Namacharya Haridasa Thakur | |
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| Title | Namaacharya of theGaudiya Vaishnavism |
| Personal life | |
| Born | 1450[1] |
| Died | Puri, India |
| Other names | Mama Thakur Yavana Haridas |
| Religious life | |
| Religion | Hinduism |
| Sect | Gaudiya Vaishnavism |
| Ordination | Vaishnava-Diksa |
| Religious career | |
| Based in | Mayapur andPuri India |
| Predecessor | Advaita Acharya |
| Successor | Chaitanya Mahaprabhu |
| Part ofa series on | |
| Hindu philosophy | |
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| Orthodox | |
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Haridasa Thakur (IAST:Haridāsa Ṭhākura, born 1451 or 1450[1]) was aVaishnava saint known for playing a part in the initial propagation ofGaudiya Vaishnavism. He is considered to be a known convert ofChaitanya Mahaprabhu, along withRupa Goswami andSanatana Goswami. His story of integrity and faith in the face of adversity is told in theChaitanya Charitamrita (Antya lila).[2] It is believed thatChaitanya Mahaprabhu himself designated Haridasa asnāmācarya, meaning the 'teacher of the Name'.[3] Haridasa Thakura was a devotee of the deityKrishna, and is regarded to have practised the chant of his veneration, theHare Krishna mantra, 300,000 times daily.[4]
Haridasa Thakur was a Vaishnava convert from Islam and is now venerated as a Hindu saint. From the beginning of Chaitanya's 16th-centurybhakti movement inBengal, Haridasa and other bornMuslims, as well as those of various other faiths, joined together to spread love of God. This openness received a boost fromBhaktivinoda Thakur's vision in the late 19th century and was institutionalized byBhaktisiddhanta Sarasvati in hisGaudiya Math in the 20th century.[5] A disciple of Bhaktisiddhanta, SrilaA. C. Bhaktivedanta Swami Prabhupada, is the founder of theInternational Society for Krishna Consciousness, that celebrates festivals memory of Haridasa Thakura in India and worldwide.[5]
One of the early records of the period by Isana Nagara, (c. 1564), author of theAdvaita-prakasa, describes the contemporary condition of theHindus under 'Ala-ud-din Hussain Shah (1493–1519):
The wickedmlecchas pollute the religion of the Hindus every day. They break the images of the gods into pieces and throw away the articles of worship. They throw into fireBhagavata Purana and other holy scriptures. They forcibly take away a conch shell and bell of thebrahmanas, and lick the sandal paints of their bodies. They urinate like dogs on the sacredTulasi plant and deliberatelypass feces in the Hindu temples. They wouldthrow water from their mouths on the Hindus engaged in worship, and harass the Hindusaints as if they were so many lunatics let large.
According to Murari Gupta'sKrishna chaitanya charitamrita,mlecchas (a word used for those who do not follow the four regulative principles) are the objects of Lords saving mercy, and as is the case of Haridasa shows, it produces even a great saint. While in contrast to this, another biographer, Kavi Karnapura, in hisKrishna Chaitanya Chartamritam Maha-vakyam, written inSanskrit in 1542, makes no explicit references to Islam, and when referring to the famed saint Haridasa, the author does not speak of his parentage. The earliest biography however,Chaitanya Bhagavata, would avoid use of the word 'mleccha', but would use 'yavana' some fifty times and it appears that the author himself knows more about Islam than an average Hindu will do. While some contend that Haridasa was born of Muslim parents and instead wasbrought up by them,Chaitanya Bhagavata suggests that apostasy from Islam was a capital offense in Bengal at the time and localqazi became aware of the conversion of Haridasa and brought him before the district governor, also a Muslim. Haridasa defends himself on the basis that there is only one God with many names. In this scene and speech Vaishnava convert Haridasa Thakur refuses to recite from a Muslim scripture, and was therefore sentenced, beaten and left for dead in the river. He however recovered instantly, convincing many he was apir, a mystical person. As a result, according to the author of Chaitanya Bhagavata, qazi was removed from the office. Some suggest that the episode illustrates, that it was the pressure of communal prestige rather than desire of the governor to instill the law, that resulted in the punishment of Haridasa, when he was caned on the marketplaces. In contrast with it, even if Hussain Shah was depicted as a destructive ruler in Orissa, author attests that manyyavanas were devoted to Chaitanya, and would weep over Chaitanya and confess their faith in him.[9]
