

101.VIJAYA:

She was the wife of Suryadasa Misra, a resident of Navadvipa.  She had two sons, Sanatana and Kalidasa. According to Premavilasa 19, Kalidasa, named originally Parasara, became so named as he was a devotee of goddess Kali. Sanatana Misra's daughter w
as Visnupriya Devi.

102.VIJAYA DASA:

He belonged to the spiritual lineage of Advaita Prabhu. (CC. 1.12.61)

103.VIJAYA DASA AKHARIYA:

A resident of Navadvipa, he belonged to the sakha of Lord Caitanya.  He had beautiful handwriting, hence he was popularly known as "Akhariya" (copyist).  He copied several books for Lord Gauranga.  The Lord referred to him as "Ratnavahu".  In his pas
t incarnation Vijayadasa was Kundanidhi (GGD. 103).  He was overwhelmed with ecstasy on the day in which Lord Gauranga revealed his spiritual opulence (CC. 1.10.65-66, BRK. 12.3770-71)

104.VIJAYADHVAJA:

He was a monk descending seventh in the line from Madhva, belonging to Pejavara Matha.  He wrote a commentary on Bhagavata-Tatparya of Madhvacarya (Padaratnavali), Yamakabharatatika, Dasavatara-Harigathastotra, Sri Krsnastaka, etc.  Jiva Gosvami ment
ions Vijayadhvaja and Vyasatirtha as "Veda Vedarthavit-srestha (supreme authority on the Vedas) in his Tattvasandarbha and Sarvasamvadini.

105.VIJAYAKRSNA GOSVAMIPADA:

He was born to Srimati Svarnamayi devi in the house of Ananda Candra Gosvami of Sikarpura village in the district of Nadia on 19th Sravana (July-August), 1841 A.D., Jhulana Purnima.  Sri Ananda Candra Gosvami, the father of Vijaykrsna, was the sevent
h generation descendent of Sri Advaita Prabhu. Vijaykrsna's father was a great scholar of Srimad Bhagavatam and noted religionist.  It is said that he personally cooked all the bhoga for Sri Syamasundara.  He would first prepare by washing all the wo
od for cooking in the Ganges.  He was known to always carry the Salagrama sila around his neck. Svarnamayi devi was also exceedingly devotional and extremely kind-hearted.

In his childhood Vijaykrsna was very restless and naughty.  Although involved in numerous accidents, he always survived miraculously.  He excelled in education, talent and memory.  Vijaykrsna was admitted to the Satipura Sanskrit Grammar School and w
ithin a very short period he mastered Mugdhavodha grammar.  As per the old family tradition, he was converted by his mother.  His kind behavior and proper respect to all women was visible throughout his life.
While studying at the Sanskrit college he married. Shortly thereafter he became an Advaitavadi after reading the commentary of Sankaracarya.  Once he went to his disciple's house in the village of Amalagachi in the district of Rangapura where he list
ened as his disciple expressed his deep dedication to him.  From that day he gave of his post of spiritual master, considering his great attachment.  Later he heard an oracle which said, "Think of the world beyond death." He inquired about the speake
r but could not find him.  Vijay became afraid and was suddenly attacked with fever and from that very moment the foundation of the doctrine of Vedanta shattered.

In 1860 A.D. he discarded his sacred thread after being converted into the Brahmo religion by Maharsi Devandranatha Thakura.  As a preacher he taught Brahmoism in various places such as Baghanchar, Santragachi, Santipura, etc. in the year 1863 A.D.
He was elected the chancellor of Adi Brahmo Samaj. He went to Santipura and at the request of Sri Harimohana Pramanik, a devotee, he started reading Sri Caitanya Caritamrta and gained mental peace.  He went to meet Sri Caitanya dasa babaji and Sri Bh
agavandasa babaji and relished their cordial gestures and sweet conversation.  After hearing a devotional son from his elder brother Sri Vrajagopala prabhu, Vijaykrsna tried to introduce devotional songs in the Brahmo Samaj.

In 1865, while living in Dacca, Vijay started publicity and medical practice in places like Barishal, Tripura, Noakhali and Syllet.  Though he earned fame in the medical practice, he decided to leave the practice, considering it to be a waste of time
, and began concentrating more on preaching activities.  His preaching attracted many people.  They were also charmed by his ideal way of life.  Sri Kesava Sen and others gave him great encouragement.

