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Vyasa Avatara Shrila Vrindavana dasa Thakura
Chapter Sixteen: The Glories of Shri Haridasa Thakura
CB Adi-khanda 16.100
papira vacane sei papi ajna dila
dushta-gane asi’ haridasere dharila
Instigated by the words of the sinful Kazi, the sinful king gave his order and the miscreant guards arrested Haridasa.
The sins of those who envy the Vaishnavas are understood to have fully matured. Since the atheist Kazi caused mischief to Haridasa Thakura, both he and the king were extremely sinful. The guards who arrested Haridasa Thakura on the order of their sinful masters were also affected by sinful reactions.
CB Adi-khanda 16.101
bajare-bajare saba bedi’ dushta-gane
mare se nirjiva kari’ maha-krodha-mane
The miscreant guards thereafter took Haridasa from market to market and mercilessly beat him.
CB Adi-khanda 16.102
‘krishna krishna’ smarana karena haridasa
namanande deha-duhkha na haya prakasha
Haridasa simply remembered the name of Krishna, and on account of that ecstatic remembrance he felt no pain.
CB Adi-khanda 16.103
dekhi haridasa-dehe atyanta prahara
sujana-sakala duhkha bhavena apara
The pious people were greatly distressed to see the excessive beating of Haridasa.
Hearing and seeing the severe beating and unjustified oppression of Thakura Haridasa, the saintly persons became extremely distressed. Some of them openly declared, “By oppressing the Vaishnavas in this way, great inauspiciousness will soon fall on this kingdom. Simply as a result of torturing the Vaishnavas, the world faces various miseries like famine, drought, plague, and war.
CB Adi-khanda 16.104
keha bale,-“ucchana haibe sarva-rajya
se-nimitte sujanere kare hena karya”
Someone said, “The entire kingdom will be destroyed because they’re torturing such a saintly person.”
CB Adi-khanda 16.105
raja-ujirere keha shape krodha-mane
maramari karite o uthe kona jane
Someone angrily cursed the king and the Kazi, and someone else was prepared to fight them.
As a result of the Moslems’ misbehavior towards Haridasa Thakura, the sadhus became most angry and displeased at heart. Some of them mentally cursed the king and his minister, and some sowed the seed of discontent in order to bring about a revolution in the state.
CB Adi-khanda 16.106
keha giya yavana-ganera pa’ye dhare
“kichu diba, alpa kari’ maraha uhare”
Another person fell at the feet of the Moslems and said, “I’ll give you some money if you don’t beat him so hard.”
Some of them fell at the feet of the Moslems who were mercilessly beating Haridasa and begged their mercy to spare his life, and some of them tried to stop the beating with bribes.
CB Adi-khanda 16.107
tathapiha daya nahi janme papi-gane
bajare-bajare mare maha-krodha-mane
Nevertheless the sinful guards showed no mercy, and they continued angrily beating Haridasa from market to market.
CB Adi-khanda 16.108
krishnera prasade haridasera sharire
alpa duhkho nahi janme eteka prahare
By the mercy of Krishna, Haridasa felt no pain whatsoever in spite of such heavy beating.
CB Adi-khanda 16.109
asura-prahare yena prahlada-vigrahe
kona duhkha na janila,-sarva-shastre kahe
The scriptures explain that Prahlada felt no pain when he was mercilessly beaten by the demons.
Just as Hiranyakashipu tortured his maha-bhagavata son, Prahlada, in various ways (see Shrimad Bhagavatam 7.5.33-53 and 7.8.1-13), the sinful Moslems also began to torture Haridasa Thakura in various ways. But like Bhakta-raja Prahlada, he did not feel a tinge of misery. The quality of tolerance like this is natural for the maha-bhagavatas. They are so busy in constantly serving the Supreme Lord that incidents of the external world like torture cannot give them any anxiety. That is why Shri Gaurasundara has stated in His Shri Shikshashtaka that only one who is more tolerant than a tree is able to glorify the topics of Krishna, not others. If a practitioner is intolerant, then he will not be able to glorify Hari because we have seen by innumerable cases in this world that persons who are averse to the Supreme Lord have unfairly and unnecessarily attacked the all-auspicious honest preacher engaged in chanting the names of Hari and have tried to close his mouth, which is engaged in glorifying Hari. The sinful society that is intoxicated by pride related with family, caste, wealth, and material education always tries to completely stop glorification of Hari, which is the only Absolute Truth. Even on the dishonest pretext of duplicitously joining the sankirtana party in name, they silently oppose chanting the holy names, which are satya-vastu, the Absolute Truth.
