Chapter 11: Haridāsa Ṭhākura

জয় জয় দীনবন্ধু শ্রীগৌরসুন্দর। জয় জয় লক্ষ্মীকান্ত সভার ঈশ্বর ॥ ১ জয় জয় ভক্ত-রক্ষা-হেতু অবতার। জয় সর্ব-কাল-সত্য কীর্তন-বিহার ॥ ২

Translation. Glory, glory to Śrī Gaurasundara, friend of the fallen! Glory, glory to Lakṣmīkānta, the Lord of all! Glory, glory to Him who has descended for the protection of His devotees! Glory to Him who is true through all time, who delights in saṅkīrtana!

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(As given in the source's own chapter-argument.) The mockery and taunts of unbelievers (pāṣaṇḍīs) directed at the devotees' kṛṣṇa-kīrtana. The account of Śrī Haridāsa Ṭhākura: his coming from Buḍhana to Phuliyā-Śāntipura; his meeting with Śrī Advaita, and Śrī Advaita's joy; Haridāsa's wandering along the banks of the Gaṅgā chanting kṛṣṇa-nāma in the fullness of prema, and the burning envy this provoked in the Muslim Kāzī; the Kāzī's complaint against Haridāsa before the Muslim governor of the region; the governor's having Haridāsa seized and brought, and Haridāsa's time in the prison; his mysterious blessing to the prisoners, their sorrow at failing to grasp its meaning, and Haridāsa's own explanation of that meaning. Haridāsa's appearance before the governor; the governor's demand that Haridāsa abandon Hindu practice and adopt Muslim observance; Haridāsa's declaration, before the governor, of the truth of the one and only God, the Kāzī's intolerance at this and his petition to the governor that Haridāsa be punished; the governor's threatening Haridāsa with punishment, and Haridāsa's steadfast devotion to his worshipable Lord and to his practice. The governor's order that Haridāsa be beaten in twenty-two market-places and thereby killed; the beating in the twenty-two markets; the grief of the good; Haridāsa's imperviousness to the pain of the blows, and his prayer at Kṛṣṇa's feet for the welfare of those beating him. The Kāzī's fear, when Haridāsa did not die despite so many blows, of those who had struck him; Haridāsa's remaining as though dead, absorbed in meditation, once he perceived this; the Kāzī's order that he be thrown into the Gaṅgā; his being cast into the river by the attendants; his rising up out of the Gaṅgā; the governor's plea for forgiveness before him, and his order that Haridāsa be allowed to dwell freely in a cave on the Gaṅgā's bank. Haridāsa's arrival among the brāhmaṇa community of Phuliyā, and the brāhmaṇas' joy. The account of a great serpent (mahānāga) residing in Haridāsa's cave, and its departure from the cave. Haridāsa's ecstatic absorption in the "ḍhaṅka-dance," and everyone's reverence and devotion at the sight of it; a hypocritical brāhmaṇa's imitation of this upon seeing it, and his consequent humiliation; the glorification of Haridāsa, and the declaration of the worshipability of Viṣṇu's devotees, spoken through the mouth of the ḍhaṅka by Ananta-nāga, the devotee of Viṣṇu. The lack of faith in, and disregard for, devotion among the common people of that age; the harsh words spoken to Haridāsa by a brāhmaṇa of the village of Harinadī; Haridāsa's proclamation of the glory of loud nāma-kīrtana. The falling away of that Harinadī brāhmaṇa's nose through the affliction of smallpox. Haridāsa's arrival at Navadvīpa, and the joy of the devotees there at the sight of him.

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Verse 3. ভক্ত-গোষ্ঠী-সহিত গৌরাঙ্গ জয় জয়। শুনিলে চৈতন্যকথা ভক্তি লভ্য হয় ॥ ৩

Translation. Glory, glory to Gaurāṅga together with the assembly of His devotees! By hearing the account of Caitanya, bhakti is attained.

Verse 4. আদিখণ্ড-কথা অতি অমৃতের ধারা। যহি গৌরাঙ্গের সর্ব-মোহন বিহার ॥ ৪

Translation. The narrative of the Ādi-khaṇḍa is itself a veritable stream of nectar, in which is found Gaurāṅga's all-enchanting play.

Explanation. Yahi — "in which," i.e., in this narrative of the Ādi-khaṇḍa. Sarva-mohana vihāra — Śrī Gaurāṅga's pastimes recounted in the Ādi-khaṇḍa have kept everyone captivated regarding the truth of His own essential nature (svarūpa-tattva); by the enchanting power of His pastime-potency, no one has ever been able to fathom that svarūpa-tattva fully.

Verse 5. হেনমতে বৈকুণ্ঠনায়ক নবদ্বীপে। গৃহস্থ হইয়া পড়ায়েন বিপ্ররূপে ॥ ৫

Translation. In this way the Lord of Vaikuṇṭha, at Navadvīpa, having become a householder, taught in the guise of a learned brāhmaṇa.

Verse 6. প্রেম-ভক্তি-প্রকাশ নিমিত্ত অবতার। তাহা কিছু না করেন, ইচ্ছা সে তাঁহার ॥ ৬

Translation. Though He had descended for the very purpose of revealing prema-bhakti, He did nothing of that sort as yet — such was simply His own will.

Explanation. Although Śrī Gaurāṅga had descended for the sake of propagating prema-bhakti among the souls of the world, during the period when He was occupied as a householder teacher He did not yet perform any work of propagating prema-bhakti — He had, at that time, no desire to do so.

Verse 7. অতি-পরমার্থ-শূন্য সকল-সংসার। তুচ্ছ-রস বিষয়ে সে আদর সভার ॥ ৭

Translation. The whole world was then utterly devoid of interest in the supreme spiritual goal; everyone's fondness was fixed only on trivial worldly pleasures.

Explanation. Ati-paramārtha-śūnya — utterly averse to matters of the supreme spiritual good. Tuccha-rasa viṣaye — in the pleasure that comes of sense-gratification.

Verse 8. গীতা ভাগবত বা পড়ায় যে যে জন। তারাও না বোলে না বোলায়ে সঙ্কীর্তন ॥ ৮

Translation. Even those who taught the Gītā or the Bhāgavata — they themselves neither chanted nor had others chant the holy name in saṅkīrtana.

Verse 9. হাতে তালি দিয়া বা সকল ভক্তগণ। আপনা আপনি মেলি করেন কীর্তন ॥ ৯

Translation. Yet all the devotees, clapping their hands, gathered together among themselves and performed kīrtana.

Verse 10. তাহাতেও উপহাস করয়ে অন্তরে। "ইহারা কি কার্যে ডাক্‌ ছাড়ে উচ্চস্বরে ॥ ১০

Translation. At this too people inwardly mocked them: "For what purpose do these people cry out so loudly?"

Explanation. In place of "antare" a variant reading has "sabhāre" ["before everyone"], and in place of "uccasvare" a variant has "nirantare" — meaning "continually, at all times."

Verse 11. আমি ব্রহ্ম, আমাতেই বৈসে নিরঞ্জন। দাস-প্রভু-ভেদ বা করেন কি কারণ ?" ১১

Translation. "'I am Brahman; the stainless Absolute dwells within me alone — why, then, should they draw a distinction between servant and master?'"

Explanation. Āmi brahma — "I am Brahman, and none other." Nirañjana — Brahman free of the stain (añjana) of māyā, wholly untouched by māyā. Āmātei baise nirañjana — "that stainless Brahman dwells within me [i.e., within my own body] alone." The commentary here notes the Tantric doctrine of the six bodily cakras — mūlādhāra (between the anus and the genitals), svādhiṣṭhāna (at the root of the genitals), maṇipura (at the navel), anāhata (at the heart), viśuddha (at the throat), and ājñā (between the eyebrows) — presided over respectively, per Tantra-śāstra, by Svayambhū-liṅga, Parājit, Śiva, the Brahman-formed Bāṇaliṅga, Haṁsa, and the Ātmā; and above the ājñā-cakra, per Tantric teaching, lie the Kailāsa-cakra and Bodhinī-cakra, and above these the sahasrāra (thousand-petaled lotus) and the bindu-sthāna, where "para-śiva" — untouched by māyā, that is, "nirañjana" — is said to reside; and since this bindu-cakra, too, lies within the body itself, the Tantrikas hold that the stainless Brahman resides within the body itself — hence their claim "he dwells within me." All this, the commentator notes, is the utterance of Tantrikas opposed to the Veda. As for dāsa-prabhu-bheda — this is what these Tantrikas ask of the Vaiṣṇavas: "Why do you draw a distinction between servant and master?" The Vaiṣṇavas follow the Veda; and according to Vedic teaching, Parabrahman Śrī Kṛṣṇa is the object of worship, the Master, while the jīva is His worshipper, His servant. This is directly opposed to the Tantric view, according to which there is no difference whatsoever between the jīva and the Brahman spoken of in Tantra — the jīva is, in essential nature, Brahman itself; hence the Tantrikas declare, "I am Brahman." These Veda-opposing Tāntrika sympathizers were hostile to kṛṣṇa-kīrtana, and hence also hostile to the Vaiṣṇavas who performed it. They constantly mocked the devotees who sang kṛṣṇa-kīrtana; indeed, as the next payar shows, they even plotted to demolish the devotees' very houses.

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Verse 12. সংসারী-সকল বোলে "মাগিয়া খাইতে। ডাকিয়া বোলয়ে হরি, লোক জানাইতে ॥" ১২

Translation. All the worldly people said: "It is only to beg their food that they cry out 'Hari!' so loudly — merely to announce themselves to people."

Explanation. Saṁsārī-sakala — worldly people whose whole life is bound up with sense-pleasure — said [mockingly]: "In truth these Vaiṣṇavas go about begging rice, lentils, and coins; it is only to let people know they have arrived that they cry 'Hari, Hari' so loudly."

Verse 13. "এ-গুলার ঘর-দ্বার ফেলাই ভাঙ্গিয়া" এই যুক্তি করে সব-নদীয়া-মিলিয়া ॥ ১৩

Translation. "Let us tear down and demolish the houses of these people!" — such was the scheme all of Nadīyā, banding together, hatched.

Verse 14. শুনিঞা পায়েন দুঃখ সর্ব-ভক্তগণে। সম্ভাষা করেন হেন না পায়েন জনে ॥ ১৪

Translation. Hearing this, all the devotees grieved; they could find no one with whom their hearts might find any comfort in conversation.

Explanation. They could find no one with whom to converse about Kṛṣṇa — no one, that is, whose company could bring their hearts any true satisfaction.

Verse 15. শূন্য দেখে ভক্তগণ সকল সংসার। "হা কৃষ্ণ!" বলিয়া দুঃখ ভাবেন অপার ॥ ১৫

Translation. The devotees saw the whole world as empty; crying, "Alas, Kṛṣṇa!" they felt boundless sorrow.

Verse 16. হেনকালে তথাই আইলা হরিদাস। শুদ্ধ-বিষ্ণুভক্তি যার বিগ্রহে প্রকাশ ॥ ১৬

Translation. At that very moment there arrived Haridāsa — he in whose own person pure Viṣṇu-bhakti stood manifest.

Explanation. Śuddha-viṣṇu-bhakti — devotion to Kṛṣṇa utterly free of any desire for material gain, worship from others, or reputation. Vigrahe — in his body, in his very person.

Verse 17. সবে শুন হরিদাসঠাকুরের কথা। যাহার শ্রবণে কৃষ্ণ পাইয়ে সর্বথা ॥ ১৭

Translation. Everyone, hear now the account of Haridāsa Ṭhākura, by hearing which one attains Kṛṣṇa in every way.

Explanation. "Now hear" — the author here begins to narrate the account of Śrī Haridāsa Ṭhākura.

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Verse 18. বৃঢ়ন-গ্রামেতে অবতীর্ণ হরিদাস। সে ভাগ্যে সে-সব দেশে কীর্তন-প্রকাশ ॥ ১৮

Translation. Haridāsa appeared [descended] in the village of Buḍhana; by that very fortune, kīrtana became manifest throughout that whole region.

Explanation. Buḍhana-grāmete — in the village of Buḍhana, within (the old) Jessore district. (A note records: formerly part of Jessore, now within Khulna district, the village of Buḍhana lies within Buḍhana pargana, Sātkṣīrā sub-division — three kroś north of Benapole, reached by steamer from Khulna to Sātkṣīrā; this is Śrī Haridāsa Ṭhākura's birthplace, and the raised mound marking his old homestead still stands there.) Avatīrṇa Haridāsa — Śrīla Haridāsa Ṭhākura "descended" (avatīrṇa) in the village of Buḍhana; from this very word "avatīrṇa" it is understood that Haridāsa Ṭhākura was no ordinary conditioned soul — the birth of an ordinary jīva is never called an "avatāra." Only the appearance in the universe of the Lord Himself, or of His own eternally-perfected associates, is termed "avatāra." Śrīla Haridāsa Ṭhākura was Bhagavān's own eternal associate (nitya-pārṣada). Indeed, at the very time of Haridāsa Ṭhākura's disappearance at Nīlācala, Mahāprabhu Himself told him: "You possess a perfected spiritual body... this — the deliverance of the fallen souls of the world by making known to them the glory of the holy name — is your very avatāra" (Caitanya-caritāmṛta, Antya 11.23–24).

Verse 19. কথোদিন থাকি আইলা গঙ্গাতীরে। আসিয়া রহিলা ফুলিয়ায়-শান্তিপুরে ॥ ১৯

Translation. After staying [in Buḍhana] some days, he came to the bank of the Gaṅgā, and arriving there, took up residence in Phuliyā-Śāntipura.

Explanation. Kathodina thāki — having dwelt some while in Buḍhana. Phuliyāya-Śāntipure — in [both] Phuliyā and Śāntipura. Śāntipura is a celebrated town of Nadīyā district, situated on the bank of the Gaṅgā, where Śrīla Advaita Ācārya Himself resided. Phuliyā lies three miles east of Śāntipura; it is a place famed everywhere as the seat of the kulīna brāhmaṇa community, and the neighboring villages — Māliopatā, Baẏoḍā, Ballā, Belagoḍe, and others — all take their identity from Phuliyā's name, being called "Phule-Māliopatā," "Phule-Baẏoḍā," "Phule-Ballā," "Phule-Belagoḍe," and so on; this is itself a mark of Phuliyā's great renown. The great poet Kṛttivāsa was born in this same sacred village. (Its Sanskrit name is Phullavāṭī, "Phuliyā"; Viśvagaḍa is Belagaḍa; Badarikā is Baẏoḍā.) Śrīla Haridāsa Ṭhākura dwelt both at Phuliyā and at Śāntipura. Śrīla Vṛndāvana Dāsa Ṭhākura writes that Haridāsa, after staying some time in the village of Buḍhana, came to "Phuliyā-Śāntipura"; Kavirāja Gosvāmī, however, writes that he traveled from Buḍhana to Benapole, from Benapole to Cāndpur near Saptagrāma, and from Cāndpur to Śāntipura (Caitanya-caritāmṛta, Antya, ch. 11). It appears that Vṛndāvana Dāsa Ṭhākura simply did not mention the intervening stations of this journey which Kavirāja Gosvāmī records; there is thus no real inconsistency between the two accounts.

Verse 20. পাইয়া তাহান সঙ্গ আচার্য্য-গোসাঞি। হুঙ্কার করেন, আনন্দের অন্ত নাঞি ॥ ২০

Translation. Obtaining his company, Ācārya Gosāñi [Advaita] roared aloud in ecstasy, his joy without end.

Explanation. Ācārya Gosāñi — Advaita Ācārya Gosvāmī. Huṅkāra — a roar of ecstatic love.

Verse 21. হরিদাসঠাকুরও অদ্বৈতদেব-সঙ্গে। ভাসেন গোবিন্দ-রস-সমুদ্র-তরঙ্গে ॥ ২১

Translation. Haridāsa Ṭhākura, too, in Advaita Deva's company, floated upon the waves of the ocean of Govinda's mellow.

Explanation. Gobinda-rasa-samudra-taraṅge — upon the waves of that indescribable ocean of bliss born of relishing talk of Kṛṣṇa.

Verse 22. নিরবধি হরিদাস গঙ্গা-তীরে তীরে। ভ্রমেন কৌতুকে "কৃষ্ণ" বলি উচ্চস্বরে ॥ ২২

Translation. Ceaselessly Haridāsa wandered along the banks of the Gaṅgā, roving joyfully, crying "Kṛṣṇa!" in a loud voice.

Verse 23. বিষয় সুখেতে বিরক্তের অগ্রগণ্য। কৃষ্ণনামে পরিপূর্ণ শ্রীবদন ধন্য ॥ ২৩

Translation. Foremost among those wholly free of attachment to worldly pleasure, his blessed mouth was ever full of the name of Kṛṣṇa.

Explanation. Among those free of attraction to the pleasures born of sense-enjoyment, Haridāsa was foremost — the very best.

