Chaitanya Charitamrta | Antya Lila | Chapter 3 | Section 168

The prostitute, now purified, fell at the lotus feet of Haridāsa Ṭhākura and confessed that Rāmacandra Khān had appointed her to pollute him. (131) “Because I have taken the profession of a prostitute,” she said, “I have performed unlimited sinful acts. My lord, be merciful to me. Deliver my fallen soul.” (132) Haridāsa Ṭhākura replied, “I know everything about the conspiracy of Rāmacandra Khān. He is nothing but an ignorant fool. Therefore his activities do not make me feel unhappy. (133) “On the very day Rāmacandra Khān was planning his intrigue against me, I would have left this place immediately, but because you came to me I stayed here for three days to deliver you.” (134) The prostitute said, “Kindly act as my spiritual master. Instruct me in my duty, by which I can get relief from material existence.” (135) Haridāsa Ṭhākura replied, “Immediately go home and distribute to the brāhmaṇas whatever property you have. Then come back to this room and stay here forever in Kṛṣṇa consciousness. (136)

“Chant the Hare Kṛṣṇa mantra continuously and render service to the tulasī plant by watering her and offering prayers to her. In this way you will very soon get the opportunity to be sheltered at the lotus feet of Kṛṣṇa.” (137) After thus instructing the prostitute about the process of chanting the Hare Kṛṣṇa mantra, Haridāsa Ṭhākura stood up and left, continuously chanting “Hari, Hari.” (138) Thereafter, the prostitute distributed to the brāhmaṇas whatever household possessions she had, following the order of her spiritual master. (139) The prostitute shaved her head clean in accordance with Vaiṣṇava principles and stayed in that room wearing only one cloth. Following in the footsteps of her spiritual master, she began chanting the holy name of Kṛṣṇa 300,000 times a day. She chanted throughout the entire day and night. (140)

She worshiped the tulasī plant, following in the footsteps of her spiritual master. Instead of eating regularly, she chewed whatever food she received as alms, and if nothing was supplied she would fast. Thus by eating frugally and fasting she conquered her senses, and as soon as her senses were controlled, symptoms of love of Godhead appeared in her person. (141) Thus the prostitute became a celebrated devotee. She became very advanced in spiritual life, and many stalwart Vaiṣṇavas would come to see her. (142) Seeing the sublime character of the prostitute, everyone was astonished. Everyone glorified the influence of Haridāsa Ṭhākura and offered him obeisances. (143) By inducing a prostitute to disturb Haridāsa Ṭhākura, Rāmacandra Khān caused a seed of offense at his lotus feet to germinate. This seed later became a tree, and when it fructified, Rāmacandra Khān ate its fruits. (144)

This offense at the lotus feet of an exalted devotee has resulted in a wonderful narration. Taking advantage of the opportunity afforded by these incidents, I shall explain what happened. O devotees, please listen. (145) Rāmacandra Khān was naturally a nondevotee. Now, having offended the lotus feet of Haridāsa Ṭhākura, he became just like a demoniac atheist. (146) Because of blaspheming the cult of Vaiṣṇavism and insulting the devotees for a long time, he now received the results of his offensive activities. (147) When Lord Nityānanda returned to Bengal to preach the cult of bhakti, love of Godhead, He began touring all over the country. (148) For two purposes-to spread the cult of bhakti and to defeat and subdue the atheists Lord Nityānanda, the most dedicated devotee of the Lord, moved throughout the country. (149) Lord Nityānanda, who is omniscient because He is the Supreme Personality of Godhead, came to the house of Rāmacandra Khān and sat down on the altar of the Durgā- maṇḍapa. (150)

When the Durgā- maṇḍapa and courtyard became filled with crowds of men, Rāmacandra Khān, who was inside the house, sent his servant to Lord Nityānanda. (151) The servant informed Lord Nityānanda, “My dear Sir, Rāmacandra Khān has sent me to accommodate You in some common man’s house. (152) “You might go to the house of a milkman, for the cowshed is spacious, whereas the space here in the Durgā- maṇḍapa is insufficient because You have many followers with You.” (153) When Nityānanda Prabhu heard this order from the servant of Rāmacandra Khān, He became very angry and came out. Laughing very loudly, He spoke as follows. (154) “Rāmacandra Khān has spoken rightly. This place is unfit for Me. It is fit for cow- killing meat- eaters.” (155) Having said this, Lord Nityānanda stood up and left in an angry mood. To chastise Rāmacandra Khān, He did not even stay in that village. (156)

