diff options
Diffstat (limited to '38016-8.txt')
| -rw-r--r-- | 38016-8.txt | 8989 |
1 files changed, 8989 insertions, 0 deletions
diff --git a/38016-8.txt b/38016-8.txt new file mode 100644 index 0000000..e36bb92 --- /dev/null +++ b/38016-8.txt @@ -0,0 +1,8989 @@ +Project Gutenberg's Chaitanya's Life And Teachings, by Krishna das Kaviraja + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Chaitanya's Life And Teachings + From his contemporary Begali biography the Chaitanya-charit-amrita + +Author: Krishna das Kaviraja + +Translator: Jadunath Sarkar + +Release Date: November 14, 2011 [EBook #38016] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK CHAITANYA'S LIFE AND TEACHINGS *** + + + + +Produced by James Simmons + + + + + + + + + +CHAITANYA'S LIFE AND TEACHINGS + + +From his contemporary Bengali biography +the _Chaitanya-charit-amrita_: + + +Translated into English + +BY + +JADUNATH SARKAR, M.A., I.E.S. + + + +SECOND EDITION, + +_Revised and enlarged, with topographical notes._ +1922 + + + +M. C. SARKAR & SONS, CALCUTTA, +LUZAC & Co., LONDON. + + + +Rs. 2. + + + +PUBLISHED BY S. C. SARKAR + +M. C. Sarkar & Sons, 90/2A, Harrison Road, Calcutta. + + + + +PRINTER: S. C. MAZUMDAR + +SRI GOURANGA PRESS + +_71/1, Mirzapur Street, Calcutta._ + + + +1481/21. + + + +TO + +_Professor_ RAJA GOPALACHARIAR, M.A., B.L., + +WHO HAS DONE SO MUCH TO MAKE THE VAISHNAV +SAINTS OF THE SOUTH KNOWN TO US, + +I DEDICATE THIS ATTEMPT TO PLACE THE ORIGINAL LIFE OF +CHAITANYA--THE GREATEST VAISHNAV TEACHER OF +THE NORTH WITHIN THE REACH OF ALL +READERS OF ENGLISH WHO KNOW +NOT THE BENGALI TONGUE. + + + +PATNA COLLEGE, +_10th April, 1913._ + +J. SARKAR + + + +THE AUTHOR AND HIS BOOK + +Krishna-das Kaviraj, the author of the _Chaitanya-charit-amrita_, was +born in the Vaidya caste, at Jhámatpur, a village of the Kátwá +sub-division of the Burdwan district in Bengal, (1496 A.D.) Having lost +his parents in early life, he was brought up by his late father's +sister. He read Persian at the village school, and then began to study +Sanskrit in order to qualify himself for practising Hindu medicine, the +profession of his caste. Every part of his great poem bears evidence to +his profound mastery of Sanskrit literature, particularly of the +_Bhágabat Purán_. The young orphan, while still unmarried, was +converted to Vaishnavism by Nityánanda, and begged his way on foot to +Brindában, where he spent the remainder of his long life in religious +study, meditation and worship. He was initiated as a Vaishnav monk by +Raghunath-das, who along with Swarup Damodar had been body-servants to +Chaitanya during that saint's stay at Jagannáth. From his _guru_, +Krishna-das learned the particulars of Chaitanya's life and teaching +which he has embodied in the present biography. + +His first efforts at authorship were in Sanskrit and dealt with the +mysteries of _bhakti_ and the service of Krishna. The great work of his +life was the composition of his old age, and was undertaken at the +request of the faithful. Every evening the Bengali Vaishnavs of +Brindában used to gather together and hear the acts of their Master read +out from his poetical biography, the _Chaitanya Bhágbat_ composed by +Brindában-das. But this book dealt with the saint's last years in too +meagre and concise a fashion to satisfy the curiosity of his followers. +They, therefore, led by Haridas Pandit, the chief servitor of the +Govindaji temple, pressed Krishna-das to write a new and fuller life of +the Master. The poet was old and infirm, but he regarded the request as +a solemn charge which he was not free to decline. That very evening he +prayed to the image of Madanmohan, and the god's approbation was shown +by a sign,--a garland of flowers slipping down from his neck at the end +of the prayer! On the bank of the Radha-kunda tank, the aged Krishna-das +completed his _Chaitanya-charit-amrita_ in 1582 after nine years of +unremitting toil. It is divided into three Books, the _Adi Lilá_, the +_Madhya Lilá_, and the _Antya Lilá_, dealing respectively with the +three stages of Chaitanya's life, _viz._, (i) the 24 years from his +birth to the time of his entering the monastic order, (ii) the six years +of his pilgrimage, and (iii) the last eighteen years of his life, which +were spent in residence at Puri. In spite of its epic length, prolixity, +and repetitions, the _Chaitanya-charit-amrita_ is a masterpiece of +early Bengali literature, and has the further merit of making the subtle +doctrines of the Vaishnav faith intelligible to ordinary people. Indeed, +the older school of Vaishnav Fathers, as represented by Jiv Goswámi, had +at first objected to its publication, lest the merits and completeness +of this vernacular work should cause the learned Sanskrit treatises on +_bhakti_ exegetics to be neglected by the public! The author's +manuscript is still preserved in the Radha-Damodar temple of Brindában, +and worshipped as a holy relic. + +The Second Book (_Madhya Lilá_), which is the longest and most detailed +of the three and the foremost authority on Chaitanya's teachings, life +and character, and contains the clearest and fullest exposition of +Vaishnav philosophy, has been here translated into English for the first +time. In the second edition, many long extracts from the Third Book +(_Antya Lilá_) have been added, to complete the story of Chaitanya's +doings and sayings at Puri till his death. Readers to whom the Bengali +tongue is unknown, will here find an unvarnished account of Chaitanya as +his contemporaries knew him, without any modern gloss, interpolation or +criticism. My version is literal; only, in certain places needless +details have been curtailed, all repetitions have been avoided, and the +texts so freely quoted by our author from the Sanskrit scriptures have +been indicated by reference to chapter and verse, instead of being done +into English. The word _Prabhu_, applied by the author to Chaitanya, +has been rendered by me as _Master_. + +There are three other contemporary lives of Chaitanya in old Bengali. +The earliest of them is the _Chaitanya Bhágabat_, composed in 1535 +A.D., by the Brahman Brindában-das, a sister's son of Shribas Pandit of +Navadwip. This author (b. 1507, d. 1589) was a votary of God as +incarnate in Nityánanda; to him Chaitanya was almost a secondary object +of adoration. His poem is encumbered with miracles and digressions, and +far inferior to Krishna-das's work in wealth of philosophic exposition +and description of men and events. + +Trilochan-das (born 1523) wrote the _Chaitanya-Mangal_ at the age of +fourteen! It is full of marvellous incidents and should be classed with +romances rather than with sober histories. Its text is still sung by +wandering minstrels and is appreciated by the lower ranks of the +Vaishnav community. + +Jayananda Mishra (b. about 1511) wrote his _Chaitanya-Mangal_ about +1568, and his poem gives us much new information about the saint and his +family. He is our only authority for the narrative of Chaitanya's death, +which I have translated at the end of this work. + +* * * * + +In the second edition parts of two chapters of the first edition, +_viz._, xviii. pp. 254-269 and xxii. pp. 290-303, have been omitted, as +they can be understood only by very learned Sanskrit scholars, the +remaining part of ch. xxii has been incorporated with ch. xxi, while ch. +xxiii has been renumbered as xxii. In the present edition, all the +chapters from xxiii to the end are taken from the _Antya Lilá_. + +In preparing the second edition, the translation has been carefully +compared with the text and minutely revised. Many mistakes have been +detected and corrected; some of them came no doubt from the manuscript +from which the first edition was printed, but most of the others were +due to the inefficiency and carelessness of the press. In going through +the original a second time I have in a few places modified my +interpretation of the text made twelve years ago. + +A long and important appendix has now been added, giving the exact +situation and some description of the various holy places visited by +Chaitanya, (with references to the best and most modern sources of +information, such as Gazetteers and maps). + + + +A SHORT LIFE OF CHAITANYA + +Navadwip, a town in the Nadia district of Bengal, situated on the river +Ganges, 75 miles north of Calcutta, was a great trading centre and seat +of Hindu learning in the 15th century. Sanskrit logic (_nyáy_) for +which Bengal is most famous among all the provinces of India, was very +highly developed and studied here, and the fame of its scholars was +unsurpassed in the land. But, if we may believe the biographers of +Chaitanya, the atmosphere of the town was sceptical and unspiritual. +There was a lack of true religious fervour and sincere devotion. Proud +of their intellectuality, proud of the vast wealth they acquired by +gifts from rich Hindus, the local _pandits_ despised _bhakti_ or +devotion as weak and vulgar, and engaged in idle ceremonies or idler +amusements. Vedantism formed the topic of conversation of the cultured +few; wine and goat's meat were taken to kindly by the majority of the +people, and such _Shakta_ rites as were accompanied by the offering of +this drink and food to the goddess and their subsequent consumption by +her votaries, were performed with zeal and enthusiasm. + +Jagannáth Mishra, surnamed Purandar, a Brahman of the Vaidik sub-caste, +had emigrated from his ancestral home in Sylhet and settled here in +order to live on the bank of the holy Ganges. His wife was Shachi, a +daughter of the scholar Nilámbar Chakravarti. One evening in February or +March, 1485 A.D., when there was a lunar eclipse at the same time as +full moon, a son was born to this couple. It was their tenth child; the +first eight, all daughters, had died in infancy, and the ninth, a lad +named Vishwarup, had abandoned the world at the age of sixteen when +pressed to marry, and had entered a monastery in the Madras presidency. + +The new-born child was named Vishwambhar. But the women, seeing that his +mother had lost so many children before him, gave him the disparaging +name of Nimái or short-lived in order to propitiate Nemesis. The +neighbours called him _Gaur_ or _Gauránga_ (fair complexioned) on +account of his marvellous beauty. That the child was born amidst the +chanting of Hari's name all over Navadwip on the occasion of the +eclipse, was taken to be an omen that he would prove a teacher of +_bhakti_. Passing over the lucky signs of his horoscope, and the +miracles and Krishna-like antics with which pious imagination has +invested his boyhood, we may note that he showed great keenness and +precocity of intellect in mastering all branches of Sanskrit learning, +especially grammar and logic. + +On the death of his father, Vishwambhar, while still a student, married +Lakshmi, the daughter of Vallabh Acharya, with whom he had fallen in +love at first sight. He now became a householder, and began to take +pupils like many other Brahmans of Navadwip. As a _pandit_ he surpassed +the other scholars of the place and even defeated a renowned champion of +another province, who was travelling all over India holding +disputations. + +On his return from a scholastic tour in East Bengal, in which he +received many gifts from pious householders, he found that his wife had +died of snake-bite during his absence. After a while the widower married +Vishnu-priya. At this time his head was turned by the pride of +scholarship, and his victories in argument made him slight other men. +During a pilgrimage to Gayá, he met Ishwar Puri, a Vaishnav monk of the +order of Mádhavácharya and a disciple of that Mádhavendra Puri who had +first introduced the cult of bhakti for Krishna among the _sannyasis_. +Vishwambhar took this Ishwar Puri as his guru or spiritual guide. A +complete change now came over his spirit. His intellectual pride was +gone; he became a _bhakta_; whatever subject he lectured on, the theme +of his discourse was love of Krishna. Indeed, he developed religious +ecstasy and for some time behaved like a mad man: he laughed, wept, +incessantly shouted Krishna's name, climbed up trees, or raved in +abstraction imagining himself to be Krishna. He now made the +acquaintance of the elderly scholar and _bhakta_ Adwaita Acharya, and +was joined by a sannyasi named Nityánanda, who became to him even more +than what Paul was to Christ. + +Many people of Navadwip now believed Chaitanya to be an incarnation of +Krishna and did him worship, while Nityánanda came to be regarded as +Balaram, (the elder brother of Krishna). Religious processions were +frequently got up, in which the devout, headed by the two, went dancing +and singing through the streets or assembled in the courtyards of +houses. This was the origin of the _nam-kirtan_ ('chanting God's name') +which has ever been the most distinctive feature of this creed. +Chaitanya's greatest achievement at this time was the reclamation of two +drunken ruffians, Jagái and Mádhái, who were a terror to the city. The +apostles of _bhakti_ had also to face mockery and persecution from +scoffers and unbelievers (_páshandi_), which were overcome by +supernatural signs. We pass over the scenes of ecstasy, tireless +exertion in _kirtan_, madness and miracles, which form the extant +history of this period of Chaitanya's life. But the conversions among +the learned were few, and Chaitanya at last in despair resolved to turn +hermit for their salvation, arguing thus, "As I must deliver all these +proud scholars, I have to take to an ascetic life. They will surely bow +to me when they see me as a hermit, and thus their hearts will be +purified and filled with _bhakti_. There is no other means." So, he +induced Keshav Bhárati to initiate him as a _sannyasi_ (1509) under the +name of Krishna-Chaitanya, usually shortened into CHAITANYA, which we +have anticipated in this sketch. He was then 24 years of age. His +mother, who had often before urged him not to desert her as his elder +brother had done, was heart-broken at the loss of her sole surviving +child, but Chaitanya consoled her in every possible way, and bowed to +her wishes in many points in his after years as obediently as he had +done before renouncing the life of a householder. + +The next six years were passed by him in pilgrimages to Orissa, the +Southern Land, and Brindában, and in the preaching of _bhakti_ in many +parts of India, as described in detail in the present volume. + +Thereafter, at the age of 30, he settled at Puri, and spent his +remaining days in the constant adoration of Jagannáth. Disciples and +admirers from many places, chiefly Bengal and Brindában, visited him +here; and he edified them by his discourses, acts of humility, and +penances. Towards the close of his life he had repeated fits of +religious ecstasy in which he acted in utter disregard of his +life,--once leaping into the blue ocean, at another time battering his +face against the walls of his room. + +At last in June-July, 1533, his physical frame broke down under such +prolonged mental convulsion and self-inflicted torments, and he passed +away under circumstances over which the piety of his biographers has +drawn the veil of mystery. + +In his lifetime his disciples had organized a mission. In Bengal the new +creed was preached and spread far and wide by Nityánanda, who afterwards +came to be regarded as a god, co-ordinate with Chaitanya. Modern +Brindában, with its temples, Sanskrit seminaries and haunts for +recluses, is the creation of the Bengali Vaishnavs, and it has eclipsed +the older city of Mathura. Here the brothers Rup and Sanátan,--descended +from a Prince of Karnat who had settled in Bengal and whose descendants +had become completely Bengalized, joined Chaitanya's Church. These two +and their nephew Jiv Goswámi were great Sanskrit scholars and their +devotional works, commentaries, &c. encouraged a revival of Sanskrit +studies in general in that Muslim age. These three, with Gopal Bhatta, +nephew of the celebrated Vedantist Prakashananda who was latterly +converted to _bhakti_ by Chaitanya and changed his name into +Prabodhananda, and Raghunath Bhatta, son of an up-country Brahman +bhakta, and the last Raghunath-das, a Kayastha saint of the Saptagram +zamindar family of the Hugli district and the guru of our author, formed +the six Fathers of Chaitanya's Church. Except Rup and Sanátan, most of +the other disciples of Chaitanya adopted the Bengali tongue as their +medium, and greatly enriched it with their songs, biographies, poems, +travels, and translations of the bhakti literature from Sanskrit. The +Vaishnav Goswamis, both at Brindában and Navadwip, have kept up the +study of Sanskrit to our own day. A classified list of Chaitanya's +disciples is given in Book I. canto x and those of Nityánanda and +Adwaita's disciples in cantos xi and xii respectively. + + + +GLOSSARY + +_Abadhut_--an ascetic who has renounced the world. + +_Acharya_--a family name or title of Brahmans, _lit._, teacher. + +_Adwaita Acharya_--an elderly scholar of Shantipur and associate in +Chaitanya's devotions before he became a sannyasi. + +_Arati_--divine service performed to a god in the early morning or +after dusk, with lamps, incense, and instrumental music, especially +bells. + +_Balarám_--the elder brother of Krishna; the images of the two with +that of their sister Subhadrá between them, are worshipped in the temple +of Jagannáth. + +_Baniá_--grocer, (also acts as banker). + +_Bhágabat_--an adorer of Bhagabán or Vishnu as God; the Bhágabat, the +name of a Puran, regarded by the Vaishnavs as their Scripture. + +_Bhakta_--a devotee, who seeks salvation through faith. + +_Bhakti_--faith, devotion. + +_Bhárati_--the title of an order of monks. + +_Bhattáchárya_--a title of Brahmans. + +_Bhog_--see _prasád_. + +_Dhoti_--a sheet of cloth worn round the lower limbs by Hindu males. + +_Gandharva_--a class of celestial musicians. + +_Garuda_--a bird ridden by Vishnu, sacred to the Vaishnavs. + +_Gaur_--(1) a city in the Malda district, the capital of Bengal during +the Pathan period; also applied to the whole country of Bengal, (Gaur). +(2) or _Gauránga_, a title of Chaitanya. + +_Gauriyá_--a native of Bengal. + +_Ghághar_--a musical instrument. + +_Ghát_--bathing stairs in a river, usually sacred. + +_Ghee_--melted butter. + +_Gopis_--milk-maids of Brindában with whom Krishna disported. + +_Goswámi_--a title of respect, usually given to spiritual leaders among +the Vaishnavs. + +_Govardhan_--a sacred hill near Brindában. + +_Guru_--spiritual preceptor, initiator into learning or a faith. + +_Haridás_--a Muhammadan who had turned Vaishnav under Chaitanya's +influence. There was another Haridas, a born Hindu, among Chaitanya's +followers. + +_Jagannáth_--or Lord of the Universe, name of the idol of Krishna +worshipped in the temple at Puri; also applied to the town of Puri. + +_Jhárikhand_--the jungle country, Chota Nagpur and the Santhal +parganas. + +_Kali yug_--the present or iron age of the world. + +_Katak_--the capital of Orissa and the seat of King Pratap Rudra of the +Gajapati dynasty. + +_Kholan_--instrument of music, being a long earthenware drum covered at +both ends with leather; distinctive of the Bengali Vaishnavs. + +_Kirtan_ or _sankirtan_, chanting God's name to the accompaniment of +dance and song. + +_Kulin_--(1) a man of blue blood (kul), descended from a mythical +ancestor of high character or social position in a very far-off age. (2) +the name of a village in Bengal. + +_Kunda_--a pool of water, sacred to some god or saint. + +_Lilá_--the antic or sport of a god, particularly of Krishna. + +_Mádhav Pun_--also Madhavendra, a monk, the spiritual guide of that +Ishwar Puri who was the guru of Chaitanya. + +_Mahá-pátra_--minister of the Rajah of Orissa. + +_Mahá-prasád_--food offered to Jagannáth and thereafter considered as +holy. + +_Mangal-árati_--early morning worship, see _árati_. + +_Mantra_--spell, sacred verse (usually in Sanskrit). + +_Mahánta_--the abbot of a Hindu monastery. + +_Niláchal_--the Blue Mountain. Name of the mound on which the temple of +Jagannáth at Puri is situated. + +_Nimái_--a nick-name of Chaitanya. + +_Nupur_--bells tied to the feet in dancing. + +_Odhra_--Orissa. + +_Pándás_--attendants at a temple (such as Jagannáth); they act as +guides to pilgrims for a consideration. + +_Pandit_--scholar, one versed in Sanskrit. + +_Parichhá_--the highest servitor of the temple of Jagannáth. + +_Prasád_--food dedicated to a god at his worship, and thereafter eaten +by the faithful as something holy. + +_Prayág_--the town of Allahabad, at the junction of the Ganges and the +Jamuna. + +_Prem_--love, the highest form of bhakti or devotion. + +_Puri_--(1) a town on the sea-coast in Orissa, containing the temple of +Jagannáth. (2) the title of an order of monks. + +_Purushottam_--a title of Vishnu; usually applied to the temple of +Jagannáth at Puri. + +_Rárh_--the upland of Burdwan and Birbhum districts, west of the +Ganges. + +_Sankirtan_--see _kirtan_. + +_Sannyási_--ascetic, monk, religious mendicant. + +_Sárvabhauma_--i.e., "universal doctor," a man of encyclopaedic +knowledge. In the book this title is applied to a great scholar and +Vedántic philosopher of Navadwip, who had settled at Puri and was held +in high honour by the local king. His father was the scholar Visharád, a +fellow-student of Chaitanya's maternal grandfather. His sister's husband +was Gopinath Acharya, who, too, lived at Puri. Also called the +Bhattáchárya, and Bhatta; not to be confounded with the Bhattáchárya +(i.e., Balabhadra) of ch. xv-xxiii. + +_Shálgrám_--a round dark pebble, worshipped as an emblem of Vishnu, +(found in the Gandak river). + +_Shántipur_--a town on the Ganges, some miles below Navadwip. + +_Shástra_--Scripture. + +_Shikdár_--the revenue collector of a district, local governor. + +_Shloka_--a complete verse, couplet or quatrain. + +_Shripád_--a title of respect, here applied to Nityánanda. + +_Shri-Vaishnav_--one of the four main sects of the Vaishnavs; they +adore Náráyan and Lakshmi (=_Shri_), instead of Krishna and Rádhá. + +_Shudra_--the lowest caste among the Hindus. + +_Subhadrá_--the sister of Krishna. + +_Thug_--a class of professional robbers who used to strangle or poison +their victims, after mixing with them on the way, disguised as +travellers. + +_Tirtha_--sacred place, usually containing a bathing place. + +_Tulsi_--(1) the Indian Basil plant, sacred to Vishnu, and venerated by +the Vaishnavs as almost divine. "She is the Indian Daphne" +(_Birdwood_). (2) the name of a minister of the king of Orissa. + +_Vaikuntha_--the heaven of Vishnu. + +_Vaishnav_--worshipper of Vishnu, the preserver, one incarnation of +whom is Krishna. The Shaivas are the worshippers of Shiva the destroyer, +while the Shaktas are the worshippers of Shakti or energy, the wife of +Shiva. + +_Varáha_--the "Boar," the 3rd incarnation of Vishnu. + +_Vidyá-nagar_--Rajmahendri, in the Madras presidency. + +_Vrihaspati_--the teacher of the gods; hence, a man versed in all the +branches of learning. + +_Vishwarup_--Chaitanya's elder brother, who turned a sannyási under the +title of Shankaráyana and died in the monastery of Pandharpur in +Southern India. + +_Yug_--era or cycle of time. + + + + +[Illustration: KING PRATAP RUDRA BOWING TO CHAITANYA] + +(From an old painting in the possession of the Zamindar of Kunjagháta) + + + +CHAITANYA-CHARIT-AMRITA + + + +CHAPTER I + +At the House of Adwaita + +Glory to Shri Chaitanya! Glory to Nityánanda, to Adwaita, and to all +followers of Gaur! In the month of Mágh when the Master completed His +twenty-fourth year, in the bright fortnight, He turned hermit. Then led +by devotion He set off for Brindában, and wandered for three days in the +Rárh country, hallowing it with His footsteps and chanting the following +verse in rapture: + +_"I too shall cross the terrible and dark ocean of the world by means of +devotion to the Supreme Being, as the sages did of yore, by service at +the lotus-like feet of Mukunda."