While he stayed with the Indian Brahmo Samaj he started medical practice, teaching, writing essays for journals all through the day and night.  Due to this hard labor he was attacked with heart ailment.  After being inspired by a dream, he went to a
saint in Jagannatha Ghat and recovered slightly by his medicine.  While staying in Kasi, Sriman Trailanga Swami took him in a secluded place near the Varuna river and initiated him.  In search of a spiritual teacher, Vijay travelled to many place and
 in the year 1883 A.D. in the month of Asadha he received initiation and the method of worshiping from Brahmananda Paramahamsa ji of Manasa Sarovara in Akasaganga hill in Gaya.  When he was engaged in deep meditation and worship, his guru appeared an
d advised him to take sannyasa from Hariharananda Sarasvati in Kasi.  But after , at the order of his religious teacher, he again began living with his wife.  When he was in Dacca, he became frustrated and left his meditation but again, by the order
of his guru, he went to Jvalamukhi and acquired mental peace and again he was engaged in meditation.

In 1888 A.D. in the month of Vadra (Aug-Sept), he established the asrama in Gendaria on the auspicious day of Janmasthami and started living with his family.  He stayed with the saints in Kasi and other places and then in 1927 A.D. he went to Vrndava
na as per the order of Paramahamsaji and lived one year in the temple of Deuji which belonged to Gopinatha Bagha.  During this time he had frequent exchanges with Gaurasiromani during which time he witnessed many strange incidents.  Vijay, along with
 many other saints, went in their astral bodies to see Muktinatha.  In 1927 A.D., on 10th Falguna after the death of Yogamaya devi, he went to the Kumbha Mela in Hardwar where he stayed with many saints.  In 1306 B.S on 22nd Jaistha he breathed his l
ast after eating sweets poisoned by the priests of a certain Matha in Puri.

He wrote Vaktrta and Upadesa and Asavatira Upakhyana.

106.VIJAYANANDA:

He was a Vaisnava poet.  His poem no. 2242 in Padakalpataru deals with Lord Gauranga.  He may have been the same person as Vijaya dasa "Ratnavahu" the copyist.

107.VIJAY PANDITA:

He belonged to the spiritual lineage of Advaita Acarya (CC. 1.12.65).

108.VIJAYA PURI:

He was the maternal uncle of Advaita Acarya, not by blood-relations, but through their residence in the same village.  He lived in Navagrama earlier.  Advaita called him "Durvasa", while Navha Devi, Advaita's mother, called Vijaya "brother."  He took
 spiritual initiation from Laksmipati, the guru of Madhavendra Puri.  Vijaya used to travel with Madhavendra Puri (Premavilasa 24.228)

Haricarana dasa, the author of Advaitamangala heard the biography of Advaita Acarya orally from Vijay Puri at Navagrama in Srihatta and then he wrote this book.

Another book Advaita Prakasa 4.14 records Vijaya's meeting with Advaita Acarya at Kasi.

Chapter three of Advaitavilasa states that on his arrival at the house of Advaita, Vijaya listened to the interpretation of Srimad Bhagavatam presented by Advaita and on request from the devotees Vijaya narrated the childhood and adolescent sports of
 Advaita Prabhu.

109.VILASA ACARYA:

He was a resident of Beleti village of Chittagong.  He was the court-scholar of the local King Citrasena.  His son was Madhava Misra, who was the father of Gadadhara Pandita Gosvami.  (Premavilasa 24)

110.VILVAMANGALA:

He belonged to a brahmana-caste family residing on the western bank of the river Krsnavenva in South India.  Due to past sinful acts he became deeply attached to the company of a prostitute named Cintamani who resided on the eastern bank of the said
river.  This attachment was so intense that one monsoon night even ignoring the observance of his father's funeral rites, Vilvamangala went through extreme difficulty to reach the place of Cintamani.  He had to cross the turbulent river by holding on
 to a corpse and later finding the doors of her house closed, he climbed the wall holding on to a snake. Once entering the premises he lost consciousness.

Cintamani nursed him back to his senses and then spoke with detachment as follows:  Listen to me, oh son of a brahmana.  If you had directed the passion you felt for me to attaining the Supreme Lord, you would have certainly obtained the divine grace
 of the Supreme Lord."

Vilvamangala spent the night there and the following morning went to the asrama of a guru residing in nearby Somagiri. Serving his guru with unfaltering devotion, Vilvamangala at last went to Vrndavana.  On the way he chanted spontaneously some sloka
s as prompted by Lord Krsna.  These slokas were compile by his companions and presented in the book titled Sri Krsnakarnamrta.  The name Lilasuka was given to Vilvamangala by his guru.

During the Gambhira-lila Lord Caitanya enjoyed listening to this book day and night.  (CC. 2.9.307-308)

111.VIMALA DEVI:

She was the wife of Gauridasa Pandita.  They had two sons named Balarama and Raghunatha.

112.VIMALAPRASADA DATTA:

See "Bhaktisiddhanta Sarasvati Gosvami"

113.VINDHU DASA:

He was a Vaisnava poet whose five poems are included in Padakalpataru.

