20220731 Everyone develops faith in Haridāsa Ṭhākura during his stay in Phuliyā Part 1

The following is a Śrī Kṛṣṇa Caitanya Book Compilation given by His Holiness Jayapatākā Swami Mahārāja on July 31st,2022 in Śrī Dhāma Māyāpur, India.

mūkaṁ karoti vācālaṁ paṅguṁ laṅghayate girim
yat-kṛpā tam ahaṁ vande śrī-guruṁ dīna-tāraṇam
paramānandaṁ mādhavaṁ śrī caitanya iśvaram

Hariḥ oṁ tat sat!

Hare Kṛṣṇa! Dear Devotees! Today we will continue with the compilation of Śrī Kṛṣṇa Caitanya Book. Today's chapter is entitled as:

Everyone develops faith in Haridāsa Ṭhākura during his stay in Phuliyā
Under the section: The Glories of Śrīla Haridāsa Ṭhākura

Caitanya Bhāgavata, Ādi-khaṇḍa 16.6

svecchāmaya bhagavānera takhanao nijaguptavitta harināma-prema vitaraṇarūpa svīya avatāra-hetu-saṅgopana—

prema-bhakti-prakāśa nimitta avatāra
tāhā kichu nā karena, icchā se tāṅhāra

Translation: The Lord incarnated to distribute love and devotion, but by His supreme will He had not yet begun.

Purport (By Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Śrīla Prabhupāda): Although Gaurasundara appeared to distribute loving devotional service to Kṛṣṇa, in His childhood pastimes He did not manifest such devotional service. This is proof of His independent will. His supreme will is absolute and independent. If a living entity, by awakening his subordinate nature, can understand His desire, then the eternally controlled living entity will no longer try to illegitimately dominate Him.

Jayapatākā Swami: Lord Gaurāṅga, He played His initial pastimes as Nimāi Paṇḍita and thus the residents of Navadvīpa were blessed by His association and His pastimes with Mother Śacī and Jagannātha Miśra was very illuminating.

Caitanya Bhāgavata, Ādi-khaṇḍa 16.7

tatkālīna jagatera durdaśā-varṇana—

ati paramārtha-śunya sakala saṁsāra
tuccha-rasa viṣaye se ādara sabāra

Translation: The entire world was devoid of spiritual practice, for everyone was attached to insignificant sense gratification.

Purport (By Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Śrīla Prabhupāda): During the time of Gaurasundara, the living entities of this material world were extremely maddened by the insignificant taste of sense objects. Instead of realizing that the only purpose of life was to make spiritual advancement, people were eager for their own sense enjoyment and averse to the service of Kṛṣṇa. In fact, the community of sense enjoyers, who glorify religiosity, economic development, and sense gratification, and the community of renunciates, who aspire for liberation from material existence, became completely devoid of devotional service to Kṛṣṇa. Not even the slightest propensity for serving Kṛṣṇa could be found in their hearts at any time. One may refer to the purport on the verse 308.

Jayapatākā Swami: The Śrīmad-Bhāgavatam explains how material sense gratification is tuccha, very insignificant and Lord Caitanya wanted to give people the highest bliss, highest ecstasy that anyone can practice bhakti-yoga. Whether you are a gṛhastha, whether you are a vairāgī anyone, just by rendering devotional service to Kṛṣṇa you can experience such extreme happiness.

Caitanya Bhāgavata, Ādi-khaṇḍa 16.8

ajñarūḍhi gauṇī vṛttira āśraye gītā-bhāgavatera bhāravāhī pāṭhakagaṇera granthasvārasya kṛṣṇa-kīrtanera ācāracāra-tyāga —

gītā bhāgavata vā paḍāya ye-ye-jana
tā’rā o nā bale, nā balaya kṛṣṇa-saṅkīrtana

Translation: Even those who recited or heard Bhagavad-gītā or Śrīmad-Bhāgavatam never engaged in saṅkīrtana.

Purport (By Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Śrīla Prabhupāda): Even if some persons exhibited an attempt to teach Bhagavad-gītā or Śrīmad-Bhāgavatam, in spite of studying these devotional scriptures, they never engaged in congregational chanting of the holy names, nor did they realize that such chanting was the only purport of the devotional scriptures, nor did they induce others to engage in congregational chanting.

