sons were all very proficient in Nyayasastra, Jotisasastra, and Sahityasastra.


 Towards the end of his Bengali translation of Bilvamangala's Sanskrit verses, Jayagopala has written a sloka in Sanskrit which mentions the name of Mahesacandra Cattopadhyaya of Bajarapura.  From this it would seem that Jayagopala had undertaken the
 work of translation at the command of this Mahesa Cattopadhyaya.

 Jayagopala, a brahmana of varendra class, although married twice, did not have any offspring of his own. Eventually, he adopted a son, who is said to be alive even today.

 Jayagopala breathed his last on the second lunar day of the bright fortnight of Caitra-masa (Mar-Apr) in 1844 AD. (Visvakos, Vol VI, p.660-661).

98. JAYAGOVINDA VASU CAUDHURI:

 A resident of Benapura village in the district of Burdwan, Jayagovinda translated Brihad Bhagavatamrta in 1842 AD., in different prosodical meters.

99. JAYAKRSNA:

 Jayakrsna was a renowned author who wrote Sanskrit works such as Bhaktiratnavali, Haribhaktisamagama etc. (Visvakos Vol. VI p.660).

100. JAYAKRSNA:

 He was a famous Sanskrit poet.  His fathers name was Balakrsna.  Jayakrsna wrote several books in Sanskrit entitled, Ajamilopakhyana, Krsnastotra, Krsnacaritra, Dhruva-caritra, Prahlada-caritra, Vamana-caritra etc. (Visvakos Vol. VI p.660)

101. JAYAKRSNA:

 He was a poet.  Some of his verses have been included in Kavicandrodaya. (Visvakos Vol. VI p.660)

102. JAYAKRSNA ACARYA:

 Jayakrsna was the eldest son of Sridasa Thakura, and the disciple of Isvari devi, wife of Srinivasa Acarya. His Sripata was at Kavcangaria. (Anuragavali 7, Karnananda 2)

103. JAYAKRSNADASA BABAJI:

 The tradition of raganuga bhakti presently in practice among the virakta Vaisnavas and householder-devotees of Vrajamandala can be traced to Siddha Jayakrsna dasa Babaji of Kamyavana who first introduced it.  It is not known how Jayakrsna was blesse
d to do so. During the period in which Jayakrsna lived, Jagadananda dasa pandita Babaji (alias Jagadisa Bhattacarya Sarvabhauma) of Radhakunda was a very influential persons.  Jayakrsna had a deep friendly relationship with Mahanta Bhagavanadasa Baba
ji, a resident of Ramadia village of Faridpur district, the bheka-guru of Jagadananda dasa.  Once Mahanta came over to Kamyavana and stayed for some day with Jayakrsna.  The two became so close to each other that when it was time for them to part the
y both fell unconscious.  After staying for one full month, Mahantaji finally left Kamyavana.  (This episode was narrated by Kaminikumar Ghosh as he heard Advaitadasa Babaji describe it.  Advaitadasa Babaji was a student of Jagadananda dasa, an unpre
cedented teacher of Sri Harinamamrta Vyakarana, and accomplished singer of Garanhati kirtana tradition, and an erudite teacher.)

 It is understood through parampara that Siddha Baba belonged to the family lineage of Gangamata Gosvamini. Once he was practicing bhajan at a place called Bicellivasa at Kamyavana when Navakisora Gosvami arrived there carrying the Radha Madanamohana
 Deities. Navakisora was the son of Laksmikanta Prabhu of Dhaka, a descendant of Nityananda Prabhu's family.  On his pilgrimage in Vrajadhama he stayed for some days at the bhajan kutir of Siddha Baba.  As Navakisora was preparing to leave Vraja he r
eceived the following command in a dream from Radha Madanamohana:  "I am satisfied with your seva and now, I shall accept the seva of Babaji Mahasaya; I shall not move from here."  On receiving this order Navakisora left and Babaji Mahasaya continued
 the service of Madanamohana.

