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S.L.No. NAME SOURCE
H. 1. HADA GHOSH GVA
H. 2. HADA GOVINDA GVA
H. 3. HADAI PANDITA GVA
H. 5. HALAYUDHA GVA
H. 6. HALAYUDHA VISVAKOS
H. 7. HALAYUDHA PANDITA GVA,CCU
H. 8. HALAYUDHA THAKURA GVA
H. 9. HALADHARA GVA
H. 10. HARABOLA GVA
H. 11. HARAGOVINDA VISVAKOS
H. 12. HAREKRSNA ACARYA GVA
H. 13. HAREKRSNA DASA GVA
H. 14. HAREKRSNA DASA BABAJI GVJ
H. 15. HARI GVA
H. 16. HARI VISVAKOS
H. 17. HARI ACARYA GVA,CCU
H. 18. HARI BHATTA GVA,CCU
H. 19. HARI BHATTA VISVAKOS
H. 20. HARICANDRA VISVAKOS
H. 21. HARI DATTA VISVAKOS
H. 22. HARI DUVEY GVA
H. 23. HARI GOPA GVA
H. 24. HARI HOADA GVA
H. 25. HARI MAULIKA (HARI KANJILAL) GVA
H. 26. HARI NANDI CCU
H. 27. HARI RAYA GVA
H. 28. HARI THAKURA GVJ
H. 29. HARIBOLANANDA THAKURA GVJ
H. 30. HARICANDANA GVA
H. 31. HARICANDANA GVA
H. 32. HARICANDANA GVA
H. 33. HARICANDANA GVA
H. 34. HARICANDRA RAYA GVA
H. 35. HARICARANA DASA GVA,CCU,VISVA.
H. 36. HARICARANA DASA BABAJI GVJ
H. 37. HARIDASA GVA
H. 38. HARIDASA GVA
H. 39. HARIDASA GVA
H. 40. HARIDASA GVA
H. 41. HARIDASA GVA
H. 42. HARIDASA GVA
H. 43. HARIDASA VISVAKOS
H. 44. HARIDASA ACARYA (DVIJA HARIDASA) GVA
H. 45. HARIDASA BRAHMACARI GVA,CCU
H. 46. HARIDASA BRAHMACARI GVA,CCU
H. 47. HARIDASA DASA GVA
H. 48. HARIDASA DVIJA CCU
H. 49. HARIDASA GOSVAMI GVA
H. 50. HARIDASA LAGHU CCU
H. 51. HARIDASA PANDITA GVA
H. 52. HARIDASA SADHU VISVAKOS
H. 53. HARIDASA SIROMANI GVA
H. 54. HARIDASA BABAJI MAHASAYA GVJ
H. 55. HARIDASA SVAMI GVA, VISVAKOS
H. 56. HARIDASA THAKURA GVA,VISVA,CCU
H. 57. HARIDASA THAKURA GVA
H. 58. HARIDASA VAIRAGI GVA
H. 59. HARIHARA GVA
H. 60. HARIHARANANDA GVA
H. 61. HARIHARANANDA GVA,CCU
H. 62. HARIKRSNA DASA GVA
H. 63. HARIKESAVA GVA
H. 64. HARIMOHANA SIROMANI GOSVAMI GVA,GVJ
H. 65. HARINATHA VISVAKOS
H. 66. HARINATHA GANGULI GVA
H. 67. HARINARAYANA GVA
H. 68. HARINARAYANA GVA
H. 69. HARIPRASADA GVA
H. 70. HARIPRIYA (NANDARAMA) GVA
H. 71. HARIPRIYA DASA GVA
H. 72. HARIPRIYA DEVI GVA
H. 73. HARIRAMA GVA
H. 74. HARIRAMA (Premi) GVA
H. 75. HARIRAMA ACARYA GVA
H. 76. HARIRAMA DASA GVA
H. 77. HARIRAMA SUKLA VYASA (VYASASVAMI) GVA,VISVAKOS
H. 78. HARISCANDI (HARISCANDRI) VISVAKOS
H. 79. HARISCANDRA RAYA GVA
H. 80. HARISUNDARA BHAUMIK GVJ
H. 81. HARIVALLABHA GVA
H. 82. HARIVALLABHA SARKAR GVA
H. 83. HARIVAMSA (HITA HARIVAMSA) GVA, VISVAKOS
H. 84. HARI VYASADEVA GVA
H. 85. HARIVYASA MISRA VISVAKOS
H. 86. HARU THAKURA VISVAKOS
H. 87. HASTIPGOPALA GVA,CCU
H. 88. HEMADRI GVA
H. 89. HEMALATA DEVI GVA
H. 90. HEMALATA DEVI GVA
H. 91. HIRA GVA
H. 92. HIRAMADHAVA DASA GVA
H. 93. HIRANYA DASA GVA
H. 94. HIRANYA PANDITA GVA
H. 95. HIRANYA PANDITA GVA
H. 96. HORAKI THAKURANI GVA
H. 97. HRIDAYACAITANYA (HIRANYAKA) GVA,CCU
H. 98. HRIDAYANANDA GVA
H. 99. HRIDAYANANDA DASA GVA
H. 100.HRIDAYANANDA SENA GVA
H. 101.HUSSAIN KHAN SAIYYAD GVA
H. 1. HADA GHOSH:
A resident of Kasiyadi in the district of Mursidavad. Hada Ghosh was a disciple of Syamananda Prabhu.
H. 2. HADA GOVINDA:
He was a disciple of Gatigovinda Thakura, son of Shrinivasa Acarya. Hada Govinda's father was Janaki Visvasa. (Karnananda 2)
H. 3. HADAI PANDITA (MUKUNDA OJHA \ HADDIPA PANDITA):
A brahmana by caste, Hadai Pandita descended from the family-line of Narayana Bhatta Caturvedi. In previous incarnations he was Vasudeva and Dasaratha (Gauraganoddesadipika 40). Within Bengal he was known as Haddipa Pandita. However, a manuscript written by Jayakrishna dasa and Devakinandana dated 1702 AD. refers to him as Paramananda, while the printed edition of Vaishnava-vandana refers to him as Mukunda Ojha. Perhaps his nickname was Hadai Pandita and his real name was Mukunda Ojha. Hadai Pandita had seven sons born of his wife Padmavati Devi. Nityananda Prabhu was his eldest son. the other six where: Krishnananda, Sarvananda, Brahmananda, Purnananda, Premananda, and Visudananda (Premavilasa 24). Hadai lived at Ekacakra. (See CBh. 1.9.91, 2.3.71,75, 2.3.96)
H. 4. HALA SATAVAHANA:
King Hala Satavahana composed a book titled Gathasaptasati in the common language of Maharastra, wherein Radha-Krishna lila has been described. There is some controversy regarding the date which this book was compiled: According to R.G. Bhandarkar it was in 69 AD; Weber states that it was 467 AD.; and Dr. S.K. De in his Sanskrit Poetics 11 p.115 indicates the correct time to be 467 AD. (See `Gathasaptasati'-prasanga)
H. 5. HALAYUDYA:
He was the ninth in the descending family-line of Yajurvedi Daksa Maharsi of the Kasyapa-gotra, and one of the five Gauda brahmanas who were brought from Kanyakuvja by Maharaja Adisura. Halayudha was fourth in the descending family-line of Jagannatha dasa Vaishnavacarya Gosvami of Shripata Kasthakata in the Dacca district (Bangladesh). Halayudha was a minister in the court of Raja Laks Sena. He wrote many books of `Memoirs'.
It is said that in Halayudha's youth he committed the sin of attempting to seduce his step-mother in the absence of his father. To atone for his sin, Halayudha decided to burn himself in a `tusanala', but was saved by the intervention of Shri Damodara Salagrama.
H. 6. HALAYUDHA:
This Halayudha was a poet who composed a book entitled Sadyuktikarnamrtadhrita. (Visvakos Vol. 22 p. 536)
H. 7. HALAYUDHA PANDITA:
According to Anantasamhita, Halayudha Pandita was an associate of Nityananda Prabhu and one of the Dvadasa Gopala's. His Shripata was at Ramacandrapur in Navadvipadhama, situated on the north-west bank of the Ganges. The original Ramacandrapur disappeared after some time due to the shifting course of the river Ganges. The village which exists now by the same name was constructed about 70 to 75 years ago.