Jayapatākā Swami: So, the reading of Bhagavad-gītā and Śrīmad-Bhāgavatam was done in a very dry way, and they did not chant Hare Kṛṣṇa in saṅkīrtana. In ISKCON before every class we chant Hare Kṛṣṇa and in all our ārati and other worships we always chant pañca-tattva mantra and Hare Kṛṣṇa. This is the instruction of all the holy scriptures, that in Kali-yuga we should engage in saṅkīrtana.

Caitanya Bhāgavata, Ādi-khaṇḍa 16.9

caturdike duḥsaṅga-darśane bhaktagaṇera ekākī nirjane niḥsaṅge kṛṣṇa-saṅkīrtana —

hāte tāli diyā se sakala bhakta-gaṇa
āpanā-āpani meli’ karena kīrtana

Translation: The devotees performed kīrtana among themselves while simply clapping their hands.

Jayapatākā Swami: So, when Lord Caitanya started the saṅkīrtana movement, He had cymbals and mṛdaṅga drums and He asked people to chant and dance.

Caitanya Bhāgavata, Ādi-khaṇḍa 16.10

nirīha bhaktagaṇera nirjane nāma-kīrtaneo pāṣaktigaṇera śabda sāmānya buddhite nāmera prati ucca vidrūpokti o ucca-kīrtana-kāraṇa-jijñāsā—

tāhāte o upahāsa karaye sabāre
ihārā ki kārye ḍāk chāḍe uccasvare

Translation: Yet people still criticized them by saying, “Why are they chanting so loudly?

Purport (By Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Śrīla Prabhupāda): The word ḍāk is found in local language and means “a loud sound made in the mouth,” “a scream,” “a call,” “an utterance,” or “an address.”

The word chāḍe (coming from a local corruption of the word sāra, which is derived from the Sanskrit verb sṛ+ṇic, and the verb chāḍā, which comes from the Hindi word choḍnā) means “to release or let out,” in other words, “to release from one’s mouth.”

The phrase ḍāk chāḍe thus means “shouting” or “making noise.”

Those devotees who chanted the names of Kṛṣṇa while clapping their hands were ridiculed by foolish persons who were bewildered by the illusory energy and devoid of chanting the holy names of Kṛṣṇa. Such persons did not at all understand the purpose of loudly chanting the names of Kṛṣṇa.

Jayapatākā Swami: So, the loud chanting of the holy names helps the human listeners and even the plants and insects and all the animals. So this loud chanting is especially recommended.

Caitanya Bhāgavata, Ādi-khaṇḍa 16.11

nijedera māyāvāda-mūlaka dhāraṇāra āsphālana—

āmi-brahma, āmātei vaise nirañjana
dāsa-prabhu-bheda vā karaye ki-kāraṇa?

Translation: I am the Supreme Brahman. Within me sits the Absolute Truth. So, why is the difference between master and servant?

Purport (By Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Śrīla Prabhupāda): The word nirañjana refers to one who is without añjana (material designations born of the illusory energy or nescience), one who is devoid of false identification, one who is faultless, one who is spotless, or one who is pure. In Muṇḍaka Upaniṣad it is stated: tadā vidvān puṇya-pāpe vidhūya nirañjanaḥ paramaṁ sāmyam upaiti— “Then that intelligent person transcends both pious and impious activities, becomes free from worldly bondage, and enters the divine abode of the Lord.

The phrase dāsa-prabhu-bheda is explained as follows: The transcendental relationship, in the form of prabhu-dāsa, between the Supreme Brahman (the almighty fully conscious Viṣṇu, the controller of māyā) and the minutely conscious living entities who are controlled by māyā is the purport of Śrīmad-Bhāgavatam, which is the ripened fruit of the Vedic desire tree, the natural purport on the Brahma-sūtras, and the essence of Vedic knowledge or the Upaniṣads, which are the head of the Vedas.

