131. KRSNABHANJADEVA:

    He was a disciple of Rasikananda prabhu (Rasikamangala Pascima 14.112).

132. KRSNABHARATI:

    A Vaisnava resident of Kasi.  He was the sannyasa guru of Visvarupa (CBh. 
2.4.12)

133. KRSNA BHUIAN:

	He was a disciple of Syamanandi Damodara.

134. KRSNA CAITANYA (LORD CAITANYA):

    The origin of Lord Caitanya's name is mentioned in CBh. 2.28.179,181:  
"You aroused everyone's spiritual consciousness (Caitanya) and inspired the 
entire world to chant the holy name of Krsna, thus Your are called Sri 
Krsnacaitanya." 

    According to the Tantra tradition, the term 'Krsnavarna' mentioned in 
Srimad Bhagavatam refers to Krsnacaitanya.  Ramabhadra Vaisnavacarya Gosvami 
has said, "yasya namadyavayave sah krsnacaitanyah"; just as Satya refers to 
Satyabhama, and Bhima refers to Bhimasena, similarly the term Krsnavarna 
indicates Krsnacaitanya (In this connection refer to the tika of the sloka 
'sriya savarnena...'Bhagavatam 3.3.3).

    Some argue that the name Gauranga was uttered by Kesava Bharati at the 
time of Lord Gauranga's sannyasa initiation, thus the name 'Gaura' (referring 
to Him as a resident of Navadvipa) should be considered His foremost name.  
However this is not rationally tenable when considered from a theological 
viewpoint.  Simply by looking at the titles of the major biographies of the 
Lord's life (i.e. Caitanya Bhagavata, CC, Caitanyamangala, etc.) it is evident 
that Sri Krsna Caitanya was His foremost name. 

    Although Locana Thakura, the preacher of Gauraparatamyavada, dealt with 
the nama-guna-lila etc. of Gaura in his composition Dhamali, nevertheless the 
biography he wrote was entitled Sri Caitanyamangala.  

    Prabodhananda Sarasvati writes about the dhyana of Gauranagaravana in his 
Sri Caitanyacandramrta (132).  In one continuous lila numerous names of the 
Lord have been mentioned, yet the most frequently used name is Caitanya.  Thus 
we can conclude without any doubt that Caitanya was the foremost name.

	For details see the following biographies of Lord Caitanya:

1.  Caitanya Bhagavata
2.  Caitanya Caritamrta
3.  Caitanyamangala
4.  Caitanyacaritamahakavya
5.  Caitanyacandrodaya
6.  Murari Gupta's Kadaca
7.  Gaurakrsnodaya

    The Gauramantra is mentioned in the following works:

1.  Urdhvamnayatantra 3.14-16 (manuscript from the collection of the Madras 
    Oriental Mss. Library)
2.  Isanasamhita
3.  Paddhati written by Dhyanacandra Gosvami 54-55
4.  Sri Caitanyacandrodaya 9
5.  Advaitaprakasa 10 and 12
6.  CC. 3.2.31
7.  Gaurakrsnodaya-mahakavya of 1680 Saka; sloka 18.22-34. 
8.  Gaudiya Vaisnava Abhidhana Vol. 1, p.250
9.  Caitanya Bhagavata 1.1.3, 12.10.59-60.  
10. Tika of Caitanyacandramrta (31) by Anandi

    The following are the astakas (eight lined hymns) composed in praise of 
Lord Caitanya: astaka by Sarvabhauma Bhattacarya; Sacisutastaka by Narahari 
Sarkara; Caitanyastaka by Rupa Gosvami; Gaurasudhakaracitrastaka by 
Prabodhananda; Sacisunvastaka by Dasa Gosvami.

    Astottarasatanama by Sarvabhauma; Namadvadasaka; Namavimsatistotra by 
Sarvabhauma.

    Sahasraka: one each by Narahari Sarkara, Kavikarnapura, and Rupa Gosvami. 

    Stava: Navadvipacandrastavaraja by Raghunandana Thakura; 
Pratyanagavarnanakhya-stavaraja by Advaita Prabhu; Gaurangastavakalpataru by 
Dasa Gosvami.