Verse 24. ক্ষণেকো গোবিন্দনামে নাহিক বিরক্তি। ভক্তিরসে অনুক্ষণ হয় নানা-মতি ॥ ২৪

Translation. Not for a single moment was there any aversion in him to the name of Govinda; in the mellow of devotion, moment by moment, his mood took on many forms — sometimes of laughter, sometimes of weeping, sometimes of dancing, and so on.

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Verses 25–29. কখনো করেন নৃত্য আপনা-আপনি। কখনো করেন মত্ত-সিংহ-প্রায় ধ্বনি ॥ ২৫ কখনো বা উচ্চস্বরে করেন রোদন। অট্টঅট্ট মহা-হাস্য হাসেন কখন ॥ ২৬ কখনো গর্জন অতি হুঙ্কার করিয়া। কখনো মূর্ছিত হই থাকেন পড়িয়া ॥ ২৭ ক্ষণে অলৌকিক শব্দ বোলেন ডাকিয়া। ক্ষণে তাহি ব্যাখ্যানেন উত্তম করিয়া ॥ ২৮ অশ্রুপাত, রোমহর্ষ, হাস্য, মূর্ছা, ঘর্ম। কৃষ্ণভক্তিবিকারের যত আছে মর্ম ॥ ২৯

Translation. Sometimes he danced alone by himself; sometimes he roared like a maddened lion. Sometimes he wept aloud; sometimes he burst into peals of tremendous laughter. Sometimes, bellowing greatly, he roared out loud; sometimes he fell down in a swoon. At one moment he cried out some unearthly sound; at the next he would explain its meaning beautifully. Tears, horripilation, laughter, fainting, perspiration — whatever essential symptoms belong to the transformation wrought by kṛṣṇa-bhakti, all these appeared in him.

Verse 30. প্রভু হরিদাস মাত্র নৃত্যে প্রবেশিলে। সকল আসিয়া তান শ্রীবিগ্রহে মিলে ॥ ৩০

Translation. The very moment Prabhu Haridāsa entered into dance, every one of these symptoms would come and gather together in his own blessed body.

Verse 31. হেন সে আনন্দধারা তিতে সর্ব-অঙ্গ। অতি-পাষণ্ডীও দেখি পায় মহা-রঙ্গ ॥ ৩১

Translation. Such were the streams of bliss that drenched his every limb that even the most confirmed unbeliever, beholding it, was struck with wonder and delight.

Explanation. Ānanda-dhārā — the flowing stream of tears of bliss. Tite — drenched through.

Verse 32. কি বা সে অদ্ভুত অঙ্গে শ্রীপুলকাবলি। ব্রহ্মা-শিবো দেখিয়া হয়েন কুতূহলী ॥ ৩২

Translation. What wondrous rows of horripilation graced his body — beholding it, even Brahmā and Śiva would be seized with astonishment.

Explanation. Śrīpulakāvali — the exquisitely beautiful rows of hairs standing on end [in ecstasy].

Verse 33. ফুলিয়া-গ্রামের যত ব্রাহ্মণ-সকল। সভেই তাহানে দেখি হইলা বিহ্বল ॥ ৩৩

Translation. All the brāhmaṇas of the village of Phuliyā, upon seeing him, became overwhelmed with joy.

Verse 34. সভার তাহানে বড় জন্মিল বিশ্বাস। ফুলিয়ায়ে রহিলেন প্রভু হরিদাস ॥ ৩৪

Translation. Great faith arose in all of them toward him, and so Prabhu Haridāsa remained residing at Phuliyā.

Verse 35. গঙ্গাস্নান করি নিরবধি হরিনাম। উচ্চ করি লইয়া বুলেন সর্ব-স্থান ॥ ৩৫

Translation. Bathing daily in the Gaṅgā, he ceaselessly took the name of Hari, chanting it aloud as he wandered everywhere.

Explanation. Bulena — he roamed, he wandered about.

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Verse 36. কাজি গিয়া মুলুকের অধিপতি-স্থানে। কহিলেন তাহান সকল বিবরণে ॥ ৩৬

Translation. The Kāzī went to the ruler of that territory and told him the whole account of the matter.

Explanation. Kāji — a judge belonging to the Muslim community. Mulukera adhipati — the governor of that region. Tāhāna — of him, of Haridāsa. (See the following verse.)

Verse 37. "যবন হইয়া করে হিন্দুর আচার। ভাল-মতে তারে আনি করহ বিচার ॥" ৩৭

Translation. "Though he is a Muslim [yavana] by birth, he practices Hindu observance — have him brought here properly, and pass judgment on him."

Explanation. Hindura ācāra — chanting kṛṣṇa-nāma in the manner of the Hindus. Some manuscripts, the commentator Prabhupāda Atulakṛṣṇa Gosvāmī notes, carry in place of these lines a fuller, expanded variant reading — since it is not found in all manuscripts, it has not been inserted into the main text, but reads as follows: "Seeing this crowd of unbelievers, [the Kāzī] burns with envy; joining together, a group of them plots as one: 'A Muslim by birth, yet he practices Hindu ways — nowhere else have we seen such an outrage! Tomorrow let us go before the ruler of this region and tell him the whole matter, so that he might have this man, a Muslim behaving as a Hindu, brought here properly and duly punished.' Having thus resolved, the band of unbelievers submitted their petition before the Muslim ruler."

Verse 38. পাপীর বচন শুনি সেহ পাপমতি। ধরি আনাইল তানে অতি শীঘ্রগতি ॥ ৩৮

Translation. Hearing the sinful man's words, that equally sinful-minded ruler had him seized and brought there with all speed.

Explanation. Pāpīra — of the sinful one, the Kāzī, so called because he could not bear the sound of Kṛṣṇa's name. Seha — that ruler too [was equally sinful-minded]. Tāne — him, Haridāsa.

Verse 39. কৃষ্ণের প্রসাদে হরিদাস মহাশয়। যবনের কি দায়, কালেরো নাহি ভয় ॥ ৩৯

Translation. By Kṛṣṇa's grace, the great Haridāsa felt no anxiety at all over the Muslim ruler — he had no fear even of Time [Death] itself.

Explanation. Kālero nāhi bhaya — he had no fear even of Yama [Death]. One who is immersed in the bliss of kṛṣṇa-bhakti-rasa fears nothing whatsoever: "One who knows the bliss of Brahman is never afraid" (Taittirīya Upaniṣad, Brahmavallī 4).

Verse 40. কৃষ্ণ-কৃষ্ণ বলিতে চলিলা সেইক্ষণে। মুলুকপতির দ্বারে দিলা দরশনে ॥ ৪০

Translation. Chanting "Kṛṣṇa, Kṛṣṇa," he set out that very moment and presented himself at the gate of the governor.

Verse 41. হরিদাসঠাকুরের শুনিঞা গমন। হরষ-বিষাদ হৈল যত সুসজ্জন ॥ ৪১

Translation. Hearing of Haridāsa Ṭhākura's being taken away, all the good and virtuous people felt their joy turn to sorrow.

Explanation. Haraṣa-viṣāda — sorrow in place of former joy. Having enjoyed Haridāsa Ṭhākura's company, having heard the ceaseless kṛṣṇa-nāma-kīrtana from his mouth, and having witnessed in him the ecstatic transformations of kṛṣṇa-prema, the good people of that place had been feeling supreme bliss; now, hearing that the Muslim governor had taken Haridāsa away, and fearing persecution at the governor's hands, their former bliss turned to grief. This shows how deep was the good people's affection for Haridāsa Ṭhākura.

Verse 42. বড় বড় লোক যত আছে বন্দি-ঘরে। তারা সব হৃষ্ট হৈল শুনিঞা অন্তরে ॥ ৪২

Translation. But all the eminent persons confined in the prison-house, upon hearing this, felt their hearts fill with joy.

Explanation. Baḍa baḍa loka — persons of dignity and standing. Bandi-ghare — in the governor's prison (jail). The reason for their joy is given in the following verse.

Verse 43. "পরম-বৈষ্ণব হরিদাস মহাশয়। তানে দেখি বন্দি-দুঃখ হইবেক ক্ষয় ॥" ৪৩

Translation. "The great Haridāsa is a supreme Vaiṣṇava — seeing him, the sorrow of our imprisonment will surely be destroyed."

Explanation. The distinguished prisoners reasoned: since the governor himself had had Haridāsa seized and brought, he would surely remain in the prison until his trial was concluded; and when so great a Vaiṣṇava as Haridāsa came into the prison, the mere sight of him would utterly destroy all their suffering. This was the reason for their joy.

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Verse 44. রক্ষক-লোকেরে সভে সাধন করিয়া। রহিলেন বন্দিগণ একদৃষ্টি হৈয়া ॥ ৪৪

Translation. Entreating the guards, all the prisoners remained gazing fixedly toward the entrance.

Explanation. Rakṣaka-lokere sādhana kariẏā — having, with humble supplication, prevailed upon the prison guards to grant them a clear view when Haridāsa was brought in.

Verse 45. হরিদাসঠাকুর আইলা সেইস্থানে। বন্দি-সব দেখি কৃপাদৃষ্টি হৈল মনে ॥ ৪৫

Translation. Haridāsa Ṭhākura arrived at that place; and seeing all the prisoners, compassion arose within his heart.

Explanation. The moment Haridāsa Ṭhākura entered the prison and beheld the prisoners, the desire arose in him to cast his compassionate glance upon them — that is, the sight of the captives stirred in his heart both sorrow at their plight and the wish for their welfare.

Verse 46. হরিদাসঠাকুরের চরণ দেখিয়া। রহিলেন বন্দিগণ প্রণতি করিয়া ॥ ৪৬

Translation. Beholding Haridāsa Ṭhākura's feet, the prisoners remained bowed down in obeisance.

Explanation. By the power of Haridāsa Ṭhākura's compassionate glance, deep reverence and devotion arose at once in the prisoners' hearts, and their heads at once fell to the ground toward his blessed feet; and remaining in that very posture, they fixed their meditation upon his feet.

Verse 47. আজানুলম্বিত ভুজ, কমল-নয়ান। সর্ব-মনোহর মুখ-চন্দ্র অনুপাম ॥ ৪৭

Translation. His arms reached down to his knees, his eyes were like lotus petals, and his moon-like face was all-enchanting, beyond compare.

Verse 48. ভক্তি করি সভে করিলেন নমস্কার। সভার হইল কৃষ্ণভক্তির বিকার ॥ ৪৮

Translation. With devotion all of them offered obeisance, and in every one of them the ecstatic transformations of kṛṣṇa-bhakti arose.

Explanation. By the influence of Haridāsa's compassionate glance and their own devoted obeisance at his feet, kṛṣṇa-bhakti awakened in the hearts of all the prisoners, and its outward marks appeared upon their very bodies.

Verse 49. তাহারা-সভার ভক্তি দেখি হরিদাস। বন্দি-সব প্রতি করিলেন আশীর্বাদ ॥ ৪৯

Translation. Seeing the devotion of them all, Haridāsa bestowed his blessing upon every one of the prisoners.

Explanation. A variant reading for the second half of this verse gives: "Seeing all the prisoners, a compassionate smile arose [on his face]" — that is, seeing the awakening of kṛṣṇa-bhakti among the prisoners, a smile of compassion appeared on Haridāsa's face.

Verse 50. "থাক থাক এখন আছহ যেন-রূপে ॥" গুপ্ত-আশীর্বাদ করি হাসেন কৌতুকে ॥ ৫০

Translation. "Remain, remain, exactly as you now are" — giving them this cryptic blessing, he smiled playfully.

Explanation. Haridāsa's blessing to the prisoners was this: "Remain, remain, exactly as you now are" — meaning, "May you always stay, forever, in just the state you are in right now." Gupta āśīrvāda — a blessing whose true meaning remained hidden (unrevealed); the prisoners could not grasp its purport.

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Verse 51. না বুঝিয়া তার অতি দুর্জ্ঞেয় বচন। বন্দি-সব হৈলা কিছু বিষাদিত-মন ॥ ৫১

Translation. Not understanding his exceedingly hard-to-grasp words, all the prisoners became somewhat downcast at heart.

Explanation. Durjñeẏa — difficult to comprehend. Viṣādita-mana — sorrowful of heart. The prisoners could not grasp the hidden purport of Haridāsa's blessing; taking the words "Remain, remain, exactly as you now are" in their plain, literal sense, they thought: "He means that we, who are now in the state of captivity, should remain in this very state of captivity forever" — and thinking so, they all became deeply grieved.

Verse 52. তবে পাছে কৃপাযুক্ত হই হরিদাস। গুপ্ত-আশীর্বাদ কহে করিয়া প্রকাশ ॥ ৫২

Translation. Then, afterward, moved by compassion, Haridāsa himself revealed and explained the hidden meaning of his blessing.

Verse 53. "আমি তোমা-সভারে যে কৈল আশীর্বাদ। তার অর্থ না বুঝিয়া ভাবহ বিষাদ ॥" ৫৩

Translation. "The blessing I gave to all of you — not understanding its true meaning, you have fallen into sorrow."

Verse 54. "মন্দ-আশীর্বাদ আমি কখনো না করি। মন দিয়া সভে ইহা বুঝহ বিচারি ॥" ৫৪

Translation. "I would never give an unkind blessing — attend closely, all of you, and understand this through careful reflection."

Explanation. In place of "sabhe ihā" a variant reads "śuna sabhe" ["all of you, listen"].

Verse 55. "এবে কৃষ্ণ প্রতি তোমা-সভাকার মন। যেন আছে, এইমত রহু সর্ব-ক্ষণ ॥" ৫৫

Translation. "Right now your minds, all of you, are turned toward Kṛṣṇa — may they remain exactly so, at every moment."

Explanation. Rahu — "may it remain, may it continue"; variant readings give "thāku" or "hau" in place of "rahu."

Verse 56. "এবে নৃত্য কৃষ্ণনাম কৃষ্ণের চিন্তন। সভে মেলি করিতে আছহ অনুক্ষণ ॥" ৫৬

Translation. "Right now you are all, gathered together, engaged moment after moment in dancing, chanting Kṛṣṇa's name, and meditating on Kṛṣṇa."

Verse 57. "এবে হিংসা নাহি, নাহি প্রজার পীড়ন। "কৃষ্ণ" বলি কাকুবাদে করহ চিন্তন ॥" ৫৭

Translation. "Right now there is no malice in you, and no oppression of any creature; crying 'Kṛṣṇa!' you meditate on Him with humble, imploring words."

Explanation. A second "nāhi" in the verse has, in a variant, "kichu" ["some"]. Ebe hiṁsā nāhi — right now no malicious feeling toward anyone exists in your hearts. Nāhi prajāra pīḍana — right now, being free of malice, you are not oppressing any living being either. Kākubāde — with words of humble entreaty. Kṛṣṇa bali ityādi — right now, uttering "Kṛṣṇa, Kṛṣṇa," you do nothing but think humbly of Śrī Kṛṣṇa.

Verse 58. "আরবার গিয়া বিষয়েতে প্রবর্তিলে। সভে ইহা পাসরিবে, গেলে দুষ্ট-মেলে ॥" ৫৮

Translation. "But should you go back again and engage in worldly affairs, once you fall in with wicked company you will forget all of this."

Explanation. Ārabāra — again, once more. Prabartile — should you become engaged in worldly business, should you enter again into worldly affairs (a variant reads "se biṣaẏe praveśile," "should you enter into that same [worldly] business"). Ihā pāsaribe — you will forget all of this — your present devotional mood, your kṛṣṇa-nāma-kīrtana, your humble meditation on Kṛṣṇa. Gele duṣṭa-mele — once you go back into the company of the wicked.

Prabhupāda Atulakṛṣṇa Gosvāmī's footnote records that a certain "Bihārī" manuscript carries, after this verse, the following additional payars, not found in all manuscripts and hence not inserted into the main text: "So long as worldly attachment (viṣaya) remains, kṛṣṇa-prema does not arise; know for certain that the worldly man remains far from Kṛṣṇa. A mind possessed by worldliness is a heavy tangle; it is Māyā's own net, spread out in every age. Only some rare, fortunate soul crosses over through the association of saints, casting off worldly absorption, and worships Kṛṣṇa." The sense of these additional couplets is this: so long as viṣaya — the craving to enjoy objects of the senses — remains in the heart, love for Kṛṣṇa cannot be attained; for such a worldly person...

...such a person remains far from Kṛṣṇa. A mind possessed by worldliness is a heavy tangle, entirely bound up in the snare of māyā (attachment to wife, children, and the like), unable to break through that snare to turn toward Kṛṣṇa; hence, for the worldly man, his own wife and children become, as it were, Death itself. Only if by some good fortune he attains the association of a saint does the influence and grace of that saint dissolve his absorption in māyā — his craving for worldly enjoyment — so that he can then set his mind on worshipping Kṛṣṇa.

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Verse 59. Continuing his address to the prisoners, Haridāsa now sets out, in verses 59 through 64, the essential teaching (dharma) concerning worldly entanglement (viṣaya): "...বিষয়ের ধর্ম এই শুন কথা সার ॥ ৫৯" — "Hear, then, this essential truth regarding the nature of worldly entanglement."