114.VINODA DASA:

He was a disciple of Rasikananda prabhu.  (Rasikamangala Pascima 14.154)

115.VINODA RAYA:

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

116.VINODA THAKURA:

He was the son of Vamsi Thakura, the latter being the grandson of Raghunandana Thakura.  Vinoda moved from Srikhanda to settle in Adampura in the district of Birbhum, where he installed Deities of Radhavallabha.  This Deity was brought back to Srikha
nda in 1352 (1945 A.D.) where family descendants of Harirama worship it.

117.VIPINA BIHARI CATTAPADHYA:

Bipina bihari was born in the month of Pausa in the Bengali year 1276 (1869 A.D.) in a Radhi class Kulina family of Kayastha lineage at the village of Makadadaha on the bank of a river, previously known as Sarasvati, in the district of Howrah.  The p
lace was well known on account of its temple of the goddess Makadacaudi.  It is said that the deity of Makadacaudi was originally very tall but gradually became smaller due to the deity going underground over a period of time.  The inhabitants of the
 village mainly consist of a group of prosperous and respectable brahmanas.

Bipina bihari was the second son of Syamacarana Cattopadhya, (his mother's name was Tarangini devi, while Kedara babu was Bipin's elder brother), a devout Vaisnava of virtuous practices, and lived in a house in close proximity of the famous temple.
Syamacarana, a highly-ranked employee in charge of a group of post offices, had his posting at Srihatta.  He used to hold Harinama-sankirtana at his residence everyday.  It is said that in course of his kirtana Syamacarana and his associate, Devendra
 Cakravarti, used to become so charged with devotional ecstacy that they would drop on the floor and remain unconscious for hours after concluding their nama-recital.  Some non-believers among the audience who lived in the neighborhood, did not accep
t the said state of unconsciousness of Syamacarana and Devendra.  Thus one day they held pieces of burning charcoal against their unconscious bodies.  However, they were shocked to see that there was no visible reaction from the bodies lying on the f
loor, neither where there an marks of injury on them.  Upon realizing their mistake, the non-believers had a change of heart and became devotees of Syamacarana.

Bipina babu had to face many obstacles in the progress of study during his boyhood due to financial difficulties. Nevertheless, through sheer perseverance and dedication he passed his B.A. examination with honors and went on to complete his law degre
e with success.  In due course he started to practice as a lawyer at the Hugli Court (at that time Howrah and Hugli were under one district).

He had a religious trend of mind from a very early age. He is stated to have asked his kula-guru (family priest) when the latter had been reciting Vedic incantations during his Upanayana ritual, to reveal to him the prescribed mantra.  The Kula-guru
said that he was not empowered to do so and advised Bipina to keep company of saints and ascetics.

During his boyhood Bipina was fond of enacting rasa-lila in the company of boys and girls of his own age.  Sometimes he would sit in the posture of meditation with his eyes closed and then become fully absorbed.  Bipina himself was a very simple and
truthful person and acted according to the advice of others without hesitation, which endangered his life on many occasions.
In course of his search for the association of saints as advised by his kula-guru, Bipina became the target of many wicked persons in the guise of sadhus.  On one occasion he was convinced by a so-called sadhu to smoke ganja, though with repugnance,
and was robbed of his possessions.

On another occasion a sadhu came to Bipina's place at Makadadaha and told him that he would be able to have the darsana of devi provided Bipina would worship kavna-pisaci (evil spirits) for twenty one days without taking any food except the juice of
a green coconut at night only after completion of his daily worship.  Natural believer that he was, Bipina at once agreed to abide by the sadhu's advice and after receiving the mantra dedicated himself to the prescribed method of worship.  He rapidly
 lost weight and became weak, yet without paying any heed to the advice of his relatives and friends, he continued with the worship.  On the night of the twentieth day of worship, Bipina experienced a vision Sarasvati and was startled.  So, he reques
ted his boyhood friend Madhusudana Bhattacarya to sleep near the adjoining veranda on the following night and warned him to come to his rescue if he heard a loud scream.  After going through the routine worship around midnight of the last day when Bi
pina was offering leaves of vela to invoke the goddess, he suddenly realized that the vela leaves instead of falling on the ground were becoming disappearing instantaneously.  Out of fear he lost his concentration and began chanting the prescribed ma
ntra incorrectly.  He felt as if his body were being forcibly pulled by the evil spirit of Kavna and screamed out in fright.  As pre-arranged, his friend Bhattacarya quickly came into the room and slowly nursed Bipina back to a normal state of mind.