CB Adi-khanda 16.110
ei-mata yavanera ashesha prahare
duhkha na janmaye haridasa-thakurere
In the same way, Haridasa felt no pain as he was mercilessly beaten by the Moslems.
CB Adi-khanda 16.111
haridasa-smarane o e duhkha sarvatha
chinde sei-kshane, haridasera ki katha
What to speak of Haridasa himself, even one who remembers his activities is immediately relieved of all material miseries.
What to speak of Haridasa feeling distress due to the severe torture, all the distress of even a person who remembers this incomparable tolerance of Haridasa will also be completely destroyed.
CB Adi-khanda 16.112
sabe ye-sakala papi-gana tan’re mare
ta’ra lagi’ duhkha-matra bhavena antare
Rather Haridasa felt sorry for the sinful guards who were engaged in beating him and he prayed.
For the benefit and deliverance of those sinful offenders who defy the bhagavata Vaishnavas, the saintly persons consider them candidates for their mercy and feel concerned within their hearts. Such characteristics are also seen in the lives of Jesus Christ and Prophet Mohammed.
CB Adi-khanda 16.113
“e-saba jivere, krishna! karaha prasada
mora drohe nahu e-sabara aparadha”
“O Krishna! Be merciful on these living entities! Forgive their offense of torturing me.”
If one defies the devotees of the Lord, the Supreme Lord becomes greatly displeased. Realizing that the Supreme Lord would be greatly displeased by the torture inflicted on him by the sinful Moslems, Thakura Haridasa prayed at the lotus feet of the Lord for their benefit. The devotees of the Lord never pray, “Let the minds of the living entities always remain distracted from the service of the lotus feet of Krishna,” as this brings about their ruination. The Vaishnava Thakuras, who are compassionate to all living entities, never become the cause of other’s inauspiciousness.
CB Adi-khanda 16.114
ei-mata papi-gana nagare-nagare
prahara karaye haridasa-thakurere
In this way the sinful guards beat Haridasa Thakura in the various marketplaces.
CB Adi-khanda 16.115
dridha kari’ mare ta’ra prana laibare
manah-smriti nahi haridasera prahare
They beat him severely in order to kill him, but Haridasa was not even disturbed by their beating.
Being bewildered by waves of thoughts about the external world, the ordinary conditioned souls accept their own flickering mind as the director of all their activities. But since the devotees of the Lord are constantly engaged in the service of Hari, they do not engage their mind in enjoying external material objects. Rather, they do not retain any memory of any material incident or object. In other words, they have completely forgotten all false bodily identification. It is stated: krishna-name prita, jade udasina, nirdosha ananda-maya-“They are attached to the holy names of Krishna, indifferent to material objects, faultless, and always joyful.”
CB Adi-khanda 16.116
vismita haiya bhave sakala yavane
“manushyera prana ki rahaye e marane?
The Moslems were astonished to see this, and thought, “Can a human being survive after such a beating?
CB Adi-khanda 16.117
dui tina bajare marile loka mare
baisha-bajare marilana ye ihare
“If we beat someone in two or three marketplaces, they die. But we’ve beaten him in twenty-two marketplaces.”
CB Adi-khanda 16.118
mare o na, aro dekhi,-hase kshane kshane”
“e purusha pira va?”-sabei bhave mane
They all thought, “He has not died, and moreover we see that he is smiling! Is he a powerful saint?”
The word pira (a Farsi word) refers to a Mohammedan saintly person who knows God or a widely respected great personality with extraordinary powers.
