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NITAAI-Veda.nyf > Compiled and Imp Scriptures > Chaitanya Bhagavata > Caitanya Bhagavata with Commentaries > Adi-khanda > 16-The Glories of Sri Haridasa Thakura > Adi-khanda 16/201-250

Shri Chaitanya-bhagavata

Adi-khanda -

By

Vyasa Avatara Shrila Vrindavana dasa Thakura

Chapter Sixteen: The Glories of Shri Haridasa Thakura

 

 

CB Adi-khanda 16.201

TEXT 201

daiva-gati tathaya aila haridasa

danka-nritya dekhena haiya eka-pasha

TRANSLATION

By providence Haridasa came there and began to watch the snake charmer from the side.

COMMENTARY

The phrase daiva-gati means “without any purpose” or “by one’s own sweet will.”

CB Adi-khanda 16.202

TEXT 202

manushya-sharire naga-raja mantra-bale

adhishthana haiya nacaye kutuhale

TRANSLATION

By the power of the mantras chanted by the snake charmer, the king of snakes had appeared in the body of the snake charmer and was happily dancing.

COMMENTARY

The word naga-raja refers to Shesha, the devotee of Lord Vishnu; Ananta; or Vasuki.

 

The word adhishthana means “situated” or “possessed.”

CB Adi-khanda 16.203

TEXT 203

kaliya-dahe karilena ye natya ishvare

sei gita gayena karunya-ucca-svare

TRANSLATION

The snake charmer was loudly and sweetly singing about Krishna’s dance in the Kaliya lake.

COMMENTARY

The phrase kaliya-dahe refers to the particular lake within the Kalindi River named Kaliya-daha. Being afraid of Garuda, the fierce poisonous snake named Kaliya, the son of Kadru and Kashyapa, lived there with his family. For a description of this great snake Kaliya and the pastimes of Krishna subduing this Kaliya by dancing on his heads in the Kaliya-daha, one should see Shrimad Bhagavatam (10.15.47-52, Chapter 16, verses 1-12 and Chapter 17, verses 1-12).

 

As Krishna, the master of all arts, danced on the heads of Kaliya at Kaliya-daha, the snake charmer imitated that dance while loudly singing songs about the great mercy Krishna gave Kaliya on the pretext of awarding punishment.

CB Adi-khanda 16.204-208

TEXTS 204-208

shuni’ nija-prabhura mahima haridasa

padila murcchita hai’ kotha nahi shvasa

kshaneke chaitanya pai, kariya hunkara

 

anande lagila nritya karite apara

haridasa-thakurera avesha dekhiya

eka-bhita hai’ danka rahilena giya

 

gadagadi yayena thakura-haridasa

adbhuta pulaka-ashru-kampera prakasha

rodana karena haridasa-mahashaya

shunina prabhura guna haila tanmaya

TRANSLATION

As Haridasa heard the glorious pastimes of the Lord, he fell unconscious to the ground and his breath stopped. When he regained consciousness some moments later, he roared loudly and began to dance in ecstasy. Seeing Haridasa’s ecstatic mood, the snake charmer stopped his dancing and stood off to the side. Thakura Haridasa rolled on the ground and wonderful ecstatic symptoms like hairs standing on end, crying, and shivering manifest in his body. Haridasa was fully absorbed in ecstatic love after hearing the transcendental qualities of the Lord, and tears of love flowed from his eyes.

COMMENTARY

Overwhelmed by the snake charmer’s songs describing Krishna’s mercy, Haridasa Thakura fell unconscious due to an awakening of love of God. Even symptoms of external consciousness like breathing could not be found in his body. After a while he regained his external consciousness, roared loudly, and began to dance in ecstatic love of God. Seeing maha-bhagavata Vaishnava Thakura Haridasa dance in the mood of love for Krishna, the snake charmer, who was possessed by Anantadeva, respectfully stood aside. Being absorbed in hearing and remembering Krishna’s incomparably great quality of mercy on the fierce, cruel serpent Kaliya, Thakura Haridasa became absorbed in love of Krishna and began to roll on the ground and cry as his transcendental body manifested tears, shivering, and hairs standing on end.

