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Vyasa Avatara Shrila Vrindavana dasa Thakura
Chapter Sixteen: The Glories of Shri Haridasa Thakura
CB Adi-khanda 16.1
jaya jaya dina-bandhu shri-gaurasundara
jaya jaya lakshmi-kanta sabara ishvara
All glories to Shri Gaurasundara, the friend of the poor. All glories to the Supreme Lord, the beloved of Lakshmi.
CB Adi-khanda 16.2
jaya jaya bhakta-raksha hetu avatara
jaya sarva-kala-satya kirtana-vihara
All glories to the Lord who has incarnated to protect the devotees. All glories to He who enjoys the chanting of the holy names and who is the eternal Absolute Truth.
CB Adi-khanda 16.3
bhakta-goshthi-sahita gauranga jaya jaya
shunile chaitanya-katha bhakti labhya haya
All glories to Shri Gauranga along with His associates. By hearing the topics of Lord Chaitanya, one attains devotional service to the Lord.
CB Adi-khanda 16.4
adi-khanda-katha ati amritera dhara
yahin gaurangera sarva-mohana vihara
The topics of Adi-khanda are like a stream of nectar, full of the enchanting descriptions of Lord Gauranga’s pastimes.
The phrase sarva-mohana vihara is explained as follows: Both those who see and those who hear about Gaurasundara’s pastimes as a child and youth are enchanted. The concocted consideration of parakiya attributed to Gaurasundara by the gaura-nagaris is not the purport of the phrase sarva-mohana.
CB Adi-khanda 16.5
hena-mate vaikuntha-nayaka navadvipe
grihastha haiya padayena dvija-rupe
In this way the Lord of Vaikuntha continued teaching as a householder.
CB Adi-khanda 16.6
prema-bhakti-prakasha nimitta avatara
taha kichu na karena, iccha se tanhara
The Lord incarnated to distribute love and devotion, but by His supreme will He had not yet begun.
Although Gaurasundara appeared to distribute loving devotional service to Krishna, in His childhood pastimes He did not manifest such devotional service. This is proof of His independent will. His supreme will is absolute and independent. If a living entity, by awakening his subordinate nature, can understand His desire, then the eternally controlled living entity will no longer try to illegitimately dominate Him.
CB Adi-khanda 16.7
ati paramartha-shunya sakala samsara
tuccha-rasa vishaye se adara sabara
The entire world was devoid of spiritual practice, for everyone was attached to insignificant sense gratification.
During the time of Gaurasundara, the living entities of this material world were extremely maddened by the insignificant taste of sense objects. Instead of realizing that the only purpose of life was to make spiritual advancement, people were eager for their own sense enjoyment and averse to the service of Krishna. In fact, the community of sense enjoyers, who glorify religiosity, economic development, and sense gratification, and the community of renunciates, who aspire for liberation from material existence, became completely devoid of devotional service to Krishna. Not even the slightest propensity for serving Krishna could be found in their hearts at any time. One may refer to the purport on the following verse 308.
CB Adi-khanda 16.8
gita bhagavata va padaya ye-ye-jana
ta’ra o na bale, na balaya krishna-sankirtana
Even those who recited or heard Bhagavad-gita or Shrimad Bhagavatam never engaged in sankirtana.
Even if some persons exhibited an attempt to teach Bhagavad-gita or Shrimad Bhagavatam, in spite of studying these devotional scriptures, they never engaged in congregational chanting of the holy names, nor did they realize that such chanting was the only purport of the devotional scriptures, nor did they induce others to engage in congregational chanting.
CB Adi-khanda 16.9
hate tali diya se sakala bhakta-gana
apana-apani meli’ karena kirtana
The devotees performed kirtana among themselves while simply clapping their hands.
CB Adi-khanda 16.10
tahate o upahasa karaye sabare
“ihara ki karye dak chade uccasvare
Yet people still criticized them by saying, “Why are they chanting so loudly?
The word dak is found in local language and means “a loud sound made in the mouth,” “a scream,” “a call,” “an utterance,” or “an address.”
The word chade (coming from a local corruption of the word sara, which is derived from the Sanskrit verb shri+nic, and the verb chada, which comes from the Hindi word chodna) means “to release or let out,” in other words, “to release from one’s mouth.”
The phrase dak chade thus means “shouting” or “making noise.” Those devotees who chanted the names of Krishna while clapping their hands were ridiculed by foolish persons who were bewildered by the illusory energy and devoid of chanting the holy names of Krishna. Such persons did not at all understand the purpose of loudly chanting the names of Krishna.
CB Adi-khanda 16.11
ami-brahma, amatei vaise niranjana
dasa-prabhu-bheda va karaye ki-karana?”
“I am the Supreme Brahman. Within me sits the Absolute Truth. So, where is the difference between master and servant?”
The word niranjana refers to one who is without anjana (material designations born of the illusory energy or nescience), one who is devoid of false identification, one who is faultless, one who is spotless, or one who is pure. In Mundaka Upanishad it is stated: tada vidvan punya-pape vidhuya niranjanah paramam samyam upaiti-“Then that intelligent person transcends both pious and impious activities, becomes free from worldly bondage, and enters the divine abode of the Lord.”
The phrase dasa-prabhu-bheda is explained as follows: The transcendental relationship, in the form of prabhu-dasa, between the Supreme Brahman (the almighty fully conscious Vishnu, the controller of maya) and the minutely conscious living entities who are controlled by maya is the purport of Shrimad Bhagavatam, which is the ripened fruit of the Vedic desire tree, the natural commentary on the Brahma-sutras, and the essence of Vedic knowledge or the Upanishads, which are the head of the Vedas.