[1]_ + +The Master said, "True are the words of this Brahman, who chose the +service of Mukunda as his life's task. The highest robe [in which a man +can clothe himself] is devotion to the Supreme Soul, the service of +Mukunda which brings salvation. That robe he put on. Now shall I go to +Brindában and serve Krishna in solitude." + +So saying the Master moved day and night, the picture of religious +ecstasy, heedless which way He walked. Nityánanda, Acharya Ratna, and +Mukunda, all three followed Him. All who saw Him, cried "Hari! Hari!" in +devotion, and forgot sorrow and loss. The cow-boys shouted Hari's name, +at the sight of the Master, who stroked their heads saying, "Go on with +your chant," and thanked them saying, "Blessed are ye! ye have +gratified me by pouring Hari's name into my ears!" Nityánanda took the +boys apart and thus tutored them, "When the Master asks you about the +road to Brindában, show Him the path leading to the Ganges." This they +did and He took that path. Nityánanda spoke to Acharya Ratna, "Hasten to +Adwaita and tell him that I shall lead the Master to his house. He +should keep a boat ready at the riverside. Thence go to Navadwip and +fetch Shachi and all the disciples." + +Sending him off, Nityánanda came before the Master and showed himself. +"Whither are you going, Shripád?" the Master asked. "With thee to +Brindában" was the reply. "How far is Brindában?" "Behold, yonder is the +Jamuna!" So saying Nityánanda led the Master to the Ganges. This river +He mistook for the Jamuna. He thanked His stars that He had beheld the +Jamuna, sang its praise, and after bowing bathed in it. He had no second +clothing except His loin-cloth with Him. Just then Adwaita arrived in a +boat, with a fresh loin-cloth and upper garment, and appeared bowing +before the Master, who was puzzled to see him and asked, "You are the +Acharya Goswámi. Why have you come here? How did you know that I was at +Brindában?" The Acharya replied "It is Brindában wherever you are. It is +my good luck that you have come to the Ganges bank." The Master said, +"So, Nityánanda has played me a trick: he has led me to the Ganges and +called it the Jamuna!" The Acharya replied, "False are not the words of +Shripád. You have now indeed bathed in the Jamuna, for the Ganges and +the Jamuna flow in one channel, the eastern waters being called Ganga +and the western (in which you have bathed) Jamuna. Change your wet cloth +for a dry one. Four days have you fasted in fervour of love. Come to my +house to-day, I invite thee. I have cooked a handful of rice, with dry +coarse curry, broth and green herbs." Saying this he took the Master on +board to his house, and joyfully washed His feet. His wife had al ready +done the cooking. The Acharya himself dedicated the food to Vishnu, and +served it in three equal portions. [Description of the dinner omitted.] + +The Master said, "Long have you made me dance, now leave it off. Dine +with Mukunda and Haridas." Then the Acharya broke his fast with those +two, to his heart's content. The people of Shantipur, hearing of the +Master's arrival, flocked to gaze on His feet. In joy they cried "Hari! +Hari!" and wondered at His beauty. His fair complexion, which eclipsed +the Sun in splendour, was set off by his red robe. Endless streams of +people came and went throughout the day. At dusk the Acharya began a +_sankirtan_; he danced, while the Master gazed on. Goswámi Nityánanda +danced hand in hand with the Acharya, and Haridas behind them. This song +accompanied their dance: + + _"How shall I speak of my bliss to-day? + The Beloved (Krishna) has entered my temple for ever!"_ + +With perspiration, thrill, tears of joy, shout, and roar, they turned +and turned, touching the Master's feet now and then. The Acharya +embraced Him and said "Long did you wander after escaping from me. Now +that I have got you in my house, I shall hold you fast!" So the Achaiya +continued dancing and singing for three hours after nightfall. The +Master was in an attitude of longing as He had not yet gained union with +Krishna, and this separation made His love burn the more fiercely. +Impatiently He fell down on the ground, at which the Acharya stopped his +dance. Mukunda, who knew the Master's heart well, began to sing verses +apt for His passion. The Acharya raised Him to make Him dance. At the +verses, the Master could no longer be held back. He was all tears, +tremour, thrill, sweat, and broken accents,--now rising up, now falling +down, now weeping. + + The song: [Radha speaks] + + _Woe is me, dear sister, for my present state!_ + _The love of Krishna has caught my body and soul like a poison._ + + _My heart burns day and night; I know no peace._ + _O that I could fly where Kanu (Krishna) is to be found!_ + +Sweetly did Mukunda sing the above ditty, which made the Master's heart +burst, as the emotions of penitence, melancholy, rapture, +frolicsomeness, pride, and humility struggled with it. He was stricken +down by the force of His passion, and lay down breathless on the ground. +The faithful grew alarmed, when lo! He sprang up with a shout, overcome +with ecstasy and saying "Chant, chant, [the name of Hari]." None could +under stand the strong tides of His emotion. + +Nityánanda moved on holding Him, while the Acharya and Haridas danced +behind them. Three hours did He pass thus, now joy now sadness surging +in His heart. The dinner had come after five days of fasting; so the +wild dance greatly fatigued Him, but He felt it not to His ecstasy. +Nityánanda held Him back by main force; the Acharya ended the _kirtan_, +and laid the Master in His bed with every care. + +In the same way ten days were passed in dinners and singing. In the +morning the Acharya brought mother Shachi in a litter followed by the +faithful. All the people of Navadwip came,--old and young, men and +women,--forming a vast crowd. The Master was dancing and singing the +Name, when Shachi arrived at Adwaita's house and He fell prone at her +feet. She took Him up into her bosom and wept, both of them being rapt +at seeing each other. Shachi was distracted at seeing His shaven crown: +she wiped His body, kissed His mouth, and gazed at Him intently; but +could not see anything as tears filled her eyes. She mourned saying, "My +darling Nimái! be not cruel to me as Vishwarup was, whom I never saw +after he had turned hermit. If _you_ too do so, it will be the death of +me." The Master replied amidst tears, "Listen, mother! This body is your +gift and not my own. My birth is from you, my body has been nursed by +you. In ten million births I cannot repay my debt to you. True, I have +become a _sannyasi_ with or without your consent, but I shall never +slight your wishes. I shall live wherever you bid me, I shall do +whatever you command." So saying He bowed to her again and again, while +she joyfully clasped Him repeatedly. + +Then the Acharya led her in, and the Master made haste to receive the +faithful, welcoming them, looking into their faces and embracing them, +one after another. They grieved at the sight of His bare head, and yet +delighted at His beauty. How can I name all the devotees Shrivas, Ramai, +Vidyanidhi, Gadadhar, Gangadas, Vakreshwar, Murari, Shuklambar, +Buddhimanta Khan, Nandan, Shridhar, Vijay, Vasudev, Damodar, Mukunda and +Sanjay? Graciously He smiled on meeting the people of Navadwip. They +danced in delight singing "Hari, Hari." The Acharya's house was turned +into Vishnu's Heaven. From Navadwip and many villages men flocked to see +the Master. For many days the Acharya supplied them all with food, drink +and quarters; his store was inexhaustible, the more he spent the more +was it filled again. From that day forward Shachi herself did the +cooking, and the Master dined in the company of the faithful. In the day +they had the Acharya's love and the sight of the Master, at night His +dance and song. While He was singing all passions swept over Him, now He +stood still, now trembled, now shed tears of joy or uttered broken +words, now He fainted. At times He fell down on the ground, at which +mother Shachi wept, saying "Methinks Nimái's body has been shattered." +Then she piteously prayed to Vishnu, "Grant me this reward for my +worship of thee since my infancy, that when Nimái falls on the ground, +it may not hurt Him!" The loving mother Shachi was out of herself with +transports of delight and meekness. + +Shrinivas and other Brahmans wanted to feast the Master. But Shachi +entreated them saying, "Where again shall I see Nimái? You will meet Him +elsewhere, but for me, miserable one, this is His only visit. Therefore, +so long as He lives with the Acharya, I shall feed Him. I beg this +favour of you all." + +The faithful bowed in assent to the mother's wish. The Master too, +caught His mother's love-longing and said to His assembled followers: "I +had started for Brindában without your consent. So my journey was cut +short by a hindrance. True, I have embraced the monastic life all of a +sudden, yet I shall not be dead to you all. I shall not leave you in +life, nor shall I leave my mother. It does not, however, become a hermit +to live with his kindred in his birth-place. Let me not lay myself open +to this charge. Devise a means by which I can be true to both my +duties." + +At these sweet words, the Acharya and others went to Shachi and told her +of His wish. Shachi, the Mother of the World, answered, "I shall be +happy if He stays here, but if He is blamed it will grieve me. This plan +strikes me as a happy solution: let Him live on the Niláchal (Puri), +which is as it were a next door house from Navadwip; men pass frequently +between the two places, and I shall always get news of Him. You all may +come and go, and He too may sometimes visit Navadwip at the Ganges bath. +I count not my own joy or sorrow. What makes Him happy is happiness to +me." + +The faithful praised her, "Mother, thy words are like an oracle of the +gods!" At their report the Master rejoiced, did reverence to the people +of Navadwip and other adorers, and said, "You are my greatest friends. +Grant this my prayer, all of you, that you may ever in your homes sing +Krishna's _sankirtan_, Krishna's name, Krishna's deeds, Krishna's +worship. Now give me leave to go to the Niláchal; I shall visit you +between whiles." Smiling He bade them farewell with due respect. But +when He wished to start, Haridas cried piteously "You are going to the +Niláchal, but what will be my salvation? I have not strength enough to +go there. How can this lowly one hold to his sinful life without getting +sight of you?" The Master answered, "Have done with thy self-abasement. +It agitates my mind. For thy sake I shall pray to Jagannáth; I shall +take thee to Purushottam". Then the Acharya meekly begged Him to stay +for a few days more, and the Master listened to him and did not go away. +So, the Acharya, Shachi, and the faithful rejoiced. Daily did the +Acharya hold the grand celebration the sweet discourse on Krishna in the +company of the devout in the day-time, and the revelry of _sankirtan_ +at night. Joyfully did Shachi cook, and merrily did the Master dine with +the faithful. The service of the Master brought fulfilment to Acharya's +reverence, devotion, home, and wealth, while Shachi delighted in gazing +on her son, and feasting Him to her heart's content. + +Thus did the faithful beguile some days in the Acharya's house in great +bliss. At last the Master told them, "Go you all to your own homes; +there make Krishna's _sankirtan_. We shall meet again; sometimes you +will go to Puri, at others I shall come to you at the Bathing in the +Ganges." Goswámi Nityánanda, Pandit Jagadananda, Pandit Damodar, and +Mukunda Datta, these four[2] were sent by the Acharya to bear the Master +company. Comforting His mother, He bowed at her feet, walked round her, +and then set off. The cry of lamentation rose in the Acharya's house, +but the Master quickened His pace, heedless of it. Adwaita followed Him +some distance weeping, when He turned back with clasped hands, solaced +him, and spoke these gentle words, "You should comfort my mother and +look after the congregation, for if you give way to grief they will all +die!" Embracing He turned Adwaita back, and passed on freely. To the +bank of the Ganges He went with the four, and then to Puri by way of +Chhatrabhog.[3] [_Madhya Lilá_, text, canto 3.] + +[1] From the Brahman mendicant's speech reported in the _Shrimad +Bhágabat_, XI. xxiii. verse 53. + +[2] The _Chaitanya Bhágabat_ mentions two others, Govinda and Gadadhar, +(III. 2). + +[3] _Chhatrabhog_. A village where the Ganges divides into innumerable +branches before falling into the sea. It is famous for its submerged +Shiva styled _Ambu-linga_. + +[Illustration] + + + +CHAPTER II. + +The Miracles of Madhav Puri + +So the Master went to the Niláchal, with His four companions, absorbed +in the _kirtan_ (singing) of Krishna. One day He entered a village and +brought back a large quantity of rice by personally begging for alms. On +the way the ferrymen did not refuse Him a crossing. He blessed them and +came to Remuna, [1] where He devoutly visited the charming image of +Gopinath. As He bowed down at the feet of the image, the bunch of +flowers on its crown dropped upon His head. At this Master rejoiced and +danced and sang long with the faithful. The attendants of Gopinath +marvelled at His power, ardour, beauty, and accomplishments, and served +Him in many ways. There He passed the night, in desire of the _kshir +prasád_ (condensed milk) of which He had heard from Ishwar Puri before. +The god was known as the _Gopinath who stole the kshir_, because, as +the devotees told the tale, he had once stolen _kshir_ for Madhav Puri. + +In days gone by Madhav Puri had wandered on to Govardhan, near +Brindában, in his ecstasy heeding not whether it was day or night, and +falling down to the ground without caring what sort of place it was. +After making a circuit of the rock, he came to the Govinda-_kunda_ +(pool), bathed, and sat down under a tree in the evening. A Cow-boy came +and held a pail of milk before him, saving with a smile, "Puri! drink +this milk. Why don't you take what you have longed for? What are you +musing on?" The Child's beauty charmed the heart of the Puri, and his +sweet words took away his hunger and thirst. The Puri asked, "Who are +you and where do you live? How did you know that I was fasting?" The Boy +answered, "I am a milk-man of this village. In _my_ village none can +remain fasting. Some beg for rice, some for milk. I convey food to those +who do not beg. The women who had come to draw water saw you, and sent +me with this milk for you. I must be off now to milk my cows, but I +shall come again for my pail." Then the Boy went away and was not seen +again. Madhav Puri wondered, laid the emptied pail down, and began to +pray without sleeping. Towards the end of the night he dozed off into +unconsciousness, and dreamt that the Boy came and led him by the hand to +a bower saying "Here I dwell, suffering much from cold and rain, wind +and sun. Bring the villagers together, remove me from the bower to the +hill-top and there lodge me properly in a monastery. Bathe me profusely +in cold water. Long have I looked forward to the day when Madhav would +come to serve me. Moved by thy love I have accepted thy service, and I +shall appear in the flesh to save the world by my sight. I am Gopal, the +Uplifter of Govardhan Hill. My image was installed by King Bajra,[2] and +is the guardian deity of this place. My attendant, in fear of the +misbelievers, removed me from the hill to this grove for concealment and +then fled. Since then I have been here. It is well that you have come. +Now bring me out carefully." So saying the Boy disappeared. Madhav Puri +awoke, and judging that he had seen Shri Krishna without recognizing +him, he rolled on the ground in a transport of devotion. After some +weeping he calmed his mind and set about to carry out the Lord's +bidding. After his morning bath he went into the village, called the +people together, and said, "The Lord of your village, the Uplifter of +Govardhan, is in a grove. Let us seek him out. The grove is dense and +hard to enter. Take hatchets and spades with yourselves to make a door." +The villagers joyfully accompanied him, and cut an entrance into the +grove, where they found to their joy and wonder the image lying hidden +under earth and grass. Removing the covering they knew (the image). But +it was very heavy, so the strongest men joined together to take it up +the hill. There the idol was placed on a stone seat, with another big +stone at its back as a support. The Brahmans of the village fetched +water from the Govinda-_kunda_ in fresh pots. Nine hundred pots of +water were brought; many musical instruments were played; the women +sang. It was a great festival with dancing and singing. All the curd +milk and _ghee_ in the village were brought there with sweets, and all +other articles of offering. The image was bathed by Madhav Puri himself, +worshipped and installed there. All the food available in the village +was brought to the hill, offered to the god and an _anna-kut_ (pyramid +of consecrated food) was formed. In one day's preparation this grand +feast was accomplished. The image was laid on a bedstead, a straw thatch +built over it, with walls of straw. + +The Goswámi Puri ordered the Brahmans to feast all the villagers, old +and young. They dined, the Brahmans and Brahmanis first, then the others +in due order. The people who came from other villages looked at Gopal +and got his _prasád_. Men wondered at the power of the Puri who had +produced the pyramid of rice. He brought all the Brahmans to Vaishnavism +and employed them in the various services (of the god). Again, at close +of day he roused the god, offered some light refreshments as _bhog_. It +was noised abroad that Gopal had appeared there, and people flocked from +neighbouring villages to see the god. The villagers joyfully gave feasts +in honour of him on different days, each building up a pyramid of rice. +At night the image was laid to rest; the Puri drank a little milk. + +Next morning the same kind of service began. The people of a village +came with all their milk, curd, _ghee_ and rice, and offered them to +Gopal. The Brahmans cooked as before and Gopal tasted of the heap of +rice. The people of Brindaban love Gopal of themselves, and he too loves +them. They all came, partook of the holy _prasád_ and forgot their +sorrow and loss at the sight of him. From other provinces men arrived +with presents when they heard that Gopal had appeared there. The rich +men of Mathura sent costly offerings out of devotion. Gold, silver, +cloth, incense and food stuffs were daily presented in vast quantities +and swelled the store (of the temple). One very rich Kshatriya built the +temple (at his own cost), some one else the kitchen, another the walls. +The citizen of Brindában presented a cow each, and thus Gopal got a +thousand cows. Two Brahman hermits came from Bengal, and the Puri +received them with attention, made them his disciples, and entrusted to +them the service of the god. So he waited on the god for some two years, +glad to see him served right royally. + +One night the Puri had a dream, in which Gopal spoke to him, "I burn, I +burn! Rub me with sandal wood from the Blue Mountain, and from nowhere +else, and then shall I be cooled. Go there quickly." The Puri, inspired +by devotion, travelled to the eastern country to do the Lord's behest, +appointing others to carry on the service. At Shantipur he visited +Adwaita Acharya, who was moved by his devotion to get himself initiated +by him and became his disciple. Thence the Puri proceeded south [i.e., +to Orissa], and at Remuna saw the Gopinath, whose beauty threw him into +ecstasy. After singing and dancing he sat down in the vestibule and +asked the (attendant) Brahman about the different dishes served to the +god. The splendour of the service made him infer that the _bhog_ was +excellent. So he resolved to inquire into the character of the _bhog_ +and appoint it for his Gopal too. The Brahman described to him how +twelve earthen pots full of _kshir_, called _amrita-keli_ (the cream +of nectar) famous and unmatched in the world, were offered to the god +every evening. Just then that _bhog_ was presented. The Puri only +thought, "If I can get a little of the _kshir prasád_ unasked, I may +learn its taste for the purpose of establishing it as my Gopa's _bhog_." +But the longing shamed him and he prayed to Vishnu. + +Then the _bhog_ was removed and the _árati_ was celebrated. The Puri +bowed and went out without saying a word. He was passionless, +indifferent to the world, vowed not to ask for anything. If he got +anything unasked he ate it, otherwise he fasted; the nectar of love was +enough for him, he felt not hunger or thirst. That he had coveted the +_kshir_ struck him as a sin. So he sat down in the deserted square of +the village-market singing hymns. + +In the meantime the priest laid the image to sleep, finished his duties, +and went to bed, where he had a dream. The god came and told him, "Up, +priest, and open my door. I have kept a pot of _kshir_ for the hermit. +You will find it concealed under the skirt of my lower garment. You all +did not notice it under my illusion. Take the _kshir_ quickly to Madhav +Puri who is sitting in the market place." The priest arose, bathed, +opened the shrine, and found the _kshir_ under the lappet of the god's +_dhoti_. He washed the spot and went into the village with the pot of +_kshir_ and walked through the market crying, "Take this _kshir_, +whosoever is named Madhav Puri! For your sake Gopinath had concealed +this _kshir_. Take it and eat it, Puri, thou luckiest man in the three +worlds." + +At this the Puri disclosed himself. The priest gave him the _kshir_, +bowed, and told the whole story, to the rapture of the Puri. The +attendant priest marvelled at his devotion and said, "It is only fitting +that Krishna should be obedient to him." + +Lovingly did the Puri drink the _kshir_, then he washed the pot, broke +it, and tied the sherds in a corner of his sheet, eating one of the +broken pieces every day, at which he grew wonderfully enraptured. At the +close of the night he set off for Puri (Jagannáth), bowing to Gopinath +then and there, in fear that a crowd would gather round him next +morning, when they heard that the Lord had sent him _kshir_. + +So he fared on, till he came to Puri in the Blue Mountain; the sight of +Jagannáth threw him into an ecstasy, he rose up and fell down, he +laughed, danced, and sang, in intense delight. It was noised abroad that +Madhav Puri had come to the holy place: men flocked to do him reverence. +Such is the nature of fame, it comes God-sent to those who seek it not. +In fear of public notice the Puri had fled thither, but fame clung to +this devotee of Krishna all the way. Eager as he was to escape from the +place, the need of sandal for his god held him back. He told the story +of Gopal to the attendants of Jagannáth and the _mohants_, and begged +sandal wood for him. The faithful exerted themselves for it. Those who +knew the Rajah's minister (_pátra_) begged him and thus collected the +camphor and sandal. A Brahman and a servant for carrying the sandal were +sent with the Puri, and given their travelling expenses. Royal passports +were given to the Puri by the minister, addressed to the officers of the +frontier outposts and the ferries. + +So he returned to Remuna after some time, made many bows to Gopinath, +and danced and sang long in rapture. The servitors of the temple did him +reverence and fed him on the _kshir prasád_. While sleeping in the +temple, he had a dream at the close of night: Gopal came and told him, +"Hark thee, Madhav! I have got all the camphor and sandal. Rub this +sandal with camphor and anoint Gopinath with it daily. Gopinath's body +is one with mine! Lay the sandal on him and I shall feel the cooling +effect. Doubt not, hesitate not, believe and give up the sandal as I bid +you." So saying, Gopal vanished; the Goswámi awoke, called together the +servitors of Gopinath, and told them, "The Lord bids you rub all this +sandal and camphor on Gopinath's person; for thus will Gopal be cooled. +He is the Supreme Lord and his order is mighty. In summer Gopinath +should be anointed with sandal paste." The servitors rejoiced at it. The +Puri set the two men to rub the sandal into paste and hired two other +men also [for the work]. So he daily rubbed the sandal and the attending +priests laid it on gleefully. He stayed there doing this till the sandal +was all gone. At the end of summer he again went to the Niláchal and +passed there four months. + +The Master told His disciples of the sweet life of Madhav Puri and +remarked, "Think of it, Nityánanda; happiest of men is the Puri. Krishna +appeared to him on the pretext of giving him milk. Thrice did he appear +to him in dream to lay his commands. His love so influenced the god that +he revealed himself, accepted the Puri's service, and saved the world. +For his sake Gopinath stole the _kshir_ and got the surname of +"_kshir_-stealer." On the god's body did he lay camphor and sandal, and +his love overflowed at it. Hard it is to carry camphor and sandal +through a Muslim country (Bengal and Upper India). Gopal knew that the +Puri would be put in distress in doing this task. So, the gracious god, +ever tender to his devotees, himself took the sandal (at Remuna) in +order that the Puri's task might be done. Think of the Puri's extreme +devotion! It transcends nature, it amazes the mind! He is silent, +passionless, indifferent to every earthly thing. He keeps with himself +no companion, lest he should have to speak on any ungodly material +subject. That such a man, on receiving Gopal's command, travelled two +thousand miles to beg for sandal! He lay fasting and yet did not ask for +food! Such a man carried the sandal one _maund_ of sandal and 20 +_tolas_ of camphor, rejoicing that he would lay them on Gopal! The +frontier custom-officer of Orissa stopped him but he showed the royal +pass and was set free. He never reflected how he would carry the sandal +through the Muslim land, long distance, and countless hindrances. He had +not a shell (_kowri_) with him to pay duty at the custom barrier, and +yet in his enthusiasm he set forth to carry the sandal. Such is the +natural effect of true love,--not to think of one's own sufferings and +troubles! Gopal had bidden him bring the sandal, only to show to the +world the Puri's deep devotion. And he brought it joyfully through all +hardships to Remuna. Gopal had meant by it only to try him, and when the +trial was over the god grew gracious. We are powerless to understand the +depth of his love for Krishna and Krishna's graciousness to his +devotee." + +So saying the Master recited a stanza of the Puri's composition, which +has lighted the world like the moon. Discourse on the stanza only +revealed its full beauty, just as the odour of sandal wood spreads with +rubbing. I deem this stanza the rarest gem in poetry. Radha speaks it +through the mouth of Madhavendra. How did Chaitanya relish it! None +besides these three can know its full flavour. The Puri finally attained +to the supreme realization [_i.e._, death], reciting this stanza: + + The stanza [Radhika speaks]:-- + + _"O Lord! Gracious to the lowly! thou art now in + Mathura. When wilt thou come to me? Darling mine! + my heart runs about in pain of longing to see thee. + What shall I do?"