 Jagadanandaji used to glorify Jayakrsna dasa saying, "Siddha Baba has attained true perfection at the feet of Lord Krsna."  While attending sessions on Bhagavata katha, Siddha Baba would become so absorbed with love that even the tuft of hair on his
 head would rise up.  It is said that once, while practicing his bhajan, Siddha baba let out a roaring exclamation of love which cracked the roof of his bhajan kutir (which is still visible). Siddha Baba always stayed awake throughout the entire nigh
t chanting the holy name.  He took diksa in the mantra of Lord Caitanya.  Sometimes he would eat enormous quantities of prasada and at other times he would fast for days.  However, he never relaxed his fixed program of bhajan.

 Both Siddha Krsnadasa Babaji of Govardhana and Siddha Madhusudana dasa Babaji of Suryakunda were loyal to Jayakrsna dasa.  After Jayakrsna received the Madanamohana Deities one young Babaji came to assist him with the service of the Deities.  This y
oung Babaji, by dint of his modesty, attachment to service, and devotion to Jayakrsna, soon received the grace of Siddha Jayakrsna.  Out of deep affection Jayakrsna desired to teach this young Babaji raganuga bhajan and asked him whether he had any g
uru-pranali.  The young Babaji answered, "I am not aware what guru-pranali is, nor did I inquire from my gurudeva about it."  Siddha Jayakrsna then explained that raganuga bhajan meant serving in utter loyalty to siddha gurus through the body of a si
ddha gopi.  He explained that this was the only way to attain the loving service of Sri Radha Govinda.  For this purpose, Jayakrsna instructed the young Babaji to return to his homeland and bring back information from his gurudeva and his guru-pranal
i, thereafter Jayakrsna would initiate him into raganuga bhajan.

 No doubt the young Babaji was anxious to know about raganuga bhajan but he was so deeply absorbed in serving Madanamohana and Siddha Jayakrsna that at the thought of parting with them he burst into tears.  Jayakrsna comforted him and eventually conv
inced him to bring his gurupranali from Gaudamandala.  Thus the young Babaji tearfully set out one night walking to Hathras to catch the train.  In those days there was no railway route connecting Mathura and Bengal. Passengers going to Bengal had to
 catch the train at Hathras.  As he approached Hathras the Babaji desperately prayed to Sri Radharani and Vrndadevi that he may die before boarding the train. Radharani responded to the young Babaji's prayer and the train departed, leaving him standi
ng on the platform.

 Meanwhile, Vrndadevi admonished Siddha Jayakrsna in a dream saying, "Why did you send away that young Babaji? His gurupranali is lying on the throne where your Deities stand."  Siddha Jayakrsna awoke startled and though he did not see Vrndadevi, he
apologized to Her quietly in his mind.  Early in the morning after finishing his bath, he entered into the temple and found the gurupranali on the throne of Madanamohana.  Holding it carefully clasped to his chest and remembering the grace showered u
pon him by Vrndadevi, Siddha Jayakrsna went to the temple of Govindaji and tearfully apologized to the Lord, praying that the young Babaji would return safely.

 Returning to his bhajan kutir, Siddha Jayakrsna awaited the arrival of the Babaji, frequently looking at the road in anticipation as he attended to his daily Deity service.  Shortly before evening the young Babaji arrived completely exhausted with t
hirst and hunger. Because he had disobeyed the order of Jayakrsna, the Baba approached fearfully with tears in his eyes and fell at the feet of Jayakrsna.  Siddha Baba was ecstatic and held the young Babaji in his embrace, bathing him with his tears.
  The young Baba explained how he had returned and apologized for disobeying his command.  Being in anxiety about the young Baba, Jayakrsna had not taken any prasada for two days.  Now they sat together happily and Siddha Baba explained how Vrndadevi
 had showered her grace upon the young Babaji.  After this episode Jayakrsna came to be known as "Siddha" in Vraja.

