The Glories of Śrīla Haridāsa Ṭhākura
A summary of this Third Chapter of Antya-līlā is given by Śrīla Bhaktivinoda Ṭhākura as follows. A beautiful young brāhmaṇa girl in Jagannātha Purī had a very handsome son who was coming every day to Śrī Caitanya Mahāprabhu. This was not very much to the liking of Dāmodara Paṇḍita, however, who therefore told Śrī Caitanya Mahāprabhu, "If You display so much love for this boy, people will doubt Your character." Hearing these words from Dāmodara Paṇḍita, the Lord sent him to Navadvīpa to supervise the affairs of His mother, Śacīdevī. He also especially requested Dāmodara Paṇḍita to remind His mother that He was sometimes going to her home to accept the food she offered. Thus, following the order of Śrī Caitanya Mahāprabhu, Dāmodara Paṇḍita went to Navadvīpa, taking with him all kinds of prasāda from Lord Jagannātha.
On another occasion, Śrī Caitanya Mahāprabhu once inquired from Haridāsa Ṭhākura, who was known as Brahma Haridāsa, how the yavanas, or persons bereft of Vedic culture, would be delivered in Kali-yuga. Haridāsa Ṭhākura replied that their deliverance would be possible if they very loudly chanted the Hare Kṛṣṇa mantra, for hearing the Hare Kṛṣṇa mantra chanted loudly, even with but little realization, would help them.
After describing this incident, the author of Caitanya-caritāmṛta also describes how Haridāsa Ṭhākura was tested at Benāpola, a village near Śāntipura. A person named Rāmacandra Khān, who was envious of Haridāsa Ṭhākura, sent a professional prostitute to attempt to defame him, but by the mercy of Haridāsa Ṭhākura, even the prostitute was delivered. Because of offending a pure Vaiṣṇava, Rāmacandra Khān was later cursed by Nityānanda Prabhu and ruined.
From Benāpola, Haridāsa Ṭhākura went to the village known as Cāndapura, where he lived at the house of Balarāma Ācārya. Thereafter, Haridāsa Ṭhākura was received by two brothers known as Hiraṇya and Govardhana Majumadāra, but in the course of a discussion he was offended by a caste brāhmaṇa known as Gopāla Cakravartī. Because of this offense, Gopāla Cakravartī was punished by being afflicted with leprosy.
Haridāsa Ṭhākura later left Cāndapura and went to the house of Advaita Ācārya, where he was tested by Māyādevī, the personification of the external energy. She also received his favor by being blessed with the chanting of the Hare Kṛṣṇa mahā-mantra.
vande 'haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca
śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sa-jīvam
sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya-devaṁ
śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca
vande—offer my respectful obeisances; aham—I; śrī-guroḥ—of my spiritual master; śrī-yuta-pada-kamalam—unto the opulent lotus feet; śrī-gurūn—unto the spiritual masters in the paramparā system, beginning from Mādhavendra Purī down to Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda; vaiṣṇavān—unto all the Vaiṣṇavas, beginning from Lord Brahmā and others coming from the very point of creation; ca—and; śrī-rūpam—unto Śrīla Rūpa Gosvāmī; sa-agra-jātam—with his elder brother, Śrī Sanātana Gosvāmī; saha-gaṇa—with associates; raghunātha-anvitaṁ—with Raghunātha dāsa Gosvāmī; taṁ—unto him; sa-jīvam—with Jīva Gosvāmī; sa-advaitam—with Advaita Ācārya; sa-avadhūtam—with Nityānanda Prabhu; parijana-sahitam—and with Śrīvāsa Ṭhākura and all the other devotees; kṛṣṇa-caitanya-devam—unto Lord Śrī Caitanya Mahāprabhu; śrī rādhā-kṛṣṇa-pādān—unto the lotus feet of the all-opulent Śrī Kṛṣṇa and Rādhārāṇī; saha-gaṇa—with Their associates; lalitā-śrī-viśākhā-anvitān—accompanied by Lalitā and Śrī Viśākhā; ca—also.
I offer my respectful obeisances unto the lotus feet of my spiritual master and of all the other preceptors on the path of devotional service, unto all the Vaiṣṇavas and unto the six Gosvāmīs, including Śrīla Rūpa Gosvāmī, Śrīla Sanātana Gosvāmī, Raghunātha dāsa Gosvāmī, Jīva Gosvāmī and their associates. I offer my respectful obeisances unto Śrī Advaita Ācārya Prabhu, Śrī Nityānanda Prabhu and Śrī Caitanya Mahāprabhu, as well as all His devotees, headed by Śrīvāsa Ṭhākura. I then offer my respectful obeisances unto the lotus feet of Lord Kṛṣṇa and Śrīmatī Rādhārāṇī and all the gopīs, headed by Lalitā and Viśākhā.
jaya jaya gauracandra jaya nityānanda
jayādvaita-candra jaya gaura-bhakta-vṛnda
jaya jaya—all glories; gaura-candra—to Śrī Caitanya; jaya—all glories; nityānanda—to Lord Nityānanda; jaya advaita-candra—all glories to Advaita Ācārya; jaya—all glories; gaura-bhakta-vṛnda—to the devotees of Lord Caitanya.
All glories to Śrī Caitanya Mahāprabhu! All glories to Nityānanda Prabhu! All glories to Advaita Ācārya! And all glories to all the devotees of Śrī Caitanya Mahāprabhu!
puruṣottame eka uḍiyā-brāhmaṇa-kumāra
pitṛ-śūnya, mahā-sundara, mṛdu-vyavahāra
puruṣottame—in Jagannātha Purī; eka—one; uḍiyā-brāhmaṇa-kumāra—young son of a brāhmaṇa from Orissa; pitṛ-śūnya—without his father; mahā-sundara—possessing very beautiful bodily features; mṛdu-vyavahāra—having very gentle behavior.
In Jagannātha Purī there was a young boy who had been born of an Orissa brāhmaṇa but had later lost his father. The boy's features were very beautiful, and his behavior was extremely gentle.
prabhu-sthāne nitya āise, kare namaskāra
prabhu-sane vāt kahe prabhu-'prāṇa' tāra
prabhute tāhāra prīti, prabhu dayā kare
dāmodara tāra prīti sahite nā pāre
prabhu-sthāne—to the place of Śrī Caitanya Mahāprabhu; nitya—daily; āise—comes; kare namaskāra—offers respectful obeisances; prabhu-sane—with the Lord; vāt kahe—talks; prabhu-prāṇa tāra—his life and soul was Śrī Caitanya Mahāprabhu; prabhute—unto the Lord; tāhāra prīti—his affection; prabhu—the Lord; dayā kare—reciprocates His mercy; dāmodara—Dāmodara Paṇḍita; tāra—his; prīti—love of Lord Śrī Caitanya Mahāprabhu; sahite nā pāre—could not tolerate.
The boy came dally to Śrī Caitanya Mahāprabhu and offered Him respectful obeisances. He was free to talk with Śrī Caitanya Mahāprabhu because the Lord was his life and soul, but the boy's intimacy with the Lord and the Lord's mercy toward him were intolerable to Dāmodara Paṇḍita.
bāra bāra niṣedha kare brāhmaṇa-kumāre
prabhure nā dekhile sei rahite nā pāre
bāra bāra—again and again; niṣedha kare—forbids; brāhmaṇa-kumāre—the son of the brāhmaṇa; prabhure—Śrī Caitanya Mahāprabhu; nā dekhile—without seeing; sei—that boy; rahite nā pāre—could not stay.
Dāmodara Paṇḍita again and again forbade the son of the brāhmaṇa to visit the Lord, but the boy could not bear staying home and not seeing Śrī Caitanya Mahāprabhu.
nitya āise, prabhu tāre kare mahā-prīta
yāṅhā prīti tāṅhā āise,--bālakera rīta
nitya āise—he comes daily; prabhu—Lord Śrī Caitanya Mahāprabhu; tāre—to him; kare—does; mahā-prīta—very affectionate behavior; yāṅhā prīti—wherever there is love; tāṅhā āise—one comes there; bālakera rīta—the nature of a small boy.
The boy came every day to Śrī Caitanya Mahāprabhu, who treated him with great affection. It is the nature of ay boy to go see a ma who loves him.
tāhā dekhi' dāmodara duḥkha pāya mane
balite nā pāre, bālaka niṣedha nā māne
tāhā dekhi'-seeing that; dāmodara—Dāmodara Paṇḍita; duḥkha pāya—gets unhappiness; mane—in his mind; balite nā pāre—could not say anything; bālaka—the boy; niṣedha—prohibition; nā māne—would not care for.
This was intolerable for Dāmodara Paṇḍita. He became greatly unhappy, but there was nothing he could say, for the boy would ignore his restrictions.
āra dina sei bālaka prabhu-sthāne āilā
gosāñi tāre prīti kari' vārtā puchilā
āra dina—one day; sei bālaka—that boy; prabhu-sthāne āilā—came to Lord Śrī Caitanya Mahāprabhu; gosāñi—Lord Śrī Caitanya Mahāprabhu; tāre—unto him; prīti kari'-with great affection; vārtā—news; puchilā—inquired.