But there was no respite for Bipina babu, because soon after this incident, as if under the influence of an evil spirit, he became seriously ill with very high fever resulting in a state of delirium, malfunctions of his liver and kidney and constant
bleeding from his gums.  He remained bed-ridden for a long time and the doctors gave up all hopes of his survival.  A deed of will in respect of his properties was drawn up.  Bipina had become so weak that he could neither talk nor express his feelin
gs.  He helplessly watched his mother shedding tears of grief sitting by his bedside. Although he was not so bothered about the impending danger to his life, but he became apprehensive that people around him may attribute the cause of his dangerous s
tate of health to the dishonest and mischievous actions of sadhus with whom he got mixed up, and turn antagonistic against all sadhus in general.

Thinking in this way Bipina felt despondent and exclaimed "Oh Hari, Oh Hari."  The very remembrance of the name of the Lord caused a spontaneous turbulence within, which permeated through his body and mind.  Before he was able to get control of himse
lf, he heard the musical recital of some kirtana from very close quarters saying, "Premadata, Nitai says Gaura-Hari Haribol. Nitai has brought the nama Gaura-Hari Haribol." Hearing this his whole physical structure became energized. Bipina babu, who
had remained speechless for over a month, who could not even turn on his side without the help of others, suddenly sat upright on his bed, as if released from the influence of the evil spell of Kavna-pisachi and requested his mother Trangini devi to
invite the kirtaniyas inside his room. In great joy his mother rushed downstairs covering two and three steps at a time and begged the devotees to go up to her son's bedroom.

Bipina fell prostrate before them and collecting the holy dust of their feet rubbed it on his body.  He then washed their feet with water and drank the `carana-jala.' At Bipina's earnest request the Vaisnavas spent a few days with him and Bipina serv
ed them with great devotion.  During the course of conversations with them Bipina found out one of the Vaisnavas in the group was his maternal cousin, Bhupala Harivola, and that they were all disciples of Sri Harivola Thakura, under whose instruction
s they had come to Bipina's house at Makadadaha.  Sri Thakura lived at Kasi and did not wish to visit Bengal.

Soon thereafter, Bipina left for Kasi, but told his relatives and friends that he was going to Vaidyanatha to recoup his health. Bipina's father-in-law was a distinguished and prosperous Zamindar of Gourdalpada in Caudanagar, and had a house at Kasi.
  Upon arriving at Kasi, Bipina stayed with his in-laws.  He then located Sri Harivola Thakura and had his darsana.  Thereafter he regularly visited Thakura's place.

Although Bipina loved to hear discourses on Hari-katha from Thakura, he could not grasp the intrinsic religious value of Thakura's words even after visiting him for fifteen days. When he humbly presented his problem before Thakura the latter said, "O
h yes, oh yes."  From that day forward, Bipina not only understood what he heard, but also stored everything like a treasure in his memory.  Thakura then initiated him with the eighteen lettered holy mantra, gave Bipina the name Nityananda and bestow
ed divine power in him.

After some time, Thakura Harivola decided to test the advancement of his disciple Nityananda (Bipina).  On the pretext of his own financial problem, Thakura asked Bipina if he would sit in front of the Annapurna temple with a piece of cloth spread be
fore him like a mendicant and at the end of the day, make over all his collection to Thakura.  Without any hesitation Bipina positioned himself as directed by his guru. Some members of his in-laws family noticed Bipina on their way to Annapurna-Visve
svara temple.  They tried every possible means to persuade him to stop begging, but Bipina's determination to execute the order of his guru was fixed and he would not yield to their pressure.  In the evening, when Bipina handed over his days collecti
on of alms consisting of some cloth, holy thread, some small coins and rice to his guru, Thakura held the collections on his head and danced in joy.

Bipina continued to serve his guru with devotion, efficiency and punctuality and in appreciation of his commendable performance Thakura made him the chief of all disciples.  After three months Thakura advised Bipina to return to his family and home.
 Bipina was not keen to return to his life of a practicing lawyer, which involved dealing with lies and fraudulence.  However, when his guru told him that he would become a munsiff within seven days, he returned to his work.  Sure enough, within seve
n days of his return Bipina joined his new post as a munsiff.

He used to attend Harinama sankirtana twice everyday with the members and servants of his family regardless of his place of posting.  His neighbors like him very much and craved his company.  Bipina babu had an exceptionally sweet and melodious voice
 and his kirtana recitals were unique.  Those who were fortunate enough to hear his recitals cherished them throughout their lifetime.  In the course of his recitals he became so surcharged with devotion that he would begin to dance in a manner of sk
ipping, frisking and leaping with occasional loud sounds.  Sometimes, while dancing in a devotional trance, he would slap someone lovingly or mount on some other person's shoulders.