The following are a few Vedic references regarding the phrase dasa-prabhu-bheda: In the Mundaka Upanishad (3.2.3) and Katha Upanishad (1.2.23) it is stated: yam evaisha vrinute tena labhyas tasyaisha atma vivrinute tanum svam-“The Lord is obtained only by one whom He Himself chooses. To such a person He manifests His own form.” Also in the Katha Upanishad (2.1.1 and 4) it is stated: kashcid dhirah pratyag atmanam aikshad avritta-cakshur amritatvam icchan-“With a desire to attain immortality, a sober practitioner sees the Supreme Lord while closing his eyes,” and mahantam vibhum atmanam matva dhiro na shocati-“A sober worshiper, after realizing the great, all-pervading Supersoul no longer laments.” In Katha Upanishad (2.2.3) it is stated: madhye vamanam asinam vishve deva upasate-“Shri Vamanadeva is sitting amongst all the demigods, who are worshiping Him.” In Katha Upanishad (2.2.12-13) it is stated: tam atmastham ye’ nupashyanti dhiras-tesham sukham shashvatam (shanti shashvati) netaresham-“Only the wise person who can see that Supreme Soul within his heart becomes peaceful and enjoys transcendental bliss.” In Katha Upanishad (2.3.8) it is stated: yaj jnatva mucyate jantur amritatvam ca gacchati-“By knowing Him, even the animals attain liberation and become immortal.” In Katha Upanishad (2.3.17) it is stated: tam vidyac chukram amritam-“Know for certain that He is pure and immortal.”
In the Mundaka Upanishad (1.1.4) it is stated: dve vidye veditavya iti, ha sma yad brahma-vido vadanti-para caivapara ca-“There are two kinds of educational systems. One deals with transcendental knowledge [para vidya] and the other with material knowledge [apara vidya].” In the Mundaka Upanishad (1.2.12 and 13) it says: tad-vijnanartham sa gurum evabhigacchet-“In order to understand the transcendental science, one must approach a bona fide spiritual master,” and tasmai sa vidvan upasannayayenaksharam purusham veda satyam provaca tam tattvato brahma-vidyam-“The spiritual master properly instructs a surrendered disciple about the Absolute Truth by which a disciple will understand the inexhaustible Lord.” Mundaka (2.1.10) states: etad yo veda nihitam guhayam so ‘vidya-granthim vikiratiha saumya-“O beautiful one, he who knows this most confidential knowledge of the Supreme Brahman is freed from material bondage born of nescience.” Mundaka (2.2.7 and 9) state: tad vijnanena paripashyanti dhira ananda-rupam amritam yad vibhati-“By knowledge of the Absolute Truth, the sober practitioners realize that blissful, immortal, all-pervading Supreme Lord,” and
hiranmaye pare koshe virajam brahma nishkalam
tac chubhram jyotisham jyotis tad yad atma-vido viduh
“The Supreme Lord is the Supreme Brahman, devoid of any connection with maya and without any transformation, and He resides in the effulgent supreme abode beyond the material covering. The self-realized souls know Him to be the bright illumination of the sun.”
Also Mundaka Upanishad (3.1.1-3), Shvetashvatara Upanishad, Chapter 4, and Rik-samhita (2.3.17) state:
dva suparna sayuja sakhaya
samanam vriksham parishasvajate
tayor anyah pippalam svadv atty
anashnann anyo ‘bhicakashiti
“Two companion birds sit together in the shelter of the same pippala tree. One of them is relishing the taste of the tree’s berries, while the other refrains from eating and instead watches over His friend.
samane vrikshe purusho nimagno
‘nishaya shocati muhyamanah
jushtam yada pashyaty anyam isham
asya mahimanam eti vita-shokah
“Although the two birds are in the same tree, the enjoying bird is full of anxiety and morose; but if somehow he turns to his friend, the Lord, and knows His glories, at once he is freed from all anxiety.
yada pashyah pashyate rukma-varnam
kartaram isham purusham brahma-yonim
tada vidyan punya-pape vidhuya
niranjanah paramam samyam upaiti
“When one realizes the golden form of Lord Gauranga, who is the ultimate actor and the source of the Supreme Brahman, he attains the highest knowledge. He transcends both pious and impious activities, becomes free from worldly bondage, and enters the divine abode of the Lord.”
Mundaka Upanishad (3.1.4) states: atma-krida atma-ratih kriyavanesha brahma-vidam varishtah-“A practitioner who plays with the self-sporting Supreme Lord and whose love and attachment is directed towards the Lord is the topmost knower of Brahman.” Mundaka (3.1.5) says: yam pashyanti yatayah kshina-doshah-“He whom the faultless renounced practitioners see.” Mundaka (3.1.8) states: jnana-prasadena vishuddha-sattvas tu tam pashyate nishkalam dhyayamanah-“If by the mercy of spiritual knowledge one meditates on the unchangable, pure Supreme Lord, he can get darshana of Him.” Mundaka (3.1.9) says: esho ‘nur atma cetasa veditavyah-“The soul is atomic in size and can be perceived by perfect intelligence.” Mundaka (3.2.1) says: upasate purusham ye hy akamas te shukram etad ativartanti dhirah-“Those sober persons who worship the most pure personality, Shri Krishna, become free from all material desires and are liberated from the bondage of maya.” Mundaka (3.2.4) states: nayam atma bala-hinena labhyo etair upayair yatate yas tu vidvams tasyaisha atma vishate brahma-dhama-“A person devoid of strength in devotional service cannot achieve the Supreme Soul, the Lord. Only one who is eager to practice devotional service through the process of chanting His holy names can enter the supreme abode of the Lord.” Mundaka (3.2.8) states: tatha vidvan nama-rupad vimuktah parat-param purusham upaiti divyam-“At that time a Vaishnava, conversant with the knowledge of the Absolute Truth, becomes free from material names and forms and attains the transcendental Supreme Lord, Shri Krishna.”