CB Adi-khanda 16.119
yavana-sakala bale,-“ohe haridasa!
toma’ haite ama’-sabara haibeka nasha
The Moslems then said, “O Haridasa, we’ll be killed because of you!
The Moslem servants who had severely beaten Haridasa said to him, “If we cannot somehow or other beat you to death, our masters will be very angry with us. Then they will kill us out of anger.”
CB Adi-khanda 16.120
eta prahare o prana na yaya tomara
kaji prana laibeka ama’ sabakara”
“Although we’ve beaten you so much, you’re still alive. Therefore the Kazi will kill us.”
CB Adi-khanda 16.121-122
hasiya balena haridasa mahashaya
“ami jile toma’ sabara manda yadi haya
tabe ami mari,-ei dekha vidyamana”
eta bale’ avishta haila kari’ dhyana
Haridasa smiled and said, “If my remaining alive creates a problem for you, then I will give up my body right now.” After saying this, Haridasa entered into deep meditation on Krishna.
Haridasa replied, “Though I have been severely beaten by you, if my remaining alive causes any harm for you, I can immediately give up my body to check this inauspiciousness.” After speaking in this way, Haridasa entered into samadhi by meditating on the Supreme Lord within his heart, saturated with pure goodness, and thus enacted the pastime of dying. Due to being in deep samadhi on the Supreme Lord, his inhaling and exhaling could not be openly perceived.
CB Adi-khanda 16.123
hailena aceshta, kotha o nahi shvasa
Haridasa, who was endowed with all mystic powers, then became motionless and his breathing stopped.
CB Adi-khanda 16.124
dekhiya yavana-gana vismita haila
muluka-patira dvare laiya phelaila
Seeing this, the Moslems were struck with wonder, and they took the lifeless body of Haridasa before the king.
CB Adi-khanda 16.125
“mati deha’ nina” bale mulukera pati
kaji kahe,-“tabe ta paibe bhala-gati
The king ordered them, “Bury him,” but the Kazi countered, “Then he will achieve an higher destination.
The phrase mati deha’ means “to lay underground or set in samadhi” or “to bury.”
The atheist Kazi said, “Haridasa has taken birth in a high-class Moslem family, so we should not bury him, because then he would attain a higher destination. It is the religious belief of the Moslems that if one buries a dead body, then the owner of the body attains a superior destination. Therefore, if the deadlike body of Haridasa Thakura is thrown into the Ganges rather than buried, it will be a proper punishment for his sinful activities of accepting Hindu religion and chanting the names of the Hindu’s God, and he will suffer miseries forever.”
CB Adi-khanda 16.126
bada hai’ yena karileka nica-karma
ataeva ihare yuyaya hena dharma
“He was already born in a good Moslem family, but he engaged in degraded Hindu practices. Therefore he does not deserve a higher destination.
CB Adi-khanda 16.127
mati dile paraloke haibeka bhala
gange phela,-yena duhkha paya cirakala
“If we bury him, he will certainly attain a better destination in his next life. Better throw him in the Ganges, so that he’ll suffer forever.”
CB Adi-khanda 16.128
kajira vacane saba dhariya yavane
gange phelaite sabe tole giya ta’ne
Following the Kazi’s instructions, the guards took Haridasa’s body to throw in the Ganges.
CB Adi-khanda 16.129
gange nite tole yadi yavana-sakala
vasilena haridasa haiya nishcala
As the Moslems were about to throw his body in the Ganges, Haridasa sat there immovable.
CB Adi-khanda 16.130
dhyananande vasila thakura haridasa
vishvambhara dehe asi’ haila parakasha
As Haridasa sat there in ecstatic meditation, Lord Vishvambhara entered his body.
CB Adi-khanda 16.131
vishvambhara-adhishthana haila sharire
ka’ra shakti ache haridase nadibare?
Who had the power to move Haridasa’s body, when it had become the abode of Lord Vishvambhara?
CB Adi-khanda 16.132
maha-balavanta saba catur-dike thele
maha-stambha-praya prabhu achena nishcale
As the strongest Moslems tried to push Haridasa, they found he was as immovable as a stone pillar.
