SRÍ HARIDÁS THÁKUR VrajaLélä svarüp: MahäTapä Brahmä (Ècék Muni’s son) / Prahläd [GauraGaëoddeçaDépikä 93] Birthplace: Buran, SätKñérä, BänglaDesh Tirobhäv (disappearance): BhädraGauraCaturdaçé Çrépäö: Benäpol, Haridäspur, Fuliä, KulénGräm, Cändpur, Puré All glories, all glories to the friend of the fallen, Srí GauraSundar. All glories to the husband of LaksmíDeví. He is the SupremeController of everyone. All glories to him, who descends on this earth to protect his devotees. All glories to his lílá of Sankírtan, the Truth for all time. All glories, all glories to Srí Gauránga in the company of his devotees. By hearing the topics concerning Lord Chaitanya (ChaitanyaKathá) one attains genuine devotion. The pastimes of the ÁdiKhanda are like streams of nectar, in which are contained the playful sports of Srí Gauránga, who bewilders all living entities everywhere. Thus the Hero of Vaikuntha, as a householder and the best of the bráhmanas, continued to instruct his students though he descended to reveal loving devotion to the Lord. He left this purpose for the time being. This is his independent nature. The entire world, at that time, was entirely devoid of real piety or any spiritual culture. Rather, everyone was affectionately engaged in the trifling and insignificant mellows of worldly affairs. Even those who sometimes taught BhagavadGítá and SrímadBhágavatam, never themselves realized the importance of sankírtan, and therefore, could not divulge this truth to others. Only a handful of devotees would meet together, where in each other’s company they sang the Lord’s kírtan while clapping their hands. Even at that, they became the brunt of so much joking- “What do they hope to accomplish by yelling so loudly? I am that same SupremeSpirit! That is to say, the SupremeBeing, that Supremely Pure Entity is within me. Why do they think they are calling to Hari? I think this is simply a trick; the real purpose is to beg something to eat. We should break their houses and throw them away.” In this way, the inhabitants of Nadíyá raised these points of ‘reason’ amongst themselves. The devotees, however, felt sad to hear these abusive remarks. They sought out some gentle and respectable persons to whom they could pour out their woes and receive in turn some amelioration, but nowhere were such persons to be found. Thus they saw this world as a great void and had no other recourse but to call out, “Há Krsna!” while immersed in this vast, shoreless sea of sadness. Just at this time, Srí Haridás arrived in Navadvíp, his form bearing the full manifestation of devotion to Lord Krsna. Now please hear the narrations of HaridásThákur’s wonderful qualities, which will certainly enable you to attain Krsna, by all means and in every respect. HaridásThákur appeared in the village of Buran, which auspicious good fortune caused that region to be illuminated by the light of Srí KrsnaSankírtan. From his very birth he was very deeply devoted to the HolyNames of Srí Krsna. Buran is in the present district of Sátksíra, BánglaDesh, which was previously a subdivision of Khulná. After remaining there for some days, he eventually came to the banks of MotherGanges and remained at Fuliá, near Shántipur. ÁcháryaGosái was in total ecstasy to get his association and roared very loudly, there being no bounds to the bliss he felt. Thus it came to pass that in the company of AdvaitaDev, Haridás spent his time floating in the waves of the ocean of the nectarean mellows of Govinda’s Name, Form, Qualities, Lílá and Service. Many people have the mistaken conception that Haridás was exclusively engaged in the chanting of the names of Hari and therefore had not entered into relishing the mellows connected with the loving lílá of Govinda. The mundane illusionists haven’t yet understood that the Name itself is the wish-fulfilling gem and embodied form of rasa (loving mellows). By the power of uttering the Name, one can taste the mellows of devotion to Krsna; it is not possible to do so by any other practice or method. The connoisseur of the Name, ThákurHaridás, is therefore the best of the most eminent of teachers in the matter of showing how to enter an understanding of the rasa shástras (scriptures dealing with the topic of rasa, or loving mellows). The emotionally-minded, mundane illusionists, by reason of their offenses to the Name, become obsessed with material mellows and therefore never obtain even a trace of information about the transcendental mellows of the Name. Haridás thus wandered on the banks of MáGangá, incessantly absorbed, with great eagerness, in the loud chanting of the HolyNames. He was the foremost of those who are disgusted with material pleasures and whose only fulfillment is through the Name, which graced the splendour of his most fortunate mouth by taking up residence there. Never for even a moment did he feel any apathy or indifference toward Govinda’s Name. By the mellows of devotion he continually expressed his ecstatic moods in different ways. Sometimes he began to dance on his own and sometimes he made sounds that resembled those of a mad lion. Sometimes he cried very loudly and sometimes he laughed even louder. Sometimes his voice thundered with menacing shouts and sometimes he remained collapsed on the ground, fallen in a faint of ecstatic love. Sometimes he made supernatural sounds, calling to some unearthly abode, and then explained those eulogies in elevated speech. Tears, standing of the bodily hairs on end, laughing, fainting and perspiration - all of the transformations due to loving devotion to Srí Krsna would exhibit their playful pastimes in his body the moment he began to dance. The mundane fruitive workers are very zealous to observe the state of their physical bodily health, and so they are averted from the culture of Krsna consciousness; whereas the opposite occurs in the case of the devotees who are always ready to render some service to the Personality of Godhead. In other words, the ecstatic symptoms are visible within their bodies while they engage in excessive and intense dancing. Even the outright atheists were awed to see ThákurHaridás, his body drenched by the flow of ecstasy emanating from his eyes, and they actually obtained great happiness in doing so. Even Lord Brahmá and Lord Siva were made very eager to see the strange yet wonderful symptoms of horripilation in the body of Haridás; thrilled with ecstatic rapture, all of his bodily hairs standing on end. The residents of the village of Fuliá, many of whom were bráhmanas, became overwhelmed by the sight of Haridás and immediately placed their full faith and confidence in him. Thus PrabhuHaridás remained there and engaged in his daily activity of bathing in MáGangá, after which he wandered about, loudly chanting HariNám. Gradually word began to spread of his glories. THE MALICIOUS MUSLIMS When the local Kázi came to know all this, he began to burn with malice and went to the Mulukpati, the administrative head of the province, and narrated to him all about the activities of Haridás. “There is a Muslim in this area who has taken up the Hindu religion. I think it would be wise to have him brought here for judgment.” The Mulukpati, who was just as sinful as the Kázi, had Haridás immediately brought there. But what to speak of the Muslims, by the mercy of Srí Krsna, HaridásMaháshoy was not afraid of even eternal time, beyond which there is nothing else as fearful. While uttering “Krsna, Krsna” he immediately set off with his captors and subsequently came into the presence of the Mulukpati. The local inhabitants, having experienced great happiness and excitement at obtaining Haridás within their midst, were now transported into dire straights and became thoroughly morose at the thought of what might happen to him at the hands of the Yavanas. News spread far and wide about