    Sataka: Caitanyasataka by Sarvabhauma; Gaurasataka by Ratikanta Thakura.

    Astakaliya sutra: Bhavadhyalila by Rupa Gosvami; Paddhati 72-77 by 
Dhyanacandra Gosvami; Smaranamangala by Visvanatha Cakravarti; and the Bengali 
work Gauracaritcintamani by Narahari Cakravarti.

BOOKS ON LORD CAITANYA:

In Bengali:

1.  Sri Gaurasundara by Syamalal Gosvami
2.  Amiya-Nimai-Carita by Sisir Kumar Ghosh
3.  Caitanyadeva by Sundarananda Vidyavinoda

In Oriya:

1.  Caitanyabhagavata of Isvara dasa
2.  Caitanyavilasa of Madhava

In Vrajbasa:

1.  Caitanyacaritamrta of Suvalasyama

In Hindi:

1.  Amiya-Nimai-Carita
2.  Caitanya Premasagara of Pandita Ramananda
3.  Caitanya caritavali of Prabhudatta Brahmacari

In Gurmukhi:

1.  Caitanyacarita

In Urdu:

1.  Sri Nimaicand of Krsnaprasada Duggul

In Telugu:

1.  Sri Caitanyalilamrtasaram
2.  Sri Caitanyasiksamrtam
3.  Lord Gauranga

In Tamil:

1.  Life and Teaching of Gauranga by P.V. Pillai, Madras

In English:

1.  Lord Gauranga by Sisirkumar Ghosh
2.  Sri Krsna Caitanya by N.K. Sanyal
3.  Lord Caitanya by B.P. Tirtha
4.  Sri Caitanya Mahaprabhu B.P. Tirtha
5.  Caitanya by G. Tucci
6.  Life of Sri Caitanya by C.S. Trilokekar
7.  Caitanya and His Companions by D.C. Sen
8.  Gauranga and His Gospel by M. Dhar
9.  The Universal Religion of Sri Caitanya by N.N. Chaterjee
10. Caitanya's Pilgrimage and Teachings by J. Sarkar

    The famous Siksastaka was composed by Lord Caitanya.  The commentator 
Vitthalesvara states that Sri Krsna premamrta stotra was orally propounded by 
Lord Caitanya.  Although a number of other small astakas are considered to 
have been composed by Lord Caitanya, the Lord Himself did not write any 
theological treatises.  This task was taken up by Jiva Gosvami, who compiled a 
number of philosophical works such as Satsandarbha, Kramasandarbha, 
Sarvasamvadini, etc. 

135. KRSNACANDRA DASA:

    In 1793 AD. he translated into Bengali verse Raghunatha dasa Gosvami's 
Vilapa-vivrti-mala under the title Vilapakusumanjali.  He was the disciple of 
Lalavihari, who belonged to the family line of Narahari Sarkara Thakura 
(Bangiya Sahitya Sevaka).

136. KRSNACARANA:

    He was a disciple of Rasikananda prabhu (Rasikamangala Pascima 14.108)

137. KRSNACARANA CAKRAVARTI:

    He belonged to Narottama sakha.  He was the youngest son of Ramakrsna 
Acarya and Kanakalatika devi.  Ramakrsna Acarya was a close friend of 
Ganganarayana Cakravarti.  Since Ganganarayana had no son, he adopted 
Krsnacarana and gave him diksa (Narottamavilasa 12).  The genealogical line is 
as follows:

                  Sivai cakravarti
                        |
        ________________|___________________
       |                                    |
       |                                    |
    Harirama                            Ramakrsna
       |                                    |
       |                         ___________|____________     
   Gopinatha                    |                        |
                                |                        |
                            Radhakrsna              Krsnacarana
                                                    Cakravarti


138. KRSNACARANA DASA:

    He was the great-grandson of Rasikananda prabhu and a disciple of the line 
descending from Syamananda prabhu.  He wrote two books: Sri Syamananda Prakasa 
and Sri Syamananda Rasarnava.  He was a disciple of Radhamohana dasa and the 
God-brother of Baladeva Vidyabhusana.