One day when the boy came to Śrī Caitanya Mahāprabhu, the Lord very affectionately inquired from him about all kinds of news.
kata-kṣaṇe se bālaka uṭhi' yabe gelā
sahite nā pāre, dāmodara kahite lāgilā
kata-kṣaṇe—after some time; se bālaka—that boy; uṭhi'-standing up; yabe—when; gelā—left; sahite nā pāre—could not tolerate; dāmodara—Dāmodara Paṇḍita; kahite lāgilā—began to say.
anyopadeśe paṇḍita--kahe gosāñira ṭhāñi
'gosāñi"gosāñi' ebe jānimu 'gosāñi'
anya-upadeśe—by instructing others; paṇḍita—learned teacher; kahe—says; gosāñira ṭhāñi—in front of Śrī Caitanya Mahāprabhu; gosāñi gosāñi—Lord Śrī Caitanya Mahāprabhu, the supreme teacher; ebe—now; jānimu—we shall know; gosāñi—what kind of teacher.
Dāmodara Paṇḍita impudently said to the Lord, "Everyone says that You are a great teacher because of Your instructions to others, but now we shall find out what kind of teacher You are.
Dāmodara Paṇḍita was a great devotee of Śrī Caitanya Mahāprabhu. Sometimes, however, a person in such a position becomes impudent, being influenced by the external energy and material considerations. Thus a devotee mistakenly dares to criticize the activities of the spiritual master or the Supreme Personality of Godhead. Despite the logic that "Caesar's wife must be above suspicion," a devotee should not be disturbed by the activities of his spiritual master and should not try to criticize him. A devotee should be fixed in the conclusion that the spiritual master cannot be subject to criticism and should never be considered equal to a common man. Even if there appears to be some discrepancy according to an imperfect devotee's estimation, the devotee should be fixed in the conviction that even if his spiritual master goes to a liquor shop, he is not a drunkard; rather, he must have some purpose in going there. it is said in a Bengali poem:
yadyapi nityānanda surā-bāḍi yāya
tathāpio haya nityānanda-rāya
ebe gosāñira guṇa-yaśa saba loke gāibe
tabe gosāñira pratiṣṭhā puruṣottame ha-ibe
ebe—now; gosāñira—of Lord Śrī Caitanya Mahāprabhu; guṇa-yaśa—attributes and reputation; saba loke—everyone; gāibe—will talk about; tabe—at that time; gosāñira—of the Lord; pratiṣṭhā—the position; puruṣottame—in Puruṣottama (Jagannātha Purī); ha-ibe—will be.
"You are known as Gosāñi [teacher or ācārya], but now talk about Your attributes and reputation will spread throughout the city of Puruṣottama. How Your position will be impaired!"
śuni' prabhu kahe,--'kyā kaha, dāmodara?'
dāmodara kahe,--tumi svatantra 'īśvara'
śuni'-hearing; prabhu kahe—Śrī Caitanya Mahāprabhu said; kyā kaha—what nonsense are you speaking; dāmodara—My dear Dāmodara; dāmodara kahe—Dāmodara Paṇḍita replied; tumi—You; svatantra—independent; īśvara—the Supreme Personality of Godhead.
Although Śrī Caitanya Mahāprabhu knew that Dāmodara Paṇḍita was a pure and simple devotee, upon hearing this impudent talk the Lord said, "My dear Dāmodara, what nonsense are you speaking?" Dāmodara Paṇḍita replied, "You are the independent Personality of Godhead, beyond all criticism.
svacchande ācāra kara, ke pāre balite?
mukhara jagatera mukha pāra ācchādite?
svacchande—without restriction; ācāra kara—You behave; ke pāre balite—who can talk; mukhara—talkative; jagatera—of the whole world; mukha—mouth; pāra ācchādite—can You cover.
"My dear Lord, You can act as You please. No one can say anything to restrict You. Nevertheless, the entire world is impudent. People can say anything. How can You stop them?
paṇḍita hañā mane kene vicāra nā kara?
rāṇḍī brāhmaṇīra bālake prīti kene kara?
paṇḍita hañā—being a learned teacher; mane—in the mind; kene—why; vicāra nā kara—do You not consider; rāṇḍī brāhmaṇīra—of a widowed wife of a brāhmaṇa; bālake—unto the son; prīti—affection; kene kara—why do You show.
"Dear Lord, You are a learned teacher. Why then don't You consider that this boy is the son of a widowed brāhmaṇī? Why are You so affectionate to him?
yadyapi brāhmaṇī sei tapasvinī satī
tathāpi tāhāra doṣa--sundarī yuvatī
yadyapi—although; brāhmaṇī—wife of a brāhmaṇa; sei—that; tapasvinī—austere; satī—chaste; tathāpi—still; tāhāra—her; doṣa—fault; sundarī—very beautiful; yuvatī—young girl.
"Although the boy's mother is completely austere and chaste, she has one natural fault-she is a very beautiful young girl.
tumi-ha--parama yuvā, parama sundara
lokera kāṇākāṇi-vāte deha avasara"
tumi-ha—You also; parama yuvā—young man; parama sundara—very beautiful; lokera—of the people in general; kāṇākāṇi—whispering; vāte—talks; deha avasara—You are giving an opportunity for.
"And You, my dear Lord, are a handsome, attractive young man. Therefore certainly people will whisper about You. Why should You give them such a opportunity?"
As a simple and staunch devotee of Lord Śrī Caitanya Mahāprabhu, Dāmodara Paṇḍita could not tolerate criticism of the Lord, but unfortunately he himself was criticizing Lord Śrī Caitanya Mahāprabhu in his own way. The Lord could understand that it was because of Dāmodara Paṇḍita's simplicity that he impudently dared criticize Him. Nevertheless, such behavior by a devotee is not very good.
eta bali' dāmodara mauna ha-ilā
antare santoṣa prabhu hāsi' vicārilā
eta bali'-saying this; dāmodara—Dāmodara Paṇḍita; mauna ha-ilā—became silent; antare—within Himself; santoṣa—pleased; prabhu—Śrī Caitanya Mahāprabhu; hāsi'-smiling; vicārilā—considered.
Having said this, Dāmodara Paṇḍita became silent. Śrī Caitanya Mahāprabhu smiled, pleased within Himself, and considered the impudence of Dāmodara Paṇḍita.
"ihāre kahiye śuddha-premera taraṅga
dāmodara-sama mora nāhi 'antaraṅga' "
ihāre—such behavior; kahiye—I can say; śuddha-premera taraṅga—waves of pure devotional service; dāmodara-sama—like Dāmodara; mora—My; nāhi—there is not; antaraṅga—intimate friend.
"This impudence is also a sign of pure love for Me. I have no other intimate friend like Dāmodara Paṇḍita."
eteka vicāri' prabhu madhyāhne calilā
āra dine dāmodare nibhṛte bolāilā
eteka vicāri'-considering like this; prabhu—Śrī Caitanya Mahāprabhu; madhyāhne calilā—went to perform His noon duties; āra dine—the next day; dāmodare—unto Dāmodara Paṇḍita; nibhṛte—in a solitary place; bolāilā—called.
Thinking in this way, Śrī Caitanya Mahāprabhu went to perform His noon duties. The next day, He called Dāmodara Paṇḍita to a solitary place.
prabhu kahe,--"dāmodara, calaha nadīyā
mātāra samīpe tumi raha tāṅhā yāñā
prabhu kahe—Śrī Caitanya Mahāprabhu said; dāmodara—My dear friend Dāmodara; calaha nadīyā—you had better go to Nadia (Navadvīpa); mātāra samīpe—in the care of My mother; tumi—you; raha—stay; tāṅhā—there; yāñā—going.
The Lord said,"My dear friend Dāmodara, you had better go to Nadia and stay with My mother.
tomā vinā tāṅhāra rakṣaka nāhi dekhi āna
āmāke-ha yāte tumi kailā sāvadhāna
tomā vinā—besides you; tāṅhāra—of mother Śacīdevī; rakṣaka—protector; nāhi—not; dekhi—I see; āna—anyone else; āmāke-ha—even unto Me; yāte—by which; tumi—you; kailā—did; sāvadhāna—care.
"I see no one but you to protect her, for you are so careful that you can caution even Me.
tomā sama 'nirapekṣa' nāhi mora gaṇe
'nirapekṣa' nahile 'dharma' nā yāya rakṣaṇe
tomā sama—like you; nirapekṣa—neutral; nāhi—there is not; mora gaṇe—among My associates; nirapekṣa—neutral; nahile—without being; dharma—religious principles; nā yāya rakṣaṇe—cannot be protected.
"You are the most neutral among My associates. This is very good, for without being neutral one cannot protect religious principles.
āmā haite ye nā haya, se tomā haite haya
āmāre karilā daṇḍa, āna kebā haya
āmā haite—from Me; ye—whatever; nā haya—is not; se—that; tomā haite—from you; haya—becomes possible; āmāre—Me; karilā daṇḍa—punished; āna—others; kebā haya—what to speak of.
"You can do whatever I cannot. Indeed, you can chastise even Me, not to speak of others.
mātāra gṛhe raha yāi mātāra caraṇe
tomāra āge nahibe kāro svacchandācaraṇe
mātāra—of My mother; gṛhe—at the home; raha—stay; yāi—going; mātāra caraṇe—at the shelter of My mother's lotus feet; tomāra āge—in front of you; nahibe—there will not be; kāro—of anyone; svacchanda-ācaraṇe—independent activities.
"It is best for you to go to the shelter of My mother's lotus feet, for no one will be able to behave independently in front of you.
madhye madhye āsibā kabhu āmāra daraśane
śīghra kari' punaḥ tāhāṅ karaha gamane
madhye madhye—at intervals; āsibā—you will come; kabhu—sometimes; āmāra daraśane—to see Me; śīghra kari'-very soon; punaḥ—again; tāhāṅ—there; karaha gamane—arrange to go.