There is some controversy regarding the past incarnation of Halayudha; Vaishnava-acara-darpana refers to him as "Upagopal", whereas others argue that he was "Sarvagopala" (the second in purva-lila), while others say that he was "Pavala Gopala" and Virahu sakha. (Gauraganoddesadipika 134, Vaishnava-acara-darpana)
H. 8. HALAYUDHA THAKURA:
He was a devotee of Lord Gauranga (Vaishnava-vandana)
H. 9. HALADHARA:
He was a disciple of Syamananda Prabhu. (Premavilasa 20)
H. 10. HARABOLA:
He was a notorious Muslim king who operated in the neighbouring areas of the Midnapore district. Upon receiving the grace of Syamananda Prabhu, Harabola organized and financed a mahotsava at Alamgunj which continued for three days. (Rasikamangala Daksina 11.3-15)
H. 11. HARAGOVINDA:
On behalf of the Vaishnava community he compiled Mahimahstavatika.
H. 12. HAREKRSNA ACARYA:
He compiled a tika entitled Valatosani on HarinamamrtaA vyakarana written by Jiva Gosvami. However, because Harekrishna had to leave for Vraja he was unable to complete the tika. The unfinished portion of the work was completed, after a thorough revision, by Gopicarana dasa. It is regrettable that the Baharampur edition of this book has become illegible due to innumerable printing mistakes.
H. 13. HAREKRSNA DASA:
Harekrishna dasa was one of the translators of Rasapancadhyaya. He was a Vaishnava poet, who composed padas nos. 60 and 1372 included within Padakalpataru. In his article published in Ananda Bazar Patrika, Amulya Mukhopadhayaya mentions a collection of 63 padas composed by Harekrishna dasa. Since names such as Bhugarbha Gosvami, Pandita Gadadhara, Pujari Gosvami and others are referred to in these padas, it may be assumed that Harekrishna dasa appeared about 300 years ago.
H. 14. HAREKRSNA DASA BABAJI:
This saint's life was an outstanding example for lovers of Krishna-bhajana to emulate. He performed those activities related to the maintenance of his body as quickly as possible, literally running from place to place. For example, he would rise very early in the morning and chant his rounds. Then, picking up an earthen water-pot, he would quickly run for his routine ablution and bath; rush back home to apply tilak (using a broken mirror); offer a few bunches of tulasi leaves to Giriraja on the raised tulasi plant; pick up his begging cloth and run along for madhukari collection. In no time he returned to study the hand written translation of Catupuspanjali; quickly eat something out of his madhukari collection and immediately settle down to practice bhajana until the evening hours; Thereafter, he would repeat his routine of ablution and bath, running all the time, and again sit down to continue his bhajana. He did not partake of any food at night. No one knew whether he slept at night at all.
In his old-age, Harekrishna dasa lived at Nutan-ghera near Radha-kunda. During this time he took prasada sent to him from the temple of Radhavinoda, served by Rajarsi Bahadura. Once Kamini Kumar Ghosh, having heard of Babaji's deep attachment to bhajana, approached Harekrishna dasa and said, "From my childhood I have always felt drowsy and as such cannot practice bhajana. Please shower your mercy on me." Babaji replied, "Do the newly married couple sleep easily? Your drowsiness will disappear if, in the course of your dhyana, you bring within your mental vision an ornamented `siddha-deha' and try to identify types of ornaments decorating various limbs of the deha." When Kamini babu asked whether he could come occasionally for Babaji's caranaA darsana, the latter said, "Yes, but do not stay for a long time."
A few month later, on the occasion of Sarada-purnima (full moon night of Asvin-Sept\Oct) Vaishnava residents of Vraja, after doing kirtana-parikrama of Shrikunda, went to deliver payasa bhoga to Harekrishna dasa babaji at his place, when they discovered the Babaji had passed away in a sitting posture on his asana.
H. 15. HARI:
He was a disciple of Rasikananda Prabhu. (Rasikamangala Pascima 14.111)
H. 16. HARI:
He was a Sanskrit poet whose name is mentioned in Padyavali. (Visvakos Vol. 22, p. 479)
H. 17. HARI ACARYA:
He belonged to the lineage of Gadadhara Pandita. He was Kalaksi in his past incarnation. (Gauraganoddesadipika 196,207, CC. 1.12.84, Sakhanirnayamrta 22)
H. 18. HARI BHATTA:
Although he was a brahmana from the south, Hari Bhatta lived in Gaudadesa. He was one of the many devotees of Lord Chaitanya who were individually introduced by Gopinatha Acarya (brother-in-law of Vasudeva Sarvabhauma) to Maharaja Prataparudra on the occasion of the Rathayatra at Jagannatha Puri. (CC. 2.11.87,159)
H. 19. HARI BHATTA:
Hari Bhatta was a poet whose compositions have been included in Subhasitavali. (Visvakos Vol. 22, p. 506)
H. 20. HARICANDRA:
Haricandra was a poet. Some of his padas have been included in Saduktikarnamrta (Visvakos Vol. 22. p. 480)
H. 21. HARIDATTA:
He was a poet. Some of his works, composed in Sanskrit, have been included in Sadyuktikarnamrta. (Visvakos Vol. 22, p. 488)
H. 22. HARI DUVEY:
Hari Duvey was the professor under whom Rasikananda Prabhu studied Shrimad Bhagavatam. (Rasikamangala Purva 9.68)
H. 23. HARI GOPA:
He was a disciple of Syamananda Prabhu. His Shripata was at Dharenda in the district of Midnapore. (Premavilasa 20)
H. 24. HARI HODA:
Hari Hoda was a resident of Badagachigrama situated in the north of Navadvipa. He was an independent king during the reign of Pathana. His father, Vishnu Hoda, came from a kulin Kayastha family. Hari Hoda's son, Krishnadasa, was an associate and great devotee of Nityananda Prabhu.
H. 25. HARI MAULIKA (HARI KANJILALA):
Hari Maulika was a very powerful Zamindar, and one of the well-known twelve-bhuinya. He became a disciple of Narottama Thakura, perhaps, following the footsteps of Cand Raya, who, after receiving the blessing of Narottama, embraced Vaisnavism along with his relatives and associates.
Hari Maulika was the Dewan as well as the chief of the army under Cand Raya, who had a cavalry of five thousand horses and a large amount of soldiers. In appreciation of Hari Maulika's valor, Cand Raya awarded him the title of `Maulika' and a grant of Vidagrama mouja within Vikrampore in the district of Dacca (Bangladesh).
Descendants of Hari Maulika's came to live at Kalighata, but later settled down at Agarapadagrama in district 24 Paraganas. There a smriti-mancha of Nityananda Prabhu, who spent some days there, is still in existence. Namakirtana of Shri Nitai-Gauranga is held regularly at this place.
H. 26. HARI NANDI:
Hari Nandi's name is mentioned on p. 88 of Chaitanyamangala by Jayananda.
H. 27. HARI RAYA:
He was a disciple of Syamananda Prabhu. (Premavilasa 20)
H. 28. HARI THAKURA:
Hari Thakura was the son and disciple of Gatigovinda Prabhu. (Karnananda 2)
H. 29. HARIBOLANANDA THAKURA:
This Vaishnava saint was born on Janmastami day at Gangananadapur village near Jhikargacha railway station in the district of Jessore (now Bangladesh). This village stands close to Shripata Vodhakhana. Haribolananda's pre-initiated name was Navincandra Bhattacarya and his younger brother was Benimadhav Bhattacarya. Navin remained in family life until forty years of age, teaching the local rural school. From his childhood Navin was impartial, truthful, self-controlled, simple and charming in his manners. On the pretext of a minor property-dispute in the family, Navin left home and went to Kalighat in Calcutta where he lay prostrate before goddess Kali until he received a divine command to travel all over India on foot and visit all the pilgrimage-centers.
