

41.MADHUSUDANA:

He was a composer of padas.  Padakalpataru contains five of his padas.

42.MADHUSUDANA CAKRAVARTI:

He was the disciple of Sri Ganganarayana Cakravarti, and a grand-disciple of Narottama Thakura (Narottamavilasa 11).

43.MADHUSUDANA DASA:

He lived in Srikhanda and belonged to the sakha of Narahari Sarkara Thakura.  He played musical instruments during kirtana.

44.MADHUSUDANA DASA BABA:

He was born in a Kulina family, he was a lover of Krsna and full of the spirit of renunciation from his early childhood.  Against his wishes his parents arranged his marriage when he was a boy.  On the night of his wedding he ran away from the bridal
 room and went to Sri Vrndavana.  Not wanting to be detected by anyone he stayed secluded places. Sometimes he spent many days on the bank of the Jamuna without taking any food.

One day he was sitting on the bank of the Jamuna contemplating the idea of taking initiation from some Vaisnava Mahanta.  Suddenly a scion of the lineage of Gangamata came there to take his bath in the river.  That Mahanta instructed Madhusudana to t
ake bath in the Jamuna and afterwards he would initiate him.  Filled with joy, Madhusudana immediately did as directed and the Mahatma initiated him into the Dasakshara (ten-lettered) mantra, explaining to him the import of the mantra.  After receivi
ng the mantra Madhusudana went into a trance.  When he regained external consciousness the Mahatma had vanished before he could even ask his identity.

Madhusudana began chanting the mantra and roamed from one place to another, eventually arriving at Manasi Ganga.  There he took shelter at the lotus feet of Krsnadasa Babaji saying, "I am an uneducated boy, please be merciful to me and instruct me ab
out performing bhajan.  Seeing the boy's spiritual effulgence, Siddha Baba asked his identity and Madhusudana told him everything.  After hearing his story Siddha Baba said, "You know that our method of performing raganuga bhajan must have its heredi
tary link, that link is established by knowing the lineage of your guru, but you know nothing about your guru's identity or his family.  Thus you have no right to do raganuga bhajan.  Yet you have been given a mantra, therefore you should not be init
iated again.  For these reasons I cannot teach you bhajan."

At that time strict observance of the customs of the different sects was followed and no one deviated from it. Hearing Siddha Baba's words Madhusudana burst out crying. This touched the heart of Siddha Baba, who then instructed him to go to Siddha Ja
ykrsna Dasa Babaji of Kamyavana, who had the power to tell him about his Gurudeva's identity and lineage.

Madhusudana hurried to Kamyavana and Siddha Baba listened to his story.  Although he understood everything, Siddha Baba did not want to deviate from the custom of the sect and thus he said, "Brother, I am unable to understand from your account.  But
you should not disregard the factor of your diksa.  It is clear that in the present situation you have no right to do raganuga bhajan.  Go and do Harinama alone and whatever is the desire of Sri Mahaprabhu and Srimati Radharani, that will come to pas
s.  It may be that your guru, who is the representative of God, has given you the initiation you desired, it is he who will fulfill the rest of your desire."

Feeling extremely depressed Sri Madhusudana went to Radha kunda.  He began to think, "If I am not entitled to do bhajan then what is the use of keeping this body alive.  Tonight I will drown myself in the waters of Sri Kunda."  That evening at midnig
ht he tied a Govardhana sila around his neck and dove into the water of Sri Kunda and sank deep into the water. Suddenly, someone took off the stone from around his neck, put a piece of palm leaf in his hand and threw him on the bank of the kunda.  W
hen the morning came Madhusudana was disappointed that he had not died, but was happy to find the palm leaf in his hand.  He then went to Siddha Baba of Govardhana and told him everything, except about the palm leaf.  Siddha baba sent him to Siddha b
aba Jaykrsna of Kamyavana.  Siddha Jaykrsna saw the palm leaf and said, "You have attained the extraordinary mercy of Sri Radha.  Go back to Sri Kunda and pray to Sri Radha and she will not doubt fulfil you desire by bestowing her mercy upon you."