While he was posted as a Munsiff at Rouyana in the district of Cattagrama, some of his devotees approached him just before the Ratha yatra festival and requested him to lead the procession with his kirtana recital.  Bipina babu agreed on the conditio
n that people from all communities must participate and join him in a chorus.  His opening recital "Vole-Haribol-Gaura Haribol" followed by his kirtana recital was stated to be so outstanding and intoxicating that many devotees had the vision of Lord
 Jagannatha in person on the chariot and many others were overwhelmed with deep devotional absorbtion.

Bipina babu had the habit of chanting aloud "Haribol" regularly at daybreak and hearing his voice his devotes from far and near would arrive at his place to join his kirtana session from 4:00 AM to 7:00 AM.  Then Bipina would perform his daily prescr
ibed prayer, sit down and write his professional judgement, take a bath and after doing routine tilaka seva, perform his worship of the Deity.  Finally after taking prasadam he would leave for the court.

Before commencing his court proceedings he would bow his head in obeisances and after completing his days work he would chant "Haribol."  When he returned home his devotees would already be there waiting for him.  After taking a bath Bipina would joi
n them for the evening session of kirtana and also recitals from Srimad Bhagavatam.  Thereafter he would take prasadam with his devotees before retiring to bed.  Even on the day of (Sri Harivasara) fasting, Bipina would follow the same routine, excep
t that he would not take any meal.

The preaching and practice of Bipina was filled with devotion and dedication at the lotus feet of his guru, by whose grace he was able to realize the Supreme Lord as depicted in the Srimad Bhagavatam.  Due to their deep attachment for each other, gur
u (Thakura) and his disciple (Nityananda) though physically apart, enjoyed the company of each others association on the spiritual platform.

It is said that once in the course of his recital of the verses on `Kazi-daman' from Sri Caitanya Bhagavata, Bipina became so engrossed in prema-bhava that a shining reflection of a picture, depicting Lord Gauranga on his way to subjugate the Kazi, a
ppeared on the wall in full view of the devout audience, then disappeared shortly thereafter.  It has also been said that Bipina Babu received darsana of Sri Haridasa Thakura at Comilla and that of Prabhu Nityananda at another place.

While Bipina would not hesitate to reprimand his sons or disciples for any lapses on their part, he remained silent when his daughters or the women folk acted in a similar manner.  He inculcated a spirit of devotion and love amongst all the members o
f his family.

He never allowed his daily kirtana session to be interrupted even when he was seriously ill.  Any devotee, irrespective of his caste, creed or religion was welcome to live under his shelter and dedicate himself to his own way of mediation, while Bipi
na would bear the expenses for the maintenance of the said devotee's family.

While posted at Nadaila, many teenage boys, inhabitants of Mahisakhola colony, used to assemble at his place to participate in kirtana.  Amongst these boys Kirana Caudra Mitra and Girindranatha Ghosh were the leaders.  Bipina's kirtanas charming kirt
anas transformed Girindra and he became a permanent servant of Nityananda.  Girindra gave up his studies and went along with his master from Nadail to Bankura. Girindra served Nityananda for more than twenty years, during which time he was fortunate
enough to witness bhava-lila of Nityananda.  Their relationship was more of a father and son, full of love and affection, rather than that of a master and servant.  Nityananda did not hesitate to chastise Girindra whenever he noticed any lapse on his
 part.  Sometimes he would go out of his way to help Girindra during difficult periods and even cured him from a dangerous illness through his divine power.

While Nityananda was posted at Kumilla (Visnupura), Raja Bahadura Manindra Candra Nandi organized a Vaisnava conference.  A few days prior to the occasion, Nityananda, for no apparent reason, began to put on the pattern of tilaka according to Sri Gad
adhara's clan instead of his prescribed pattern of Prabhu Nityananda's clan.  Soon thereafter, the famous Gauda-bhakta Sripada Harimohana Siromani Gosvami of Sripata Adial (Vikvampura) in Dacca appeared at Nityananda's place without any prior intimat
ion.  The meeting of the two great VAisnavas brought about an atmosphere of transcendental bliss.  Nityananda was so impressed with Siromani's firm faith and love in Lord Gauranga that he himself became a member of the family of Sri Gadadhara after r
eceiving initiation in Gaura-mantra from Sripada Siromani prabhu.  When Sripada Siromani visited Makadadaha again on Nityananda's request, Nityananda arranged that all his family members, servants and associates were initiated in Gaura-mantra by Srip
ada Siromani prabhu.