Verse 60. "বিষয় পাসর, অহনিশ বোল হরি" ॥ ৬০ — "'Forget your worldly cares, and chant "Hari" day and night'" — this, Haridāsa explains, and not any literal sentence of perpetual imprisonment, was the true purport of his earlier blessing: forget all talk of viṣaya (sense-pleasure), and chant the name of Hari day and night — that is the very heart of the blessing he gave them.

Verse 61. ছলে করিলাও আমি এই আশীর্বাদ। তিলার্ধেক না ভাবিহ তোমরা বিষাদ ॥ ৬১

Translation. "Though I gave you this blessing in veiled words, do not, even for a moment, feel any sorrow over it."

Explanation. Chale — covertly, its plain apparent sense concealing its true purport.

Verse 62. সর্ব-জীব-প্রতি দয়া-দর্শন আমার। কৃষ্ণে দৃঢ়ভক্তি হউ তোমরা-সভার ॥ ৬২

Translation. "My compassionate regard falls equally upon every living being; may firm devotion to Kṛṣṇa arise in every one of you."

Verse 63. চিন্তা নাই — দিন-দুই-তিনের ভিতরে সেই সব অপরাধ হৈব পুনর্ব্বার। বন্ধন ঘুচিব, এই কহিলু' তোমারে ॥ ৬৩

Translation. "Have no fear — within two or three days all your offenses will be undone once more, and your bondage will be dissolved; this I tell you."

Explanation. Sei saba aparādha — the offenses born of malice and of the oppression of other creatures. In place of "ei kahila tomāre," a variant reads "saba kahilu sabhāre" — "I have told all this to all of you."

Verse 64. বিষয়েতে থাক, কিবা থাক যথা তথা। এই বুদ্ধি কভো না পাসরিহ সর্বথা ॥ ৬৪

Translation. "Whether you remain amid worldly affairs, or wherever else you may find yourselves, never, under any circumstance, forget this resolve."

Explanation. Whether you remain immersed in worldly things — sense-objects, wealth, wife and children — or find yourselves anywhere at all, in whatever state, never forget this resolve (the resolve to renounce sense-craving and to chant the holy name always); keep it in mind at all times, in every condition.

Verse 65. বন্দি-সকলের করি শুভানুসন্ধান। আইলেন মুলুকের অধিপতি-স্থান ॥ ৬৫

Translation. Having thus seen to the spiritual welfare of all the prisoners, Haridāsa then went before the governor of that region.

Explanation. Śubhānusandhāna — the seeking-out (arranging) of their ultimate spiritual good.

Verse 66. অতি-মনোহর তেজ দেখিয়া তাহান। পরম-গৌরবে বসিবারে দিল স্থান ॥ ৬৬

Translation. Beholding his exceedingly captivating effulgence, the governor, with the utmost deference, gave him a seat of honor.

Verse 67. আপনে জিজ্ঞাস তানে মুলুকের পতি। "কেনে ভাই! তোমার কিরূপ দেখি মতি ॥" ৬৭

Translation. The governor himself questioned him: "Tell me, brother — what disposition is this I find in you?"

Explanation. From this verse through verse 71, what follows is the governor's own address to Haridāsa.

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Verse 68. কত ভাগ্যে দেখ তুমি হৈয়াছ যবন। তবে কেনে হিন্দুর আচারে দেহ মন ॥ ৬৮

Translation. "By what great fortune you were born a Muslim — why, then, do you give your heart to Hindu observance?"

Verse 69. আমরা হিন্দুরে দেখি নাহি খাই ভাত। তাহা তুমি ছোড় হই মহা-বংশজাত ॥ ৬৯

Translation. "We will not even eat rice in a Hindu's presence — yet you, though born into so great a lineage, have abandoned even that."

Explanation. Chhoḍa — you have abandoned. Mahā-vaṁśajāta — though born into the great lineage [of Islam]. The governor calls his own Muslim lineage "mahā-vaṁśa" — a lineage of the highest honor.

Verse 70. জাতি-ধর্ম লঙ্ঘি কর অন্য-ব্যবহার। পরলোকে কেমতে বা পাইবা নিস্তার ॥ ৭০

Translation. "Transgressing the observance proper to your own community, you take up the conduct of others — how, then, will you find deliverance in the world beyond?"

Explanation. Jāti-dharma — the religious observance proper to one's own community, here the Muslim community; the practice followed by everyone born into that lineage. Laṅghi — transgressing, casting aside. Anya byabahāra — the conduct of those not born into that lineage. Paraloke — in that world (or state) to which one must go after death.

Verse 71. না জানিঞা যে কিছু করিলা অনাচার। সে পাপ ঘুচাহ করি কলিমা-উচ্চার ॥ ৭১

Translation. "Whatever improper conduct you have committed unknowingly — wipe away that sin by reciting the kalimā."

Explanation. Se pāpa — the sin incurred by a Muslim's son practicing Hindu observance. Kalimā (kalmā) — a particular verse within the Qur'ān; the Qur'ānic utterance that signifies formal acceptance of the Muslim faith is called, in Muslim usage, the kalimā.

Verse 72. শুনি মায়া-মোহিতের বাক্য হরিদাস। "আহে! বিষ্ণু-মায়া!" বলি হৈল মহা-হাস ॥ ৭২

Translation. Hearing the words of that man deluded by māyā, Haridāsa exclaimed, "Ah — Viṣṇu-māyā!" and burst into loud laughter.

Explanation. Māyā-mohitera — of the governor, bewildered by māyā. Hearing the governor's words, Haridāsa Ṭhākura began to laugh aloud.

Verse 73. বলিতে লাগিলা তারে মধুর উত্তর। "শুন বাপ! সভারই একই ঈশ্বর ॥" ৭৩

Translation. He began to answer him in sweet words: "Listen, dear one — the God of all is one and the same."

Explanation. Haridāsa Ṭhākura told the governor: whether Hindu or Muslim, everyone's God is one and the same — it is not that the Hindus' God is one and the Muslims' God another.

Verse 74. নাম মাত্র ভেদ করে হিন্দুয়ে যবনে। পরমার্থে এক কহে কোরাণে পুরাণে ॥ ৭৪

Translation. "Only in name do Hindu and Muslim differ; in ultimate truth, both the Qur'ān and the Purāṇas speak of one and the same God."

Explanation. That same one God is called by one name among the Hindus and by another among the Muslims; the difference between the Hindus' God and the Muslims' God lies only in name, not in essential truth. In the reckoning of ultimate truth, the Hindus' Purāṇic scripture and the Muslims' Qur'ānic scripture both speak of that one, undivided God; the God spoken of in the Purāṇas is the very God spoken of in the Qur'ān — no separate or different God is spoken of in either.

Verse 75. এক শুদ্ধ নিত্য বস্তু অখণ্ড অব্যয়। পরিপূর্ণ হই বসে সভার হৃদয় ॥ ৭৫

Translation. "One pure, eternal entity, undivided, imperishable — complete and entire, He dwells within the hearts of all."

Explanation. In this verse the essential nature of the one and only God spoken of in both Purāṇa and Qur'ān is declared. He is one, without a second — besides Him nothing exists anywhere. It is He alone who stands manifest as this very universe; the universe is not different from God, nor independent of Him. Śuddha — of pure sac-cid-ānanda nature, untouched by māyā. Nitya — true in all three times, remaining eternally the same from beginningless to endless time. Akhaṇḍa — incapable of division. Paripūrṇa — complete, unlimited, all-pervading. Avyaya — free of increase or decrease, free of any change. Though complete, and hence unlimited, infinite, and all-pervading truth, by the power of His inconceivable potency He nonetheless dwells as the indwelling Paramātmā within the heart of every single living being; and even while residing within the small heart of a jīva, His completeness suffers no diminishment whatsoever — for in essential nature He is undivided and imperishable.

Verse 76. সেই প্রভু যারে যেন লওয়ায়েন মনে। সেই কর্ম করে সকল ভুবনে ॥ ৭৬

Translation. "That same Lord — according to whatever inspiration He grants to each heart as the indwelling witness — every being throughout every world acts accordingly."

Explanation. Sei prabhu — that eternal, pure, undivided, imperishable, one and only Lord, the controller of all. Sakala bhuvana — every living being throughout the universe.

Verse 77. সে প্রভুর নাম-গুণ সকল জগতে। বোলেন সকল মাত্র নিজ-শাস্ত্র-মতে ॥ ৭৭

Translation. "That same Lord's names and qualities are proclaimed throughout the whole world — everyone speaks of them, each according to his own scripture."

Explanation. According to the Purāṇas, the Qur'ān, and all other such scriptures, every people of the world glorifies the name and qualities of that one and only Lord.

Verse 78. যে ঈশ্বর সে পুনি সভার ভার লয়। হিংসা করিলেও সে তাহান হিংসা হয় ॥ ৭৮

Translation. "That very God, moreover, takes upon Himself the burden of all — so that even an act of malice toward any creature becomes, in truth, malice against Him."

Explanation. Puni — moreover — even while being the controller of all, He is, further, also their protector. (Variant readings "bhāla" or "bhāva" for "bhāra" yield: "He accepts only the good in each" — whatever good a creature does, that alone He accepts; or, "by whatever name people may call Him according to their own scripture, He accepts only the sentiment of the heart, unconcerned with the difference in name" — as it is said, "Janārdana is the receiver of everyone's burden.") Hiṁsā karileo etc. — harboring malice toward any living being is, in truth, malice against that God Himself; for since He is the protector of every creature, malice toward any creature is itself a disregard of His very protectorship, and hence malice toward Him. Where there is no malice toward Him, malice toward the creature under His protection cannot arise either; where there is love for Him, there is love also for the creature under His protection — the two can never coexist with malice.

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Verse 79. এতেকে আমারে সে ঈশ্বর যেহেন। লওয়াইয়াছেন চিত্তে, করি আমি তেন ॥ ৭৯

Translation. "For all these reasons, whatever that God has inspired within my own heart — that alone do I do."

Verse 80. হিন্দুকুলে কেহো যেন হইয়া ব্রাহ্মণ। আপনেই গিয়া হয় ইচ্ছায় যবন ॥ ৮০

Translation. "Just as someone born a brāhmaṇa in a Hindu family might, of his own will, go and become a Muslim..."

Verse 81. হিন্দু বা কি করে তারে, যার যেই কর্ম। আপনে যে মৈল তারে মারিয়া কি ধর্ম ॥ ৮১

Translation. "...what would the Hindus then do to him? Each acts according to his own karma — and what dharma is there in striking again one who has already died of himself?"

Explanation. Yāra yei karma — according to whatever karma each person has accumulated in past lives, God Himself inspires his heart accordingly, and he acts by that inspiration and reaps its appropriate fruit. When a person born into a brāhmaṇa lineage, driven by such inspiration according to his own karma, becomes of his own will a Muslim, the Hindus inflict no punishment on him at all — for in that very transformation his karmic debt has already been discharged; to punish him again would serve no purpose, nor would it be dharma.

Verse 82. মহাশয়! তুমি এবে করহ বিচার। যদি দোষ থাকে, শাস্তি করহ আমার ॥ ৮২

Translation. "Good sir, render your own judgment now — if there is any fault in me, punish me."

Verse 83. সত্য এই সব কথা কহেন হরিদাস। শুনিঞা সন্তোষ হৈল সকল যবন ॥ ৮৩

Translation. All that Haridāsa spoke was reasonable and true; hearing it, all the Muslims present were satisfied.

Explanation. Satya — reasonable, scripturally sound, irrefutable. Hearing Haridāsa's well-reasoned words, all the Muslims present there were greatly pleased, and considered him blameless.

Verse 84. সবে এক পাপী কাজী মুলুকপতিরে। বলিতে লাগিলা "শাস্তি করহ ইহারে ॥" ৮৪

Translation. Yet the one sinful Kāzī among them all began to say to the governor: "Punish this man!"

Verse 85. এই দুষ্ট, আরো দুষ্ট করিব অনেক। যবনকুলের অমহিমা আনিবেক ॥ ৮৫

Translation. "This wicked man will corrupt many others besides, and bring disgrace upon the whole Muslim community."

Explanation. This Haridāsa has not only abandoned his own ancestral faith, but will lead many other Muslims to abandon it as well, corrupting them as he himself is corrupted, and thereby disgracing the whole Muslim community; let him therefore be given exemplary punishment. Amahimā — disgrace, infamy.

Verse 86. এতেকে উহার শাস্তি কর' ভাল-মতে। নহে বা আপন শাস্ত্র বলুক মুখেতে ॥ ৮৬

Translation. "Therefore punish him properly — or else, let him recite his own [Muslim] scripture with his own mouth."

Verse 87. পুনরো মুলুকের পতি "আরে ভাই! আপনার শাস্ত্র বোল, তবে চিন্তা নাই ॥" ৮৭

Translation. Again the governor said: "O brother, recite your own scripture, and then there is nothing to worry about."

Verse 88. অন্যথা করিব শাস্তি সব-কাজীগণে। বলিবাও পাছে, আর লঘু হৈবা কেনে?" ৮৮

Translation. "Otherwise I shall let all the Kāzīs punish you; in the end you will have to say it anyway — why be needlessly humiliated?"

Explanation. Laghu — belittled, tormented. Under the Kāzīs' persecution you will in the end be forced to recite the Muslim formula anyway — so why suffer needless torment first?

Verses 89–92. হরিদাস বোলেন "যে করান ঈশ্বরে। তাহা বই আর কেহো করিতে না পারে ॥" ৮৯ অপরাধ-অনুরূপ যার যেন ফল। ঈশ্বরে সে করে, ইহা জানিহ সকল ॥ ৯০ খণ্ড খণ্ড হই দেহ যদি যায় প্রাণ। তবে আমি বদনে না ছাড়ি হরিনাম ॥ ৯১ শুনিঞা তাহান বাক্য মুলুকের পতি। জিজ্ঞাসিল "এবে কি করিবা ইহা প্রতি?" ৯২

Translation. Haridāsa said: "Whatever God Himself causes to be done — that alone can be done; no one else has power to do otherwise. Whatever fruit is appropriate to whatever offense, it is God alone who metes it out — know this, all of you. Even should my body be hacked to pieces and life leave it, still I will not let the holy name leave my mouth." Hearing his words, the governor asked [the Kāzī]: "Now what shall be done with him?"

Explanation. In these verses Haridāsa Ṭhākura's unshakable dependence on God, his steadfast devotion to his worshipable Lord, and his utter fearlessness regarding bodily torment are fully displayed.

Verse 93. কি বোলে "বাইশ-বাজারে নিঞা মারি। প্রাণ লহ, আর কিছু বিচার না করি ॥" ৯৩

Translation. [The Kāzī] said: "Take him through the twenty-two markets and beat him — take his life, without any further deliberation."

Verse 94. বাইশ-বাজারে মারিলেহ যদি জীয়ে। তবে জানি, জ্ঞানি-সব সাঁচা কথা কহে" ৯৪

Translation. "If, even after being beaten through all twenty-two markets, he yet lives — then I shall know that what the wise say is indeed true."

Explanation. Jīẏe — remains alive. Sācā kathā — the true word. This is the Kāzī's sarcastic, mocking taunt aimed at Haridāsa Ṭhākura, who had just spoken like a man of true spiritual knowledge (jñānī) — that it is God alone who inspires and who metes out fruits according to offense.

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Verse 95. পাইক সকলে ডাকি তর্জ করি কহে। "এমত মারিবি, যেন প্রাণ নাহি রহে" ॥ ৯৫

Translation. Calling all the constables, [the Kāzī] said menacingly: "Beat him so that no life remains in him."

Verse 96. যবন হইয়া যেন হিন্দুয়ানি করে। প্রাণান্ত হইলে শেষে এ পাপেতে তরে?" ৯৬

Translation. "Let us see whether, once his life finally ends, this Muslim who acted like a Hindu will thereby be delivered from his sin."

Verse 97. পাপীর বচনে সেহ পাপী আজ্ঞা দিল। দুষ্টগণে আসি হরিদাসেরে ধরিল ॥ ৯৭

Translation. At the sinful man's word, that equally sinful governor gave the order; the wicked men came and seized Haridāsa.

Verse 98. বাজারে বাজারে সব বেঢ়ি দুষ্টগণে। মারয়ে নিজ্জীব করি মহা-ক্রোধ-মনে ॥ ৯৮

Translation. In market after market the wicked men surrounded him and, in furious rage, beat him as if to make him lifeless.

Verse 99. "কৃষ্ণ কৃষ্ণ" স্মরণ করেন হরিদাস। নামানন্দে দেহদুঃখ না হয় প্রকাশ ॥ ৯৯

Translation. Haridāsa kept remembering "Kṛṣṇa, Kṛṣṇa"; in the bliss of the holy name, no pain of the body manifested in him at all.

Verse 100. দেখি হরিদাসদেহে অত্যন্ত প্রহার। সুজন সকল দুঃখ ভাবেন অপার ॥ ১০০

Translation. Seeing the terrible beating inflicted on Haridāsa's body, all the good people felt boundless grief.

