20230518 Kālidāsa smears the dust from the footprints of Jhaḍu Ṭhākura all over his body

The following is a Śrī Kṛṣṇa Caitanya Book Compilation given by His Holiness Jayapatākā Swami Mahārāja on May 18th, 2023 in Dallas, Texas, USA.

Hariḥ oṁ tat sat!

Hare Kṛṣṇa! Dear Devotees! Welcome! to class today again So today we are continuing from the compilation of Śrī Kṛṣṇa Caitanya Book. So today's chapter entitled is:

Kālidāsa Smears the Dust from the Footprints of Jhaḍu Ṭhākura All Over His Body
Under the section: Lord Śrī Caitanya Mahāprabhu Tastes Nectar from the Lips of Lord Śrī Kṛṣṇa

Śrī Caitanya-caritāmṛta, Antya-līlā, 16.1

svayaṁ ācaraṇapūrvaka bhaktiśikṣā-dātā gaurera praṇāma

Translation: Let me offer my respectful obeisances unto Śrī Caitanya Mahāprabhu, who personally tasted the nectar of ecstatic love for Kṛṣṇa and then instructed His devotees how to taste it. Thus He enlightened them about ecstatic love of Kṛṣṇa to initiate them into transcendental knowledge.

Jayapatākā Swami: Lord Caitanya, He not only tasted the nectar of kṛṣṇa-prema of ecstatic love for Kṛṣṇa, He gave that to His followers so that they could also taste it and rejoice.

Śrī Caitanya-caritāmṛta, Antya-līlā, 16.3

nīlācale bhaktagaṇasaha prabhura līlā:—

ei-mata mahāprabhu rahena nīlācale
bhakta-gaṇa-saṅge sadā prema-vihvale

Translation: Śrī Caitanya Mahāprabhu thus stayed at Jagannātha Purī in the association of His devotees, always merged in ecstatic devotional love.

Jayapatākā Swami: Lord Caitanya was showing by His practical example how to be absorbed in ecstatic love for Kṛṣṇa. This was His special activity in Jagannātha Purī.

Śrī Caitanya-caritāmṛta, Antya-līlā, 16.4

paravarṣe ratha-yātrāpalakṣe gauḍīya bhaktagaṇera purīte āgamana:—

varṣāntare āilā saba gauḍera bhakta-gaṇa
pūrvavat āsi’ kaila prabhura milana

Translation: The next year, as usual, all the devotees from Bengal went to Jagannātha Purī, and, as in previous years, there was a meeting between Śrī Caitanya Mahāprabhu and the devotees.

Jayapatākā Swami: One year His Royal Highness Pratāparudra Mahārāja was watching all the devotees from Bengal, coming, arriving to Jagannātha Purī. He was asking, who is who? Rāmānanda Rāya was telling him the name and identity of each of those devotees. So, there is Advaita Gosvāmī, he glorified one after another, Rāmānanda Rāya identifying each of the devotees. Pratāparudra Mahārāja, he was saying these devotees appear very effulgent. He wanted to do some seva for the devotees, and he arranged a place for each of the devotees to stay.

Śrī Caitanya-caritāmṛta, Antya-līlā, 16.5

gauḍīya bhaktagaṇera sahita kālidāsera āgamana:—

tāṅ-sabāra saṅge āila kālidāsa nāma
kṛṣṇa-nāma vinā teṅho nāhi kahe āna

Translation: Along with the devotees from Bengal came a gentleman named Kālidāsa. He never uttered anything but the holy name of Kṛṣṇa.

Jayapatākā Swami: So, this year Kālīdāsa was with the devotees. He is a very great devotee of Kṛṣṇa, we will hear something about him.

Śrī Caitanya-caritāmṛta, Antya-līlā, 16.6

kālidāsera guṇa: —

mahā-bhāgavata teṅho sarala udāra
kṛṣṇa-nāma-‘saṅkete’ cālāya vyavahāra

Translation: Kālidāsa was a very advanced devotee, yet he was simple and liberal. He would chant the holy name of Kṛṣṇa while performing all his ordinary dealings.