Madhusudana did as instructed and, by the grace of Siddha Baba that night, Sri Radha appeared and instructed him, "Go and stay at Surya kunda and practice bhajan there, you will attain siddhi there.  Do not give diksa in the mantra which has been giv
en by me, keep it a secret throughout your life." Later in his life Madhusudana taught many disciples bhajan but he never gave mantra diksa.

At a fairly advanced age Madhusudana heard that his wife was coming to meet him.  Immediately he left for Govardhana and foiled his wife's attempts to meet him.

Shortly afterwards Madhusudana developed a serious sore on his leg.  Thinking that his death was certain he tied a piece of cloth around the sore and went to a deserted spot in the forest. When the Vaisnavas from the area realized that Madhusudana ha
d disappeared they were all greatly distressed. As Madhusudana's affliction grew he simply chanted the name of Radharani, awaiting death.  For two days he remained in that state without having a drop of water.  Because he did not want to be found he
chanted quietly with tears rolling down his face.
Seeing his pitiful state Sri Radha, the goddess of mercy, could no longer restrain herself.  She took the form of a young Vraja girl, who Madhusudana was acquainted with, and came before him in the afternoon of the third day carrying some capatis and
 water.  Seeing him she said, "Why do you remain here in this pitiful state?  I had to search everywhere to find you.  You did not come for madhukari yesterday, nor the day before, thus my mother sent some for you-please take it."  Madhusudana had kn
own this girl for a long time and he replied teasingly with mock-anger, "Why do you come here?  How did you know I was lying here?"  The girl replied, "I keep track of everything.  Now you please eat and let me go, I have some work to do."  Madhusuda
na answered, "I won't eat these so you better take them back."  Comforting Madhusudana the girl said, "My mother has instructed me to see that you finish eating everything I have brought.  Everyone has to undergo one type of physical suffering or ano
ther, come and fill yourself."  Hearing the soothing words of the young girl Madhusudana felt impelled to eat everything.  He then warned the girl not to come again.  The girl looked at him with a soft smile, then left.

Sometime later Madhusudana realized that there was no pain in his body.  He removed the cloth and to his amazement found that the sore was completely healed.  Slowly he raised himself up and went to the house of the girl who had brought him the food.
  He asked the Vrajmayi of the house where her daughter was.  She replied that she has been at her father-in-law's house for the last three months.  Madhusudana then clearly understood the mystery and tearfully went back to his kutir.  Although Madhu
sudana did not want this story to become known, he could not hide what had happened and thus he became known as `Siddha.'

After this incident large numbers of Vaisnavas approached him for spiritual guidance.  Early one morning one Babaji requested Madhusudana to explain the glories of Yogapitha. Madhusudana began explaining and gradually became so absorbed that he went
into samadhi.  The Vaisnavas present tried to bring him back to consciousness by performing kirtana but were unsuccessful.  To this day the death anniversary of Madhusudana is celebrated at his burial site in Suryakunda.

This episode, however, is narrated in a different way by Vrajvasi Vihari dasaji:  In the month of Kartika (Oct-Nov) the Baba of Suryakunda, Madhusudana, once announced that he was going to recite from Bhagavatam.  Hearing this the ladies of Vraja req
uested that he recite in Bengali and then translate into Vrajbhasa.  He then began reciting from Rasapancadhyayi.

The son of a low-caste man residing at Suryakunda attended the discourses given by Madhusudana daily.  Seeing this several of the listeners began to criticize.  On the final day of the recital that boy sat on the lap of Madhusudana and listened to th
e class.  After some time this boy asked, "Babaji! Where did Lord Krsna take rest after Rasa? Was it at Sevakunja or at Sanket-vana?  Suddenly the sound of an explosion was heard and Madhusudana passed away.  His burial coti is still found in Suryaku
nda.  (This second story was noted by Sanatana dasa, a resident of Navadvipa.)