Verse 101. কেহো বোলে "উদ্ভিষ্ট হইবে অদ্ভুত-রাজ্য। সে-নিমিত্তে হেন সুজনের হেন কার্য ॥" ১০১

Translation. Someone said: "This kingdom is surely doomed, that such a deed should be done to so good a man."

Verse 102. রাজা উজিরেরে কেহো শাপে ক্রোধ-মনে। মারামারি করিতেও উঠে কোনো জনে ॥ ১০২

Translation. Someone, in anger, cursed the king and his minister; another even rose as if to strike back.

Verse 103. কেহো গিয়া যবনগণের পায়ে ধরে। "কিছু দিব, অল্প করি মারহ উহারে" ॥ ১০৩

Translation. Someone went and clasped the feet of the Muslim men, pleading: "I will give you something — beat him gently."

Verse 104. তথাপিহ দয়া নাহি জন্মে পাপিগণে। বাজারে বাজারে মারে মহা-ক্রোধ-মনে ॥ ১০৪

Translation. Even so, no compassion arose in those sinful men; market after market they went on striking him in great fury.

Verses 105–107. কৃষ্ণের প্রসাদে হরিদাসের শরীরে। অল্প দুঃখে নাহি জন্মে এতেক প্রহারে ॥ ১০৫ অসুর-প্রহারে যেন প্রহ্লাদবিগ্রহে। কোনো দুঃখ না জন্মিল সর্ব-শাস্ত্রে কহে ॥ ১০৬ এইমত যবনের অশেষ-প্রহারে। দুঃখ না জন্ময়ে হরিদাসঠাকুরেরে ॥ ১০৭

Translation. By Kṛṣṇa's grace, not even the slightest pain arose in Haridāsa's body despite so much beating — just as, when the demons struck Prahlāda's body at Hiraṇyakaśipu's command, no pain whatsoever arose in him, as all the scriptures declare; so too, despite the Muslims' countless blows, no pain arose in Haridāsa Ṭhākura either.

Verse 108. হরিদাস-স্মরণেও এ দুঃখ সর্বথা। ছিণ্ডে সেইক্ষণে, হরিদাসের কি কথা ॥ ১০৮

Translation. Indeed, the mere remembrance of Haridāsa's own name instantly dispels all such suffering in others — what then to speak of Haridāsa himself feeling any pain?

Verses 109–110. সবে যে সকল পাপিগণ তারে মারে। তার লাগি দুঃখ-মাত্র ভাবেন অন্তরে ॥ ১০৯ "এ-সব জীবেরে কৃষ্ণ! করহ প্রসাদ। মোর দ্রোহে নহু এ-সভার অপরাধ ॥" ১১০

Translation. Only for those very sinful men who were beating him did he feel sorrow within his heart, [praying:] "O Kṛṣṇa, be gracious to all these souls — let not their hostility toward me be counted against them as an offense."

Explanation. By Kṛṣṇa's grace Haridāsa felt not the slightest pain from the blows on his own body; but fearing ill fortune for those who were beating him, he grieved on their account, and offered this prayer at Kṛṣṇa's feet for their welfare.

Verses 111–115. এই মত পাপিগণ নগরে নগরে। প্রহার করয়ে হরিদাসঠাকুরেরে ॥ ১১১ দৃঢ় করি মারে তারা প্রাণ লইবারে। মনস্পথো নাহি হরিদাসের প্রহারে ॥ ১১২ বিস্মিত হইয়া ভাবে সকল যবনে। "মানুষের প্রাণ কি রহয়ে এ মারণে ॥" ১১৩ দুই তিন বাজারে মারিলে লোক মরে। বাইশ-বাজারে মারিলাঙ যে ইহারে ॥ ১১৪ মরেও না, আরো দেখি হাসে ক্ষণে ক্ষণে। এ পুরুষ পীর বা?" সভেই ভাবে মনে ॥ ১১৫

Translation. In this way the sinful men, town after town, kept beating Haridāsa Ṭhākura, striking him hard enough to take his life — yet the beating did not so much as enter Haridāsa's mind. All the Muslims, astonished, thought: "Can a human being's life survive such a beating? A man dies from being beaten in just two or three markets, yet we have beaten this one through all twenty-two — and not only does he not die, we even see him smiling from moment to moment. Is this man perhaps a saint [pīr]?" — so all of them wondered among themselves.

Explanation. Manaspatha — "the path of the mind": the beating dealt by the constables did not so much as register on Haridāsa's mind; the thought of it never arose in him at all.

Verses 116–119. যবন-সকল বোলে "অয়ে হরিদাস! তোমা হৈতে আমা-সভার হইবেক নাশ ॥ ১১৬ এত প্রহারেও প্রাণ না যায় তোমার। কাজী প্রাণ লইবেক আমা-সভাকার" ॥ ১১৭ হাসিয়া বোলেন হরিদাস মহাশয়। "আমি জীলে যদি তোমা-সভার মন্দ হয় ॥ ১১৮ তবে আমি মরি এই দেখ বিদ্যমান।" এত বলি আবিষ্ট হইলা করি ধ্যান ॥ ১১৯

Translation. All the Muslims said: "O Haridāsa! Because of you, ruin will fall upon all of us — even after so much beating your life does not depart, and now the Kāzī will surely take all our lives instead." Smiling, the great Haridāsa said: "If my remaining alive should bring harm upon all of you, then let me die right now, before your very eyes." Saying this, he became absorbed in meditation.

Verses 120–123. সর্ব-শক্তি-সমন্বিত প্রভু হরিদাস। হইলেন অচেষ্ট, কোথাও নাহি শ্বাস ॥ ১২০ দেখিয়া যবনগণ বিস্মিত হইল। মুলুকপতির দ্বারে নিঞা ফেলাইল ॥ ১২১ "মাটি দেহ' নিঞা" বোলে মুলুকের পতি। কাজী কহে "তবে ত পাইব ভাল-গতি ॥ ১২২ বড় হই যেন করিলেক নীচ-কর্ম। অতএব ইহারে জুয়ায় এই ধর্ম ॥" ১২৩

Translation. Prabhu Haridāsa, endowed with all mystic power, became motionless — no breath was to be found in him anywhere. Seeing this, the Muslims were astonished, and carried him off to lay him down at the governor's gate. "Take him and bury him," said the governor. The Kāzī said: "Then indeed I shall be well rid of him — though born to high estate, he behaved like the basest of men, and so this fate well befits him."

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Verse 124. মাটি দিলে পরলোকে হইবেক ভাল। গাঙ্গে ফেল, যেন দুঃখ পায় চিরকাল ॥ ১২৪

Translation. "If we bury him, he will fare well in the world beyond — throw him in the river instead, so that he suffers forever."

Explanation. The Kāzī here specifies how Haridāsa's corpse should be disposed of: were it buried, he would attain a good end in the world beyond, and so burial is not fitting for him; instead, let him be thrown into the "gāṅga" — here meaning the Gaṅgā itself, since the river nearby was the Gaṅgā — so that, lacking a good end, this man might suffer for all eternity. Such, in the Kāzī's judgment, is the fitting sentence for one like Haridāsa.

Verses 125–126. কাজীর বচনে সব ধরিয়া যবনে। গাঙ্গে ফেলাইতে সভে তোলে গিয়া তানে ॥ ১২৫ গাঙ্গে নিতে তোলে যদি যবন-সকল। বসিলেন হরিদাস হইয়া নিশ্চল ॥ ১২৬

Translation. At the Kāzī's word, all the Muslims took hold of him, and went to throw him into the river, lifting him up together. But the moment they lifted him to carry him to the river, Haridāsa sat down, become utterly immovable.

Verses 127–129. ধ্যানানন্দে বসিলা ঠাকুর-হরিদাস। বিশ্বম্ভর দেহে আসি করিলা প্রকাশ ॥ ১২৭ বিশ্বম্ভর-অধিষ্ঠান হইল শরীরে। কার শক্তি আছে হরিদাসে নাড়িবারে ॥ ১২৮ মহা-বলবন্ত সব চতুর্দিগে ঠেলে। মহা-স্তম্ভ প্রায় প্রভু আছেন নিশ্চলে ॥ ১২৯

Translation. Ṭhākura Haridāsa sat immersed in the bliss of meditation; Viśvambhara [the Lord who sustains the universe] came and manifested Himself within his body. With Viśvambhara thus enthroned in his body, who then had the power to move him? The mightiest of men pushed at him from every side, yet Prabhu Haridāsa remained motionless, like some great pillar.

Verses 130–133. কৃষ্ণানন্দ-সুধাসিন্ধু-মধ্যে হরিদাস। মগ্ন হই আছেন, বাহ্য নাহি পরকাশ ॥ ১৩০ কিবা অন্তরীক্ষে, কিবা পৃথিবীতে, গঙ্গায়। না জানেন হরিদাস, আছেন কোথায় ॥ ১৩১ প্রহ্লাদের যেহেন স্মরণ কৃষ্ণভক্তি। সেইমত হরিদাস-ঠাকুরের শক্তি ॥ ১৩২ হরিদাসে এ সকল কিছু চিত্র নহে। নিরবধি গৌরচন্দ্র যাহার হৃদয়ে ॥ ১৩৩

Translation. Haridāsa remained immersed in the nectarean ocean of the bliss of Kṛṣṇa; no outward awareness manifested in him at all — whether in the sky, on the earth, or in the Gaṅgā, Haridāsa knew not even where he was. Just as remembrance of Kṛṣṇa was itself Prahlāda's devotional power, so too was it with Haridāsa Ṭhākura's power. None of this is at all astonishing in Haridāsa — for Gauracandra dwelt ceaselessly within his very heart.

Explanation. When, at Hiraṇyakaśipu's command, his demon attendants cast Prahlāda into fire, into the mouths of venomous serpents, from mountain peaks, and into the ocean, Prahlāda was not in the least disturbed, nor did he feel any pain from all this persecution — for he was always remembering Śrī Kṛṣṇa, his whole mind absorbed at Kṛṣṇa's feet, so that he did not even know where or in what state he was. The very same power that arose in Prahlāda through the power of remembering Kṛṣṇa arose likewise in Haridāsa Ṭhākura.

Verses 134–135. রাক্ষসের বন্ধন যেহেন হনুমান। আপনে লইলা করি ব্রহ্মার সম্মান ॥ ১৩৪ এইমত হরিদাসো যবনপ্রহার। জগতের শিক্ষা লাগি করিলা স্বীকার ॥ ১৩৫

Translation. Just as Hanumān himself once accepted the demon's [Indrajit's] bonds, out of respect for the brahmāstra, so too did Haridāsa accept the Muslims' beating, for the instruction of the world.

Explanation. When, at the time of Rāmacandra's conquest of Laṅkā, Indrajit, son of the demon-king Rāvaṇa, loosed the brahmāstra upon Hanumān, Hanumān, in order to preserve the honor and dignity of that divine weapon, willingly accepted being bound by it [rather than resisting].

Verse 136. "অশেষ-দুর্গতি হই যদি যায় প্রাণ। তথাপি বদনে না ছাড়িব হরিনাম" ॥ ১৩৬

Translation. "Even should endless misfortune come upon me, even should life itself depart, still I will not let the holy name leave my mouth."

Explanation. Even if one must suffer unlimited torment at the hands of the enemies of dharma for the sake of preserving one's own devotional practice — even if one must die for it — still one must never abandon that practice. This is the instruction Haridāsa offers to the world by his own example.

Verses 137–139. অন্যথা গোবিন্দ-হেন রক্ষক থাকিতে। কার শক্তি আছে হরিদাসেরে লঙ্ঘিতে ॥ ১৩৭ হরিদাস-স্মরণেও এ দুঃখ সর্বথা। খণ্ডে সেইক্ষণে, হরিদাসের কি কথা ॥ ১৩৮ সত্য সত্য হরিদাস জগত-ঈশ্বর। চৈতন্যচন্দ্রের মহা-মুখ্য অনুচর ॥ ১৩৯

Translation. Otherwise — with so great a protector as Govinda at hand — who indeed would have the power to assail Haridāsa? Indeed, the mere remembrance of Haridāsa's own name instantly dispels every such sorrow — what then to speak of Haridāsa himself feeling any pain? Truly, truly, Haridāsa is the protector [Lord] of the world in matters of ultimate good, the foremost and most intimate attendant of Caitanyacandra.

Explanation. Jagad-īśvara — the sustainer of the world in matters of ultimate spiritual good, just as one speaks of the "lord [īśvara] of Laṅkā" or the "lord of Magadha" in the sense of "ruler, sustainer." A variant reading gives, in place of "jagad-īśvara," "pūrva vipravara" — meaning either that although Haridāsa was born in this life into a Muslim family, in his previous birth he had been born into a brāhmaṇa family (see the commentary on verse 237 below); or else that Haridāsa had, from the very beginning, always been superior even to brāhmaṇas. For it is according to quality and deed (guṇa-karma), not according to birth (jāti), that the Lord ordained the four varṇas beginning with brāhmaṇa — this is the teaching of all the scriptures, the Śrīmad-Bhāgavata foremost among them: whatever community a person is born into, his varṇa must be determined by his quality and deed, not by his birth-community; varṇa is independent of birth. Whoever possesses the qualities proper to a brāhmaṇa is to be reckoned a brāhmaṇa, whatever family he was born into. Yet even one who is a brāhmaṇa by this reckoning remains still under the sway of māyā, since the brāhmaṇa-varṇa is characterized by the predominance of the mode of goodness — itself a material mode. But one who is a devotee of the Lord has transcended māyā altogether, and is therefore superior even to the brāhmaṇa-varṇa. Haridāsa Ṭhākura had transcended māyā; hence, leaving aside any comparison with a mere birth-brāhmaṇa lacking brahminical qualities, he was superior even to a brāhmaṇa endowed with all the qualities proper to that varṇa. However this may be, the phrase "jagad-īśvara" could equally well modify "Caitanyacandra" rather than describe Haridāsa directly — in which case the sense would be: "Haridāsa was the foremost intimate attendant (anucara) of Caitanyacandra, the Lord of the universe." Mahā-mukhya-anucara — an eternal associate (nitya-pārṣada).

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Verses 140–142. হেনমতে হরিদাস ভাসেন গঙ্গায়। ক্ষণেকে হইল বাহ্য ঈশ্বর-ইচ্ছায় ॥ ১৪০ চৈতন্য পাইয়া হরিদাস মহাশয়। তীরে আসি উঠিলেন পরানন্দময় ॥ ১৪১ সেইমতে আইলেন ফুলিয়া নগরে। কৃষ্ণনাম বলিতে বলিতে উচ্চস্বরে ॥ ১৪২

Translation. In this way Haridāsa floated upon the Gaṅgā; in a moment, by God's own will, outward consciousness returned to him. Regaining consciousness, the great Haridāsa came to the bank and rose up, filled with supreme bliss. In that same blissful state he set out toward the town of Phuliyā, chanting the name of Kṛṣṇa aloud all the while.

Verses 143–144. দেখিয়া অদ্ভুত-শক্তি সকল যবন। সভার খণ্ডিল হিংসা, ভাল হৈল মন ॥ ১৪৩ পীর-জ্ঞান করি সভে কৈল নমস্কার। সকল যবনগণ পাইল নিস্তার ॥ ১৪৪

Translation. Seeing this wondrous power, all the Muslims present had their malice dissolved, and their hearts turned good; recognizing him now as a great saint, they all offered him obeisance, and every one of those Muslims thereby found deliverance.

Explanation. Hiṁsā — malice, ill will, directed at Haridāsa. Pīr — a perfected great soul.

Verses 145–146. কতক্ষণে বাহ্য পাইলেন হরিদাস। মুলুকপতিরে চাহি হৈল কৃপা-হাস ॥ ১৪৫ সম্মুখে মুলুকপতি জুড়ি দুই কর। বলিতে লাগিলা কিছু বিনয়-উত্তর ॥ ১৪৬

Translation. After a while Haridāsa regained his full outward awareness; looking at the governor, a compassionate smile appeared on his face. Before him the governor, folding his two hands, began to speak some words of humble reply.

Explanation. Bāhya pāilena — he regained outward consciousness. (The text records his regaining outward consciousness twice — once in verse 140 and again here in verse 145 — since it appears that even after his consciousness first returned, his mind remained so absorbed in the very kṛṣṇa-nāma he was chanting aloud in bliss that full outward awareness did not settle upon him until this second moment.) Cāhi — looking, beholding. Kṛpā-hāsa — a smile expressive of compassion; the manner of Haridāsa's smile shows that he was extending his compassion to the governor himself.

Verses 147–148. "সত্য সত্য জানিলাঙ তুমি মহা-পীর। একজ্ঞান তোমার সে হইয়াছে স্থির ॥ ১৪৭ যোগী জ্ঞানী সব যত মুখে মাত্র বোলে। তুমি সে পাইলা সিদ্ধি মহা-কুতূহলে ॥" ১৪৮

Translation. "Truly, truly, I now know you to be a great saint; your realization of the oneness of God has become firmly established. All the yogīs and jñānīs I have met merely speak of this with their mouths — but you have actually attained that very perfection, to my utter wonder."