The following are a few Vedic references regarding the phrase dāsa-prabhu-bheda: In the Muṇḍaka Upaniṣad (3.2.3) and Kaṭha Upaniṣad (1.2.23) it is stated: yam evaiṣa vṛṇute tena labhyas tasyaiṣa ātmā vivṛṇute tanūṁ svām— “The Lord is obtained only by one whom He Himself chooses. To such a person He manifests His own form.” Also in the Kaṭha Upaniṣad (2.1.1 and 4) it is stated: kaścid dhīraḥ pratyag ātmānam aikṣad āvṛtta-cakṣur amṛtatvam icchan— “With a desire to attain immortality, a sober practitioner sees the Supreme Lord while closing his eyes,” and mahāntaṁ vibhum ātmānaṁ matvā dhīro na śocati— “A sober worshiper, after realizing the great, all-pervading Supersoul no longer laments.” In Kaṭha Upaniṣad (2.2.3) it is stated: madhye vāmanam āsīnaṁ viśve devā upāsate— “Śrī Vāmanadeva is sitting amongst all the demigods, who are worshiping Him.” In Kaṭha Upaniṣad (2.2.12-13) it is stated: tam ātmasthaṁ ye’ nupaśyanti dhīras-teṣāṁ sukhaṁ śāśvataṁ (śānti śāśvatī) netareṣām— “Only the wise person who can see that Supreme Soul within his heart becomes peaceful and enjoys transcendental bliss.” In Kaṭha Upaniṣad (2.3.8) it is stated: yaj jñātvā mucyate jantur amṛtatvaṁ ca gacchati— “By knowing Him, even the animals attain liberation and become immortal.” In Kaṭha Upaniṣad (2.3.17) it is stated: taṁ vidyāc chukram amṛtam—“Know for certain that He is pure and immortal.”

In the Muṇḍaka Upaniṣad (1.1.4) it is stated: dve vidye veditavya iti, ha sma yad brahma-vido vadanti–parā caivāparā ca—“ There are two kinds of educational systems. One deals with transcendental knowledge (parā vidyā) and the other with material knowledge (aparā vidyā).” In the Muṇḍaka Upaniṣad (1.2.12 and 13) it says: tad-vijñānārthaṁ sa gurum evābhigacchet— “In order to understand the transcendental science, one must approach a bona fide spiritual master,” and tasmai sa vidvān upasannāyayenākṣaraṁ puruṣaṁ veda satyaṁ provāca tāṁ tattvato brahma-vidyām— “The spiritual master properly instructs a surrendered disciple about the Absolute Truth by which a disciple will understand the inexhaustible Lord.” Muṇḍaka (2.1.10) states: etad yo veda nihitaṁ guhāyāṁ so ’vidyā-granthiṁ vikiratiha saumya— “O beautiful one, he who knows this most confidential knowledge of the Supreme Brahman is freed from material bondage born of nescience.” Muṇḍaka (2.2.7 and 9) state: tad vijñānena paripaśyanti dhīrā ānanda-rūpam amṛtam yad vibhāti— “By knowledge of the Absolute Truth, the sober practitioners realize that blissful, immortal, all-pervading Supreme Lord,” and:

hiraṇmaye pare kośe virajaṁ brahma niṣkalam
tac chubhraṁ jyotiṣāṁ jyotis tad yad ātma-vido viduḥ

“The Supreme Lord is the Supreme Brahman, devoid of any connection with māyā and without any transformation, and He resides in the effulgent supreme abode beyond the material covering. The self-realized souls know Him to be the bright illumination of the sun.”

Also Muṇḍaka Upaniṣad (3.1.1-3), Śvetāśvatara Upaniṣad, Chapter 4, and Ṛk-saṁhitā (2.3.17) state:

dvā suparṇā sayujā sakhāyā
samānaṁ vṛkṣaṁ pariṣasvajāte
tayor anyaḥ pippalaṁ svādv atty
anaśnann anyo ’bhicākaśīti

“Two companion birds sit together in the shelter of the same pippala tree. One of them is relishing the taste of the tree’s berries, while the other refrains from eating and instead watches over His friend.

samāne vṛkṣe puruṣo nimagno
’nīśayā śocati muhyamānaḥ
juṣṭaṁ yadā paśyaty anyam īśam
asya mahimānam eti vīta-śokaḥ

“Although the two birds are in the same tree, the enjoying bird is full of anxiety and morose; but if somehow he turns to his friend, the Lord, and knows His glories, at once he is freed from all anxiety.

yadā paśyaḥ paśyate rukma-varṇaṁ kartāram īśaṁ puruṣaṁ brahma-yonim
tadā vidyān puṇya-pāpe vidhūya nirañjanaḥ paramaṁ sāmyam upaiti

“When one realizes the golden form of Lord Gaurāṅga, who is the ultimate actor and the source of the Supreme Brahman, he attains the highest knowledge. He transcends both pious and impious activities, becomes free from worldly bondage, and enters the divine abode of the Lord.”