139. KRSNADASA:

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

140  KRSNADASA:

    He was a disciple of Rasikananda prabhu (Rasikamangala Pascima 14.160).

141. KRSNADASA:

    He was a disciple of Pujari Thakura.  He left Gauda and settled in 
Vrndavana (Premavilasa).  When Krsnadasa and Ramadasa, a disciple of Bhugarbha 
Thakura, were on pilgrimage from Vrndavana to Puri they were directed by Jiva 
Gosvami and Lokanatha Gosvami to go via Kheturi, Yajigrama and Gopiballavpur 
to collect news about Narottama Thakura, Srinivasa Acarya and Syamananda 
prabhu.  They were also asked to test how reverent these three devotees were 
in their treatment of other Vaisnavas (Premavilasa 17).

142. KRSNADASA:

    He was the eldest son of Harivamsa Gosvami of Vrndavana.  Harivamsa was a 
disciple of Gopala Bhatta Gosvami, but was later driven out for defying the 
command of the guru.  Krsnadasa served the Deity Radhavallabhji in Vrndavana.  
His brother's name was Suryadasa.

143. KRSNADASA:

    He was a resident of Orissa and the sevaka of Lord Jagannatha in Puri.  He 
use to walk ahead of Lord Jagannatha holding the gold-cane.  When Lord 
Caitanya returned to Puri from the South, Sarvabhauma Bhattacarya introduced 
Krsnadasa to the Lord (CC. 2.10.42).

144. KRSNADASA:

    He wrote the Bengali poem titled Govindamangala.  This work is available 
in the collection of Pathvadi no. Vanka 14.

145. KRSNADASA:

    A brahmana resident of Akaihat, a village about 1 1/2 miles from Katoa.  
He belonged to Nityananda sakha CC. 1.11.12.      

146. KRSNADASA:

    He belonged to Nityananda sakha (CC.1.11.12).  He is considered to be the 
poet of Pada no. 2358 in Padakalpataru.

147. KRSNADASA:

    He was a brahmana resident of Badagachi in Bihar and belonged to 
Nityananda sakha (CC. 1.11.44-47).

148. KRSNADASA:

    Sisu Krsnadasa was brought up by Nityananda Prabhu.  According to 
Jayakrsna dasa, this Krsnadasa was from Orissa.  (See Sri Caitanya-Parisad- 
Janmasthan-Nirnaya by Jayakrsna dasa in Sahitya Parisat Patrika 1337 no.4).

149. KRSNADASA:    

    According to Karnapura and Kaviraja Gosvami this Krsnadasa accompanied 
Lord Caitanya down south (CC. 

150. KRSNADASA:

    This second son of Advaita Prabhu was a brahmana from Santipura (CC. 
1.12.16).  He was Karttikeya in his past incarnation.

151. KRSNADASA:

    CC. 1.12.60.

(NOTE-ACCORDING TO THE INDEX THERE SHOULD BE FOUR MORE KRSNADASAS)

(This is a note appended by Bimanbihari Majumdar in his CCU p.633.  Jiva 
Gosvami and Devakinandana mention six Krsnadasas, and Vrndavanadasa mentions 
five Krsnadasas.  There are two Krsnadasas mentioned in CC under Caitanya 
sakha, one Krsnadasa and one Krsnamisra under Advaitasakha, one Krsnadasa 
under Gadadhara sakha.)