Jayapatākā Swami: He would constantly chant the holy name. This is the recommendation that we should chant Hare Kṛṣṇa constantly, Kālīdāsa was doing that.

Śrī Caitanya-caritāmṛta, Antya-līlā, 16.7

kautukete teṅho yadi pāśaka khelāya
‘hare kṛṣṇa’ ‘kṛṣṇa’ kari’ pāśaka cālāya

Translation: When he used to throw dice in jest, he would chant Hare Kṛṣṇa while throwing the dice.

Purport: In this connection Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura warns the men of this age not to imitate the jesting of a mahā-bhāgavata like Kālidāsa. If someone imitates him by playing with dice or gambling while chanting the Hare Kṛṣṇa mahā-mantra, he will certainly become a victim of offenses unto the holy name. As it is said, hari-nāma-bale pāpe pravṛtti: one must not commit sinful activities on the strength of chanting the Hare Kṛṣṇa mantra. Playing with dice is certainly gambling, but it is clearly said here that Kālidāsa did this only in jest. A mahā-bhāgavata can do anything, but he never forgets the basic principles. Therefore it is said, tāṅra vākya, kriyā-mudrā vijñeha nā bujhaya: “No one can understand the activities of a pure devotee.” We should not imitate Kālidāsa.

Jayapatākā Swami: So, this Kālīdāsa is described as a mahā-bhāgavata. In jest, he would sometimes throw dice. But he was very committed to serving Kṛṣṇa. Now we should not imitate him and gamble or throw dice. This is what he was very much committed to serving Kṛṣṇa.

Śrī Caitanya-caritāmṛta, Antya-līlā, 16.8

vaiṣṇavocchiṣṭabhāk kālidāsera pūrva paricaya:—

raghunātha-dāsera teṅho haya jñāti-khuḍā
vaiṣṇavera ucchiṣṭa khāite teṅho haila buḍā

Translation: Kālidāsa was an uncle of Raghunātha dāsa Gosvāmī. Throughout his entire life, even in his old age, he tried to eat the remnants of food left by Vaiṣṇavas.

Jayapatākā Swami: To eat food left by Vaiṣṇavas, is called as mahā-prasāda, he would see how he could eat Vaiṣṇavas’ remnants.

Śrī Caitanya-caritāmṛta, Antya-līlā, 16.9

mahāsaubhāgyavān kālidāsera vaiṣṇave advitīya sevāpravṛtti hetu mahā-mahā-prasāde viśvāsa:—

gauḍa-deśe haya yata vaiṣṇavera gaṇa
sabāra ucchiṣṭa teṅho karila bhojana

Translation: Kālidāsa ate the remnants of food of as many Vaiṣṇavas as there were in Bengal.

Jayapatākā Swami: That means Kālīdāsa had such faith in the Vaiṣṇavas, he would plan how to get their ucchiṣṭa, their remnants of prasāda.

Śrī Caitanya-caritāmṛta, Antya-līlā, 16.10

brāhmaṇa-vaiṣṇava yata—choṭa, baḍa haya
uttama-vastu bheṭa lañā tāṅra ṭhāñi yāya

Translation: He would go to all the Vaiṣṇavas born in brāhmaṇa families, be they neophyte or advanced devotees, and present them with gifts of first-class eatables.

Jayapatākā Swami: Kālīdāsa would not discriminate that a Vaiṣṇava was from a rich family or a poor family, he would try to get remnants of all the Vaiṣṇavas.

Śrī Caitanya-caritāmṛta, Antya-līlā, 16.11

tāṅra ṭhāñi śeṣa-pātra layena māgiyā
kāhāṅ nā pāya, tabe rahe lukāñā

Translation: He would beg remnants of food from such Vaiṣṇavas, and if he did not receive any, he would hide.

Śrī Caitanya-caritāmṛta, Antya-līlā, 16.12

bhojana karile pātra phelāñā yāya
lukāñā sei pātra āni’ cāṭi’ khāya

Translation: After the Vaiṣṇavas finished eating, they would throw away their leaf dishes, and Kālidāsa would come out of hiding, take the leaves and lick up the remnants.