45.MADHUSUDANA GHATAK:

He was the father-in-law of the lame Bhagavanacarya. (See `Bhagavan Acarya')

46.MADHUSUDANA SARASVATI:

He lived at Kotalipada village in Faridpur in Bangladesh (1540-1632 AD).  He was an Advaitavadi but later became a great Vaisnava.  He wrote explanations of the first sloka of Srimad Bhagavatam, hints on Vedstuti, Rasapancadhyayi, Gitagudarthadipika,
 Drama Krsnakutuhala, Bhaktirasayana, Sanilyasutra.  Visvanatha Cakravarti frequently quoted statements from Madhusudana's tika of Bhagavad gita 9.15, 13.12, 14.27, 15.18.

47.MADHUSUDANA VACASPATI:

He was a famous scholar of Kasi and the Vedanta teacher of Sri Jiva Gosvami.  He was the disciple of Vasudeva Sarvabhauma of Nilacala.  (Bhaktiratnakara 1.776-778)

49.MADHVACARYA:

He was born in a Sivanni brahmana class family in the Pajakakshetra of Udupi village in the year 1040 Saka.  His parents were Sri Madhyageha Bhatta and Srimati Vedavidya.  His childhood name was Vasudeva.  At the age of twelve he was initiated by Acy
utapreksha.  His sannyasa name was Purnaprajna.

He obtained the Deity of Udupi Krsna (Nrtya Gopala) from a boat full of gopi-candana.  The Deity is holding a curd-making stick in one hand and a string, used for pasting curd, in the other hand.  Though the Deity was very heavy, Madhvacarya carried
it alone from Vadabhandesvara.  The Acarya class of Madhvatattvavada previously called the Madhva math Uttaradi Math of Udupi.  The main head of this math was Sri Padmanava Tirtha.  The following are the names of the eight Udupi maths and their main
heads:

1.Palimara-Sri Hrsikesa Tirtha
2.Adamara-Narahari
3.Krsnapura-Janardana
4.Puttige-Upendra
5.Siruru-Vamana
6.Sode-Visnu
7.Kanuru-Srirama
8.Pejavara-Adhokshaja

The following are the names of the Deities in the above mentioned maths respectively: Sri Ramacandra, Sri Krsna, Caturvuja Kaliya-mardana Sri Krsna, Vitthaladeva, Vitthaladeva, Bhuvaraha deva, Nrsimha deva, and Vitthala deva. In the Sri Krsna matha t
here is a Deity of Balakrsna, installed by Madhvacarya.

The following are books written by Madhvacarya:

1.Gitabhasya
2.Brahma Sutrabhasya
3.Anubhasya
4.Pramana-lakshana
5.Tattva-viveka
6.Rigbhasya
7.Upanisada bhasya
8.Gita Tatparya Nirnaya
9.Dvadasa Stotryas
10.Sri Krsnamaharnava
11.Srimadbhagavata Tatparya
12.Sri Mahabharata Tatparyanirnaya
13.Sri Krsna Stuti

The major works of Madhvacarya are his commentaries on the Brahmasutras, Upanisads, and the Bhagavad gita.  Most of his thirty-four works are philosophical, although there are a few poems and devotional compositions.  Yamaka Bharata is a poem narrati
ng the story of Mahabharata in Yamaka verse. Bharata Talparya Nirnaya are his learned critiques on the Bhagavata and the Mahabharata.  He was also wrote commentaries on some hymns in the Rg Veda.  He relied heavily on evidence from the Puranas, rathe
r than on the Vedic texts or logic. (An Encyclopedia of South Indian Culture pp. 278-279)

49.MAHADEVA BHATTACARYA:

Mahadeva was born in 1468 AD., his father was Vasudeva Bhattacarya.  His elder brother, Srila Kasisvara Pandita, greatly inspired him in spiritual life.  His son was Murari. (See `Kasisvara Pandita')