 As stated by the revered Krpasindhu Babaji, Siddha Jayakrsna attained perfection in vairagya vidya and bhajan.  Jayakrsna never met with any materialistic persons or kings.  During his first visit around Vrajamandala Jayakrsna chose a site for his b
hajan on the bank of Vimalakunda in Kamyavana, as commanded by Vrndadevi.  In those days Kamyavana belonged to the king of Bharatpur.  Hearing about the spiritual power of Siddha Jayakrsna, the king made several unsuccessful attempts to meet him.  Fi
nally, the king, disguised as a beggar, went to Jayakrsna's bhajan kutir.  At that time Siddha Baba was out for his bhiksa collection in the village.  On the way back to his kutir, Jayakrsna stopped half-way home and raised an uproar alerting the vil
lagers,  "My brothers!  My thatched hut has caught fire.  Please hurry and put out the fire."  Siddha Jayakrsna, however, continued to sit in the village as the villagers rushed to his kutir.  They arrived at his kutir only to find the king waiting t
here in disguise. Overcome with surprise and awe, the villagers explained to the king what had happened.  The king left feeling deeply hurt and fearful that he had incurred the wrath of Siddha Baba.  The king of Bharatpur was a servant of the Vaisnav
as and hence this incident, instead of making him feel humiliated, aroused detachment and humility in him. Indirectly the king attained the grace of Siddha Baba.

 Some days later some cowherd boys began teasing Siddha Baba to such an extent the he decided to move elsewhere.  However, the villagers encouraged him to stay and built a hut for him, wherein Siddha Baba practiced bhajan day and night.  Once a day,
before sunset, he bathed in Vimalakunda and left for madhukari in the village.  One day while Siddha Baba was absorbed in the mood of loving separation from his Lord, numerous cows and cowherd boys turned up all around Vimalakunda.  The cowherd boys
called out to Siddha Baba:  "Babaji! We are thirsty, please give us some drinking water."  Siddha Baba, who had previously been irritated by these boys did not respond to their calls but sat quietly in his kutir. The cowherd boys continued to tease h
im in various ways saying, "Listen you Bengali Babaji!  We know what sort of bhajan you are doing.  You are a merciless slaughterer by nature.  Babaji, come out of your kutir, give us some water, we are extremely thirsty."  This infuriated the Babaji
 and he came out of his hut with a stick in his hand and saw countless cows and cowherd boys with unearthly beauty.

 Seeing them Babaji calmed down and asked, "My children, from where have you all come?  Where do you stay?  They answered, "We live at Nandgaon."  Babaji asked the name of one of the boys and he replied, "My name is Kanhaiya."  Pointing to another bo
y, Babaji asked his name and the answer was, "Baldeo".  The first boy now said, "Look Babaji, first let us have a drink of water and then let us talk."  Siddha Baba affectionately offered them a drink from his pitcher.  The boys then spoke as follows
:  "Look here, Babaji, we cover a long distance to come here each day and we have to go back thirsty.  You must keep some water and food for us." Babaji told them not to expect food from him everyday, and went back inside his hut.  There he continued
 to think about the amazing beauty of the cows and the extraordinary beauty of the cowherd boys and decided that they could not be mortal creatures.  Thinking in this way he eagerly came back out desiring to see them again but found no one there.

 Siddha Baba was utterly miserable and lamented his misfortune over and over, until he passed into a transcendent state.  Lord Krsna then appeared before him and comforted him saying, "Please do not feel sorry, I shall come to you tomorrow."  Siddha
Baba gradually regained consciousness and waited impatiently.  The next day an aged Vraja woman arrived there carrying a Deity of Gopala and said, "My father, I am unable to offer regular service to this Deity, you please take care of serving Him."
Babaji said, "How can I take this responsibility? Where will I get the items for offering regular seva?" The old woman promised that she would arrange for the daily supply of items needed.  Charmed by the beauty of Gopala, Siddha Baba took charge of
serving Him.  That night in a dream Siddha Baba learned that the aged woman was none but Vrndadevi.

 Siddha Baba died on the twelfth day of the bright fortnight in Caitra (April-May).  On the eve of his death he manifested symptoms of Abhisarika-bhava saying, "Where is my gown?  Where is my veil?" until he breathed his last.