the arrest of HaridásThákur. When the inhabitants of the jail, many of whom were respectable gentlemen harassed by the Mohammedans, came to find out that Haridás would be coming amongst them, they felt very glad within themselves. “HaridásMaháshoy is a great Vaishnav. By seeing him, the affliction that we experience, due to being contained within this jail, will be alleviated.” Having appealed to the jail-keepers to let them see Haridás when he came, they now remained waiting and watching for his arrival. Haridás arrived just at that moment and bestowed his merciful glance on all of them, while they, in turn, offered their obeisances to him. HaridásThákur had a very beautiful appearance. His arms were long and graceful and his eyes expanded like the petals of a lotus flower. The matchless beauty of his moonlike face had an enchanting effect on one’s mind. The prisoners greeted him with great reverence and thus experienced the transformations that are concomitant with KrsnaBhakti. PrabhuHaridás was very satisfied to see their devotional temperament and so he smiled very mercifully. He addressed them, “Just remain here, as you are.” He laughed at his own joking words, which were actually a hidden benediction. The prisoners, however, could not understand the hidden meaning of his words and so felt dejected. Haridás therefore explained the meaning of his disguised benediction. “Because you could not understand the meaning of this benediction that I have conferred upon you all, you therefore feel somewhat saddened at heart. You should, however, understand that it is not my inclination to behave in a vicious manner with anyone. Therefore please try to understand the import of what I have spoken. “At present I have noticed that you are all very much inclined towards Srí Krsna. So it was this that I was referring to when I said, ‘May you always remain like this.’ “You should all collectively chant the eternal Names of Srí Krsna and in this way remain absorbed in thoughts of him. If you call out to Krsna with all your heart, and entreat him most earnestly by calling his transcendental Name, then you will remain thinking of him and will no longer be conscious of the oppression and maliciousness which is being vented against the citizens of this land by the present regime. If you go out into the world only to become absorbed once again in worldly affairs, then what will be the value of that? Due to association with wicked persons you will forget everything about what you are now experiencing. Love of Krsna does not take place if one remains addicted to worldliness. You can know for certain that Krsna remains at a distance from the materialistic sense enjoyers. It is a very troublesome affair for the mind, once one enters into worldly life. One becomes entangled in the webs of máyá. Eternal time in the form of wife and sons comes to engage him. By the grace of Providence, a fortunate and virtuous soul happens to get the association of a sádhu and thus he gradually gives up his obsession with worldly matters and takes to the worship of Srí Krsna. sadhu- honest person, living a life of integrity “Now if such a fortunate soul again associates with materialists, then he will again become implicated in offensive activity. This is the nature of worldly life. Just try to understand the essence of what I am saying. My blessing was not that you should remain prisoners here, but that you should remain absorbed day and night in the chanting of the HolyNames of Hari and thus forget entirely about worldly existence. Only as a pretense did I bless you in that way. Don’t trouble yourselves about it for even half a second and thus become depressed. What to speak of all of you, I am favourably disposed towards all living entities. I only desire that they should attain steadfast devotion to Krsna. Don’t worry. Within two or three days you will all be released from here. I can say this without any reservation. Wherever you remain in worldly life, or if you live here and there without any fixed place of residence, wherever and in whatever condition of life you remain, please be careful not to ever lose this understanding of life which I have imparted to you today.” After putting those prisoners on this auspicious path, the search for Srí Krsna, Haridás came before the Muslim ruler. The Mohammedan governor was captivated to see Haridása’s lustrous appearance and so he very respectfully offered him a sitting place. The governor personally began to question him, “Why, my dear brother! How is it that you have become inclined in this way? What exactly are your intentions? Just see how fortunate you are to have been born as a Muslim. Then why do you behave with your body and mind as though you were a Hindu? As Muslims, we don’t take our meals with Hindus or even eat in their presence, but you have given up our tradition though you were born in a very reputable Muslim family. If you transgress the duties of the religion that you have inherited by birth only to take up some other practices, then how do you expect to get salvation in the afterlife? The only respite for you now is to recite the Kalma (prayers from the Koran). This will absolve you from the sinful reactions of your deviation from the customary duties and rites of a Muslim, which you have unknowingly committed.” Haridás simply smiled to hear the Nawáb’s words, which were nothing but the lure of illusion. He exclaimed, “Aho VisnuMáyá! Just see the power of illusion of Lord Visnu!” He then replied to him in very sweet speech, “Hear me, Báp! There is only one Lord of the Universe, the Master and Proprietor of everyone else. The Hindus and Muslims know him by different names but in the highest interest, from the transcendental viewpoint, he is one. This is the version of both the Koran and the Puránas. He is the One Supremely pure, eternal Reality, indivisible and imperishable, without beginning or end, who is full in himself and who is seated within everyone’s heart. The totality of living entities, existing within all the worlds, are inspired individually within their hearts by the Supreme Lord, who causes them to act in different ways. Throughout the entire world, the people of all regions praise his HolyNames and Qualities according to the view of their scriptures. The Supreme Lord, on the other hand, accepts the individual nature, or mood, of each and every living entity. If anyone shows malice towards another’s religion (dharma) he is actually showing his malice to the Lord himself, who incited the initial inspiration. Since he is One, one therefore becomes envious of the same Supreme Lord that he himself is worshipping. At present I am acting as I have been inspired by that same Supreme Lord. dharma- here, the conversation appears to be centred on ‘religion’, the external practices by which one demonstrates his love, or attachment to the SupremeLord. HaridásThákur, however, is concerned with something much more intrinsic. It is the SupremeLord who inspires everyone to act, from within their hearts. And yet, the Lord continues to reciprocate according to one’s own individual nature, according to how one individually acts on the initial inspiration incited by him. This very internal relationship is the actual meaning of dharma, and not the external form, or religion. “It is sometimes seen that though one is born as a Hindu in a bráhmana family, out of his own desire he becomes a Muslim. What do the Hindus do to such a person? A man suffers the good or bad results of his own activity. How does it befit me to beat someone who has already killed himself? Is this a matter of righteousness or the means to attain religious merit? My dear Sir, you simply decide. If I am guilty of any crime, then feel free to punish me.” Those Mohammedans were very satisfied to hear HaridásThákur’s statements, which were