_ + +On reciting the stanza the Master fell down on the ground in a trance, +senseless with the intensity of love. Nityánanda hurriedly took Him up +in his arms. Chaitanya rose weeping, and ran hither and thither in a +transport of devotion, shouting, laughing, dancing, and singing. Oft did +He repeat the first word of the stanza, His voice choked with emotion +and tears running down His cheeks. He trembled, perspired, wept with +joy, stood still, changed colour, now showing remorse, now grief, now +stupor, now pride or meekness. The stanza opened the gate of His love. +The servitors of Gopinath gazed on tke Master's outpouring of love. But +He came back to Himself on seeing a crowd gathering. The _bhog_ was +performed, then the _árati_. The priest laid the god to rest, came out of +the shrine and placed the twelve pots of _kshir_ before the Master, who +joyfully took five pots for Himself and His disciples and returned the +other seven to the priest. True, the sight of Gopinath had been food +enough for Him; but He now drank the _kshir_ as a mark of reverence. +The night was passed in singing the Name. In the morning He attended the +_mangal árati_ and then departed. [Text, canto 4.] + +[1] _Remuna_, 10 miles north-west of Baleshwar in Orissa. + +[2] The great-grandson of Krishna and his successor on the throne +of Mathura. + + + +CHAPTER III + +The Legend of Gopal the Witness + +Glory to Chaitanya! Glory to Nityánanda! Glory to Adwaita! and Glory to +the followers of Chaitanya! + +On His way the Master came to the village of Jajpur, where He bowed to +the image of Varáha. He danced and sang in love and prayed long, passing +the night in that village. To Katak[1] He went to see the Sakshi-Gopal, +whose beauty threw Him into a rapture. After dance and song He prayed to +the Gopal with abstraction. That night during His halt there with His +disciples He heard the legend of Gopal. Nityánanda in his former +pilgrimage had come to Katak, seen the Sakshi-Gopal, and heard the +legends of the god, which he now narrated to the Master. Once on a time +two Brahmans of Vidya-nagar [Rajmahendri] set out on a pilgrimage, and +after visiting Gaya, Benares, Allahabad, &c., reached Mathura. They made +a tour of the [Mahá-] ban, and beheld Govardhan and the Twelve Woods, +known as _Dwádash ban_, finally going to Brindában. In the great temple +Gopal was worshipped with great pomp. They bathed at the Keshi ghát, the +pool of Káliya, and other places, and rested in the temple of Gopal, +whose beauty ravished their hearts. There they blissfully passed a few +days. One of the Brahmans being old had been tended carefully by the +younger one. The old man, pleased with his attendance, said, "Long have +you served me, and through your help have I performed my pilgrimage. +Even a son does not serve his father so lovingly. Through your kindness +I have been saved every trouble. It will be rank ingratitude if I do not +honour you. So I shall wed my daughter to you." The youth replied, +"Listen, sir! Why talk of that which cannot be? You are a high _kulin_, +great in learning and Wealth, while I am a non-_kulin_ lacking in +scholarship and riches. I am no worthy match for your daughter. Through +love of Krishna have I served you, as he is pleased with attention to +Brahmans. What pleases the Lord increases the store of faith." The elder +answered, "Doubt not. What wonder is there in it that I should give you +my daughter?" The younger Brahman rejoined, "You have a large circle of +kindred, friends and sons, without whose consent you cannot possibly wed +your daughter to me. Witness the case of Bhishmak, the father of +Rukmini, who was opposed by his son in giving his daughter, as he +wished, to Krishna." The old man answered, "My daughter is my property. +Who can oppose me in giving away what is mine? I shall give you my +daughter in despite of all. Don't doubt it, but derive your consent." +The youth said, "If you have really decided to give me your daughter, +make a vow before Gopal." The old Brahman addressed Gopal and said, +"Know that I shall give my daughter to this man." The youth added, +"Lord, be thou my witness, and I shall summon thee to give thy testimony +if he breaks his promise." + +So saying the two returned to their homes, the young man serving the +other like an elder. The old man now reflected, "I pledged my word to +this Brahman in a holy place, but how can I keep it? I must consult my +wife, sons, kindred and friends." So, one day he gathered his own folk +and told them the whole story, at which they lamented and cried "Never +utter such words again! You will lose your _kul_ if you wed your +daughter to a low-born man. You will be a laughing stock to all!" The +Brahman urged, "How can I retract a promise made in a holy place? Come +what may, I will give him my daughter." His kinsfolk threatened to +boycott him, and his wife and children to take poison. The Brahman +pleaded, "He will make a case of it by calling his witness. When he wins +my daughter by a decree, my faith will be proved worthless!" His son +answered, "Oh! the witness is an idol in a far-off land. Who will bear +testimony against you? Do not be alarmed. You need not tell the lie that +you had never made him such a promise; you will only have to pretend +forgetfulness. If you do that I shall beat the Brahman in court." At +this the Brahman, full of anxiety, prayed intently to Gopal, "Gopal, to +thee I appeal: save my faith and save my kindred, save both sides!" + +One day the younger Brahman visited him, bowed reverently, and said with +folded hands, "You promised me your daughter, but are now silent on the +point! Is this your sense of justice?" The old man remained silent; but +his son ran with a stick to beat the visitor, crying, "Wretch! you want +to wed my sister! Dwarf, you wish to catch the moon!" The youth fled, +but another day he called all the villagers together, who summoned the +old man. Then the younger Brahman spoke, "This man promised his daughter +to me. Ask him why he does not give her up now." On being questioned by +the people, the elder Brahman replied, "Listen, friends, I do not +remember what I said so long ago." At this his son got the chance to put +in his words boldly, "My father had much money with him during his +pilgrimage. This villain, his only companion, coveted the money, +intoxicated him with _dhuturá_, robbed him and said that thieves had +taken away his money, and then spread the tale that he had promised his +daughter to him. Judge ye all, whether he is a worthy match for my +sister." The assembled people were filled with suspicion, as greed often +makes men commit sin. The younger Brahman pleaded, "Hear, my masters, he +is lying to win the case. His father, pleased with my attendance, +promised me his daughter voluntarily, and when I declined alleging my +unworthiness and our disparity in wealth, learning and _kul_, he +repeatedly pressed me to accept her, and at my suggestion called Gopal +to witness his promise. I conjured the god to bear testimony for me, +should this Brahman break his word. He is my witness, whose word is held +true in the three worlds." The old man replied, "This is good. If Gopal +appears here and bears testimony, I shall certainly give you my +daughter." His son agreed to it. The old man only thought, "Kind is +Krishna. Surely he will bear my word out." His son was confident that +the image would not come to act as a witness. So thinking diversely they +agreed. At the younger Brahman's request both parties signed a written +deed of agreement to abide by this test, to prevent future disputes. It +was left with an umpire. The young man continued, "Listen, all ye here! +This Brahman is pious and true of speech, never wishing to retract his +word. It is only his fear of the suicide of his kinsfolk that has made +him tell a lie. Thanks to his piety, I will bring Krishna as a witness +and enable Hm to keep his word." At this the sceptics laughed; some +said, "God is good, He may come." + +Then the younger Brahman went to Brindában, prostrated himself and +prayed to the image, "God of the Brahmans! thou art ever kind. Have pity +and save the honour of two Brahmans. I mind not whether I get the girl +or not, but it would be a great pity if a Brahman's promise is broken. +For this reason, do thou bear witness, for he who will not bear +testimony to the truth that he knows, commits a sin." Krishna replied, +"Brahman! return home, assemble the public, and meditate on me. I shall +appear and give my evidence. But my image can not be taken there." The +Brahman protested, "Even if you appear in your four-armed form, none +will believe you. But if this very image goes there and speaks out of +its mouth, then all will deem it true." Krishna said, "Nobody ever heard +of an idol travelling!" The Brahman replied "Why do you speak of being +an idol? You are not a mere image but the Darling of Brindában. Do an +unprecedented act for the sake of a Brahman." Laughingly Gopal said, +"Hear, Brahman, I shall travel after you; but do not look behind, or +else I shall stop there. You will hear (on the way) only the jingling of +my _nupur_, and thus know that I am going on. Give me one _seer_ of +rice [daily], which I shall eat when accompanying you." Next day, after +taking the Lord's leave, the Brahman set out on his return, delighted to +hear the jingle of the _nupur_ behind him, and offering excellent rice +to the image. So he arrived near his village and then thought, "Now have +I come to my village and shall go home and tell the people of the +arrival of my witness. But I cannot believe if I do not see him with my +own eyes. It will be no harm if he stays here. So he looked behind him; +and Gopal stopped there, saying with a smile, "Go home; here will I stay +without going any further." + +When the Brahman reported the tale, the people marvelled at it, and came +to see the witness. They bowed to Gopal, delighted with his beauty and +amazed to hear that the image had travelled thither. Then the old +Brahman in joy prostrated himself before Gopal, who gave his evidence +before the people, and the younger Brahman got his betrothed bride. The +Lord spoke to the two Brahmans, "You will be my servants birth after +birth. I am pleased with you; beg a boon." They prayed together, "Grant +us this that you remain here, so that all may know your favour to your +servants." Gopal remained there, and the two served him. The people of +the country flocked to see him. The king of the land heard the wonderful +legend and beheld the Gopal with supreme delight. He built a temple and +endowed the service of the god, who became famous under the name of +GOPAL THE WITNESS. Thus has _Sakshi-Gopal_ accepted, worship and stayed +at Vidya-nagar for long. Purushottam, the Rajah of Orissa, conquered the +country in battle and seized the many-jewelled throne named +_mánik-sinhásan_. Purushottam Dev was a great devotee and entreated +Gopal to go to his capital. Gopal, pleased with his piety, consented and +was taken to Katak, where his worship was installed. The Rajah gave the +_mánik-sinhásan_ to Jagannáth. His queen, when visiting Gopal, gave him +many ornaments in devotion. A costly pearl hung from her nose, and +wishing to give it too she reflected, "Ah, if there had been a hole in +the Lord's nose, I, his hand maid, could have made him put this pearl +on!" With this thought she bowed and returned home. At the end of the +night Gopal appeared to her in a dream and said, "In my infancy my +mother had bored my nose and very tenderly hung there a pearl. The hole +is there still. Make me wear the pearl you wished to give." The queen +spoke to her husband, and the two went to the temple with the pearl, +hung it from the hole in the nose which was found out, and a great +festival of joy was held. From that day on has Gopal stayed at Katak and +been known as _Sakshi-Gopal_. + +The master with all His disciples heard the legend of Gopal from +Nityánanda and was delighted. While He stood before Gopal, the faithful +seemed to see them both as of one body, of one complexion, large-limbed, +red-robed, grave of mien, beaming with glory, lotus-eyed, moon-faced, +both of them in rapture for each other. + +At the sight of both, Nityánanda in great joy winked at the faithful and +they all smiled. So the night was passed in great entertainment, and +next morning, after witnessing the matin service, they set off. +Brindában-das has described fully how He visited Bhubaneshwar on the way +(to the Blue Mountain). At Kamalpur He bathed in the Bhagi [2] river, +and gave His mendicant's stick to Nityánanda to carry. With his +disciples He went to see Kapoteshwar [Shiva]. Here Nityánanda broke the +Master's stick into three and threw it (into the river). From that Shiva +shrine the Master returned, and was thrown into ecstasy by the sight of +the spire [3] of the temple of Jagannáth. He prostrated Himself and +danced in love; the disciples too, in love, danced and sang, following +the Master on the highway. He laughed, wept, danced, roared and shouted, +and made a thousand leagues of those six miles. On reaching Athára-nála +(Eighteen Water courses) the Master came to His senses a little and +asked Nityánanda for His stick. But Nityánanda answered, "It was broken +into three bits. You fell down in a swoon of devotion, and as I caught +you, we two tumbled on the stick which was broken by our weight. I know +not where it was dropped. Through my fault was your stick broken. Punish +me as you think fit." The Master was sad and spoke a little bitterly, +"You have all done me great good, forsooth, by coming to the Blue +Mountain! You could not even preserve the stick, my only property. You +go before me to see Jagannáth or let me go there before you. But we will +not go together." Mukunda Datta said, "Master, go thou before us; we +shall arrive after and not in thy company". The Master hastened there. +None could understand the cause why one Master broke the other's stick +and why the latter suffered it to be done, or was angry at the result. +The deep mystery of the breaking of the stick can be understood only by +him who has constant faith in the two Masters. [Text, canto 5.] + +[1] The image of _Sakshi-Gopal_ is now installed at a village of the +same name 48 miles south of Katak town. + +[2] _Indian Atlas_ (sheet 116) names the river here as _Bargovee_. + +[3] The place meant is evidently Jagannáth Vallabh, six miles north of +Puri; from this place the spire of the temple of Jagannáth can be seen. +_Athára-nála_ is two miles north of Puri. + + + +CHAPTER IV + +The Conversion of Sárvabhauma + +The Master went in an ecstatic mood to the temple of Jagannáth, and was +beside Himself with love at the sight of the god. He rushed to embrace +the image, but fell down on the temple floor, senseless with devotion. +Happily Sárvabhauma noticed Him, and stopped the door keeper +(_Parichhá_, mace-bearer) who was about to beat the Master. Sárvabhauma +marvelled exceedingly as he gazed on the beauty of the Master and His +transport of love. The hour of _bhog_ arrived, yet the Master did not +come to His senses. Sárvabhauma then thought of a plan, and had Him +conveyed by his disciple the door-keeper to his house and laid Him down +on a clean spot. But the Master showed no respiration, no heaving of the +chest. The Bhattáchárya grew alarmed. He held a fine piece of cotton to +the Master's nose; it stirred, and he was reassured. The Bhattáchárya +sat musing thus, "This is the _sáttvika_ form of the passion for +Krishna. It is named the "bright-pure" (_sudipta sáttvika_), and is +displayed only by a devotee who has attained to constant realization +(_nitya-siddhi_). This ecstasy is possible only in one whose devotion +is extreme. I wonder to see it manifested in an [ordinary] man's +person." + +While he was pondering thus, Nityánanda and the others arrived at the +main gate, and overheard the people talking among themselves, "A +_sannyasi_ came here and swooned away at the sight of Jagannath; he is +still in a trance. Sárvabhauma has conveyed him to his own house." They +knew from this that it was the Great Master. Just then came there +Gopinath Acharya, the son-in-law of Visharad of Nadia, and a devotee and +acquaintance of the Master. He knew Mukunda from before, and was +surprised to see him there. Mukunda bowed, the Acharya embraced him and +asked him news of the Master. Mukunda replied, "The Master has come +here, and we with Him." The Acharya bowed to Nityánanda Goswámi, and +again asked them all about the Master. Mukunda said, "After taking the +monastic vow, the Master came to the Blue Mountain taking us with Him. +Leaving us behind He came to visit this temple, and we have arrived now +to seek Him. From what we have heard from others, we conclude that He is +in Sárvabhauma's house, whither He was removed on fainting at the sight +of the god. I have met you luckily, just as I was wishing for your +sight. Let us go to Sárvabhauma's house, and after seeing the Master we +shall visit the temple." + +Gopinath in delight conducted them to Sárvabhauma's house, where he +beheld the Master and felt mingled joy and grief. He introduced them all +to Sárvabhauma, and took them inside. Sárvabhauma bowed to Nityánanda +Goswámi and saluted the others in the proper mode. Then he sent them all +in charge of his son Chandaneshwar, to the temple. They joyed to behold +the god. Nityánanda went out of himself in devotion, but the others +quieted him. The servitor of the shrine presented them with the garland +and _prasád_ of the god, to their great delight. Then they returned to +the Master, and chanted the divine name loud and long. In the third +quarter [of the day], Chaitanya awoke, and rose up shouting, _Hari! +Hari!_ Reverently Sárvabhauma took the dust of His feet [to place it on +his own head], and entreated Him, "Take your midday meal soon. I shall +feed you to-day with Jagannath's _mahá-prasád_." The Master quickly +came back from His bath in the sea, and feasted with His followers on +the rice, broth and other kinds of _prasád_, which Sárvabhauma served +to them from golden dishes. The Master said, "Help me with the hash of +gourd (_lau_) and other vegetables, and serve these others with cakes +and sweets." But the Bhattáchárya entreated Him with folded palms, "How +has Jagannáth himself fed? Do you too taste all of these," and so made +Him eat the cakes and sweets too. After the dinner, he helped the Master +to wash, then took leave to retire with Gopinath Acharya and eat their +own meals. When they returned, [the Acharya] bowed saying "I salute +Náráyan," and the Master responded with "Be thy mind constant in +Krishna!" At these words Sárvabhauma knew Him to be a Vaishnav hermit. +He then asked Gopinath Acharya about the worldly life of the Master. The +Acharya replied, "His home was at Navadwip; his father Jagannáth Mishra, +surnamed Purandar Mishra, gave him the name of Vishwambhar. His maternal +grandfather was Nilambar Chakravarti." Sárvabhauma added "Nilambar +Chakravarti! why, he was a fellow-student of my father Vishárad, who, I +know, had a high regard for Purandar Mishra, too. I honour both for +their connection with my father." + +Delighted to hear that Chaitanya was a man of Nadia, Sárvabhauma thus +addressed Him, "You are of honourable birth, and a _sannyasi_ in +addition. Make me, therefore, your personal disciple." At this the +Master cried out, "O Vishnu! O Vishnu!" and then spoke humbly to the +Bhattáchárya, "You are the teacher of the world and the benefactor of +mankind. You teach _Vedánta_ and [thereby] benefit men of monastic +life. I am a young monk, ignorant of good and evil. I have sought refuge +with you, regarding you as my teacher. For your society have I come +here, hoping that you will train me in all ways. You saved me in my +great danger to-day." The Bhattáchárya said, "Never go to the temple +alone, but always with me or one of my men." The Master replied, "I +shall not enter the shrine, but gaze from the Garuda [pillar in the +quadrangle]." Then Sárvabhauma addressed Gopinath Acharya, "You will be +guide to this Goswami in visiting the temple. Lodge him in the house of +my mother's sister, which is a quiet place, and look to all his needs." +So he did. Next day Gopinath took the Master to the temple to show Him +Jagannáth as he rose from his bed. Mukunda Datta led Him back to +Sárvabhauma's house, who spoke thus, "This _sannyasi_ is meek in +disposition, lovely in form. I daily love Him the more. Tell me what +order He has joined and what name He has chosen." Gopinath replied, "He +has been named Shri Krishna-Chaitanya; His spiritual guide is Keshav +Bhárati, blessed man!" Sárvabhauma remarked, "His name is well-chosen, +but the Bhárati order is not ranked high [among the ten classes of +_sannyasis_]." + +Gopinath answered, "He does not care for outward [dignity]. Hence His +indifference to the more famous orders of monks." The Bhattáchárya +joined in, "Ah, He is in the full bloom of youth. How can He keep the +monastic rules? However, I shall ceaselessly teach Him Vedánta, and lead +Him on to the rank of a recluse of the Monist school (_adwaita_). If He +then wishes it, I shall robe Him anew with the yellow robe of a yogi, +purify Him, and enter Him into one of the higher orders." + +Gopinath and Mukunda grieved to hear it; and the former expostulated, +"Bhattáchárya! You know not His greatness. The signs of divinity have +reached their extreme limit in Him! Hence He is famed as the Great God. +But in a place of ignorance even the wise know nothing." + +The [Sárvabhauma's] disciples asked, "What proof is there of His +divinity?" The Acharya replied, "The belief of the wise is proof of +divinity." The disciples objected, saying, "It is by inference that God +is recognized." But the Acharya answered, "No, God is not known by +inference, but only by those on whom He bestows His grace, even a +particle of it. Witness Brahma's praise of Vishnu in the _Shrimad +Bhágabat_, Book X. canto xiv. verse 28: + +_"'Lord! true it is that knowledge can gain salvation, but Thy glories +can be known only by him who has been blessed even with a particle of +favour from Thy lotus-like feet. O Perfect Being! A man lacking Thy +grace, may be free from earthly lusts, may have studied the scriptures +for ages, but still he cannot know Thee fully!'_ + +"O Sárvabhauma, you may be the World's Teacher, a master of theology, +unrivalled in the world in scholarship. But you have not gained God's +grace, hence you cannot know God. I do not blame you, but the scripture +says clearly that the knowledge of God cannot come from mere +scholarship." + +Sárvabhauma replied, "Weigh thy words well, Acharya! How do you prove +that you have gained God's grace?" The Acharya replied, "We know a +material thing by observing it. Our knowledge of the nature of a thing +is proved by grace. On this sannyasi's person are all the marks of +divinity. You yourself witnessed his ecstasy of spiritual love. And yet +you know not God! Such are the ways of God's illusion, materialists see +Him and yet recognize Him not!" + +Smilingly spoke Sárvabhauma, "We are arguing in a friendly spirit. Don't +get warm. Blame me not, I am only arguing from the strict standpoint of +view of _Shastra_. Chaitanya Goswámi is [I admit] a great saint. But +there is no incarnation of Vishnu in the Kali era. Hence Vishnu's +epithet _Tri-yug_ or the Lord of Three. But scripture tells us that the +Kali era is without an incarnation." + +Sadly did the Acharya answer, "You pride yourself on your knowledge of +scripture, but you do not mind the _Bhágabat_ and the _Mahábharat_, +which are the chief of scriptures. Both of them assert that God will +appear in the human form in the Kali era, and yet you maintain the +contrary! As God will not appear in Kali for mere earthly exploits [but +only for purifying faith], we call him _Tri-yug_. In every era Krishna +appears for the spiritual needs of the age. You are a logician, and yet +you do not perceive this!" + +Texts quoted in support; _Bhágabat_, X viii. 9, XI. v. 28, 29; +_Mahabharat_, Anushasan Parva, Dan-dharma, canto 149, v. 75-92. + +"I need not waste these many words on you. They will bear no more fruit +than seed sown on sterile soil. When His grace is on you, you will be +convinced. Your disciple, who is plying me with all sorts of sophistic +arguments, I blame him not; he is under illusion (_máyá_). As the +_Bhágabat_, Book VI. canto iv. verse 26, puts it: + +_[The words of Daksha to God], I bow to the Omnipotent Supreme God, +whose power of illusion raises endless controversies among logicians +fond of dispute, and keeps their souls ever wrapt in delusion!