CB Adi-khanda 16.209

TEXT 209

haridase bedi’ sabe gayena harishe

yoda-haste rahi’ danka dekhe eka-pashe

TRANSLATION

Then everyone surrounding Haridasa joyfully began chanting Krishna’s glories, while the snake charmer respectfully stood to the side with folded hands.

CB Adi-khanda 16.210

TEXT 210

kshaneke rahila haridasera avesha

punah asi’ danka nritye karila pravesha

TRANSLATION

After Haridasa returned to external consciousness, the snake charmer again began to dance.

CB Adi-khanda 16.211

TEXT 211

haridasa-thakurera dekhiya avesha

sabei haila ati ananda-vishesha

TRANSLATION

Everyone was overwhelmed with joy after seeing Haridasa’s ecstatic absorption.

CB Adi-khanda 16.212

TEXT 212

yekhane padaye tan’ra caranera dhuli

sabei lepena ange hai’ kutuhali

TRANSLATION

They all eagerly took the dust from his footprints and smeared it on their bodies.

CB Adi-khanda 16.213-218

TEXTS 213-218

ara eka dhanga-vipra thaki’ seikhane

“muni o nacimu aji” gane mane-mane

“bujhilana,-nacilei abodha barbare

 

alpa manushyere o parama-bhakti kare”

eta bhavi’ sei-kshane achada khaiya

padila yehena maha-aceshta haiya

yei-matra padila dankera nritya-sthane

 

marite lagila danka maha-krodha-mane

ashe-pashe ghade-mude vetrera prahara

nirghata maraye danka, raksha nahi ara

 

vetrera prahare dvija jarjara haiya

‘bapa bapa’ bali’ sheshe gela palaiya

TRANSLATION

One pseudo brahmana who was in the audience thought, “I will also dance today. Even an illiterate fool who dances like he’s in ecstasy is greatly respected by common people.” Thinking in this way, he immediately crashed to the ground and became motionless. As soon as the pseudo brahmana fell near the dancing snake charmer, the snake charmer became angry and began severely beating the brahmana with a stick. After being beaten with a stick all over the body, the anguished brahmana ran away screaming, “Father! Father!”

COMMENTARY

The word dhanga-vipra refers to that pseudo brahmana, who was a hypocritical, deceitful, cheating, artificial, imitative prakrita-sahajiya and lowest of the brahmanas. Being puffed-up with the pride of being a brahmana and being induced by his polluted intelligence, that pseudo brahmana tried to artificially imitate the transcendental characteristics of maha-bhagavata Vaishnava Thakura Haridasa. He considered, “Due to their blind faith, whenever ordinary foolish people see or hear any dancing or singing in a petty religious function, they offer abundant respect. Therefore, since people offered such respect to Haridasa Thakura, who is an ordinary human being (?) born in a non-Hindu family, while I am born in the topmost varna in Hindu society; if I can imitate the characteristics and eight ecstatic transformations of a Vaishnava Thakura’s love, like an actor on stage, then no one can estimate how much profit, adoration, and distinction I will achieve. When people respect an ordinary human being (?) and nonseminal brahmana like Haridasa Thakura so much just by seeing his display of petty ordinary emotions, then if I, the son of a seminal brahmana, can simply mimic his transcendental emotions, I can’t imagine how much profit, adoration, and distinction I will receive. If I exhibit artificial emotions, then my insignificant material fame will certainly surpass the fame of the transcendental Vaishnava.” Thinking in this way, in order to exhibit artificial sentiments, that atheistic, hypocritical prakrita-sahajiya suddenly fell on the ground and artificially pretended to be unconscious. As soon as that pseudo brahmana deceitfully exhibited artificial sentiments by which one is naturally bound to slip and fall, the snake charmer understood his deceitfulness and saw him as a disturbance and obstruction to his own dancing and therefore began to beat him severely. He incessantly, severely, and mercilessly beat that atheist on his shoulders, head, and other bodily limbs. Due to the excessive beating, that fallen pseudo brahmana ultimately left that place, shouting, “O father, save me! O mother, save me! I’m dying!”