155. KRSNADASA (RAMAKRSNA DASA):

    Born in a jeweler caste he hailed from Amvikanagar.  His grandfather was 
Madanamohana, his father Taracand, and his elder brother Ramanarayana.  He 
adopted bheka, and in 1099 BE (1592 AD.) wrote Narada Purana.  (See Vangabhasa 
O Sahitya p.6)

156. KRSNADASA ADHIKARI:

    He was a pupil of Jiva Gosvami.  He wrote the vrtti titled 'Prabha' to the 
work 'Radhakrsnacaranadipika' (Bhaktiratnakara 1.805)

157. KRSNADASA BABAJI MAHARAJA (of Govardhana):

    He was born in a kanana caste family of Orissa.  His father, Sanatana 
Kanango, married twice as his first wife bore no children.  Sanatana's second 
wife Jari, the daughter of Mangaraja, had three sons named Ramacandra, 
Prasadi, and Batakrsna.  This Batakrsna later became well known as Siddha Baba 
of Govardhana.  When Sanatana died his wife, Jari, underwent sati.  Before she 
stepped onto the funeral pyre she gave some final instructions to her three 
sons.  She tied a sari around the head of her eldest son awarding him the 
title Mangaraja; to her second son she gave the head-dress ordering him to 
take up family life; and her youngest son, Batakrsna, was requested to live 
the life of a Vaisnava in Vrndavana.

    At that time Batakrsna was only twelve years old, thus he continued his 
studies up to the middle school level.  Although Batakrsna belonged to a 
fairly affluent family, at the age of sixteen he renounced his ancestral place 
and went on foot to Vraja, where he continued his studies for another two 
years.  

    In Vrndavana Batakrsna took lessons on bhajan from Vaisnava carana dasa 
Babaji, a resident of Brahmakunda and the compiler of Padakalpataru.  
Batakrsna, henceforth called Siddha Baba, belonged to the lineage of Narottama 
Thakura.  After the death of Vaisnava dasa, Siddha Baba heard that the 
Govindadeva Deity, served by Rupa Gosvami, had been moved to Jaipur.  Eager to 
see the Lord, Siddha Baba left for Jaipur at once.  After having darsana of 
Govindaji, Siddha Baba begged the King of Jaipur for the opportunity to serve 
in the astakaliya-seva-lila of the Deity.  Being pleased with Siddha Baba, the 
king offered him the service of guarding the Deities' doors as well as various 
other services.

    Siddha Baba served the Govindaji Deity for eight to ten years then 
suddenly one day, after taking prasada at the palace, he fell victim to acute 
passion.  Finding no one to help him in his dilemma he immediately left Jaipur 
and went to see Jayakrsna dasa Babaji in Kamyavana.  Siddha Baba explained his 
problem to Jayakrsna and asked why such a surge of passion should occur after 
he had been engaged in serving Govindadeva and partaking of His divine 
prasada.  

    Siddha Jayakrsna replied as follows:  "Look here, my child, when you cut a 
piece of unripe wood from a tree and soak it in water for some days and then 
try to light it, will it catch fire right away?  No, you must let the wood dry 
sufficiently before it can be used as fuel.  Similarly, we mortal beings have 
been drowning in the ocean of wordily life for millions of lifetimes.  For 
such a conditioned soul to be worthy of catching the fire of bhakti, first all 
material desires must be completely dried up through renunciation of material 
attachment (Govindabhasya 3.1).  To the extent that a living entity is dried 
of all material attachment, to that same extent he can enter into bhaktirasa.  
Material pleasure is enjoyed with the help of sense organs, while divine joy 
is attained through renunciation of material attachment (CC 2.3.70).  Lord 
Caitanya Himself upheld this and practiced it.  Jayakrsna then quoted from CC. 
3.6.311, 3.6.279, 3.14.49, and Padyavali 12 to illustrate the point.  To make 
his point clear to Siddha Baba, Jayakrsna also narrated one incident which 
happened soon after the disappearance of the Gosvamis of Vrndavana.