The elements of the historiographies ofChaitanya Mahaprabhu,Chaitanya Charitamrta and Chaitanya Bhagavata contain main points illustrating the religious bigotry of the Muslims and the consequent persecution of the Hindus, Vaishnavas at the period. Both books retell a famous episode in the life of Chaitanya. He had introduced the public worship in the form of publickirtana and this enraged the local Muslim ruler. To prevent the recurrences of public kirtana theqazi patrolled the streets ofNadiya with a party. After organizing a large civil march, Chaitanya discussed withqazi the situation, who appears in more chastened mood. Author of Chaitanya Charitamrita attributes the change in the quazi's attitude to a miracle. In Chaitanya Chariamrita however it appears describes an overriding order by a superior of qazi to respectsankirtan Chaitanya, that was issued by the Hussain Shah himself, who was impressed with the popularity of the saint.[7] Ishana in chapter 7 of hisAdvaita-prakasa introduces Haridasa, being originally a Muslim, Haridasa is such an anomalous figure that his presence in the community seems to require explanation. Although Chaitanya himself insisted that anyone who is devoted to Krishna automatically becomes abrahmana, there were only very few non-brahmana, who played a role of leadership in the young group of Gaudiya Vaishnava movement. Ishana uses a reference fromBhagavata Purana (S.Bhag 10.13-14) to support high place of Haridasa in Gaudiya Vaishnavism, and to illustrate spiritual power of his guru, Advaita, to elevate him to such a position.[10]
Haridasa was born in the village of Buron (Budana),[1] in what is today theSatkhira District ofKhulna Division,Bangladesh. Haridasa was 35 years older than Chaitanya Mahaprabhu and his prayers along with prayers ofAdvaita Acharya were the reason for Chaitanya Mahaprabhu descent.[11] Ishana Nagara in his bookAdvaita Prakasha, explains in length that Haridasa Thakur was a follower of Advaita Acharya and also his close friend, he was raised in a Muslim family and then converted to Vaishnavism as a young man. Advaita Acharya indicates that becoming a Vaishnava, regardless of one's background, removes all past conditioning.[12]
When Haridasa Thakura was a young devotee of the Lord, he was allured by the incarnation ofMaya-devi, but Haridasa passed the test because of his unalloyed devotion to Lord Krishna.[13] He also believed to have stayed and chanted in a cave with a notorious snake, however, seemed unaffected by all of this. He did not even seem to be aware of the snake's presence.[4]
Haridasa first became associated with Advaita Acharya. Haricarana Dasa, the biographer of Advaita Acharya says that all thedemigods in heaven heard prayers of Advaita and reveal themselves to him, therefore when Advaita saw Haridasa, he could recognize that he wasBrahma incarnate and named himHari-dasa (literary meaning servant of God). He instructs Haridasa to recite Krishna's names and assures him that Krishna will always show mercy to Haridasa. The close relationship between the two and the fact that Advaita was feeding a Muslim, became a subject of malicious gossip. This apparent anomaly created a stir in the local brahmana community. Others couldn't understand why a ascetic was disregarding a convention of staying away from Muslims. The fact that community was disturbed is reflected in both Chaitanya Charitamrita and in Chaitanya Bhagavata. Haricarana Dasa, according to historical records, confirms that while Advaita was from the higher ranks of Bengali brahmana community, he ignored the facts about Haridasa's background, impressed with the young man's devotion. While others became upset with Advaita's attention to Haridasa, and threatened to excommunicate Advaita, Advaita tells Haridasa to pay no attention to 'those petty people'.
Legend says that one morning, Advaita schedules a fire ceremony,agnihotra. When preparations for this ritual is about to begin, there is no fire to be found in the whole town. The ceremony is thus stranded and couldn't proceed. Advaita points out to all local brahmana priests that if priests are true to their religious teachings, there must be fire, and tells them to approach Haridasa with dried grass in their hands. When Haridasa kindles the grasses by his potency, he also, according to this record, manifests his four-faced Brahma-like form. While Agni, the deity of Vedas responsible for fire, should have been under the control of the brahmanas, it's only the Muslim born Haridasa who ignites the fires, by the power of his devotion, 'the purity thoseborn brahmana have lost'.[14]
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According to the philosophy of the holy name given by Haridasa Thakura, if you are on the platform ofnamabhasa (early or reflective stage of the pure chanting), it gives the chanter liberation,moksa.[15] Whereas pure chanting givesprema, or 'Love of God'.
An episode from Chaitanya Charitamrita illustrates different side of the life of Haridasa Thakura, and does not allude to the trial of the Haridasa by the Muslim ruler, but gives details of asakta brahmana, who would hire a harlot to try (unsuccessfully) to seduce the celibate saint. In this story the avenging instruments of divine justice are none other than the agents of the Muslim king, who eventually punishes Ramachandra Khan.(CC Antya. 3.98-163)[16]
Haridasa Thakur was chanting mantra consisting of the namesHare,Krishna andRama.Hare Krishnamantra appears originally in theKali-Saṇṭāraṇa Upaniṣad:
Hare Krishna Hare Krishna
Krishna Krishna Hare Hare
Hare Rama Hare Rama
Rama Rama Hare Hare
It is often referred to as the "Maha Mantra" (great mantra) by practitioners.
Following the footsteps of Haridasa Thakur in 1966,A.C. Bhaktivedanta Swami Prabhupada establishedISKCON (the International Society for Krishna Consciousness), a branch of theBrahma-Madhva-Gaudiya Vaishnavasampradaya, and introduced theHare Krishna mantra to the West, described as: "an easy yet sublime way of liberation in the Age ofKali."