CB Adi-khanda 16.219

TEXT 219

tabe danka nija-sukhe nacila vistara

sabara janmila bada vismaya antara

TRANSLATION

Thereafter the snake charmer happily continued on with his dance, as everyone there watched in astonishment.

CB Adi-khanda 16.220

TEXT 220

yoda-haste sabe jijnasena danka-sthane

“kaha dekhi,-e-viprere marila va kene?

TRANSLATION

Later they all folded their hands and asked the snake charmer, “Please explain for us. Why did you beat the brahmana?

CB Adi-khanda 16.221

TEXT 221

haridasa nacite va yoda-haste kene

rahila,-e saba katha kaha ta’ apane?”

TRANSLATION

“And why did you stand aside with folded hands when Haridasa was dancing?”

CB Adi-khanda 16.222

TEXT 222

tabe sei danka-mukhe vishnu-bhakta naga

kahite lagila haridasera prabhava

TRANSLATION

Then the serpent devotee of Vishnu spoke through the mouth of the snake charmer about the glories of Haridasa.

CB Adi-khanda 16.223

TEXT 223

“tomara ye jijnasila,-e bada rahasya

yadyapi akathya, tabu kahimu avashya

TRANSLATION

“You have asked about Me about a mysterious subject. Although it is confidential, I must disclose it.

COMMENTARY

The audience asked the snake charmer, “O snake charmer, why did you stand to the side with folded hands when Haridasa Thakura fell unconscious in ecstatic love of God after his uncommon dancing? And why did you mercilessly beat this prakrita-sahajiya when he fell unconscious while exhibiting his artificial sentiments?” In reply, Anantadeva, who was situated within the body of the snake charmer, spoke to everyone through the mouth of the snake charmer, “The subject matter that you have inquired about is very mysterious and indescribable. Though it is most confidential, I will certainly explain everything to you in detail.”

CB Adi-khanda 16.224

TEXT 224

haridasa-thakurera dekhiya avesha

tomara ye bhakti bada karila vishesha

TRANSLATION

“You all felt great reverence for Haridasa when you saw his ecstatic dance.

CB Adi-khanda 16.225

TEXT 225

taha dekhi’ o-brahmana dhangati kariya

padila matsarya-buddhye achada khaiya

TRANSLATION

“Seeing this, that pseudo brahmana fell to the ground in an envious imitation of Haridasa.

CB Adi-khanda 16.226

TEXT 226

amara nritya-sukha bhanga karibare

matsarya-buddhye kon jane shakti dhare?

TRANSLATION

“Who has the power to enviously disturb the pleasure of My dancing?

CB Adi-khanda 16.227

TEXT 227

haridasa-sange sparddha mithya kari’ kare

ataeva shasti bahu karilun uhare

TRANSLATION

“Out of audacity, he tried to imitate Haridasa, and therefore I punished him accordingly.

COMMENTARY

“Haridasa Thakura is a nonduplicitous, transcendental, spontaneous, pure devotee of the Lord, whereas this pseudo brahmana is an abominable prakrita-sahajiya. Artificial imitation born of false rivalry with nonduplicitous pure devotees is the fraudulent drama of hypocritical sahajiyas. Since this prakrita-sahajiya tried to artificially imitate the activities of a maha-bhagavata Vaishnava Thakura out of envy and hate and with a desire to cheaply acquire mundane fame from the foolish persons ignorant of the truth, I have sufficiently punished him.”

CB Adi-khanda 16.228

TEXT 228

“bada loka kari’ loka januka amare”

apanare prakatai dharma-karma kare

TRANSLATION

“He presented himself as an important person by imitating some religious sentiments.