_ + +"Again, the _Bhágabat_, XI. xxii. 3, [Krishna's words to Uddhava]." + +Then Sárvabhauma said, "Go to the monk [Chaitanya] and invite him and +his followers to my house. First feed them with _prasád_, and then give +me lessons [in theology]!" The Acharya, being Sárvabhauma's sister's +husband, could [boldly] blame, praise, laugh at or school him. + +Mukunda was greatly pleased with the Acharya's reasoning, as he was inly +grieved and angry at the speech of Sárvabhauma. + +The Acharya came to Chaitanya's house and invited Him on behalf of the +Bhattáchárya. As he talked with Mukunda he spoke ill of Sárvabhauma in a +pained spirit. But the Master broke in with, "Say not so. The +Bhattáchárya has really favoured me; he wants to safeguard my monastic +life, and has taken pity on me out of tenderness. Why blame him for it?" + +Next day, the Master visited the temple of Jagannáth in the company of +the Bhattáchárya, and then accompanied him to his house. The +Bhattáchárya seated the Master first and began to teach Him _Vedánta_. +With mingled tenderness and reverence he said, "It is a _sannyasi's_ +duty to hear the Vedánta read. You should constantly attend to it." The +Master answered, "Show me thy favour. Whatever you bid me is indeed my +duty." + +For seven days did the Master thus listen to the expounding of the +Vedánta, without making any comment of His own. On the eighth day, +Sárvabhauma asked Him, "For seven days have you heard me in unbroken +silence. I know not whether you follow me or not." The Master replied, +"I am ignorant, and have not studied [the subject]. I merely listen at +your bidding. I listen only because such is a sannyasi's duty. But I +cannot follow your interpretation." The Bhattáchárya retorted, "He who +is conscious of his own ignorance asks for a second explanation. But you +remain ever silent as you listen. I know not your mind's workings." The +Master replied, "I understand the verses clearly enough. But it is your +commentary that puzzles me. A commentary should elucidate the text, +whereas your exposition conceals the text! You do not expound the plain +meaning of the aphorisms, but cover them up with your fanciful +interpretation. The primary meaning is the plain sense of the terms of +the _Upanishad_, and Vyas says it in his aphorisms. You [on the other +hand] let the primary sense go, and give a conjectural secondary sense. +You reject the meanings of words as given in lexicons, and attribute to +them meanings evolved from your imagination. _Shruti_ is the chief of +proofs. The primary meaning as given by _Shruti_ can alone carry +conviction. + +"What are conchshells and cowdung but naturally unclean things, _viz._, +the bone and ordure of animals? And yet they are taken as very pure, +because _Shruti_ says so. Of the spiritual truth that is held forth [in +Vedánta] the meaning is plain and self-evident. Fanciful interpretation +only spoils the clear sense. The sense of Vyas's aphorisms is clear like +the sun; you are only enveloping it with the cloud of your conjectural +commentary. The _Vedas_ and the _Purans_ tell us how to discern +Brahma. That Brahma is [only another name for] God in His totality. The +Supreme Being is full of all powers, and yet you describe Him as +formless? The _Shrutis_ that speak of Him as abstract +(_nir-bishesha_), exclude the natural and set up the unnatural. + +"From Brahma originates the Universe, it lives in Brahma, and it is +merged again in the same Brahma. The three attributes of God are that He +is the three cases, Ablative, Instrumental and Locative [in relation to +the Universe]. These three qualities particularize God. When He desired +to be many, He looked at [=employed] His natural powers. The physical +mind and eye could not have then existed. Therefore, the Immaterial +Brahma had an eye to see and a mind to will with. The terms Brahma means +the Perfect Supreme Being (_Bhagabán_), and the scriptures affirm that +Krishna is the Supreme Being. The meaning of the Vedas is too deep for +human understanding, the Purans make their senses clear. Witness +Brahma's address to God in the _Bhágabat_, X. xiv. 31:-- + +_'Blessed, blessed are Nanda the cowherd and other citizens of Mathura, +whose friend is the Beatific Perfect Eternal Brahma'._ + +"_Shruti_ itself denies to Brahma material hands and feet, and yet it +says that God moves swiftly and receives everything! Therefore, +_Shruti_ asserts Brahma to be particular (_sa-bishesha_). It is only a +fanciful interpretation as opposed to a direct one, that speaks of +Brahma as abstract (_nir-bishesha_). How do you call that God formless +who has the six qualities and is supremely blissful? You conclude Him to +be powerless, who has the three natural powers, as is evident from the +_Vishnu Puran_, VI. vii. 60 and 61, and I. xii. 41. + +"God's nature consists of _sat_, _chit_ and _ánanda_. The _chit_ +power assumes three different forms in three aspects; it becomes +_hládini_ from the _ánanda_ aspect; it becomes _sandhini_ in the +_sat_ aspect, and _sambita_ (known as knowledge of Krishna) in the +_chit_ aspect. The _chit_ power is God's very essence [or inner +nature]; the life power (_jiba-shakti_) appertains to Him only +occasionally; _máyá_ is entirely outside Him [i.e., affects creation +only]. But all these three offer devotion in the form of love. The +Lord's six powers are only manifestations of the _chit_ power. And yet +you have the presumption to deny such a power? God and creation differ +as the master and the slave of illusion respectively, and yet you affirm +that creation is identical with the Creator! In the _Gitá_ creation is +recognized as a force exerted by God, and yet you make such creation one +with God! See the _Gitá_, vii. 4, the words of Shri Krishna to Arjun:-- + +_Earth, water, fire, air, ether, mind, sense, and self-consciousness +these eight powers (or natures) have emanated from me._ + +"Again, the next verse in the _Gitá_: + +_Valiant hero! the eight natures_ (prakriti) _about which I have +already spoken to you, are inferior. Beyond them I have a higher or +living nature which upholds this Universe._ + +"God's form is composed of _sat_, _chit_ and _ananda_; and yet you +assert that form to be a corruption of the _satwa_ quality! He is a +wretch who denies form to God; touch not, behold not that slave of +Death. The Buddhists are atheists from not respecting the Vedas. Atheism +in a believer of the Vedas is a worse heresy than Buddhism. Vyas +composed his aphorisms for the salvation of men, but the interpretation +of these aphorisms by the 'school of illusion' (_máyá-vádi_) is the +cause of perdition. + +"Vyas's aphorisms accept the theory of effect (_parinám_). God is an +incomprehensible power, but He is manifested as creation. The +philosopher's stone produces gold without undergoing any change in +itself, similarly God takes the form of creation without suffering any +corruption. Objecting to this aphorism as an error of Vyas, you have set +up the theory of _bivarta_ by a fanciful interpretation [of it]. Error +consists in a creature imagining I am one with the Creator. But creation +is not unreal, it is only perishable. The great word _Pranaba_ is the +image of God; from that _Pranaba_ all the Vedas have sprung in this +world. The words Thou art That (_tat-twam asi_) when applied to +creation are only fractional (_prádeshika_), but you, without minding +the _Pranaba_, call these words the supreme truth." + +Thus did the Master find a hundred faults with the fanciful +interpretation [of the Vedantists]. The Bhattáchárya supported his own +position, using refutation, feint, pressure, and other logical devices. +But the Master answered them all and established His own view. The Vedas +[he maintained] assert only three things about God, _viz._, our +relation to Him, devotional exercises, and love (our need) as the fruit +of devotion. All the rest [attributed to Him] is mere conjecture. The +words of the Veda are self-evident, and should not be interpreted with +the help of conjecture. But Sárvabhauma was not to blame for it; he was +merely carrying out God's will, in expounding atheistical philosophy +based on fancy. _Vide_ the _Padma Puran_, Part II. canto 62, verse 31. + +The Bhattáchárya was speechless and motionless with wonder as he heard +these words. The Master addressed him, "Marvel not, O Bhattáchárya! The +supreme manhood consists in faith in God. Even those who directly +commune with God (_átmáram_) adore Him, the Supreme Being's attributes +are so incomprehensible! Witness the _Bhágabat_, I. vii. 10, Suta's +words to Saunaka and others: + +_'Such are the attributes of Hari that even mystical and passionless +recluses feel for Him unreasoning devotion.'_ + +The Bhattáchárya said, "Sir, I long to hear this verse interpreted." The +Master replied, "Do you first explain it, and then I shall say what I +think of it." The Bhattáchárya expounded the verse, like a logician, in +nine different ways in accordance with the scriptures. But the Master +smiled as He said, "I know, Bhattáchárya, that you are a veritable +Vrihaspati, and surpass all other men in interpreting the scriptures. +But your interpretation shows mere scholarship. The verse has yet +another sense!" Then at the Bhattáchárya's request the Master gave His +own interpretation; passing by the nine interpretations given by the +Bhattáchárya, He gave 18 other explanations of His own. First He +determined the meaning of each of the eleven words contained in the +verse, as taken separately; then He gave different explanations in +connection with _átmárám_, laying emphasis on each of the eleven words +in succession. The Lord, His powers, and His attributes, all three are +incomprehensibly, unspeakably great! These three steal the heart of the +devotee, to the neglect of all other forms of devotion. Sanak, Shukadev +and others bear witness to this. His diverse expositions filled the +Bhattáchárya with wonder, and the self-abasing belief that the Master +was Krishna indeed. "Alas!" thought he, "He is Krishna incarnate, but I +in my ignorance have grievously sinned by showing pride to Him." +Penitently he sought refuge with the Master, who graciously appeared to +him in His divine form, first as four-armed (Vishnu), then as Krishna +playing on the flute. At this vision Sárvabhauma fell prostrate on the +ground, then rose again and prayed to Him with clasped hands. The +Master's grace made spiritual knowledge illumine his heart, he now knew +the glory of God's name, faith, gift, the esoteric meanings of the +letters of the alphabet, &c. In a moment he composed a hundred verses, +such as even Vrihaspati would have failed to frame. The delighted Master +embraced him, and the Bhattáchárya fainted in an ecstasy of joy, +weeping, standing still, tumbling down at the Master's feet. + +The sight delighted Gopinath Acharya. The Master's disciples smiled at +the dance of Sárvabhauma. Gopinath spoke to the Master, "You have so +transformed that Bhattáchárya!" The Master replied, "You are a devotee, +your society has so wrought on him through the great grace of +Jagannáth." Then He composed Bhattáchárya, who thereafter praised Him +long, saying, "It was a light work to Thee to save the world, in +comparison with the wonderful power Thou hast manifested in converting +me. Logic had made me hard like an ingot of iron. Thou hast, melted me. +Oh Thy wondrous might!" + +The Master returned to His quarters; Sárvabhauma feasted Him by means of +Gopinath Acharya. Next day He went to Jagannáth's temple, and beheld the +god rise from his bed. The attending priest presented to the Master the +garland and offered rice of the god. The Master rejoiced at it, tied the +gifts to the hem of his garment, and hastened to Bhattáchárya's house. +It was dawn; Bhattáchárya awoke just then and cried out "O Krishna! O +Krishna!" to the delight of the Master. Coming out Bhattáchárya met the +Master, bowed at His feet in a tumult of reverence, and seated Him. The +Master untied the knot in His skirt and presented the _prasád_ to +Sarvabhaurna, who joyously ate it after reciting the following verse, +though he had not yet bathed, nor said his matin prayer, nor even +cleaned his teeth,--because Chaitanya's grace removed all stupor from +his mind. + +From the _Padma Purán_, _Taste the mahá-prasád as soon as you get it, +though it may be dry, stale or brought from a distance. Wait not for a +more proper time in this case._ + +Then, again, Hari has said, '_In tasting the mahá-prasád no rule of time +or place should be observed; a good man should eat it as soon as he gets +it.'_ + +At this the Master was delighted and embraced Sárvabhauma in a +transport. They both danced, Master and pupil, clasping each other, +perspiring, trembling, shedding tears in ecstasy. The Master said, +"To-day have I conquered the three worlds lightly! To-day have I +ascended Baikuntha! To-day all my wishes are realized! Because +Sárvabhauma has shown faith in the _mahá-prasád_. To-day you have taken +refuge in Krishna with all your heart. Krishna has taken pity on you +without any reserve. To-day he has removed your bondage to flesh; to-day +you have torn off the meshes of illusion. To-day your heart has been +made worthy to gain Krishna, because you have eaten the _prasád_ in +violation of Vedic ceremonies. As the _Bhágabat_, II. vii. 41, puts it: + +_"Those whom the Lord favours and who take refuge at His feet with all +their heart and without reserve, can conquer illusion. Then they no +longer look ubon this fleshly body the food of dogs and jackals as 'I' +or 'mine'."_ + +So saying the Master returned home. Thenceforth Bhattáchárya lost his +pride (of learning). Thenceforth he knew of nothing except Chaitanya's +feet, and expounded no scripture except that of _bhakti_. At his deep +Vaishnavism, Gopinath Acharya danced, clapping his hands and crying +_Hari! Hari!_ Next day Bhattáchárya came to visit the Master, without +having first gone to Jagannáth. He lay prostrate, and thanked the Master +much, penitently recounting his own former follies. As he wished to hear +of the chief means of cultivating faith, the Master instructed him by +chanting Hari's name. + +_"Hari's name, Hari's name, Hari's name alone; in the Kali era there is +no other means of salvation, no other, indeed no other!" [Vrihad Narad +Puran.]_ + +In full detail did the Master hold forth on the meaning of the above +verse. Bhattáchárya was filled with wonder. Gopinath Acharya said, +"Bhattáchárya! I told you before that you would come to this!" +Bhattáchárya bowed to him thankfully and replied, "The Master has +blessed me by reason of my being related to you. You are a great +devotee, and I a blind logician. For your sake has the Master favoured +me." Pleased with his meekness, Chaitanya embraced him and then said, +"Now go and see the god". Bhattáchárya, after visiting Jagannáth, came +home with Jagadánanda and Damodar [two disciples of Chaitanya], and sent +to Chaitanya many kinds of choice _prasád_ with his own cook in their +company, and also put two verses of his own written on a palm leaf into +the hands of Jagadánanda for Chaitanya. When they arrived at the +Master's house, Mukunda Datta took the letter from his hand, and wrote +the two verses on the outer wall. Then Jagadánanda took the letter +inside to Chaitanya, who read and tore it up, but the followers learnt +the verses by rote from the wall. The verses are given in +_Chaitanya-chandrodaya_, Act VI. Sc. 32: + +_I seek refuge with that unequalled supreme Man, who has become +incarnate as Shri Krishna Chaitanya, in order to teach passionlessness +(_bairágya_) and devotion through faith (_bhakti-yog_). May my mind, +like a bee, settle firmly on the lotus-feet of the Lord Shri Krishna +Chaitanya, who has appeared in order to revive his own bhakti-yog, which +had perished through the wickedness of ages._ + +Sárvabhauma became a disciple of the Master, attending to nothing but +His service. Ever did he meditate, pray, and recite the name 'Shri +Krishna-Chaitanya, the son of Shachi, the abode of virtues!' One day he +came to the Master, bowed, and recited Brahma's hymn to God from the +_Bhágabat_, changing two letters near its end. The _Bhágabat_, X. xiv. +8: + +_'Lord! That man alone enters into the inheritance of Thy salvation like +a true heir, who in eager longing for the day of Thy grace passes his +life worshipping Thee with all his mind body and speech and enjoying the +fruits of his actions without being attached to them.'_ + +The Master interrupted him saying, "The text has Thy salvation +(_muktipada_). Why do you read it as Thy faith (_bhaktipada_)?" +Bhattáchárya answered, "Salvation is not the fruit at which the faithful +fix their gaze; as for those who lack faith in the Lord, salvation +becomes a sort of punishment to them [as they are annihilated in the +Lord without being able to serve and love Him]. He who does not admit +the incarnate Krishna, and he who blames and fights against that +incarnation, both of them are punished by being merged in the Lord +(_Brahma sáyujya mukti_). The devotee does not long for emancipation. +There are five kinds of salvation, _viz._, _sálokya_ (living in the +same plane with God), _sámipya_ (nearness to God), _sárupya_ (assuming +the same form as God), _sárshti_ (equalling the glory of God) and +_sáyujya_ (absorption in the Deity). Though the first four afford means +of serving the Lord, yet true devotees seldom elect them, but they dread +and despise the _sáyujya_ emancipation, preferring hell to it. +'Absorption in the abstract God (_Brahma_)' and 'Absorption in the God +clad in attributes (_saguna ishwar_)' are two forms of the same thing, +indeed the latter is worse still. _Vide_ the _Bhágabat_ III. xxix. II, +Kapila's speech to Devahuti." + +The Master objected, "The term _muktipada_ has other senses too; it +means God Himself, i.e., He whose feet are the means of salvation. It +may also mean The abode of salvation, which is the 9th object [mentioned +in the _Bhágabat_, II. x. 1]. Both etymologies yield the sense of +Krishna. Why need you change the text to _Bhaktipada_?" Bhattáchárya +replied, "No, I cannot adopt the reading. Though you interpret the term +_muktipada_ in the same sense of _bhaktipada_, yet the former is +objectionable as ambiguous. Though _mukti_ has five connotations, yet +its principal meaning is absorption in God. So, the word _mukti_ fills +me with fear and contempt, while _bhakti_ kindles delight in the +heart". At this the delighted Master smiled and clasped Bhattáchárya +firmly to His bosom. It was a pure act of grace on Chaitanya's part that +Bhattáchárya, who had been a student and teacher of the doctrine of +illusion, spoke thus. We recognize the philosopher's stone only when it +touches a piece of iron. So all men knew the Master for the veritable +Darling of Braja (Krishna) when they saw the deep the Vaishnav spirit of +[His disciple] Bhattáchárya. Then did Kashi Mishra and others of the +Blue Mountain come and seek asylum at the Master's feet. I shall first +describe how Sárvabhauma served the Master, and how carefully he fed +Him. [Text, canto 6.] + + + +CHAPTER V + +Healing the leper Vasudev + +The Master renounced the world in the bright fortnight of Mágh, and came +to reside at Puri in Fálgun. At the end of the latter month He witnessed +the swinging ceremony of Jagannáth and danced and sang long in ecstasy. +In Chaitra He liberated Sárvabhauma. Early in Baishakh He wished to +travel to the South. He assembled His followers, embraced them, held +them by the hand, and spoke humbly, "I know you to be dearer than life. +Life I can part with, but not with you. You my friends have done me a +good turn by bringing me here to see Jagannáth. Now I beg one favour +from you all, give me leave to go to the South. I must set out to seek +Vishwarup [my elder brother], and I will travel alone, taking none with +me. Do you all stay at Puri till I return from Setubandha." + +They all knew that Vishwarup had attained to liberation, and that the +quest of him was only a ruse of the Master for carrying salvation to +Southern India. Greatly did they grieve on hearing His words, and sat +silent with woe-begone faces. Nityánanda said, "How can that be? We +cannot let you go alone. One or two of us must bear you company, lest +mishap should befall you. Choose any two that you like. I know the roads +to the holy places of the South. Bid me, Master, go with you." The +Master replied, "I am as a dancer and you are like the manager +(_sutradhár_) of the play. I dance as you make me. On turning hermit I +set out for Brindában, but you brought me to Adwaita's house. On the way +to the Niláchal you broke my staff. Your deep love is marring my +[life's] work. Jagadánanda wants me to turn a worldling. In fear of him +I have to do whatever he bids, me. If ever I disobey him he in anger +speaks not to me for three days! Mukunda grieves at the rigours of my +monastic life: the three baths daily even in winter, the sleep on the +bare ground. He grieves inly, though he speaks not of it; but his sorrow +makes me doubly unhappy. I am a _sannyasi_, Damodar is a Brahmachari, +and yet he constantly holds the pedagogue's rod over me. I did not know +his character before. My conduct must be quite different from his. +Having gained the favour of Krishna, he cares not for the opinions of +other men; but I cannot be so regardless of the public. Do you all, +therefore, stay behind at Puri, while I make my pilgrimage alone for +some time." + +Under the pretext of picking their faults the Master really pointed out +the merits which had made them win His heart. Words cannot describe +Chaitanya's love for His devotees. He himself bore the hardship of an +ascetic's life, but when one of His devotees grieved at the sight of +these hardships, the Master could not bear the sight of his grief! He +set forth on His pilgrimage as a solitary hermit. Four of them entreated +Him hard for permission to accompany Him, but He followed His own will +and did not listen to them. At last Nityánanda urged, "As you please. It +is my duty [to obey you], be the result my happiness or sorrow. But one +further request I must make: consider whether you can accept it. Your +loin-band wrapper and gourd of water, these are the only articles that +you will take with you. But your two hands are ever busy in counting +your recitation of Hari's name [on the notches of your fingers]. How, +then, will you carry your wrapper and gourd? Who will take care of these +when you fall down on the road in a trance? Keep my word: take this +honest Brahman Krishna-das with you. He will only carry your wrapper and +gourd, and never say a word, whatever you may do." The Master consented. +They took him to Sárvabhauma's house, who seated them all after +salutation. After a varied discourse on Krishna, the Master said, "I +have come to beg your permission. I must search for Vishwarup who +retired as a hermit to the South. Give me leave to go South. Your +permission will enable me to return in safety." At these words +Sárvabhauma was much grieved at heart; clasping the Master's feet he +said piteously, "Through the accumulated merit of many previous births +have I gained your society. But Fate has now parted our company. I can +bear the death of a son through a stroke of lightning, but not the pang +of separation from you! You are your own master and shall go; but stay +some days more and let me gaze on your feet." His humility relaxed the +Master's resolution and He lingered for some time longer. Eagerly did +the Bhattáchárya invite and feast Him with dishes cooked in his own +house. His wife, called Shathi's mother, cooked the meal: her history is +marvellous, and I shall narrate it in detail later on. + +After a halt of five days at the Bhattáchárya's place, the Master asked +leave to start. His eagerness forced the Bhattáchárya to consent. He +went with him to the temple and sought the permission of Jagannáth. The +serving priest presented the Master with the god's garland, which He +joyously took as a symbol of permission. + +The Lord Gaur started for the South in joy, after walking round +Jagannáth in the company of His disciples and the Bhattáchárya. He took +the road of Alálnáth, along the shore. Sárvabhauma sent Gopinath Acharya +to bring from his house four loin-bands and wrappers and some prasád, to +the Vipradwár gate. Then he begged the Master, "You must keep my +request. On the bank of the Godavari dwells Rámananda Ráy, governor of +Vidya-nagar.[1] Despise him not as a Shudra and worldling. See him for +my sake. He is worthy of your society. The world has not another +appreciative devotee like him. In him scholarship and faith have reached +their extreme points. When you talk with him you will know his worth. I +used to laugh at him as a Vaishnav, because I failed to understand his +superhuman words. But Thy grace has now made me know his true merit. +Conversation with him will disclose his greatness." The Master agreed, +embraced him and bade him farewell saying, "Worship Krishna at home and +bless me, so that through your favour I may return to Puri." + +When the Master turned to go, Sárvabhauma fell down there in a faint, +but the Master moved on quickly, without heeding him. Who can understand +the heart and mind of the Master? The hearts of the great are at once +tender as flowers and hard as the thunderbolt. Nityánanda raised +Bhattáchárya and sent him home with his men. The faithful quickly +overtook the Master, and Gopinath also arrived with the clothes and +_prasád_. The Master went with them to Alálnáth, where He sang hymns +for a long time, dancing and singing in rapture. The persons present +flocked to gaze on the scene: they shouted _Hari! Hari!_ while the +Master danced in ecstasy in their midst. The people marvelled as they +gazed at His golden hue, His crimson robe, and His tears of delight, His +tremour and perspiration, which set off His beauty. All who came to see +it forgot their homes and stayed to join in the dance and song of Shri +Krishna Gopal; men and women, old and young, all were swept away by the +tide of spiritual love. Seeing it Nityánanda said to the faithful, "He +will dance thus at every village [on the way]." It was high time, but +the people did not leave Him; so Nityánanda contrived a plan: He took +the Master away for His noonday bath, the people rushing on all sides to +look on. After the bath he led the Master to the temple, and as soon as +his own men had entered he shut the door. He fed the Master, and they +all ate His leavings. The crowd gathered outside the gate, shouting +_'Hari! Hari!'