On foot and penniless, Navin left on pilgrimage. For several years he walked day and night throughout India to all the holy places. However, he did not get any spiritual satisfaction and returned to Kalighat where he submitted himself before the goddess. It is said that the goddess appeared in physical form and directed Navin as follows: "My child, in the Kali-yuga the name of Hari is the supreme essence and final truth. You go on chanting Haribol incessantly and circulate this name among one and all indiscriminately, begging people to chant this Haribol nama."
On receiving this command Navin began chanting Haribol nama continuously. Staying at Bagbazar (north Calcutta) he visited Kalighat (south Calcutta) daily on foot and whoever he met along the way he clasped that person's feet chanting "Haribol, Haribol". Navin would not release his clasp until the person responded by saying "Haribol".
Once while passing along Chowringhee Road, Navin clasped the feet of an Englishman and kept chanting "Haribol". At first the Englishman did not understand the purpose of Navin's action. Taking him to be a street beggar he offered some money. However, Navin did not let go of his feet. Finally, being convinced that Navin was a lunatic, the Englishman began to whip him. The whiplashes caused Navin's back to bleed, but still he held on to the foreigners feet. A curious crowd watching the scene stood startled and mute, not understanding what was going on. At last a Bengali gentleman came forward and explained to the Englishman that Navin didn't want any money but he wanted the Englishman to chant the name of God. Hearing this the Englishman knelt down to apologize and chanted the name of God in English. Navin then released his feet, allowing him to go on his way.
Until the last day of his life Navin chanted "Haribol" falling at the feet of whomever he came across, regardless of age, caste, creed, or religion. Navin would also add "Haribol" to the name of every material object (bhata-Haribol, dal-Haribol, etc.). He never talked to anyone unless Haribol was chanted before the conversation. In this way Navin wandered around the lanes of Calcutta tirelessly distributing the holy name. He wore a piece of cloth covering his waist, a simple covering on his upper-body, a hat made of discarded leaf-vessel (used for serving mahaprasada of Lord JagannathaA Puri, a small sling bag hanging from his shoulder, and held a conch-shell in his hand. He wandered about chanting "Haribol" ceaselessly. Sometimes he would blow the conch-shell in such a manner that the sound of his chanting of Haribol seemed to blend with the sound of the conch harmoniously and the listeners felt as if the two were one. Sometimes the sound of the conch-shell resembled the sound of a human voice. For this reason Navin came to known as Haribolananda Thakura.
Large numbers of people in Calcutta were attracted by the supernatural power of Haribolananda. Ksetranatha Mallika, a resident of Radhanatha Mallik Lane near College square, became a disciple of Haribolananda. Haribolananda usually chose names of the parsads of Lord Chaitanya for naming each of his disciples and infused into him the characteristic divine bhava of that particular parsad. He is known to have chosen the names of Nityananda, Ramananda, Shrivasa, Gadadhara, etc. for his disciples, but none of his disciples are known to have been named after Lord Gauranga or Advaita Prabhu. Each and every disciple of Haribolananda's chanted "Haribol" incessantly. Emulating their guru, they greeted every visitor by falling prostrate at their feet, offering humble obeisances. The majority of his disciples came from low and backward castes such as blacksmiths, potters, washermen, and scavengers. Only a handful of them came from upper castes.
During an epidemic of Plague in Calcutta, Haribolananda, with the assistance of Ksetra Mallik, spent a considerable sum to carry out the Harinama-chanting in every lane of Calcutta. Groups of singers chanting Harinama moved in tram cars and arrangements were made all over the city for day and night sankirtana to be sung by various groups. The revered Ramdasa Babaji, a witness to this event, said that during that period the entire city became so involved with this sankirtana that even Christian residents of the city would remove their hats and kneel down on the ground in respect while observing the sankirtana party. Even Muslims covered their necks and invited the groups inside their mosques to perform nama-kirtana. They even joined the singers on the street, displaying their own banner and chanting from The Koran. Many felt that the episode of Lord Chaitanya's Mahasankirtana-lila was once more re-enacted. Haribol Thakura was one of the notable pioneers of this type of sankirtana program.
On his way to Kalighat, Haribolananda learned that Ksetra Mallik had fallen victim of Plague and was about to die. When Haribolananda visited Ksetra and asked how he felt, the latter made a gesture indicating that he was nearing the end. Haribolananda went straight to Kalighat and collected some water sanctified by the sword of goddess Kali, which he gave to Ksetra Mallik through the latter's attending servants. Haribolananda then instructed the attendants as follows: "This patient will soon fall asleep. After he wakes up, you should see that he is given some food, whatever he chooses to eat." After drinking that sanctified water, Ksetra, who had been without sleep for many days, fell into a deep sleep. After four or five hours, Ksetra woke up hungry and, as per his wish, was given rice with moongdal. Later he recovered fully. This gave wide recognition to Haribolananda, who, fled to Kasi to avoid the disturbance which recognition entails. At Kasi he chose Ganesmahalla, on the bank of Brahmakunda, as his place of bhajana.
While staying at the garden-house at Calcutta, Haribolananda managed to enlarge the plot of land of the owner by digging earth from the Ganges with the help of his disciples. His obedient disciples chanted nama continuously as instructed and ungrudgingly dug the earth throughout the day. Once a disciple begged for some food in the evening as they had been without food for the whole day. In mock-anger Haribolananda dissolved the Ganges-clay in cow-dung and offered it to the disciple as food. The loyal disciple joyfully drank it saying that he had never tasted nectar like that in his life. Haribolananda often told his disciples, "Look! I am a king because I can survive by taking only Ganges-clay."
Haribolananda gave diksa in Krishnamantra to one Haricarana Dhada, a resident of Uttarpada, and named him Gadadhara Haribol. Sometimes Haribolananda would swim across the Ganges to the house of Haricarana and stay there for a few days. There he would wander around on the banks of the Ganges and the neighbouring villages of Bali, Uttarpada, Konnagar etc., chanting "Haribol" loudly, thus attracting people, young and old. He cast such a spell of attraction that the children would not leave him alone. Haribolananda loved the children deeply, he would chant with the them and give them prasada. Whenever he walked along a road chanting Haribol loudly, the children from houses on both sides of the road would come down to join him and follow him, also chanting "Haribol". Thakura would then hold their feet and chant Haribol loudly, so also the children would do echoing him in great joy, which created an enjoyable scene for those present.
Haribolananda had many well-known disciples; Ksetranatha Mallik; Vipincandra Cattopadhyaya, a resident of Makaddaha; Haricarana Dhada; Bhupal, a resident of Kamachati; RajaniA kanta Datta, a resident of Midnapore; Carucandra Pal, a resident of Badamanikpur in Midnapore; Vinay Maitra; Gadadhara Dasa; Nivaran; Sarat; Rakhal; etc.
When Vipinbabu was a Munsiff of Raujan, Haribolananda, being attracted by Vipin's love, came there to pay him a visit. After the evening kirtana session was over, Vipin requested Haribolananda to reveal the latter's svarupa. Thakura replied, "My son, I am Haribol." For three or four hours Vipin tried to persuade Haribolananda to reveal his divine self. Finally, around 11 pm., having failed in his attempt, Vipin took out his revolver and pointing to his own chest said: "Look Thakura mahasaya, either you are going to reveal your divine nature or else you shall have to suffer from the sin of killing a brahmana." Saying this Vipin reached for the trigger. Haribolananda suddenly said, "I am saksat (direct incarnation ) of Shri Advaitacandra, the Lord of Santipura." Vipin immediately fell at the feet of his guru and prayed, "Then please pledge that you have granted your lotus-feet to Vipinvihari Cattopadhyaya, the second son of the late Syamacaran Cattopadhyaya." At first Haribolananda did not commit himself, but later, in the presence of Ramananda (Vinay Maitra) and Bada Ma (the Wife of Vipin's elder brother) and others, he granted the desire of Vipin.
When Vipin stayed at Makaddaha, Kalna, and other places, Haribolananda visited him regularly. Haribolananda never allowed for even the most trifling thing to be wasted. He would collect dried branches of betelnut, coconut trees lying in the garden, and carry these on his own shoulders insider Vipin's house to be used for cooking bhoga for the deities. He wouldn't even throw away burnt ashes, he would sieve them thoroughly and use them for cleaning clothes.