Jayapatākā Swami: So Kālīdāsa had such faith in Vaiṣṇavas that if he couldn’t get them to give him their remnants, then he would hide and do this tactic to get their remnants.

Śrī Caitanya-caritāmṛta, Antya-līlā, 16.13

kālidāsera vaiṣṇave jātibuddhi- rāhitya:—

śūdra-vaiṣṇavera ghare yāya bheṭa lañā
ei-mata tāṅra ucchiṣṭa khāya lukāñā

Translation: He would also take gifts to the homes of Vaiṣṇavas born in śūdra families. Then he would hide and in this manner eat the remnants of food they threw away.

Jayapatākā Swami: So, he did not discriminate a brāhmaṇa-vaiṣṇava, a śūdra-vaiṣṇava, a Vaiṣṇava was the only qualification he would see.

Śrī Caitanya-caritāmṛta, Antya-līlā, 16.14

kālidāsa o jhaḍu-ṭhākurera vṛttānta:—

bhūṅimāli-jāti, ‘vaiṣṇava’—‘jhaḍu’ tāṅra nāma
āmra-phala lañā teṅho gelā tāṅra sthāna

Translation: There was a great Vaiṣṇava named Jhaḍu Ṭhākura, who belonged to the bhūṅimāli caste. Kālidāsa went to his home, taking mangoes with him.

Purport: Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks, “Both Kālidāsa and Jhaḍu Ṭhākura are worshiped at a place called Śrīpāṭabāṭī, in the village known as Bhedo or Bhaduyā. This village is situated about three miles south of the village of Kṛṣṇapura, the birthplace of Raghunātha dāsa Gosvāmī, which is about one mile west of the Bandel junction of the Burdwan line. A post office there is named Devānanda-pura. Jhaḍu Ṭhākura used to worship the Deity of Śrī Madana-gopāla. The Deity is still worshiped by one Rāmaprasāda dāsa, who belongs to the Rāmāyet community. It is said that the Deity worshiped by Kālidāsa had been worshiped until recently in the village of Śaṅkha on the bank of the Sarasvatī River, but the Deity was taken away by a gentleman named Matilāla Caṭṭopādhyāya from the village of Triveṇī. The Deity is now being worshiped at his place.”

Jayapatākā Swami: So, near Ādi-saptagrāma, by the Sarasvatī river, is the birthplace of Raghunātha dāsa Gosvāmī, as it is said, it’s about 3 km south. So, this place is famous for having Lord Nityānanda preached there and made many Vaiṣṇavas.

Śrī Caitanya-caritāmṛta, Antya-līlā, 16.15

āmra bheṭa diyā tāṅra caraṇa vandilā
tāṅra patnīre tabe namaskāra kailā

Translation: Kālidāsa presented the mangoes to Jhaḍu Ṭhākura and offered him respectful obeisances. Then he also offered respectful obeisances to the Ṭhākura’s wife.

Śrī Caitanya-caritāmṛta, Antya-līlā, 16.16

patnī-sahita teṅho āchena vasiyā
bahu sammāna kailā kālidāsere dekhiyā

Translation: When Kālidāsa went to Jhaḍu Ṭhākura, he saw that saintly person sitting with his wife. As soon as Jhaḍu Ṭhākura saw Kālidāsa, he likewise offered his respectful obeisances unto him.

Śrī Caitanya-caritāmṛta, Antya-līlā, 16.17

iṣṭagoṣṭhī kata-kṣaṇa kari’ tāṅra sane
jhaḍu-ṭhākura kahe tāṅre madhura vacane

Translation: After a discussion with Kālidāsa that lasted for some time, Jhaḍu Ṭhākura spoke the following sweet words.

Śrī Caitanya-caritāmṛta, Antya-līlā, 16.18

jhaḍu-ṭhākurera dainyamūle vañcana-ceṣṭā, amānitva o mānadatva:—

“āmi—nīca-jāti, tumi,—atithi sarvottama
kon prakāre karimu āmi tomāra sevana?