In the Taittiriya Upanishad (2.4) it is stated: anandam brahmano vidvan na bibheti kadacana-“After achieving the loving service of the Supreme Lord, a practioner becomes fearless.” Taittiriya (2.5) states: atmanandamayah. ananda atma brahma puccham pratishtha-“The Supreme Lord is full of ecstasy. The impersonal Brahman is His bodily effulgence. He is the source of Brahman.” Taittiriya (2.7.1) states: yad vai tat sukritam raso vai sah, rasam hy evayam labdhvanandi bhavati. esha hy evanandayati. atha so ‘bhayam gato bhavati-“When one understands the Personality of Godhead, the reservoir of pleasure, Krishna, he actually becomes transcendentally blissful. He alone is the source of all pleasure. Therefore by knowing Him one becomes fearless.” Taittiriya (3.6) states: anando brahmeti vyajanat. anandoddhy eva khilvimani bhutani jayante. anandena jatani jivanti. anandam prayanty abhisamvishantiti. tad brahmety upasita-“By undergoing austerity, he realized the blissful Supreme Brahman, from whom all living entities are born, by whom the living entities are maintained, and into whom the living entities enter at the time of annihilation. One should worship Him alone.”
The Chandogya Upanishad (1.1) states: om ity etad aksharam udgitha-mupasita-“One should worship with the hymns of the Sama Veda that inexhaustible Lord, who is nondifferent from omkara.” Chandogya Upanishad (3.14) states: sarvam khalv idam brahma taj jalaniti shanta upasita-“Whatever we see is a manifestation of Brahman. Everything is created, maintained, and annihilated by Brahman. Therefore one should peacefully worship Him.” In Chandogya Upanishad (4.9) it is stated: acaryaddhy eva vidya vidita sadhishtham prapayatiti-“One should learn devotional service from an acarya and worship the Lord, then he will certainly attain his goal of life.” Chandogya (6.8.16) states: sa atma tat tvam asi shvetaketo iti-“You are that soul, O Shvetaketu.” Chandogya (6.14) states: acaryavan purusho veda-“One who approaches a bona fide spiritual master can understand everything about spiritual realization.” Chandogya (7.25) states: atmaivedam sarvam iti sa va esha evam pashyannevam manvan evam vijanann atma-ratir atma-krida atma-mithuna atmanandah sa svarad bhavati-“A practitioner who knows that this entire world is a form of the supreme soul, the Lord, who is self-satisfied, self-sporting, and engaged in enjoying pastimes with His associates, thus lives with the Lord as a distinct entity. Such a person then attains loving service to the Lord and becomes freed from material bondage.” Chandogya (8.3) states: atha ya esha samprasado ‘smac charirat samutthaya param jyoti-rupa-sampadya svena rupenabhinishpadyata esha atmeti hovacaitad amritam bhayam etad brahmeti, tasya ha va etasya brahmano nama satyam iti-“Then the liberated soul who has achieved the causeless mercy of the Lord leaves his body and attains the supreme effulgent Lord. He is then reinstated in his constitutional position as a servant of the Lord. He then reaches the conclusion that the Lord is the immortal, fearless, and almighty Supreme Soul.” Chandogya (8.12) states: sa uttamah purushah sa tatra paryeti jakshat kridan ramamanah. tam va etam deva atmanam upasate-“The topmost person is he who achieves the Supreme Lord through devotional service. He enjoys food and sports in the abode of the Lord. The demigods worship that Supreme Lord.” The Chandogya Upanishad (8.13) also states: shyamac chavalam prapadye shavalac chyamam prapadye. vidhuya papamdhutva shariram kritam kritatma brahma-lokam-abhisambhavamiti-“For receiving the mercy of Krishna, I surrender unto His energy [Radha], and for receiving the mercy of His energy, I surrender unto Krishna. By worshiping Them a practitioner becomes freed from all sinful reactions and, being fully satisfied, he goes to the eternal abode of the Lord.”
The Brihad-aranyaka Upanishad (1.4) states: atmanam eva priyam upasita-“One should worship the Supreme Lord, who is most dear to everyone.” Brihad-aranyaka (2.1) states: maitasmin samvadishta indro vaikuntho ‘parajita seneti va aham etam upasa iti-“Do not argue on this topic. I worship that Lord Hari who is full of six opulences, who resides in Vaikuntha, and whose associates are unconquerable.” Brihad-aranyaka (2.1) further states: yathagneh kshudra visphulinga vyuccaranty evam evasmad atmanah sarve pranah sarve lokah sarve devah sarvani bhutani vyuccaranti. tasyopanishat satyasya satyam iti.-“Just as small sparks emanate from a big fire, similarly all living entities, all planets, all the demigods, and all material elements such as the earth emanate from the supreme soul, Shri Govinda. His instructions are the supreme truth.” Brihad-aranyaka (3.8) states: ya etad aksharam gargi viditvasmal-lokat praiti sa brahmanah-“O Gargi, one who is acquainted with that infallible truth by which one transcends death is a brahmana.” Brihad-aranyaka (4.4) states: brahmaiva san brahapyeti. tam etam vedanuvacanena brahmana vividishanti-“He becomes as good as Brahman and attains Brahman. The brahmanas can understand this Supreme Brahman, the Lord, through the Vedas.” Brihad-aranyaka (4.5) states: atma va are drashtavyah shrotavyo mantavyo nididhyasitavyah-“O Maitreyi, one should constantly follow, see, hear, and remember this supreme soul, Lord Govinda.” Brihad-aranyaka (5.5) states: te deva satyam evopasate tad etat try-aksharam satyam iti-“The demigods worship this Absolute Truth. Therefore these three syllables-sa, ti, am-are the eternal truth [satyam].”