Rāmacandra Khān ordered the servant to dig up the dirt in the place where Nityānanda Prabhu had sat. (157) To purify the Durgā- maṇḍapa temple and the courtyard, Rāmacandra Khān sprinkled and smeared it with water mixed with cow dung, but still his mind was unsatisfied. (158) Rāmacandra Khān’s business was questionable, for he tried to avoid paying income tax to the government. Therefore the government’s minister of finance was angry and came to his residence. (159) The Muslim minister made his residence in the Durgā- maṇḍapa of Rāmacandra Khān. He killed a cow and cooked the meat at that very place. (160) He arrested Rāmacandra Khān, along with his wife and sons, and then he continuously plundered the house and village for three days. (161) In that very room he cooked the flesh of a cow for three consecutive days. Then the next day he left, accompanied by his followers. (162) The Muslim minister took away Rāmacandra Khān’s position, wealth and followers. For many days the village remained deserted. (163)

Wherever an advanced devotee is insulted, for one man’s fault the entire town or place is afflicted. (164) Haridāsa Ṭhākura walked until he came to the village known as Cāndapura. There he stayed at the house of Balarāma Ācārya. (165) Hiraṇya and Govardhana were the two governmental treasurers in that division of the country. Their priest was named Balarāma Ācārya. (166) Balarāma Ācārya, being favored by Haridāsa Ṭhākura, was very much attached to him. Therefore he kept Haridāsa Ṭhākura in the village with great care and attention. (167) In the village, Haridāsa Ṭhākura was given a solitary thatched cottage, where he performed the chanting of the Hare Kṛṣṇa mahā- mantra. He accepted prasādam at the house of Balarāma Ācārya. (168) Raghunātha dāsa, who was the son of Govardhana Majumadāra and was later to become Raghunātha dāsa Gosvāmī, was at that time a boy engaged in study. He came to see Haridāsa Ṭhākura daily. (169) Naturally Haridāsa Ṭhākura was merciful toward him, and because of the merciful benediction of this Vaiṣṇava, he later attained the shelter of Śrī Caitanya Mahāprabhu’s lotus feet. (170)

At the residence of Hiraṇya and Govardhana, discourses took place by which Haridāsa Ṭhākura was glorified. O devotees, please listen to that wonderful story. (171) One day Balarāma Ācārya requested Haridāsa Ṭhākura with great humility to come to the assembly of the Majumadāras, Hiraṇya and Govardhana. Thus Balarāma Ācārya went there with Haridāsa Ṭhākura. (172) Seeing Haridāsa Ṭhākura, the two brothers immediately stood up and fell at his lotus feet. Then with great respect they offered him a place to sit. (173) In that assembly were many learned scholars, brāhmaṇas and respectable gentlemen. The two brothers Hiraṇya and Govardhana were also greatly learned. (174) Everyone there began to speak of Haridāsa Ṭhākura’s great qualities as if they had five mouths. Hearing this, both brothers were extremely happy. (175) It was mentioned in the assembly that Haridāsa Ṭhākura chanted the holy names of Kṛṣṇa 300,000 times a day. Thus all the learned scholars began to discuss the glories of the holy name. (176)

Some of them said, “By chanting the holy name of the Lord, one is freed from the reactions of all sinful life.” Others said, “Simply by chanting the holy name of the Lord, a living being is liberated from material bondage.” (177) Haridāsa Ṭhākura protested, “These two benedictions are not the true result of chanting the holy name. Actually, by chanting the holy name without offenses, one awakens his ecstatic love for the lotus feet of Kṛṣṇa. (178) “‘When a person is actually advanced and takes pleasure in chanting the holy name of the Lord, who is very dear to him, he is agitated and loudly chants the holy name. He also laughs, cries, becomes agitated and chants just like a madman, not caring for outsiders.’ (179) “Liberation and extinction of the reactions of sinful life are two concomitant by- products of chanting the holy name of the Lord. An example is found in the gleams of morning sunlight. (180) “‘As the rising sun immediately dissipates all the world’s darkness, which is deep like an ocean, so the holy name of the Lord, if chanted once without offenses, dissipates all the reactions of a living being’s sinful life. All glories to that holy name of the Lord, which is auspicious for the entire world.'” (181)