COMMENTARY

Like this so-called brahmana, many atheistic hypocrites with the ill-motive, “People will respect me as ‘great’ or ‘a devotee,’” exhibit various reflections of artificial emotions in order to cheat people. In this regard, one should discuss the definitions of baka-vrata and vaidala-vrata as found in the following verses:

adho-drishtir naikritikah      svartha-sadhana-tatparah

shatho mithya-vinitash ca      baka-vrata-paro dvijah

“An imposter brahmana, the follower of baka-vrata, ‘the vow of the duck,’ is he who always looks down in order to make a show of humility, who is cruel, and who pretends to be submissive.

 

dharma-dhvaji sada lubdhash      chadmiko loka-dambhakah

vaidala-vratiko jneyo      himsra-sarvabhisandhikah

“One should know that the dharma-dhvaji (who makes a false show of being religious), the person who always desires other’s wealth, the duplicitous person, the person who cheats, the envious person, and the person who blasphemes are hypocritical brahmanas who follow vaidala-vrati, ‘the vow of a cat.’”

CB Adi-khanda 16.229

TEXT 229

e-sakala dambhikera krishne priti nai

akaitava haile se krishna-bhakti pai

TRANSLATION

“Actually that arrogant and deceitful brahmana has no love for Krishna. To achieve the devotional service of Lord Krishna one has to be free from duplicity.

COMMENTARY

It is to be understood that those who artificially imitate the transcendental activities of the maha-bhagavata Vaishnava with the desire to accumulate mundane fame as a devotee have no attitude of service to the lotus feet of the Lord. Although in order to gratify their own material senses they proudly accept the dress of devotees, their artificial external exhibition of devotional symptoms is simply meant to cheat people. Pure devotion to Krishna is present wherever the symptoms of dharma-dhvajis, vaidala-vratis, and baka-vratis are absent, and pride, duplicity, and extraneous motives are present wherever such faults are found.

CB Adi-khanda 16.230-231

TEXTS 230-231

ei ye dekhila,-nacilena haridasa

o-nritya dekhile sarva-bandha haya nasha

haridasa-nritye krishna nacena apane

brahmanda pavitra haya o-nritya-darshane

TRANSLATION

“One who sees Haridasa dancing is freed from all bondage. When Haridasa dances, Lord Krishna personally dances. Thus the whole universe can be purified by seeing his dance.

COMMENTARY

The material bondage of those who see dancing performed for the pleasure of Krishna by Vaishnavas who are inclined to the service of the Lord is destroyed, whereas the exhibition of artificial characteristics by prakrita-sahajiyas simply increases their miseries of material bondage. By seeing dancing performed for the pleasure of Krishna by Vaishnavas, nonduplicitous emotions befitting a Vaishnava are certainly awakened, and the fraudulent endeavors of the hypocritical imitators simply yields evil results in this world. When Thakura Haridasa exhibits the transcendental pastime of dancing, then, being controlled by his nonduplicitous love, Krishnacandra along with His associates also dance. By seeing such transcendental dancing, many fortunate persons of this world become free from heaps of sinful reactions accumulated over many lifetimes and thus achieve piety that leads to devotional service.

CB Adi-khanda 16.232

TEXT 232

uhana se yogya pada ‘haridasa’-nama

niravadhi krishna-candra hridaye uhana

TRANSLATION

“His name, ‘Haridasa,’ is appropriate, for Lord Krishna constantly dwells in his heart.

COMMENTARY

For an explanation of the second line of this verse, one should see Shrimad Bhagavatam (9.4.63-68).

CB Adi-khanda 16.233

TEXT 233

sarva-bhuta-vatsala, sabara upakari

ishvarera sange prati-janme avatari

TRANSLATION

“He is affectionate to all living entities, and he is always engaged in their welfare. He accompanies the Lord whenever He incarnates.

COMMENTARY

Haridasa Thakura is affectionate to all living entities and the benefactor for both animate and inanimate beings. He incarnates whenever the Supreme Lord incarnates. In other words, he is a constant associate in the Lord’s pastimes.