104. JAYARAMA:

 A Vaidantika, he was also known as Jayaramacarya and Vijayaramacarya.  He wrote a sastriya book entitled Pasandacapetika in Sanskrit putting forward arguments against the philosophy propounded by the Madhvasampradaya.  (Visvakos Vol. VI p.682)

105. JAYARAMA:

 He wrote a tika of Padyamrta Tarangini which was entitled Sapanaracana.  (Visvakos Vol. VI, p.682)

106. JAYARAMA CAKRAVARTI:

 A resident of Navadvipa, Jayarama was the maternal grandfather of Svarupa Damodara.  Padmagarbhacarya married Jayarama's daughter.  (Premavilasa 24)

107. JAYARAMA CAKRAVARTI:

 A disciple of Srinivasa Acarya, Jayarama's Sripata was at Kausona in Gauda (Anuragavalli 7th).  Syama Bhatta, Krsna Parohita and Jayarama lived in the same village (Karnananda 1).

108. JAYARAMA CAUDHARI:

 A resident of Orissa, Jayarama was a disciple of Srinivasa Acarya (Premavilasa 20).

109. JAYARAMADASA:

 He was a disciple of Gatigovinda, son of Srinivasa Acarya.  His Sripata was at Sonaradi village (Kauravakando 2)

110. JAYARAMA TARKALANKARA:

 A varendra class brahmana, Jayarama was a resident of Pabna district (Bangladesh).  His father, Jayadasa, was  a court pandita for the Raja of Putia.  In his old age Jayarama came to live at Navadvipa.  Jayarama was a student of the famous Naiyaika
Gadadhara.  He was a well-known scholar and wrote a detailed tika of Saktivada by Gadadhara.  (Visvakos Vol. VI, p.682)

111. JAYARAMA TARKAVAGISA:

 A famous pandita of Bengal, Jayarama wrote two books in Sanskrit entitled Bhagavadgitarthsamgraha and Bhagvadparanapratham Sloka Vakhya.

112. JAYATIRTHA:

 A renowned philosopher, Jayatirtha (also known as Dhundhu Raghunatha) was a disciple of Padmanava and Aksyobhyatirtha.  He wrote several books in Sanskrit.  He also wrote tika's on many books of which the following are important:  Tika entitled Pram
eyadipika on Bhagavadgitabhasya;  Nyayadipika on Gitatatparyanirvaya; As well as tika's on Visnutattva Nirnaya and Anubhasya. He wrote a book entitled Vedantavadavali. (Visvakos Vol. VI p. 662)

113. JHADU THAKURA:

 A bhuinmali (gardener) by caste, he was a great Vaisnava devotee (CC. 3.16.14).  It is said (GVA) that Jhadu Thakura was born in a village called Bhuto Akna near Trisbigha in the district of Hoogly.  Jhadu's wife was also a devotee of Lord Caitanya.

114. JITA MITRA:

 He belonged to Gadadhara sakha (CC. 1.12.83).  He was Syama-manjari in his past incarnation (Gauraganoddesadipika 195, 200).  He wrote a book entitled Krsna Madhurya.

115. JIODA NRSIMHA BARAT:

 He was born in a Vaidya caste family in Burdwan district.  He held a high position in the Judges' Court of Burdwan and was a wealthy man.  At the time Ramatanu Mukhopadhyaya Bhagavatabhusana was preaching the glories of Lord Gauranga, this Jioda Nrs
imha was practicing Gaura bhajan in his Burdwan home amongst his associates. Having heard of Nrsimha's devotion for Gauranga, Bhagavatabhusana paid him a visit at his house.  The two spent days together in the ecstasy of bhajan.  At a later date Nrsi
mha met Siddha Caitanyadasa Babaji of Navadvipa and gave him diksa in Gauramantra.  Both Caitanyadasa and Jioda Nrsimha practiced Gaura-upasana in Kantabhava. Bhagavatabhusana acknowledged Lord Gauranga as the supreme avatara but later, due to some d
ifference of opinion between himself and Jioda Nrsimha, Bhagavatabhusana left his company.

116. JIVA (JIVA PANDITA):

 He was the son of Ratnagarbha Acarya.  He was one of the parsada's of Nityananda Prabhu (CBh. 2.1.295-296). He was upamahanta and gopi Indira in his past incarnation (Gauraganoddesadipika 169).

117. JIVA DASA:

 He was disciple of Rasikananda Prabhu.
 
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