"At intervals you may come see Me here and then soon again go there.
mātāre kahiha mora koṭī namaskāre
mora sukha-kathā kahi' sukha diha' tāṅre
mātāre—to My mother; kahiha—inform; mora—My; koṭī—ten million; namaskāre—obeisances; mora—My; sukha—of happiness; kathā—topics; kahi'-saying; sukha—happiness; diha' tāṅre—give to her.
"Offer My mother millions of My obeisances. Please speak to her about My happiness here and thus give her happiness.
'nirantara nija-kathā tomāre śunāite
ei lāgi' prabhu more pāṭhāilā ihāṅte'
nirantara—constantly; nija-kathā—personal activities; tomāre śunāite—to inform you; ei lāgi'-for this reason; prabhu—Śrī Caitanya Mahāprabhu; more—me; pāṭhāilā—has sent; ihāṅte—here.
"Tell her that I sent you to inform her of My personal activities so that she may share in My happiness.
eta kahi' mātāra mane santoṣa janmāiha
āra guhya-kathā tāṅre smaraṇa karāiha
eta kahi'-saying this; mātāra mane—in the mind of My mother; santoṣa janmāiha—give satisfaction; āra—another; guhya-kathā—very confidential message; tāṅre—her; smaraṇa karāiha—make to remember.
"Speaking in this way, satisfy the mind of mother Śacī. Also, remind her of one most confidential incident with this message from Me.
'bāre bāre āsi' āmi tomāra bhavane
miṣṭānna vyañjana saba kariye bhojane
bāre bāre—again and again; āsi'-coming; āmi—I; tomāra bhavane—at your place; miṣṭānna—sweetmeats; vyañjana—vegetables; saba—all; kariye—do; bhojane—eating.
"I come to your home again and again to eat all the sweetmeats and vegetables you offer.
bhojana kariye āmi, tumi tāhā jāna
bāhya virahe tāhā svapna kari māna
bhojana—dining; kariye—do; āmi—I; tumi—you; tāhā—that; jāna—know; bāhya—externally; virahe—in separation; tāhā—that; svapna—dream; kari—as; māna—you accept.
" 'You know that I come and eat the offerings, but because of external separation, you consider this a dream.
Because mother Śacī was feeling separation from Śrī Caitanya Mahāprabhu, she thought she was dreaming that her son had come to her. Śrī Caitanya Mahāprabhu, however, wanted to inform her that actually it was not a dream. He actually came there and ate whatever His mother offered Him. Such are the dealings of advanced devotees with the Supreme personality of Godhead. As stated in the Brahma-saṁhitā:
santaḥ sadaiva hṛdayeṣu vilokayanti
yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
"I worship the primeval Lord, Govinda, who is always seen by the devotee whose eyes are anointed with the pulp of love. He is seen in His eternal form of Śyāmasundara, situated within the heart of the devotee." (Brahma-saṁhitā 5.38) pure devotees realize dealings with the Lord on the transcendental plane, but because the devotees are still in the material world, they think that these are dreams. The Lord, however, talks with the advanced devotee, and the advanced devotee also sees Him. It is all factual; it is not a dream.
ei māgha-saṅkrāntye tumi randhana karilā
nānā vyañjana, kṣīra, piṭhā, pāyasa rāndhilā
ei—this; māgha-saṅkrāntye—on the occasion of the Māgha-saṅkrānti festival; tumi—you; randhana karilā—cooked; nānā vyañjana—varieties of vegetables; kṣīra—condensed milk; piṭhā—cakes; pāyasa—sweet rice; rāndhilā—cooked.
"During the last Māgha-saṅkrānti festival, you cooked varieties of vegetables, condensed milk, cakes and sweet rice for Me.
kṛṣṇe bhoga lāgāñā yabe kailā dhyāna
āmāra sphūrti haila, aśru bharila nayana
kṛṣṇe—unto Lord Kṛṣṇa; bhoga—offering; lāgāñā—giving; yabe—when; kailā dhyāna—you meditated; āmāra—My; sphūrti—sudden appearance; haila—there was; aśru—tears; bharila—filled; nayana—your eyes.
"You offered the food to Lord Kṛṣṇa, and while you were in meditation I suddenly appeared, and your eyes filled with tears.
āste-vyaste āmi giyā sakali khāila
āmi khāi,--dekhi' tomāra sukha upajila
āste-vyaste—in great haste; āmi—I; giyā—going; sakali khāila—ate everything; āmi khāi—I eat; dekhi'-seeing; tomāra—your; sukha—happiness; upajila—grew.
"I went there in great haste and ate everything. When you saw Me eating, you felt great happiness.
kṣaṇeke aśru muchiyā śūnya dekhi' pāta
svapana dekhiluṅ,'yena nimāñi khāila bhāta'
kṣaṇeke—in a moment; aśru—tears; muchiyā—wiping; śūnya—vacant; dekhi'-seeing; pāta—the plate; svapana dekhiluṅ—I saw a dream; yena—as if; nimāñi—Śrī Caitanya Mahāprabhu; khāila bhāta—ate the food.
"In a moment, after you had wiped your eyes, you saw that the plate you had offered Me was empty. Then you thought,"I dreamt as if Nimāi were eating everything."
bāhya-viraha-daśāya punaḥ bhrānti haila
'bhoga nā lāgāiluṅ',--ei jñāna haila
bāhya-viraha—of external separation; daśāya—by the condition; punaḥ—again; bhrānti haila—there was illusion; bhoga—offering to the Deity; nā lāgāiluṅ—I have not given; ei—this; jñāna haila—you thought.
"In the condition of external separation, you were again under illusion, thinking that you had not offered the food to Lord Viṣṇu.
pāka-pātre dekhilā saba anna āche bhari'
punaḥ bhoga lāgāilā sthāna-saṁskāra kari'
pāka-pātre—the cooking pots; dekhilā—she saw; saba—all; anna—food; āche bhari'-were filled with; punaḥ—again; bhoga lāgāilā—offered the food; sthāna—the place for offering; saṁskāra kari'-cleansing.
"Then you went to see the cooking pots and found that every pot was filled with food. Therefore you again offered the food, after cleansing the place for the offering.
ei-mata bāra bāra kariye bhojana
tomāra śuddha-preme more kare ākarṣaṇa
ei-mata—in this way; bāra bāra—again and again; kariye bhojana—I eat; tomāra—your; śuddha-preme—pure love; more—Me; kare ākarṣaṇa—attracts.
"Thus I again and again eat everything you offer Me, for I am attracted by your pure love.
tomāra ājñāte āmi āchi nīlācale
nikaṭe lañā yāo āmā tomāra prema-bale'
tomāra ājñāte—on your order; āmi—I; āchi—reside; nīlācale—at Jagannātha Purī; nikaṭe—nearby; lañā yāo—you take away; āmā—Me; tomāra—your; prema—transcendental love; bale—on the strength of.
"Only by your order am I living in Nīlācala [Jagannātha Purī]. Nevertheless, you still pull Me near you because of your great love for Me.' "
ei-mata bāra bāra karāiha smaraṇa
mora nāma lañā tāṅra vandiha caraṇa"
ei-mata—in this way; bāra bāra—again and again; karāiha—cause; smaraṇa—remembrance; mora—My; nāma—name; lañā—taking; tāṅra—her; vandiha—worship; caraṇa—feet.
Śrī Caitanya Mahāprabhu told Dāmodara Paṇḍita, "Remind mother Śacī in this way again and again and worship her lotus feet in My name."
eta kahi' jagannāthera prasāda ānāila
mātāke vaiṣṇave dite pṛthak pṛthak dila
eta kahi'-saying this; jagannāthera—of Jagannātha; prasāda—remnants of food; ānāila—ordered to be brought; mātāke—to His mother; vaiṣṇave—and all the Vaiṣṇavas; dite—to deliver; pṛthak pṛthak—separately; dila—he gave.
After saying this, Śrī Caitanya Mahāprabhu ordered that varieties of prasāda offered to Lord Jagannātha be brought. The Lord then gave him the prasāda, separately packed, to offer to various Vaiṣṇavas and His mother.
tabe dāmodara cali' nadīyā āilā
mātāre miliyā tāṅra caraṇe rahilā
tabe—then; dāmodara—Dāmodara Paṇḍita; cali'-walking; nadīyā āilā—reached Nadia (Navadvīpa); mātāre miliyā—just after meeting Śacīmātā; tāṅra caraṇe—at her lotus feet; rahilā—remained.
In this way Dāmodara Paṇḍita went to Nadia [Navadvīpa]. After meeting mother Śacī, he stayed under the care of her lotus feet.
ācāryādi vaiṣṇavere mahā-prasāda dilā
prabhura yaiche ājñā, paṇḍita tāhā ācarilā
ācārya-ādi—headed by Advaita Ācārya; vaiṣṇavere—to all the Vaiṣṇavas; mahā-prasāda dilā—delivered all the prasāda of Lord Jagannātha; prabhura—of Śrī Caitanya Mahāprabhu; yaiche—as; ājñā—the order; paṇḍita—Dāmodara Paṇḍita; tāhā—that; ācarilā—performed.
He delivered all the prasāda to such great Vaiṣṇavas as Advaita Ācārya. Thus he stayed there and behaved according to the order of Śrī Caitanya Mahāprabhu.
dāmodara āge svātantrya nā haya kāhāra
tāra bhaye sabe kare saṅkoca vyavahāra
dāmodara āge—in front of Dāmodara Paṇḍita; svātantrya—independent behavior; nā haya kāhāra—no one dares to do; tāra bhaye—due to fear of him; sabe—all of them; kare—do; saṅkoca vyavahāra—dealings with great care.