Translation: “I belong to a low caste, and you are a very respectable guest. How shall I serve you?

Jayapatākā Swami: Jhaḍu Ṭhākura, he was from a low caste and he was expressing this humbly to his guest, Kālīdāsa. But actually, Jhaḍu Ṭhākura was a great Vaiṣṇava, that is what Kālīdāsa respected about him.

Śrī Caitanya-caritāmṛta, Antya-līlā, 16.19

ājñā deha’,—brāhmaṇa-ghare anna lañā diye
tāhāṅ tumi prasāda pāo, tabe āmi jīye”

Translation: “If you will permit me, I shall send some food to a brāhmaṇa’s house, and there you may take prasādam. If you do so, I shall then live very comfortably.”

Jayapatākā Swami: So, taking prasāda at a brāhmaṇa’s house may be more respectable. Jhaḍu Ṭhākura was suggesting this.

Śrī Caitanya-caritāmṛta, Antya-līlā, 16.20

kālidāsera dainyokti o vaiṣṇave jātibuddhi-rāhitya:—

kālidāsa kahe,—“ṭhākura, kṛpā kara more
tomāra darśane āinu mui patita pāmare

Translation: Kālidāsa replied, “My dear sir, please bestow your mercy upon me. I have come to see you, although I am very fallen and sinful.

Jayapatākā Swami: Kālīdāsa, he was humble and he didn’t have any caste consciousness. He respected all the Vaiṣṇavas. So, he presented himself as very fallen and wanted the mercy of Jhaḍu Ṭhākura.

Śrī Caitanya-caritāmṛta, Antya-līlā, 16.21

pavitra ha-inu mui pāinu daraśana
kṛtārtha ha-inu, mora saphala jīvana

Translation: “Simply by seeing you, I have become purified. I am very much obligated to you, for my life is now successful.

Jayapatākā Swami: So Kālīdāsa, he was praising Jhaḍu Ṭhākura that simply by seeing him he got purified.

Śrī Caitanya-caritāmṛta, Antya-līlā, 16.22

eka vāñchā haya,—yadi kṛpā kari’ kara
pāda-raja deha’, pāda mora māthe dhara”

Translation: “My dear sir, I have one desire. Please be merciful to me by kindly placing your feet upon my head so that the dust on your feet may touch it.”

Jayapatākā Swami: Kālīdāsa, he respected Jhaḍu Ṭhākura as a Vaiṣṇava and wanted the dust from his lotus feet.

Śrī Caitanya-caritāmṛta, Antya-līlā, 16.23

amānī mānada jhaḍa-ṭhākurera dainyokti:—

ṭhākura kahe,—“aiche bāt kahite nā yuyāya
āmi—nīca-jāti, tumi—susajjana rāya”

Translation: Jhaḍu Ṭhākura replied, “It does not befit you to ask this of me. I belong to a very low-caste family, whereas you are a respectable rich gentleman.”

Jayapatākā Swami: Jhaḍu Ṭhākura, he was humbling himself and he protested that what you are asking is not appropriate for me to give.

Śrī Caitanya-caritāmṛta, Antya-līlā, 16.24

jhaḍa-ṭhākurera nikaṭa kālidāsera vaiṣṇava-māhātmyasūcaka ślokapāṭha:—

tabe kālidāsa śloka paḍi’ śunāila
śuni’ jhaḍu-ṭhākurera baḍa sukha ha-ila

Translation: Kālidāsa then recited some verses, which Jhaḍu Ṭhākura was very happy to hear.

Śrī Caitanya-caritāmṛta, Antya-līlā, 16.25

hari-bhakti-vilāse (10/91):—

Translation: “Even though one is a very learned scholar in Sanskrit literature, if he is not engaged in pure devotional service, he is not accepted as My devotee. But if someone born in a family of dog-eaters is a pure devotee with no motives for enjoyment through fruitive activity or mental speculation, he is very dear to Me. All respect should be given to him, and whatever he offers should be accepted, for such devotees are indeed as worshipable as I am.’

Purport: This verse, spoken by the Supreme Personality of Godhead, is found in the Hari-bhakti-vilāsa.