In the Shvetashvatara Upanishad (1.7) it is stated: brahma-vido viditva lina brahmani tat para yoni muktah-“Knowing that this Supreme Brahman is beyond material creation, the knowers of Brahman become inclined towards Him, and as a result of serving Him they become free from the five types of miseries-living within the womb, taking birth, becoming diseased, growing old, and dying.” Shvetashvatara Upanishad (1.8) states: bhoktri bhavaj jnatva devah mucyate sarva pashaih-“If one understands the Supreme Lord, in other words, if one worships Him with full knowledge, then he becomes freed from all bondage.” Shvetashvatara (1.9) says: jnajnau dvav ajav ishanishau-“Both the Supreme Lord and the living entities are spiritual. Of the two, the Supreme Lord is great, omnipotent, and omniscient, and the living entities are minute, subordinate spiritual sparks and therefore eligible to possess limited knowledge and be controlled by maya. But both are eternal.” Shvetashvatara (1.10) says: harah ksharatmanav ishate deva ekah-“Although the living entities are inexhaustible, being proud by considering themselves the enjoyers of material objects, they are prone to be conditioned by maya. Both material nature and the living entities are energies of and controlled by the Supreme Lord. The Supreme Lord is one without a second.” Shvetashvatara (1.11) states: jnatva devam sarva-pashapahanih-“When one realizes the Supreme Lord in truth, he becomes freed from all material bondage.” Shvetashvatara (1.12) states: natah param veditavyam hi kincit-“The Supreme Lord alone is the living entities’ object of meditation.” Shvetashvatara (1.15) also states: evam atmatmani grihyate ‘sau satyenainam tapasa yo ‘nupashyati-“The Supersoul is situated within the core of everyone’s heart. One who searches after that Supreme Lord through meditation and austerity can see Him within his heart.”
Shvetashvatara (2.15) states:
yadatma-tattvena tu brahma-tattvam
dipopameneha yuktah prapashyet
ajam dhruvam sarva-tattvair vishuddham
jnatva devam mucyate sarva-pashaih
“Without the mercy of the Supreme Lord, there is no alternative for the living entities to get freedom from material bondage. Moreover, in order to receive His mercy, a living entity requires self-realization just as the darkness inside a pot can only be dissipated by a lamp. Similarly, due to our ignorance the Supreme Lord, who is the controller of the entire universe, appears unreal to us. When a living entity realizes himself, he will automatically realize the Supreme Lord. Through knowledge of self-realization a living entity understands that though the Supreme Lord is situated within his heart, He does not take birth like an ordinary living entity. He is aloof from material activities, untouched by nescience, infallible, and supremely pure. Knowing this, the living entity becomes freed from all bondage.” Shvetashvatara (3.1) states: ya eko jala-van ishata ishanibhih sarval lokan ishata ishanibhih-“Through His own internal potency, the Supreme Absolute Truth controls the living entities, the material nature, the time factor, their characteristics, and their activities, which are all subordinate to Him.” Shvetashvatara (3.4) states: sa no buddhya shubhaya samyunaktu-“May the Supreme Lord give us pure intelligence so that we can fix our mind in worshiping Him.” Shvetashvatara (3.7) states: vishvasyaikam pariveshtitaram isham tam jnatvamrita bhavanti-“This entire universe is within His grip. He is all-pervading and one without a second. Everything has emanated from Him. He is the supreme controller. If one meditates on Him in this way, he achieves immortality.” Shvetashvatara (3.8) says: tam eva viditvati mrityum eti nanyah pantha vidyate ‘yanaya-“One can attain the perfect stage of liberation from birth and death simply by knowing the Lord, the Supreme Personality of Godhead. There is no other way to achieve this perfection.” Shvetashvatara (3.10) states: ya etad vidur amritas te bhavanty athetare duhkham evapiyanti-“Those who know this Supreme Brahman become immortal, and those who do not know Him suffer the miseries of the material world.” Shvetashvatara (3.17) says: sarvasya prabhum ishanam sarvasya sharanam brihat-“That Supreme Personality of Godhead, the Supersoul, is the prabhu, or master, of all living entities; therefore He is the ultimate shelter of all living entities.” Shvetashvatara (3.20) states: tam akratum pashyati vita-shoko dhatuh prasadan mahimanamisham-“When one’s contamination due to sense gratification is destroyed by His mercy and one develops attachment for the service of the Supreme Lord, such a person becomes fully satisfied and sees the glorious Lord. In this way he becomes freed from all lamentation.” Shvetashvatara (4.13) says: kasmai devaya havisha vidhema-“To Him, the Personality of Godhead, we offer our worship with oblations of ghee.” Shvetashvatara (4.15) states: tam eva jnatva mrityu pashash chinati-“When a human being realizes and worships Him, his material bondage is cut to pieces.” Shvetashvatara (6.7) states: vidama devam bhuvanesham idyam-“We meditate on the Supreme Lord, who is worshipable to material leaders and controllers.” Shvetashvatara (6.13) states: jnatva devam mucyate sarva-pashaih-“Therefore one should know Him in truth and engage in His devotional service. In this way one will be relieved from all bondage born of nescience.” Shvetashvatara (6.18) says: tam ha devam atma-buddhi-prakasham mumukshur vai sharanam aham prapadye-“One must surrender unto the Supreme Personality of Godhead if he at all wants liberation.”
Then Shvetashvatara Upanishad (6.23) states:
yasya deve para bhaktir yatha deve tatha gurau
tasyaite kathita hy arthah prakashante mahatmanah
“Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed.”