undeniably based on the truth. Amongst them, only that sinful Kázi requested the governor, “He should be punished!” The nature of a bad apple is that it spoils the whole bunch. Thus it was that the vile and wicked Kázi poisoned the others present there and so stained the honour of all Muslims. “Let him admit his mistake and again recite from his own scriptures, otherwise he must be punished fittingly.” The Governor pleaded with Haridás, “My brother! There is nothing to worry about if you will just recite from your own scripture. Otherwise, the Kázi’s men will beat you severely. Eventually they’ll force you to accede, so why unnecessarily should you suffer and also lower your dignity?” Haridás replied, “The SupremeLord alone is the PrimeMover. No one can do anything outside of his sanction. Whatever proportionate result is due to one as the consequence of his offenses, is awarded by the SupremeLord himself. Know this to be a fact, that he alone is dispensing his will. If my body is cut into pieces and even if the life force leaves that body, still I will not give up the chanting of HariNám.” When the Mohammedan Governor heard Haridás issue such a powerful statement, he looked at the Kázi and inquired, “What should we do with him?” The Kázi replied, “He should be bound in chains and severely beaten while dragged through the twenty-two different market places of this kingdom. I can find no other judgment as fitting as this. If, after being beaten throughout twenty-two market places, he remains alive, then I will know that the words of the wise men of this country are true.” Calling the bailiff and his footmen, the Kázi shouted at them angrily, “He should be beaten in such a way that his life cannot possibly remain. This is the only means of deliverance for a Muslim who has become a Hindu.” The governor, who was also sinful by nature, ordered the guards to carry out the instructions of the sinful Kázi. Then those wicked fellows came forward and caught hold of Haridás. They dragged him from one bazaar to the next, and in a very angry mood beat him severely and cruelly so that he must certainly die. HaridásThákur was engaged in remembrance of Krsna by repeating his HolyNames. He was so much absorbed in the ecstasy of the Name that he was not aware of any physical pain. When the good-natured and upright citizens of that country saw that he was being beaten so severely, they felt immense grief. Some of them remarked, “This kingdom will be desolated! Only for this reason, honest people are treated in such fashion?” Some of them, in a vehement mood, cursed the king and his councilors while others got up and prepared themselves to physically attack the guards who were beating the Thákur. Someone fell down in front of those guards and while catching hold of their feet entreated them, “I’ll pay you something, but please don’t beat him so hard!” Not a tinge of mercy, however, could be made to awaken itself within those sinful wretches, whose angry mood would not easily abate. They continued to beat Haridás as they dragged him from one bazaar to the next. By the prasád (mercy) of Srí Krsna, Haridás felt not even a pinch of pain within his body, though he was being beaten severely, just as Prahlád, who was similarly tortured by the demoniac associates of his father, felt no distress whatsoever, in spite of their torturing. This is the version of all the scriptures. What to speak of Haridás, even ordinary persons who remember him (Haridás), and his exceptional quality of forbearance, can get relief from all their sufferings. The only anguish Haridás felt was for the vicious culprits who beat him. “Krsna! Please show some kindness upon these creatures. There is no offense on their part, on account of the injury they try to inflict upon me.” Though they continued to beat him tenaciously, so that the life force might leave his body, Haridás showed no signs of feeling any pain, due to the absence of any external consciousness. The Mohammedans were totally astonished and thought to themselves, “Is it possible for an ordinary human being to remain alive even after such a beating as this? Generally people give up their bodies after being beaten in only two or three bazaars. Now we have beaten this fellow in twenty-two marketplaces, yet he still remains alive. Not only does he not die but I have also sometimes noticed that he is occasionally even smiling. Is he some kind of holy man or what?” Thus they considered within their minds. They now addressed him, “Ohe Haridás! You will be the cause of the destruction of all of us! (Now you will be the death of us!) Though we have beaten you so much, still you don’t die. Now the Kázi will take our lives for having failed in our duty.” Haridás smiled as he replied to them, “If there will be some difficulty for you in my remaining alive, then I suppose I’ll just have to die. Now see for yourselves!” So saying, Haridás entered a deep trance, or state of internal consciousness. He was endowed with full potencies and so he could render his body completely motionless, without even a sign of breathing. Again those Mohammedans were totally amazed as they carried his body to the door of the Mulukpati and threw it there on the ground. The governor ordered them to take the body away and bury it, but the Kázi protested, “No, then he will eventually achieve final beatitude. Though he has taken a high birth he has nevertheless engaged in abominable activities. Therefore he should be dealt with in a befitting manner. If he is buried then he will have an auspicious afterlife. Rather, throw his body into the Ganges so that he will suffer perpetually.” When they heard the instructions of the Kázi those sinful Muslim miscreants went to pick up Haridása’s body but found that his body had become immovable. While Haridás was absorbed in the ecstasy of deep meditation, Srí Visvambhar had entered into Haridása’s body, the result being that his body had now become so heavy that it was not within the power of anyone there to move it, not even a fraction of an inch. Though they were all very strongly built and pushed and pulled from all directions, PrabhuHaridása’s body was totally paralyzed and now appeared as though it were a pillar in a great hall. Totally drowned in the ocean of the pure ecstasy of Krsna consciousness, there was no manifestation whatsoever of any external consciousness in his body. He was not at all conscious of where he was, where was the sky, the earth or MotherGangá. Due to the influence of KrsnaBhakti, the same capacity for remembrance of Krsna that was observed in PrahládMaháráj, was also now evident in the person of HaridásThákur. He was not aware of anything other than the presence of Srí GauraChandra within his heart. Just as Hanumán, in order to show proper respect to the brahmástra weapon released against him by Indrajit, allowed himself to be bound, so also Haridás allowed himself to be beaten, in order to instruct the people of the world about tolerance and forbearance. “If, as the result of unending misery, the life force leaves my body, still I will not give up the chanting of the HolyNames.” With Srí Govinda himself as his protector, who has it within their power to violate the transcendental existence of HaridásThákur? If one merely remembers ThákurHaridás, all of his own sorrows and suffering are rendered null and void. So what can we understand about the transcendental position of HaridásThákur? [In other words, if by only remembering HaridásThákur one gets free from grief, then we can just imagine his transcendental position and total absence of anguish.] Hanumán- the Entellus; monkey warrior, friend of LordRámChandra brahmástra- (brahma astra) nuclear weapon; the nuclear explosion resulting from the release of this weapon was so controlled that it remained on an atomic level, that is to