50.MAHALAKSMI DEVI:

She was the mother of Mahavacarya, who was the father-in-law of Sri Ganga devi, daughter of Nityananda.  She was the wife of Visvesvara Acarya.  She died just after giving birth to her child.  (See `Visvesvara Acarya')

51.MAHAMAYA:

She was the disciple of Srinivasa Acarya, the wife of Sri Govinda Kaviraja, and the mother of the king Divya Simha. (See `Govinda Kaviraja')

52.MAHAMAYA:

She was the wife of Uddharana Datta Thakura.

53.MAHAMAYA DEVI:

She was the mother of Sri Visnupriya devi and Yadava Misra.  Her husband was Sri Sanatana Misra.  (See `Visnupriya')

54.MAHANTA:
There are sixty-four famous Mahantas who were devotees of Sri Caitanya Mahaprabhu, Sri Nityananda Prabhu, and Sri Advaita Prabhu. (Gauraganoddesadipika 14-17)

55.MAHANANDA:

He lived at Navagrama of Srihatta.  He was the father of Sri Nabha devi, and maternal grandfather of Advaita Prabhu (Premavilasa 24).

56.MAHANANDA CAUDHURI:

He was the disciple of Srila Raghunandana Thakura, and the brother of Sri Cakrapani Caudhuri.  Once he had to sail to Gauda with the Deity of Sri Vrndavanacandra, given to him by Narahari Sarkara.  Along the way the boat sank in the river Padma and h
e had to float in the river for three days, without eating, clasping the Deity to his chest.  Finally he reached Pokhriya village and from there went to Srikhanda.  The bank which he eventually reached is still known as Vrndavanacandrera Ghat (the ba
nk of Vrndavanacandra).  He installed the Deity of Vrndavanacandra there and traveled on with his own Deity.  (Srikhandera Pracina Vaisnava p. 229)

57.MAHANANDA VIDYABHUSANA:

He was the relative of Sri Jayananda dasa, the author of Caitanyamangala.

58.MAHAPATRA:

A devotee of Mahaprabhu who worked under King Prataparudra deva as the frontier guard of Orissa.  When Mahaprabhu was going to Vrndavana from Nilacala He crossed the frontier of Cuttack where he met this frontier guard, who eagerly invited the Lord t
o stay at his house for a few days. Raja Prataparudra had ordered his guards to help Caitanya Mahaprabhu in His travels, thus Mahapatra told the Lord, "Muslims are now fighting with us so the crossing of frontiers is now forbidden, especially the rou
te which you are taking via Pichalda, which is occupied by a notorious Yavana.  Due to fear of him no one can cross the river.  First let me negotiate with him and then You can go."  Hearing this Mahaprabhu smiled slightly.
However, when the Yavana heard from his spies about the Mahaprabhu's eminent arrival he suddenly had a change of heart, his cruel and wicked nature disappeared.  He sent his faithful Adhikari Visvasa to meet Mahaprabhu.  Mahapatra was astonished when
 he realized what had happened and he permitted the Yavana Adhikari to come to his country to meet the Lord. The Yavana Adhikari was overjoyed to meet Sri Caitanya and became a great devotee of the Lord.  (CC. 2.16.157-160)

59.MAHAPRABHU:

See `Krsnacaitanya'

60.MAHARASTRIAN BRAHMANA:
When the Mayavadi sannyasis at Varanasi were criticizing Sri Caitanya Mahaprabhu anywhere and everywhere in Varanasi, the Maharastrian brahmana, hearing this blasphemy, began to think about this unhappily:  "Whoever closely sees the characteristics o
f Sri Caitanya Mahaprabhu immediately realizes His personality and accepts Him as the Supreme Lord. If by some means I can assemble all the sannyasis together, they will certainly become His devotees after seeing his personal characteristics. I shall
 have to reside at Varanasi the rest of my life.  If I do not try to carry out this plan, I shall certainly continue to suffer mental depression." Thinking like this, the Maharastrian brahmana extended an invitation to all the sannyasis of Varanasi.
 After this, he finally approached Sri Caitanya Mahaprabhu to extend Him an invitation. He immediately fell at the lotus feet of the Lord and requested Him to accept his proposal in a joyful mood. Lord Caitanya smiled and accepted the invitation of t
he brahmana.  He made this gesture to show His mercy to the Mayavadi sannyasi.