Muṇḍaka Upaniṣad (3.1.4) states: ātma-krīḍa ātma-ratiḥ kriyāvāneṣa brahma-vidāṁ variṣṭaḥ— “A practitioner who plays with the self-sporting Supreme Lord and whose love and attachment is directed towards the Lord is the topmost knower of Brahman.” Muṇḍaka (3.1.5) says: yaṁ paśyanti yatayaḥ kṣīṇa-doṣāḥ— “He whom the faultless renounced practitioners see.”

Muṇḍaka (3.1.8) states: jñāna-prasādena viśuddha-sattvas tu taṁ paśyate niṣkalaṁ dhyāyamānaḥ— “If by the mercy of spiritual knowledge one meditates on the unchangable, pure Supreme Lord, he can get darśana of Him.”

Muṇḍaka (3.1.9) says: eṣo ’ṇur ātmā cetasā veditavyaḥ— “The soul is atomic in size and can be perceived by perfect intelligence.”

Muṇḍaka (3.2.1) says: upāsate puruṣaṁ ye hy akāmās te śukram etad ativartanti dhīrāḥ— “Those sober persons who worship the most pure personality, Śrī Kṛṣṇa, become free from all material desires and are liberated from the bondage of māyā.”

Muṇḍaka (3.2.4) states: nāyam ātmā bala-hīnena labhyo etair upāyair yatate yas tu vidvāṁs tasyaiṣa ātmā viśate brahma-dhāma— “A person devoid of strength in devotional service cannot achieve the Supreme Soul, the Lord. Only one who is eager to practice devotional service through the process of chanting His holy names can enter the supreme abode of the Lord.”

Muṇḍaka (3.2.8) states: tathā vidvān nāma-rūpād vimuktaḥ parāt-paraṁ puruṣam upaiti divyam— “At that time a Vaiṣṇava, conversant with the knowledge of the Absolute Truth, becomes free from material names and forms and attains the transcendental Supreme Lord, Śrī Kṛṣṇa.”

In the Taittirīya Upaniṣad (2.4) it is stated: ānandaṁ brahmaṇo vidvān na bibheti kadācana— “After achieving the loving service of the Supreme Lord, a practioner becomes fearless.” Taittirīya (2.5) states: ātmānandamayaḥ. ānanda ātmā brahma pucchaṁ pratiṣṭhā— “The Supreme Lord is full of ecstasy. The impersonal Brahman is His bodily effulgence. He is the source of Brahman.”

Taittirīya (2.7.1) states: yad vai tat sukṛtam raso vai saḥ, rasaṁ hy evāyaṁ labdhvānandī bhavati. eṣa hy evānandayati. atha so ’bhayaṁ gato bhavati— “When one understands the Personality of Godhead, the reservoir of pleasure, Kṛṣṇa, he actually becomes transcendentally blissful. He alone is the source of all pleasure. Therefore by knowing Him one becomes fearless.”

Taittirīya (3.6) states: ānando brahmeti vyajānāt. ānandoddhy eva khilvimāni bhūtāni jāyante. ānandena jātāni jīvanti. ānandaṁ prayanty abhisaṁviśantīti. tad brahmety upāsīta— “By undergoing austerity, he realized the blissful Supreme Brahman, from whom all living entities are born, by whom the living entities are maintained, and into whom the living entities enter at the time of annihilation. One should worship Him alone.”

The Chāndogya Upaniṣad (1.1) states: oṁ ity etad akṣaram udgītha-mupāsīta— “One should worship with the hymns of the Sāma Veda that inexhaustible Lord, who is nondifferent from oṁkāra.”