say, when Asvatháma released this weapon against Pariksit in the womb of his mother, the weapon would have destroyed Pariksit without killing his mother, had not the SupremeLord intervened (Asvatháma and Pariksit are characters from the MaháBhárat; Hanumán, Rávana and Indrajit are from the Ramáyan) Indrajit- son of Rávana Verily, Haridás is a controller of this universe, due to his exalted position as the foremost follower of Srí ChaitanyaChandra. Thus it happened that as his body floated in the waters of MáGangá, his external consciousness returned in a flash, due to the influence of the will of the SupremeLord. Having become again externally aware, HaridásMaháshoy came to the banks of the river and got up out of the water, feeling himself thrilled with ecstatic symptoms. This is how he returned to his residence at FuliáNagar, chanting the HolyNames very loudly all the time. When those Mohammedans came to know of his extraordinary prowess they gave up their feeling of malicious enviousness and their minds were purified. They considered Haridás to be a great holy man. Thus by offering their salutations they obtained deliverance. When Haridás saw the governor again he smiled very mercifully. The governor humbly replied with folded hands, “Now I have become fortunate enough to know what a great saint you are! You are fixed in the knowledge of the all-pervasiveness of the Supreme, and everyone and everything’s existence in him. Fortified by your total conviction, you have now become possessed of his transcendental qualities. Previously, whatever yogís or jnánís I had met, I found to be nothing more than big talkers. They did not possess any perfection, neither were they liberated from material conditioning. All of the mystic perfections, however, are very wonderfully displayed in your body. I came here just to meet you, Maháshoy! Please forgive all of my crimes and offenses. You are fully equipoised and for you no one is a friend or enemy. Actually there is no one in the three worlds competent to know you. Please feel free to wander anywhere you like within the lands under my jurisdiction and thus make this country auspicious by gracing it with your holy presence. I hope that you will again take up solitary residence in your cave on the banks of MáGangá. According to your desire you can stay anywhere you like. Whatsoever you may desire, please at all times and places feel free to act accordingly.” What to speak of pious and honest men, by seeing the lotus feet of HaridásThákur, even the Mohammedans forgot their own independent existence and became devoted to him. At first this sinful man had summoned up such intense anger, in order that Haridás might be beaten, and now he offered prayers at his feet, considering him a great saintly person. Haridás bestowed upon him his merciful glance and then proceeded towards his residence at Fuliá. While loudly chanting the HolyNames, Haridás arrived at an assembly of the local bráhmanas. When they saw him they felt extremely happy, and began to chant loudly, “Hari! Hari!” To this Haridás responded by dancing in great ecstasy as he gradually became overcome by strange yet wonderful symptoms, such as weeping, trembling, laughing, fainting, erection of the hairs of the body and loud roaring. In an unlimited progression these ecstatic symptoms swept over him, engulfing him in the mellows of ecstatic love and causing him to slip and tumble down to the ground. The bráhmanas were floating in an ocean of ecstasy to see such symptoms of intense love. Haridás calmed himself for a moment and sat down with those bráhmanas who were also seated in a circle around him. Haridás addressed them, “Hear me Oh Bráhmanas! Please do not feel any affliction on my behalf. It is only due to the fact that I allowed words of blasphemy of the SupremeLord to enter my ears that he saw fit to chastise me. It is very good for me, and I am very happy that I got by with such a token punishment, in spite of the severity of my sin. Actually, the hell known as Kumbhípáka is prescribed for those who listen to condemnation of the SupremeLord Visnu, a substantial amount of which I have heard with these sinful ears of mine. Now that I have been fittingly punished by him, I only hope that I never commit such sins again.” Kumbhípáka- “‘One who criticizes Lord Visnu and his devotees loses all the benefits accrued in a hundred pious births. Such a person rots in the Kumbhípáka hell and is bitten by worms as long as the sun and moon exist. One should therefore not even see the face of a person who blasphemes Lord Visnu and his devotees. Never try to associate with such persons.’” [BhaktiSandarbha 313] “‘If one does not immediately leave upon hearing the Lord or the Lord’s devotee blasphemed, he falls down from devotional service.’” [BhaktiSandarbha 265; quoted from: SrímadBhágavatam 10.74.40] “If one hears an irresponsible person blaspheme the master and controller of religion, he should block his ears and go away if unable to punish him. But if one is able to kill, then one should by force cut out the blasphemer’s tongue and kill the offender, and after that he should give up his own life.” [SrímadBhágavatam 4.4.17] So it happened that Haridás enjoyed great fun while fearlessly chanting and dancing in the midst of those pious bráhmanas. Those Mohammedans who had tried to inflict pain on ThákurHaridás were totally desolated, along with their families, within a number of days. A DRAMA In Srí ChaitanyaChandrodoyNátak, Haridás plays the part of the Sútradhár. He has a turban on his head, earrings on his ears, a string of pearls on his neck and bracelets on his arms. From his shoulders hang a flowing wreath of field-flowers. On the stage, the dramatic character representing the abstract virtue of Brotherhood asks the Deity of Love and Faith, how it is that a Mohammedan is allowed to take part in the religious functions of the Hindus. The latter replies, “The way of love and faith is different from the way prescribed in the shástras.” Brotherhood says, “If one takes an irregular course, it will take a long time to arrive at the spiritual goal, if it is to be attained at all by such means.” The Deity of Love and Faith replies, “Not so always, though it may be true, generally speaking. There are occasions when, by embracing an undefined and irregular course, the destination is reached the sooner. Behold, when the country is deluged with flood and there is no fixed course for the boat to take, it goes faster to its destination by following an undefined course than it would do by taking the zigzag course of a well-defined river in the dry season.” [Chaitanya and His Companions / RaiSahib DineshChandra Sen] LIVING WITH A SNAKE Haridás remained in a solitary, hollowed-out hole within the earth at the base of a tree, on the banks of MáGangá. Here he remembered the HolyNames of Srí Hari at all hours of the day and night. That hole (gufa) within the earth became a residence in Vaikuntha for him, as he chanted the HolyNames 300,000 times daily. This gufa still exists near Fuliä, on the banks of the old bed of MotherGaìgä. One can reach Fuliä by train from Shäntipur. From there it is a short rickshaw ride to the gufa. There was, however, a great, venomous snake that lived also in that hole, within the roots of the tree, and who was a great source of anxiety to all other living creatures. Whoever came by to talk with Haridás could not remain there due to experiencing a burning sensation produced by the venom of that snake. Everyone noticed it, but Haridás was not even slightly aware of any such sensation. Once some of the local bráhmanas were discussing amongst each other as to why there might be such a source of vexation within Haridása’s áshram. Some physicians from that locality then ascertained the cause- the presence of a venomous snake. One of