As soon as Sri Caitanya Mahaprabhu saw the sannyasis He immediately offered obeisances, and then He went to wash His feet.  After washing His feet, He sat down by the place where He had done so.  After sitting on the ground, Caitanya Mahaprabhu exhib
ited His mystic power by manifesting an effulgence as brilliant as the illumination of millions of suns.  When the sannyasis saw the brilliant illumination of the Lord's body, their minds were attracted, and they all immediately gave up their sitting
 places and stood in respect.

The leader of all the Mayavadi sannyasis present was named Prakasananda Sarasvati, and after standing up he addressed Lord Caitanya as follows with great respect, "Please come here.  Please come here, Your Holiness.  Why do You sit in that unclean pl
ace?  What has caused Your lamentation?"

The Lord replied, "I belong to a lower order of sannyasis.  Therefore I do not deserve to sit with you." Prakasananda Sarasvati, however, caught Sri Caitanya Mahaprabhu personally by the hand and seated Him with great respect in the midst of the asse
mbly.

Prakasananda then said: "I understand that Your name is Krsna Caitanya.  You are a disciple of Sri Kesava Bharati, and therefore You are glorious.  You belong to our Sankara-sampradaya and live in our village, Varanasi. Why then do You not associate
with us?  Why is it that You avoid even seeing us?  You are a sannyasi.  Why then do You indulge in chanting and dancing, engaging in Your sankirtana movement in the company of fanatics?  Meditation and the study of Vedanta are the sole duties of a s
annyasi.  Why do You abandon these to dance with fanatics?  You look as brilliant as if You were Narayana Himself.  Will You kindly explain the reason that You have adopted the behavior of lower-class people.?"

Sri Caitanya Mahaprabhu replied, "My dear sir, kindly hear the reason.  My spiritual master considered Me a fool, and therefore he chastised Me.  `You are a fool,' he said. "You are not qualified to study Vedanta philosophy and therefore You must alw
ays chant the holy name of Krsna. This is the essence of all mantras or Vedic hymns.  In this age of Kali there is no other religious principle than the chanting of the holy name, which is the essence of all Vedic hymns. This is the purport of all sc
riptures.'  Since I received this order from My spiritual master, I always chant the holy name, alone and in the association of devotees.  That holy name of Lord Krsna sometimes causes Me to chant and dance, and therefore I chant and dance.  Please d
o not think that I intentionally do it.  I do it automatically."

After hearing Sri Caitanya Mahaprabhu's words, all the Mayavadi sannyasis were moved. Their minds changed, and thus they said, "Dear sir, there is no objection to Your being a great devotee of Lord Krsna.  Everyone is satisfied with this. But why do
You avoid discussion on the Vedanta-sutra?  What is the fault in it?"

Smiling slightly the Lord said, "My dear sirs, if you don't mind I can say something to you regarding Vedanta philosophy."  The Lord then went on to thoroughly explain the purport of the Vedanta-sutra and the actual mission of Sri Sankaracarya.

When all the Mayavadi sannyasis thus heard the explanation of Caitanya Mahaprabhu they spoke very humbly. "Dear sir, You are Vedic knowledge personified and are directly Narayana Himself.  Kindly excuse us for the offenses we previously committed by
criticizing You."  From that moment their minds changed, and on the instruction of Caitanya Mahaprabhu, they too chanted "Krsna! Krsna!" always.  Thus Lord Caitanya excused all the offenses of the Mayavadi sannyasis and very mercifully blessed them w
ith Krsna-nama. (CC. Adi.)