In the Brahma-sutra (1.1.17) it is stated: bhedavyapadeshac ca-“Since the blissful Lord is different from the living entities, He cannot be accepted as belonging to the category of the living entities.” Brahma-sutra (1.1.21) also states: bhedavyapadeshac canyah-“The Supersoul has been ascertained as different from exalted living entities like the sun-god, therefore the Supersoul is certainly different from the living entities.” Brahma-sutra (1.1.29) states: na vakturatmopadeshad iti ced adhyatma sambandha bhuma hy asmin-“The Lord has established Himself as the only worshipable object. The characteristics of the Supersoul are found in the individual soul to a great extent, yet the Supersoul is the ecstatic and almighty life and soul of the living entity.” Brahma-sutra (1.2.8) states: sambhoga praptir iti cen na vaisheshyat-“The distinction between the living entity and the Supreme Lord is that the living entity possesses a material body and is therefore under the control of karma. But even though the Supreme Lord dwells within the bodies of the living entities, He is not under the control of karma. That is why He is not subjected to the feelings of material happiness and distress.” Brahma-sutra (1.2.11) states: guham pravishtavatmanau hi tad darshanat-“Both the living entity and the Supreme Lord are situated within the core of the living entity’s heart. This is well-known through the Puranas.” Brahma-sutra (1.2.17) states: anavasthiter asambhava ca netarah-“The personality within your eyes is none other than the Supreme Brahman, the Supreme Personality of Godhead. The characteristics of Brahman such as immorality cannot remain in a reflection, in the sun-god, or in the ordinary living entities.” Brahma-sutra (1.2.20) states: sharirash cobhaye ‘pi hi bhedenainamadhiyate-“Both the living entity and the Supersoul are present within the body. But the followers of the Kanva and Madhyandina branches of the Veda accept the Supersoul as different than the individual soul.” Brahma-sutra (1.2.28) states: ataeva na devata bhutam ca-“Neither the living entities nor the demigods are fit to be called Vaishvanara, or the Supersoul. Only Lord Vishnu is the Supersoul.” Brahma-sutra (1.3.5) states: bhedavyapadeshat-“The Supreme Lord is one and the object of knowledge, whereas the living entities are many and the knowers. Thus they are different.” Brahma-sutra (1.3.7) states: sthityadanabhyam ca-“One remains in the tree of material existence simply as the witness while the other enjoys the fruits of that tree in the form of the results of karma, therefore they are different.” Brahma-sutra (1.3.12) states: anya bhavavyavritesh ca-“He is unseen yet He sees everything. He is unheard yet He is the object of hearing. Therefore none other than the Supreme Brahman is inexhaustible.” Brahma-sutra (1.3.18) states: itaraparamarshat sa iti cen nasambhavat-“While describing the word dahara, or the Supersoul, the living entities are also sometimes referred to as dahara. Therefore one should not consider the Supersoul as an ordinary living entity, because the eight extraordinary qualities attributed to the Supersoul can never fully manifest in the living entities.” Brahma-sutra (1.3.20) states: anyarthash ca paramarishah-“The mention of the living entities in relation to the word dahara, or Supersoul, indicates that the living entities are meant to acquire knowledge about the Supersoul. When a living entity achieves the Supreme Brahman through His service, he can also access these eight extraordinary qualities.” Brahma-sutra (1.3.42) states: sushuptayutkrantyor bhedena-“Both during deep sleep and after giving up the body, the living entity and the Supreme Brahman remain different. It is improper to say that a liberated soul becomes the Supreme Brahman. Moreover, the living entity does not possess the quality of omniscience, hence the difference is certain.” Brahma-sutra (2.1.23) states: adhikan tu bheda nirddeshat-“Since the Supreme Lord possesses unlimited potencies, He is superior to the living entities. The scriptures conclude that the Supreme Lord and the living entities are different because the living entities are subjected to lamentation and bewilderment whereas the Supreme Lord is full of opulences.” Brahma-sutra (2.3.20) states: utkrantigatyagatinam-“The living entity is infinitesimal, so he gives up his body, wanders to other planets, and again returns to this world to enjoy the fruits of his karma. The Lord is infinite and all-pervading, so these things are not applicable to Him.” Brahma-sutra (2.3. 28) states: prithag upadeshat-“The constitutional knowledge of the soul is eternal. When the material designations of a conditioned living entity are vanquished, his original consciousness is revived.” Brahma-sutra (2.3.29) states: tad guna-saratvat tad vyapadeshah prajnavat-“Although the living entity is called the knower, he is full of knowledge because this quality is constitutionally present in him exactly the same way as Lord Vishnu is declared by the Vedas to be omniscient, yet He is full of eternal knowledge.” Brahma-sutra (2.3.43) states: amsho nanavyapadeshat-“The living entities are parts and parcels of the Supreme Lord, they are not the Supreme Brahman Himself. Their relationship with the Lord is that of dependence on the Lord.” Brahma-sutra (2.3.50) states: abhasa eva ca-“Both the living entities and the incarnations such as Matsya have been described as amshas, or parts. Yet the opponents’ attempt to establish equality between the incarnations of the Lord and the living entities with the argument that both are parts of the Supreme Lord is simply a reflection of the truth and is contaminated by the fault of sat-pratipaksha, or ‘honest opposition.’ The incarnations such as Matsya are parts because they have been invested with partial potencies whereas the living entities are parts because they are localized and minute in quantity.” There are innumerable such Vedic statements and sutras that describe the relationship between dasa and prabhu, or between the living entities and Vishnu.
The proud scholars who were envious of the Vaishnavas and who ridiculed the process of chanting the holy names of Krishna used to say, “The living entity is the Supreme Brahman. In other words, there is no difference between the living entity and the Supreme Brahman, therefore we find no reason for the Vaishnavas to consider that Vishnu is the master and the living entities are His eternal servants.” Due to such person’s material considerations or conceptions, they thought that the relationship of master and servant between Vishnu and the living entities is certainly abominable, contaminated by the material modes, and temporary.
CB Adi-khanda 16.12
samsari-sakala bale,-“magiya khaite
dakiya balaye ‘hari’ loka janaite”
The materialists said, “They loudly chant the name of Hari to attract attention for collecting alms.”