Everyone knew that Dāmodara Paṇḍita was strict in practical dealings. Therefore everyone was afraid of him and dared not do anything independent.
prabhu-gaṇe yāṅra dekhe alpa-maryādā-laṅghana
vākya-daṇḍa kari' kare maryādā sthāpana
prabhu-gaṇe—in the associates of Śrī Caitanya Mahāprabhu; yāṅra—whose; dekhe—sees; alpa-maryādā-laṅghana—a slight deviation from the standard etiquette and behavior; vākya-daṇḍa kari'-chastising with words; kare—does; maryādā—etiquette; sthāpana—establishing.
Dāmodara Paṇḍita would verbally chastise every devotee of Śrī Caitanya Mahāprabhu whom he found deviating even slightly from proper behavior. Thus he established the standard etiquette.
ei-ta kahila dāmodarera vākya-daṇḍa
yāhāra śravaṇe bhāge 'ajñāna pāṣaṇḍa'
ei-ta—in this way; kahila—I have described; dāmodarera—of Dāmodara Paṇḍita; vākya-daṇḍa—chastisement by words; yāhāra śravaṇe—by hearing which; bhāge—goes away; ajñāna pāṣaṇḍa—the atheist of ignorance.
In this way I have described Dāmodara Paṇḍita's verbal chastisements. As one hears about this, atheistic principles and ignorance depart.
caitanyera līlā--gambhīra, koṭi-samudra haite
ki lāgi' ki kare, keha nā pāre bujhite
caitanyera līlā—the pastimes of Śrī Caitanya Mahāprabhu; gambhīra—very deep; koṭi-samudra haite—more than millions of seas; ki lāgi'-for what reason; ki kare—what He does; keha—anyone; nā—not; pāre bujhite—can understand.
The pastimes of Śrī Caitanya Mahāprabhu are deeper than millions of seas and oceans. Therefore no one can understand what He does nor why He does it.
ataeva gūḍha artha kichui nā jāni
bāhya artha karibāre kari ṭānāṭāni
ataeva—therefore; gūḍha artha—deep meaning; kichui—any; nā jāni—I do not know; bāhya artha karibāre—to explain the external meanings; kari—I make; ṭānāṭāni—hard endeavor.
I do not know the deep meaning of Śrī Caitanya Mahāprabhu's activities. As far as possible I shall try to explain them externally.
eka-dina prabhu haridāsere mililā
tāṅhā lañā goṣṭhī kari' tāṅhāre puchilā
eka-dina—one day; prabhu—Śrī Caitanya Mahāprabhu; haridāsere—with Haridāsa Ṭhākura; mililā—met; tāṅhā lañā—taking him; goṣṭhī kari'-making a discussion; tāṅhāre puchilā—the Lord inquired from him.
One day Śrī Caitanya Mahāprabhu met Haridāsa Ṭhākura as usual, and in the course of discussion He inquired as follows.
"haridāsa, kali-kāle yavana apāra
go-brāhmaṇe hiṁsā kare mahā durācāra
haridāsa—My dear Haridāsa; kali-kāle—in this age of Kali; yavana—demons against the Vedic principles; apāra—unlimited; go-brāhmaṇe—cows and brahminical culture; hiṁsā kare—do violence against; mahā durācāra—extremely fallen.
"My dear Ṭhākura Haridāsa, in this age of Kali most people are bereft of Vedic culture, and therefore they are called yavanas. They are concerned only with killing cows and brahminical culture. In this way they all engage in sinful acts.
From this statement by Śrī Caitanya Mahāprabhu we can clearly understand that the word yavana does not refer only to a particular class of men. Anyone who is against the behavior of the Vedic principles is called a yavana. Such a yavana may be in India or outside of India. As described here, the symptom of yavanas is that they are violent killers of cows and brahminical culture. We offer our prayers to the Lord by saying, namo brahmaṇya-devāya go-brāhmaṇa-hitāya ca. The Lord is the maintainer of brahminical culture. His first concern is to see to the benefit of cows and brāhmaṇas. As soon as human civilization turns against brahminical culture and allows unrestricted killing of cows, we should understand that men are no longer under the control of the Vedic culture but are all yavanas and mlecchas. It is said that the Kṛṣṇa consciousness movement will be prominent within the next ten thousand years, but after that people will all become mlecchas and yavanas. Thus at the end of the yuga, Kṛṣṇa will appear as the Kalki avatāra and kill them without consideration.
ihā-sabāra kon mate ha-ibe nistāra?
tāhāra hetu nā dekhiye,--e duḥkha apāra"
ihā-sabāra—of all these yavanas; kon mate—by which way; ha-ibe nistāra—will be deliverance; tāhāra hetu—the cause of such deliverance; nā dekhiye—I do not see; e duḥkha apāra—it is My great unhappiness.
"How will these yavanas be delivered? To My great unhappiness, I do not see any way."
This verse reveals the significance of Lord Śrī Caitanya's appearance as patita-pāvana, the deliverer of all the fallen souls. Śrīla Narottama dāsa Ṭhākura sings, patita-pāvana-hetu tava avatāra: "O my Lord, You have appeared just to deliver all the fallen souls." mo-sama patita prabhu nā pāibe āra: "And among all the fallen souls, I am the lowest." How Śrī Kṛṣṇa Caitanya Mahāprabhu was always thinking about the deliverance of the fallen souls is shown by the statement e duḥkha apāra ("It is My great unhappiness"). This statement indicates that Śrī Caitanya Mahāprabhu, who is the Supreme personality of Godhead Kṛṣṇa Himself, is always very unhappy to see the fallen souls in the material world. Therefore He Himself comes as He is, or He comes as a devotee in the form of Śrī Caitanya Mahāprabhu, to deliver love of Kṛṣṇa directly to the fallen souls. Namo mahā-vadānyāya kṛṣṇa-prema-pradāya te. Śrī Caitanya Mahāprabhu is so merciful that He not only gives knowledge of Kṛṣṇa but by His practical activities teaches everyone how to love Kṛṣṇa (kṛṣṇa-prema-pradāya te).
Those who are following in the footsteps of Śrī Caitanya Mahāprabhu should take the Lord's mission most seriously. In this age of Kali, people are gradually becoming less than animals. Nevertheless, although they are eating the flesh of cows and are envious of brahminical culture, Śrī Caitanya Mahāprabhu is considering how to deliver them from this horrible condition of life. Thus He asks all Indians to take up His mission.
bhārata-bhūmite haila manuṣya-janma yāra
janma sārthaka kari' kara para-upakāra
"One who has taken his birth as a human being in the land of India [Bhārata-varṣa] should make his life successful and work for the benefit of all other people." (Cc. Ādi-līlā 9.41) it is therefore the duty of every advanced and cultured Indian to take this cause very seriously. All Indians should help the Kṛṣṇa consciousness movement in its progress, to the best of their ability. Then they will be considered real followers of Śrī Caitanya Mahāprabhu. Unfortunately, even some so-called Vaiṣṇavas enviously refuse to cooperate with this movement but instead condemn it in so many ways. We are very sorry to say that these people try to find fault with us, being unnecessarily envious of our activities, although we are trying to the best of our ability to introduce the Kṛṣṇa consciousness movement directly into the countries of the yavanas and mlecchas. Such yavanas and mlecchas are coming to us and becoming purified Vaiṣṇavas who follow in the footsteps of Śrī Caitanya Mahāprabhu. One who identifies himself as a follower of Śrī Caitanya Mahāprabhu should feel like Śrī Caitanya Mahāprabhu, who said, ihā-sabāra kon mate ha-ibe nistāra: "How will all these yavanas be delivered?" Śrī Caitanya Mahāprabhu was always anxious to deliver the fallen souls because their fallen condition gave Him great unhappiness. That is the platform on which one can propagate the mission of Śrī Caitanya Mahāprabhu.
haridāsa kahe,--"prabhu, cintā nā kariha
yavanera saṁsāra dekhi' duḥkha nā bhāviha
haridāsa kahe—Haridāsa replied; prabhu—my dear Lord; cintā nā kariha—do not be in anxiety; yavanera saṁsāra—the material condition of the yavanas; dekhi'-seeing; duḥkha nā bhāviha—do not be sorry.
Haridāsa Ṭhākura replied, "My dear Lord, do not be in anxiety. Do not be unhappy to see the condition of the yavanas in material existence.
These words of Haridāsa Ṭhākura are just befitting a devotee who has dedicated his life and soul to the service of the Lord. When the Lord is unhappy because of the condition of the fallen souls, the devotee consoles Him, saying, "My dear Lord, do not be in anxiety." This is service. Everyone should adopt the cause of Śrī Caitanya Mahāprabhu to try to relieve Him from the anxiety He feels. This is actually service to the Lord. One who tries to relieve Śrī Caitanya Mahāprabhu's anxiety for the fallen souls is certainly a most dear and confidential devotee of the Lord. To blaspheme such a devotee who is trying his best to spread the cult of Śrī Caitanya Mahāprabhu is the greatest offense. One who does so is simply awaiting punishment for his envy.
yavana-sakalera 'mukti' habe anāyāse
'hā rāma, hā rāma' bali' kahe nāmābhāse
yavana-sakalera—of all the yavanas; mukti—liberation; habe—there will be; anāyāse—very easily; hā rāma hā rāma—O Lord Rāma, O Lord Rāma; bali'-saying; kahe—they say; nāma-ābhāse—almost chanting the holy name of the Lord without offenses.