The Maharastrian brahmana's happiness knew no bounds. With tearful eyes he fell at the feet of Mahaprabhu and said, "You are the fulfiller of all desires!  By Your mercy all of my desires have been fulfilled."  After that he entered the dining area a
long with Mahaprabhu, Prakasananda and the other devotees.  While taking prasada, Mahaprabhu shouted, "Hari! Hari!.  On that day Kasi became overwhelmed with love for Krsna.

After staying a few days in Kasi, Mahaprabhu bid farewell to His devotees and left for Puri.

61.MAHATTAMA VAISNAVA:

He was a Vilasa parsad of Sri Visvambhara in Sri Navadvipa Dhama.  (Gauraganoddesadipika 15)

62.MAHATTARA VAISNAVA:

When Lord Caitanya was residing in Nilacala, this devotee was His well-known associate.

63.MAHESA CAUDHURI:

He was from the sakha of Narottama Thakura Mahasaya. (Premavilasa 20)

64.MAHESA PANDITA:

Sri Vrndavana dasa Thakura has described Mahesa Pandita as a great Mahanta and a dear associate of Nityananda Prabhu (CBh. 3.6.474).  He was one of the twelve Gopalas of Vraja. Absorbed in love for Krsna he would dance like a drunken man (CC. 1.11.32
).  According to GGD 129, he was a sakha of Krsna, by the name of Mahavahu.  He was present in Panihati at the time of the Cida-Dahi festival (CC. 3.6.62).  His Sripata is presently at Cakdaha, although it is possible that he had previously stayed in
 Sri Hatta.  Some people are of the opinion that Mahesa Pandita was the younger brother of Sri Jagadisa Pandita of Jasoda, but there is doubt about the authenticity of this statement  (CC. Adi-purport).  When Narottama Thakura came to Kharda, he paid
 obeisances to Mahesa Pandita.

Mahesa Pandita left this world on the 13th day of the dark fortnight of Pausa (Dec.-Jan.).  According to Bimanbihari Majumdar (CCU. p.669) the Mahesa Pandita mentioned under Caitanya sakha in CC. 1.10.109 is a different person from the above noted Ma
hesa Pandita.

65.MAHESVARA VISARADA:

He was the father of Sri Vasudeva Sarvabhauma and Vidya Vacaspati of Vidyanagara (CBh Madhya 2.21.6).  He was also known as Narahari Visarad.

66.MAHENDRA GIRI:

His name is mentioned in Jayananda's Caitanyamangala p.88.

67.MAHIDHARA:

He belonged to Nityananda sakha (CC. 1.11.45).

68.MAKARADHVAJA:

He was Sukesi in Vraja (GGD 168).

69.MAKRADHVAJA DATTA:

He was Kurangakshi in Krsna lila (Vaisnavacar Darpana).

70.MAKARADVAJA KAR:

He was a kayastha by caste and belonged to the sakha of Sri Caitanya.  In Vraja he was the actor named Candramukha (GGD 141).  He was the disciple of Raghava Pandita.  His Sripata was at Panihati in 24 Parganas where the temple and samadhi of Raghava
 Pandita used to exist, but there is not trace of Makaradhvaja's tomb.

71.MAKARADVAJA PANDITA:

This was the former name of Sri Gopalaguru.  He was the son of Sri Murari Pandita.

72.MAKARADVAJA SEN:

He was Manjumedha sakhi in Krsna lila (Vaisnavacar Darpana).

73.MAKARANDA:

He lived in Gujarat and was the disciple of Srila Gopala Bhatta Gosvami. (Premavilasa 18)

74.MALADHAR BASU GUNARAJA KHAN:

In 1573 AD. he began writing Sri Krsnavijaya, it was completed in the saka era 1401.  Mahaprabhu greatly appreciated this book. Bhaktivinoda Thakura took great care to publish one edition of the manuscript of Sri Krsnavijaya. Maladhar was the 13th ge
neration descendant of Dasaratha Basu. (Bangabhasa O Sahitya)

75.MALADHAR BRAHMACARI:

Jayananda referred to him in Caitanyamangala p. 13, when describing Navadvipa lila.