_ Then he opened the door and the people entered joyfully +to gaze on the Master. + +The stream of people thus passed and repassed till the evening. They all +became Vaishnavs and danced and sang [with the Master]. He passed the +night there with the faithful, in delightful discourses on Krishna. Next +morning after the morning bath, He bade farewell to the faithful. They +fainted, but He looked not at them. The Master wended His way grieving +at separation from them, Krishna-das following Him with the gourd. The +faithful passed the day there in a fast, and returned sorrowing to Puri +the next day. Like a raging lion the Master walked forth, chanting God's +name in a transport of love. His words were: + + _Krishna! Krishna! Krishna! Krishna! Krishna! + Krishna! Krishna! O!_ + + _Krishna! Krishna! Krishna! Krishna! Krishna! + Krishna! Krishna!_ + + _Krishna! Krishna! Krishna! Krishna! + Krishna! Krishna! Save me!_ + + _Krishna! Krishna! Krishna! Krishna! + Krishna! Krishna! Deliver me!_ + + _Ram Raghav! Ram Raghav! Ram Raghav! Save me!_ + + _Krishna Keshav! Krishna Keshav! Krishna Keshav! + Deliver me!_ + +As the Lord Gaur walked on reciting the above verses He met a wayfarer +and asked him to chant Hari's name. Mad with love that man cried 'Hari! +Krishna!' and followed the Master out of longing to gaze at Him. After a +long embrace the Master dismissed him, filled with spiritual power. + +The man on returning home made all his village Vaishnav, talking of +Krishna, laughing, weeping, dancing incessantly, and urging all to take +Krishna's name. Chance visitors from other villages became like Him from +the sight of Him, and spread Vaishnavism in their own villages. In this +way was the whole Southern country converted to Vaishnavism. In this way +did the Master make hundreds Vaishnav by embracing them in His travels. +If He lodged and dined in anybody's house in a village, all the +villagers flocked to see Him. Through the Master's grace they became +great _bhaktas_, and acted as apostles for the deliverance of mankind. +All the way to Setubandha, He did this; connection with Him made all the +land Vaishnav. The power He had not manifested at Navadwip, He now put +forth for the salvation of the South. He who worships the Master gains +His favour and realizes the truth of these miracles. He who believes not +in supernatural miracles loses both this world and the next. + +In this way the Master travelled to the shrine of the Tortoise[2] [the +Second Incarnation], saluted and praised the god, dancing, singing, +smiling and weeping in rapture, to the wonder of by-standers. Crowds +gathered to see Him; the Very sight of His marvellous beauty and +devotion made them Vaishnavs. They danced with uplifted arms chanting +Krishna's name in deep emotion. These very men converted other villages. +Thus did the nectar of Krishna's name overflow the country, Vaishnavism +spreading from man to man. + +After a time the Master came back to His senses. The priest of the +Tortoise did Him great reverence. This happened everywhere that He went. +In that village a Vaidik Brahman named Kurma, very reverently invited +the Master, brought Him home, washed His feet, and with his whole family +drank the washing of His feet; then he lovingly fed the Master with many +kinds of dishes, and they all partook of the leavings. He praised the +Master thus: "Thy lotus-like feet, which Brahma himself adores, have +come to my house. O my boundless good fortune! To-day my birth, race, +and faith have been glorified. Lord, have mercy on me and take me with +Thee! I cannot bear the sorrows of this worldly life." But the Master +replied, "Say not so! Stay at home and recite Krishna's name +ceaselessly. Teach Krishna's lore to whomsoever you meet with. At my +bidding be thou an apostle and save this land! The world will never +entangle you, but you will see me here again." + +Every one at whose house He dined, made this request, and received this +charge from the Master. Everywhere in His pilgrimage, till the return to +Puri, it was exactly what He did at the Tortoise temple. + +The night spent there, next morning, the Master bathed and resumed His +journey; the Brahman Kurma followed Him long, but at last the Master +persuaded him to return home. A high-minded Brahman named Vasudev, was +covered with leprosy, but as the maggots dropped from his rotting limbs +he used to pick them up and restore them to their places. [3] At night +he heard of Chaitanya's arrival, and next morning went to Kurma's house +to see Him; on hearing that the Master was gone, he fell down in a +faint, and lamented in many ways. Just then the Master returned, +embraced him, and lo! his leprosy as well as grief was gone at the touch +and his body became sound and beautiful! He marvelled at the Master's +grace and clasped His feet and praised Him by repeating the verse in the +_Bhágabat_ X. lxxxi. 14, (Rukmini's message sent to Krishna by the +mouth of a Brahman). + +Long did he thank the Master, saying, "Listen, Gracious One! No man has +your virtue. Even wretches fled from me at the stench of my body. But +thou, Supreme Lord, hast touched me! Better for me my former state of +misery, because henceforth my heart will swell with pride." The Master +soothed him saying, "No, you will not be puffed up. Ever take Krishna's +name and save men by teaching them about Krishna. Soon will Krishna +accept you". + +So saying the Master vanished. The two Brahmans wept with joy at His +grace, clasping each other by the neck. [Text, canto 7.] + + +[1] _Vidya-nagar_. Evidently _Rajmahendri_, now on the left bank of +the Godavari. It was an important strategic point, being on the natural +frontier between Kalinga and the kingdoms of the Madras coast. In 1459 a +minister of the Gajapati king was ruling in this town; in 1470 it was +captured by the Muhammadan Sultan of the Bahmani dynasty. Soon after +1480 it was taken by the king of Orissa; about 1515 it was captured by +Krishna Dev, the king of Vijayanagar, but restored. In 1543 we find it +ruled by Vidyádri, a Prince of the Gajapati line, who lost it finally to +the Muhammadans in 1571. (_Godavari Gazetteer_, 244-245.) + +[2] _Sri Kurmam_, 8 m.e. of Chicacole and the greatest place of +pilgrimage to the Telegus. (_Ganjam Manual_ 62). + +[3] In Christian hagiology the same story is told about a saint of +Europe, who addressed the maggots, "Eat, brothers, eat!" + + + +CHAPTER VI + +The Meeting with Rámánanda Ráy + +Thus did the Master wend His way. On reaching the temple of the +Nrisingha (Man-lion) Incarnation at Jiyad,[1] He made His bow and +rapturously sang and danced long in honour of the god, saying, "Glory to +Nrisingha! Glory to Nrisingha! Prahlad's Lord! Glory to you, O +Lotus-lipped, O Bee on the Lotus!" [The _Bhágabat_, VII. ix. I. verse +quoted in Shridhar Goswámi's commentary]. + +Many such verses did the Master recite as He prayed to the god. The +serving priest presented Him with the god's garland. As before, a +Brahman invited and fed the Master, who passed the night there. Next +morning He took up His journey again, His emotion of faith making Him +heedless of outer things day and night. As before, He made the people +turn Vaishnav, and after a long time reached the bank of the Godavari, +which reminded Him of the Jamuna, while the wood on the bank suggested +Brindában. After dancing in the wood, He crossed the river and bathed +there. Sitting at the water's edge away from the _ghát_, the Master +chanted Krishna's name. Just then arrived Rámánanda Ráy in a litter, +attended by Jiyad musicians and many Vaidik Brahmans, to bathe. He +bathed and performed the rites duly. The Master at first sight knew him +for Rámánanda Ráy, and longed to meet him, but sat checking His +eagerness. Rámánanda Ráy came up to Him on seeing a _sannyási_, and +wondered as he gazed on His person beaming like a hundred suns, His robe +of the hue of the morning sun, His large vigorous frame, His eyes like +the lotus. As he prostrated himself before the Master, the latter stood +up and said, "Rise, and chant Krishna's name", and though thirsting with +desire to embrace him, He asked, "Art thou Rámánanda Ráy?" The man +answered, "Yes, I am that slave, a vile Shudra." Passionately did the +Master embrace him, and both tumbled down on the ground in excess of +devo tion, senseless with love, inert or perspiring, weeping, trembling, +with hair standing on end, pale of hue, and lisping 'Krishna! Krishna!' + +The Vaidik Brahmans marvelled as they beheld it, and inly thought, "This +_sannyasi_, we see, is powerful like Brahma. Why does he weep after +embracing a Shudra? This noble is a grave and learned man; why then has +he been maddened by the touch of the _sannyasi_?" The Master checked +Himself on seeing strangers. The two composed themselves and sat down +there. Smilingly the Master began, "Sárvabhauma Bhattáchárya has spoken +to me of your merits, and pressed me to see you. For that purpose have I +come here. It is well that I have met you so easily." The Ray replied, +"Sárvabhauma knows me for his servant, and is ever on the watch to do me +good even indirectly. Through his grace have I met you, and to-day my +life has become a success. That you have graciously touched this +untouchable Shudra is the proof of your mercy and that of Sárvabhauma. +Thou art the God Náráyan himself, and I a royal servant, a worldling, a +wretch! In touching me thou didst not feel repulsion or fear of the +Vedas! The Vedas forbid you even to look at me. Thy mercy leads thee to +perform a forbidden act. Thou art God indeed; who can know thy ways? For +delivering me hast thou come here, O Fountain of Mercy! O Saviour of the +Fallen! Such is the habit of the great, to sate a wretch he goes out of +his way to pay him a visit! _Vide_ the _Bhágabat_, X. viii. 2, Nanda's +words to Garga: + +_'Master, that saints travel from their own hermitages is only for doing +[spiritual] good to those householders who cannot leave their houses; +there is no other purpose in it.'_ + +"The thousand men, Brahmans and others, in my train, have had their +hearts melted by Thy sight. All of them are shouting _Krishna! Hari!_ +All are tremulous, all are weeping in joy. Verily you have every +characteristic, internal and external, of God. No mortal can possess +such supernatural power!" + +The Master replied, "You are the greatest of devotees. It is your sight +that has softened the hearts of all. Why impute it to another? I am only +a _sannyasi_ holding the theory of illusion (_máyá-vád_), but even I +have been steeped in the love of Krishna by your touch. Knowing that my +heart is hard to reform, Sárvabhauma had asked me to meet you." + +Thus did the two praise each other, each delighted to see the other. +Then a Vaishnav Vaidik Brahman bowed and invited the Master, who +accepted the invitation knowing him to be a Vaishnav. Smiling, the +Master said to Rámánanda, "I wish to hear the discourse of Krishna from +your lips. I hope I shall see you again." The Ray replied, "You have +come here to save this sinner. But my wicked heart has not been cleansed +by the mere sight of you. Stay for 5 or 7 days to purge my hard heart of +its sins." Rámánanda Ray bowed and went away, though loth to part, while +the Master went to the Brahman's house to dine. Eagerly did the two look +for their meeting in the evening. As the Master was sitting after his +sunset bath, the Ráy arrived with a servant. He bowed to the Master, who +embraced him. The two conversed in a retired spot. The Master bade him +recite the verses indicating the means of gaming devotion (_sádhya_). +The Ray replied, "We acquire faith in Vishnu by doing the duties of our +rank. As the _Vishnu Puran_, III. viii. 8, says, '_Worship the Supreme +Being Vishnu by doing the prescribed duties of your caste. There is no +other means of pleasing Him._'" The Master objected, "This is only an +external means. Mention one more advanced." The Ray replied, "The +highest means of acquiring devotion is to resign to Krishna the fruits +of our acts, as the _Gitá_, IX. 27, puts it: + +_'O Son of Kunti, consign to me whatever you do, be it eating, +performing the horn ceremony, alms-giving, or austerity._'" + +The Master again objected, "This too is external. Go deeper into the +subject." The Ray answered, "The highest means of devotion is abandoning +one's caste-duties [out of love for Krishna], as the Lord says to Uddhav +in the _Bhágabat_, XI. xi. 32: + +_'He too is the highest of holy men, who knowing well the gain and loss +of such a course, worships me by renouncing the Vedic rites and +ceremonies of his caste, though these too were ordained by me.'_ + +"Also, as the _Gitá_, xvvi. 66, has it: + +_'Take refuge in ME alone, giving up all religions. Grieve not; I will +deliver thee from all sins.'_ + +But to this the Master objected, "This too is external. Tell me of a +still higher means." The Ray answered, "Faith based on knowledge is the +highest means of devotion. As Shri Krishna says to Arjun in the _Gitá_, +xviii. 54: + +_'The peaceful soul that dwells on Brahma, and feels not sorrow or +desire, but is the same in all states, gains my supreme bhakti.'"_ + +Again the Master objected as before. The Ray answered, "Faith +independent of knowledge is the highest instrument of devotion. Witness +Brahma's words to God in the _Bhágabat_, X. xiv. 3: + +_'Lord, hard as Thou art to be won in the Universe, yet they realize +Thee who reject the quest of theological knowledge but stay at home, +listening to Thy story as told by holy men and accepting it with all +their mind, body and soul.'"_ + +The Master remarked, "It is so; but mention a higher still." The Ray +said, "The highest devotion is _love)_ (_prem-bhakti_). Witness the +following verses of Rámánanda Ráy quoted in the _Padyávali_, cantos xi +and xii respectively: + +_'We relish food and drink only so long as we have hunger and thirst. +Similarly, the devotee delights not in worshipping his heart's darling +with elaborate Preparations, but in love alone.'_ + +_'Get a heart inspired with love of Krishna, if ever you can get it. Its +only price is greed,--a price which we cannot acquire even by the +accumulated merits of ten millions of births.'"_ + +The Master remarked as before. The Ray replied, "The love of a servant +is the highest devotion. Witness the speech of Durváshá in the +_Bhágabat_, IX. v. 11:-- + +_'What is too hard for the Lord's servants to gain, as the very +listening to His name purifies all creatures?'"_ + +The Master remarked, "It is so, but give a still deeper cause." The Ray +replied, "Love as for a comrade is the highest form of devotion. Witness +Shukdev's words to Parikshit, in the _Bhágabat_, X. xii. 10: + +_'God is known to the good as the consciousness of divine pleasure +(brahma-sukhánubhuti), and to His servants as the Supreme Object of +Adoration. That such a God played with the deluded cow-boys in the garb +of a human child, was due to their excessive merit.'"_ + +The Master said, "This too is good. Mention a higher one still." The Ray +went on, "The highest devotion is love as for a _child_. Witness the +following verses of the _Bhágabat_: + +_'Shukdev! what high-class meritorious deeds did Nanda perform, and what +did the blessed Yashoda do that she suckled the Divine Being?"_ (X. +viii. 36). + +_'The bliss that the cowherd's wife Yashodá derived from her Saviour-son +was never gained by Brahma, or Shiva, or even by Lakshmi though clasped +to His person.'_ (X. ix. 15.) + +The Master said, "This is good, no doubt. But mention a higher still." +The Ray replied, "Passion as for a lover is the highest form of +devotion. Witness the following verses of the _Bhágabat_: + +_'Verily the favour shown by the Supreme Being to the fair ones of +Brindában, when in the rasa sport He clasped them round the neck with +His arms, was not enjoyed even by Lakshmi, who is held to His heart, nor +by the heavenly nymphs though blooming and odorous like the lotus; not +to speak of other women.'_ (X. xlvii. 53) + +The Ray continued, "Many are the means of attaining to Krishna, and +there are degrees of such attainment. By whichever of these means a man +is inspired, it appears as the highest to him. It is only when we judge +from a position of detachment that we can discriminate them as good, +better, and best. + +"The preceding five passions are arranged in the order of their upward +development. With the increase of quality there is an increase of +deliciousness at each step. The _shánta_ passion attains its maturity +in the _dásya_, the _dásya_ in the _sákhya_, the _sákhya_ in the +_bátsalya_, and all of these four are concentrated in the _mádhura_, +just as the properties of the four elements, _viz._, sky, air, &c. +increase in an advancing order and are all united in the fifth element, +the Earth. The full attainment of Krishna results from this last passion +of conjugal love (_premá_). The _Bhágabat_ asserts that Krishna is a +slave to devotion in the form of _premá_. + +"Krishna's purpose remains constant in all ages: He makes a return to +our adoration in exactly the same form in which we offer it. But He +cannot reciprocate this _prem_ adoration to the full, and so remains +our debtor, as the _Bhágabat_ affirms. (X. xxxii. 21, Krishna's words +to the milk-maids). + +"True, Krishna is the highest type of beauty and grace, but even His +charm increases when He is in the company of the Lady of Braja. Witness +the _Bhágabat_, X. xxxiii. 6: + +_'As the beauty of the emerald is set off when it is placed amidst +golden-coloured gems, so shines Krishna when girt round by the beaming +girls of Brindában.'"_ + +The Master remarked, "This is indeed the extreme point among the means +of devotion. Kindly tell me if there is anything beyond it!" The Ray +said, "I did not know before that the earth contained any man who would +inquire beyond this point! Of all kinds of conjugal passion Radha's love +is celebrated in all our Scriptures as the highest". + +The Master said, "Speak on! I delight to hear. A wondrous stream of +nectar is flowing out of your lips. Show how Krishna abducted Rádhá for +fear of interruption by the other cow-herd girls; because a love that +extends to others than the beloved is not deep enough. If you can show +that for Radha's sake Krishna openly forsook the other Gopis, then I +shall know that he passionately loved her." The Ray replied, "Hear, +then, of this glorious power of love. The three worlds cannot match +Radha's love. Krishna broke away from the circle of the _rása_ dance of +the Gopis and wandered through the woods mourning for Radha. Witness the +_Git-Govinda_, canto III. verses 2 and i, and the _Ujjwala-Nilmani_, +verse 43. + +Radha left the dance in anger and wounded pride. Krishna grew restless +as he lost her. His whole heart was set on the _rása_ dance, and Radha +was the chain that bound his heart to it. In her absence, the _rása_ +dance palled on his taste. So he left the circle of dancers to seek her +out. As he roamed hither and thither, without finding her, he grieved, +stricken with Cupid's dart. A thousand million Gopis could not satiate +his passion. From this you may infer Radha's merit!" + +The Master said, "I have now learnt those spiritual mysteries for which +I came to you. Now have I learnt how to ascertain the various methods of +adoration. But I long to hear more: tell me of Krishna's form, of +Radha's form, what mystery is _rása_, what is the essence of love +(_prem_). Be kind and tell me these mysteries; none but you can expound +them." The Ray answered, "I know nothing of these things, but only utter +what you inspire me with, as the parrot repeats what it has learnt by +rote. You are God incarnate; who can comprehend your artifice? You send +your message to my heart, and make my tongue deliver it, without my +knowing whether I am speaking well or ill!" + +The Master answered, "I am merely a _sannyasi_, a slave to the theory +of illusion and ignorant of the mysteries of faith (_bhakti_). The +society of Sárvabhauma has purified my mind, and I asked him to speak on +devotion to Krishna. But he replied that he knew not Krishna's lore, and +referred me to you as a master of it. So I came to you, on hearing of +your reputation, and yet you praise me because I am a _sannyasi_! Be he +a Brahman, be he a hermit, be he even a Shudra, if he knows Krishna's +mysteries, he is a guru. Cheat me not of such knowledge for my being a +sannyasi. Fill my mind by holding forth on the mysteries of Radha and +Krishna." + +The Ray was a great devotee and adorer of Vishnu, and his mind was proof +against Krishna's illusion. But he yielded to the Master's pressing, and +his will was shaken. So he said, "I am a dancer and you are the manager +of the theatre; I dance as you make me. My tongue is merely a harp, and +you the musician who plays on it. I utter whatever you think of in your +mind. + +"Krishna is the Highest God, the Perfect Being Himself, the source of +all Incarnations, the chief of all causes. He is the source of the +eternal Heaven, the eternal Incarnation, the eternal Universe. His body +is composed of _sat_, _chit_ and _ánanda_; He is the Son of Mathura's +lord, full of all wealth, all power, all _ras_. _Vide_ the _Brahma +Samhita_ V. i. + +At Brindában He appeared as the supernatural youthful Cupid, at whose +adoration the formula recited is Love, the offering presented is the +seed of Love. There He drew all hearts of men and women, of the animate +and the inanimate. He was Cupid's self, the conqueror of hearts. Witness +the _Bhágabat_, X. xxxii. 2. + +"He ravished the hearts of Incarnations like Lakshmi's husband, [_Vide_ +the _Bhágabat_, X. lxxxix. 32]; He drew to Himself women like Lakshmi +[_Vide_ the _Bhágabat_, X. xvi. 32.] + +"His own beauty charmed His own heart, and He wished to embrace Himself +[_Vide_ the _Lalita-Mádhav_, Act viii. verse 28.] + +"Such in brief is Krishna's form. Now let me tell you a little of +Radha's self. Krishna's powers are infinite, but three of them are the +chief, _viz._, the _chit_ power, the illusion power (_máyá_), and the +preservation power (_jiba_). These three I call the internal, the +external, and the marginal (or adjacent). The highest is the internal +_swarup_ power. Witness the _Vishnu Puran_, VI. vii. 60. + +"Krishna's self is composed of _sat_, _chit_ and _ananda_. Therefore +His _swarup_ power must be of three kinds: in the _ánanda_ portion it +is _hládini_, in the _sat_ portion it is _sandhini_, in the _chit_ +portion it is _sambita_. Witness the _Vishnu Puran_, I. xii. 48: + +"What delights Krishna is named the _Ahladini_ power, by which He +enjoys delight. Krishna is Himself delight, and yet He tastes delight. +_Hladini_ has been created to give enjoyment to the faithful. The +essence of _hladini_ is named _prem_ (love). The story of _prem_ is +filled with the emotions of _ánanda_ and _chit_. The supreme emotion +(_mahábhába_), is the quintessence of _prem_. The lady Radha is the +personation of that supreme emotion. [Vide the _Brahma Samhita_, V. +33]" + +* * * * * + +The Master spoke, "This is the limit of the thing adored. Through your +grace I have learnt it of a verity. None can gain the Adorable without +adoration. Tell me kindly the way to gain Him." + +The Ray answered, "I speak as you make me, without my knowing what I +say. Where in all the three worlds can we find the constant man who +cannot be shaken by your illusive play? You are speaking through my +mouth; yet you are my listener! Hear, then, the deep mystery of +adoration. The play of Radha with Krishna is extremely deep, and cannot +be learnt from the _dásya_, _bátsalya_ and other moods. The _sakhis_ +(female associates) alone are qualified for it; from them has this play +(_lilá_) spread. This play cannot be kept up without _sakhis_; they +alone relish this _lilá_ in full. _Sakhis_ alone have a right to this +_lilá_, i.e., those who adore Krishna in the spirit of His _sakhis_. +Such votaries can practise devotion in the form of attending on Krishna +and Radha in their secret bower. There is no other means of mastering +this form of devotion. Witness the _Git-Govinda_, x. 17: + +_'What man versed in the deepest mystery (ras) will not take refuge at +the feet of the sakhis, the personations of the chief power, without +whose help Radha and Krishna's pleasure-force and +pleasure-manifestation, though self-expressive, cannot for a moment +attain to fulness of development?'"_ + +"The character of the _sakhis_ baffles description. A _sakhi_ does not +long to play with Krishna all by herself; but she feels a keener delight +in contriving Krishna's dalliance with Radha. Radha is verily the +Wishing creeper (_Kalpalatá_) of the love of Krishna, and the _sakhis_ +are the leaves, flowers, and shoots of this creeper! If the nectar of +dalliance with Krishna waters the creeper, the leaves, &c. delight in it +ten million times more than if they themselves had been watered! _Vide_ +the _Git-Govinda_, x. 16. + +"The _sakhis_ do not wish for Krishna's embrace, but they exert +themselves to make Krishna embrace Radha. For this purpose they send +Krishna to her under a thousand pretexts. Thereby they gain a pleasure +ten million times sweeter than that of selfish enjoyment. The unselfish +devotion of these towards each other strengthens the deliciousness +(_ras_), and the sight of such unselfish love delights Krishna. The +love felt by the Gopis is not truly earthly lust; for the sake of +analogy we call it lust (_kám_). + +"Earthly lust seeks sensual gratification for one's own self. The +passion of the Gopis, on the other hand, seeks Krishna's enjoyment, +abandoning all idea of self. They hanker not for their own pleasure, but +if they embrace Krishna it is only to please _Him_. + +"He whose heart is lured by the nectar of the Gopi's passion, adores +Krishna abandoning Vedic worship. That man wins in Brindában the Darling +of Braja's lord, who adores Him by following the path of passionate love +(_rág_). He who adores Krishna in the spirit of any of the people of +Braja [contemporaneous with Krishna], is born at Braja in his next birth +in the form of that person whose passion he imitated, and thus gains +Krishna. This is proved by the _Upanishads_ and the _Shrutis_. Witness +the _Bhágabat_, X. lxxxvii. 