Due to taking some medicine from a `Bhairavi', Nityananda again became seriously ill with bronchitis.  He took leave from work and first went to Kasidhama and from there went to Calcutta, under the advice of his nephew and other associates. There he
stayed with his boyhood friend Bipina Datta at Hogala Kuvide Lane (now known as Sahitya Parisada Street).  After recovering from his illness under the care of Dr. Bidhana Candra Raya he returned to  his work

His beloved disciple Girindra used to sleep near the feet of his guru.  One night he had a bad dream suggesting that Nityananda would leave the world after two days.  Upon awaking Girindra began to sob at the feet of Nityananda, whose consolation, di
d not change his gloomy state of mind.  Two days after Girindra's dream, Atula Campati Mahasaya, a very close friend of Nityananda, came to the latter's residence at Makadadaha at about three in the afternoon.  When the two friends started their conv
ersation, with Nityananda holding the smoking pipe, Campati Mahasaya said, "Look Bipina, you need not worry about your death.  When Nityananda asked the reason for such a remark, Campati replied, "After all you have your wife and son, at least they w
ill give you some drops of water at your last moment, whereas I have no one to do so at the end of my life."  As soon as Nityananda heard Campati's reply he threw away the smoking pipe from his hand and said, "What do you say Campati?  Nityananda Das
a' would just chant "Hari" and drop dead."  At that moment he expired.  Later, Campati was heard to say that Bipina had taught him a good lesson as to how one should die.  Bipina died on the eight lunar day of the dark fortnight of the month of Magha
 in 1923 A.D. (1330)

118.VIPINAVIHARI GOSVAMI:

He was a resident of Baghnapada in the district of Burdwan.  He was a follower
of the famous Rami Gosvami.  He translated the following titles:  Dasamularasa,
Haribhaktitarangini, Harinamamrtasindhu, Visnushasranama.  He was alive toward
the early part of the 19th Saka century.

119.VIPRADASA:

He was the disciple of Narottama Thakura.  His Sripata was at Pachpada near Gopalapura.  His wife was Bhagavati and his two sons were Jadunatha and Ramanatha (BRK. 10.193)

It was from the granary of this Vipradasa that Narottama Thakura found a Deity of Lord Gauranga (Premavilasa 20).

120.VIPRADASA:

He was a devotee from Orissa (VV. of Jiva 225, Devaki. 106, Vrnd. 96)

121.VIPRADASA GHOSH:

He was a Vaisnava poet whose poem no. 1175 as included in the Padakalpataru deals with Gostha-yatra.

122.VIRA DARPANARAYANA:

He was the King of Kachad (Assam) who got a conch made carrying the Deities of ten avataras in Saka 1553 (1631 A.D.).

123.VIRA HAMVIRA:

He was the King of Vanavisnupura in the district of Bankura and a disciple of Srinivasa Acarya.  His wife was Sulaksana and his son was Dhira Hamvira (or Dhadi Hamvira). Vira Hamvira was a tyrant but was later converted to Vaisnavism.  Jiva Gosvami n
amed him Caitanyadasa (BRK. 7.61, 9.5, 9.265-266, 273, 9-270).  When he installed the Deity of Kalacand, the installation ceremony was conducted by Srinivasa Acarya.

Two padas composed by him are found in Padavali literature (Karnananda p. 19)

124.VIRABHADRA:

He was a disciple of Syamananda. (Premavilasa 20)

125.VIRABHADRA GOSVAMI:

He translated in brief the essence of the entire Srimad Bhagavatam which was published in two volumes in 1858-1861 A.D. (1265-1268).

126.VIRACANDRA GOSVAMI:

He was the step-brother of Raghunandana Gosvami, a descendant of the family of Lord Nityananda, and a resident of Madograma.  He wrote commentaries on Sri Gopalacampu and Padyavali (1878 A.D.)

127.VIRACANDRA (VIRABHADRA GOSVAMI):

He was the son of Lord Nityananda and was also known as "Viracandra" and "Jagatdurlabha."  He was born of Vasudha.  In his past incarnation he was Payodhisayi, Nisatha, Ulmuka (GGD. 67.  He was a disciple of Jahnava Mata.

According to BRK. 9.420, Viracandra, at the desire of Jahnava, married both the daughters of Yadunandana Acarya, a resident of Jhamatpura near Rajabalahat.  His wives were named Srimati and Narayani.  Jahnava gave diksa to these two women,
while Viracandra gave diksa to his father-in-law, Yadunandana.

Viracandra had three sons namely Gopijanavallabha, Ramakrsna and Ramacandra.  All three were ardent devotees.

Viracandra once left Khardaha  on a pilgrimage to Vrndavana passing through Saptagrama, Santipura, Amvika, Navadvipa, Srikhanda, Yajigrama, Kantakanagara and Kheturi. Right through he was warmly received by devotees and he performed and danced ecstat
ically in love of God.

In Vrndavana his presence was a great pleasure for the devotees there such as Bhugarbha, Jiva Gosvami, etc. who showed him great respect.  Viracandra and his devotees visited Dvadasa Vana and met Kaviraja Gosvami at Radhakunda.  Kaviraja Gosvami acco
mpanied Viracandra from Radha Kunda to Vrndavana.