Jayapatākā Swami: Kṛṣṇa is explaining how the real qualification is pure devotional service. So, Kālīdāsa was glorifying Jhaḍu Ṭhākura because he was a pure devotee.

Śrī Caitanya-caritāmṛta, Antya-līlā, 16.26

śrīmad-bhāgavate (7/9/10)—

Translation: “ ‘A person may be born in a brāhmaṇa family and have all twelve brahminical qualities, but if in spite of being qualified he is not devoted to the lotus feet of Lord Kṛṣṇa, who has a navel shaped like a lotus, he is not as good as a caṇḍāla who has dedicated his mind, words, activities, wealth and life to the service of the Lord. Simply to take birth in a brāhmaṇa family or to have brahminical qualities is not sufficient. One must become a pure devotee of the Lord. If a śva-paca or caṇḍāla is a devotee, he delivers not only himself but his whole family, whereas a brāhmaṇa who is not a devotee but simply has brahminical qualifications cannot even purify himself, what to speak of his family.’

Purport: This and the following verse are quoted from Śrīmad-Bhāgavatam (7.9.10 and 3.33.7).

Śrī Caitanya-caritāmṛta, Antya-līlā, 16.27

śrīmad-bhāgavate (3/33/7)—

Translation: “My dear Lord, anyone who always keeps Your holy name on his tongue is greater than an initiated brāhmaṇa. Although he may be born in a family of dog-eaters and therefore, by material calculations, be the lowest of men, he is glorious nevertheless. That is the wonderful power of chanting the holy name of the Lord. One who chants the holy name is understood to have performed all kinds of austerities. He has studied all the Vedas, he has performed all the great sacrifices mentioned in the Vedas, and he has already taken his bath in all the holy places of pilgrimage. It is he who is factually the Āryan.”

Jayapatākā Swami: Śrīla Prabhupāda was at the Ardha Kumbha-melā at Prayāga and he quoted this verse, how one who is in devotional service, they have gone through all these purificatory rites. One of the devotees asked a question, “When I look at my life, I don’t see any of these pious activities, how did I get to devotional service?” Then Śrīla Prabhupāda said, “I made your good fortune for you!” Haribol!

Śrī Caitanya-caritāmṛta, Antya-līlā, 16.28

kṛṣṇabhaktera padavī nirṇaya:—

śuni’ ṭhākura kahe,—“śāstra ei satya kaya
sei śreṣṭha, aiche yāṅte kṛṣṇa-bhakti haya

Translation: Hearing these quotations from the revealed scripture Śrīmad-Bhāgavatam, Jhaḍu Ṭhākura replied, “Yes, this is true, for it is the version of śāstra. It is true, however, for one who is genuinely advanced in devotion to Kṛṣṇa.

Jayapatākā Swami: Jhaḍu Ṭhākura is still presenting himself very humbly. He indicated that this is true for those who are really advanced in devotional service. He is indicating that that doesn’t refer to me, because of his humility.

Śrī Caitanya-caritāmṛta, Antya-līlā, 16.29

kṛṣṇabhaktera jaḍābhimānaśūnya aprākṛta-abhimānamaya amānitva o mānadatva:—

āmi—nīca-jāti, āmāra nāhi kṛṣṇa-bhakti
anya aiche haya, āmāya nāhi aiche śakti”

Translation: “Such a position may befit others, but I do not possess such spiritual power. I belong to a lower class and have not even a pinch of devotion to Kṛṣṇa.”