19. + +"In that verse the term _samadrisha_ indicates adoration in that +spirit, the term _samáh_ speaks of the acquisition by the gods of the +persons of the Gopis, _anghri padma sudhá_ means the delight of +Krishna's society. At Braja you will not gain Krishna by following the +path of prescribed ceremonies. _Vide_ the _Bhágabat_, X. ix. 16: + +_'Ascetics proud of their conquest of the flesh, and scholars centred in +themselves, cannot gain the Supreme Lord so easily as His devotees +(_bhaktas_) can.'_ + +"Therefore, having taken on ourselves the attitude of the Gopis, we +daily meditate on Krishna's dalliance with Radha. In the _siddhi_ body +we meditate and serve it, and in the next birth we gain Radha-Krishna's +feet by being born as _sakhis_. You cannot gain Krishna, however much +you adore Him, if you only meditate on Him as a divinity and not serve +Him as a Gopi. See, how Lakshmi adored Him, but could not gain Him in +Braja. _Vide_ the _Bhágabat_, X. xlvii. 3." + +On hearing all this the Master embraced him, and the two wept holding +each other by the neck. Thus did they pass the night in transports of +devotion, and at dawn parted, each to his own work. When taking leave, +Rámánanda Ráy clasped the Master's feet and begged him, "You have come +here out of pity for me. Stay here therefore for some ten days to reform +my sinful heart. None but you can deliver mankind; none else can impart +love for Krishna." + +The Master answered, "I came here on hearing of your merits, to purify +my own mind by listening to your discourses on Krishna. You are indeed +worthy of your reputation. You are the limit of human knowledge as +regards the mystery of the love of Krishna and Radha. What of ten days? +So long as I live, I cannot part with you. Let us two dwell together at +Puri, passing our days happily in talk about Krishna." So they parted. +In the evening the Ray came again. The two sat together in seclusion and +held a delightful dialogue, the Master asking and Rámánanda answering +throughout the night. + +The Master asked, "Which science is the chief of sciences?" The Ray +answered, "There is no [true] science except devotion to Krishna." "What +is the greatest glory in a creature?" "The fame of being a devotee of +Krishna's love." "What wealth is estimable among human possessions?" "He +is wealthy indeed who loves Radha and Krishna." "What is the heaviest of +sorrows?" "There is no sorrow other than lack of devotion to Krishna." +"Whom should we consider as truly liberated?" "He is the foremost of the +emancipated who loves Krishna." "What song among all songs is peculiarly +own to creatures?" "That ditty which speaks of the amorous sports of +Krishna and Radha." "What is the best of right courses?" "There is no +right course except the society of Krishna's devotees." "Whom does +creation ceaselessly remember?" "The name, virtues, and exploits of +Krishna are the chief things to be remembered." "What is the proper +subject of meditation for mankind?" "The lotus-feet of Radha and Krishna +are the chief object of meditation." "Where ought a man to live +abandoning all else?" "Brindában, the land of Braja, where the _rása_ +play was performed." "What is the best thing for a creature to hear?" +"The love-dalliance of Radha and Krishna is a potent medicine to the +ear." "What is the chief object of worship?" "The highest objects of +adoration are the coupled names Radha-Krishna." "What are the respective +destinations of those who desire liberation and devotion?" "One gets an +immovable body, the other a celestial person. The foolish crow pecks at +the ash-fruit (_nimba_), while the connoisseur cuckoo feeds on the +mango-blossom of love. The luckless scholar tastes arid theological +knowledge, while the lucky [devotee] drinks the nectar of Krishna's +love." + +Thus did the two while away the night in talking of Krishna, dancing, +singing, and weeping. At dawn they returned, each to his own duties. + +Next evening the Ray came again, and after discoursing on Krishna in a +loving communion for some time, he clasped the Master's feet and +implored Him, "The mysteries of Krishna, Radha, love, _rása_, and +_lilá_, are diverse. But you have made them all clear to my heart. It +has been as if Náráyan taught the Vedas to Brahma. Such are the ways of +the Searcher of Hearts; He does not outwardly tell us of a thing, but +reveals it to our hearts. _Vide_ the _Bhágabat_, I. i. I. + +"There is one doubt still in my heart. Be good enough to resolve it. +When I first saw you, you looked like a _sannyasi_; but now I behold in +you Krishna, the cowherd! + +"Lo, there stands before you a golden idol, the golden hue of which +envelopes all your body. That reveals the flute held to your lips and +your lotus-eyes glancing with many emotions! I marvel as I behold you in +this form. Tell me truly the cause of it." The Master replied, "Deep is +your love for Krishna. Know this to be the effect of love that when the +true devotee gazes on any object, animate or inanimate, Krishna is +manifested to him in that object. The object gazed at may be inanimate +or animate, but he sees not its natural form; his adored deity appears +in everything. _Vide_ the _Bhágabat_, XI. ii. 43, Hari's words to +Janak:-- + +_'He is the highest of devotees who beholds in every creature the God of +his adoration, and all creation in the spirit of God.'_ + +"Also, the _Bhágabat_, X. xxxv. 5, the speech of the Gopis to Krishna: + +_'Then the fruit and flower laden branches of plants and creepers felt +as it were within themselves the God who was manifesting Himself, and +with their limbs thrilling with delight began to shed drops of honey.'_ + +"Deep is your love for Radha and Krishna; hence you behold Them in +everything." The Ray objected, "Master, leave thou thy tricks. Conceal +not thy true form from me. Having taken on thyself the emotion and +beauty of Radhiká, thou hast become incarnate in order to taste thy own +delight. Thy secret object is the enjoyment of love; incidentally thou +hast filled the universe with love. Thou hast come of thy own accord to +deliver me. And now thou deludest me! What sort of conduct is this?" + +Then the Master smiled and manifested His true form in which were +blended Krishna, the Prince of delight (_ras_) and God, the Supreme +Emotion. In rapture Rámánanda fainted and rolled on the ground. The +Master touched his arm and brought him back to his senses. Then the Ray +beheld the Master looking like a _sannyasi_; but the latter embraced +him and soothed him thus, "Who else than you can behold this form? You +know fully my essence and mysterious exploits (_lilá_); hence have I +shown you this form. My body is not of a fair complexion, but this +complexion is due to contact with Radha's body. She touches none except +the Prince of the Cowherds. I make my own heart imagine her emotions, +and thus I taste the delicious sweetness of Krishna. My acts are not +hidden from you. Even if I were to conceal any, you would know it by the +compelling force of your love. Keep this matter a secret from the +public, lest people should laugh at my endeavours as those of a mad man. +I am a mad man, and so are you; we two are a match!" + +Thus did the Master spend ten days happily in sweet discourse about +Krishna with Rámánanda Ray. Much did He discuss the secret +pleasure-sport of Brindában, but could not come to the end of the +subject. If a man discovers a mine with copper, bronze, silver, gold, +gem, and the wishing stone deposited in successive layers, he comes upon +richer and richer things as he goes on digging. Similarly did the Master +question Rámá Ráy and get his answer. + +Next day He took leave of the Ray and ordered him, "Give up your earthly +concerns and go to Puri, where I shall soon return after finishing my +pilgrimage. There we shall live together passing our days happily in +talking about Krishna." + +So saying He sent Rámánanda home with an embrace, and then lay down to +sleep. At dawn the Master saw a Hanuman (monkey), bowed to it, and set +out. All classes of people at Vidya-pur, on meeting with the Master, +quitted their own faiths and turned Vaishnav. Rámánanda was distracted +by the absence of the Master and ever meditated on Him, utterly +disregarding all his own affairs. + +Chaitanya's character is by nature like thickened milk, Rámánanda's +character is sugar added to it, and the dalliance of Radha and Krishna +is like camphor thrown into this compound, which only the fortunate can +taste. He who once drinks it in through his ears, can never leave it for +its deliciousness. All spiritual truths are learnt if you hear it; it +creates faith and love in Radha-Krishna's feet. + +Know the hidden truth of Chaitanya from this episode. Attend to it with +faith; do not reason. This supernatural deed is deeply mysterious. You +can realize it if you believe, but reasoning will only set it afar off. +This precious thing is for them only whose sole riches are the feet of +Shri Chaitanya, Nityánanda, and Adwaita! I have celebrated the Meeting +with Rámánanda on the basis of Damodar Swarup's Diary (_Karchá_). +[Text, canto 8.] + +[1] Evidently Simhachalam, a hill five miles north of Vizagapatam, +containing a temple to Narasimha. This is the most famous, richest and +best sculptured shrine in Vizagapatam. An inscription shows that a queen +of Gonka III. covered the image with gold. Architecturally the temple +apparently deserves high praise. (_Vizagapatam Gazetteer_, 323-325, +28-29.) + + + +CHAPTER VII + +The Pilgrimage to the South + +The Master travelled very extensively in the South, visiting thousands +of holy places. At His touch they became the holiest of holy places. +Under the pretext of a pilgrimage He delivered the people of that +country. I shall only give a list of the places without arranging them +in the order in which they were visited. + +As before, whoever met Him on the way and all the people of every +village that He lodged in, were turned into Vaishnavs and made to chant +Hari's name. _They_ in their turn converted other villages. Diverse +were the people of the South, some scholars, some ritualists, some +extreme sceptics, Lo! the marvellous effect of the sight of the Master! +all such men gave up their own creeds and turned Vaishnav. Even among +the Vaishnavs [of the South] some were worshippers of Vishnu in the +incarnation of Ram, some the followers of Madhwacharya, some of +Ramanuj's sect of Shri Vaishnavs. All of them, on meeting with the +Master, became worshippers of Vishnu in the incarnation of Krishna, and +began to chant Krishna's name. + +The Master journeyed on, reciting the verse: + + _O Ram Raghav! O Ram Raghav! O Ram Raghav! + Deliver me!_ + + _O Krishna Keshav! Krishna Keshav! Krishna Keshav! + Save me!_ + +He bathed in the Ganga Gotami (Godavari). At Mallikárjun He visited the +shrine of Mahesha, where He made all the people recite Krishna's name. +He beheld the Rámdás Mahádev, and also the Man-Lion at Ahobal, bowing +to and glorifying the latter. At Siddha-bat is the image of Sita's lord; +the Master bowed to the image of Ram and sang hymns to it. There He was +invited by a Brahman of the place, who incessantly took Ram's nume and +no other. After passing the day in his house as his guest, the Master +proceeded on. At Skanda-kshetra He visited Kártik, and at Tri-matha the +god Tri-vikrama, whence He returned to that Brahman's house at +Siddha-bat, but found him chanting Krishna's name! After dinner the +Master asked him, "Why, Brahman! has this change come over you? Formerly +you used to cry 'Ram, Ram' and now you chant Krishna's name!" The Brahman +replied, "This is the effect of your visit. The sight of you changed my +life-long habit. From childhood have I been chanting Ram's name; but +when I met you I once tittered the word Krishna, and since then +Krishna's name has settled on my tongue. It is Krishna's name that comes +out of my mouth, while the name of Ram has disappeared. It had been my +practice since my boyhood to collect the texts bearing on the glory of +God's names. In the _Padma Purán_, we read: + +_'Yogis sport (rama) in the eternal God, whose self is composed of_ +sat, chit, _and_ ananda. _Hence the term Ram means the Supreme God.'_ + +"Again, the _Mahábharat_, Udyog Parba, canto lxxi. 4, says _'the term +'Krishna', meaning the Supreme God, has been derived from the verb_ +krish _meaning existence and the inflexion_ na _meaning cessation.'_ + +"So, the two names _Ram_ and _Krishna_ appeared equal, but I next +found texts making a discrimination between them. The _Padma Purán_ has +this: + +_'O perfect-featured Darling! my heart's Delight! reciting the word Ram +thrice earns as much merit as taking [God's] name a thousand times!'_ + +"The _Brahmánda Purán_ asserts, + +_'A single utterance of the name of Krishna is as efficacious as +reciting God's thousand sacred epithets three times in succession.'_ + +"The last text proves the immeasurable excellence of Krishna's name. And +yet I could not repeat it, only because I found delight in the name of +_Ram_, the god of my vows (_ishtadev_), and took the latter +incessantly. When at your visit the word _Krishna_ rose [to my lips], +my heart recognized its glory. And I truly inferred that you are Krishna +himself." So saying the Brahman fell at the Master's feet, who after +bestowing His grace left him the next day. + +At Vriddha Kashi the Master visited Shiva, and thence went on to another +village, where He lodged with the Brahmans. So great was His power that +countless people,--hundreds of thousand, millions even,--came to see +[Him]. Beholding the beauty and religious ecstasy of the Master they all +chanted Krishna's name, and the whole region was converted to +Vaishnavism. He refuted and proved faulty all the doctrines of the +logicians, _mimánsakas_, illusionists, with the followers of Sánkhya, +Patanjal, Smriti, Purán, and Veda, though they were strong in defending +their tenets. Everywhere the Master established the dogmas of +Vaishnavism, which none could refute. His vanquished antagonists +accepted His creed, and so He made the South Vaishnav. On hearing of His +scholarship the sceptics (_páshandi_) came to Him, boastfully bringing +their pupils with them. A very learned Buddhist professor held forth on +the nine doctrines of his church before the Master. Though the Buddhists +are unfit to be talked to or even to be looked at, yet the Master argued +with him to lower his pride. The very Buddhist philosophy of nine +tenets, though rich in logical reasoning, was torn to pieces by the +Master's argumentation. The Buddhist professor raised all his nine +questions, but only to be refuted by the Master's vigorous logic. The +great philosophers were all vanquished; the audience tittered; the +Buddhist felt shame and alarm. Knowing that the Master was a Vaishnav, +the Buddhists retired and hatched a wicked plan: They placed before the +Master a plate of unclean rice, describing it as Vishnu's _prasád_. But +just then a huge bird swooped down and carried off the plate in its +beak! The rice falling on the bodies of the Buddhists was [openly] +rendered impure; the plate fell down slanting on the Buddhist +professor's head, cutting it open, and throwing him down in a fit. His +disciples lifted up their voices in lamentation, and sought the Master's +feet imploring Him, "Thou art God incarnate! O forgive us! Out of thy +grace restore our teacher." The Master replied, "Cry out, all of you, +Krishna's name. Pour the word loudly into your teacher's ears, and he +will recover." They did it, the professor rose up and began to chant +_Hari! Hari!_ He did reverence to the Master saluting Him as Krishna, +to the wonder of all. After this playful act the Son of Shachi vanished; +none could see Him. + +He arrived at Tirupati Tirumal, where He beheld the four-armed idol, and +then advanced to Venkátár. At Tirupati He beheld the image of Ram, to +which He bowed and sang hymns. The people marvelled at His powers. Then +He came to the Man-Lion of Páná, which He saluted and extolled in a +transport of love. At Shiva Kánchi he visited Shiva; His power turned +the worshippers of Shakti and Shiva into Vaishnavs. At Vishnu Kanchi he +beheld Lakshmi and Náráyan, to whom He bowed and prayed long, danced and +sang in fervour. His stay of two days bowed the hearts of men to +Krishna. Thence by way of Tirunal He went to Tri-kál-hasti, and bowed to +the image of Mahadev there. And so on to the Paksha-tirtha, the Shiva, +the Vriddhakál-tirtha (the shrine of the White Boar), Pitambar [probably +Chidambaram] (the shrine of Shiva), the Shiyáli Bhairabi Devi, the bank +of the Kaveri, Gosamáj (Shaiva holy place) and Bedáwan, (where He adored +the Amrita-linga Shiva). Everywhere the worshippers at Shiva's shrines +were turned into Vaishnavs. Thence He reached Devasthan, a Vaishnav +shrine, and there kept constant company with the Shri-Vaishnavs. +Proceeding further He visited the lake formed by Kumbhakarna's skull, +the Shiva-kshetra, Pápa-náshan (a shrine of Vishnu), and Shri-rangam, +where He bathed in the Kaveri and then adored Ranganath, bowing and +hymning to the god to His heart's satisfaction, and dancing and singing +in rapture, to the marvel of all beholders. + +Here a Shri-Vaishnav named Venkata Bhatta invited the Master to his +house, reverently washed His feet and with his family drank of the +water. After feeding he besought the Master thus: "Master, the four +months of asceticism (_cháturmásya_) are at hand. I pray thee pass them +in my house, and of thy grace save me by discoursing on Krishna." At his +house the Master stayed for four months, passing the time happily in +talking about Krishna with the Bhatta. Daily He bathed in the Kaveri, +visited Shri Ranga, and danced in ecstasy. All men flocked to gaze on +His beauty and rapture of devotion, and at the sight they forgot sorrow +and misery. From all quarters flocked hundreds of thousands, and as they +beheld the Master they chanted Krishna's name and no other term. All +became worshippers of Krishna, to the marvel of mankind. The Brahmans +resident at Shri Ranga invited Him on successive days; but when the four +months were over there were some Brahmans left who had had no +opportunity to entertain Him. + +In that holy place dwelt a Brahman devoted to Vishnu, who recited the +_Gitá_ in the temple. In the fervour of delight he read the 18 cantos, +making mistakes, at which some scoffed, some laughed, some chid him, but +he heeded them not and went on with his readings in a rapt mood. The +Master delighted as He beheld the reader's tears of delight, tremour, +and perspiration at his task, and asked him, "Hark you, Sir! what [deep] +meaning inspires you with such rapture?" The Brahman replied, "I am an +ignorant man, not knowing the meanings of words. The _Gitá_ I read at +my _guru's_ bidding, correctly or incorrectly as it may be. My heart is +rapt when I behold [before my mind's eye] the dark beauty of Krishna as +he sits as driver in Arjun's chariot giving moral lessons. I can never +bring myself to give up reading the _Gitá_, because I ever behold HIM +so long as I read the book." To him the Master spoke thus, "Thou alone +art truly worthy to read the _Gitá_, as thou knowest the essence of its +meaning." So saying He embraced the Brahman, who, however, clasped His +feet and prayed, "The sight of you gives me double the joy. Verily I +think you are that Krishna." He could recognize the true nature of the +Master, as the love of Krishna had purged his mind [of its grossness]. +But the Master cautioned him not to tell it to any one else. The Brahman +became a devout admirer of the Master and never parted from Him in those +four months, which He spent at the Bhatta's house in blissful discourse +about Krishna. The Bhatta's household gods were Lakshmi and Náráyan. The +Master, pleased with his devotion, ever treated the Bhatta like a +friend, constantly joking with him, as is the manner of friendship. One +day He asked, "Bhatta! your Lakshmi is the type of devoted and chaste +wives. My god is Krishna, a cow-herd. How could such a chaste lady seek +this other man's society? Why did she for this object discard pleasure +and perform endless austerities? Witness the following verse of the +_Bhágabat_, X. xvi. 32: + +_"Lord! Out of a longing to be worthy to touch the dust of Thy feet, +Lakshmi, though a [weak] woman, abstained from enjoyment and went +through long penances, etc."_ + +The Bhatta answered, "Krishna and Náráyan are essentially one; only +Krishna showed more of sportiveness and charm. Hence Lakshmi's chastity +was not marred when she, for the sake of delight, sought Krishna's +company [Quotation from the _Bhakti-rasdmrita-sindhu_]. Playful Lakshmi +desired Krishna for the sake of the greater gain and _rása_ delight +afforded by His society. What harm is there in it? Why are you joking?" +The Master rejoined, "I know there is nothing to blame in it. The +_Shastra_ asserts that Lakshmi never enjoyed the _rása_ dance with +Krishna [_Vide Bhágabat_, X. xlvii. 53]. But the Shrutis attained to +Krishna's society by their austerities. [_Ibid_, X. lxxxvii. 19]. What +was the reason of this difference?" "My mind fails to explain the +reason, as I am a petty creature with a weak understanding, while God's +acts are infinite like the deep ocean. You are Krishna's self and know +your own; exploits. Their inner meaning is known only to those on whom +you have bestowed such knowledge." The Master said, "Such is the natural +characteristic of Krishna that by His sweetness He wins all hearts. The +men of Brindában knew Him not as God, because He came to them as one of +themselves. One tied Him to the wooden pestle [_udukhal_], fancying Him +to be her son. Some mounted on His back, taking Him to be a play-fellow. +The people of Brindában knew Him as the son of Braja's chief, and not as +the Godhead. He who adores Krishna in the manner of the people of +Brindában, can alone attain to Him there. _Vide Bhágabat_, X. ix. 16. +The Shrutis imitated the milk-maids [_Gopis_] and by taking the form of +the Gopis they obtained the Son of the Queen of Mathura. They were +incarnated in the bodies of the Gopis of Braja, and so disported with +Krishna in the _rása_ play. Krishna was of the milkman caste; the Gopis +were his dear ones; so Krishna refused goddesses and other women. +Lakshmi wanted to unite with Krishna in His form of a milkman, and yet +she did not seek Him by assuming the shape of a Gopi. But in no other +form than that of a Gopi can the _rása_ pleasure be consummated, as +Vyas has said in his verses, _viz._, _Bhágabat_, X. xlvii. 