them remarked, “At the base of this hole lives a great snake whose venom creates such a burning sensation that no one else can remain here. Haridás, I’m speaking to you with all certainty. Please leave this place and come to live somewhere else. It is not right to live with snakes. All of us are dependent on you and therefore we are requesting you to abandon this dangerous situation.” They all came to him, individually and in groups, requesting him to take shelter elsewhere, this place having become unfit for his habitation. Haridás replied to them, “I have been living here for many days but I have never noticed even a scent of any poisonous fumes here. Since you are all aggrieved at this and none of you can tolerate it, then I will leave here tomorrow. My dear sirs, if there really is a snake here, then either he or I, one of the two of us, will leave here by tomorrow. This is nothing worth worrying about. Now let us hear something about Krsna.” Then something very miraculous happened as they engaged in KrsnaKírtan. When the serpent that was living there realised that Haridás was going to leave, he decided that he should himself leave. So at the beginning of sunset, within the sight of everyone, he slowly slithered out from the inner recesses of that hole and left there for another place. Such an exceedingly wonderful snake it was, very dangerous-looking yet beautiful, with many different colours: yellow, blue, white and red. When those bráhmanas saw the large jewel on his head blazing forth, they became very afraid and remembered Krsna by chanting his HolyName, “Krsna! Krsna!” Then, however, they saw that the snake was gone and there was no longer any burning sensation, thus they were very pleased. Their devotion to Haridás increased even more; to see his overwhelming spiritual power. Just see the amazing influence of HaridásThákur! The snake immediately left, simply on the strength of his words. Merely by seeing HaridásThákur one becomes free from the bondage of ignorance. Even Krsna himself is not prepared to infringe upon the Thákur’s words. There is another very interesting incident which I ask you to listen to with rapt attention, the glories of HaridásThákur as revealed by the king of the snakes himself. THE APPEARANCE OF THE KING OF THE SNAKES, SRÍ ANANTADEV One day, at the home of a well-to-do gentleman, a snake charmer appeared on the scene and began to dance in a variety of fashions. Under the influence of the various mantras he chanted, his associates played the mridanga and kartáls and sang very loudly in a circle around him. mridanga- a clay drum; kartáls- hand cymbals Just at that moment HaridásThákur happened to arrive there and stood off to one side to watch the dancing of the snake charmer. By the power of those mantras, the king of the snakes, Vásuki himself, entered within the body of that snake charmer and began to dance in great eagerness. His associates now began to sing a melody that portrayed the unlimited compassion and kindness of the activities of Srí Krsna, in subduing and dancing on the heads of the Káliya serpent. Vásuki- the serpant used by the suras and asuras (demigods and demons) to churn the ocean of milk into nectar Káliya- a serpant who fled the wrath of Garuda, Lord Visnu’s bird carrier, and came to Vraja, where he was forcibly subdued by Srí Krsna and asked to leave there When Haridás heard the glories of his worshipful Lord being sung, he fainted to the ground where he remained without exhibiting any symptoms of life, even that he was still breathing. After some time, however, he regained consciousness. Getting up from the ground he roared very loudly. Then ThákurHaridás began to dance in great ecstasy. The snake charmer could perceive that Haridás was possessed by an ecstatic trance of love of God and so stood off to one side. Haridás began to roll on the ground while manifesting the ecstatic symptoms of horripilation, tears in the eyes and trembling of the body. He wept loudly while remaining totally absorbed in the Lord’s wonderful qualities, which he now remembered as a result of hearing the songs of the snake charmer and his troupe. All those present surrounded Haridás and sang in ecstatic joy while Haridás danced. The snake charmer respectfully remained off to one side and watched their fun. Haridás remained possessed by this ecstatic trance for some moments, but when he again became externally aware, the snake charmer resumed his dancing. The people gathered there had become thoroughly delighted to see his trance of ecstatic love. Wherever they saw the impression of his footprints in the earth they picked up the dust from that spot and smeared it on their bodies in great eagerness. Now one very pretentious bráhmana who was present there, began to consider that he would also dance, as he said to himself, “I have understood that these stupid and boorish villagers will give respect to any ordinary fellow if he dances.” Thinking like this, he stumbled to the ground as though he was benumbed. The moment he fell down, where the snake charmer was dancing, the snake charmer began to beat him, in a very angry mood. On the sides, on the back, everywhere, even on his head, the lashes of his cane showed no mercy, and there was no escape. That bráhmana was completely shattered by the lashes of his cane. Calling out, “Báp! Báp!” he had no other recourse but to flee the wrath of the snake charmer. Then the snake charmer continued to dance to his complete self-satisfaction, though the onlookers gathered there were thoroughly amazed, as they wondered within themselves what had just happened. Finally their curiosity prompted them to ask him, as they continued to stand off to one side while he danced, “Why did you beat that bráhmana, and why, when Haridás was dancing, did you remain respectfully at some distance?” Srí AnantaDev, present at that moment in the body of the snake charmer, replied to their questions as follows, “What you have asked about is a very mysterious matter and though it is actually indescribable, I will certainly tell you all about it. “When all of you showed such regard to Haridás due to his absorption in ecstatic love, that deceitful bráhmana, whose heart was burning with jealousy, feigned as though he had fainted and so fell to the ground in a tumble. Can someone interrupt the happiness I was feeling through dancing, simply on the strength of his enviousness? Because he had the audacity to try to falsely imitate the Thákur, I punished him appropriately. Only so that others might see him as a great devotee has he behaved in this way. Just to gain some cheap adoration by making one’s position prominent among the people, such deceitful rogues engage in religious activities. Such arrogant fools have no love or affection for Krsna. Only if one is sincere in his motives can he obtain devotion to Krsna. “What you saw at first, the dancing of Haridás, is sufficient to release one from material bondage. When Haridás dances, Krsna himself dances, and so the whole universe becomes purified to see that dancing. It is very fitting that he should be known as Haridás, since Krsna is in fact continuously present in his heart. He is compassionate and affectionate to all living entities and acts only for their benefit. In every birth he descends with the Lord. He is completely free from any offense to Lord Visnu or the Vaishnavas. Even in dreams it cannot be seen that he goes astray in any way. Whoever gets his association for only half a moment, must necessarily also get shelter at the lotus feet of Krsna. Even Lord Brahmá and Lord Siva always cherish a desire to have the association of such devotees as Haridás. Just to show the insignificant position of high birth or caste, he has taken his birth in a lower substrata of society, all by the order of the Lord. This is the verdict of the scriptures- ‘Even though one takes his birth in a lower caste family, if he is a devotee of Visnu then he is worshipful. If one takes his birth in an aristocratic family but does not worship Krsna, then what has such a birth accomplished? other than causing one to sink into hellish existence.’ In order to bear testimony to these utterances of the Vedas, HaridásThákur accepted birth in a low caste family.” Except for a few mogul invaders, the indigenous population of Bengal were all originally Hindu, or followers of SanátanDharma. Amongst the lower castes especially, it was seen to be somewhat of an advantage to convert to Islam, since the government at that time was in the hands of the Muslims. “Srí HaridásThákur is an eternally liberated associate of the Lord. The associates of the Lord are worshipful wherever they make their appearance. As Prahlád appeared in a family of demons and Hanumán appeared as a monkey, similarly Haridás appeared amongst the lower castes. The demigods desire to touch the transcendental body of Haridás and MotherGanges herself longs for the moment when he will immerse his body in her waters. What to speak of touching him, simply by seeing him the fetters of material bondage of the fallen conditioned living entities are cut asunder. If one sees someone who has taken shelter of HaridásThákur, that in itself is sufficient to free one from material bondage. Even if one speaks of the glories of HaridásThákur with a hundred mouths for a hundred years he will not be able to reach their limit. All of you are blessed. Because of your appreciation of this transcendental personality, HaridásThákur, something concerning his wonderful qualities has issued forth from my mouth. Merely by saying his name, Haridás, one will be promoted to Krsna’s abode.” Having spoken thus, the King of the Serpents, Srí AnantaDev, who was speaking through the mouth of that snake charmer, now fell silent. The virtuous gentlemen who had gathered there were very satisfied by his reply to their questions and returned to their homes in a happy mood. Such are the glories of HaridásThákur, as have been previously stated by the serpent devotee. Everyone now felt especially affectionate towards Haridás, after being pleased to hear about him from the mouth of the serpent (Srí Ananta). In this way HaridásThákur remained absorbed in service to Srí NámPrabhu, though the common people could not understand anything since Srí GauraChandra had not as yet revealed the glories of devotional service. KALIYUGA In all directions and amongst all persons, devotion to Lord Visnu was highly conspicuous due to its complete absence. Neither did they know of the aims and purpose of performing kírtan. Nowhere had VisnuBhakti manifest itself and consequently people only joked about the Vaishnavas. What few devotees there were would meet together in secret and sing the names of Krsna while clapping their hands. Even at that, the wicked persons became very angry, straining at the reins of their thin veneer of patience, “These bráhmanas will destroy the kingdom! They’ll cause a famine! Only for begging something to eat, these emotionally unstable people perform kírtan, trying to deceive us by their tricks. Gosái (the Supreme Lord) is resting for these four months (Cháturmásya- the period when Lord Hari lies down)! Calling his name in this loud fashion will be a source of disturbance. If he is awakened, he’ll be very angry. Then there will be famine. Have no doubt. It will not be otherwise!” Someone else said, “If the price of food goes up then I’ll go and give them a good thumping on the back of the neck.” Another one chimed in, “On Ekádashi one can stay up all night and loudly chant the names of Govinda, but what is accomplished by chanting like this every day?” Ekádashi- the eleventh day of the waning and waxing moon, when Vaishnavas observe fasting and increased remembrance of the glories of Srí Hari In this way, these confirmed atheists and materialistic karmis, who were situated midstream in society, ranted and raved about the activities of the devotees. The devotees naturally felt afflicted to hear these comments but did not give up the chanting of HariNám. Haridás also felt very sad within his heart to hear the people slight devotional service in this way. Still, he continued to fill his mouth with the loud chanting of the Lord’s HolyNames. The wicked and sinful rascals, however, could not tolerate to hear this loud chanting of HariSankírtan. karmi- fruitive actor THE RASCAL BRÁHMANA One bráhmana rascal from the village, HariNadi, became very angry upon seeing Haridás and addressed him as follows, “Oi Haridás! What kind of behaviour is this? What is your motive in calling out these names as you do? Rather you should chant silently to yourself. This will be the proper observance of religious duty. What scriptures state that one should call out these names as such? Where have you learned to do like this? Come on, tell us. This is an assembly of scholars. We will all be interested to hear.” Haridás replied, “The fundamental truths concerning this matter, namely the glories of HariNám, I think are very well known to all of you. Whatever I am saying or will say I have in fact heard from all of you. If one chants loudly, then the religious merit that accrues to him is a hundred times more than if one simply chants to himself. The scriptures do not attribute any fault to such chanting, rather, they describe it as a virtuous attribute. uccaiù (ucca svareëa gåhétaà näma) çata guëaà bhavet ‘If one chants loudly the result is a hundred times greater.’ [Srí ChaitanyaBhágavat ÁdiLílá 16.274] The bráhmana inquired, “By loud chanting the religious merit becomes a hundred times greater? What is the cause of this?” Haridás replied, “Please hear me, sir. The truths regarding this subject matter are discussed in the Vedas and SrímadBhágavatam.” All of the scriptures ran to take shelter in Haridása’s mouth, as he began to explain these matters in the happiness of Krsna consciousness. “Listen Oh bráhman! Whoever in fact hears KrsnaNám, be he beast, bird, or a worm, goes to the supreme abode of the Lord, SríVaikuntha. Since the kírtan of his Name purifies all those who hear, along with the chanter himself, then what more can be said about someone who becomes purified by the direct touch of his lotus feet? He will naturally be able to purify all others in every way.” ‘Anyone who chants your Name purifies all who hear his chanting, as well as himself.’ [SrímadBhágavatam 10.34.17] “The birds, beasts and insects cannot chant on their own, but if they hear the HolyNames then they are delivered. If one chants to himself he delivers himself only, but if one chants loudly then he renders the greatest benefit to others. Therefore the scriptures have explained that if one chants loudly the result is a hundred times greater.” ‘He who chants loudly is indeed a hundred times greater than he who chants to himself, for the one who chants to himself purifies himself, whereas the loud chanter purifies himself as well as the others who hear such loud chanting.’ [NáradíyaPurána / PrahládMaháráj] “Thus we see in the Puránas that one who chants loudly is a hundred times better than one who chants to himself. Listen, oh Vipra, with your full attention, to the reason behind this. If I chant to myself then I am myself nourished by this. But by the loud chanting of Govinda’s Names any creature that hears is liberated. Though they have tongues, living entities other than human beings cannot produce the sound that comes by uttering Krsna’s names. If any creature who hears me can be delivered from an otherwise useless birth, then please tell me what could possibly be the fault in such an activity? Someone is interested only in maintaining himself while another supports and nourishes thousands. Between the two, who is superior? This you can understand yourself if you just consider the matter. This is the effective intention of chanting loudly.” Having heard the words of Haridás, that bráhmana began to speak very rudely and in an angry mood, “So, all of you have seen before you this Haridás, how at every step he has destroyed the path of knowledge as we know it. It is stated in the scriptures that at the end of the KaliYuga shúdras will comment on the shástras. Why at the end? I am seeing it just now! Haridás, you have revealed your real self. Just to enjoy nice foodstuffs you wander from house to house. If this explanation given by you is not correct, then I will cut off your nose and your ears.” shúdra- member of the labourer class Having heard the words of this despicable and mean-minded bráhmana, Haridás smiled slightly and replied, “Hari!” He had nothing more to say than this and so departed from there, all the while singing loudly the Lord’s HolyNames. The other members of that assembly, who were also of an evil disposition, remained silent rather than give a proper reply to the heinous remarks of that so-called bráhman. Therefore, they also received a share of the sinful reaction inherent in his remarks. Actually they were all rákshasas (demoniac), bráhmanas in name only, fitting recipients of the tortures meted out by Yamaráj. In this age of ignorance and quarrel (KaliYuga) the rákshasas take birth in bráhmana families to perpetrate their malicious and malevolent mischief against the virtuous and pious. rákshasas- (lit.) man-eaters, cannibals, orcs “Having taking shelter of KaliYuga, rákshasas take their births in bráhmana families to continue their business of oppressing the rare devotees who are followers of the Sruti (the Lord’s instruction). “The religious scriptures prohibit one from touching, listening to or offering ones salutations to such so-called bráhmanas.” [VaráhaPurána / Lord Siva] “It is needless to say more on this matter; yet all of these bráhmanas, who are not Vaishnavas, should not, even by mistake, be spoken to or touched.” [PadmaPurána / Lord Siva] “As one should never look upon a dog-eating chandal, so also it is never proper to see a bráhmana who is not a Vaishnav. Whatever caste or class in which he may take his birth, a Vaishnav is the guru of bráhmanas and is the purifier of all the three worlds. One’s piety decays away, merely by talking to a non-Vaishnav bráhman.” [PadmaPurána] Within a matter of days, that despicable bráhmana contracted a serious disease by which his nose became infected and ulcerous and eventually dropped off. As he had threatened HaridásThákur, Krsna instead awarded the same punishment to him. [Srí ChaitanyaBhágavat ÁdiLílá 16] NAVADVÍP LÍLÁ Haridás sadly called out, “Krsna! Krsna!” while breathing a deep sigh, to see that the world was so absorbed in materialistic consciousness. For so many days he had desired to see another devotee and so he came to NavadvípPurí. When the devotees saw Haridás, their minds were transported to the outer limits of ecstasy. ÁcháryaGosái (AdvaitÁchárya) kept Haridás with himself and looked after him with more care than he did his own life. He would offer the first prasádam to HaridásThákur (which is to be offered only to high-class bráhmanas) after performing PitriShráddha (worship of his forefathers). All of the Vaishnavas were very affectionate to Haridás and showed him much respect. This gave the atheists more to talk about and so they continued to tease and torment the devotees with their snide remarks. The devotees in turn mutually discussed this situation amongst themselves. Their only shelters were the Gítá and Bhágavat upon which they based all of their discussions. [Srí ChaitanyaBhágavat ÁdiLílá 16] SAT-PRAHÁRIYA MAHÁBHAVA During the time when Srí ChaitanyaMaháprabhu displayed his Divine opulences by manifesting his identity as the Supreme Personality of Godhead, in the courtyard of SrívásPandit’s house, he called his dear devotees to his side, one by one. “Haridás! Come and see me! You are more important to me than my own body. Your caste and mine are the same. “Haridás! When those Mohammedans were beating you, I was ready to destroy them with my SudarshanChakra, but as you were praying for their welfare, I was unable to do anything. Therefore I accepted their blows on my own body. Just see, the scars are still here!” There is nothing the Lord is not prepared to do or say in order to magnify the qualities of his devotees. He is even prepared to swallow fire in order to protect his devotees. He willingly becomes the servant of his devotees. Krsna knows nothing but his devotees. Their equal is nowhere to be found in all the unlimited universes. Seeing the scars on Maháprabhu’s body Haridás fainted in ecstatic love. Regaining his consciousness he began to praise the Lord of his life, “O Lord Visvambhar, Master of the universe, please have mercy on this sinner, who has fallen at your feet. I have no good qualities and am a vile wretch, rejected by all classes of men. How can I describe your Divine character?” Prabhu: “Tell me! Tell me! Everything is already yours! There is nothing I would not give you!” Haridás then prayed for the benediction that he could receive the remnants of prasádam of all the Lord’s devotees, “Just let me take birth as a dog in the home of a devotee.” The Lord replied that whoever remains with you for just a day, or whoever talks with you; they all will attain me. Whoever respects you, respects me. Aristocratic birth, pious activities, and wealth accomplish nothing. Without prem, without grief and distress - no one can attain Krsna. Whatever family a Vaishnav appears in is the topmost. This is the version of the shástras, and YavanHaridás is the proof. He has received that which is rarely obtainable even by Lord Brahmá.’ [Srí ChaitanyaBhágavat MadhyaLílá 10] YavanHaridás- Haridás, who was born in a family of Muslims ’kañöa nä korle, keñöo päoyä jäy nä’- without some hardship, Krsna is not attainable PURÍ PASTIMES ThákurHaridás was present during most of the Lord’s lílá in Nadíyá. When Maháprabhu went to JagannáthPurí, Haridás also took up residence there. Everyday, after attending Lord Jagannáth’s MangalÁratí, Lord Chaitanya would come to see HaridásThákur and would bring him some of Lord Jagannáth’s prasádam. When Srí SanátanGosvámí and Srí RúpaGosvámí would come from Vrindában to Purí, they used to stay with HaridásThákur. Haridás, in order to maintain proper etiquette, would not go near Lord Jagannáth’s temple, but would offer his obeisances from a distance, to the Chakra on top of the temple. As he was considered a Mohammedan by birth, his presence in the temple would be objectionable to those who were caste-conscious. Whoever hears or recites this narration (about HaridásThákur) will obtain shelter at the lotus feet of the Supreme Lord, GauraChandra. Vrindában dás thus sings the glories of the lotus feet of Srí KrsnaChaitanya and NityánandaChandra, who are his life and soul. HaridäsÖhäkur lived for some time at Benäpol, presently within JessoreDistrict, BänglaDesh, where, every day and night he would chant three-hundred thousand HolyNames. MahäMäyäDevé took initiation in the MahäMantra from HaridäsÖhäkur and ChaitanyaMahäprabhu appointed him as the Ächärya of the HolyName. His departure from this world, in the presence of Çré ChaitanyaMahäprabhu, is fully described by Çré KåñëadäsKaviräj Gosvämé in the AntyaLélä of Çré ChaitanyaCharitämåta. The worship at his samädhi mandir in Çré PuruñottamKñetra (JagannäthaPuré) is maintained by the followers of Rämdäs Bäbäjé. ÖhäkurHaridäsa’s samädhi is at SvärgaDvär. samädhi mandir - tomb Benäpol is just on the border of India and BänglaDesh. There is a rail line from Kolkätä to Bongäon. From Bongäon one may take a rickshaw to the border. Haridäspur is the last