Explanation. Eka-jñāna — the realization that God is one, the same one God for Hindu and Muslim alike. Yogī — a practitioner of the yoga path; jñānī — a practitioner of the path of knowledge. The governor says: "All the yogīs and jñānīs I have encountered also say that God is one, without a second — but this is merely their mouths speaking, not their hearts; they have not attained direct realization of the one, undivided God, nor have they attained perfection in their own practice — this much is evident from their own personal conduct."

Verses 149–150. তোমারে দেখিতে মুঞি আইনু এখারে। সব দোষ মহাশয়! ক্ষমিবে আমারে ॥ ১৪৯ সকল তোমার সম, শত্রু মিত্র নাঞি। তোমা' চিনে হেন জন ত্রিভুবনে নাঞি ॥ ১৫০

Translation. "It was only to see you that I came here — good sir, forgive me all my faults. To you all beings are equal; you know no difference between friend and foe. In all three worlds there is no one who truly knows you."

Verses 151–152. "চল তুমি, শুভ কর' আপন ইচ্ছায়। গঙ্গাতীরে থাক গিয়া নির্জন-গুহায় ॥ ১৫১ আপন ইচ্ছায় তুমি থাক যথা-তথা। যে তোমার ইচ্ছা, তাহি করহ সর্বথা ॥" ১৫২

Translation. "Go now, and do as you wish for your own good — go dwell on the bank of the Gaṅgā, in some secluded cave. Stay wherever you please, and do, in every way, exactly as you wish."

Explanation. No one will trouble or obstruct you in this. Beholding Haridāsa Ṭhākura's extraordinary, supernatural power, the governor not only humbly begged forgiveness for his offense, but further granted Haridāsa complete freedom regarding his conduct and his dwelling — and Haridāsa thus received from the governor every assurance of safety.

Verses 153–155. হরিদাসঠাকুরের চরণ দেখিলে। উত্তমের ক্ষতি নাই, অধম দেখি ভুলে ॥ ১৫৩ এত ক্রোধে আনিলেক মারিবার তরে। পীর-জ্ঞান করি, আর পায়ে পাছে ধরে ॥ ১৫৪ যবনেরে কৃপাদৃষ্টি করিয়া প্রকাশ। ফুলিয়ায় আইলেন ঠাকুর-হরিদাস ॥ ১৫৫

Translation. Whoever beholds Haridāsa Ṭhākura's feet — the noble is not harmed by it, while even the base, upon seeing him, is transformed. He who, in such fury, had had him brought here to be killed, now, recognizing him as a saint, fell instead at his feet. Casting his compassionate glance upon that Muslim governor, Ṭhākura Haridāsa then made his way toward Phuliyā.

Explanation. In verses 153–154 the author speaks of Haridāsa Ṭhākura's own glory.

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Verses 156–161. উচ্চ করি হরিনাম লইতে লইতে। আইলেন হরিদাস ব্রাহ্মণসভাতে ॥ ১৫৬ হরিদাসে দেখি ফুলিয়ার বিপ্রগণ। সভেই হইলা অতি পরানন্দ-মন ॥ ১৫৭ হুরিধ্বনি বিপ্রগণ লাগিলা করিতে। হরিদাস লাগিলেন আনন্দে নাচিতে ॥ ১৫৮ অদ্ভুত অনন্ত হরিদাসের বিকার। অশ্রু, কম্প, হাস্য, মূর্ছা, পুলক, হুঙ্কার ॥ ১৫৯ আছাড় খায়েন হরিদাস প্রেমরসে। দেখিয়া ব্রাহ্মণগণ মহানন্দে ভাসে ॥ ১৬০ স্থির হই ক্ষণেকে বসিলা হরিদাস। বিপ্রগণ বসিলেন বেটি চারিপাশ ॥ ১৬১

Translation. Chanting the name of Hari loudly all the while, Haridāsa arrived at the assembly of the brāhmaṇas. Seeing him, the brāhmaṇas of Phuliyā, every one of them, felt their hearts filled with supreme bliss. The brāhmaṇas began to raise the cry of "Hari!"; Haridāsa began to dance in ecstasy. Wondrous and endless were the ecstatic transformations that appeared in him — tears, trembling, laughter, fainting, horripilation, roaring. Haridāsa fell again and again to the ground in the mellow of prema; beholding it, the brāhmaṇas floated in great bliss. After a while, growing calm, Haridāsa sat down, and the brāhmaṇas seated themselves in a circle all around him.

Verses 162–166. হরিদাস বোলেন "শুনহ বিপ্রগণ! দুঃখ না ভাবিহ কিছু আমার কারণ ॥ ১৬২ প্রভু-নিন্দা আমি শুনিলাঙ যে অপার। তার শাস্তি করিলেন ঈশ্বরে আমার ॥ ১৬৩ ভাল হৈল, ইথে বড় পাইলু' সন্তোষ। অল্প শাস্তি করি ক্ষমিলেন বড়-দোষ ॥ ১৬৪ কুম্ভীপাক হয় বিষ্ণু-নিন্দন-শ্রবণে। তাহা আমি বিস্তর শুনিল পাপ-কাণে ॥ ১৬৫ যোগ্য শাস্তি করিলেন ঈশ্বরে তাহার। হেন পাপ আর যেন নহে পুনর্বার" ॥ ১৬৬

Translation. Haridāsa said: "Listen, O brāhmaṇas — do not feel any sorrow at all on my account. I had heard boundless blasphemy spoken of my Lord — for that, God Himself gave me my due punishment. It is well; in this I have found great satisfaction — for so grave an offense, He punished me only lightly, and forgave the rest. One who merely hears blasphemy of Viṣṇu earns the hell called Kumbhīpāka, and I, with these sinful ears, have heard a great deal of it. God has given me a fitting punishment for that; may such sin never occur again."

Explanation. Prabhu-nindā — blasphemy of my Lord Śrī Kṛṣṇa and of His holy name. Kumbhīpāka — a hell so named.

Verses 167–170. হেনমতে হরিদাস বিপ্রগণ-সঙ্গে। নির্ভয়ে করেন সঙ্কীর্তন মহা-রঙ্গে ॥ ১৬৭ তাহানেও দুঃখ দিল যে-সব যবনে। সবংশে উদ্ভিষ্ট তারা হৈল কথোদিনে ॥ ১৬৮ তবে হরিদাস গঙ্গাতীরে গুহা করি। থাকেন বিরলে অহনিশ "কৃষ্ণ" স্মরি ॥ ১৬৯ তিন-লক্ষ নাম দিনে করেন গ্রহণ। গুহাই হইল তান বৈকুণ্ঠভবন ॥ ১৭০

Translation. In this way Haridāsa, together with the brāhmaṇas, performed saṅkīrtana fearlessly, in great festivity. As for those Muslims who had caused him such suffering — within a short time, they and their entire lineage met with ruin. Haridāsa then made himself a cave on the bank of the Gaṅgā, and dwelt there in solitude, remembering "Kṛṣṇa" day and night. Three hundred thousand names he would take each day; that cave itself became his own Vaikuṇṭha abode.

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Verses 171–173. মহা-নাগ বৈসে সেই গুহার ভিতরে। তার জ্বালা প্রাণি-মাত্র সহিতে না পারে ॥ ১৭১ হরিদাসঠাকুরেরে সম্ভাষা করিতে। যতেক আইসে, কেহো না পারে রহিতে ॥ ১৭২ পরম বিষের জ্বালা সভেই পায়েন। হরিদাস পুনি ইহা কিছু না জানেন ॥ ১৭৩

Translation. A great serpent dwelt within that very cave; no living creature could bear the burning of its venom. Whoever came to converse with Haridāsa Ṭhākura, none could remain there for long. Everyone felt that terrible burning of the venom — yet Haridāsa himself remained wholly unaware of it.

Explanation. Mahā-nāga — a great venomous serpent. Jvālā — the burning of its venom.

Verses 174–178. বসিয়া করেন যুক্তি সর্ব-বিপ্রগণে। "হরিদাস-আশ্রমে এতেক জ্বালা কেনে?" ১৭৪ সেই ফুলিয়ায়, বৈসে মহাবৈদ্যগণ। তারা আসি জানিলেক সর্পের কারণ ॥ ১৭৫ বৈদ্য বলিলেক "এই গুহার তলায়। মহা এক নাগ আছে, তাহার জ্বালায় ॥ ১৭৬ রহিতে না পারে কেহো, কহিল নিশ্চয়। হরিদাস সত্বরে চলুন অন্যাশ্রয় ॥ ১৭৭ সর্পের সহিত বাস কভু যুক্ত নহে। চল সভে কহি গিয়া তাহান আলয়ে" ॥ ১৭৮

Translation. Sitting together, all the brāhmaṇas deliberated: "Why is there such burning at Haridāsa's hermitage?" In that same Phuliyā there dwelt great physicians; they came and determined that a serpent was the cause. The physician said: "Beneath this very cave there is a great serpent — it is certainly on account of its burning venom that no one can remain here. Let Haridāsa move at once to another dwelling; to live together with a serpent is never fitting. Let us all go and tell him so at his own dwelling."

Verses 179–181. তবে সভে আসি হরিদাসঠাকুরেরে। কহিলা বৃত্তান্ত সেই গুহা ছাড়িবারে ॥ ১৭৯ "মহা-নাগ বৈসে এই গুহার ভিতরে। তাহার জ্বালায় কেহো রহিতে না পারে ॥ ১৮০ অতএব এখানে রহিতে যোগ্য নহে। অন্য স্থানে আসি তুমি করহ আশ্রয়ে ॥" ১৮১

Translation. Then all of them came to Haridāsa Ṭhākura and related to him the whole matter, that he should leave that cave: "A great serpent dwells within this very cave; because of its burning venom, no one can remain here. Therefore it is not fitting for you to stay in this place — come to some other place, and take shelter there."

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Verses 182–187. (Some intervening lines recounting the brāhmaṇas' approach to Haridāsa are missing from the source; the narrative resumes as follows.) হরিদাস বোলেন "অনেক দিন আছি। কোনো জ্বালা-রিষ্ট এ গুহায় নাহি বাসি ॥ ১৮২ সবে দুঃখ, তোমরা যে না পার সহিতে। এতেকে চলিব কালি আমি যে-সে-ভিতে ॥ ১৮৩ সত্য যদি ইহাতে থাকেন মহাশয়। তিহে যদি কালি না ছাড়েন এ আলয় ॥ ১৮৪ তবে আমি কালি ছাড়ি যাইব সর্বথা। চিন্তা নাহি তোমরা বোলহ কৃষ্ণগাথা" ॥ ১৮৫ এইমত কৃষ্ণ-কথা মঙ্গল কীর্তনে। থাকিতে, অদ্ভুত অতি হৈল সেইক্ষণে ॥ ১৮৬ "হরিদাস ছাড়িবেন" শুনিঞা বচন। মহানাগ স্থান ছাড়িলেন সেইক্ষণ ॥ ১৮৭

Translation. Haridāsa said: "I have dwelt here many days, and have never known any affliction of burning in this cave. My only sorrow is that you cannot bear it — so tomorrow I shall move on, wherever it may be." [Then, addressing the unseen serpent itself, he said:] "If it be true, good sir, that you dwell here — if you do not vacate this abode by tomorrow, then I shall indeed leave it myself tomorrow. Have no worry; go on speaking the tales of Kṛṣṇa." As they remained thus engaged in this auspicious kīrtana of Kṛṣṇa's story, something most wondrous happened at that very moment: hearing the words "Haridāsa will leave," the great serpent vacated the place that very instant.

(Verses 179–181, recovered: the account of the brāhmaṇas and the physicians actually approaching Haridāsa and delivering their report, which the source text preserves but which fell into the gap noted above.)

Verses 188–190. গর্ত হৈতে উঠি সর্প সন্ধ্যার প্রবেশে। সভেই দেখেন চলিলেন অন্য-দেশে ॥ ১৮৮ পরম-অদ্ভুত সর্প মহা-ভয়ঙ্কর। পীত-নীল-শুভ্রবর্ণ পরম-সুন্দর ॥ ১৮৯ মহামণি জ্বলিতেছে মস্তক-উপরে। দেখি ভয়ে বিপ্রগণ 'কৃষ্ণ কৃষ্ণ' স্মরে ॥ ১৯০

Translation. Rising from its hole just as evening fell, the serpent departed for another land — everyone there saw it happen. A most wondrous serpent it was, greatly fearsome, its hue a supremely beautiful blend of yellow, blue, and white; a great jewel blazed atop its head. Seeing it, the brāhmaṇas, in fear, called out, "Kṛṣṇa! Kṛṣṇa!"

Explanation. Sandhyāra praveśe — at the onset of evening, at dusk.

Verses 191–195. সর্প সে চলিয়া গেল, ছার নাহি আর। বিপ্রগণ হইলেন সন্তোষ অপার ॥ ১৯১ দেখি হরিদাসঠাকুরের মহা-শক্তি। বিপ্রগণের জন্মিল বিশেষ তারে ভক্তি ॥ ১৯২ হরিদাসঠাকুরের এ কোন্‌ প্রভাব। ধীর বাক্য-মাত্র স্থান ছাড়িলেন নাগ ॥ ১৯৩ যার দৃষ্টিমাত্র ছাড়ে অবিদ্যা-বন্ধন। কৃষ্ণ না লঙ্ঘেন হরিদাসের বচন ॥ ১৯৪ আর এক শুন তান অদ্ভুত আখ্যান। নাগরাজে যে কহিল মহিমা তাহান ॥ ১৯৫

Translation. The serpent departed, leaving not a trace behind, and the brāhmaṇas felt boundless satisfaction. Seeing Haridāsa Ṭhākura's great power, the brāhmaṇas' devotion to him grew especially deep. "What power is this of Haridāsa Ṭhākura's, that at his mere calm word the serpent vacated the place? He whose single glance severs the bonds of ignorance — even Kṛṣṇa does not transgress Haridāsa's word!" Hear now another wondrous account of him — what the Nāgarāja himself once declared of his glory.

Explanation. Avidyā-bandhana — the bondage of māyā, the bondage of material existence, the bondage born of desire for sense-pleasure. Kṛṣṇa na laṅghena [Kṛṣṇa does not transgress] — even the all-powerful and utterly independent Śrī Kṛṣṇa does not disregard Haridāsa's word; for Śrī Kṛṣṇa is the wish-fulfilling tree of His devotees' desires, and has no other business than fulfilling those desires. Nāgarāje ye kahila — listen now to that wondrous account of what the Nāgarāja said regarding Haridāsa's glory.

Verses 196–199. একদিন এক বড়লোকের মন্দিরে। সর্পক্ষত ডঙ্ক নাচে বিবিধ প্রকারে ॥ ১৯৬ মৃদঙ্গ-মন্দিরা-গীত, তার মন্ত্র-ঘোরে। ডঙ্ক বেঢ়ি সভেই গায়েন উচ্চস্বরে ॥ ১৯৭ দৈবগতি তথায় আইলা হরিদাস। ডঙ্ক-নৃত্য দেখেন হইয়া এক-পাশ ॥ ১৯৮ মনুষ্য-শরীরে নাগ-রাজ মন্ত্র-বলে। অধিষ্ঠান হইয়া নাচয়ে কুতূহলে ॥ ১৯৯

Translation. One day, in the house of a certain wealthy man, a snake-bitten snake-charmer was dancing in all manner of ways. To the accompaniment of mṛdaṅga, hand-cymbals, and song, entranced by the power of his own mantra, the charmer danced on, and everyone gathered around him, singing loudly. By providence Haridāsa happened to arrive there, and stood to one side, watching the charmer's dance. By the power of his mantra, the Nāgarāja himself had taken up residence in that man's human body, and was dancing there in delight.

Explanation. Mandire — in a house. Ḍaṅka — a snake-charmer. Sarpakṣata — one whose body bears the mark of a snake's bite is called "snake-bitten." The snakes kept by charmers for their performances have had their venom-fangs removed beforehand; yet at the moment of the display, such a snake will still "strike," and the charmer then tells the onlookers, "Look — the snake has bitten me!" It is such a bitten charmer who is meant here. Enraptured by the bewitching power of the mantra he recited without pause, the charmer went on dancing in many postures, while the crowd gathered round him singing loudly to mṛdaṅga and cymbals. Daivagati — by providence, by chance. This verse speaks of the charmer's dance: it was, in truth, none other than the Nāgarāja's own mantra that the man was reciting; by its power the Nāgarāja — Anantadeva, lord of the race of serpents, known also as Śeṣa — came invisibly and took up residence within the charmer's body, possessing him. In that possessed state the charmer had no awareness of himself, nor could he have had any; it was in truth the Nāgarāja, established within his body, who was dancing, making the man's body dance for him.

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Verse 200. কালিদহে করিলেন যে নাট্য ঈশ্বরে। সেই গীত গায়েন কারুণ্য উচ্চ স্বরে ॥ ২০০

Translation. The very dance that the Lord had once performed in the Kāli-daha — that same song he sang, in a loud voice heavy with compassion.