53." + +Before this the Bhatta used to think in his pride, "Náráyan is God +Himself, and the worship of Him is the highest stage. And therefore the +worship offered by the Shri-Vaishnavs is the highest form of adoration." +But the Master, to dash his folly down, opened all this controversy by +means of a jest. He addressed him thus, "Bhatta, doubt not, know of a +verity that Krishna is God Himself. Náráyan is only the manifestation of +the power (_vilás_) of Krishna, therefore could Krishna steal the hearts +of Lakshmi and others. (_Vide Bhágabat_ I. iii 28). Krishna surpassed +Náráyan in power. Hence did Lakshmi ever long for Krishna. The verse you +have read proves that Krishna is God incarnate. (_Vide +Bhakti-rasámrita-sindhu_, pt. I. ii. 32). Krishna stole the heart of +Lakshmi but Náráyan could not (conversely) win the love of the Gopis. +What to speak of Náráyan? Even Krishna him self, when He assumed the +form of the four-armed Náráyan to amuse the Gopis, failed to win their +love in that shape! (_Vide Lalita-Madhav_, vi. 13)." Thus did the +Master humble his pride, but then He gave a new turn to the conclusion +to soothe the Bhatta's feelings, saying, "Grieve not, Bhatta, I have +only jested. Listen to the teaching of the _Shastra_ in which Vaishnavs +believe: Just as Náráyan and Krishna are one essence, so are Lakshmi and +the Gopis identical and not diverse. Lakshmi in the garb of the Gopis +tasted Krishna's company. In theology it is a sin to recognize a +plurality of gods. The devotee meditates on one and the same God +[diversely according to his fancy]; he gives different images to the +same deity." + +The Bhatta spoke, "I am a miserable creature, while thou art that +Krishna, the Incarnate God. I know nothing of the unfathomable ways of +God, but I hold as truth whatever you tell me. Fully have I been blessed +by Lakshmi-Náráyan, as His grace has enabled me to see thy feet. Thou +hast graciously spoken to me of the glory of Krishna, whose beauty, +qualities and powers are beyond human calculation. Now have I learnt +that devotion to Krishna passes all else. You have blest me by unfolding +this truth." So saying the Bhatta clasped the Master's feet, who +graciously hugged him to His bosom. + +The four months came to an end. The Master took leave of the Bhatta and +from Shri-rangam set out for the South. The Bhatta wanted to leave his +home and follow Him, but with great effort the Master turned him back. +When He left, the Bhatta fainted away (in grief). Thus did Shachi's Son +disport Himself. + +To the Rishava peak He went and there prayed to the deity Náráyan, and +visited Paramananda Puri, who was spending his "four months" there. The +Master bowed at the feet of the Puri, who embraced Him. For three days +they lived together in that Brahman's house, lovingly talking on +Krishna's delightful lore. The Puri said, "I am going to Jagannáth, +whence I shall proceed to Bengal to bathe in the Ganges." The Master +answered, "Go to the Niláchal, where I shall shortly join you on my +return from Setubandha. I long to keep company with you. Do kindly visit +the Niláchal." So He parted from the Puri and joyfully proceeded further +south. The Puri went to the Niláchal, while the Master visited +Shri-Shaila, where lived a Brahman named Shiva-Durga. Rejoicing to see +the Master, he feasted Him for three days, and the two dis coursed of +mysteries in secret. After friendly association with him, the Master +left him and went to the city of Kámakoshti, and thence to the Southern +Mathura [Madura], where He was invited by a Brahman, noble-minded, +detached from the world, and a worshipper of Ram. After bathing in the +Kritamala, the Master went to his house; but as the Brahman never +cooked, he could place no food before the guest. The Master asked, "Hark +you, Sir, it is noon and yet you are not cooking? Why is it?" The +Brahman replied, "Master, I live in the forest, where at present nothing +can be had for cooking. But Lakshman will bring some wild herbs, fruits, +and roots, and then will Sita cook them." The Master was pleased with +the Brahman's devotion. The host now hurriedly began cooking and the +Master was fed in the third quarter of the day. But the Brahman himself +fasted, at which the Master asked, "Why do you fast? What grieves you? +Why mourn you?" The Brahman replied, "I have no need to live; I shall +destroy myself by jumping into fire or water. The divine Sita, the +mother of the world and the emblem of Supreme Goodness, was (rudely) +touched by a demon, as I hear. So I ought not to live. This sorrow +consumes me, though my spirit does not leave the body." To him the +Master thus: "Think not so any longer. You are learned and yet you do +not judge the matter in your mind! Sita, the beloved of God, is the +embodiment of spirituality and bliss (_chit ánanda_). Physical senses +cannot see her, not to speak of touching her. Ravan abducted only an +illusive image of Sita, while the true Sita had disappeared.[1] The +Vedas and the Purans constantly teach this truth that the Material +cannot take cognisance of what is non-Material. Believe my words, and +never harbour such sad thoughts again." Reassured by the Master's words +the Brahman dined and took delight in life. + +After bathing in the Kritamálá, the Master went to Durbesan, where he +saw the image of Raghunath. Thence to Mahendra hill, where He adored +Parashu Ram. At Setubandha He bathed in the Dhanu-tirtha (Bow shrine). +Visiting Rameshwar, He rested there. An assembly of Brahmans was +listening to the reading of the _Kurma Puran_, in the course of which +the episode of chaste women was reached. The narrative declared that +Ravan stole only a false phantom of Sita. At the sight of Ravan the true +Sita sought refuge with Fire, who lodged her with Parvati, while he +deluded Ravan by giving up to him a false image of Sita. After Ram had +slain Ravan, and Sita submitted to the ordeal of fire, the false Sita +vanished, while the real Sita was delivered to Ram by Fire. The Master +was delighted to hear this theory. So He borrowed from the Brahman the +leaf (containing the passage), and made a copy for being placed in the +book, while He took the old leaf for creating conviction and returned to +the Southern Mathura, where He gave the leaf to the Brahman Rámdas. + +At this the Brahman was overjoyed and clasped the Master's feet weeping +and saying, "Thou art Ram incarnate, visiting me in the disguise of a +_sannyasi_, and raising me from deep sorrow. Do consent to dine at my +house to-day, because on that day I was too melancholy to entertain thee +worthily. It is my good fortune that thou hast come again!" + +So saying the Brahman cooked deliciously and feasted the Master nicely. +After passing the night under his roof, the Master went to the +Támraparni in the Pandya land, where He bathed in the river and wandered +on the bank gazing at the Nine Tirupadis in wonder. + +Thence He visited Chiyartálá (the shrine of Ram Lakshman), Til Kánchi +(the shrine of Shiva), Gajendra-Mokshan (where there was an image of +Vishnu), Páná-garhi (shrine of Ram), Chámtápur (Ram Lakshman), Shri +Vaikuntha (Vishnu), the Malay Mountain (Agastya), Kanyá Kumári [Cape +Comorin], Amlitalá (Ram), the Mallar land (where the Bhattamáris dwelt), +and then after seeing Tamal Kártik, He reached Betápáni (Raghunath's +shrine), where He passed the night. + +The Master's companion, the Brahman Krishna-das, met a Bhattamari, who +tempted the simple Brahman by offering him a woman and money. In the +morning Krishna-das went away to the Bhattamari. Soon the Master came in +quest of him and addressed the Bhattamari tribe thus, "Why have you +detained my Brahman (follower)? I am, as you see, a _sannyasi_; and so +are you too. It is unfair of you to put me in trouble." + +At this the Bhattamaris took up arms and flocked round the Master to +thrash Him. But the weapons dropped from their hands and struck their +own limbs, so that they fled away on all sides. Lamentation rose in +their houses. The Master dragged Krishna-das away by the hair, and that +day reached the Payaswini river, in which He bathed and visited the +temple of Adi Keshav, where He bowed, prayed, danced and sang for a long +while in rapture, to the amazement of the beholders. All the people +treated Him very respectfully and He joined the assembly of the very +devout there. Here He got a manuscript of the book +_Brahma-samhitádhyáya_ to His boundless delight, tremour, weeping, +thrill, perspiration, stupor, and frenzy (of joy), because the _Brahma +Samhita_ is unrivalled among works of exegetics (_siddhanta shastra_) +and it is the chief instrument for teaching the glory of Govinda, as it +expresses vast dogmas in a few words. It is the very cream of Vaishnav +sacred writings. + +Very carefully did He get the book copied. Thence He went to Ananta +Padmanáv, where He spent two days, to Shri Janárdan, where also He +hymned and danced for some two days, to Payoshni, where Shankar Náráyan +is worshipped, to the monastery of Shringeri, the seat of Sankaracharya, +to _Matsya-tirtha_ (Fish shrine), to the river Tungabhadrá, and to +[Upidi], the seat of Madhwáchárya, the spokesman of spiritual truth. +Here He gazed devotedly on the Udupa-Krishna. The image of Krishna in +the form of the dancing young cowherd (_Gopal_) was very charming. +Madhwáchárya was moved by a dream to rescue this image from a cargo of +consecrated earth [_Gopichandan_] in a sunken ship, and to install it +[at Udipi], where it is worshipped to this day. + +The Master was overjoyed to see the image of Krishna, and in fervour of +devotion danced and sang (before it) for many a day. The _tattwavádis_, +taking the Master for a _máyávadi_, at first slighted Him, but +afterwards they marvelled at His religious ecstasy, and venerated Him +greatly as a (true) Vaishnav. Aware of their pride in Vaishnavism, the +Master began a discourse with them. The high priest of the +_tattwavádis_ was an expert in all the holy books. The Master, assuming +the tone of a humble inquirer, put questions to him: "I do not clearly +comprehend _sádhya_ (end) and _sádhan_ (means). Do please enlighten me +on the subject." The high priest replied, "To the worshipper of Krishna +the highest _sádhan_ is to resign to Krishna the religious system +centring round caste and ashram. Translation to Vishnu's heaven, after +attaining to the fivefold salvation, is the supreme _sádhya_. Thus +speak the _Shastras_." The Master objected, "The _Shastras_ assert +that the supreme _sádhan_ of the love and service of Krishna is +listening to and singing His praise. _Vide Bhágabat_, VII. v. 18. + +"From listening to and singing hymns, one comes to love Krishna. That is +the fifth human end, the limit of human attainment. _Vide Bhágabat_, +XI. ii. 38. All kinds of scripture condemn (devotion to) work and teach +us to abstain from the fruit of our works. Therefore from work cannot +spring love and devotion to Krishna. _Vide Bhágabat_, XI. xi. 32; also +_Gitá_, xviii. 66; _Bhágabat_, XI. xx. 9. Truly devoted men renounce +the fivefold salvation; in their eyes salvation is worthless, no better +than hell! _Vide Bhágabat_, III. xxix. 11; V. xiv. 43; VI. xvii. 23. + +"The devout abjure salvation and work alike. And you establish these two +things as the end and means! Ah! you are only befooling me as I am a +[mere] _sannyasi_. You have not told me of the true characteristics of +end and means." + +At this the high priest of the tattwa School was inly ashamed, while he +marvelled at the Vaishnav spirit of the Master. So he replied, "Your +exposition is the true one. All _Shastras_ declare this to be the +Vaishnav dogma. Yet our order holds the views laid down by +Madhwacharya." The Master rejoined, "The votary of work and the votary +of knowledge are alike lacking in faith. In your order I see signs of +these two. I see only one merit in your order: you have fixed, upon the +true God." + +After thus humbling the pride of that sect the Master went to the Falgu +shrine, then to Tritakup (the shrine of Vishálá), Panchápsára, Gokarna +(where Shiva is worshipped), Dwaipáyani, Supárak, Kolhápur (where He +beheld Lakshmi and Kshir Bhagavati), Nánga-Ganesh, Chor Párvati, and +Pándupur [=Pandharpur]. Here before Vitha's image He sang and danced +long. + +A Brahman of the place invited and reverently fed the Master. Learning +the good news that Shri Ranga Puri, a disciple of Madhav Puri, was +residing in another Brahman's house in that village the Master went to +see him. As He prostrated Himself before the Puri in devotion, He wept, +trembled and was thrilled and covered all over with sweat. Shri Ranga +Puri wondered at the sight and cried out, "Rise, blessed one. Surely you +are connected with my _guru_, or you could not have displayed such +fervour of devotion". So, he raised and embraced the Master, and the two +wept clasping each other's neck. After a spell of rapture, the two came +round, and the Master said how He was related to Ishwar Puri. (At this) +their love welled out wondrously and each honoured the other. Day and +night they held forth on Krishna for a week or so. + +The Puri asked about His birth-place. The Master replied Navadwip. Shri +Ranga Puri had once visited that town in the train of Madhav Puri. He +spoke how he had been feasted in the house of Jagannáth Mishra, how +delicious the hash of green banana-flower (_mochá_) had tasted, what a +chaste woman and tender to the world like a mother was Jagannáth's wife, +how she was matchless in the universe for her skill in cookery, and how +she had feasted the _sannyasis_ as lovingly as if they were her own +sons, how one of her sons had turned monk in youth with the title of +Shankaráranya and had attained to death in that very place (_viz._, +Pandupur). The Master broke in, "In his earthly life Shankar was my +brother. Jagannáth Mishra was my father." So they had a friendly +assembly, and then Shri Ranga Puri set out to visit Dwáráka. The Master +was detained for some four days by His Brahman host. He bathed in the +Bhimarathi and visited the shrine of Vithal. Then He walked by the bank +of the Krishna-binna, visiting the temples at the many holy places +there. The Brahmans of the country were Vaishnavs and studied the +_Krishna-karnamrita_, of which book the Master joyfully made a copy. +The world has nothing like the _Karnamrita_, which kindles pure +devotion to Krishna. He only knows the fulness of the beauty and +sweetness of Krishna's exploits, who ceaselessly reads the +_Karnamrita_. He carried with Himself the manuscripts of the _Brahma +Samhita_ and the _Karnamrita_ like two precious jewels. + +After bathing in the Tápti, He went to the city of Maheshwati, and then +visiting many holy places on the way, reached the bank of the Narmadá. +After visiting the Shrine of the Bow (_Dhanu-tirtha_), He bathed in the +Nirbindhya, and then passed on to the Rishyamukha mountain and the +Dandaka forest, where He beheld a _saptatál_ tree, very old stout and +high. As the Master embraced the _saptatál_, the tree disappeared +bodily, at which the people marvelled and cried out, "This _sannyasi_ +is an incarnation of Ram, for lo! the _tál_ tree has flown up to +Vishnu's heaven. Who but Ram can work such a miracle?" + +Then the Master bathed in the lake of Pampá, and rested in the +Panchavati wood. From Násik and Trimbak He passed on to Brahma-giri, to +Kushávarta (the source of the Godavari), the seven (branches of the) +Godavari, and many other shrines, and finally returned to Vidyá-nagar. + +On hearing of His arrival, Rámánanda Ráy joyfully hastened to Him and +prostrated himself; but the Master raised him and clasped him to His +bosom. Both wept in delight and their minds were unstrung by rapture. +After recovering composure they talked of many things together. The +Master gave a narrative of His pilgrimage, and showed him the +_Karnamrita_ and the _Brahma Samhita_, saying "These two books bear +out the theories of devotion (_prem_) which you had expounded to me." +The Ray in delight tasted the books in the Master's company and took +copies of them. + +The whole village was agitated by the news of the _sannyasi's_ return +and all men flocked to see Him. At this Rámánanda went back to his own +house. At noon the Master rose for His meal. Rámánanda returned at night +and the two kept a vigil discoursing of Krishna. Thus five or six days +were spent blissfully, the two holding forth on Krishna day and night. +Rámánanda said, "With thy leave, Master, I petitioned my king, and he +has permitted me to visit the Nilachal. I have already begun my +preparations for departure." The Master replied, "I have come here only +to take you to the Niláchal." But the Ray objected, "Master, go you in +advance. A noisy throng of elephants, horses and soldiers surrounds me. +Let me first dispose of them, and then after ten days I shall follow +you." The Master consented and returned to the Niláchal by the route He +had previously followed, the people every where chanting Hari's name as +they saw Him. He rejoiced at it. From Alalnath he sent Krishna-das in +advance to call Nityánanda and others of His own folk. At the news, +Nityánanda went to meet the Master, his devotion knowing no bounds. +Jagadananda, Damodar, Gopinatli Acharya and Mukunda Pandit went along +dancing, unable to contain their delight. They all met the Master on the +way, and He lovingly embraced them, all weeping in delight. Sárvabhauma +Bhattáchárya joined the Master on the beach of the ocean and fell at His +feet; but the Master raised him up and held him to the bosom, +Sárvabhauma weeping in rapture. The whole party went to visit +Jagannáth's shrine, where the Master had a transport of devotion, +trembling, perspiring, weeping in delight, dancing and singing again and +again. The servitors of the temple offered Him the dedicated garlands +and food of the god, at which the Master regained composure. The +attendants of Jagannáth joyfully flocked together. Káshi Mishra (the +high priest) fell at His feet, but the Master did him honour and +embraced him. The _Parichhá_ of Jagannáth, too, did Him obeisance. + +Sárvabhauma took the Master to dinner at his own house, and fed Him and +His party at noon on sumptuous dishes from the temple. Thereafter he +made the Master lie down and rubbed His feet; but the Master bade him go +and dine; and He passed the night also in Sárvabhauma's house to please +him, narrating the story of His pilgrimage all night to His followers +and host, and saying, "In all the holy places I have visited I did not +meet with a single Vaishnav who can equal you. Only Rámánanda Ráy gave +me intense delight." The Bhatta replied, "It was just for that reason +that I had asked you to see him." [Text, canto 9.] + +[1] This is exactly like the version of the legend of the abduction of +Helen given by Stesichorus and accepted by Euripides in his _Helena_. + + +NOTES ON THE PLACES VISITED BY CHAITANYA IN THE SOUTH + +[In this connection we should bear in mind that no record of Chaitanya's +pilgrimage was kept at the time it was made. His disciples heard of it, +evidently piece-meal, from his lips long after-wards. A diary +constructed on this basis by Govinda-das has been lost. Our author, +Krishna-das Kaviraj, frankly admits (at the beginning of canto ix) that +he has not been able to name the holy places, of the South in the order +in which they were visited by the Master. We should also note that this +pilgrimage was performed between April 1510 and January 1512 and that +the great and widespread revival of temple building which resulted from +the restoration of the Vijaynagar empire under Krishna Dev just began at +the time of Chaitanya's visit, but was completed long afterwards. Hence +many of the famous shrines of the South dating from the early 16th +century were not seen by him, as they were completed after his visit]. + +_Ahobal.--Ahobilam_, in the Sirvel taluq of the Karnul district. The +most sacred Vishnu temple in the district, it is dedicated to Narasimha. +Together with other temples in the neighbourhood, it forms a group known +as the Nava (nine) Narasimha, represent ing nine different forms of +Vishnu. The original temple is supported by 64 pillars, each of which is +beautifully carved into several miniature pillars. In front is a fine +unfinished mantapam with large pillars of white sand-stone, about 3 feet +in diameter, elaborately sculptured. (_Kurnool Manual_, 183-184, 145). + +_Ananta Padmanava_.--The famous Padmanava temple in Trivandrum. + +_Betapani_.--_Bhutapandi_ in Travancore, in the Tobala taluq, n. of +Nagarcoil, with temple of Bhutanath. [R. M. Ghose.] + +_Brahma-giri_.--There is a Brahmagiri near Sopara (_Bom. Gaz._ xiv. +315); but that is not the place meant in our text. The reference is to +the _Brahma mountain_, in the ridge joining which to the Trimbak +mountain the Kikvi, a larger and more distant branch of the Godavari +(than the one issuing at Trimbak) takes its rise. (_Bombay Gaz_. rvi. +7). + +_Chamtapur.--Chenganur_ in Travancore State. [R. M. G.] + +_Chiyár-talá.--Shertalá_ near Nagarcoil, [according to R. M. Ghose]. + +_Courtallam_, 7 m. s. w. of Tenkashi in the Tinnevelly district, 450 +ft. above sea-level. The falls of the Chittar (a river which joins the +Tamraparni 15 m. n. J e. of Tinnevelly) at this place are famous among +the Hindus for their virtue of cleansing from sin. [_Tinn. Man._ 96.] + +_Dhanu-tirtha.--Dhanus-kodi_, terminus of the S. I. Railway, 12 m. +south-east of Rameshwaram. [R. M. G.] + +_Durbesan.--Darvashayan_, on the sea-coast seven miles east of Ramnad. +[R. M. G.] + +_Gajendra-mokshan_.--Probably Devendra-mokshan or Suchindram, 2 m. s. +of Nagarcoil. Here Indra was cleansed of his sin and built a temple to +Sthanu-linga Shiva. [R. M. G.] + +_Ganga Gotami_.--The Godavari river. At Kobur, opposite Rajmahendri, +was the hermitage of the sage Gautama, from whom this river is named. + +_Gokarna_.--On the west coast, about 20 miles s. e. of Karwar, famous +for its temple of Mahabaleshwar and a very popular place of pilgrimage. +(_Bombay Gazetteer_, Kanara, xv. pt. 2, pp. 289-301). + +_Kolhapur_.--Out of about 250 temples in this city at present six are +well-known, namely, the temples of Ambábái or Mahálakshmi, Vithoba, +Temblai, Mahákali, Phirangai or Pratyangiras, and Yallamma. (_Bombay +Gaz_. xxiv. 309-311). + +_Kumbha-kama.--Kumbakonam_ in the Tanjore district, 20 miles north-east +of Tanjore town. It contains 12 principal Shaiva and 4 Vaishnav temples +and one dedicated to Brahmá. (_Tanjore Gaz_. 217-219). + +_Madura_--on the river Vaigai, the minor basin of which is called +_Kritimá-nadi_ (the _Krita-mala_ of our text). Its temples are +described in the _Madura Gazetteer_, 267-274. + +_Mahendra hill_.--There is a peak of this name in the Travancore State, +but too far from Cape Comorin. + +_Malay mountain (Agastya)_.--(i) There is a temple to the sage Agastya +in the village Agastyampalli, close to Vedaranniyam, near Point Calimere +in the Tanjore district; but it cannot be the place meant, (ii) _Palni_ +in the Madura district contains a famous temple to Subrahmanya on the +top of a hill (Shivagiri) created by Agastya. But there is no temple to +Agastya here. (_Madura Gaz._ 304-306). (iii) R.M. Ghose is inclined to +identify it with _Pothia_ hill (near Cape Comorin), the reputed abode +of Agastya (K. Pillai's _Tamils 1,800 Years Ago_, 21.) (iv) The +Tamraparni rises on either side of a fine conical peak known as +_Agastiar-malai_ or Agastya's hill. (_Tinn. Man._ 91). + +_Mallar land._--Malabar. + +_Mallikarjun.--Shri-Shailam_, on the south bank of the Krishna, 70 +miles below Karnul. In the centre of the enclosure is the temple of +Mallikarjun Shiva, the chief deity worshipped here, and considered as +one of the _jyotir-lingas_. (_Kurnool Manual_, 181-183, 144). There is +another and much less famous temple to Mallikarjun at Bezvada on the +Krishna river. + +_Matsya-tirtha_.--Either (1) _Mahé_, the French possession on the +coast of the Malabar district. Or (2) _Matsya-gundam_, a curious pool +on the Macheru river, near the village of Matam, six miles north +north-west of Pacleru (in the Padwa taluq of the Vizaga-patam district). +A barrier of rocks runs right across the river there, and the stream +plunges into a great hole and vanishes beneath this, reappearing again +about a hundred yards lower down. Just where it emerges from under the +barrier it forms a pool which is crowded with _mahseer_ of all sizes. +(_Vizagapatam Gaz._ 285). + +_Nine Tripadi.--Alwar Tiru-nagari_, 17 m. s. e. of Tinnevelly. Around +it are 9 temples to Vishnu (_Tirupati_), the idols of which are +assembled in this town on holy days. [R. M. G.] + +_Paksha-tirtha.--Pakshi-tirtham_ or _Tiru-kadi-kundram_, 9 miles south +east of Chingleput. [R. M. G.] "The hill of the sacred kites." It is a +ridge terminating in a spiked hill, some 500 feet above sea-level, on +which stands a Shiva temple. The name of the hill is Vedagiri or +Vedachalam, and the idol is called Veda-girishwar. Every day two birds +of the kite species come to the mountain and are fed by an attendant +Brahman. The same two are believed to have come from Benares to receive +this daily dole from time immemorial. (_Chingleput Man_. 106-107). + +_Pampá_.--The ancient and Puranic name of the Tungabhadra. The village +of Hampi (the site of the famous capital Vijaynagar) was originally +known as Pampa-tirtha. This name (also _Pampá-saras_) is now borne by a +tank on the Haidarabad side of the Tungabhadra near Anegundi. (_Bellary +Gazetteer_, 6, 261). + +_Pána_.--Panakal Narasimha at Mangal-giri, 7 m. south of Bezvada. But +it is too far to the north. [R. M. G.] When visitors offer a draught to +Narasimha-swami, the image in the temple refuses to drink more than half +of it. (_Kistna Dist. Man._ 179). + +_Páná-garhi.--Panagodi_, 30 m. s. s. w. of Tinnevelly on the road to +Trivandrum. [R. M. G.] But the temple there is to Ramlinga-swami Shiva +and not to Ram. + +_Panchavati_.--Identified with Nasik in the Bombay presidency. Nasik +and Trimbak (at the source of the Godavari) are described in _Bombay +Gazetteer_, xvi. + +_Pandupur.--Pandharpur_, on the Bhima river, 38 miles due west of +Sholapur; famous for its temple to Vithoba. (_Bombay Gaz_. xx. +415-481). + +_Papa-nashan_.--Eight miles s. w. of Kumbakonam (Tanjore Gaz. 221). +There is another city of this name 29 miles west of Palamkota, (in the +Tinnevelly district). Here near a pagoda the Tamraparni river takes its +last fall from the hills to the level country. (_Tinn. Man._ 91). + +_Payaswini.--Tiru-vattar_ in the Travancore State. [R. M. G.] + +_Pitambar_.--Evidently Chidambaram, 26 miles south of Cuddalore. Famous +for its great pagoda, covering 39 acres in the centre of the town, and +sourrounded on all four sides by a street 60 feet wide. It contains the +Akasa-linga. (_S. Arcot Manual_, 400-407). + +_Rishava peak--Anagarh-malai_, 12 miles north of Madura. [R. M. G.] + +_Rishyamukh_.--Identified with the hill on the Nizam's side of the +narrowest of the gorges in the Tungabhadra near Hampi. (_Bellary Gaz._ +261). + +_Shiva image_.--Either Vedagiris at Pakshi-tirtham or the _lingam_ in +the shore temple at Mahavalipuram (Seven Pagodas). + +_Shiva Kanchi_.--The modern _Conjeveram_, also called the Southern +Benares, 56 miles south-west of Madras. The Shiva temple is dedicated to +Ekambara-swami. South-east of it stands _Vishnu Kanchi_ or Little +Conjeveram, with its temple to Vishnu under the name of Varada-ráj. + +_Shiva-kshetra_.--There is a Shiva-ganga tank at Tanjore. The great +Brihatishwar temple of this town seems to be meant in our text. +(_Tanjore Gaz._ 269-271). + +_Shiyali_.--The head-quarters of a taluq of that name in the Tanjore +district, about 48 miles n. e. of Tanjore town. It has a famous Shiva +temple with a large tank, a shrine dedicated to the Tamil saint +Tiru-jnan Sambandhar, and some other separate shrines, and evidently an +image of Shiva's consort who is said to have given suck to this saint +when he visited this temple as a child. (_Tanjore Gaz_. 258). + +_Shri Janardan_.