He was very strict with his disciples to ensure that they acted properly. The disciple who chanted Harinama constantly was very dear to him, while others who performed all their rituals meticulously yet failed to chant Harinama as desired were ignored. Haribolananda used to say that a devotee who chanted Harinama continuously, but could not fully carry out the prescribed practices was worth 63 paise, while those who followed practices carefully but cheated in their chanting were not worth more than 1 paise. If a devotee who chanted Harinama ever committed any wrong, Haribolananda would not bother to take notice of him, but he would never tolerate aparadha committed to a devotee.
Haribolananda's disciple Gadadhara chanted Harinama so loudly that the residents of the entire village could hear his voice clearly, but Gadadhara was indifferent to the practice of sadacara. Haribolananda knew this yet he never said anything about it. But once Gadadhara committed a sin in the house of a devotee and the latter complained to Haribolananda, who immediately called Gadadhara to him and said, "From today I am withdrawing all prema I had bestowed upon you." Gadadhara, being deserted by his guru, left the place. He lost his golden voice and as long as he lived he remained in a deeply depressed state. This incident bears out how spiritually powerful Haribolananda was in showering and also withdrawing Krishnaprema.
Haribolananda also deserted Vinay for disregarding his command. However Vinay served the beloved devotee of Haribolananda's, Vipin, and eventually was forgiven by Thakura. During Vipin's stay at Nadail, Vipin's wife arranged to bring Vinay back in their home.
It was quite difficult to understand what Haribolananda actually meant to say when he spoke. To teach an offending disciple a lesson Haribolananda would tactfully take the blame upon himself, which not only corrected the offender but taught other devotees nicely.
Haribolananda spoke as follows, "The Haribolnama contains guru, Gaura, Gopi, Radhesyama, and everyone else; only by chanting Haribol one repeats all nama. You take me inside a forest and chop off my head and if that dislodged head doesn't continue to chant Haribol, then you can stop chanting Haribol forever."
Haribolananda was deeply devoted to his mother and nursed her on her death-bed. When he offered seva to the Gopala Deity, he took care to perform every detail with his own hands. Whenever he desired to do Vaishnava-seva, he would cook a vessel full of khicdi and wait outside. Anyone who passed by he invited to partake of prasada. After serving prasada to all the devotees he would come back home. He strictly ordered his disciples to take bath three times daily, take food in moderation, and chant the holy name continuously. He never condoned any lapses committed by a disciple.
Haribolananda died on Varahadvadasi day. He had deep affection for the devout Ramdasa Babaji. Even after the death of Haribolananda, he went one morning to the house of the Sil family, blowing his conch. He asked Advaita dasa Babaji where Ramdasa Babaji was and Advaita asked him to wait while he went inside to get Ramadasa. As soon as Advaita dasa left, Haribolananda disappeared. When Ramdasa came and found no one outside he burst into tears. Everyone then realized that Haribolananda was dead for some days.
H. 30. HARICANDANA:
A resident of Orissa and an employee of Maharaja Prataparudra, Haricandana served as a sevait of Lord Jagannatha. For the details of the story regarding the confrontation between Haricandana and Shrivasa Pandita in front of Lord Jagannatha's ratha-car, see CC. 2.13.91-93, 2.13.97
H. 31. HARICANDANA:
He was a disciple of Rasikananda Prabhu. His surname was Mangaraja. (Rasikamangala Pascima 14.106)
H. 32. HARICANDANA:
He was a disciple of Rasikananda Prabhu. (Rasikamangala Pascima 14.132)
H. 33. HARICANDANA:
He was a disciple of Rasikananda Prabhu. (Rasikamangala Pascima 14.145)
H. 34. HARICANDRA RAYA:
He was a dacoit in his earlier life, but later became a disciple of Narottama Thakura and was named Haridasa. Haricandra relinquished his Zamindary estate of Jalapantha (?) and lived as a devotee of Lord Gauranga. (Narottamavilasa 10, p.164)
H. 35. HARICARANA DASA:
A disciple of Acyutananda, Haricarana was a Vaishnava padakarta. He composed a book entitled Advaitamangala based on the life of Advaita Prabhu. (CC. 1.12.64, Visvakos Vol. 22, p. 480)
H. 36. HARICARANA DASA BABAJI: (Vrndavana, Kusumasarovara)
After Gaura Siromani passed away, Haricarana dasa Babaji shifted to Radha-kunda to practice bhajana. Later, he also lived at the `chatri' at Kusumasarovara at the time when Ramakrishna Pandita Babaji was doing bhajana at Syama-kutir. At that time Balabantarao Bhaiya Saheb, the step-brother of the Maharaja of Gwalior, having acquired bhakti-vija through some graceful source, came to Ramakrishna Pandita to learn bhajanaA sadhana. Considering Haricarana dasa to be the most competent person to teach bhajana to students like Bhaiya Saheb, Ramakrishna Pandita sent Bhaiya Saheb to Haricarana. Bhaiya Saheb stayed with Haricarana dasa and in due course constructed a temple and a garden near Kusumasarovara for the seva of the Radhakantajiu deity and other Vaishnava devotees. For those devotees who lived far away from Vraja, Bhaiya Saheb made a scholarship by way of permanent monthly financial aid for such devotees and also made adequate provision funds titled `Radhakanta fund' covered under Government security. He formed a `Managing Committee' under the chairmanship of the Collector of Mathura in order to ensure fair disbursement of funds for `seva-work' as well as regular payment of monthly grants to devotees. This work is being done efficiently even today.
Haricarana dasa was a contemporary of Radharamana Carana dasa deva and he witnessed many manifestation of Radharamana Carana's lila during the latter's stay in Vrndavana.
H. 37. HARADASA:
He was a disciple of Narottama Thakura. (Premavilasa 20, Narottamavilasa 12)
H. 38. HARADASA:
A resident of Orissa, Haridasa was a devotee of Lord Gauranga. He is the author of Mayuracandrika.
H. 39. HARIDASA:
He was a disciple of Syamananda Prabhu. (Rasikamangala Daksina 1..94)
H. 40. HARIDASA:
He was a Padakarta. Six padas composed by him have been included in Padakalpataru (pada no. 3014 is excellent)
H. 41. HARIDASA:
He was an associate of Lord Chaitanya and an accomplished kirtaniya. He was Raktaka in his past incarnation. (Gauraganoddesadipika 138)
H. 42. HARIDASA:
See S\L No. 50 under Index "C".
H. 43. HARIDASA:
He was a well-known scholar of Bhaktisastra. Haridasa, who was a relative of Biththalesvara, wrote many small books on Bhakti-tattva. The following works of Haridasa in Sanskrit are worth mentioning: Aisvaryavavivarana; Kamakhyadosavivarana: Tippanayasaya; Navaratnera-tika based on Navaratna-prakasa by Vallabacarya; Nirodhalaksana-vivriti; Vedantasiddhantakaumudi; Srutikalpadrum; Slokapancakavivarana; Siddhantarahasyavritikarika; Sevanabhavanakavya; Sevaphalastotravivriti; Svamargadharmavivarana (Visvakos vol. 22, p.488).
Haridasa was also popular as `Bada Haridasa'. The seventy-second branch of the original tree was this Dvija Haridasa, an associate of Lord Chaitanya. (CC. 1.10.112)
He was the son of Nrsimha, the chief of Brahmana-kula. According to GVA, after the disappearance of Lord Chaitanya, Haridasa wanted to end his life. But in a dream the Lord commanded him to give up this idea and instead go to Vrndavana. Following the order of the Lord, Haridasa immediately embraced vairagya and lived from then on in Vrndavana. Later, upon meeting Shrinivasa Acarya in Vrndavana, Haridasa requested him to give diksa to his two sons; Shridasa and Gokuladasa (alias Gokulananda). Haridasa Acarya passed away on the eleventh lunar day of the dark fortnight, immediately after Shrinivasa Acarya left Vrndavana for Gauda.
Haridasa Acarya's Shripata is at Kancanagadiya in the district of Mursidabad. (Bhaktiratnakara 1.485-486, 6. 326A 327, 9.78)
H. 45. HARIDASA BRAHMACARI:
He belonged to the lineage of Advaita Prabhu (CC. 1.12.62).