    The incident is as follows:  In Bengal a group of Vaisnavas were 
ecstatically engaged in dancing and chanting in sankirtana on the street when 
a prostitute suddenly saw them from her mansion and rushed down to the site of 
the kirtana.  Feeling inspired she fell on the ground before the devotees and 
rolled her body in the dust, touching the feet of all the Vaisnavas.  In this 
way she was suddenly overcome with acute feelings of vairagya.  She ran to the 
Mahantaji and begged to take shelter at his feet.  Out of pity the Mahantaji 
inquired what she was actually praying for and she replied, "I possess jewelry 
worth lakhs and lakhs of rupees.  Please take this jewelry as an offering to 
your Deity and use all my property to serve the Vaisnavas. Please be kind upon 
me and initiate me as your disciple."  The Mahanta replied, "I grant your 
prayer and now that you are my disciple you must carry out my command.  I want 
you to take all your belongings to Vrndavana and offer them to Govindaji." The 
prostitute did as directed by her guru.  However when she arrived in Vrndavana 
and explained everything to the priest of Govindaji, the priest refused to 
accept a single item from her.  In utter despair the woman lay on the bank of 
the Jamuna for three days fasting, without even accepting water.  The 
Govindaji Deity then commanded the priest to go to the Jamuna, bring back the 
woman and allow her to personally decorate the Deity.  He also instructed the 
priest to accept all her money and offer bhoga to Govindaji.  The priest did 
as directed and invited the Vaisnavas for prasada the following morning.  
Meanwhile the prostitute woman dressed the Lord as she desired.  However, that 
night the devotees had disturbing dreams.  In the morning they explained their 
experiences to one another and realized that something had certainly gone 
wrong.  When they asked the priest what had happened he explained the entire 
story of the prostitute to them.  When the Vaisnavas chastised the priest he 
pleaded not guilty as he had first driven out the prostitute but it was 
Govindaji who had ordered differently.  

    Upon hearing this all the devotees returned to their huts, shut the doors, 
and remained there without moving for three days.  Toward the end of the third 
night Govindaji addressed all the Vaisnavas as follows: "Why have you become 
so annoyed with Me that you are thinking of committing suicide?"  The devotees 
replied, "Tell us clearly, have You made us renounce everything and kept us at 
Your lotus feet only for this reward?  Do you plan to throw us off the path of 
virtue by allowing us to partake of food donated by a prostitute?  Tell us 
what other alternative we have other than committing suicide?"

    Govindaji replied, "When did I ask you to partake of food offered by the 
prostitute?  Haven't I warned you a hundred times not to be desirous of 
opulent foodstuffs and fine clothing?  I can accept all varieties of food but 
I never told you to eat indiscriminately."

    "But how can we refuse to take prasada offered to us," the devotees 
protested.  In reply Govindaji told the following story:

    "Nityananda dasa was a sadhana-siddha Babaji.  One day a king approached a 
disciple of Nityananda asking for darsana of Siddha Baba, but the disciple was 
hesitant to accept the king's proposal.  The king then made a shelter a short 
distance away from Siddha Baba's hut.  At noon when Siddha Baba went out for 
his ablution he noticed a devotee nearby.  The shaven-headed devotee wore a 
thick garland of Tulasi beads, tilak marks over his arms, and a piece of small 
coarse cloth covered his body, which was radiant from the execution of bhakti.  
Siddha Baba Nityananda embraced the king (in the dress of a devotee) and spoke 
intimately with him for two hours.  

    Finally the king, in the guise of a devotee, said, "Since you have shown 
so much kindness to me please promise me to partake of the prasada of my Deity 
Madanagopala."  Siddha Baba Nityananda replied, "I doubt that I could have 
such good fortune to do so, but by your mercy anything is possible."

    The next day the king arranged to offer numerous varieties of opulent 
bhoga. Thereafter he constructed a temporary shed in front of Siddha Baba's 
hut to serve prasada from.  At noon when all the prasada had arrived there 
Siddha Baba came out of his hut and circumambulated the prasada seven times, 
then offered his prostrate obeisances several times.  He then picked up a 
Tulasi manjari along with one grain of prasada, touched the prasada to his 
head and went back to his hut to respect the prasada.

    Meanwhile the king remained outside the hut in meditation.  When one of 
the king's attendants informed him that Siddha Baba had only taken a grain of 
the prasada and then returned to his hut the king replied, "You do not have 
the eyes to see; I have clearly seen that Siddha Baba respected every drop of 
prasada there, yet with the touch of his hand the quantity of prasada remained 
the same."