On the occasion of the installation ceremony of Radhavinoda in the house of Govinda Cakravarti, a disciple of Srinivasa Acarya and a resident of Borakuli village, Viracandra charmed the audience by his ecstatic dancing in harmony with the kirtana sun
g by Narottama Thakura.

Viracandra zealously took up the task of preaching and maintaining the sanctity of the faith.  There was a person named Jayagopala belonging to the Kayastha caste who lived in the village of Kandra in the land of Radha.  He was extremely proud of his
 erudition.  Since Jayagopala's guru was not very learned the former never spoke about and his guru and when specifically asked to mention who his guru was Jayagopala referred to his parama-guru.

Once, out of vanity, Jayagopala showed disrespect to the prasadam.  Thereafter Viracandra cut off all relations with Jayagopala and informed the rest of the Vaisnava community of it.  Thus the entire community also threw Jayagopala out.

In CC. 1.11.8 it is stated that Virabhadra was the trunk and from him sprang numerous branches.

Viracandra's third and youngest son Ramacandra lived at Khardaha and his family-descendants settled in the following places: Vrndavana, Navadvipa, Khardaha, Calcutta, Dhaka, Butni, Uddharanapura, Saptagrama, etc.  Viracandra's second son Ramakrsna se
ttled at Maldaha and his family descendants lived at Vrndavana, Gayespura, Sodpur, Kanaidanga, Gorabajar, Mado, etc.  Viracandra's eldest son Gopijanavallabha lived at Lata.  His family descendants spread and settled in the following places: Latadaha
, Nupuravallabhapura, Purunia in Bankura district, Kodala, Moktarpur, Agartala, Jessore, etc. The genealogical line descends as follows:

                           Ramacandra
                               |
      _________________________|__________________________
     |                 |                |                 |
     |                 |                |                 |
Ramadeva          Krsnadeva       Radhamadhava       Visnudeva
                                        |
                ________________________|_____________________
               |          |           |           |           |
          Gopikanta   Raghava     Ragendra      Yadava  Balarama
               |
        Harigovinda
        (migrated from Khardaha to Butni village in Dhaka)
                                      |
                         _____________|________________
                        |             |               |
                   Sarvesvara     Vangesvara     Nandesvara
                           |
            _______________|______________
            |              |             |
       Laksmikanta      Gopikrsna     Ratnakrsna
            |
   _________|
   |
   |
Krsnakisora
       |
       |_______________________
       |                      |
   Candramohana           Atlokamohana
                              |
                  ____________|______________
                  |                         |
                  |                         |
             Krsnagopala               Pranagopala



In CCU P. 690-692 B.B. Majumdar writes as follows:  VV. of Jiva 51-54, Devakinandana 12-13, Vrndavanadasa 15-17. There is no mention of Viracandra's name in CBh.  CC. 1.11.5-9 refers to Virabhadra.

When mentioning the names of Advaita Acarya's sons, Krsnadasa Kaviraja in each case introduced them as "Advaitanandana" but while writing about Virabhadra, Kaviraja Gosvami never mentioned him as the son of Nityananda.  This led some to argue that Vi
rabhadra was not the son, but disciple of Nityananda.

Jayananda P. 151 and BRK. P. 589 refer to Virabhadra as the son of Nityananda.

Virabhadra must have been born during the lifetime of Lord Caitanya, otherwise his name wouldn't have been found in GGD and VV.  Perhaps he was a child when Vrndavana dasa wrote CBh. and hence his name was not mentioned.

It is said that Viracandra converted 1,200 Nedanedi into Vaisnavism.  They were possibly Sahajiya Buddhists.

The following is taken from GPC:

Srimad Viracandra or Sri Virabhadra was born in the month of Kartika (Oct-Nov),  on the 9th day of the black fortnight. He was the manifestation of Sri Sankarsana.  He was the inseparable vigraha-svarupa of Sri Caitanya.  In Bhaktiratnakara, Sri Nara
hari Cakravarti has written that Viracandra prabhu was the son of Sri Nityananda and Srimati Vasudha.  He was the disciple of Jahnava Mata.  Sri Yadunandana Acarya was the disciple of Sri Viracandra and his two daughters Sri Sat and Sri Narayani were
 initiated by Sri Jahnava Mata.  The daughter of Sri Vasudha and sister of Sri Viracandra--Sri Ganga devi was the manifestation of the Ganges.  She was married to Sri Madhava Acarya and he was the manifestation of King Santanu.  VV. mentions the name
 of Sri Madhava Acarya.