Purport: In his statement, Jhaḍu Ṭhākura presents himself as being born in a low-caste family and not having the qualifications of a bona fide devotee of Lord Kṛṣṇa. He accepts the statements declaring a lowborn person highly exalted if he is a Vaiṣṇava. However, he feels that these descriptions from Śrīmad-Bhāgavatam appropriately describe others, but not himself. Jhaḍu Ṭhākura’s attitude is quite befitting a real Vaiṣṇava, for a Vaiṣṇava never considers himself exalted, even if he factually is. He is always meek and humble and never thinks that he is an advanced devotee. He assigns himself to a lower position, but that does not mean he is indeed low. Sanātana Gosvāmī once said that he belonged to a low-caste family, for although he was born in a brāhmaṇa family, he had associated with mlecchas and yavanas in his service as a government minister. Similarly, Jhaḍu Ṭhākura presented himself as someone who belonged to a low caste, but he was actually elevated above many persons born in brāhmaṇa families. Not only is there evidence for this in Śrīmad-Bhāgavatam, as quoted by Kālidāsa in verses 26 and 27, but there is also considerable evidence for this conclusion in other śāstras. For example, in the Mahābhārata (Vana-parva, chapter 177, verse 20), it is stated:

“If someone born a śūdra possesses the characteristics of a brāhmaṇa and someone born a brāhmaṇa does not, that śūdra should not be known as a śūdra, and that brāhmaṇa should not be known as a brāhmaṇa.”

Similarly, in the Vana-parva, chapter 203, verses 11-12, it is said:

“If a person born in a śūdra family has developed the qualities of a brāhmaṇa, such as satya [truthfulness], śama [peacefulness], dama [self-control] and ārjava [simplicity], he attains the exalted position of a brāhmaṇa.”

And in the Anuśāsana-parva, chapter 163, it is said:

“If one is factually situated in the occupation of a brāhmaṇa, he must be considered a brāhmaṇa, even if born in a kṣatriya or vaiśya family. O Devī, even if one is born a śūdra, if he is actually engaged in the occupation and pure behavior of a brāhmaṇa, he becomes a brāhmaṇa. Moreover, a vaiśya can become a kṣatriya. Therefore, neither the source of one’s birth nor his reformation nor his education is the criterion of a brāhmaṇa. The vṛtta, or occupation, is the real standard by which one is known as a brāhmaṇa.”

We have seen that a person who is not the son of a doctor and has not attended a medical college is sometimes able to practice medicine. By practical knowledge of how to perform a surgical operation, how to mix medicine and how to give certain medicines for certain diseases, a person can receive a certificate and be registered as a medical practitioner in the practical field. He can do a medical man’s work and be known as a doctor. Although qualified medical men may consider him a quack, the government will recognize his work. Especially in India, there are many such doctors who perform their medical services perfectly. They are accepted even by the government. Similarly, if one is engaged in brahminical service or occupational duties, he must be considered a brāhmaṇa despite the family in which he is born. That is the verdict of all the śāstras.

In Śrīmad-Bhāgavatam (7.11.35), it is said:

This is a statement by Nārada Muni to Mahārāja Yudhiṣṭhira, wherein Nārada says that the symptoms of a brāhmaṇa, kṣatriya and vaiśya are all described in the śāstra.

Therefore, if one is found exhibiting the symptoms and qualities of a brāhmaṇa, kṣatriya or vaiśya and serving in a brahminical, kṣatriya or vaiśya occupation, even if he is not born a brāhmaṇa, kṣatriya or vaiśya he should be considered such according to his qualifications and occupation.

Similarly, in the Padma Purāṇa it is said:

“A devotee should never be considered a śūdra. All the devotees of the Supreme Personality of Godhead should be recognized as bhāgavatas. If one is not a devotee of Lord Kṛṣṇa, however, even if born in a brāhmaṇa, kṣatriya or vaiśya family, he should be considered a śūdra.”

In the Padma Purāṇa it is also said:

“If a person born in a brāhmaṇa family is an avaiṣṇava, a nondevotee, one should not see his face, exactly as one should not look upon the face of a caṇḍāla, or dog-eater. However, a Vaiṣṇava found in varṇas other than brāhmaṇa can purify all the three worlds.”

The Padma Purāṇa further says:

“One who considers a devotee of the Supreme Personality of Godhead who was born in a family of śūdras, niṣādas or caṇḍālas to belong to that particular caste certainly goes to hell.”

A brāhmaṇa must be a Vaiṣṇava and a learned scholar. Therefore in India it is customary to address a brāhmaṇa as paṇḍita. Without knowledge of Brahman, one cannot understand the Supreme Personality of Godhead. Therefore a Vaiṣṇava is already a brāhmaṇa, whereas a brāhmaṇa may become a Vaiṣṇava.