The phrase samsari-sakala refers to those persons who illicitly enjoy the tongue, belly, and genitals, who are greedy for insignificant mundane prestige, who are lusty for lavishly enjoying material happiness, who are averse to the worship of Krishna, who consider the body as all-in-all, and who are attached to material objects. While seeing the chanters of Krishna’s names through their glasses colored with the desire for their own material sense gratification, such persons used to deride the devotees by saying that they live in this world simply for the purpose of filling their bellies and obtaining mundane prestige, like themselves, while they externally loudly chant the names of Hari.
CB Adi-khanda 16.13
“e-gulara ghara-dvara phelai bhangiya”
ei yukti kare saba-nadiya miliya
The people of Nadia met together and decided, “Let us break their doors and houses.”
The word phelai (according to the opinion of some, phelai comes from the Bengali verb phela, which is derived from the Hindi verb phekana, which is again derived from the Sanskrit verb kshep; in another opinion phelai comes from the Sanskrit root phel, which means “to leave something” or “to move something,” while in yet another opinion the Bengali word phelana comes from the word perana, pelana, or pelhan, which are corruptions of the Sanskrit word prerana) in this place is used to indicate the completion of an activity. It may also mean “to give,” “to end,” “to complete,” or “to finish.”
“The houses of those who loudly engage in congregational chanting the names of Krishna should be broken to pieces, picked up, and thrown away.” Atheistic Hindus who were envious of Hari, Guru, and Vaishnava and who were sick with jealousy used to maintain such envious mentality against the peaceful, humble, innocent Vaishnavas.
CB Adi-khanda 16.14
shuniya payena duhkha sarva-bhakta-gane
sambhasha karena, hena na payena jane
Hearing this, all the devotees felt great distress. They could not even find anyone qualified to speak with.
Seeing the sinful and atheistic mentality of the envious nondevotees, the devotees of the Lord could not find any suitable person to converse with or to reciprocate with in affectionate exchanges.
CB Adi-khanda 16.15
shunya dekhi’ bhakta-gana sakala-samsara
‘ha krishna’ baliya duhkha bhavena apara
The devotees saw the entire world as devoid of devotional service, so they prayed to Krishna in great distress.
The word shunya means “devoid of devotion to Lord Krishna.” Seeing the absence of pure devotional service throughout Navadvipa at that time, the pure devotees of the Lord always prayed to Krishna and deeply considered how to remove the unlimited miseries of the distressed, conditioned living entities.
CB Adi-khanda 16.16
hena kale tathaya aila haridasa
shuddha-vishnu-bhakti yan’ra vigrahe prakasha
At that time Haridasa Thakura arrived in Navadvipa. He was the personification of pure devotion to Lord Vishnu.
When the pure devotees were lamenting the absence of pure devotional service throughout the entire country, at that time, by the will of Krishna, Shri Haridasa Thakura arrived in Shri Navadvipa-Mayapur. Shri Haridasa Thakura was not a preacher of pseudo devotional service. He was always engaged in the unalloyed execution of pure devotional service, which is without any ulterior motives, which is free from speculation on the impersonal Brahman, and which is devoid of the desire for enjoying material happiness.
CB Adi-khanda 16.17
ebe shuna haridasa-thakurera katha
yahara shravane krishna paibe sarvatha
Now please hear the topics of Shrila Haridasa Thakura, for by hearing this narration one certainly attains Krishna.
CB Adi-khanda 16.18
budhana-gramete avatirna haridasa
se-bhagye se-saba deshe kirtana-prakasha
Haridasa Thakura appeared in the village of Budhana, and as a result that province is filled with kirtana even today.
Haridasa Thakura is an eternally perfect associate of the Lord. He appeared in a Mohammedan family, in the village of Budhana, within the district of Jessore. Due to his mercy, many persons in the district of Jessore obtained piety and became faithful to the chanting of Krishna’s holy names.
CB Adi-khanda 16.19
kata-dina thakiya aila ganga-tire
asiya rahila phuliyaya shantipure
After residing there for some time, he came to the bank of the Ganges at Phuliya, near Shantipura.
Phuliya is a remote village near Shantipura. Thakura Haridasa lived for some time in both Phuliya and Shantipura, both of which are situated on the banks of the Ganges.
CB Adi-khanda 16.20
paiya tahana sanga acarya-gosani
hunkara karena, anandera anta nai
Upon obtaining Haridasa’s association, Advaita Acarya roared in unlimited ecstasy.
Having received the association of Thakura Haridasa, Shri Advaita Prabhu felt great happiness and often expressed an outburst of this joy.
CB Adi-khanda 16.21
haridasa-thakur o advaita-deva-sange
Similarly, in the association of Advaita Prabhu, Haridasa Thakura floated in the waves of the ocean of Krishna consciousness.
By the influence of Shri Advaita Prabhu’s association, Haridasa Thakura also floated in the ocean of the transcendental mellows of Krishna consciousness. Many people think that since Haridasa Thakura was busy in only chanting the holy names, he did not enter into relishing the transcendental mellows in relationship with Govinda. Such belief of the prakrita-sahajiyas is most erroneous, because the holy names of Krishna are the bestowers of all spiritual benedictions and nondifferent from Krishna, the embodiment of all transcendental mellows. Simply by chanting the holy names of Krishna, one relishes the transcendental mellows related with Krishna. There is no possibility of relishing the transcendental mellows related with Krishna by any other process. Thakura Haridasa was the actual knower of the transcendental mellows related with Krishna, and he is the principle teacher for understanding rasa-shastras, or literatures filled with the transcendental mellows related with Krishna. Due to committing offenses against the holy names of the Lord, the sentimental prakrita-sahajiya sampradayas become bewildered with material enjoyment and thus have no information regarding the transcendental mellows related with the holy names.