After receiving his mother's permission, Sri Viracandra prabhu proceeded to Sri Vrndavana.  He first reached the house of Sri Uddharana Datta Thakura in Saptagrama.  Srinivasa Thakura, the son of Sri Uddharana Thakura, entertained him with much honor
 for two days.  From there Viracandra prabhu came to Sri Advaita Bhavan in Santipura and was received and treated with much care by Sri Krsna Misra, the son of Advaita Acarya.  From Santipura he reached Amvika-Kalna and stayed at Sri Gauridasa Pandit
a's house.  Sri Hrday Caitanya prabhu entertained him nicely.  When he reached Jagannatha Misra's house in Navadvipa a hearty reception was given to him by the relatives of Mahaprabhu..  He then went to Srikhanda where Sri Raghunandana and Kanai Thak
ura showed him great respect and embraced him.  After spending a few days, Sri Viracandra prabhu reached the house of Srinivasa Acarya in Yajigrama. Acarya prabhu worshiped him with deep respect.  There he participated in a grand sankirtana festival
and afterwards went to Kantakanagara.  He stayed for one day and then went on to Sri Govindaraja's house in Budhari.  Sri Govinda Kaviraja worshiped him along with his many associates.  Sri Viracandra was very pleased with their devotion and stayed t
here for two days.  After that he went to Kheturi.  There he spent time with Sri Narottama Thakura, performing sankirtana with great delight and then left for Sri Vrndavana.

On his way to Vrndavana, many degraded and fallen persons came under his influence and were completely rectified.  When he reached Vrndavana all the Gosvamis of Vrndavana came forward to welcome him.  They were Sri Jiva Gosvami, Sri Krsna dasa Kavira
ja, Sri Ananta Acarya, Sri Haridasa Pandita-Sri Madana gopala deva's priest, Sri Gopinatha Adhikari, Sri Madhu Pandita and his brother Sri Bhavananda--the priest of Sri Gopinatha, Sri Kasisvara and his disciple Sri Govinda Gosvami and Sri Yadavacarya
 and others (BRK).

Then Sri Viracandra prabhu was permitted by Sri Bhugarbha Gosvami and Sri Jiva Gosvami to visit the forests of Vrndavana.  He visited the twelve forests in Mathura, Sri Radhakunda and Syamakunda and Govardhana hill, etc.   Many people who saw him wer
e charmed by his display of devotional ecstacy.  After spending some time in Vrndavana, he returned to Gauda and his fame spread far and wide.  Like Sri Nityananda Prabhu, he was enriched with divine wealth.

Srila Bhaktisiddhanta SArasvati Prabhupada has written in CC. Anubhasya that Gopijanavallava, Ramakrsna and Ramacandra were his three sons, and also his disciples.  Ramacandra, the youngest one lived in Khardaha.  The eldest, Sri Gopijanavallava live
d in Latagrama near Manakara, and the second son Ramakrsna lived in Ganesapura near Maladaha.

CBh. does not mention the name of Viracandra.  CC. refers to Virabhadra.  Krsnadasa Kaviraja refers to the sons of Advaita Acarya as "Advaitanandana.  But when mentioning the name of Virabhadra he never points him out as the son of Nityananda.  This
has given some the impression that Virabhadra was not the son of Nityananda but a disciple.  JCM and BRK refer to Virabhadra as the son of Nityananda.

Virabhadra efficiently organized the Vaisnava community in Gaura Vanga.  He showed great respect to Srinivasa Acarya and Narottama Thakura.  The authority which Virabhadra exercised over the Vaisnava community can be understood from a letter extracte
d in BRK.

Jayagopala dasa, a Kayastha and a resident of Kanda slighted his guru, being puffed up with the arrogance of erudition hence Viracandra socially excommunicated him and forbid all the devotees to associate with him.

Jayagopala dasa was not a person of insignificant stature.  He received the grace of Sundarananda Thakura, a companion of Nityananda.  Jayagopala wrote Sanskrit books such as:  Haribhaktiratnakra, Bhaktibhavapradipa, Krsnavilasa, Manovuddhisandarbha,
 Dharmasandarbha, and Anumanasamanvaya and in Bengali Gopalavilasa.  It is clear from the story of Jayagopala that thereafter a hostile grouped turned against Viracandra.  The associates of Nityananda were accustomed to wear the dress of a cowherd an
d a Cuda on the head. Viracandra forbade them to wear a Cuda.  When one refused to abide by his order, Viracandra excommunicated him also. People following this dissenting group are known to belong to the Cuda-dhari sampradaya.

128. VIRAVALLABHA:

He was a Vaisnava poet.  Pada no. 2868 in Padakalpataru is  his composition.

129.VIRAVARA DEV:

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

130.VISNAI HAJRA:

He belonged to the sakha of Lord Nityananda (CC. 1.11.50). In his past incarnation he was born as Kalavinka in Vraja.
 
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