After reciting this verse, Haridāsa Ṭhākura said, “O learned scholars, please explain the meaning of this verse.” But the audience requested Haridāsa Ṭhākura, “It is better for you to explain the meaning of this important verse.” (182) Haridāsa Ṭhākura said, “As the sun begins to rise, even before it is visible it dissipates the darkness of night. (183) “With the first glimpse of sunlight, fear of thieves, ghosts and demons immediately disappears, and when the sun is actually visible, everything is manifest, and everyone begins performing his religious activities and regulative duties. (184) “Similarly, the first hint that offenseless chanting of the Lord’s holy name has awakened dissipates the reactions of sinful life immediately. And when one chants the holy name offenselessly, one awakens to service in ecstatic love at the lotus feet of Kṛṣṇa. (185) “Liberation is the insignificant result derived from a glimpse of the awakening of offenseless chanting of the holy name. (186)

“‘While dying, Ajāmila chanted the holy name of the Lord, intending to call his son Nārāyaṇa. Nevertheless, he attained the spiritual world. What then to speak of those who chant the holy name with faith and reverence?’ (187) “Liberation, which is unacceptable for a pure devotee, is always offered by Kṛṣṇa without difficulty. (188) “‘My devotees do not accept sālokya, sārṣṭi, sārūpya, sāmīpya or oneness with Me-even if I offer these liberations-in preference to serving Me.'” (189) At the house of Hiraṇya and Govardhana Majumadāra, a person named Gopāla Cakravartī was officially the chief tax collector. (190) This Gopāla Cakravartī lived in Bengal. His duty as chief tax collector was to collect 1,200,000 coins to deposit in the treasury of the emperor. (191) He had handsome bodily features, and he was learned and youthful, but he could not tolerate the statement that simply by glimpsing the awakening of the Lord’s holy name one can attain liberation. (192) This young man, Gopāla Cakravartī, became very angry upon hearing the statements of Haridāsa Ṭhākura. He immediately criticized him. “O assembly of learned scholars,” he said, “just hear the conclusion of the emotional devotee. (193)

“After many millions upon millions of births, when one is complete in absolute knowledge, one still may not attain liberation, yet this man says that one may attain it simply by the awakening of a glimpse of the holy name.” (194) Haridāsa Ṭhākura said, “Why are you doubtful? The revealed scriptures say that one can attain liberation simply by a glimpse of offenseless chanting of the holy name. (195) For a devotee who enjoys the transcendental bliss of devotional service, liberation is most insignificant. Therefore pure devotees never desire to achieve liberation. (196) “‘My dear Lord, O master of the universe, since I have directly seen You, my transcendental bliss has taken the shape of a great ocean. Being situated in that ocean, I now realize all other so- called happiness, including even brahmānanda, to be like the water contained in the hoofprint of a calf.'” (197)

Gopāla Cakravartī said, “If one is not liberated by nāmābhāsa, then you may be certain that I shall cut off your nose.” (198) Then Haridāsa Ṭhākura accepted the challenge offered by Gopāla Cakravartī. “If by nāmābhāsa liberation is not available,” he said, “certainly I shall cut off my nose.” (199) All the members of the assembly who had heard the challenge were greatly agitated, and they got up, making a tumultuous sound. Hiraṇya and Govardhana Majumadāra both immediately chastised the brāhmaṇa tax collector. (200) The priest named Balarāma Ācārya also chastised Gopāla Cakravartī. “You are a foolish logician,” he said. “What do you know about the devotional service of the Lord? (201) “You have insulted Haridāsa Ṭhākura. Thus there will be a dangerous position for you. You should not expect anything auspicious.” (202)

Then Haridāsa Ṭhākura got up to leave, and the Majumadāras, the masters of Gopāla Cakravartī, immediately kicked him out and dismissed him from their service. (203) With all the members of the assembly, the two Majumadāras fell at the lotus feet of Haridāsa Ṭhākura. Haridāsa Ṭhākura was smiling, however, and he spoke in a sweet voice. (204) “None of you are at fault,” he said. “Indeed, even this ignorant so- called brāhmaṇa is not at fault, for he is accustomed to dry speculation and logic. (205) “One cannot understand the glories of the holy name simply by logic and argument. Therefore this man cannot possibly understand the glories of the holy name. (206)

“All of you may now go to your homes. May Lord Kṛṣṇa bestow His blessings upon you all. Do not be sorry because of my being insulted.” (207) Then Hiraṇya dāsa Majumadāra returned to his home and ordered that Gopāla Cakravartī not be admitted therein. (208) Within three days that brāhmaṇa was attacked by leprosy, and as a result his highly raised nose melted away and fell off. (209) The brāhmaṇa’s toes and fingers were beautiful like golden- colored campaka buds, but because of leprosy they all withered and gradually melted away. (210) Seeing the condition of Gopāla Cakravartī, everyone was astonished. Everyone praised the influence of Haridāsa Ṭhākura and offered him obeisances. (211)