CB Adi-khanda 16.133
magna hai’ achena, bahya nahi parakasha
Haridasa remained absorbed in the nectarean ocean of love for Krishna and had no external feelings.
The phrase krishnananda-sudha-sindhu refers to the samadhi of ecstatic love for Krishna.
The word bahya means “external consciousness.”
CB Adi-khanda 16.134
kiba antarikshe, kiba prithvite, gangaya
na janena haridasa achena kothaya
He did not even know whether he was in the sky, on the land, or in the waters of the Ganges.
CB Adi-khanda 16.135
prahladera yehena smarana krishna-bhakti
sei-mata haridasa thakurera shakti
Haridasa had the same ability as Prahlada Maharaja to remain fixed in remembrance of the Supreme Lord Krishna.
Regarding the devotional service of Prahlada Maharaja, Narada Muni narrates his characteristics to Yudhishthira Maharaja in the following verses of Shrimad Bhagavatam (7.4.36, 38, and 41): “Who could list the innumerable transcendental qualities of Prahlada Maharaja? He had unflinching faith in Vasudeva, Lord Krishna [the son of Vasudeva], and unalloyed devotion to Him. His attachment to Lord Krishna was natural because of his previous devotional service. Although his good qualities cannot be enumerated, they prove that he was a great soul [mahatma]. Prahlada Maharaja was always absorbed in thought of Krishna. Thus, being always embraced by the Lord, he did not know how his bodily necessities, such as sitting, walking, eating, lying down, drinking and talking, were being automatically performed. Sometimes, feeling the touch of the Lord’s lotus hands, he became spiritually jubilant and remained silent, his hairs standing on end and tears gliding down from his half-closed eyes because of his love for the Lord.” The Shrimad Bhagavatam (7.9.6-7) further states: “By the touch of Lord Nrisimhadeva’s hand on Prahlada Maharaja’s head, Prahlada was completely freed of all material contaminations and desires, as if he had been thoroughly cleansed. Therefore he at once became transcendentally situated, and all the symptoms of ecstasy became manifest in his body. His heart filled with love, and his eyes with tears, and thus he was able to completely capture the lotus feet of the Lord within the core of his heart. Prahlada Maharaja fixed his mind and sight upon Lord Nrisimhadeva with full attention in complete trance.”
CB Adi-khanda 16.136
haridase ei saba kichu citra nahe
niravadhi gauracandra yanhana hridaye
This is not at all astonishing for Haridasa, for Lord Gaurachandra constantly resides in his heart.
CB Adi-khanda 16.137-138
rakshasera bandhane yehena hanuman
apane laila kari’ brahmara samana
ei-mata haridasa yavana-prahara
jagatera shiksha lagi’ karila svikara
While fighting with the demons, Hanuman respectfully welcomed the brahmastra weapon released by Indrajit. Similarly, Haridasa Thakura accepted the beating of the Moslems in order to teach the world.
Just as Hanuman protected the prestige of the brahmastra weapon released by Indrajit, the son of Ravana, the king of the demons, by falling under its influence during the conquest of Lanka (see Ramayana, Sundara-kanda, Chapter 48, verses 36-45), Haridasa also accepted the cruel severe beating of the Moslems in order to set example and teach the highest ideal of tolerance to the world.
CB Adi-khanda 16.139
“ashesha durgati haya, yadi yaya prana
tathapi vadane na chadiba hari-nama
“Even if I experience unlimited misery and die, I will never give up chanting the Lord’s holy name.”
This is the teaching referred to in the previous verse.
Let the sense enjoyers, fruitive workers, and Mayavadis, who are all opposed to devotional service, behave inimically towards the devotees, yet the devotees never give up chanting the holy names of the Lord.
CB Adi-khanda 16.140
anyatha govinda-hena rakshaka thakite
ka’ra shakti ache haridasere langhite?
Otherwise, since Haridasa was personally protected by Govinda, how could anyone harm him?
The word anyatha, or “otherwise,” refers to a situation other than if Thakura Haridasa had not exhibited the highest ideal of incomparable tolerance or had not endeavored to teach the people of the world by saying, “Even if I experience unlimited misery and die, I will never give up chanting the Lord’s holy name.”