CB Adi-khanda 16.22
niravadhi haridasa ganga-tire-tire
bhramena kautuke ‘krishna’ bali’ uccasvare
Haridasa would continually wander on the banks of the Ganges while loudly chanting the names of Krishna.
Regarding the situation of Haridasa Thakura, it is stated in the Bhakti-rasamrita-sindhu (Purva 3.11):
kshantir avyartha-kalatvam viraktir mana-shunyata
asha-bandhah samutkantha nama-gane sada rucih
asaktis tad-gunakhyane pritis tad-vasati-sthale
ity adayo ‘nubhavah syur jata-bhavankure jane
“When the seed of ecstatic emotion for Krishna fructifies, the following nine symptoms manifest in one’s behavior: forgiveness, concern that time should not be wasted, detachment, absence of false prestige, hope, eagerness, a taste for chanting the holy name of the Lord, attachment to descriptions of the transcendental qualities of the Lord, and affection for those places where the Lord resides-that is, a temple or a holy place like Vrindavana. These are all called anubhavas, subordinate signs of ecstatic emotion. They are visible in a person in whose heart the seed of love of God has begun to fructify.”
Also, in the Shrimad Bhagavatam (11.2.40), Kavi, one of the nine Yogendras, says to Nimi, the King of Videha, as follows:
jatanurago druta-citta uccaih
hasaty atho roditi rauti gayaty
unmada-van nrityati loka-bahyah
“By chanting the holy name of the Supreme Lord, one comes to the stage of love of Godhead. Then the devotee is fixed in his vow as an eternal servant of the Lord, and he gradually becomes very much attached to a particular name and form of the Supreme Personality of Godhead. As his heart melts with ecstatic love, he laughs very loudly or cries or shouts. Sometimes he sings and dances like a madman, for he is indifferent to public opinion.” [This purport applies to verses 22-32.]
CB Adi-khanda 16.23
vishaya-sukhete viraktera agraganya
krishna-name paripurna shri-vadana dhanya
Haridasa was most renounced in the matter of material enjoyment, and his mouth was always beautified with the chanting of Lord Krishna’s names.
The tongue of Shri Haridasa Thakura was always engaged in chanting the holy names of Krishna. His tongue, which constantly chanted the names of Krishna, was extraordinarily attractive. Since he was completely indifferent to material enjoyment, detachment for all such enjoyment awakened in him. The holy names of Krishna never dance on the tongues of those who are material enjoyers. Those who are busy enjoying the six mundane rasas and whose hearts are always disturbed with desires and greed for material happiness never develop any taste for chanting the holy names of the Lord. The pseudo renunciates who are aloof from the chanting of the names of Krishna are also indifferent to chanting like the material enjoyers. Thakura Haridasa was completely detached from enjoying material happiness and thus remained on the topmost platform.
CB Adi-khanda 16.24
kshaneka govinda-name nahika virakti
bhakti-rase anukshana haya nana murti
He did not give up chanting the names of Govinda for even a moment, and as a result he was constantly manifesting various ecstatic symptoms.
Thakura Haridasa was never in any way indifferent to chanting the names of Govinda; he was constantly merged in the transcendental mellows related with Krishna.
CB Adi-khanda 16.25
kakhano karena nritya apana-apani
kakhano karena matta-simha-praya dhvani
Sometimes he danced alone, and sometimes he roared like a mad lion.
CB Adi-khanda 16.26
kakhano va uccaihsvare karena rodana
atta-atta maha-hasya hasena kakhana
Sometimes he cried loudly, and sometimes he laughed loudly.
CB Adi-khanda 16.27
kakhano garjjena ati hunkara kariya
kakhano murcchita hai’ thakena padiya
Sometimes he roared loudly, and sometimes he fell to the ground unconscious.
CB Adi-khanda 16.28
kshane alaukika shabda balena dakiya
kshane tai vakhanena uttama kariya
Sometimes he would utter some unnatural sounds, for which he would later give some profound meaning.
CB Adi-khanda 16.29
ashrupata, romaharsha, hasya, murccha, gharma
krishna-bhakti-vikarera yata ache marma
He manifested all the different ecstatic symptoms like crying, hairs standing on end, laughing, losing consciousness, and perspiring.
The phrase krishna-bhakti-vikara indicates the following eight transformations of ecstatic love: stambha (being stunned), sveda (perspiring), romanca (hairs standing on end), svara-bheda (choking), vepathu, or kampa (trembling), vaivarnya (fading of color), ashru (weeping), and pralaya, or murcha (devastation).
CB Adi-khanda 16.30
prabhu haridasa matra nritye praveshile
sakala asiya ta’na shri-vigrahe mile
As soon as Haridasa began to dance, these symptoms would all manifest in his body.
The word shri-vigraha is explained as follows: The body of Shri Haridasa Thakura is not a lump of blood, flesh, and skin like that of an ordinary fruitive worker. As a result of serving the holy names, various pure ecstatic transformations would manifest in his transcendental body. The Vaishnava associates of the Lord who are inclined towards His service manifest many pure ecstatic transformations in their transcendental bodies unlike the ordinary fruitive workers, who become averse to the cultivation of Krishna consciousness while gratifying their material bodies.
CB Adi-khanda 16.31
hena se ananda-dhara, tite sarva-anga
ati-pashandi o dekhi’ paya maha-ranga
Haridasa’s entire body became wet, as tears of love flowed from his eyes. Even staunch atheists would offer him respect.
When Haridasa Thakura chanted the names of Krishna out of love, tears flowed from his eyes and his entire body would become wet. Even the most atheistic offenders, who were devoid of devotional service, became astonished on seeing such transcendentally ecstatic transformations.
CB Adi-khanda 16.32
kiba se adbhuta ange shri-pulakavali
brahma-shiva o dekhiya hayena kutuhali
Even Brahma and Shiva were satisfied to see the wonderful manifestation of Haridasa’s hair standing on end.