76.MALATI:

She was the wife of Sri Sivananda Sen and was Indumati in Krsnalila (GGD. 176).

77.MALATI DEVI:

She was the disciple of Sri Syamananda and the wife of Rasikananda.

78.MALATI DEVI (THAKURJI):

She was a disciple of Srinivasa.  Her Sripata was at Kancanagadia.  Her father was Kumuda (Kalanidhi) Catta.  Her husband was Rajendra, and her co-wife was Phullari (Phullari Thakurani). (Karnananda 1)

79.MALAYA KAJI:

He was the Adhikari of Ambuamuluka (an estate). According to Premavilasa 24, he was the sustainer of Srila Haridasa Thakura.

80.MALINI DEVI:

She was the wife of Sri Abhirama Gosvami (Bhaktiratnakara 4.108).  Some say that she was also known as Malati Devi.

81.MALINI THAKURANI:

She was the wife of Srivasa Pandita and was Amvika in Krsnalila.  She was a brahmana woman who lived in Navadvipa and treated Nityananda Prabhu as her son. (CBh. 2.11.8-10, 2.11.32-44).

82.MALINI THAKURANI:

She belonged to the branch of Srila Raghunandana of Srikhanda and was the wife of Sri Mahananda Cowdhuri.

83.MAMU GOSVAMI/THAKURA:

Jagannatha Cakravarti was his original name.  He was the nephew of Sri Nilambara Cakravarti and lived in the village of Magdoha in Faridpura.  He belonged to the sakha of Gadadhara (CC.1.12.80).  After the disappearance of Sri Gadadhara Thakura, he a
ccepted the responsibility of serving Tota Gopinatha.  When Narottama went to Puri just after the disappearance of Mahaprabhu, he found Mamu Thakura practically dead due to separation from the Lord.  Later he became Narottama's guide for visiting all
 the places of Mahaprabhu's pastimes in Puri.  He was Kalabhasini in Krsna lila. (Bhaktiratnakara 8.269.381, GGD. 196,205, Sakhanirnayamrta 12.

84.MANGALA VAISNAVA:

He belonged to the branch of Sri Gadadhara and lived at Kiritklona in Murshidavad.  After losing his parents in his childhood, he roamed aimlessly here and there.  Eventually he came to Radhipura, west of Kandra, where he decided to settle. He had wi
th him the family Deity, the Salagrama of Sri Nrsimha Deva.  Mangala always remained absorbed in meditation, and after begging, offered all his food to his Deity.  Sri Gadadhara came to him and spontaneously gave him initiation. He ordered Mangala to
 serve the Deity of Sri Gaura Gopala which had been worshipped by Pandita Thakura himself.  Mangala took initiation on the day of Saradiya Kalparamva and Sri Pandita stayed there until the first day of the new moon.  In memory of those auspicious day
s, the Sanji festival is still heard there annually.  (Sakhanirnayamrta 43)

Mangala Vaisnava gave diksa to Nrsimhavallaba, the founder of the Mitrathakura family of Mayandal.  Descendants of Mangala's disciples live at Kandra (Birbhum).  Kalacand Thakura of this family attained great fame by popularizing tala (rhythm) and ma
na (style) of the Manoharasahi kirtana tradition.  Verse no. 130 of Padyavali may have been composed by Mangala Vaisnava.

85.MANGARAJA:

He was the disciple of Sri Rasikananada (Rasikamangala Pascima 14.106).
86.MANGARAJA MAHAPATRA:

He held a responsible position in the offices of King Prataparudra of Orissa.  It is described in CC. 2.16.113-116 that once after the car festival in Jagannatha Puri, Lord Caitanya expressed his desire to visit Vrndavana.  On his way to Vrndavana th
e Lord stayed for sometime at Cuttack.