    After narrating this story Govindaji explained, "What is the meaning of 
actually partaking of prasada?  You had the association of many saints and you 
haven't learned this lesson?  I must admit, however, that I am the cause of 
all this confusion.  You are certainly not to be blamed.  This entire incident 
has occurred due to My desire to teach a lesson to all living entities by 
making you commit a mistake, just as I falsely implicated Junior Haridasa for 
the benefit of the world.  It is not possible to teach a lesson unless the 
person who is made the victim is a very intimate devotee.  You are all very 
dear to Me, thus there is no fault on your part."

    After hearing this discourse from Siddha of Kamyavana, Krsnadasa went to 
Domanavana to practice bhajan.  He ate by begging alms of wheat flour at 
Nandagrama.  Sometimes he roasted the wheat flour mixture and added a few 
margosa leaves before eating it, and other times he simply soaked it in water.  
Gradually his health deteriorated and he began losing his vision.  He could no 
longer go out to collect alms and thus maintained his life by simply drinking 
the water of the kunda.  Eventually he even lost the strength to fetch water.  
This touched the heart of Srimati Radharani.  Wanting to feed Krsnadasa, She 
gave a plate of prasada to Lalita and ardently urged her to have pity on 
Krsnadasa.  Lalita devi then appeared before Krsnadasa at Domanavana with the 
plate of prasada and said, "Look here Babaji! Come and take this prasada.  
Seeing you suffering here my mother felt sorry for you and has sent you this 
plate of prasada."

    Krsnadasa's heart was touched when he heard these sweet words and smelled 
the divine fragrance of the prasada.  Thus he immediately began eating it and 
was surcharged with divine energy.  Thereafter he cleansed the plate with 
dust.

    Lalitaji, in the guise of a young Vraja maiden, spoke out, "Listen Babaji!  
Why don't you go out and collect alms?"  Babaji said that without eyesight he 
was unable to move.  The girl questioned whether Krsnadasa would go out to 
collect alms if he got his vision back, and Krsnadasa readily agreed.  Then 
the girl said, "My mother has given me an eye-balm for you.  Let me apply it 
on your eyes, then keep your eyes closed for one hour.  Afterwards your eyes 
will be alright."  Saying this she applied something on the right eye of 
Krsnadasa and as soon as she touched his left eye Krsnadasa opened his eyes 
yet there was no sign of the girl or the plate, but there was a lingering 
divine fragrance.  Krsnadasa was stunned and lay down there for another three 
days trying to understand the significance of this supernatural event.

158. KRSNADASA BABAJI (of Navadvipa):

    This account is based on an article published in Sri Gauranga Sevaka Vol. 
10, No. 5:

    Kesava (also known as Kisora) was born in the Navasakha clan in Srihatta 
in 1225 BE (1818 AD).  From his childhood he manifested deep love for 
Vaisnavism.  At the age of thirty he went to Navadvipa where he received diksa 
from Siddha Caitanyadasa Babaji.  At that time Kesava expressed his desire to 
take the vow of vairagya, but knowing that he was married, Siddha Baba 
requested him to stay with his wife.  Thus Kesava lived as a householder for 
ten years.  After the death of his wife in 1858 AD he left to visit several 
places of pilgrimage.  While traveling on foot to Puri, he accepted vesasraya 
from Dinahina dasa Babaji of Srihatta and received the name Krsnadasa.  He 
performed his sadhana in Puri for fourteen years and then spent the next 
twenty four years practicing bhajan in Vrndavana, thereafter he returned to 
Gaudamandala.  Krsnadasa was then ordered by his guru, Siddha Baba, to go to 
Srikhanda and practice his bhajan. After seven years in Srikhanda, Krsnadasa 
went to Navadvipa and performed his bhajan near the famous bhajan-kutir.  
Again, at the command of Siddha Baba, he went to Vrndavana on foot.  There he 
received news of his guru's death and thus returned to Navadvipa to perform 
the last rites for Siddha Baba.  He remained there until 1326 BS (1919 AD), 
until he passed away while chanting the name of Gaura before the samaja of 
Siddha Baba.