"Because the yavanas are accustomed to saying, 'hā rāma, hā rāma' [O Lord Rāmacandra], they will very easily be delivered by this nāmābhāsa.
mahā-preme bhakta kahe,--'hā rāma, hā rāma'
yavanera bhāgya dekha, laya sei nāma
mahā-preme—in great ecstatic love; bhakta kahe—a devotee says; hā rāma hā rāma—O Lord Rāmacandra, O Lord Rāmacandra; yavanera—of the yavanas; bhāgya—fortune; dekha—just see; laya sei nāma—they are also chanting the same holy name.
"A devotee in advanced ecstatic love exclaims, 'O my Lord Rāmacandra! O my Lord Rāmacandra!' But the yavanas also chant, 'hā rāma, hā rāma!' Just see their good fortune!"
If a child touches fire, the fire will burn him, and if an elderly man touches fire, it will burn him also. Haridāsa Ṭhākura says that a great devotee of the Lord exclaims, "hā rāma, hā rāma," but although yavanas do not know the transcendental meaning of "hā rāma, hā rāma," they say those words in the course of their ordinary life. For the yavanas the words "hā rāma" mean "abominable," whereas the devotee exclaims the words "hā rāma" in ecstatic love. Nevertheless, because the words "hā rāma" are the spiritual summum bonum, the fact is the same, whether they are uttered by yavanas or by great devotees, just as fire is the same both for a child and for an elderly man. In other words, the holy name of the Lord, "hā rāma," always acts, even when the holy names are chanted without reference to the Supreme Lord. Yavanas utter the holy name in a different attitude than devotees, but the holy name "hā rāma" is so powerful spiritually that it acts anywhere, whether one knows it or not. This is explained as follows.
yadyapi anya saṅkete anya haya nāmābhāsa
tathāpi nāmera teja nā haya vināśa
yadyapi—although; anya—another; saṅkete—by intimation; anya—that other; haya—is; nāma-ābhāsa—almost equal to the holy name; tathāpi—still; nāmera teja—the transcendental power of the holy name; nā haya vināśa—is not destroyed.
Nāmācārya Haridāsa Ṭhākura, the authority on the chanting of the holy name, said, "The chanting of the Lord's holy name to indicate something other than the Lord is an instance of nāmābhāsa. Even when the holy name is chanted in this way, its transcendental power is not destroyed.
hā rāmeti punaḥ punaḥ
uktvāpi muktim āpnoti
kiṁ punaḥ śraddhayā gṛṇan
daṁṣṭri—of a boar; daṁṣṭra—by the teeth; āhataḥ—killed; mlecchaḥ—a meat-eater; hā—O; rāma-my Lord Rāma; iti—thus; punaḥ punaḥ—again and again; uktvā—saying; api—even; muktim—liberation; āpnoti—gets; kim—what; punaḥ—again; śraddhayā—with faith and veneration; gṛṇan—chanting.
"Even a mleccha who is being killed by the tusk of a boar and who cries in distress again and again, "hā rāma, hā rāma" attains liberation. What then to speak of those who chant the holy name with veneration and faith?"
This refers to an instance in which a meat-eater being killed by a boar uttered the words "hā rāma, hā rāma"again and again at the time of his death. Since this is a quotation from the Nṛsiṁha Purāṇa, this indicates that in the purāṇic age there must also have been mlecchas and yavanas (meateaters), and the words "hā rāma,, meaning "condemned," were also uttered in those days. Thus Haridāsa Ṭhākura gives evidence that even a meat-eater who condemns something by uttering the words "hā rāma" gets the benefit of chanting the holy name that the devotee chants to mean "O my Lord Rāma."
ajāmila putre bolāya bali 'nārāyaṇa'
viṣṇu-dūta āsi' chāḍāya tāhāra bandhana
ajāmila—Ajāmila; putre—unto his son; bolāya—calls; bali—saying; nārāyaṇa—the holy name of Nārāyaṇa; viṣṇu-dūta—the attendants of Lord Viṣṇu; āsi—coming; chāḍāya—remove; tāhāra—of him; bandhana—the bonds.
"Ajāmila was a great sinner during his life, but at the time of death he accidentally called for his youngest son, whose name was Nārāyaṇa, and the attendants of Lord Viṣṇu came to relieve him from the bonds of Yamarāja, the superintendent of death.
'rāma' dui akṣara ihā nahe vyavahita
prema-vācī 'hā'-śabda tāhāte bhūṣita
rāma—the holy name of the Lord; dui—two; akṣara—syllables; ihā—these; nahe—are not; vyavahita—separated; prema-vācī—a word indicating love; hā—"O"; śabda—the word; tā-hāte—by that; bhūṣita—decorated.
"The word 'rāma' consists of the two syllables, 'rā' and 'ma.' These are unseparated and are decorated with the loving word 'hā,' meaning 'O.'
nāmera akṣara-sabera ei ta' svabhāva
vyavahita haile nā chāḍe āpana-prabhāva
nāmera—of the holy name; akṣara—letters; sabera—of all; ei—this; ta'-certainly; sva-bhāva—the characteristic; vyavahita haile—even when improperly uttered; nā—do not; chāḍe—give up; āpana-prabhāva—their own spiritual influence.
"The letters of the holy name have so much spiritual potency that they act even when uttered improperly.
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that the word vyavahita ("improperly uttered") is not used here to refer to the mundane vibration of the letters of the alphabet. Such negligent utterance for the sense gratification of materialistic persons is not a vibration of transcendental sound. Utterance of the holy name while one engages in sense gratification is an impediment on the path toward achieving ecstatic love for Kṛṣṇa. On the other hand, if one who is eager for devotional service utters the holy name even partially or improperly, the holy name, who is identical with the Supreme Personality of Godhead, exhibits its spiritual potency because of that person's offenseless utterance. Thus one is relieved from all unwanted practices, and one gradually awakens his dormant love for Kṛṣṇa.
nāmaikaṁ yasya vāci smaraṇa-patha-gataṁ śrotra-mūlaṁ gataṁ vā
śuddhaṁ vāśuddha-varṇaṁ vyavahita-rahitaṁ tārayaty eva satyam
tac ced deha-draviṇa-janatā-lobha-pāṣaṇḍa-madhye
nikṣiptaṁ syān na phala-janakaṁ śīghram evātra vipra
nāma—the holy name; ekam—once; yasya—whose; vāci—in the mouth; smaraṇa-patha-gatam—entered the path of remembrance; śrotra-mūlam gatam—entered the roots of the ears; vā—or; śuddham—pure; vā—or; aśuddha-varṇam—impurely uttered; vyavahita-rahitam—without offenses or without being separated; tārayati—delivers; eva—certainly; satyam—truly; tat—that name; cet—if; deha—the material body; draviṇa—material opulence; janatā—public support; lobha—greed; pāṣaṇḍa—atheism; madhye—toward; nikṣiptam—directed; syāt—may be; na—not; phala-janakam—producing the results; śīghram—quickly; eva—certainly; atra—in this matter; vipra—O brāhmaṇa.
"If a devotee once utters the holy name of the Lord, or if it penetrates his mind or enters his ear, which is the channel of aural reception, that holy name will certainly deliver him from material bondage, whether vibrated properly or improperly, with correct or incorrect grammar, and properly joined or vibrated in separate parts. O brāhmaṇa, the potency of the holy name is therefore certainly great. However, if one uses the vibration of the holy name for the benefit of the material body, for material wealth and followers, or under the influence of greed or atheism-in other words, if one utters the name with offenses-such chanting will not produce the desired result very soon. Therefore one should diligently avoid offenses in chanting the holy name of the Lord.' "
This means that if one somehow or other hears, utters or remembers the holy name, or if it catches his mind while coming near his ears, that holy name, even if vibrated in separate words, will act. An example of such separation is given as follows:
Suppose one is using the two words "halaṁ riktam." Now the syllable ha in the word "halam" and the syllable ri in "riktam" are separately pronounced, but nevertheless it will act because one somehow or other utters the word "hari." Similarly, in the word "rāja-mahiṣī," the syllables rā and ma appear in two separate words, but because they somehow or other appear together, the holy name rāma will act, provided there are no offenses.
The holy name has so much spiritual potency that it can deliver one from all sinful reactions and material entanglements, but utterance of the holy name will not be very soon fruitful if done to facilitate sinning.
The holy name is so powerful that it must act, but when one utters the holy name with offenses, its action will be delayed, not immediate, although in favorable circumstances the holy names of the Lord act very quickly.
nāmābhāsa haite haya sarva-pāpa-kṣaya
nāma-ābhāsa haite—from the vibration of nāmābhāsa; haya—is; sarva-pāpa—of all reactions to sins; kṣaya—destruction;
Nāmācārya Haridāsa Ṭhākura continued, "If one offenselessly utters the holy name even imperfectly, one can be freed from all the results of sinful life.
taṁ nirvyājaṁ bhaja guṇa-nidhe pāvanaṁ pāvanānāṁ
śraddhā-rajyan-matir atitarām uttamaḥ-śloka-maulim
prodyann antaḥ-karaṇa-kuhare hanta yan-nāma-bhānor
ābhāso 'pi kṣapayati mahā-pātaka-dhvānta-rāśim
tam—Him; nirvyājam—without duplicity; bhaja—worship; guṇa-nidhe—O reservoir of all good qualities; pāvanam—purifier; pāvanānām—of all other purifiers; śraddhā—with faith; rajyat—being enlivened; matiḥ—mind; atitarām—exceedingly; uttamaḥ-śloka-maulim—the best of the personalities who are worshiped by choice poetry or who are transcendental to all material positions; prodyan—manifesting; antaḥ-karaṇa-kuhare—in the core of the heart; hanta—alas; yat-nāma—whose holy name; bhānoḥ—of the sun; ābhāsaḥ—slight appearance; api—even; kṣapayati—eradicates; mahā-pātaka—the resultant actions of greatly sinful activities; dhvānta—of ignorance; rāśim—the mass.