village on the Indian side, before the border, and Benapol is on the BänglaDesh side. There is a memorial still existing in Fuliä, near the gufa (subterranean room) where Haridäs used to reside. The room has been filled in but there is a marble plaque by its side with the verses from Çré ChaitanyaBhägavat describing Haridäsa’s lélä with the snake there. One may go from KåñëaNagar to Shäntipur, and from there to Fuliä. The day I arrived at Fulia, the local inhabitants were oberserving SasthiPuja, when mothers worship SasthiDevi to obtain protection for their children. They had arrayed the ground near Haridas’s gufa with a number of earthen vessels filled with a variety of fruits and sweets. Eventually they requested me to perform the puja since their local brahman had not shown up yet and they were getting impatient. I told them that I was a Krsna bhakta and only knew the mantras for making offerings to Krsna. They said that it would be alright if I just offered everything to Krsna and then his prasad could be offered to SasthiDevi. In the middle of making the offering, the local brahman showed up. The ladies accosted him for being so late but he replied that they should have had everything ready sooner. He told them that since he had already taken his meal he could not do any puja. He wasn’t troubled at all that I was sitting on the asana originally meant for him, or that I was a foreigner. After I had offered everything to Krsna he instructed me what to do to offer Krsna’s prasad to SasthiDevi, and intoned various mantras which all of the ladies and I repeated. In the end everyone was very happy, especially me, since I felt that I had been accepted by all of them in a very nice way. This is the beauty of this culture. In the country of my own origin, or in other Western countries, I go to temples founded by my spiritual master and am treated as an outsider. The mood is often, “We don’t know you; you don’t exist.” Whereas, when I used to visit BanglaDesh, the mood was, “We don’t know you - who are you?! Where and when were you born. How many brothers and sisters do you have? What kinds of crops grow in your country? On and on and on.” Sometimes it was a bit much. One could even call them very ‘nosy’ people, judging from one perspective. But if it was a choice between being totally ignored and disregarded, or barraged with questions about myself, I think I prefer people who show some interest in me, even if it is only very superficial and perhaps just as temporary. At least it affords an opportunity to talk about Krsna, in connection with talking about myself. In fact, I had to come up with all variety of answers for those standard, gets-boring-pretty-fast questions. In the end I came up with some standard answers as well: “My name is Krsna das. I’m from Vrindaban. I was born at the lotus feet of my spiritual master. My age is the number of years since I was initiated, etc.” Some people would get offended, thinking I was being overly flippant with them. But I would then explain, ‘ahankare matta hoiya, nitai pada pasariya, asatyere satya kari mani’ ‘It is only due to becoming maddened with false ego, and forgetting the lotus feet of Nityananda Prabhu, that we take what is unreal (asat) to be real (sat).’ I told them, “I’m giving you the straight story. I’m not pulling your leg or joking with you. This is real, what I told you. And the rest of it, what you are thinking is ‘real’, is all made up, and continues to get ‘made up’ over and over again, until we get tired and let go, wanting to become a part of, wanting to belong to something of greater value, than the utter pettiness of this most temporary existence. Hankering for a life consisting of something more than dull and boring repetitious activities, day after day, week after week, till the old man reflects, “I still remember the pajamas I wore when I was 10. It seems like only yesterday.” Where did that whole life go (again)? Does it make any difference if I’m alive or dead? If you knew you hade x number of years to live, or x number of months to live, would it change the way you live your life? NityánandaPrabhu tricked Maháprabhu into going east, after they had wandered in Rárhdesh for three days, and thus brought him to MotherGangá once again. GauraSundar, upon returning to external consciousness and the understanding that this was MotherGanges and not the YamunáRiver, sent Nityánanda to bring the devotees to Shántipur. He told Nityánanda, “You please bring everyone quickly. I am going to Haridása’s village at Fuliá.” HaridásThákur also used to reside, during the four months of the rainy season (Cháturmásya), in KulínGrám. tär upaçäkhä, yata kuléna grämi jana | satyaräja-ädi tär kåpär bhäjan || ‘One sub-branch of HaridásThákur consisted of the residents of KulínGrám. The most important among them was SatyarájKhán (SatyarájVasu), who was a recipient of all the mercy of HaridásThákur.’ [Srí ChaitanyaCharitámrita ÁdiLílá 10.48] The father of SatyaräjKhän, GunaräjKhän, was the author of Çré KåñëaVijay. Çré ChaitanyaMahäprabhu was very fond of this book. Caëòédäs and MälädharVasu are considered the best of the early Bengali poets. The Mohammedan king of Bengal conferred the title GunaräjKhän on Mälädhar in consideration of his poetic genius. RämänandaVasu was the son of SatyaräjKhän. SatyaräjKhän / VrajaLélä – Sukuëöhi GunaräjKhän - also known as MälädharVasu KulénGräm is approximately four miles from the JauGräm station on the Chord line from Kolkätä (this is the rail line that goes from Kolkätä to Delhi). According to GauréyaVaiñëavTértha (465 Gauräbda / 1951 C.E.), the ruins of VasuRämänanada’s house can still be seen in KulénGräm – on the north side of the road that runs south from BholaNäth Vasu’s house – Chaitanyapur Paöi (pärä). The main temple of the village is Çré MadanMohan Mandir. There is a large pond in front of the temple towards the east named GopälDéghi. Amongst the ÇälagrämÇiläs in the temple, it is said that the Çrédhar Çilä was worshiped by SatyaräjKhän. Çré GopeçvarÇiva was also worshiped by SatyaräjKhän, according to local legend. There is a grand festival held here from PauçaPürëimä (full moon in the month of Pauça) up till MäghiPürëimä. There is a GauréyaMath temple in KulénGräm where a murti (image) of HaridäsÖhäkur is worshipped in an ancient shrine. Çré HaridäsÖhäkur’s bhajan sthän is to the south of Çré MadanMohan Mandir, in the place known as GaìgäRäm Paöi. There used to be an enormous Bakul tree shading this area with another large Banyan tree off to the side. In the year 1733 Çakäbda (1811 C.E.), the resident of Vaidyapur, DénaNäth NandiMahodoy constructed a small temple underneath this banyan tree, in the place where HaridäsÖhäkur used to chant japa. It is said that a wooden murti of HaridäsÖhäkur has been worshiped here since the time of RämänandaVasu. There is a festival held here on MäkaréSaptamé and Bhémäñöamé. japa- repeated recitation of the names of God (rosary) Mahäprabhu was so taken by the residents of KulénGräm that he once said that even the dogs of that village were very dear to him. BhaktivinodaÖhäkur delivered a ghost who was residing at KulinGräm. references to HaridásThákur from: Srí ChaitanyaCharitámrita ÁdiLílá 4.227-28; 6.49-50; 7.92; 9.39; 10.43-48, 84, 124-26; 13.3, 54-55, 99-101; 17.17-18, 71, 136, 245 MadhyaLílá 1.63,183-84, 219, 252, 257; 3.63, 113, 131, 193-97; 4.125; 7.37; 10.81; 11.86, 161-66, 176, 185-96, 206; 12.135, 160-61, 201; 13.35, 41, 71; 15.6; 16.127-29, 207, 217, 281; 17.45, 185; 19.152; 25.229 AntyaLílá 1.45-49, 59, 63, 95, 100-11, 209-13; Chap.3. The Glories of Sríla Haridás Thákur; 4.13-23, 48, 87-99, 103, 127, 146, 188, 191-206; 5.86; 7.48-49, 73-74; Chap.11. The Passing of Haridás Thákur; 20.106-07, 119
Posted on: Wed, 18 Sep 2013 14:45:16 +0000
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