Explanation. Kāli-daha — Kāliyadaha, a particular pool in the bed of the river Yamunā at Vṛndāvana, where the fiercely venomous serpent Kāliya dwelt with his kin; Śrī Kṛṣṇa subdued him by dancing upon the multitude of his hoods. This verse describes a song narrating that very pastime, sung by the charmer under the Nāgarāja's possession. Kāruṇya [compassion] qualifies the song: it was expressive of the compassion Kṛṣṇa showed toward Kāliya even in the act of chastising him — sung, according to one variant reading, "in a tone of compassion," meaning in so piteous a voice that it melted the hearts of all who heard it.

Verses 201–203. শুনি নিজ প্রভুর মহিমা হরিদাস। মূচ্ছিত হইয়া পড়িলেন, নাহি শ্বাস ॥ ২০১ ক্ষণেকে চৈতন্য পাই, করিয়া হুঙ্কার। আনন্দে লাগিলা নৃত্য করিতে অপার ॥ ২০২ হরিদাসঠাকুরের আবেশ দেখিয়া। একভিত হই ডঙ্ক রহিলেন গিয়া ॥ ২০৩

Translation. Hearing the glory of his own Lord, Haridāsa fell fainting, without breath. After a moment he regained consciousness, and, roaring aloud, began to dance without limit in bliss. Seeing Haridāsa Ṭhākura's ecstatic rapture, the charmer himself became transfixed, and simply stood still.

Explanation. Mahimā — the glory of Śrī Kṛṣṇa manifest in His pastime of subduing Kāliya. Mūrcchita — fainted in the rapture of prema, bereft of consciousness. Āveśa — the rapture of kṛṣṇa-prema. Eka-bhita hai — remaining fixed to one side.

Verses 204–206. গড়াগড়ি যায়েন ঠাকুর হরিদাস। অদ্ভুত পুলক-অশ্রু-কম্পের প্রকাশ ॥ ২০৪ রোদন করেন হরিদাস-মহাশয়। শুনিঞা প্রভুর গুণ হইলা তন্ময় ॥ ২০৫ হরিদাস বেটি সভে গায়েন হরিষে। জোড়হস্তে রহি ডঙ্ক দেখে একপাশে ॥ ২০৬

Translation. Ṭhākura Haridāsa rolled upon the ground; wondrous were the manifestations of horripilation, tears, and trembling that appeared in him. The great Haridāsa wept, and hearing his Lord's glories, became wholly absorbed. All around Haridāsa the people sang joyfully, while the charmer, standing with folded hands to one side, only looked on.

Explanation. This verse describes the ecstatic transformations arising in Haridāsa from his rapture of prema. A variant reading gives "joyful" in place of "absorbed" in verse 205; prabhura guṇa — the glorious qualities of Śrī Kṛṣṇa.

Verses 207–208. ক্ষণেকে রহিল হরিদাসের আবেশ। পুন আসি ডঙ্ক নৃত্যে করিল প্রবেশ ॥ ২০৭ হরিদাসঠাকুরের দেখিয়া আবেশ। সভেই হইলা অতি আনন্দ-বিশেষ ॥ ২০৮

Translation. After a moment Haridāsa's rapture subsided, and the charmer once again entered into his dance. Seeing Haridāsa Ṭhākura's rapture, everyone had felt an especially great joy.

Explanation. Rahila — subsided, ceased.

Verses 209–212. যেখানে পড়য়ে তান চরণের ধূলি। সভেই লেপেন অঙ্গে হই কুতুহলী ॥ ২০৯ আর এক ঢঙ্গ বিপ্র থাকি সেইখানে। "মুঞি ও নাচিমু আজি" গণে মনে-মনে ॥ ২১০ "বুঝিলাঙ, নাচিলেই অবোধ বর্বরে। অল্প-মনুষ্যেরেও পরম ভক্তি করে" ॥ ২১১ এত ভাবি সেইখানে আছাড় খাইয়া। পড়িল যেহেন মহা-অচেষ্ট হইয়া ॥ ২১২

Translation. Wherever the dust of Haridāsa's feet fell, everyone, in eager curiosity, smeared it upon their own bodies. There was present in that same place a certain hypocritical brāhmaṇa, who thought to himself, "Today I too shall dance. I have understood it now — merely by dancing, even the ignorant and the barbarous will offer the utmost devotion, even to an insignificant man." Thinking thus, he flung himself down right there and fell as if in a great swoon, utterly without motion.

Explanation. Ḍhaṅga vipra — a false, hypocritical brāhmaṇa. Abodha — devoid of judgment; barbare — a foolish, uncivilized person; "even to an insignificant man" means even to one possessing no true greatness at all. Having conceived this envious thought, that hypocritical brāhmaṇa fell down as though senseless.

Verses 213–215. যেই-মাত্র পড়িল ডঙ্কের নৃত্য-স্থানে। মারিতে লাগিল ডঙ্ক মহা-ক্রোধ-মনে ॥ ২১৩ আশেপাশে ঘাড়ে-মুড়ে বেত্রের প্রহার। নির্ঘাত মারয়ে ডঙ্ক, রক্ষা নাহি আর ॥ ২১৪ বেত্রের প্রহারে বিপ্র জর্জর হইয়া। "বাপ বাপ" বলি ত্রাসে গেল পলাইয়া ॥ ২১৫

Translation. The very moment he fell there in the charmer's dancing-place, the charmer, his mind filled with great fury, began to strike him — blows of the cane rained down all about his neck and head, and he struck him mercilessly, with no mercy shown at all. Battered by those blows, the brāhmaṇa, crying "Father! Father!" in terror, fled away.

Explanation. Trāse — in fear; a variant reads "at last" in its place.

Verses 216–219. তবে ডঙ্ক নিজ-সুখে নাচিল বিস্তর। সভার জন্মিল বড় বিস্ময় অন্তর ॥ ২১৬ জোড়হস্তে সভে জিজ্ঞাসেন ডঙ্গ-স্থানে। "কহ দেখি, এ বিপ্রেরে মারিলে বা কেনে ॥ ২১৭ হরিদাস নাচিতে বা জোড়হস্তে কেনে। রহিলা — এ সব কথা কহ ত' আপনে?" ২১৮ তবে সেই ডঙ্ক-মুখে বিষ্ণুভক্ত নাগ। কহিতে লাগিলা হরিদাসের প্রভাব ॥ ২১৯

Translation. Then the charmer went on dancing at length in his own delight, and great astonishment arose in everyone's heart. With folded hands, they all asked the charmer: "Tell us — why did you strike this brāhmaṇa? And why, when Haridāsa danced, did you instead stand still with folded hands? Please explain all this to us yourself." Then, through the charmer's own mouth, the Viṣṇu-devotee serpent began to speak of Haridāsa's glory.

Explanation. The reason for the astonishment is this: when Haridāsa Ṭhākura had been dancing, the charmer had himself stopped his own dance, stepped to one side, and stood with folded hands; but when this hypocritical brāhmaṇa began to dance in imitation, the charmer instead struck him. The following verses explain why. Viṣṇu-bhakta nāga — Anantadeva, the devotee of Śrī Kṛṣṇa established within the charmer's body. Murāri Gupta, in his kaḍacā (1.48), states that this snake-bitten charmer was himself a brāhmaṇa: "śrī-mac-chrī-haridāso 'bhūn muner aṁśaṁ śṛṇuṣva tat, kathitaṁ nāga-daṣṭena brāhmaṇena yathā purā" — "Hear this, as it was told before by that snake-bitten brāhmaṇa: Śrī Haridāsa was verily a portion [in the sense of a son] of the sage [Muni]." (See further the commentary on verse 237 below.)

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Verses 220–222. "তোমরা যে জিজ্ঞাসিলা, এ বড় রহস্য। যদ্যপি অকথ্য, তবু কহি অবশ্য ॥ ২২০ হরিদাসঠাকুরের দেখিয়া আবেশ। তোমরা যে ভক্তি বড় করিলা বিশেষ ॥ ২২১ তাহা দেখি' ও ব্রাহ্মণ আহার্য্য করিয়া। পড়িলা মাৎসর্য্য-বৃদ্ধ্যে আছাড় খাইয়া ॥" ২২২

Translation. "What you have asked is a great mystery; though it is not proper to speak of, still I shall certainly tell it. Seeing Haridāsa Ṭhākura's rapture, you all showed him such especially deep devotion; seeing that, this brāhmaṇa too, feigning [the very same ecstasy] out of envy, flung himself down."

Explanation. This brāhmaṇa could not bear to see the reverence people had for Haridāsa (see verse 209 above); that inability is his mātsarya, envy. Driven by envy at another's excellence, and unable to bear Haridāsa being praised, he imitated the very conduct that people praise in others, hoping thereby to win praise for himself — this is natural to the envious. Thus this hypocritical brāhmaṇa flung himself to the ground in imitation of Haridāsa's swoon of prema.

Verses 223–224. "আমারো কি নৃত্য-সুখ ভঙ্গ করিবারে। আহার্য্যে মাৎসর্য্যে কোনো জন শক্তি ধরে ॥ ২২৩ হরিদাস-সঙ্গে স্পর্ধা মিথ্যা করি করে। অতএব শাস্তি বহু করিলাম উহারে ॥" ২২৪

Translation. "'Can anyone possess the power, through mere feigning born of envy, to disrupt even my own joy of dancing?' He falsely dared to rival Haridāsa himself — therefore I dealt him such heavy punishment."

Explanation. The Nāgarāja, possessing the charmer, declares that no one has the power, through hypocrisy and envy — through the artificial mimicry of one truly absorbed in prema — to disturb his dance; but this false brāhmaṇa presumed, out of empty pride, to rival Haridāsa, and so was punished.

Verses 225–226. "'বড়-লোক করি লোকে জানুক আমারে' — আপনারে প্রকটাই ধর্ম-কর্ম করে ॥ ২২৫ এ সকল দাম্ভিকের কৃষ্ণে প্রীতি নাই। অকৈতব হইলে সে কৃষ্ণভক্তি পাই" ॥ ২২৬

Translation. "'Let people know me as a great man' — with this thought, he displays his religious observances only to show himself off. Such hypocrites have no true love for Kṛṣṇa at all; only when one is free of deceit does one attain devotion to Kṛṣṇa."

Explanation. Prakaṭāi — displaying, making a show of one's own supposed greatness. Dharma-karma kare — he artificially imitates acts that appear pious or righteous — that is, he practices hypocrisy. Akaitava — free of deceit.

Verses 227–230. এই যে দেখিলে নাচিলেন হরিদাস। ও নৃত্য দেখিলে সর্ব-বন্ধ হয় নাশ ॥ ২২৭ হরিদাস-নৃত্যে কৃষ্ণ নাচেন আপনে। ব্রহ্মাণ্ড পবিত্র হয় ও-নৃত্য-দেখনে ॥ ২২৮ উহান সে যোগ্য পদ, "হরিদাস" নাম। নিরবধি কৃষ্ণ বদ্ধ হৃদয়ে উহান ॥ ২২৯ সর্বভূতবৎসল, সভার উপকারী। ঈশ্বরের সঙ্গে প্রতিজন্মে অবতারী ॥ ২৩০

Translation. This dance of Haridāsa's that you have just witnessed — seeing that dance destroys every bondage. When Haridāsa dances, Kṛṣṇa Himself dances within him; the whole universe is purified by the sight of that dance. Fitting indeed is his very name, "Haridāsa" — for Kṛṣṇa is bound, without cease, within his heart. He is affectionate to all beings, the benefactor of all; together with the Lord he descends, birth after birth.

Explanation. Deśane [seeing] — beholding, on witnessing. "Kṛṣṇere nācāya prema, bhaktere nācāya" — "Prema makes Kṛṣṇa dance; [Kṛṣṇa] makes His devotee dance" (Caitanya-caritāmṛta 3.18.178). Avatārī — descends; that is, whenever the Lord descends, manifesting His birth-pastimes, [Haridāsa descends together with Him] — this states that Haridāsa Ṭhākura is an eternal associate (nitya-pārṣada) of the Lord.

Verses 231–233. উঞি সে নিরপরাধ বিষ্ণু-বৈষ্ণবেতে। স্বপ্নেও উহান দৃষ্টি না যায় বিপথে ॥ ২৩১ চিরদুর্লভ উহান সঙ্গ যে জীবের হয়। সে অবশ্য পায় কৃষ্ণপাদপদ্মাশ্রয় ॥ ২৩২ ব্রহ্মা-শিবের হরিদাস-হেন-ভক্ত-সঙ্গ। নিরবধি করিতে চিত্তের বড় রঙ্গ ॥ ২৩৩

Translation. He is free of all offense toward Viṣṇu and the Vaiṣṇavas; even in dream his gaze never strays onto a wrong path. Whatever soul attains that so rare and precious company of his certainly attains shelter at Kṛṣṇa's lotus feet. Even Brahmā and Śiva long, without cease, in their hearts, for the great delight of the company of a devotee such as Haridāsa.

Explanation. Uñi — he, Haridāsa. Nirparādha — free of offense; he holds no offense either against the Lord or against the Vaiṣṇavas.

Verses 234–236. "জাতি-কুল সর্ব নিরর্থক" বুঝাইতে। জন্মিলেন নীচকুলে প্রভুর আজ্ঞাতে ॥ ২৩৪ "অধম-কুলেতে যদি বিষ্ণুভক্ত হয়। তথাপিহ সেই সে পূজ্য, সর্ব শাস্ত্রে কয় ॥ ২৩৫ উত্তমকুলেতে জন্মি শ্রীকৃষ্ণ না ভজে। কুলে তার কি করিবে, নরকেতে মজে" ॥ ২৩৬

Translation. To teach that birth and lineage are altogether meaningless, he took birth in a low family by the Lord's own command. "Even if a devotee of Viṣṇu is born into a low family, still he alone is worthy of worship" — so declare all the scriptures. "But one who, though born into a high family, does not worship Śrī Kṛṣṇa — of what use is his lineage to him? He only sinks into hell."

Explanation. Nīca-kule — into a Muslim family. Prabhura ājñāte — by the Lord's own decree. In support of verse 235, the RGN edition here cites Śrī Kṛṣṇa's own words: "na me bhaktaś catur-vedī mad-bhaktaḥ śva-pacaḥ priyaḥ, tasmai deyaṁ tato grāhyaṁ sa ca pūjyo yathā hy aham" (Hari-bhakti-vilāsa 10.191) — "A brāhmaṇa learned in all four Vedas is not dear to Me if he is not My devotee; but a dog-eater who is My devotee is dear to Me. To him gifts should be given, and from him gifts should be accepted; he is to be worshiped exactly as I am." And again, from the Bṛhan-nāradīya (quoted at Hari-bhakti-vilāsa 10.106): "Those devoid of devotion to Viṣṇu are declared to be caṇḍālas; [even outcastes] devoted to Hari are indeed the very best [of men]." And from the Dvārakā-māhātmya's dialogue of Prahlāda and Bali: "Even the dwellers of heaven become purified once they become devotees of Madhusūdana; but the well-born who are not devotees of Janārdana are equal to mlecchas." Such testimonies abound in the scriptures. In support of verse 236, Prahlāda tells Śrī Nṛsiṁhadeva: "vipraḍ dvi-ṣaḍ-guṇa-yutād aravinda-nābha-pādāravinda-vimukhāt śva-pacaṁ variṣṭham manye tad-arpita-mano-vaco-'hitārtha-prāṇaṁ punāti sa kulaṁ na tu bhūri-mānaḥ" (Bhāgavata 7.9.10) — "I consider a dog-eater who has dedicated his mind, words, deeds, wealth, and very life to the lotus feet of the Lord to be far superior to a brāhmaṇa endowed with all twelve brahminical qualities, if that brāhmaṇa remains averse to those feet — for such a devoted outcaste can purify his entire family, while that excessively proud brāhmaṇa cannot even purify himself." And Śrī Kṛṣṇa tells Uddhava: "bhaktiḥ punāti man-niṣṭhā śva-pākān api sambhavāt" (Bhāgavata 11.14.21) — "Devotion fixed firmly in Me purifies even those born as dog-eaters from the very taint of their birth." By the power of devotion even the dog-eater becomes wholly pure and gains the power to purify others, and can thus purify his own family as well; but one devoid of devotion, though a brāhmaṇa possessed of all twelve qualities, cannot purify even himself, still less another — and so, being himself unpurified, neither his bondage to material existence nor his journey to hell is ever removed.

Verse 237. এ সকল বেদ-বাক্যের সাক্ষী দেখাইতে। জন্মিলেন হরিদাস অধম-কুলেতে ॥ ২৩৭

Translation. To display living witness to all these Vedic statements, Haridāsa took birth in a low family.