CB Adi-khanda 16.234

TEXT 234

unhi se niraparadha vishnu-vaishnavete

svapne o unhana drishti na yaya vipathe

TRANSLATION

“He is never offensive to Vishnu or the Vaishnavas, and even in a dream he does not deviate from the proper path.

COMMENTARY

Since Haridasa Thakura is a direct associate of the Lord, he cannot commit any offenses against Vishnu or the Vaishnavas. He can never deviate from his endeavor to serve Krishna like an ordinary human being, even in a dream.

CB Adi-khanda 16.235

TEXT 235

tilarddha unhana sanga ye-jivera haya

se avashya paya krishna-pada-padmashraya

TRANSLATION

“One who associates with Haridasa for even a fraction of a moment will certainly attain shelter at the lotus feet of Krishna.

COMMENTARY

If by the good fortune resulting from accumulated pious activities over many lifetimes, a living entity associates with Haridasa Thakura for even a short time, he will certainly achieve the lotus feet of the Lord.

CB Adi-khanda 16.236

TEXT 236

brahma-shivo haridasa-hena bhakta-sanga

niravadhi karite cittera bada ranga

TRANSLATION

“Lord Brahma and Lord Shiva always desire to associate with a devotee like Haridasa.

COMMENTARY

The demigods headed by Brahma always hanker to become glorious by obtaining the association of a maha-bhagavata devotee like Haridasa.

CB Adi-khanda 16.237

TEXT 237

‘jati, kula, saba-nirarthaka’ bujhaite

janmilena nica-kule prabhura ajnate

TRANSLATION

“On the order of the Lord, Haridasa was born in a low-class family to show that birth in a high caste or good family are useless.

COMMENTARY

Due to pious and sinful activities, the conditioned souls take birth in higher or lower species of life. This is simply an example of the fruits of their karma. From the spiritual point of view there is no value at all in the prestige resulting from mundane caste and ancestry. By the supreme will of the all-auspicious Lord, Haridasa Thakura appeared in a Moslem family in order to preach this supreme truth to the entire world.

CB Adi-khanda 16.238

TEXT 238

‘adhama-kulete yadi vishnu-bhakta haya

tathapi se-i se pujya’-sarva-shastre kaya

TRANSLATION

“If a devotee of the Lord is born in a low-class family, he is still worthy of worship. This is the verdict of the scriptures.

COMMENTARY

Taking birth in superior or inferior families indicates the superiority or inferiority of the fruits of one’s karma. The living entity is constitutionally a devotee of Lord Vishnu, and although by temporary familial identification he may be inferior or superior, he is actually superior or inferior in proportion to his devotion to the Lord. This is loudly proclaimed in all Vaishnava literatures. It is not a fact that one who is born in a lower family is not qualified for devotional service to Vishnu. A Vaishnava born in a lower family is a qualified brahmana, spiritual master, and worshipable by all nondevotees born in higher class families.

CB Adi-khanda 16.239

TEXT 239

“uttama-kulete janmi’ shri-krishne na bhaje

kule ta’ra ki karibe, narakete maje”

TRANSLATION

“And if someone is born in a high-class family but does not worship the lotus feet of Shri Krishna, then his high birth is useless and he falls to hell.

COMMENTARY

Even after taking birth in a higher family as the result of pious activities, if one is averse to the service of the Lord, he will certainly go to hell. This is confirmed in the following statement of Camasa, one of the nine Yogendras, to Maharaja Nimi in the Shrimad Bhagavatam (11.5.3):

ya esham purusham sakshad      atma-prabhavam ishvaram

na bhajanty avajananti      sthanad bhrashtah patanty adhah

“If any of the members of the four varnas and four ashramas fail to worship or intentionally disrespect the Personality of Godhead, who is the source of their own creation, they will fall down from their position into a hellish state of life.”

CB Adi-khanda 16.240

TEXT 240

ei saba veda-vakyera sakshi dekhaite

janmilena haridasa adhama-kulete

TRANSLATION

“Haridasa thus took birth in a low-class family to prove the words of the scriptures.