H. 46. HARIDASA BRAHMACARI:
He belonged to the lineage of Gadadhara Pandita. (CC. 1.12.79, Sakhanirnayamrta 7)
H. 47. HARIDASA DASA: (Shridhama Navadvipa, Haribola-kutir)
The author of GVA (Gaudiya Vaishnava Abhidhana), Haridasa Dasa was initially known as Harendra Kumar Cakravarti. He was born in Sept. 1898 AD. at Mahugrama of Pheni sub-division in the district of Noakhali (Bangladesh). Harendra's father, Gaganacandra Tarkaratna, as well as his grandfather, Golakacandra Nyayaratna, were both well-known scholars. His younger brother, Manindrakumar Cakravarti, renounced home in his childhood. After embracing vesasraya he came to be known as Mukundadasa babaji and lived at the Haribole kutir in Navadvipa for 15 years as Haridasa Dasa's godbrother.
From an early age Harendrakumar was a meritorious student and passed all examinations with merit. He passed his M.A. examination in Sanskrit (Vedanta-sakha) standing first in order of merit, for which he received an award of a Gold medal. Prior to this, Haridasa received diksa from Vaishnavacarya Harimohana Siromani Prabhu. Haridasa worked as a teacher in Isvara pathasala at Kumilla in order to earn enough money to repay a loan he had taken on behalf of his Guru, then gave up the job when the debt was paid. During his short teaching career he impressed everyone with his scholarly knowledge and strength of character. As a teacher he was strict yet helpful to his students. His sense of punctuality and discipline was unique. By nature he was very affectionate to all. Around this time he began to feel a deep urge to renounce his home, thus he eventually went to Navadvipa (and also Vrndavana) where he lived the life of a true Vaishnava. During this time he once again worked as a professor with Kumilla (Bangladesh) college for a short while.
Later Harendrakumar accepted vesasraya under Giridhari Haribole Sadhu and became known as Haridasa dasa. He spent quite some time living on madhukari in Navadvipa. Giridhari Sadhu was popularly addressed as Haribol Sadhu on account of his habit of chanting "Haribol" kirtana very loudly. Haridasa stayed with Giridhari Sadhu at Haribole kutir. Henceforward Haridasa mentioned the name of Giridhari Haribole as his father's name. Haridasa carefully avoided disclosing his family background or his high academic qualifications. If someone asked him about his own past he would say, "That man is dead." Haribol Sadhu passed away in Puri in 1944 AD.
During his stay at Vrndavana Haridasaji lived at GovindaA kunda observing a vow of strict seva. There he received the merciful order from Manohara dasaji to search for extinct Gaudiya Vaishnava literature. Haridasa dedicated himself completely to following this instruction until the end of his life.
It seems that, through the grace of Lord Chaitanya, Haridasa developed some sort of divine power which is evident from an episode described in an article written by Shri Surescandra Datta which appeared in the Phalguna, 1364 BS (Feb-Mar 1957 AD.) edition of a Bengali monthly magazine published under the title "Shri Shri Sudarsa". An excerpt from the said article is reproduced below:
"Once Haridasa dasaji became depressed because despite his utmost effort he had failed to locate the manuscript of the book titled Krishnalilastava written by Sanatana Gosvami Prabhu. He sat down on the bank of the Jamuna and with eyes filled with tears he cried out, "Oh! Prabhu Sanatana". Suddenly he noticed a bundle of papers floating close to the shore. He became curious and went to pick up the bundle of papers. When Haridasaji opened the bundle he found, amongst some other papers, the ancient manuscript of Sanatana Prabhu's Krishnalilastava. In ecstacy and breathing deeply, Haridasa clasped the manuscript to his heart, joyfully relishing the divine present.
The works of Haridasa dasa are as follows:
1.Aryasatakam 2.Ascarya-rasapravandha 3.Ujjalanilamanih 4.Aisvaryakadambhini 5.Kavyakaustubha 6.Krishnajanmatithi Mahotsabhavidhi 7.Krishnavirudavali 8.Krishnahnika-kaumudi 9.Gayatribhasyam 10.Gitacandrodaya 11.Gopalatapani-tika 12.Gopalavirudavali 13.Gauracaritracintamani 14.Gaurangavirudaval 15.Camatkara-candrika 16.ChaitanyamataA manjusa 17.Chandakaustubha 18.Dasaslokibhasyam 19.DanakeliA cintamani 20.Durlavasarah 21.Nikunja-kelivirudavali 22.Paddhati 23.Krishnabhaktiratnaprakasah 24.Bhaktisarapradarsani 25.Mathura-mahatmayam 26.MadhavaA mahotsava 27.Yogasarastava-tika 28.Govindaratimanjari 29.RadhaKrishnarcana-dipika 30.Krishnalilastava 31. VirudavaliA Laksanam 32.Vrndavana-mahimamrtam 33.Syamananda-satakam 34.Rasamrtasesah 35.Sadhanadipika 36.Siddhantadarpana 37.Bhaktirasamrtasindhuh 38.Svatma-pramodini 39.GaudiyaA Vaishnava-Jivani
H. 48. HARIDASA DVIJA:
According to BBM, Haridasa Dvija belonged to the lineage of Lord Chaitanya. His name is included in the list of devotes of Orissa (Vaishnava vandana).
H. 49. HARIDASA GOSVAMI:
Haridasa Gosvami descended from the family-line of Dvija Balarama Dasa Thakura. He was a writer of Vaishnava literature and a historian. He was the editor of a monthly magazine published under the title of "Gauranga-Vishnupriya and compiled the books entitled Gauranga-mahabharata, Vishnupriya nataka, and many others.
H. 50. HARIDASA LAGHU:
Haridasa Laghu accompanied Rupa Gosvami to the temple of Viththalesvara for Gopala darsana (CC 2.18.52). BBM mentions that it is not known whether Haridasa Laghu was actually blessed with the darsana of Lord Chaitanya. (CCU.)
H. 51.HARIDASA PANDITA:
He was a disciple of Ananta Acarya, who was a disciple of Gadadhara Pandita (CC. 1.8.54)64). Haridasa Pandita was the chief sevait of the Govindadeva Deity in Vrndavana. By his causeless mercy Haridasa Pandita ordered Krishnadasa Kaviraja Gosvami to write about the last pastimes of Lord Chaitanya (CC. 1.8.65). In the beginning of his book, Dasaslokibhasya, Haridasa’s disciple, Radhakrishna Cakravarti Gosvami has written a eulogy of his Guru. Haridasa Pandita welcomed Virabhadra Prabhu when he arrived in Vrndavana (Bhaktiratnakara 13.312)314).
H. 52.HARIDASA SADHU:
The famous sannyasi, Haridasa Sadhu, was born in a small village in Maharastra. When he was about fifteen or sixteen years old, a sannyasi arrived from Tailangadesa (a south Indian district)now in the vicinity of Andhra and Telingana), and sat down under a tree near Haridasa’s house. This sannyasi was a Vaishnava of the Kuver sect. Haridasa had great respect for this sannyasi and spent considerable time with him. Suddenly one day the sannyasi was found missing from his usual place under the tree, and simultaneously Haridasa also disappeared from the village.Haridasa accompanied the Tailangasvami to Puskara where he took initiation in sannyasadharma. After spending a few months at Puskara, Haridasa went to Kuruksetra with his guru, and devoted himself to the difficult practices of yogasiksa. He began by learning the art of the intake of food, asanavandhana, vaksamyama, and pranayama. Eventually, Haridasa became conversant with the entire difficult procedures related to yoga and successfully mastered the control of his respiratory system.