"O reservoir of all good qualities, just worship Śrī Kṛṣṇa, the purifier of all purifiers, the most exalted of the personalities worshiped by choice poetry. Worship Him with a faithful, unflinching mind, without duplicity and in a highly elevated manner. Thus worship the Lord, whose name is like the sun, for just as a slight appearance of the sun dissipates the darkness of night, so a slight appearance of the holy name of Kṛṣṇa can drive away all the darkness of ignorance that arises in the heart due to greatly sinful activities performed in previous lives."
nāmābhāsa haite haya saṁsārera kṣaya
nāma-ābhāsa haite—even on account of nāmābhāsa; haya—there is; saṁsārera kṣaya—deliverance from material bondage;
"Even a faint light from the holy name of the Lord can eradicate all the reactions of sinful life."
mriyamāṇo harer nāma
ajāmilo 'py agād dhāma
kim uta śraddhayā gṛṇan
mriyamāṇaḥ—dying; hareḥ nāma—the holy name of the Supreme Lord; gṛṇan—chanting; putra-upacāritam—though spoken for his son; ajāmilaḥ—Ajāmila; api—also; agāt—attained; dhāma—the spiritual world; kim uta—what to speak of; śraddhayā—with faith and reverence; gṛṇan—chanting;
"While dying, Ajāmila chanted the holy name of the Lord, intending to call his son Nārāyaṇa. Nevertheless, he attained the spiritual world. What then to speak of those who chant the holy name with faith and reverence?'
nāmābhāse 'mukti' haya sarva-śāstre dekhi
śrī-bhāgavate tāte ajāmila--sākṣī"
nāma-ābhāse—simply by a glimpse of the rays of the holy name; mukti—liberation; haya—there is; sarva-śāstre—in all the revealed scriptures; dekhi—I find; śrī-bhāgavate—in Śrīmad-Bhāgavatam; tāte—to that; ajāmila—Ajāmila; sākṣī—witness.
"Because of even the faintest rays of the effulgence of the Lord's holy name, one ca attain liberation. We can see this in all the revealed scriptures. The evidence appears in the story of Ajāmila in Śrīmad-Bhāgavatam."
śuniyā prabhura sukha bāḍaye antare
punarapi bhaṅgī kari' puchaye tāṅhāre
śuniyā—hearing; prabhura—of Śrī Caitanya Mahāprabhu; sukha—happiness; bāḍaye—increased; antare—within the heart; punarapi—still; bhaṅgī kari'-as a matter of course; puchaye tāṅhāre—inquires from Haridāsa Ṭhākura.
As Śrī Caitanya Mahāprabhu heard this from Haridāsa Ṭhākura, the happiness within His heart increased, but as a matter of course, He still inquired further.
ihā-sabāra ki prakāre ha-ibe mocana?"
pṛthivīte—on this earth; bahu-jīva—many living entities; sthāvara—not moving; jaṅgama—moving; ihā-sabāra—of all of these; ki prakāre—how; ha-ibe mocana—there will be deliverance.
"On this earth there are many living entities," the Lord said, "some moving and some not moving. What will happen to the trees, plants, insects and other living entities? How will they be delivered from material bondage?"
haridāsa kahe,--"prabhu, se kṛpā tomāra
sthāvara-jaṅgama āge kariyācha nistāra
haridāsa kahe—Haridāsa replied; prabhu—my dear Lord; se—that; kṛpā—mercy; tomāra—Your; sthāvara-jaṅgama—nonmoving and moving living entities; āge—previously; kariyācha nistāra—You have delivered.
Haridāsa Ṭhākura replied, "My dear Lord, the deliverance of all moving and nonmoving living entities takes place only by Your mercy. You have already grated this mercy and delivered them.
tumi ye kariyācha ei ucca saṅkīrtana
sthāvara-jaṅgamera sei hayata' śravaṇa
tumi—You; ye—what; kariyācha—have executed; ei—this; ucca—loud; saṅkīrtana—chanting; sthāvara-jaṅgamera—of all living entities, moving and nonmoving; sei—they; hayata'-there is; śravaṇa—hearing;
"You have loudly chanted the Hare Kṛṣṇa mantra, and everyone, moving or not moving, has benefited by hearing it.
śuniyā jaṅgamera haya saṁsāra-kṣaya
sthāvare se śabda lāge, pratidhvani haya
śuniyā—hearing; jaṅgamera—of the living entities who can move; haya—there is; saṁsāra-kṣaya—annihilation of bondage to the material world; sthāvare—unto the nonmoving living entities; se śabda—that transcendental vibration; lāge—touches; prati-dhvani—echo; haya—there is.
"My Lord, the moving entities who have heard Your loud saṅkīrtana have already been delivered from bondage to the material world, and after the nonmoving living entities like trees hear it, there is an echo.
'pratidhvani' nahe, sei karaye 'kīrtana'
tomāra kṛpāra ei akathya kathana
prati-dhvani nahe—that sound vibration is not an echo; sei—they; karaye kīrtana—are chanting; tomāra kṛpāra—of Your mercy; ei—this; akathya kathana—inconceivable incident;
"Actually, however, it is not an echo; it is the kīrtana of the nonmoving living entities. All this, although inconceivable, is possible by Your mercy.
sakala jagate haya ucca saṅkīrtana
śuniyā premāveśe nāce sthāvara-jaṅgama
sakala jagate—all over the universe; haya—there is; ucca saṅkīrtana—loud chanting of the Hare Kṛṣṇa mantra; śuniyā—hearing; prema-āveśe—in ecstatic emotional love; nāce—dance; sthāvara-jaṅgama—all living entities, nonmoving and moving;
"When loud chanting of the Hare Kṛṣṇa mantra is performed all over the world by those who follow in Your footsteps, all living entities, moving and nonmoving, dance in ecstatic devotional love.
yaiche kailā jhārikhaṇḍe vṛndāvana yāite
balabhadra-bhaṭṭācārya kahiyāchena āmāte
yaiche—as; kailā—You have performed; jhārikhaṇḍe—in the forest known as Jhārikhaṇḍa; vṛndāvana yāite—while going to Vṛndāvana; balabhadra-bhaṭṭācārya—Your servant Balabhadra Bhaṭṭācārya; kahiyāchena āmāte—has said to me.
"My dear Lord, all the incidents that took place while You were going to Vṛndāvana through the forest known as Jhārikhaṇḍa have been related to me by Your servant Balabhadra Bhaṭṭācārya.
vāsudeva jīva lāgi' kaila nivedana
tabe aṅgīkāra kailā jīvera mocana
vāsudeva—the Lord's devotee named Vāsudeva; jīva lāgi'-for all living entities; kaila nivedana—submitted his appeal; tabe—at that time; aṅgīkāra kailā—You accepted; jīvera mocana—the deliverance of all living entities.
"When Your devotee Vāsudeva Datta submitted his plea at Your lotus feet for the deliverance of all living entities, You accepted that request.
jagat nistārite ei tomāra avatāra
bhakta-bhāva āge tāte kailā aṅgīkāra
jagat nistārite—to deliver the whole world; ei—this; tomāra avatāra—Your incarnation; bhakta-bhāva—the mood of a devotee; āge—previously; tāte—therefore; kailā aṅgīkāra—You accepted;
"My dear Lord, You have accepted the form of a devotee just to deliver all the fallen souls of this world.
ucca saṅkīrtana tāte karilā pracāra
sthira-cara jīvera saba khaṇḍāilā saṁsāra"
ucca saṅkīrtana—loud chanting of the Hare Kṛṣṇa mantra; tāte—therefore; karilā pracāra—You have spread; sthira-cara—nonmoving and moving; jīvera—of the living entities; saba—all; khaṇḍāilā—You finished; saṁsāra—the bondage to material existence;
"You have preached the loud chanting of the Hare Kṛṣṇa mahā-mantra and in this way freed all moving and nonmoving living entities from material bondage."
prabhu kahe,--"saba jīva mukti yabe pābe
ei ta' brahmāṇḍa tabe jīva-śūnya habe!"
prabhu kahe—the Lord replied; saba jīva—all living entities; mukti—liberation; yabe—when; pābe—will achieve; ei—this; ta'-certainly; brahmāṇḍa—universe; tabe—then; jīva-śūnya—devoid of living entities; habe—will be;
Śrī Caitanya Mahāprabhu replied, "If all living entities were liberated, the entire universe would be devoid of living beings."
haridāsa bale,--"tomāra yāvat martye sthiti
tāvat sthāvara-jaṅgama, sarva jīva-jāti
saba mukta kari' tumi vaikuṇṭhe pāṭhāibā
sūkṣma-jīve punaḥ karme udbuddha karibā
haridāsa bale—Haridāsa Ṭhākura said; tomāra—Your; yāvat—as long as; martye—in this material world; sthiti—situation; tāvat—for that duration of time; sthāvara-jaṅgama—nonmoving and moving; sarva—all; jīva-jāti—species of living entities; saba—all; mukta kari'-liberating; tumi—You; vaikuṇṭhe—to the spiritual world; pāṭhāibā—will send; sūkṣma-jīve—the undeveloped living entities; punaḥ—again; karme—in their activities; udbuddha karibā—You will awaken;
Haridāsa said, "My Lord, as long as You are situated within the material world, You will send to the spiritual sky all the developed moving and nonmoving living entities in different species. Then again You will awaken the living entities who are not yet developed and engage them in activities.
sei jīva habe ihāṅ sthāvara-jaṅgama
tāhāte bharibe brahmāṇḍa yena pūrva-sama
sei jīva—such living entities; habe—will be; ihāṅ—in this material world; sthāvara-jaṅgama—nonmoving and moving living entities; tāhāte—in that way; bharibe—You will fill; brahmāṇḍa—the entire universe; yena—as; pūrva-sama—the same as previously.