Chāndogya Upaniṣad (3.14) states: sarvaṁ khalv idaṁ brahma taj jalāniti śānta upāsīta— “Whatever we see is a manifestation of Brahman. Everything is created, maintained, and annihilated by Brahman. Therefore one should peacefully worship Him.”

In Chāndogya Upaniṣad (4.9) it is stated: ācāryāddhy eva vidyā viditā sādhiṣṭhaṁ prāpayatīti— “One should learn devotional service from an ācārya and worship the Lord, then he will certainly attain his goal of life.”

Chāndogya (6.8.16) states: sa ātmā tat tvam asi śvetaketo īti—“You are that soul, O Śvetaketu.” Chāndogya (6.14) states: ācāryavān puruṣo veda—“One who approaches a bona fide spiritual master can understand everything about spiritual realization.”

Chāndogya (7.25) states: ātmaivedaṁ sarvam iti sa vā eṣa evaṁ paśyannevaṁ manvān evaṁ vijānann ātma-ratir ātma-krīḍa ātma-mithuna ātmānandaḥ sa svarāḍ bhavati— “A practitioner who knows that this entire world is a form of the supreme soul, the Lord, who is self-satisfied, self-sporting, and engaged in enjoying pastimes with His associates, thus lives with the Lord as a distinct entity. Such a person then attains loving service to the Lord and becomes freed from material bondage.”

Chāndogya (8.3) states: atha ya eṣa samprasādo ’smāc charīrāt samutthāya paraṁ jyoti-rūpa-sampadya svena rūpeṇābhiniṣpadyata eṣa ātmeti hovācaitad amṛtam bhayam etad brahmeti, tasya ha vā etasya brahmaṇo nāma satyam iti— “Then the liberated soul who has achieved the causeless mercy of the Lord leaves his body and attains the supreme effulgent Lord. He is then reinstated in his constitutional position as a servant of the Lord. He then reaches the conclusion that the Lord is the immortal, fearless, and almighty Supreme Soul.”

Chāndogya (8.12) states: sa uttamaḥ puruṣaḥ sa tatra paryeti jakṣat krīḍan ramamāṇaḥ. taṁ vā etaṁ devā ātmānam upāsate— “The topmost person is he who achieves the Supreme Lord through devotional service. He enjoys food and sports in the abode of the Lord. The demigods worship that Supreme Lord.”

The Chāndogya Upaniṣad (8.13) also states: śyāmāc chavalaṁ prapadye śavalāc chyāmaṁ prapadye. vidhūya pāpaṁdhūtvā śarīram kṛtaṁ kṛtātmā brahma-lokam-abhisambhavāmīti— “For receiving the mercy of Kṛṣṇa, I surrender unto His energy [Rādhā], and for receiving the mercy of His energy, I surrender unto Kṛṣṇa. By worshiping Them a practitioner becomes freed from all sinful reactions and, being fully satisfied, he goes to the eternal abode of the Lord.”

The Bṛhad-āraṇyaka Upaniṣad (1.4) states: ātmānam eva priyam upāsīta— “One should worship the Supreme Lord, who is most dear to everyone.”

Bṛhad-āraṇyaka (2.1) states: maitasmin saṁvadiṣṭā indro vaikuṇṭho ’parājitā seneti vā aham etam upāsa iti “Do not argue on this topic. I worship that Lord Hari who is full of six opulences, who resides in Vaikuṇṭha, and whose associates are unconquerable.”

Bṛhad-āraṇyaka (2.1) further states: yathāgneḥ kṣudrā visphuliṅgā vyuccaranty evam evāsmād ātmanaḥ sarve prāṇāḥ sarve lokāḥ sarve devāḥ sarvāṇi bhūtāni vyuccaranti. tasyopaniṣat satyasya satyam iti.— “Just as small sparks emanate from a big fire, similarly all living entities, all planets, all the demigods, and all material elements such as the earth emanate from the supreme soul, Śrī Govinda. His instructions are the supreme truth.”

Bṛhad-āraṇyaka (3.8) states: ya etad akṣaraṁ gārgi viditvāsmāl-lokāt praiti sa brāhmaṇaḥ— “O Gārgi, one who is acquainted with that infallible truth by which one transcends death is a brāhmaṇa.”