By following ‘khecuri)mudra’, Haridasa master the art of locking the tongue in reverse which increased his capacity to retain air required for samadhi)asana. At last as a result of his complete mastery over Yogabhayasa, Haridasa acquired certain supernatural powers which earned him a great deal of respect and admiration not only from the general public, but from such personalities as the Raja, associates and ministers from the royal court, Mussalmen of the sunni)sect, and even Hindu)hating Christians.By 1815 AD. stories of the miraculous achievements of Haridasa Sadhu had spread far and wide. During his stay at Jambu, Raja Dhyana Simha, a minister of Maharaja Ranjitsimha, came to know, through his messenger, that a sannyasi named Haridasa had remained alive after four months stay under mounds of earth in Amritsar. Dhyanasimha then sent a messenger to bring Haridasa back to Jambu. Despite the messengers insistence, Haridasa refused to go to Jambu. Then Dhyanasimha himself went to Amritsar and brought Haridasa and his associate disciples back to Jambu. In Jambu, Haridasa remained like an inanimate object under the earth for four months which Dhyanasimha observed with his own eyes. Prior to entering the prescribed spot Haridasa had\j\his face clean shaven, yet when he emerged after four months, no growth of hair could be seen on his face.When many accounts of such episodes regarding Haridasa began to appear in various magazines, many people refused to accept them as facts. It has been said (Visvakos) that Lord Bentinck and Lord Auckland, both wrote letters to political agents at Rajaputana and Punjab asking them to verify the authenticity of the published reports. But Haridasa Sadhu refused to go to Calcutta as he thought that the Englishmen would, somehow or other, try to destroy a person like himself, who possessed extraordinary miraculous power. However, Mr. McNaughton, the political agent of Rajaputana, was determined to find out the truth. He brought Haridasa to Puskara where Haridasa performed asanavandhana and entered into a state of dhyana in the presence of an audience of many respectable persons. McNaughton then locked Haridasa in a safe and kept the safe in his own room.
When the safe was unlocked and opened on the thirteenth day, Haridasa was found in an unconscious state and his body had become stiff like dried wood. However, within a short time, signs of life appeared in his body.Maharaval of Jalsamir was childless. Under the advice of his minister, Isvarlala, he brought Haridasa to his capital. On behalf of Maharavala, in order to nullify the effect of the antagonism existing on the planet, Haridasa, after performing the pre)samadhi rituals at his own residence, positioned himself in samadhi)asana within a very small pit about 3ft. long, 2 ½ ft. deep, which was covered on top with earth. When the pit was cleared of earth after one month in the presence of Lieutenant Baylow and other high officials of the royal government, Haridasa was found still alive.Such extraordinary happenings were witnessed by many dignitaries at that time and these became widely known not only within India but in many countries overseas. Rumor mongers became active; Some expressed views that Sadhu Haridasa was actually a Frenchman and had migrated to India in Punjab after the battle of Waterloo. He became conversant with charlatanism while in Europe and had become an expert in the line; A section of the orthodox Hindu community claimed that Haridasa was the great saint Vedavyasa in his past incarnation and at the advent of Kaliyuga had kept himself in hiding (samahita) under the earth, and the Englishmen had discovered him while digging the earth; The Sikh community in Punjab regarded him with love and devotion, considering Haridasa Sadhu as an incarnation of Guru Nanak.To Englishmen such as Lt. Baylow and others, Haridasa explained in brief three rules to be practiced for yogabhyasa.
These were; pranayama, khecurimudra, and rules for the intake of food. By observing the said rules during samadhi)asana, the activities within the human body cease to work and the body becomes inert like a corpse.\j\Haridasa arrived at Lahore in 1835 Ad. on the occasion of the marriage ceremony of Navanihalsimha. Raja Dhyanasimha, the minister of Maharaja Ranjitasimha, who had previously met Haridasa, told the Maharaja about Haridasa’s arrival at the palace and of his miraculous powers. Out of curiosity the Maharaja called for Haridasa, but upon seeing him the Maharaja suspected that all this talk about miraculous power was nothing but a fabricated story. To verify the truth, the Maharaja ensured that Haridasa, after his routine rituals, was placed inside a small wooden safe under lock and key. He had his men affix the royal seal on the lock and had the safe buried in the palace courtyard. As a further precaution against any loop holes, the Maharaja had his men sow barley seeds on the land covering the area under which the safe was buried. After forty days, when the seeds had grown into plants, the safe was excavated in the presence of Capt. Wade and other English officials. After the safe was unlocked, Haridasa’s inert body was taken out and subjected to medical examination by Dr. McGregor, Dr. Murray and others. The doctors not only declared that Haridasa was dead, but remarked sarcastically that if Haridasa were able to regain his life then they would be prepared to believe that even the creation of a human being were possible.
Disciples of Haridasa began to apply various methods for the revival of Haridasa’s respiratory system and slowly signs of life appeared in the inert body, while everyone present stood watching the performance anxiously. After this incident no one had any furter doubts regarding Haridasa’s miraculous power.In the course of discussing the subject of samadhi, Haridasa
Sadhu spoke as follows: In the state of samadhi he enjoyed such blissful pleasure that he did not consider the exercise as a form of self)castigation. Actually the rituals to be performed prior to getting into the samadhi)asana were very painful and that is why Haridasa preferred to stay in the samahita state for a long period of time. The renowned Honigueburger, in his comments on yoga)nidra, said that animals like frogs are known to live hundreds of years in a state of deep sleep in the darkness of mountains. But as soon as they are brought into the presence of light and allowed to breath air, they become like regular live species. The same explanation may be offered in respect to yogis; once in a yoga*state, yogis also sleep in the same way as the frogs.Only on one more occasion Haridasa, at the request of Maharaja Ranjitsimha, remained buried underground for nearly ten months, that was his last demonstration. On various excuses, he declined the request of Englishmen like Mr. Osborne and others at Adinanagara.The Rani of Jhindana, by virtue of her exquisite beauty, intelligence and spirited character, was an embellishment of\j\womankind; and as such it is difficult to guess the reason why she was so displeased with Haridasa. In fact, under her advice, the royal messengers insulted Haridasa very badly. So much so that even a yogi like Haridasa flew into such a rage that he told the messengers to convey to the wicked Maharaja that the latter would have no one to continue his line of descent. The very next day Haridasa disappeared with all his disciples from Lahore. As if by coincidence, a ksatriya girl also ran away from her home in Lahore about the same time.Haridasa’s death also took place under extraordinary circumstances. One day he called his disciples and announced that his end was near. No one would be able to bring him back to life from the samadhi)asana he was going to perform. True enough he got into his usual samadhi)asana and passed away in a samahita posture.Around the time that Haridasa was born in India, ordained ministers of the Christian religion were busy propagating the viewpoint that the sastras and dharma followed by the Hindu’s had no substance. By dint of Haridasa’s yoga power he was able to establish that it was possible to acquire different kinds of power and authority by following the rules and practices described in the philosophy and sastra of the Hindu religion.
(Visvakos Vol. 22, p. 491)493)
H. 53.HARIDASA SIROMANI:
He was a disciple of Narottama Thakura. Initially, he had spoken ill of the Thakura because he could not tolerate that a Kayastha like Narottama was preaching religion. Later, he received the grace of Narottama Thakura and surrendered himself completely to the Thakura’s feet. (Premavilasa 19)
H. 54.HARIDASA BABAJI MAHASAYA: (Govardhana, Govindakunda)
He was the disciple of the well)known Dayala dasa Babaji of Vrndavana. First Haridasa Babaji practised bhajan for seven years at Aritgrama, then he lived for ten years at Govindakunda, after which he moved to Paintho village where he stayed for five years, and finally spent his last six years at Jatipura. Advaita dasa Babaji described the internal and external states of Haridasa Babaji as follows: “Haridasa Babaji behaved as directed in Svaniyamadasaka of Raghunatha dasa Gosvami.
Considering himself the lowest of the low, he humbly kept himself at a distance from everyone. Haridasa wandered all over Vraja in search of Lord Krishna’s foot)prints. If anyone brought prasadam for Haridasa, he accepted it with great adoration and then placed it in a vessel inside his room. He would partake of just a particle of the said prasadam together with some dry madhukari, but upon coming out of the room he would tell the persons concerned that he had taken\j\all of the prasadam. His room was completely dark and there where several containers therein each holding water sanctified by the feet and mouth of numerous Vaishnava saints. Haridasa then carried the remnants of the above mentioned prasadam into the forest and placed it beneath a tree, because if he directly gave it to anyone that would have created an obstruction to bhajan.Once Sitanath dasa gave a rupee to Harida
Part Is Missing (H. 54 – H. 64)
H. 65. HARINATHA:
He was the author of a tika on Bhagavannamakaumadi.