CB Adi-khanda 16.241-242

TEXTS 241-242

prahlada yehena daitya, kapi hanuman

ei-mata haridasa nica-jati nama

haridasa-sparsha vancha kare deva-gana

ganga o vanchena haridasera majjana

TRANSLATION

Haridasa was born in a low-class family just as Prahlada was born in a demoniac family and Hanuman was born in a monkey family. The demigods desire the touch of Haridasa, and even mother Ganga desires that Haridasa immerse in her waters.

COMMENTARY

Just as Shri Prahlada appeared in a demon family that was naturally averse to Vishnu and Shri Hanumanji appeared in a family of animals, by the supreme will of the Lord, Thakura Haridasa appeared in a low-class Moslem family. Generally human beings desire to become purified by either touching the demigods or taking bath in the Ganga. But what to speak of the demigods headed by Lord Brahma, even the most sanctified Ganga, who emanates from the lotus feet of Vishnu, desires to become glorious by the touch of maha-bhagavata, paramahamsa, Vaishnava acarya Haridasa Thakura, who is the representative of all the demigods.

CB Adi-khanda 16.243

TEXT 243

sparshera ki daya, dekhilei haridasa

chinde’ sarva-jivera anadi karma-pasha

TRANSLATION

“What to speak of his touch, just by seeing Haridasa one is released from the bondage of fruitive activities.

COMMENTARY

What to speak of touching Haridasa, if one simply sees him, then all material bondage born of nescience from time immemorial is at once cut to pieces.

CB Adi-khanda 16.244

TEXT 244

haridasa ashraya karibe yei jana

ta’ne dekhile o khande’ samsara-bandhana

TRANSLATION

“Indeed, even if one sees a person who has taken shelter of Haridasa, he is freed from material bondage.

COMMENTARY

Even if a conditioned soul sees those who consider Namacarya Haridasa as their spiritual master, he is released from all material bondage.

CB Adi-khanda 16.245-246

TEXTS 245-246

shata-varsha shata mukhe uhana mahima

kahile o nahi pari karibare sima

bhagyavanta tomara se, toma’ saba haite

uhana mahima kichu aila mukhete

TRANSLATION

“If I glorify Haridasa for a hundred years with a hundred mouths I would still not reach the end of his glories. You are all fortunate, for because of you I received an opportunity to glorify Haridasa.

COMMENTARY

The snake charmer, who was expert in controlling snakes through mantra, said, “All of you are very fortunate, for because of your inquires I was able to speak and reveal some of the glories of the Lord’s devotee. If I sing the glories of the transcendental qualities of Thakura Haridasa for one hundred years with one hundred mouths, I would not finish.”

CB Adi-khanda 16.247

TEXT 247

sakrit ye balibeka haridasa-nama

satya satya seha yaibeka krishna-dhama”

TRANSLATION

“I assure you that one who simply chants the name of Haridasa without offense will certainly attain the abode of Krishna.”

COMMENTARY

If a person even once utters the transcendental name of the Vaishnava Thakura, “Haridasa,” he will certainly go back to Godhead.

CB Adi-khanda 16.248

TEXT 248

eta bali’ mauna hailena naga-raja

tushta hailena shuni’ sajjana-samaja

TRANSLATION

After speaking in this way, the king of the snakes became silent, and all the pious people there felt fully satisfied.

CB Adi-khanda 16.249

TEXT 249

hena haridasa thakurera anubhava

kahiya achena purve shri-vaishnava-naga

TRANSLATION

Thus the Vaishnava snake related the glories of Haridasa Thakura.

CB Adi-khanda 16.250

TEXT 250

sabara parama-priti haridasa-prati

naga-mukhe shuni’ harashita haila ati

TRANSLATION

By hearing the snake’s narration through the mouth of the snake charmer, all the people felt great affection for Haridasa.

 

Commentary and Chapter Summaries of His Divine Grace Om Vishnupada Paramahamsa Parivrajakacarya Shri Shrimad Bhaktisiddhanta Sarasvati Gosvami Prabhupada.