"In this way all moving and nonmoving living entities will come into existence, and the entire universe will be filled as it was previously.
While we are preaching, opposing elements sometimes argue, "If all living entities were delivered by the Kṛṣṇa consciousness movement, what would happen then? The universe would be devoid of living entities." In answer to this, we may say that in a prison there are many prisoners, but if one thinks that the prison would be empty if all the prisoners adopted good behavior, he is incorrect. Even if all the prisoners within a jail are freed, other criminals will fill it again. A prison will never be vacant, for there are many prospective criminals who will fill the prison cells, even if the present criminals are freed by the government. As confirmed in Bhagavad-gītā, kāraṇaṁ guṇa-saṅgo 'sya sad-asad-yoni-janmasu: "Because of the living entity's association with material nature, he meets with good and evil among various species." (Bg. 13.22) There are many unmanifested living entities covered by the mode of ignorance who will gradually come to the mode of passion. Most of them will become criminals because of their fruitive activities and again fill the prisons.
pūrve yena raghunātha saba āyodhyā lañā
vaikuṇṭhake gelā, anya-jīve āyodhyā bharāñā
pūrve—previously; yena—as; raghunātha—Rāmacandra; saba—all; āyodhyā—the population of Āyodhyā; lañā—taking with Him; vaikuṇṭhake gelā—went back to Vaikuṇṭhaloka; anya-jīve—other living entities; āyodhyā—Āyodhyā; bharāñā—filling.
"Previously, when Lord Rāmacandra left this world, He took with Him all the living entities of Āyodhyā. Then He filled Āyodhyā again with other living entities.
avatari' tumi aiche pātiyācha hāṭa
keha nā bujhite pāre tomāra gūḍha nāṭa
avatari'-descending; tumi—You; aiche—like that; pātiyācha hāṭa—have set up a market; keha nā bujhite pāre—no one can understand; tomāra—Your; gūḍha nāṭa—deep acting.
"My dear Lord, You have set a plan in motion by descending on the material world, but no one can understand how You are acting.
pūrve yena vraje kṛṣṇa kari' avatāra
sakala brahmāṇḍa-jīvera khaṇḍāilā saṁsāra
pūrve—previously; yena—as; vraje—in Vṛndāvana; kṛṣṇa—Lord Kṛṣṇa; kari' avatāra—descending as an incarnation; sakala—all; brahmāṇḍa-jīvera—of living entities within this universe; khaṇḍāilā—destroyed; saṁsāra—the material existence.
"Formerly, when Lord Kṛṣṇa descended in Vṛndāvana, He freed all living entities in the universe from material existence in the same way.
na caivaṁ vismayaḥ kāryo
bhavatā bhagavaty aje
yata etad vimucyate
na—not; ca—also; evam—thus; vismayaḥ—wonder; kāryaḥ—to be done; bhavatā—by You; bhagavati—unto the Supreme personality of Godhead; aje—the unborn; yoga-īśvara-īśvare—the master of all masters of mystic power; kṛṣṇe—unto Lord Kṛṣṇa; yataḥ—by whom; etat—all living entities; vimucyate—are delivered.
"Kṛṣṇa, the unborn Supreme Personality of Godhead, master of all of the masters of mystic power, delivers all living entities, moving and nonmoving. Nothing is astonishing in the activities of the Lord.'
This is a quotation from Śrīmad-Bhāgavatam (10.29.16).
"ayaṁ hi bhagavān dṛṣṭaḥ kīrtitaḥ saṁsmṛtaś ca
phalaṁ prayacchati, kim uta samyag bhaktimatām" iti
ayam—this; hi—certainly; bhagavān—Supreme Personality of Godhead; dṛṣṭaḥ—seen; kīrtitaḥ—glorified; saṁsmṛtaḥ—remembered; ca—and; dveṣa—of envy; anubandhena—with the conception; api—although; akhila-sura-asura-ādi—by all demigods and demons; durlabham—very rarely achieved; phalam—result; prayacchati—awards; kim uta—what to speak of; samyak—fully; bhakti-matām—of those engaged in devotional service; iti—thus.
"Although the Supreme Personality of Godhead may be seen, glorified or remembered with an attitude of envy, He nevertheless awards the most confidential liberation, which is rarely achieved by the demigods and demons. What, then, can be said of those who are already fully engaged in devotional service to the Lord?'
taiche tumi navadvīpe kari' avatāra
sakala-brahmāṇḍa-jīvera karilā nistāra
taiche—in that way; tumi—You; navadvīpe—at Navadvīpa; kari' avatāra—descending as an incarnation; sakala—all; brahmāṇḍa—of the universe; jīvera—the living entities; karilā nistāra—have delivered;
"By descending as an incarnation at Navadvīpa, You, just like Kṛṣṇa, have already delivered all the living entities of the universe.
ye kahe,--caitanya-mahimā mora gocara haya'
se jānuka, mora punaḥ ei ta' niścaya
ye kahe—whoever says; caitanya-mahimā—the glories of Śrī Caitanya Mahāprabhu; mora gocara—known to me; haya—are; se jānuka—he may know; mora—of me; punaḥ—again; ei ta' niścaya—this is the decision;
"One may say that he understands the glories of Śrī Caitanya Mahāprabhu. He may know whatever he may know, but as far as I am concerned, this is my conclusion.
tomāra ye līlā mahā-amṛtera sindhu
mora mano-gocara nahe tāra eka bindu"
tomāra—Your; ye—whatever; līlā—pastimes; mahā-amṛtera sindhu—a great ocean of nectar; mora—for me; manaḥ-gocara nahe—it is not possible to conceive; tāra—of it; eka bindu—one drop;
"My dear Lord, Your pastimes are just like an ocean of nectar. It is not possible for me to conceive how great that ocean is or even to understand a drop of it."
eta śuni' prabhura mane camatkāra haila
'mora gūḍha-līlā haridāsa kemane jānila?'
eta śuni'-hearing this; prabhura—of Śrī Caitanya Mahāprabhu; mane—in the mind; camatkāra haila—there was astonishment; mora—My; gūḍha-līlā—confidential pastimes; haridāsa—Haridāsa; kemane—how; jānila—has understood.
Hearing all this, Śrī Caitanya Mahāprabhu was astonished. "These are actually My confidential pastimes," He thought. "How could Haridāsa have understood them?"
manera santoṣe tāṅre kailā āliṅgana
bāhye prakāśite e-saba karilā varjana
manera santoṣe—with complete satisfaction of the mind; tāṅre—him; kailā āliṅgana—He embraced; bāhye—externally; prakāśite—to disclose; e-saba—all this; karilā varjana—He avoided;
Greatly satisfied by the statements of Haridāsa Ṭhākura, Śrī Caitanya Mahāprabhu embraced him. Outwardly, however, He avoided further discussions of these matters.
īśvara-svabhāva,--aiśvarya cāhe ācchādite
bhakta-ṭhāñi lukāite nāre, haya ta' vidite
īśvara-svabhāva—the characteristic of the Supreme personality of Godhead; aiśvarya—opulence; cāhe—wants; ācchādite—to cover; bhakta-ṭhāñi—before His devotee; lukāite nāre—He cannot cover; haya ta' vidite—is well-known.
This is a characteristic of the Supreme Personality of Godhead. Although He wants to cover His opulence, He cannot do so before His devotees. This is well-known everywhere.
sambhāvanaṁ tava parivraḍhima-svabhāvam
māyā-balena bhavatāpi niguhyamānaṁ
paśyanti kecid aniśaṁ tvad-ananya-bhāvāḥ
ullaṅghita—passed over; tri-vidha—three kinds; sīma—the limitations; sama—of equal; atiśāyi—and of excelling; sambhāvanam—by which the adequacy; tava—Your; parivraḍhima—of supremacy; sva-bhāvam—the real nature; māyā-balena—by the strength of the illusory energy; bhavatā—Your; api—although; niguhyamānam—being hidden; paśyanti—they see; kecit—some; aniśam—always; tvat—to You; ananya-bhāvāḥ—those who are exclusively devoted;
"O my Lord, everything within material nature is limited by time, space and thought. Your characteristics, however, being unequaled and unsurpassed, are always transcendental to such limitations. You sometimes cover such characteristics by Your own energy, but nevertheless Your unalloyed devotees are always able to see You under all circumstances."
tabe mahāprabhu nija-bhakta-pāśe yāñā
haridāsera guṇa kahe śata-mukha hañā
tabe—after this; mahāprabhu—Śrī Caitanya Mahāprabhu; nija-bhakta-pāśe—to His personal devotees; yāñā—going; haridāsera guṇa—the transcendental qualities of Haridāsa Ṭhākura; kahe—explains; śata-mukha—as if with hundreds of mouths; hañā—becoming.
Then Śrī Caitanya Mahāprabhu went to His personal devotees and began speaking about Haridāsa Ṭhākura's transcendental qualities as if He had hundreds of mouths. hundreds of mouths.
bhaktera guṇa kahite prabhura bāḍaye ullāsa
bhakta-gaṇa-śreṣṭha tāte śrī-haridāsa
bhaktera—of the devotees; guṇa—qualities; kahite—speaking; prabhura—of Śrī Caitanya Mahāprabhu; bāḍaye—increases; ullāsa—jubilation; bhakta-gaṇa—of all devotees; śreṣṭha—topmost; tāte—in that; śrī-haridāsa—Haridāsa Ṭhākura.