He was asked to join forces withNityananda who was older than Chaitanya by some eight years, and he believed to infuse into the movement a great passion. Haridasa and Nityananda are known for conversion of two notorious scoundrels, Jagai and Madhai, of Navadvipa into the new faith.[17] They are considered important lieutenants in the campaign for spreading thesankirtana movement, chanting of the holy names:Brahma, in the form of Haridasa Thakura, and later,Balarama as Nityananda.[18]
Different associates of Chaitanya with this name include:
Haridasa Thakur in Gaudiya Vaishnavism is believed to be a combinedincarnation ofBrahma Mahatapa, the son of Richika Muni andPrahlada. The respectedMurari Gupta has written in his Chaitanya Charitamrita that this sage's son picked a tulasi leaf and offered it to Krishna without having washed it first. His father then cursed him to become amleccha in his next life. He was thus born as Haridasa, a great devotee.(Gaura-ganoddesha-dipika 93-95)[23]
Nabadwip-dhama-mahatmya byBhaktivinoda Thakur has written the following account of how Brahma became Haridasa Thakur:
InDvapara Yuga, Nandanandana Sri Krishna was herding the cows through Vraja Dham in the company of his cowherd boyfriends when Brahma decided to test the Lord out of a desire to see his majestic form and opulences. He stole both Krishna's cows and calves, as well as his friends and hid them for a year in the caves of Sumeru Mountain. But a year later, when Brahma returned to Vraja, he was astonished to see that Krishna was still there with both his friends and cattle. Brahma immediately understood his error and began to regret his rash action. He fell down at Krishna's feet and begged him for forgiveness; Krishna responded by mercifully revealing his divine opulence. He who appears in theDvapara Yuga as Nandanandana Sri Krishna, descends again in theKali Yuga as Gauranga, taking on the mood and bodily luster of Radharani in order to display the most magnanimous pastimes. Brahma was afraid that he might commit the same offense during Gaura's incarnation so he went to Antardvipa, the central island of Nabadwip, and began to meditate. The Lord was able to understand his mind and so came to him in the form of Gauranga and said, "During my incarnation as Gaura, you will be born in a family of mlecchas and will preach the glories of the Holy Name and bring auspiciousness to all the living beings.
From the above it is understood that he was an incarnation of the secondary creatorBrahma. It is said that in order to overcome his pride, he asked for a birth in a lowly family. Similar description is found inAdvaita-vilasa.[23]
Last years Haridasa has spent inJagannatha Puri as a close associate ofChaitanya Mahaprabhu. One time Caitanya Mahaprabhu took Haridasa Thakura within the flower garden, and in a very secluded place He showed him his residence. He asked Haridasa to remain there and chant theHare Krishna mantra, and said that He would come there to meet him every day. “Remain here peacefully and look at the cakra on top of the temple and offer obeisances. As for as your prasadam is concerned, I shall arrange to have it sent here”.[24] Although Haridasa was not allowed to visit the temple because of the custom, Chaitanya promised to come and see him daily. To the belief ofGaudiya Vaishnavas this indicates that Haridasa Thakura was so advanced in spiritual life that although he was considered unfit to enter the temple ofJagannatha, he's being visited by the lord every day.Prabhupada however on a number of occasions states that one should not imitate the behavior of Haridasa Thakura. He says the spiritual master gives different orders to different disciples:[25]
He reasons ill who tells that Vaishnavas die
When thou art living still in Sound!
The Vaishnavas die to live & living try
To spread the holy name around!
Verse byBhaktivinoda Thakura on the tomb of Haridasa Thakura atPuri, India, published inSwami Prabhupada'sNarada Bhakti Sutra, (3.50, purport).
It is believed that Haridasa was buried on the ocean shore by Chaitanya himself.[26] Dr. A. N. Chatterjee makes a point in his doctoral thesis entitled "Chaitanya's impact on medieval Indian society" that death of Haridasa Thakura is one of the most important incidents which deserve mention when dealing with the last few years of Chaitanya Mahaprabhus life.[22] Haridasa dies after most of other Gaudiya Vaishnavas depart home from Puri, he collapses one day while singing Krishnas name. He is then placing a foot of Chaitanya Mahaprabhu on his chest and dies crying out "Sri Krishna Chaitanya".[27]
Even whenmahatmas, great souls, do appear in human society, they are often not appreciated or understood. Illustrating Gaudiya Vaishnava perspective on itPrabhupada writes:
Sometimes devotees are personally attacked with violence. Lord Jesus Christ was crucified, Haridasa Thakura was caned in twenty-two marketplaces, and Lord Chaitanya's principal assistant, Nityananda, was violently attacked by Jagai and Madhai.... Although a sadhu is not inimical toward anyone, the world is so ungrateful that even a sadhu has many enemies.
— [SB 3.25.21, purport]
However, if one gets the association of a such mahatma and is receptive to his blessings, it is believed that one will infallibly be benefited.[28]
Chaudhuri, J. (1960).Mahaprabhu-Haridasam: The Mahaprabhu-Haridasam; a new Sanskrit drama on the life of Haridasa, one of the greatest devotees of Sri Krishna Chaitanya Mahaprabhu of Bengal.
For more details of his life story seeChaitanya Bhagavata In this text Haridasa's tribulations are given in detail.[29]
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