The King ordered all his subjects to erect new houses for Lord Caitanya.  He also instructed Harichandan and Mangaraja Mahapatra to bring a new boat for the Lord.  Mangaraja complied with the order and accompanied the Lord along with Harichandan, Ram
ananda and a host of Odiya and Bengali devotees.  It is possible that there were two persons whose titles may have been Mangaraja and Mahapatra, and that these two were subsequently merged and attributed to only one person. (BMO. p.86)

87.MANINDRA CANDRA NANDI:

He was born in 1860 AD.  Though he was the king of Kasimbazar, he was a humble person, devoid of desire for sense gratification.  He had deep respect for the Vaisnava faith and spent enormous amounts of money to propagate the religion, build temples
and excavate holy places.  He also made great endeavor to recover obscure Vaisnava books and scriptures.  He regularly participated in Nagara sankirtana in bare feet and in a very simple manner.  He pleased the Vaisnava world by publishing the Bengal
i translation with hints of Srimad Bhagavata.  He died in 1929 AD.

88.MANSINHA:

He was the son of Bhagavana dasa who belonged to the family of Prthviraja of Amvar.  In the last half of the year 1600 AD. he was appointed the Mansavdar of 5000 under the service of Emperor Akbar, and the Subahdar of Bengal, Bihar and Orissa.  He bu
ilt the beautiful temple of Sri Sri Govindadeva in Vrndavana.  Before starting for Banga desa, he had made arrangements for the abhisekha and seva of the Deity. Mansinha came from a Vaisnava family and he himself was a Vaisnava.  He was given the tit
le of Visnupadamvujabhringa in Kavi Kankanacandi.  On his way to Bengal he established the temple of Rama ji, the Mana Sarovara and the phallus of Mahesvara Mahadeva in Kasi.  Mansinha died in 1614 AD. (Growse, Mathura p. 145)

89.MANOHARA:

He was the brother of Paramananda Gupta.  (See `Paramananda Gupta')

90.MANOHARA:

He belonged to the branch of Sri Nityananda Prabhu.  He had three brothers (CC. 1.11.46).

91.MANOHARA:
He was a brahmana from Kulia and also belonged to the branch of Sri Nityananda Prabhu.  He was the brother of Devananada.  He may have composed verse nos. 274 and 275 of Padyavali.  In introducing the poet in Padyavali Dr. De writes as follows:  "The
 Manohara, mentioned in CC. Adi 11.41, 52 is a follower of Nityananda, and Baba Aul Manohara dasa, also of the Nityananda sakha, is mentioned in Premavilasa. As they both belong to a somewhat later period they cannot be identified as the poet."

According to Mr. Biman Bihari Majumdar, CC. Adi 11.43,49 R.G. Nath edition, refers to names of two different Manohara's.  There is no point in mentioning a person's name for the second time after an interval of six verses. Manohara, the brother of De
vananda, could not be said to have been of a "somewhat later period."  It is not impossible that the brother of Devananda, the Bhagavata-reciter, could have composed verses.

92.MANOHARA:

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

93.MANOHARA:

He was a disciple of Rasikananda (Rasikamangala Pascima 14.137).

94.MANOHARA:

He was a disciple of Rasikananda (Rasikamangala Pascima 151).

95.MANOHARA

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

96.MANOHARA DASA:

He was Aula Manohara.  (See `Aul Manohara dasa')

97.MANOHARA DASA:

He belonged to the family of Srinivasa and was the guru of Priyadasaji.  He was the disciple of Sri Ramasarana Cattaraja of Vaigonkala. In Vrndavana in 1618 Saka he wrote the Bengali translation of Anuragavalli.  He also wrote Sri Radharamanarasasaga
ra in Vrajabhasa in 1757 Saka.
 
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