Bṛhad-āraṇyaka (4.4) states: brahmaiva san brahāpyeti. tam etaṁ vedānuvacanena brāhmaṇā vividiṣanti— “He becomes as good as Brahman and attains Brahman. The brāhmaṇas can understand this Supreme Brahman, the Lord, through the Vedas.”

Bṛhad-āraṇyaka (4.5) states: ātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyaḥ— “O Maitreyi, one should constantly follow, see, hear, and remember this supreme soul, Lord Govinda.”

Bṛhad-āraṇyaka (5.5) states: te devā satyam evopāsate tad etat try-ākṣaraṁ satyam iti—“The demigods worship this Absolute Truth. Therefore these three syllables—sa, tī, aṁ—are the eternal truth [satyam].”

In the Śvetāśvatara Upaniṣad (1.7) it is stated: brahma-vido viditvā līnā brahmaṇi tat parā yoni muktāḥ— “Knowing that this Supreme Brahman is beyond material creation, the knowers of Brahman become inclined towards Him, and as a result of serving Him they become free from the five types of miseries— living within the womb, taking birth, becoming diseased, growing old, and dying.”

Śvetāśvatara Upaniṣad (1.8) states: bhoktṛ bhāvāj jñātvā devaḥ mucyate sarva pāśaiḥ— “If one understands the Supreme Lord, in other words, if one worships Him with full knowledge, then he becomes freed from all bondage.”

Brahma-sūtra (2.3.50) states: ābhāsa eva ca— “Both the living entities and the incarnations such as Matsya have been described as aṁśas, or parts. Yet the opponents’ attempt to establish equality between the incarnations of the Lord and the living entities with the argument that both are parts of the Supreme Lord is simply a reflection of the truth and is contaminated by the fault of sat-pratipakṣa, or ’honest opposition.’ The incarnations such as Matsya are parts because they have been invested with partial potencies whereas the living entities are parts because they are localized and minute in quantity.” There are innumerable such Vedic statements and sūtras that describe the relationship between dāsa and prabhu, or between the living entities and Viṣṇu.

The proud scholars who were envious of the Vaiṣṇavas and who ridiculed the process of chanting the holy names of Kṛṣṇa used to say, “The living entity is the Supreme Brahman. In other words, there is no difference between the living entity and the Supreme Brahman, therefore we find no reason for the Vaiṣṇavas to consider that Viṣṇu is the master and the living entities are His eternal servants.” Due to such person’s material considerations or conceptions, they thought that the relationship of master and servant between Lord Viṣṇu and the living entities is certainly abominable, contaminated by the material modes, and temporary.

Jayapatākā Swami: So, this verse of Caitanya-bhāgavata states that materialists consider ‘prabhu’ and ‘dāsa’ the master and servant to be the same. So Śrīla Bhaktisiddhānta Sarasvatī Prabhupāda Ṭhākura, he gave so many quotes which states the difference between ‘prabhu’ and ‘dāsa’.

(Note: We cut it short, if we would read it would be half an hour more)

There are so many quotes that it shows that the people who say that Viṣṇu and the servants are the same, they are speaking against established Vedic evidences. Many many quotes, he gives one Upaniṣad four or five times, another Upaniṣad four or five times. So this may be an evidence that the Supreme Lord exists before the material creation. The expansion of Supreme Lord and the living entities are manifested, they stay for some time and then they are put back into the Lord. The Lord exists before the material creation, during it and after it. He always exists, we are manifested sometimes and sometimes not. But if we engage in the devotional service and if awaken our dormant love for Kṛṣṇa, we can go back to Kṛṣṇa, we don’t have to be in this material conditioned life. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura is a great scholar he made so many references that it is very clear that the Vedas are saying that Lord Viṣṇu is the Supreme Lord and we are His minute particles.

We hope all the devotees will take these instructions of Lord Caitanya, chant Hare Kṛṣṇa, read Bhagavad-gītā and Śrīmad-Bhāgavatam and feast on kṛṣṇa-prasāda.

Thus ends the chapter entitled, Everyone develops faith in Haridāsa Ṭhākura during his stay in Phuliyā, Part 1
Under the section: The Glories of Śrīla Haridāsa Ṭhākura