H. 66. HARINATHA GANGULI:
He was a member of the gang of dacoits under Cand Raya, but later became a great Vaishnava and became a disciple of Narottama Thakura. (Premavilasa 19)
H. 67. HARINARAYANA:
He was the ruler of Pancakota estate comprising Paresnatha hill range, right up to Burdwan. He received diksa from the son of Trimallya Bhatta of Rangaksetra. Harinarayana's guru later put him under the care of Shrinivasa Acarya Prabhu. He was a devotee of Shri Ramacandra (Bhaktiratnakara 9.303 and 454-455) Harinarayana inspired Govinda Kaviraja to write the book Ramacaritrageeta.
H. 68. HARINARAYANA:
He was a disicple of Rasikananda Prabhu. (Rasikamangala Pascima 14.156)
H. 69. HARIPRASADA:
He was a disicple of Shrinivasa Acarya Prabhu. (See under "Mohanadasa")
H. 70. HARIPRIYA (alias NANDARAMA):
He practised bhajana in Prakritibhava (as a woman). He took diksa from Sita devi, the wife of Advaita Acarya. He was born in a ksatriya family in the village of Haripura near Santipura. He wrote Krishnamisracarita, a biography of Advaita Prabhu's son Krishna misra.
H. 71. HARIPRIYA DASA:
He was a great devotee from Vrndavana. He was present at the time Syamananda Prabhu left Vrndavana. (Rasikamangala Purva 15.32)
H. 72. HARIPRIYA DEVI:
She was the wife of Dhananjaya Pandita, one of the twelve Gopalas associated wtih Nityananda Prabhu.
H. 73. HARIRAMA (premi):
He was a disciple of Shrinivasa Acarya Prabhu. (Karnananda 1)
H. 75. HARIRAMA ACARYA:
He was born in a brahmana family in Samvat 1567 (1510 AD.) in the village of Odacha of Bundelkhand. He was adisciple of Madhava, who belonged to the lineage of Madhavendra Puri, the guru of Lord Chaitanya. Bhaktamala 20/8 narrates how once on the occasion of a marriage, delicious food was cooked in Harirama's house and Harirama himself served the brahmanas and Vaishnavas that food. This led to a quarrel between Harirama and his brothers. On another occasion some persons from a low Hindu caste called Hadi were passing by Harirama's house after attending a mahotsava and were carrying prasadam. Harirama, who was indifferent to caste distinctions, took some prasadam from those Hadi caste people and ate it. For these reasons, the brothers and cousins of Harirama drove him out of the house. Harirama and his wife then went to Vrndavana and settled down.
Once while a performance of the Rasalila was being enaacted in Vrndavana, the string of the ankle-bell worn by the boy playing the role of Radhika suddenly came apart. Harirama immediately tore off his sacred thread and used it to tie up the ankle-bell.
Harirama had three sons amongst whom he distributed his property and tried to send them back to Odacha with his wife. His wife, however, refused to leave him.
Once Harirama's wife while serving food during VaishnavaA bhojana, accidentally served the best cream from the vessel of milk on the plate of Harirama, instead of a Vaishnava. Harirama was so infuriated that he drove his wife out of the house. The deeply devout wife followed the order of her husband and after leaving the houe she sold her ornaments for Rs. 10,000. With that money she established a temple and installed deities of Jugalkisor and began to serve Them. This patched up the difference between Harirama and his wife. They had agarden called Kisora vana or Vyasaji-ka shera, where the samadhi of Harirama and his wife lay. It is said that Emperor Akbar donated many estates to Harirama in appreciation of his honesty.
A number of Vani or padavali composed by Harirama and his wife are available. The most well-known of these is called "Svadharmapaddhati". Harirama wrote a dissertation titled "Navaratna" wherein he evaluated the nine prameya acknowledged by Madhvacarya.
The deity Jugalkisora installed by Harirama's wife is also called "Nawalkisor". Some believe that Harirama found the deity in a well in Krishna vana. Harirama stood in constant attention at the durbar (court) of Jugalakisora, carrying a spitoon in his hand.
H. 78. HARISCANDI (HARISCANDRI):
One Vaishnava sampradaya of Uttarprades (UP) is called Harischandi, named after the famous Surya-vansa King Hariscandra. Raja Hariscandra renounced home after incurring the anger of Visvamitra. This sampradaya primarily preaches the principle of vairagya and complete poverty as established by Raja Hariscandra. He worked as a `Doma' (low caste Hindu undertaker) at the crematorium in Kasi and and counselled the candala's under whom he worked in `tattvopadesa'. The majority of the members of this Hariscandi sampradaya are Doma. Tehy believe that Lord Vishnu is the Jagatakarta. (Visvakos vol. 22, p.512)
H. 79. HARISCANDRA RAYA:
He was the Zemindar of Jalapanth and a disciple of Narottama Thakura. His Vaishnava name was Haridasa. In his pre-Vaishnava life, he was a notorious dacoit-sustainer and was engaged in seditious activities (Premavilasa 19). How Narottama won his heart and converted him into a Vaishnava is recorded in Narottamavilasa 10.176.
H. 80. HARISUNDARA BHAUMIK (Bhuina) of Pabna:
He was born at Kayada village near Siragunj in the district of Pabna (Bangladesh). According to his family tradition, his father, Krishnamohana Bhaumik, belonged to the lineage of Narottama Thakura. Harisundara lived a short family life and while just beginning to earn his vread, he was ushered into the realm of Bhakti. His contact with the devotees had such a profound impact upon him that right from the beginning he felt absorbed while listening to kirtana and forgot the world around him. With thisw sudden change in his physical routine, Harisundara fell seriously ill. He gave up worldly life and continued to practise bhajana right through the period of his illness and soon attained bhavabhakti.
Harisundara went to Vrndavana with his family in 1890 AD at the time when Rajarsi Bahadur also arrived there. Both were geratly delighted to come to know each other. Rajarsi Bahadur offered Harisundara the positon of a Siksa-guru and begged him to stay with him. After a brief stay at Vraja both Rajarsi Bahadur and Harisundara returned home via Navadvipa. Shortly afterwards, Rajarsi Bahadur aranged to bring Harisundara and his family to the former's capital at Banwarinagara. Prior to this, Rajarsi Babadur, with his deity Radhavinod, had visited Kayada village and met Harisundara. Thus Harisundara began to travel frequently between Banwarinagara and his own village home.
In 1894 AD. Rajarsi Bahadur, along with his family and deity Radhavinod, returned to Vrndavana and also brought Harisundara and his family along to stay with him there.
Harisundara remained in a transcendent state most of the time; he seldom drew his mind away from the feet of Radharani, in fact he would not even perform his daily routine unless so directed by Radharani. Harisundara taught his devotees as follows: "Never do any work without the approval of Radharani and never do anything which is unharmonious with Her mood."
For days Harisundara would go without food. Often, he would fall critically ill, yet he always kept his mind steadyily fixed on his cherished goal. Prior to leaving for Bengal in June-July of 1895 AD., Kamini Ghosh, along with the eldest son of Rajarsi Bahadur, approached Harisundara for permission to leave. Harisundara said, "You are determined to go, but better you come back soon. I won't live long because the hour for meeting (the cherished deities) has been fixed."
When Kamini Ghosh returned to Vrndavana in early October 1895 he came to pay his obeisances to Harisundara, who said, "Good, you have come back." Four or five days alter Harisundara developed a slight fever and passed away at the age of 65 years on the Krishna-ekadashi day of Kartika (Oct-Nov) in Vrndavana.
H. 81. HARIVALLABHA:
After accepting `Vesa', Visvanatha Cakravarti was named Harivallabha. He composed some Padas under the bhanita of only `Vallabha'. (See under "Visvanatha Cakravarti")
H. 82. HARIVALLABHA SARKAR:
He was a brahmana by caste and a disciple of Shrinivasa Acarya Prabhu. (Karnananda 1)
H. 83. HARIVAMSA (alias HITA HARIVAMSA):
The founder of the Radhavallabha sampradaya, he was a brahmana from Gauda, born in 1473 AD. Vyasa Misra was his father and Tara devi was his mother. Vyasa MIsra worked with the govt. of the Delhi Emperor and was stationed at Badgram near Mathura. At the age of eleven, Harivamsa married Krishnadasi and Manohara dasi, the two daughters of Dvija Anantarama of Cathaval village.