Lord Govinda alone is the maintainer of the entire universe. No one can oppose, harm, torture, oppress, or display their might on His unalloyed topmost devotee Haridasa. No atheist has the authority to transgress Haridasa.
CB Adi-khanda 16.141
haridasa-smarane o e duhkha sarvatha
khande sei-kshane, haridasera ki katha
What to speak of Haridasa himself, even one who remembers his activities is immediately relieved of all material miseries.
CB Adi-khanda 16.142
satya satya haridasa-jagat-ishvara
chaitanya-candrera maha-mukhya anucara
Haridasa, who had the power to control the universe, was certainly one of the topmost devotees of Shri Chaitanya.
Another reading for jagat-ishvara, or “the Lord of the universe,” is purva-vipra-vara, or “the already qualified best brahmana.” Actually Thakura Haridasa was already the crest-jewel amongst the best of the brahmanas. Although the materialists see that he was born in a Moslem family, he was the greatest Vaishnava, servant of the Lord, most sober, and endowed with all brahminical qualifications from time immemorial. Only those who constantly serve the Supreme Lord are decorated with the eternal brahminical qualifications from time immemorial. Some people compose imitation literatures in which they claim that Haridasa Thakura was born in a seminal brahmana family, and thereby they attribute on him insignificant mundane social considerations born from their own ignorance. Such imaginary truth is always contrary to historical facts.
The phrase jagat-ishvara may also be an adjective for Chaitanyacandra, or it may have been used to indicate the former position of Haridasa as Lord Brahma. Any maha-bhagavata who controls the six urges mentioned by Shri Rupa Gosvami is qualified to be called Gosvami, Jagat-ishvara, or Vaishnava.
CB Adi-khanda 16.143
hena-mate haridasa bhasena gangaya
kshaneke haila bahya ishvara-icchaya
After Haridasa floated in the Ganges for some time, he regained his external consciousness by the will of the Lord.
CB Adi-khanda 16.144
chaitanya paiya haridasa-mahashaya
tire asi’ uthilena parananda-maya
He then came to the shore and got out of the water in great ecstasy.
CB Adi-khanda 16.145
sei-mate ailena phuliya-nagare
krishna-nama balite balite uccaih-svare
In this way he started for Phuliya while loudly chanting the names of Krishna.
CB Adi-khanda 16.146
dekhiya adbhuta-shakti sakala yavana
sabara khandila himsa, bhala haila mana
Seeing the extraordinary potency of Haridasa, the Moslems’ minds changed and they forgot their envy.
CB Adi-khanda 16.147
pira’ jnana kari’ sabe kaila namaskara
sakala yavana-gana paila nistara
The Moslems considered Haridasa a powerful saint, so they offered him obeisances. Thus they were all delivered from material bondage.
Those Moslems who considered maha-bhagavata Thakura Haridasa as worshipable and offered him their humble obeisances were freed from material bondage.
CB Adi-khanda 16.148
kata-kshane bahya pailena haridasa
muluka-patire cahi’ haila kripa-hasa
Some time after regaining his consciousness, Haridasa met the King of Bengal and laughed mercifully.
CB Adi-khanda 16.149
sambhrame muluka-pati yudi’ dui kara
balite lagila kichu vinaya-uttara
With great awe and reverence, the king folded his hands and humbly said to Haridasa.
CB Adi-khanda 16.150
“satya satya janilana,-tumi maha-pira
‘eka’-jnana tomara se haiyache sthira
“Now I know for certain that you are a powerful saint, for you are firmly convinced that the Supreme Lord is one.
The phrase eka-jnana means “to perceive the presence of the Supreme Lord in every living entity” or “to see the Lord’s variegatedness;” in other words, “to realize the nondual Absolute Truth.”
Commentary and Chapter Summaries of His Divine Grace Om Vishnupada Paramahamsa Parivrajakacarya Shri Shrimad Bhaktisiddhanta Sarasvati Gosvami Prabhupada.