Śrī Caitanya Mahāprabhu derives great pleasure from glorifying His devotees, and among the devotees, Haridāsa Ṭhākura is the foremost.
haridāsera guṇa-gaṇa--asaṅkhya, apāra
keha kona aṁśe varṇe, nāhi pāya pāra
haridāsera guṇa-gaṇa—the stock of transcendental qualities of Haridāsa Ṭhākura; asaṅkhya—innumerable; apāra—unfathomed; keha—someone; kona aṁśe—some part; varṇe—describes; nāhi pāya pāra—cannot reach the limit.
The transcendental qualities of Haridāsa Ṭhākura are innumerable and unfathomable. One may describe a portion of them, but to count them all is impossible.
haridāsera guṇa kichu kariyāchena prakāśa
caitanya-maṅgale—in the book known as Caitanya-maṅgala (Caitanya-bhāgavata); śrī-vṛndāvana-dāsa—Śrī Vṛndāvana dāsa Ṭhākura; haridāsera—of Haridāsa Ṭhākura; guṇa—qualities; kichu—some; kariyāchena prakāśa—manifested.
In Caitanya-maṅgala, Śrīla Vṛndāvana dāsa Ṭhākura has described the attributes of Haridāsa Ṭhākura to some extent.
saba kahā nā yāya haridāsera caritra
keha kichu kahe karite āpanā pavitra
saba—all; kahā—to speak; nā yāya—is not possible; haridāsera caritra—the characteristics of Haridāsa Ṭhākura; keha kichu kahe—someone says something; karite—just to make; āpanā—himself; pavitra—purified.
No one can describe all the qualities of Haridāsa Ṭhākura. One may say something about them just to purify himself.
vṛndāvana-dāsa yāhā nā kaila varṇana
haridāsera guṇa kichu śuna, bhakta-gaṇa
vṛndāvana-dāsa—Śrīla Vṛndāvana dāsa Ṭhākura; yāhā—whatever; nā—not; kaila varṇana—described; haridāsera guṇa—qualities of Haridāsa Ṭhākura; kichu—something; śuna—hear; bhakta-gaṇa—O devotees of Śrī Caitanya Mahāprabhu.
O devotees of Śrī Caitanya Mahāprabhu, please hear something about the qualities of Haridāsa Ṭhākura that Śrīla Vṛndāvana dāsa Ṭhākura has not described in detail.
haridāsa yabe nija-gṛha tyāga kailā
benāpolera vana-madhye kata-dina rahilā
haridāsa—Haridāsa Ṭhākura; yabe—when; nija-gṛha—his own residence; tyāga kailā—gave up; benāpolera—of the village known as Benāpola; vana-madhye—in the forest; kata-dina—for some time; rahilā—stayed.
After leaving his home, Haridāsa Ṭhākura stayed for some time in the forest of Benāpola.
nirjana-vane kuṭira kari' tulasī sevana
rātri-dine tina lakṣa nāma-saṅkīrtana
nirjana-vane—in a solitary forest; kuṭira—a cottage; kari'-making; tulasī—the tulasī plant; sevana—worshiping; rātri-dine—throughout the entire day and night; tina—three; lakṣa—hundred thousand; nāma-saṅkīrtana—chanting of the holy name.
Haridāsa Ṭhākura constructed a cottage in a solitary forest. There he planted a tulasī plant, and in front of the tulasī he would chant the holy name of the Lord 300,000 times daily. He chanted throughout the entire day and night.
The village of Benāpola is situated in the district of Yaśohara, which is now in Bangladesh. Benāpola is near the Banagāṅo station, which is at the border of Bangladesh and may be reached by the eastern railway from Shelda Station in Calcutta. Haridāsa Ṭhākura, being the ācārya of chanting the Hare Kṛṣṇa mahā-mantra, is called Nāmācārya Haridāsa Ṭhākura. From his personal Example we can understand that chanting the Hare Kṛṣṇa mantra and becoming highly elevated in Kṛṣṇa consciousness is very simple. Without difficulty one can sit down anywhere, especially on the bank of the Ganges, Yamunā or any sacred river, devise a sitting place or cottage, plant a tulasī, and before the tulasī chant the Hare Kṛṣṇa mahā-mantra undisturbed.
Haridāsa Ṭhākura used to chant the holy name on his beads 300,000 times daily. Throughout the entire day and night, he would chant the sixteen names of the Hare Kṛṣṇa mahā-mantra. One should not, however, imitate Haridāsa Ṭhākura, for no one else can chant the Hare Kṛṣṇa mahā-mantra 300,000 times a day. Such chanting is for the mukta-puruṣa, or liberated soul. We can follow his example, however, by chanting sixteen rounds of the Hare Kṛṣṇa mahā-mantra on beads every day and offering respect to the tulasī plant. This is not at all difficult for anyone, and the process of chanting the Hare Kṛṣṇa mahā-mantra with a vow before the tulasī plant has such great spiritual potency that simply by doing this one can become spiritually strong. Therefore we request the members of the Hare Kṛṣṇa movement to follow Haridāsa Ṭhākura's example rigidly. Chanting sixteen rounds does not take much time, nor is offering respects to the tulasī plant difficult. The process has immense spiritual potency. One should not miss this opportunity.
brāhmaṇera ghare kare bhikṣā nirvāhaṇa
prabhāve sakala loka karaye pūjana
brāhmaṇera ghare—in the house of a brāhmaṇa; kare—does; bhikṣā nirvāhaṇa—asking alms of food; prabhāve—by spiritual potency; sakala loka—all people; karaye pūjana—worship.
For his bodily maintenance he would go to a brāhmaṇa's house and beg some food. He was spiritually so influential that all the neighboring people worshiped him.
In the days of Haridāsa Ṭhākura, all the brāhmaṇas worshiped Nārāyaṇa in the form of the śālagrama-śilā. Therefore begging from a brāhmaṇa's house meant taking kṛṣṇa-prasāda, which is transcendental (nirguṇa). If we take food from the house of others, such as karmīs, we shall have to share the qualities of those from whom we take alms. Therefore Śrī Caitanya Mahāprabhu took prasāda in the houses of Vaiṣṇavas. This is the general process. The members of the Kṛṣṇa consciousness movement are advised not to take food from anywhere but a Vaiṣṇava's or brāhmaṇa's house where Deity worship is performed. Śrī Caitanya Mahāprabhu has said, viṣayīra anna khāile duṣṭa haya mana: if a devotee takes alms or food from the house of a karmī who is simply interested in money, his mind will be unclean. We must always remember that a devotee's life is one of vairāgya-vidyā, or renunciation and knowledge. Therefore all devotees are warned not to live unnecessarily luxurious lives at the cost of others. Gṛhasthas living within the jurisdiction of the temple must be especially careful not to imitate karmīs by acquiring opulent clothing, food and conveyances. As far as possible, these should be avoided. A member of the temple, whether gṛhastha, brahmacārī or sannyāsī, must practice a life of renunciation, following in the footsteps of Haridāsa Ṭhākura and the six Gosvāmīs. Otherwise, because māyā is very strong, at any time one may become a victim of māyā and fall down from spiritual life.
sei deśādhyakṣa nāma--rāmacandra khāṅna
vaiṣṇava-vidveṣī sei pāṣaṇḍa-pradhāna
sei—that; deśa-adhyakṣa—landholder; nāma—whose name; rāmacandra khāṅna—Rāmacandra Khān; vaiṣṇava-vidveṣī—envious of Vaiṣṇavas; sei—that; pāṣaṇḍa-pradhāna—chief of the atheists.
A landholder named Rāmacandra Khān was the zamindar of that district. He was envious of Vaiṣṇavas and was therefore a great atheist.
haridāse loke pūje, sahite nā pāre
tāṅra apamāna karite nānā upāya kare
haridāse—unto Haridāsa Ṭhākura; loke—people; pūje—offer respect; sahite nā pāre—he could not tolerate; tāṅra—his; apamāna—dishonor; karite—to do; nānā—various; upāya—means; kare—plans.
Unable to tolerate that such respect was being offered to Haridāsa Ṭhākura, Rāmacandra Khān planned in various ways to dishonor him.
kona-prakāre haridāsera chidra nāhi pāya
veśyā-gaṇe āni' kare chidrera upāya
kona-prakāre—by any means; haridāsera—of Haridāsa Ṭhākura; chidra—fault; nāhi—not; pāya—gets; veśyā-gaṇe—prostitutes; āni'-bringing; kare—makes; chidrera upāya—a means to find some fault.
By no means could he find any fault in the character of Haridāsa Ṭhākura. Therefore he called for local prostitutes and began a plan to discredit His Holiness.
This is typical of atheistic men, but even among so-called religionists, sādhus, mendicants, sannyāsīs and brahmacārīs, there are many enemies of the Kṛṣṇa consciousness movement who always try to find faults in it, not considering that the movement is spreading automatically by the grace of Lord Śrī Caitanya Mahāprabhu, who wanted it spread all over the world, in every town and village. We are trying to fulfill the Lord's desire, and our attempt has become fairly successful, but the enemies of this movement unnecessarily try to find faults in it, exactly like the old rascal Rāmacandra Khān, who opposed Haridāsa Ṭhākura.
Link to this page: https://prabhupadabooks.com/cc/antya/3
Previous: Antya 2: The Chastisement of Junior Haridasa Next: Antya 4: Sanatana Gosvami Visits the Lord at Jagannatha Puri