He was originally a disciple of Gopala Bhatta, but was disowned by his guru for eating prasadam of betel-leaf of Radha during Harivasara. (Premavilasa 18)
In October-November 1508 AD, Harivamsa installed the deity of Shri Radhavallabhaji at Purana sahar. His noted disciples were Naravahan, Naval, Chavile, Gaha, Nahar, and Suvitan. He constructed an altar called `Rasamandala' at Govindaghat and a garden at Nikunjavana. Harivamsa died in Sept-Oct 1551 AD.
His noted works are Caurasiji and Mahavani in Hindi and Karmananda and Radharasasudhanidhi in Sanskrit.
Both Premavilasa and Bhaktamal provide some information on the Radhavallabhi Sampradaya. Members of this sampradaya worship a stone plaque bearing the name of Radha. According to them, Lord Krishna is `Anukula Nayaka' (a lover attached to one beloved always). They describe Radhika as `Svakiya nayika', upholding the episode of Krishna's marriage with Radhika at Bhandarivana, as narrated in Canto 15 of Brahmandapurana titled "Shri Krishnajanmakhanda".
H. 84. HARI VYASADEVA:
He was a disciple of ShriBhatta of the Nimbarka sampradaya. He wrote commentaries on Dasaloki bhasya of Nimbarka under the titles of Siddhantaratnanjali, Premabhaktivivardhini and in HIndi Mahavanipancaratna. In most of his writings Harivyasa upholds the superiority of Gaudiya siddhanta over the views held by foremost acaryas of the Nimbarka sect, such as PUrusottama. (Visvakos vol. 22, p.510)
H. 85. HARIVYASA MISRA:
He was the son of Arjuna Misra and wrote Vrttamuktavali in 1574 AD. (Visvakos vol. 22, p.511)
H. 86. HARU THAKURA:
He was born in Calcutta in 1738 AD. in a brahmana caste and was actually named Harekrishna Dirghangi. He composed songs extempore on Harinama. He died in 1813 AD. (Visvakos vol 22, p.524-525)
H. 87. HASTIGOPALA:
He belonged to the lineage of Gadadhara Pandita (CC. 1.12.86, Sakhanirnayamrta 61). He was Harini in his past incarnation (Gauraganoddesadipika 196, 206).
H. 88. HEMADRI:
He was a minister in the kingdom of Devagiri, Maharastra, between 1260 AD. and 1309 AD. Since he took refuge under Vopadeva, the latter's work titled Kaivalyadipika, a tika on Muktaphala, came to be associated with the name of Hemadri. His book Caturvargacintamani is a vast compilation of works on Smriti; this Smriti is quite well-circulated in South India. Another work of his titled Ayurveda-rasayana is a tika on Astangahrdaya of Bagbhata. In addition he wrote three other works titled Cintamini, Kamadhenu, and Kalpadrum. His Rajaprasasti contains an account of the contemporary YadavaA royal family of Devagiri with a good deal of historical information.
H. 89. HEMALATA DEVI:
She was the eldest daughter of Shrinivasa Acarya Prabhu and was married to Gopijanavallabha, the son of Ramakrishna Cattaraja of Manipur. Hemalata is well-known as "Ardhakali". While she was holding vessels of cooked food in both hands and serving brahmanas, her head became uncovered. She immediately manifested two additional arms from her shoulders in order to properly cover her head. She had a thorough command over Bhagavata-siddhanta and was a spirited preacher. It is said (GVA) that when Rupa Kaviraja published a book supporting the Sahajiya view forging the name of Rupa Gosvami and passed taunting remarks to her guru, Hemalata tore off the kanthimala of Rupa Kaviraja and thre him out of the Vaishnava comunity.
H. 90. HEMALATA DEVI:
A resident of Budhuri, she was the duagher of Syamadasa Cakravarti and wife of Badu Gangadasa. (Bhaktiratnakara 11.389, 11.399)
H. 91. HIRA:
She was the prostitute patronised by Ramacandra Khan, the notorious Zemindar of Kagajpukuriya village near Benapole. She was also called "Lakshahira" as she earned on lakh coins from Ramacandra Khan, who utilised her to interrupt the sadhana of Haridasa Thakura. However, under the holy influence of Haridasa, she became a devout mahanti. A house was built for Hira at Gayada-RAjapur near Kagajpukuriya. The signs of the canal by which Ramacandra Khan use to reach HIra's house by boat can be still be found today. (See Jasohar Khulnar Itihas pp.364-365)
H. 92. HIRAMADHAVA DASA:
He is shown as a disciple of Abhirama Thakura in Pataparyatana. He hailed from Anantanagara near Khanakul Krishnanagar.
H. 93. HIRANYA DASA:
A kayastha by caste, he was the brother of Govardhana Majumdar, the king of Saptagrama and the paternal uncle of Raghunatha dasa Gosvami. (CC. 2.16.217-219)
There is a Patavadi located at Krishnapura on the bank of the river Sarasvati in Saptagrama. People call this "Shri RAghunatha dasa Gosvamira Patavadi". Possibly Hiranya dasa and others lived in a palace somewhere there. In that Patavadi Haridasa dasa found the drum used in the olden days for a musical instrument called "damama". It was made of palm-tree-trunk. When the Muslims invaded, the family deity Radhagoivnda was shifted elsewhere. It is believed that the temple and deity presently located at a place called Khenksiyali in Chinsura belonged to the father of Raghunatha dasa Gosvami.
H. 94. HIRANYA PANDITA:
He belonged to the lineage of Lord Chaitanya. IN his past incarnation he was Yajnapatni of Vraja (Gauraganoddesadipika 192).
CBh. 1.100 says that the episode of Lord Gauranga eating naivedya offered to the deity took place in Hiranya's house. (Also see CC. 1.10.70-71 and Chaitanyamangala of Jayananda)
Other sources inform that his Hiranya Pandita had two other brothers named Jgadisa and Mahesa Pandita. Some information is found from the publication Jagadisa-caritraA vijaya. (See also under "Jagadisa")
H. 95. HIRANAYA PANDITA:
A devout brahmana of Navadvipa and a great renunciate. In his temple NItyananda Prabhu and otehrs had lived. Once a dacoit came there to rob NItyananda of his ornaments and instead, the dacoit and his associates were liberated. (CBh. 3.5.535-703)
H. 96. HORAKI THAKURANI:
She was the wife of Banamali Kaviraja who belonged to the lineage of Raghunanadana Thakura of Shrikhanda. (Shrikhandera Pracina Vaishnava p. 229)
H. 97. HRIDAYACAITANYA (HIRANYAKA):
He was the son of Vaninatha and the nephew of Gadadhara Pandita Gosvami. He was also known as Hridayananda. With the permission of Gadadhara, Gauridasa Pandita took charge of Hridaya and then placed him in the seva of Gaura Nityananda at Amvika-Kalna. Hridayachaitanya was the diksaguru of Syamananda Prabhu. (Sakhanirnayamrta 58)
H. 98. HRIDAYANANDA:
According to Sakhanirnayamrtam of Jadunatha, he belonged to the lineage of Gadadhara.
H. 99. HRIDAYANANDA DASA:
He was the author of Krishnachaitanyaganoddesadipika.
H. 100. HRIDAYANANDA SENA:
He belonged to the devote-line (gana) of Advaita Prabhu. (Premavilasa 19)
H. 101. HUSSAIN KHAN SAIYYAD:
He first worked as an employee of Suvuddhi Raya (CC. 2.25.180-182), and later became the king of Gauda. Hussain, under the advice of his wife, spoiled the Hindu religious sanctity of Suvuddhi Raya. Rupa and Sanatana worked under him. Hussain considered Lord Chaitanya as the Supreme Lord. It was Hussain who kept Sanatana in confinement. (CC 2.25.180, 222, and 2.19.18-30)