Explanation. Sākṣī — evidence, testimony. Adhama-kulete — into a Muslim family. Verses 234–237 state that Haridāsa Ṭhākura was indeed born into a Muslim family; the governor too calls Haridāsa "born of Muslim lineage" (see verse 1.11.69 above). Kavi-karṇapūra, in his Gaura-gaṇoddeśa-dīpikā (93), writes that Haridāsa Ṭhākura, in a previous birth, was the son of the sage Ṛcīka, then named Brahmā; because he once offered unwashed tulasī [to the Lord], he was, by his father's curse, born into a Muslim family in this life. Murāri Gupta, in his kaḍacā (1.48–52), writes: "In the land of Drāviḍa, in a place sacred to Viṣṇu, there lived a sage named Rāma Muni. Haridāsa, in his former birth, was the son of this Rāma Muni. For his father's worship he had once washed some tulasī and set it in a vessel; but that tulasī fell to the ground, and Haridāsa, without washing it again, put it back into the vessel as it was. Rāma Muni, taking the tulasī to be unwashed, offered it at the Lord's feet in that state — and it was for this reason that Haridāsa was born, this time, into a Muslim family. He is righteous, wise, tranquil, versed in all knowledge, glorious, a devotee, and a portion of Brahmā." Both Murāri Gupta and Kavi-karṇapūra had themselves seen Haridāsa Ṭhākura, and from their testimony it is known that he had formerly been a brāhmaṇa's son, though born this time into a Muslim family. From the Śrī Caitanya-caritāmṛta, too, it is known that Haridāsa himself spoke of his own birth "in a low caste," "in a mleccha family": "Born in a low caste, my body is contemptible... I ate a brāhmaṇa's śrāddha-offering, having become a mleccha" (Caitanya-caritāmṛta 3.11.26–29). Śrīla Haridāsa Dāsa Mahāśaya, in his Śrī Śrī Gauḍīya Vaiṣṇava Abhidhāna (vol. 3, p. 1439), records the alternative account, given in the appendix to the Advaita-vilāsa (p. 315), that Śrī Haridāsa Ṭhākura appeared in Śaka 1372, in the month of Agrahāyaṇa, in the house of one Khānā'ullā Kāzī, and was orphaned within a few months; and elsewhere in the same volume (pp. 1408–9) he records yet another view, that Haridāsa was born into a brāhmaṇa family — his father named Sumati, his mother Gaurī — and, being orphaned in infancy, was raised by a neighboring Muslim family, whence he came to be known as "Yavana-Haridāsa." But none of the older biographers say any such thing, as has already been shown above. One consideration bears on this variant account: is it credible that in the very village where Haridāsa was born there stood but a single brāhmaṇa household — his father's — with no other brāhmaṇa or Hindu family at all, everyone else being Muslim, so that his father Sumati and his wife lived there entirely alone, surrounded by Muslims? And if this is not credible, is it then credible that, upon the death of the brāhmaṇa parents, no other brāhmaṇa family, nor indeed any Hindu family at all, came forward to raise the orphaned brāhmaṇa child, but that a neighboring Muslim family alone undertook to raise him? Had Sumati no relatives of his own at all? Did the neighboring Muslims even perform the funeral rites of Haridāsa's supposedly brāhmaṇa parents? Did not even the Hindus of some nearby village make arrangements for their cremation? Weighing all these considerations, it becomes clear beyond doubt that Haridāsa was not born into a brāhmaṇa family at all, but into a Muslim family — and that it was for this reason that the orphaned Muslim child was raised by a Muslim neighbor. The statement of the following verse, 238, likewise supports Haridāsa's birth into a Muslim family.

Verse 238. প্রহ্লাদ যেহেন দৈত্য, কপি হনুমান। সেইমত হরিদাস নীচ-জাতি নাম ॥ ২৩৮

Translation. Just as Prahlāda was a demon by birth, and Hanumān a monkey, so too was Haridāsa, by name and community, of a low-born race.

Explanation. To furnish proof that one born in a low family, if he worships Kṛṣṇa, becomes worthy of worship, the Lord did not cause only Haridāsa to be born in a low family — Prahlāda too was born among demons, in the race of the daityas, and Hanumān among monkeys; yet both of these are worshiped throughout the world of devotees.

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Verses 239–242. হরিদাস-স্পর্শে বাঞ্ছা করে দেবগণ। গঙ্গাও বাঞ্ছেন হরিদাসের মজ্জন ॥ ২৩৯ স্পর্শের কি দায়, দেখিলেও হরিদাস। ছিণ্ডে সর্ব-জীবের অনাদি-কর্মপাশ ॥ ২৪০ হরিদাস-আশ্রয় করিব যেই জন। তানে দেখিলেও খণ্ডে সংসার-বন্ধন ॥ ২৪১ শত-বর্ষে শত-মুখে উহান মহিমা। কহিলেও নাহি পারি করিবারে সীমা ॥ ২৪২

Translation. The very gods long for the touch of Haridāsa; even the Gaṅgā longs that Haridāsa should bathe in her waters. What need even to speak of his touch — merely to behold Haridāsa severs every living being's beginningless noose of karma. Whoever will take shelter of Haridāsa — merely to see such a person destroys the very bondage of material existence. Even were his glory told for a hundred years, with a hundred mouths, still its limit could never be reached.

Explanation. Majjana — bathing; the Gaṅgā herself desires that Haridāsa be immersed and bathe in her waters. Anādi karma-pāśa — the beginningless bondage of karma; it is on account of beginningless karma that the soul, from time without beginning, has turned away from God and fallen into the grip of māyā, suffering all manner of torment in material existence. Merely by the sight of Haridāsa, this beginningless bondage of karma, and its attendant torment, are dispelled for every conditioned soul.

Verses 243–246. ভাগ্যবন্ত তোমরা সে, তোমরা সভা হৈতে। উহান মহিমা কিছু আইল মুখেতে ॥ ২৪৩ সকৃত যে বলিবেক 'হরিদাস'-নাম। সত্য সত্য সেহ যাইবেক কৃষ্ণধাম ॥ ২৪৪ এত বলি মৌন হইলেন নাগরাজ। তুষ্ট হইলেন শুনি সজ্জন-সমাজ ॥ ২৪৫ হেন হরিদাসঠাকুরের অনুভাব। কহিয়া আছেন পূর্বে শ্রীবৈষ্ণব-নাগ ॥ ২৪৬

Translation. "Fortunate indeed are you all — for on account of your question, something of his glory has come to my very lips. Whoever utters the name 'Haridāsa' even once shall, truly, truly, attain the abode of Kṛṣṇa." Having said this much, the Nāgarāja fell silent, and the assembly of pious souls, hearing it, were well satisfied. Such is the glory of Haridāsa Ṭhākura, which that great Vaiṣṇava serpent had already spoken, as told above.

Explanation. Sakṛta — even once. Kṛṣṇa-dhāma — the abode of Śrī Kṛṣṇa, Goloka. Anubhāva — glory, power. Śrī-vaiṣṇava-nāga — Anantadeva, the servant of Śrī Kṛṣṇa; a variant reading gives "Śrī-vaikuṇṭha-nāga" in its place — for the word vaikuṇṭha denotes both one who has transcended māyā and the Lord Himself. According to this variant, it is Bhagavān Balarāma Himself who, in one of His forms, serves Śrī Kṛṣṇa as Anantadeva, called Śeṣa; so that "Śrī-vaikuṇṭha-nāga" here would mean that very transcendent Lord Balarāma, who in one manifestation is the serpent-god Ananta.

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Verses 247–250. সভার পরম প্রীতি হরিদাস-প্রতি। নাগ-মুখে শুনিঞা বিশেষ হৈল অতি ॥ ২৪৭ হেনমতে বৈসেন ঠাকুর হরিদাস। গৌরচন্দ্র না করেন ভক্তির প্রকাশ ॥ ২৪৮ সর্বদিগে বিষ্ণুভক্তি-শূন্য সর্বজন। উদ্দেশ না জানে কেহো, কেমন কীর্তন ॥ ২৪৯ কোথাও নাহিক বিষ্ণুভক্তির প্রকাশ। বৈষ্ণবেরে সভেই করয়ে পরিহাস ॥ ২৫০

Translation. Everyone's supreme love for Haridāsa, on hearing it declared from the serpent's own mouth, grew all the deeper. In this way Ṭhākura Haridāsa continued to dwell there — at a time when Gauracandra had not yet manifested His preaching of devotion. Everywhere, everyone was utterly devoid of devotion to Viṣṇu; no one so much as knew what kīrtana was, or its purpose. Nowhere was any manifestation of devotion to Viṣṇu to be found; instead, everyone mocked and ridiculed the Vaiṣṇavas.

Explanation. Up to the time here described, Śrī Gauracandra had not yet begun His preaching of devotion at Navadvīpa. The author states later that even while the Muslims were persecuting Haridāsa Ṭhākura, Śrī Gauracandra had not yet even appeared (see verses 2.10.37–45); and even after His appearance, He did not reveal Himself for a long time — it was only after His return from Gayā that the Lord revealed Himself and began preaching devotion. The following several verses describe the state of the land during that earlier time.

Verses 251–252. আজ্ঞা আপনি সব সাধুগণ মেলি। গায়েন শ্রীকৃষ্ণনাম দিয়া করতালি ॥ ২৫১ তাহাতেও দুষ্টগণ মহাক্রোধ করে। পাষণ্ডে-পাষণ্ডে মেলি বল্গিয়াই মরে ॥ ২৫২

Translation. Yet even so, of their own accord, the sādhus would gather together and sing the name of Śrī Kṛṣṇa, clapping their hands. Even at this, the wicked flew into great fury; the impious, gathering among themselves, mocked and jeered at them without restraint.

Explanation. Balgiyā — pouring out a stream of mocking, derisive talk; or ridiculing the devotees by aping their dancing and other conduct in caricature.

Verses 253–255. "এ বামনগুলা রাজ্য করিবেক নাশ। ইহাসভা হৈতে হৈব দুর্ভিক্ষ-প্রকাশ ॥ ২৫৩ এ বামনগুলা সব মাগিয়া খাইতে। ভাবক-কীর্তন করি নানা ছলা পাতে ॥ ২৫৪ গোসাঞির শয়ন হয় বর্ষা চারিমাস। ইহাতে কি যুয়ায় ডাকিতে বড় ডাক ॥" ২৫৫

Translation. "These wretched dwarfs will bring ruin upon the kingdom — because of them a famine will break out. All these wretches, merely to beg their food, put on this sentimental kīrtana, spreading their various tricks. For four months of the rainy season the Lord Himself lies asleep — is it fitting, during this time, to raise such a great clamor?"

Explanation. Verses 253–263 express the state of mind of those hostile to the devotees and their kīrtana. Bhāvaka — a shallow-minded person given to fleeting sentiment; bhāvaka-kīrtana — the kīrtana of such sentimental people; chalā pāte — spreads deceit, employing tricks to cheat others. Gosāñira śayana — from Śayana-ekādaśī to Utthāna-ekādaśī — generally the four months of Śrāvaṇa, Bhādra, Āśvina, and Kārtika — is Viṣṇu's period of yoga-nidrā, His mystic slumber; the objection is that to raise such a clamor of loud kīrtana during the Lord's very sleep would disturb His rest, and so is unfitting.

Verses 256–260. "নিদ্রাভঙ্গ হৈলে ক্রুদ্ধ হইব গোসাঞি। দুর্ভিক্ষ করিব দেশে, ইথে দ্বিধা নাঞি" ॥ ২৫৬ কেহো বোলে, "যদি ধান্যে কিছু মূল্য চটে। তবে এ-গুলারে ধরি কিলাইমু ঘাড়ে" ॥ ২৫৭ কেহো বোলে, "একাদশী-নিশি জাগরণ। করিব গোবিন্দ-নাম করি উচ্চারণ ॥ ২৫৮ প্রতিদিন উচ্চারণ করিয়া কি কাজ?" এইমত বোলে যত মধ্যস্থ-সমাজ ॥ ২৫৯ দুঃখ পায় শুনিঞা সকল-ভক্তগণ। তথাপি না ছাড়ে কেহো উচ্চ-সঙ্কীর্তন ॥ ২৬০

Translation. "If His sleep is disturbed, the Lord will grow angry, and bring famine upon the land — of this there is no doubt." Another said, "If the price of rice should rise even a little on account of this, I shall seize these fellows and thrash them on the neck." Yet another said, "On the night of Ekādaśī, keeping vigil, one should chant the name of Govinda aloud — but what need is there to chant it aloud every single day?" So spoke all those of the uncommitted middle ground. All the devotees felt sorrow on hearing such talk; yet not one of them gave up loud saṅkīrtana.

Explanation. Caṭe — rises, increases. Madhyastha-samāja — those of the middle party, who are neither wholly opposed to kīrtana nor devoted to it.

Verses 261–263. ভক্তিযোগে লোকের দেখিয়া অনাদি। হরিদাসো দুঃখ বড় পায়েন অন্তর ॥ ২৬১ তথাপিহ হরিদাস উচ্চ-স্বর করি। বোলেন প্রভুর সঙ্কীর্তন মুখ ভরি ॥ ২৬২ ইহাতেও অত্যন্ত দুষ্কৃতি পাপিগণ। না পারে শুনিতে উচ্চ-হরিসঙ্কীর্তন ॥ ২৬৩

Translation. Seeing the people's beginningless aversion to the path of devotion, Haridāsa too felt great sorrow within his heart; yet even so, raising his voice, he went on chanting the saṅkīrtana of his Lord, filling his mouth with the holy name. Even at this, those exceedingly sinful, wicked people could not bear to hear the loud saṅkīrtana of Hari.

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Verses 264–267. হরিনদী-গ্রামে এক ব্রাহ্মণ দুর্জন। হরিদাস দেখি ক্রোধে বোলয়ে বচন ॥ ২৬৪ "অয়ে হরিদাস! একি ব্যভার তোমার। ডাকিয়া যে নাম লহ, কি হেতু ইহার ॥ ২৬৫ মনে মনে জপিবা, এই সে ধর্ম হয়। ডাকিয়া লইতে নাম কোন্‌ শাস্ত্রে কয় ॥ ২৬৬ কোন শিক্ষা হরিনাম ডাকিয়া লইতে? এই ত' পণ্ডিত-সভা, বোলহ ইহাতে" ॥ ২৬৭

Translation. In the village of Harinadī there lived a certain wicked brāhmaṇa; seeing Haridāsa, he angrily spoke these words: "Oh Haridāsa! What conduct is this of yours — why do you take the name shouting it aloud? What is the reason for this? One should chant silently in the mind — that alone is proper dharma; in which scripture is it said that one should take the name shouting? What teaching is this, to take the name of Hari by crying it out? Here is an assembly of learned men — speak on this matter."

Explanation. Harinadī-grāma — a village two krośa to the west of Śāntipura. Vyabhāra — conduct, behavior.

Verses 268–270. হরিদাস বোলেন, "ইহার যত তত্ত্ব। তোমরা সে জান' হরিনামের মহত্ত্ব ॥ ২৬৮ তোমরা-সভার মুখে শুনিঞা সে আমি। বলিতেছি, বলিবাঙ যেবা কিছু জানি ॥ ২৬৯ উচ্চ করি লইলে শতগুণ পুণ্য হয়। দোষ ত' না কহে শাস্ত্রে, গুণ সে বর্ণয়" ॥ ২৭০

Translation. Haridāsa said: "Whatever the truth of this may be, surely you yourselves know the greatness of the holy name! It is from the mouths of you learned brāhmaṇas that I have heard of it myself; I speak only what I say, whatever little I know. Taking the name aloud yields a hundredfold merit — the scriptures speak of no fault in it whatsoever, only of its virtue."

Śloka. "Uccaiḥ śata-guṇaṁ syāt" — thus it is said (1). Translation. "Whatever result comes from japa performed silently within the mind, chanting the name aloud yields a hundred times that result."

Verses 271–273. বিপ্র বোলে, "উচ্চ-নাম করিলে উচ্চার। শত-গুণ পুণ্য হয়, কি হেতু ইহার?" ২৭১ হরিদাস বোলেন, "শুনহ মহাশয়। যে তত্ত্ব ইহার বেদে ভাগবতে কয়" ॥ ২৭২ সর্ব-শাস্ত্র ক্ষুরে হরিদাসের শ্রীমুখে। লাগিলা করিতে ব্যাখ্যা কৃষ্ণানন্দ-সুখে ॥ ২৭৩

Translation. The brāhmaṇa said: "Why should chanting the name aloud yield a hundredfold merit — what is the reason for this?" Haridāsa said: "Listen, good sir — the truth of this matter is told in the Veda and in the Bhāgavata." Then all the scriptures came flowing swiftly to Haridāsa's blessed lips, and, in the bliss of kṛṣṇānanda, he began to explain them.

Verse 274. "শুন, বিপ্র। সকৃত শুনিলে কৃষ্ণনাম। পশু-পক্ষী, কীট যায় শ্রীবৈকুণ্ঠধাম" ॥ ২৭৪

Translation. "Listen, O brāhmaṇa: if even once one hears the name of Kṛṣṇa, even beasts, birds, and insects go to the abode of Śrī Vaikuṇṭha."