In the Garuḍa Purāṇa it is said:

“Even if one is born a mleccha, if he becomes a devotee he is to be considered the best of the brāhmaṇas and a learned paṇḍita.”

Similarly, the Tattva-sāgara says:

“As bell metal is turned to gold when mixed with mercury in an alchemical process, so one who is properly trained and initiated by a bona fide spiritual master becomes a brāhmaṇa immediately.”

All this evidence found in the revealed scriptures proves that according to the Vedic version, a Vaiṣṇava is never to be considered an abrāhmaṇa, or non-brāhmaṇa. A Vaiṣṇava should not be thought to belong to a lower caste even if born in a mleccha or yavana family. Because he has become a devotee of Lord Kṛṣṇa, he has become purified and has attained the stage of brāhmaṇa (dvijatvaṁ jāyate nṛṇām).

Jayapatākā Swami: So, these verses from the revealed scriptures establish that the most important thing is to be a devotee of the Lord. If one is a devotee, then automatically, he is a brāhmaṇa, he can deliver everyone. If one is born in a brāhmaṇa family and has all the brāhmaṇa qualities but is not a devotee of Kṛṣṇa, then he cannot deliver himself, what to speak of his family or anybody else. So, we are trying encourage people to become devotees of Kṛṣṇa. That is what is the most important thing.

Śrī Caitanya-caritāmṛta, Antya-līlā, 16.30

mānada jhaḍu-ṭhākurera kālidāsānuvrajyā, svagṛhe pratyāvarttana:—

tāre namaskari’ kālidāsa vidāya māgilā
jhaḍu-ṭhākura tabe tāṅra anuvraji’ āilā

Translation: Kālidāsa again offered his obeisances to Jhaḍu Ṭhākura and asked his permission to go. The saint Jhaḍu Ṭhākura followed him as he left.

Jayapatākā Swami: Kālīdāsa, he respected Jhaḍu Ṭhākura as an exalted Vaiṣṇava and offered him obeisances. But Jhaḍu Ṭhākura followed Kālīdāsa. So how Kālīdāsa get the mahā-prasada from Jhaḍu Ṭhākura? Kālīdāsa is desirous of prasāda but Jhaḍu Ṭhākura is so humble that he is avoiding.

Śrī Caitanya-caritāmṛta, Antya-līlā, 16.31

tāṅre vidāya diyā ṭhākura yadi ghare āila
tāṅra caraṇa-cihna yei ṭhāñi paḍila

Translation: After bidding farewell to Kālidāsa, Jhaḍu Ṭhākura returned to his home, leaving the marks of his feet plainly visible in many places.

Śrī Caitanya-caritāmṛta, Antya-līlā, 16.32

kālidāsera pratyāvarttanapūrvaka svīya sarvāṅge vaiṣṇava jñāne jhaḍu-ṭhākurera dhūli-mṛkṣaṇa:—

sei dhūli lañā kālidāsa sarvāṅge lepilā
tāṅra nikaṭa eka-sthāne lukāñā rahilā

Translation: Kālidāsa smeared the dust from those footprints all over his body. Then he hid in a place near Jhaḍu Ṭhākura’s home.

Jayapatākā Swami: So Kālīdāsa, he had much respect for the Vaiṣṇavas and he took the foot prints of Jhaḍu Ṭhākura, the dust, and smeared it all over his body, and he hid near the house of Jhaḍu Ṭhākura. He was very clever that he gave Jhaḍu Ṭhākura mango, because mango has a seed, you cannot eat the seed! So, Jhaḍu Ṭhākura would throw the seed away, and Kālīdāsa could suck the seed! This was his strategy, as far as I know. Of course, the chapter ends here.

Thus ends the chapter entitled, Kālidāsa smears the dust from the footprints of Jhaḍu Ṭhākura all over his body
Under the section: Lord Śrī Caitanya Mahāprabhu Tastes Nectar from the Lips of Lord Śrī Kṛṣṇa