CB Adi-khanda 16.33
phuliya-gramera yata brahmana-sakala
sabei tahane dekhi’ haila vihvala
All the brahmanas of Phuliya were overwhelmed upon seeing Haridasa.
Upon seeing the bodily transformations of Thakura Haridasa, the Phuliya brahmanas who were engaged in fruitive activities realized the uselessness of such temporary activities and became overwhelmed by seeing those waves of love. All of them developed special respect for him.
CB Adi-khanda 16.34
sabara tahane bada janmila vishvasa
phuliyaya rahilena prabhu-haridasa
While Haridasa Prabhu resided in Phuliya, everyone there developed great faith in him.
CB Adi-khanda 16.35
ganga-snana kari’ niravadhi hari-nama
ucca kari’ laiya bulena sarva-sthana
Haridasa would regularly take bath in the Ganges and then loudly chant the names of Lord Hari while wandering about.
CB Adi-khanda 16.36
kaji giya mulukera adhipati-sthane
kahileka tahana sakala vivarane
The Kazi went to the king of Bengal and complained about Haridasa.
Kazi, the Moslem justice of Phuliya, informed his respected superior, the king of Bengal, about the activities of Haridasa.
CB Adi-khanda 16.37
“yavana haiya kare hindura acara
bhala-mate tare ani’ karaha vicara”
“Haridasa is a Moslem, but he follows the religion of the Hindus. Please call him and consider his case.”
Since Thakura Haridasa appeared in a Moslem family and acted contrary to the behavior of the Moslems, according to their consideration he had committed a grave offense and must be punished. Considering in this way, the Kazi complained to the king.
CB Adi-khanda 16.38
papira vacana shuni’ seha papa-mati
dhari’ anaila ta’ne ati shighragati
Hearing the words of the sinful Kazi, the sinful king immediately called for Haridasa.
The sinful king, who was hostile to devotional service, ordered that Haridasa be arrested without delay.
CB Adi-khanda 16.39
krishnera prasade haridasa mahashaya
yavanera ki daya, kaler o nahi bhaya
By the mercy of Krishna, Shri Haridasa was not even afraid of death personified, so what speak of the Moslem rulers.
Thakura Mahashaya, who was glorious by the mercy of the Lord, was not afraid of the Moslem king as he came before him. What to speak of an ordinary human being, he was not even afraid of Yamaraja, the destroyer of all.
CB Adi-khanda 16.40
‘krishna krishna’ baliya calila sei-kshane
muluka-patira age dila darashane
Chanting the name of Krishna, he immediately went to see the king.
CB Adi-khanda 16.41
haridasa-thakurera shunina gamana
harishe-vishada haila yata susajjana
Hearing about Haridasa’s departure to see the king, pious persons felt morose in the midst of their happiness.
Upon hearing that the Moslem king had arrested Thakura Haridasa in order to torture him, the local residents became extremely distressed. They were already happy from hearing about Haridasa Thakura’s loud chanting of the holy names and his pure ecstatic transformations. But by now hearing and fearing about the inevitable oppression of Haridasa, they became depressed in the midst of their happiness resulting from seeing him.
CB Adi-khanda 16.42
bada bada loka yata ache bandi-ghare
ta’ra saba hrishta haila shunina antare
When the respectable persons in prison heard that Haridasa had come to see the king, they became pleased at heart.
Being arrested, Thakura Haridasa was put in prison like an ordinary criminal. Already many prestigious persons had been imprisoned there. These persons became extremely joyful on receiving the association of this transcendental sadhu.
CB Adi-khanda 16.43
“parama-vaishnava haridasa mahashaya
ta’ne dekhi’ bandi-duhkha haibeka kshaya”
“Haridasa is a great Vaishnava. By seeing him, our distress due to imprisonment will be vanquished.”
Those prisoners began to consider that by seeing such a maha-bhagavata mahatma as Haridasa, their miseries would be diminished.
CB Adi-khanda 16.44
rakshaka-lokere sabe sadhana kariya
rahilena bandi-gana eka-drishti haiya
The prisoners tactfully persuaded the guards to let them see Haridasa without disturbance.
The word sadhana means “the method for achieving one’s goal,” “flattery,” “earnest entreaty,” “submissive request,” or “adulation.”
CB Adi-khanda 16.45
haridasa-thakura aila sei-sthane
bandi-sabe dekhi’ kripa-drishti haila mane
When Haridasa Thakura came there and saw the prisoners, he glanced mercifully upon them.
CB Adi-khanda 16.46
haridasa-thakurera carana dekhiya
rahilena bandi-gana pranati kariya
Seeing the lotus feet of Haridasa Thakura, all the prisoners offered obeisances to him.
CB Adi-khanda 16.47
sarva-manohara mukha-candra anupama
Haridasa’s hands reached to his knees, his eyes were like lotus petals, and his enchanting moonlike face was beyond compare.
CB Adi-khanda 16.48
bhakti kari’ sabe karilena namaskara
sabara haila krishna-bhaktira vikara
As everyone devotedly offered obeisances to him, ecstatic devotional symptoms manifest in their bodies.
CB Adi-khanda 16.49
ta’sabara bhakti dekhe prabhu-haridasa
bandi-saba dekhi’ tana haila kripa-hasa
When Haridasa saw the prisoners’ devotion, he mercifully smiled at them.
Seeing the prisoners, Haridasa compassionately displayed his smiling face to them.
CB Adi-khanda 16.50
“thaka thaka, ekhana achaha yena-rupe”
gupta-ashirvada kari’ hasena kautuke
With a curious smile, Haridasa gave them an ambiguous blessing. “Stay there. Stay as you are now.”
Commentary and Chapter Summaries of His Divine Grace Om Vishnupada Paramahamsa Parivrajakacarya Shri Shrimad Bhaktisiddhanta Sarasvati Gosvami Prabhupada.