Śloka (Bhāgavata 10.34, the words of Sudarśana Vidyādhara). "Yan-nāma gṛhṇan akhilān śrotṝn ātmānam eva ca, sadyaḥ punāti kiṁ bhūyas tasya spṛṣṭaḥ padā hi te" (28). Translation. "O Kṛṣṇa, merely by uttering whose one name a soul at once purifies himself and all who hear him, and even their associates besides — what then to say of one who has been touched, as I have, by the very feet of You, of such inconceivable glory?" Explanation. It is told in the tenth canto of Śrīmad-Bhāgavata, chapter thirty-four, that once, moved by curiosity on the occasion of Śivarātri, Nanda Mahārāja went with the cowherds of Vraja to Ambikāvana on the bank of the Sarasvatī; there, having worshiped Mahādeva and Pārvatī and kept a fast as part of his vow, he spent that night at the place. A great serpent then came and began to swallow him as he lay sleeping. Caught in its grip, Nanda cried out, "Kṛṣṇa! Kṛṣṇa! A great serpent is swallowing me — save me!" The cowherds, hearing his cries, struck at the serpent with burning logs, but even so it would not release him. Then Śrī Kṛṣṇa came and touched the serpent with His own foot; at that very touch, the serpent gave up its snake's body, assumed a beautiful vidyādhara form, and stood before Kṛṣṇa with folded hands. Questioned by the Lord, the vidyādhara said that he had, in a former life, been a vidyādhara of great beauty named Sudarśana, who, having once mocked the sage Aṅgirā, had by that sage's curse been made to take birth as a serpent — and that now, by the touch of Kṛṣṇa's foot, he had regained his own form. It was while glorifying Kṛṣṇa that this vidyādhara spoke the words of the verse quoted above. Its purport, following the Vaiṣṇava-toṣaṇī, is this: the mere uttering of even a single name of Kṛṣṇa, without any further requirement of faith, completeness of pronunciation, or fitness of time or person, purifies instantly — not only the one who utters it, but also those who hear it from his mouth, and even those who merely keep company with such hearers. Such is the inconceivable glory of Kṛṣṇa's name (it must be remembered that this applies to those free of offense). This verse is cited here in support of the glory of loud kīrtana specifically: for only when kīrtana is performed aloud can others hear the name and be purified by that hearing; a name chanted silently within the mind reaches no other ear. That loud kīrtana thus brings about the good of other living beings as well is what this verse is meant to show.

Verses 275–277. "পশু-পক্ষী-কীট আদি বলিতে না পারে। শুনিলে সে হরিনাম তারা সব তরে ॥ ২৭৫ জপিলে সে কৃষ্ণনাম আপনে সে তরে। উচ্চ-সঙ্কীর্তনে পর-উপকার করে ॥ ২৭৬ অতএব উচ্চ করি কীর্তন করিলে। শতগুণ ফল হয়, সর্বশাস্ত্রে বোলে" ॥ ২৭৭

Translation. "Beasts, birds, insects, and the rest cannot even utter the name themselves — yet the moment they merely hear the name of Hari, are not all of them delivered? One who merely chants Kṛṣṇa's name silently delivers only himself; but loud saṅkīrtana benefits others as well. Therefore, when kīrtana is performed aloud, its result becomes a hundredfold — so declare all the scriptures."

Śloka (Nāradīya-purāṇa, the words of Prahlāda). "Japato hari-nāmāni sthāne śata-guṇādhikaḥ, ātmānañ ca punāty uccair japan śrotṝn punāti ca" (3). Translation. "Compared to one who chants the names of Hari silently within the mind, one who chants them aloud is rightly declared a hundred times greater — for the silent chanter purifies only himself, while the loud chanter purifies both himself and all who hear him." The following verses, 278–284, speak further of this surpassing glory of loud saṅkīrtana.

Verses 278–281. জপকর্তা হৈতে উচ্চসঙ্কীর্তনকারী। শতগুণ অধিক পুরাণে কেনে ধরি ॥ ২৭৮ শুন, বিপ্র, মন দিয়া ইহার কারণ। জপি আপনারে সবে করয়ে পোষণ ॥ ২৭৯ উচ্চ করি করিলে গোবিন্দ-সঙ্কীর্তন। জন্তু-মাত্র শুনিঞাই পায় বিমোচন ॥ ২৮০ জিহ্বা পাইয়াও নর বিনে সর্ব-প্রাণী। না পারে বলিতে কৃষ্ণনাম হেন ধ্বনি ॥ ২৮১

Translation. "Why do the Purāṇas hold the loud congregational chanter to be a hundred times greater than the silent chanter? Listen attentively, O brāhmaṇa, to the reason: one who merely chants silently nourishes only himself. But when Govinda's saṅkīrtana is performed aloud, even a mere animal, simply by hearing it, attains deliverance. Every creature besides man, though possessed of a tongue, is unable to utter such a sound as the name of Kṛṣṇa."

Explanation. Nara vine — every creature other than man.

Verses 282–284. ব্যর্থজন্মা ইহারা নিস্তরে যাহা হৈতে। বোল দেখি কোন্‌ দোষ সে কর্ম করিতে ॥ ২৮২ কেহো আপনারে মাত্র করয়ে পোষণ। কেহো বা পোষণ করে সহস্রেক জন ॥ ২৮৩ দুইতে কে বড়, ভাবি বুঝ আপনে। এই অভিপ্রায় গুণ উচ্চসঙ্কীর্তনে" ॥ ২৮৪

Translation. "These creatures, whose very birth is otherwise in vain, are delivered by this loud chanting alone — tell me then, what fault can there be in such an act? One nourishes only himself; another nourishes a thousand souls. Of the two, which is the greater? Consider it, and understand for yourself — this is the very purpose and virtue of loud saṅkīrtana."

Explanation. Vyartha-janmā ihārā — the birth of these creatures other than man is in vain, since, though possessed of a tongue, they cannot themselves utter the name of Hari; nistare — they attain deliverance nonetheless, through hearing.

Verses 285–286. সেই বিপ্র শুনি হরিদাসের কথন। বলিতে লাগিল ক্রোধে মহা-দুর্বচন ॥ ২৮৫ "দরশনকর্তা এবে হৈল হরিদাস। কালে কালে বেদপথ হয় দেখি নাশ" ॥ ২৮৬

Translation. Hearing Haridāsa's words, that brāhmaṇa, in a rage, began to utter the harshest abuse: "So now Haridāsa has become a philosopher, an author of a system of darśana! As time goes on, I see the very path of the Veda being destroyed."

Explanation. Verses 286–289 record the vile abuse the brāhmaṇa of Harinadī heaped upon Haridāsa Ṭhākura. Daraśana-kartā — one who composes a darśana-śāstra, a system of Veda-based philosophy, in which the ultimate goal and means of the soul's liberation are set forth. The brāhmaṇa, mocking Haridāsa, says: "I hear from Haridāsa's own mouth things that are nowhere found in the Veda-based systems of philosophy — I see now that Haridāsa himself has become quite the new philosopher!" This brāhmaṇa evidently reasoned that, since he alone was a brāhmaṇa, the right to speak of the Veda-ordained goal and means of liberation belonged to him alone, and that the Muslim Haridāsa had no such right at all — that whatever a brāhmaṇa declared, Haridāsa ought simply to accept; yet here was Haridāsa, refusing to accept it, overstepping his place, and citing scriptural proof to refute the brāhmaṇa's own view. Such is Haridāsa's presumption! — and so, in his fury, the brāhmaṇa began to hurl at Haridāsa the most contemptuous abuse.

Verses 287–289. "যুগশেষে শূদ্রে বেদ করিব বাখানে। এখনেই তাহা দেখি, শেষে আর কেনে ॥ ২৮৭ এইরূপে আপনারে প্রকট করিয়া। ঘরে ঘরে ভাল ভোগ থাইস্‌ বুলিয়া ॥ ২৮৮ যে ব্যাখ্যা করিলি তুই, এ যদি না লাগে। তবে তোর নাক কাটি নূড়ি পুরা আগে" ॥ ২৮৯

Translation. "At the very end of the age, I have heard, śūdras will begin expounding the Veda — but I see that happening right now! What need is there to wait for the age's end? In this way, parading your own supposed greatness, you go wandering from house to house, feasting on fine food. If this explanation of yours does not hold up under scrutiny, I shall cut off your nose, right here before everyone, and stuff pebbles into it!"

Explanation. Yuga-śeṣe — at the very end of Kali-yuga. Ekhanei tāhā dekhi — even at the very outset of Kali, I already see a śūdra (or rather, a Muslim) presuming to expound the meaning of the Veda. Prakaṭa kariyā — proclaiming his own supposed greatness and learning. Bhāla bhoga thāis' buliyā — you go wandering from house to house, living off the fine food people give you. Nūḍi — small pebbles or bits of stone; the brāhmaṇa threatens that if Haridāsa's explanation does not stand up to scrutiny, he will cut off Haridāsa's nose and, in front of everyone, stuff bits of stone into it.

Verses 290–293. শুনি বিপ্রাধমের বচন হরিদাস। "হরি" বলি ঈষত হইল কিছু হাস ॥ ২৯০ প্রত্যুত্তর আর কিছু তারে না করিয়া। চলিলেন উচ্চ করি কীর্তন গাইয়া ॥ ২৯১ যে বা পাপি-সভাসদ, সেহো পাপমতি। উচিত উত্তর কিছু না করিল ইথি ॥ ২৯২ এ সকল রাক্ষস, ব্রাহ্মণ নাম মাত্র। এই সব জন যম-যাতনার পাত্র ॥ ২৯৩

Translation. Hearing that base brāhmaṇa's words, Haridāsa merely said "Hari!" and gave a faint, gentle smile; without offering him any further reply, he went on his way, singing kīrtana aloud. And those sinful members of the assembly, equally wicked-minded, offered no fitting rebuke to this at all. All such men are demons in nothing but the name of brāhmaṇa; all of them are fit subjects for the torments of Yama.

Explanation. Sabhāsada — members of the brāhmaṇa assembly; ithi — at the vile abuse of the brāhmaṇa of Harinadī [none of them offered a fitting rebuke].

Verses 294–295. কলিযুগে রাক্ষস সকল বিপ্রঘরে। জন্মিবেক সুজনের হিংসা করিবারে ॥ ২৯৪ এ সব বিপ্রের স্পর্শ, কথা, নমস্কার। ধর্মশাস্ত্রে সর্বথা নিষেধ করিবার ॥ ২৯৫

Translation. In Kali-yuga, demons will all take birth in brāhmaṇa households, in order to persecute the virtuous. To touch such brāhmaṇas, to speak with them, to offer them obeisance — the scriptures of dharma forbid this in every way.

Śloka (Varāha-purāṇa, the words of Maheśa). "Rākṣasāḥ kalim āśritya brahma-yoniṣu jāyante, utpannāḥ brāhmaṇa-kule śrotriyān kṛśān bādhante" (4). Translation. "Taking shelter of Kali-yuga, demons take birth in brāhmaṇa wombs; born into brāhmaṇa families, they harass the few remaining brāhmaṇas versed in the Vedas." Explanation. That in Kali brāhmaṇas will become devoid of Vedic learning is abundantly shown in the Purāṇas and histories. Śukadeva Gosvāmī likewise told Mahārāja Parīkṣit that in Kali the mere sacred thread alone will remain as the mark of brahminhood (Bhāgavata 12.2.3); that the twice-born will become devoted only to their genitals and bellies (Bhāgavata 12.3.32); and that, at the instigation of the impious, most people will cease to worship Acyuta, the guru of the universe (Bhāgavata 12.3.43). Even today it may be seen that many brāhmaṇas follow Vedic practice only at the time of the sacred-thread ceremony, marriage, and the śrāddha rites, while their actual spiritual practice follows tantric methods contrary to the Veda.

Śloka (Padma-purāṇa, the words of Maheśa). "Kim atra bahunoktena brāhmaṇā ye hy avaiṣṇavāḥ, teṣāṁ sambhāṣaṇaṁ sparśaṁ pramādenāpi varjayet" (5). Translation. "What need is there to say much on this? Whatever brāhmaṇas are without devotion to Viṣṇu — one should avoid conversing with them, or touching them, even inadvertently."

Verse 296. ব্রাহ্মণ হইয়া যদি অবৈষ্ণব হয়। তবে তার আলাপেও যায় পুণ্য ক্ষয় ॥ ২৯৬

Translation. If one, though born a brāhmaṇa, is without devotion to Viṣṇu, then even conversing with him causes one's accumulated merit to be lost.

Explanation. This verse gives the purport of the fifth verse quoted above.

Verses 297–299. সে বিপ্রাধমের কথোদিবস থাকিয়া। বসন্তে নাসিকা তার পড়িল খসিয়া ॥ ২৯৭ হরিদাসঠাকুরেরে বলিলেক যেন। কৃষ্ণও তাহার শাস্তি করিলেন তেন ॥ ২৯৮ ভক্তিশূন্য জগত দেখিয়া হরিদাস। দুঃখে "কৃষ্ণ কৃষ্ণ" বলি ছাড়েন নিশ্বাস ॥ ২৯৯

Translation. After some days had passed, that base brāhmaṇa's own nose fell off, rotted away by smallpox. Just as he had threatened to do to Haridāsa Ṭhākura, so did Kṛṣṇa punish him in that very same way. Seeing the world so devoid of devotion, Haridāsa, in sorrow, would sigh, crying, "Kṛṣṇa! Kṛṣṇa!"

Explanation. Se viprādhamera — of that same base brāhmaṇa of Harinadī, the reviler of Haridāsa Ṭhākura (see verse 289 above): he who had wished to cut off Haridāsa's nose lost his own nose to smallpox instead. Variant readings give, in place of "devoid of devotion," "immersed in worldly affairs" and "utterly deluded" — that is, wholly absorbed in worldly enjoyment, lost in the intoxication of sense-pleasure under māyā's sway.

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Verses 300–303. কথোদিনে বৈষ্ণব দেখিতে ইচ্ছা করি। আইলেন হরিদাস নবদ্বীপ-পুরী ॥ ৩০০ হরিদাসে দেখিয়া সকল ভক্তগণ। হইলেন অতিশয় পরানন্দ-মন ॥ ৩০১ আচার্য গোসাঞি হরিদাসেরে পাইয়া। রাখিলেন প্রাণ হৈতে অধিক করিয়া ॥ ৩০২ সর্ব-বৈষ্ণবের প্রীতি হরিদাস-প্রতি। হরিদাসো করেন সভারে ভক্তি অতি ॥ ৩০৩

Translation. After some days, wishing to see the Vaiṣṇavas, Haridāsa came to the city of Navadvīpa. Seeing Haridāsa, all the devotees felt their hearts filled with the highest bliss. Ācārya Gosāñi, having obtained Haridāsa, cherished him more dearly even than his own life. All the Vaiṣṇavas felt deep affection for Haridāsa, and Haridāsa too showed the utmost devotion to them all.

Explanation. Ācārya Gosāñi — Śrīla Advaita Ācārya; when Haridāsa arrived at Navadvīpa, Śrī Advaita Ācārya too was residing at His home there.

Verses 304–305. পাষণ্ডিসকলে যত দেই বাক্যজ্বালা। অন্যোহন্যে সব তাহা কহিতে লাগিলা ॥ ৩০৪ গীতা ভাগবত লই সর্বভক্তগণ। অন্যোহন্যে বিচারে থাকেন সর্বক্ষণ ॥ ৩০৫

Translation. Whatever burning, hurtful words the impious heretics had inflicted upon him, [the devotees] began telling one another all about it; and taking up the Gītā and the Bhāgavata, all the devotees remained continually engaged in discussing them together.

Verses 306–307. যে জনে শুনয়ে পঢ়ে এ সব আখ্যান। তাহারে মিলিব গৌরচন্দ্র ভগবান্‌ ॥ ৩০৬ শ্রীকৃষ্ণচৈতন্য নিত্যানন্দচান্দ জান। বৃন্দাবনদাস তছু পদযুগে গান ॥ ৩০৭

Translation. Whoever hears or reads this account shall surely meet with Lord Gauracandra Himself. Know Śrī Kṛṣṇa Caitanya and Nityānanda Candra [to be the one, non-different truth] — Vṛndāvana-dāsa sings at the pair of Their feet.

Explanation. See the commentary on the corresponding closing verse of Chapter One for the significance of this closing formula, repeated at the end of every chapter of this work.

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ইতি শ্রীচৈতন্যভাগবতে আদিখণ্ডে শ্রীহরিদাস-মহিমাবর্ণনং নাম একাদশোহধ্যায়ঃ ॥ ১১॥

Thus ends the Eleventh Chapter, named "The Description of the Glory of Śrī Haridāsa," in the Ādi-khaṇḍa of Śrī Caitanya-bhāgavata.

ইতি আদিখণ্ডে একাদশ অধ্যায়ের নিতাই-করুণা-কল্লোলিনী টীকা সমাপ্ত।

Thus concludes the Nitāi-karuṇā-kallolinī commentary on the Eleventh Chapter of the Ādi-khaṇḍa.