--Near the Varkala railway station, 26 miles north of +Trivandrum. + +_Shringeri_.--In the Kadur district of Mysore. Situated 13 25 N. 75 19 +E., on the left bank of the Tunga, 7 miles s. of Hariharpur. Its full +name is Rishya-shringa-giri. It is the head-quarters of the Jagat-guru +or successor of Shankaracharya in the headship of the Smartas. (Rice, +_Mysore Gazetteer_, ii. 443-445). + +_Shri-rangam_.--The famous Vishnu temple in an island between the +Kolerun and the Kaveri, north of Trichinopoly. (_Trichinopoly Manual_, +337-340 and _Gazetteer_, 45-51, 91-126, 319). + +_Shri-Shaila_.--The most famous place of this name is the one in the +Karnul district, described above under Mallikarjun. But that place +cannot be meant in this context, which suggests some hill between +Trichinopoly and Madura, sacred to Shri or Lakshmi. + +_Shri-Vaikuntha_.--_Shri Vaikuntham_, four miles n. of Alwar +Tirunagari. [R. M. G.], on the left bank of the Tamraparni and 16 m. s. +e. of Tinnevelly. + +_Siddha-bat.--Sidhout_, 10 miles east of Cuddapa town. Sometimes known +as the Dakshina Kashi or the Southern Benares. The name is derived from +_Siddha-vatam_ or the hermit's banyan tree. Eight miles south of it is +Ontimetta ('the solitary hill') with a large and very holy pagoda and a +tank. The pagoda is dedicated to Kodanda-Ram-swami. (_Cuddapah Manual_, +48-49). + +_Suparak-Sopara_--(in the Thana district), 26 miles north of Bombay. It +was the capital of the Konkan from very ancient times to 1,300 A.D. +(_Bombay Gaz_. xiv. 314-342). + +_Tamal-kartik.--Tobala_, 44 m. s. of Tinnevelly, 2 m. e. of Aramvali +pass, temple of Subrahmanya. [R. M. G.] + +_Tamraparni_.--A river on the left bank of which Tinnevelly stands. + +_Til Kanchi_.--Probably _Tenkashi_, 30 m. n. w. of Tinnevelly town. + +_Tirupati_.--A very famous holy city in the Chandra-gin taluq of the N. +Arcot district. In Lower Tirupati, which stands in the plain, there are +15 templesf the chief of them being dedicated to Govinda-raja-swami (the +brother of Venkateshwar) and Ramswami. Upper Tirupati, usually called +_Tirumala_ (from _Tirumalai_, holy hill), stands on the top of the +range, six miles north west of Lower Tirupati. Its chief divinity is +Venkateshwar. (_North Arcot Manual_, 142-153). + +_Tri-kal-hasti.--Shri Kalahasti_, popularly called _Kalahastri_, on +the right bank of the Suvarnamukhi river, 22 miles n. e. of Tirupati. +Famous for its shrine of the Vayu-linga Shiva. (_N. Arcot Man_. +220-222). + +_Udipi_.--36 miles north of Mangalore (in the South Kanara district), +the principal seat of the Madhavacharya priests. The temple of Krishna +is said to have been founded by Madhavacharya himself, who set up in it +an image of Krishna originally made by Arjun. There are also eight +ancient _maths_, each with a swami. (_S. Canara Manual_, ii. 263. For +a full description, see _Bombay Gazetter_, xxii. 56). + +_Vedaban.--Vedáranniyam_ or the forest of the Vedas, in the south east +corner of the Tirutturaippundi taluq of the Tanjore district and five +miles north of Point Calimere. Orthodox Brahmans consider it second only +to Rameshwaram in sanctity. (_Tanjore Gaz_. 284). + +_Vriddha-kal_.--Varaha-swami temple, a monolithic pagoda, n. w. of +"Arjun's Penance" and 3/4 m. s. of Valipitham, at Mahavalipuram or Seven +Pagodas; image of Vishnu with a huge boar's head, overcanopied by the +Shesha Nag. + +_Vriddha-kashi.--Vriddhachalam_, on the Manimukta (an affluent of the +Vellar), in the S. Arcot district. Sometimes called Vriddha-kashi. (_S. +Arcot Manual_, 438-440). It cannot be the place meant, if the order of +holy places given in our text be correct. + + + +CHAPTER VIII + +The Reunion of the Vaishnavs + +After the Master had set out for the South, King Pratap Rudra summoned +Sárvabhauma, seated him after due salutation, and asked him concerning +the Master, saying, "I hear that a very gracious person has come to your +house from Bengal. People say that he has shown you much kindness. Do +please help me to see him." The Bhatta replied, "True is what you have +heard. But you cannot see him; he is a _sannyasi_ withdrawn from the +world, living in seclusion, and not visiting kings even in dreams. I +could, however, have contrived somehow an interview between him and you: +but he has recently gone to the South." The king asked, "Why did he +leave Jagannáth's shrine?" The Bhatta replied, "Such is one of the deeds +of saints. They visit holy places on the plea of making pilgrimages, but +they thereby bring salvation to worldly men. _Vide Bhágabat_, I. xiii. 8. +Such is the unalterable character of a Vaishnav: he is not a man but +rather a particle of God." The Raja rejoined, "Why did you let him +depart? You ought to have clasped his feet and importuned him to stay +here." Bhattáchárya answered, "He is a god and a free being. He is +Krishna's self and not a dependent creature. Still I had tried to detain +him, but could not succeed as God is free." + +The Raja said, "Bhatta! you are the chief of wise men. As you call him +Krishna, I must believe it. When he comes here again, may I see him once +and gratify my eyes?" The Bhatta replied, "He will soon return. We want +a suitable place for him to lodge in; it must be near the temple and yet +secluded. Choose such a lodging for him." The king said, "Kashi Mishra's +house is just that sort of place, close to Jagannath and yet very +retired." The king thereafter remained expectant. Bhattáchárya informed +Kashi Mishra, who said, "Blessed am I that such a holy Master will lodge +under my roof." + +Thus did all the people of Puri live in ever-growing expectation of +seeing the Master, when He returned from the South. All rejoiced at the +news, and they all begged Sárvabhauma thus, "Lead us to the Master, that +through thy mediation we may reach Chaitanya's feet." Bhattáchárya +replied, "To-morrow the Master will go to Kashi Mishra's house, where I +shall introduce you to Him." + +Next day the Master visited Jagannáth in company with Bhattáchárya, in +great delight. The servitors met Him with the god's food and He embraced +them all. After the visit Bhattáchárya led Him to Kashi Mishra's house. +Kashi Mishra fell at His feet, and gave up to Him not his house only but +his soul also. The Master appeared to him in the four-armed shape, and +embraced him to make him one of His own followers. + +Then the Master took His seat there. Around Him sat Nityánanda and other +devotees, The Master was pleased with the arrangements of the house, +which satisfied all His needs. Then Sárvabhauma said, "Master, this +house is worthy of you. Accept it, as Kashi Mishra prays." The Master +replied, "My body is under your control. What you bid me, I must do, as +in duty bound." Then Sárvabhauma, seating himself at the right hand of +the Master, began to introduce one after another all the people of Puri, +saying, "All these men have been residing in the Niláchal in eager +longing to meet you. They have fared like the thirsty _chátak_ bird that +cries in anguish for water. All were determined [to see you]. This one +is Janárdan, a constant attendant on the person of Jagannáth. This other +is Krishna-das who holds the golden rod [in the temple]. Here is +Shikhi Mahanti, the officer in charge of the [temple] secretariate. +This, Pradyumna Mishra, is foremost among Vaishnavs, and he waits on +Jagannáth during the god's sleep. Murari Mahanti, the brother of Shikhi +Mahanti, has no refuge save your feet. [These are] Chandaneshwar, +Singheshwar, Murari Brahman, and Vishnu-das, all of whom meditate on +your feet. Here are the high-minded Praharáj Mahápátra, and his kinsman +Paramánanda Mahápátra. These Vaishnavs are the ornaments of this holy +place, and all devotedly intent on your feet." They all prostrated +themselves on the ground before the Master, who graciously held them to +His bosom. + +Just then came there Bhabánanda Ray, with his four sons; and they all +fell at the Master's feet. Sárvabhauma introduced them, "This is +Bhabánanda Ray whose eldest son is Rámánanda Ray." The Master embraced +him and spoke in praise of Rámánanda adding, "One cannot adequately +describe to the world the greatness of him whose son is a jewel like +Rámánanda. Truly, you are Pandu, your wife is Kunti, and your five +high-souled sons are the five Pandav brothers." The Ray replied, "I am a +Shudra, a worldling and a wretch. That you have touched me is the only +holy thing [about me]. I lay down at your feet myself with my house, +belongings, servants, and five sons. This youth Vánináth will constantly +wait on you, to do whatever you bid him. Know me as your own, feel no +delicacy, but order whatever you desire." The Master answered, "What +delicacy can there be? You are not a stranger to me. In birth after +birth you with your family have been my servants. In some five days +Rámánanda will arrive here. His society will complete my bliss." So +saying He embraced the father, while the four sons laid their heads at +His feet. They were all sent home, only Vánináth Patta Nayak was +retained by the Master. + +Bhattáchárya sent away the other people. Thereafter the Master called +for deaf Krishna-dás, and said "Listen, Bhattáchárya, to the story of +this man. He had accompanied me to the South, but left me to join the +tribe of Bhattamári. But I rescued him from their hands. Having brought +him back here I give him his discharge. Let him go wherever he likes; I +have no longer any concern with him." At this Krishna-dás set up a +lamentation. When the Master went away for His noonday worship, +Nityánanda, Jagadánanda, Mukunda, and Dámodar laid their heads together, +saying, "We have to send a messenger to Bengal to report the Master's +arrival to His mother. Adwaita, Shribas and others of the faithful will +all flock hither on hearing of His return. Let us send Krishna-dás (for +the purpose)." With this they consoled Krishna-dás. + +Next day they prayed to the Master, "Allow us to send a man to Bengal, +as mother Shachi, Adwaita and other devotees have all been plunged in +concern since they heard of your setting out for the South. Let a man go +and give them the glad tidings (of your safe return)." The Master +assented, "Do as you like." So they sent Krishna-dás to Bengal, with a +present of the _mahá-prasád_ for the Vaishnavs there. + +Deaf Krishna-dás reached Bengal, saw mother Shachi at Navadwip, bowed, +and gave her the _mahá-prasád_ and the news of the Master's return from the +South. The mother rejoiced at the news, and so did the faithful led by +Shribas. Then Krishna-dás went to the house of Adwaita Acharya, gave him +the _prasád_, bowed, and told him all about the Master. The Acharya in +rapture danced, sang, and shouted for a long time. How shall I name all +the flock who exulted at the news,--Haridás Thákur, Vásudev Datta, Murári +Gupta, Shivananda, Acharya Ratna, Pandit Vakreshwar, Acharya Nidhi, the +Pandits Gadadhar, Shrirám, Dámodar, Shrimán, and Rághav, Vijay, +Shridhar, and Acharya Nandan. They all went in a body to Adwaita, bowed +at his feet, and were clasped to his bosom. Two or three days were spent +by the Acharya in great rejoicing (with them), and then he confirmed the +desire to make a pilgrimage to the Niláchal. Gathering together at +Navadwip, they set off for Jagannáth with mother Shachi's leave. At the +report about the Master, Satyaráj and Rámánanda from the Kulin village +joined them, and so did Mukunda and Narahari from Raghunandan Khand. +Just then Paramánanda Puri arrived at Nadia from the South, travelling +along the banks of the Ganges. He lodged in comfort in the temple of +mother Shachi, who honourably fed him. On hearing there of the Master's +return, the Puri too wished to hasten to the Niláchal. He set off +thither with the Master's devotee, the Brahman Kamalákánta, and soon +arrived in the Master's presence, who rejoiced at the meeting and +lovingly saluted his feet, while the Puri embraced Him. + +The Master said, "I long to live in thy company. Make the Niláchal thy +abode, as thou lovest me." The Puri replied, "It is because I desire +your society that I came hither from Bengal. The news of your return +from the South has gladdened the heart of Shachi. The other devotees are +coming to see you, but as they made delay I had started quickly (before +them)." The Master assigned to the Puri a retired room in Káshi Mishra's +house and an attendant. + +Next day arrived Swarup Dámodar, who had touched the inmost recess of +the Master's spirit. His name in the world was Purushottam Acharya, and +he waited on the Master at Navadwip. Wild at the Master's renunciation +of the world, he went to Benares and turned monk there. His _guru_, +Chaitanyananda, bade him study the _Vedánta_ and expound it to the people. +He was totally withdrawn from the world and a deep scholar, having taken +refuge in Krishna with all his body and soul. He had turned _sannyasi_, in +a wild longing to worship Krishna in freedom from every (earthly) +thought and care. As a _sannyasi_ he cast off his sacred thread and took +the tonsure, but did not put on the yogi's dress. Swarup was the new +name given to him. With his _guru's_ permission he came to the Niláchal, +being day and night out of his senses in the bliss of loving Krishna. He +was a perfect scholar, holding converse with none, and living in +seclusion unknown to the world, He had known the mystery of the love of +Krishna; his very body was a picture of love; he seemed the exact second +self of the Master. Every book, verse, or song brought to the Master had +to be first examined by Swarup before He would hear it. The Master took +no delight in compositions that clashed with the theory of _bhakti_ and +lacked the spirit of delight (_ras_). So, Swarup Goswámi tasted books and +read to the Master only such as were correct. Vidyápati, Chandidás and +_Git-Govinda_ were the poetry that delighted the Master. Dámodar surpassed +others, as he was a veritable gandharva in musical skill and a +Vrihaspati in Shastric lore. He was a darling to Adwaita and Nityánanda, +and the very life of Shribas and other faithful ones. + +Such was Dámodar who came and prostrating him self clasped the Master's +feet while he recited stanza 20 of Act VIII. of the drama +_Chaitanya-chandrodaya_. + +The Master raised and embraced him. The two swooned away in ecstasy. +After a while regaining composure the Master began thus: "I have dreamt +that you would come to-day. It is good (that you have come); I am like a +blind man who has got back his two eyes." Swarup answered, "Pardon my +sin, Master I erred grievously when I left you and sought another +(_guru_). I had not a particle of faith in your feet, but, sinner that I +was, I had left you to go to another country! I had no doubt left you, +but _you_ did not forsake me. Thy grace has been a chain round my neck, +dragging me to thy feet." + +Then Swarup bowed at Nityánanda's feet, who lovingly embraced him. He +also did due courtesy as he met Jagadánanda, Mukunda, Shankar, +Sárvabhauma, and Paramananda Puri. The Master gave him a quiet room with +a servant to draw water and do other services. + +One day the Master sat surrounded by Sárvabhauma and other faithful +ones, holding sweet discourse on Krishna, when Govinda arrived, +prostrated himself, and said, "I am Govinda, a servant of Ishwar Puri, +at whose bidding I have come to you. The Puri, when attaining to _siddhi_ +(death) told me to go and serve Krishna-Chaitanya. Kashishwar will come +(here) after visiting holy places. At my Master's bidding I have +hastened to your feet." To this the Master replied, "Ishwar Puri loved +me like a son, and has sent you to me as a favour." At this Sárvabhauma +asked, "How could the Puri retain a Shudra attendant?" The Master +answered, "God is supremely independent. His mercy is not bound by (the +rules of) the Vedas. God's grace defies caste and family distinctions." +Witness how Krishna dined at the house of Bidur. Love and service are +mere instruments of Krishna's mercy. When actuated by mercy He acts +independently [of the conventions of religion]. Loving treatment is a +million times more blissful than dignity. The very hearing of it gives +intense delight." + +So saying the Master embraced Govinda, who then bowed at the feet of +all. The Master spoke, "Bhattáchárya, solve this problem: the very +servant of my _guru_ is honourable to me, and it is not seemly that he +should serve me. And yet the _guru_ has commanded it. What should I do?" +The Bhatta answered, "A _guru's_ command is most strong, and the Shastras +direct us not to violate it. Witness the _Raghuvamsa_, xiv. 53, and +Valmiki's _Ramayan_, Ayodhya-kanda, xxii. 9." + +Then the Master consented and permitted Govinda to serve His body. All +honoured him as the Master's favourite attendant, while Govinda made +arrangements for all the Vaishnavs. He was accompanied by the two +Haridases (who were surnamed the greater and lesser chanters), Rámái and +Nandái, in tending the Master. Govinda's good fortune baffles +description. + +One day Mukunda Datta said to the Master, "Brahmánanda Bhárati has come +to see you. Permit me to bring him hither." But He replied, "The Bhárati +is my guru. It is I who should go to him." So saying, He went to +Brahmánanda, with all His followers. At the sight of Brahmánanda clad in +deer skin, the Master grieved at heart, pretended not to have observed +him, and asked Mukunda where the Bhárati was. Mukunda replied, "Here, +before you!" But the Master objected, "You do not know. It is not he, +but somebody else whom you are ignorantly pointing out. Why should the +Bhárati Goswámi wear a skin?" At this Brahmánanda inly reflected, "He +likes not my robe of deer skin. He has spoken well. A skin is worn as a +mark of pride (of asceticism). The wearing of it cannot give me +salvation from the World. Henceforth I shall renounce this garment." The +Master learnt of his thought, and had a cloth brought, which Brahmánanda +put on after discarding the skin. Then the Master bowed at his feet, but +the Bhárati objected saying, "These your acts are for instructing the +people. Never bow down to me again, it frightens me. Here are now two +gods, _viz._, Jagannáth the stationary, and you the moving god. You are +the fair god, while Jagannáth is the dark deity. These two (between +them) have redeemed the world." The Master demurred, "The truth is that +your coming has revealed two Brahmas at Purushottam: your name is +Brahmánanda, and (you are) the fair-coloured moving Brahma, while +Jagannáth is the dark and motionless one." The Bhárati cried out, "Be +thou the judge between us, Sárvabhauma, and attend to my logical dispute +with Him. The Shastras tell us that creation is _vyápya_, while Brahma is +_vyápak_. + +He has reformed me by taking away my skin robe. This shows that one is +_vyápya_ and the other is _vyápak_. _Vide Mahabharat_, Dan-parva, ch. 149, +stanza 1091. To the Master truly belong those (divine) epithets, +sandal-pasted _prasád_, _dor_, two-armed _Angad_." Bhattáchárya replied, "O +Bhárati, the victory is thine, as I see." The Master said, "Whatever you +say must be true. In a logical disputation, the disciple must always +yield to the _guru_." But the Bhárati objected, "No, no, the reason (of my +victory) is otherwise. It is thy nature to admit defeat at the hands of +thy _bhaktas_. Listen to another feat of thine. All my life I had +worshipped the formless Deity, but when I saw thee, Krishna became +manifest before my eyes. Krishna's name broke forth from my lips, +Krishna's image was stamped on my heart and eye. My soul thirsts for +thee as thou resemblest Krishna. My condition is truly like that of +Billamangal, as described in the _Bhakti-rasámrita-sindhu_." + +The Master rejoined, "Deep is your love of Krishna, so that whatever +your eye glances on, you see a Krishna there." Bhattáchárya replied, +"Yes, but only after Krishna had first revealed himself in the flesh. +Love alone can enable us to see him. His favour is the (only) means of +seeing him." The Master cried out, "Holy God! Holy God! what art thou +saying, Sárvabhauma? Your praise in hyperbole is satire in disguise." So +saying He led the Bhárati to His own house and lodged him there. Rám +Bhattáchárya and Bhagabán Acharya waited on the Master, leaving all +other works. + +Another day Kashishwar Goswámi arrived and was honourably lodged by the +Master with Himself. He used to escort the Master to the temple of +Jagannáth, removing the crowd from before Him. As all rivers and brooks +unite in the ocean, so did the Master's worshippers, wherever they might +have been, all come together at His feet. He graciously kept them at His +house. Thus have I described the Master's assembling of Vaishnavs. +[Text, canto 10.] + + + +CHAPTER IX + +The Grand Chanting (Bera Kirtan) + +One day Sárvabhauma said, "Master, may I make bold to submit a thing?" +He replied, "Say thy say without hesitation. If it is a proper request, +I shall keep it, if not, not." Sárvabhauma said, "Here is Pratap Rudra +Ray, eager to meet you." The Master clapped His hands to His ears, +murmured an appeal to God, and replied, "Why such an improper speech, +Sárvabhauma? I am a hermit withdrawn from the world. For me to meet a +king or a woman is fatal like a draught of poison." + +Sárvabhauma entreated, "True are thy words. But this Raja is a votary of +Jagannáth and the chief of devotees." "Still, a king is only the deadly +snake in another form, just as the touch of even the wooden statue of a +woman causes mental perturbation. Say not so again. If you do, you will +miss me from this place." Alarmed, Sárvabhauma retired to his own house. + +At this time King Pratap Rudra of the Gajapati dynasty arrived at Puri. +With him came Rámánanda Ray, who first of all interviewed the Master in +great delight. The Ray prostrated himself, the Master embraced him, and +the two shed tears of joy. At this loving intercourse, all the _bhaktas_ +wondered. The Ray said, "I reported your behest to my king, who relieved +me of my office, as you wished. I told him that if he would let me I +should remain at Chaitanya's feet, as I no longer wished to manage +affairs (of state). At the mention of thy name the king in delight rose +from his throne and embraced me. On hearing thy name he was enraptured; +he held my hand and very graciously told me, 'Enjoy your salary as +before, and adore Chaitanya's feet in freedom from all cares. I, +worthless wretch, am unfit to behold Him. Blessed are they in life that +adore Him. Right gracious is He, the son of Braja's lord. In some other +birth He will certainly grant me the sight of Him.' I myself have not a +tithe of the passion of devotion which I saw in the Raja." + +The Master replied, "You are the foremost of the adorers of Krishna. He +is fortunate who loves you. Krishna will accept the Raja because of the +great favour he has shown to you. _Vide Bhágabat_, XI. xix. 21, III. vii. +20, and two verses from the _Adi Puran_ and the _Padma Puran_." + +The Ray bowed at the feet of the four apostles, _viz._, the Puri, the +Bhárati, Swarup and Nityánanda, and properly met Jagadananda, Mukunda, +and the other faithful ones. The Master asked, "Ray! have you visited +Jagannáth?" The Ray replied, "I am going to see the god now." At this +the Master cried out, "What hast thou done, Ray? Why did you come to me +before visiting the god?" The Ray answered, "My feet are my carriage, my +heart is the driver; wherever they take me I, as rider, must go. What +can I do? My heart brought me hither, and did not suggest the idea of +visiting Jagannáth first." The Master replied, "Hasten to see the god; +go to your kindred and home afterwards." At the Master's command the Ray +went to see the god. Who can fathom the mystery of the Ray's devotion? + +On reaching Puri, the king summoned Sárvabhauma, and after bowing to him +asked, "Did you submit my prayer to the Master?" Sárvabhauma replied, "I +have entreated Him hard, but He still refuses to grant interview to +kings. If we press Him further He will go away from this place." At this +the king lamented, "His advent is for redeeming the sinful and the +lowly. He has saved Jagái and Madhái. Has He incarnated Himself with the +determination to deliver the whole world excepting Pratap Rudra, alone? +Well, He has vowed not to see me, and I now vow to give up this life if +I cannot see Him. If I am not rich in the great Master's grace, what +boots my kingdom, my body? Everything is useless to me." + +Hearing this Sárvabhauma grew alarmed, and he marvelled at the ardour of +the king's devotion. So he said, "My liege! grieve not. The Master will +surely take pity on you. He can be compelled by love, and your love is +most profound; He cannot help doing you grace. Still, I suggest a device +by which you can see Him. At the Car Festival, the Master with all His +followers will dance in rapture in front of Jagannáth's car, and enter +the garden in an ecstatic mood. Just then, clad in a plain robe and +reciting the _Krishna-rása-panchádhyáyi_ all alone, you will run and clasp +the Master's feet. He will then be oblivious of the outer world, and on +hearing Krishna's name will embrace you as a Vaishnav. To-day Rámánanda +Ray has lauded your devotion to the Master, whose mind has been turned +by it." + +At these words the king rejoiced and accepted this plan of meeting with +the Master. He learnt from the Bhatta that the Bathing Festival would +occur three days afterwards. Thus consoling the king, the Bhatta +returned home. + +At the Bathing Festival, the Master greatly rejoiced to see the +ceremony; but when Jagannáth withdrew to retirement, He deeply mourned +for it, and in anguish of separation, like the milkmaids during +Krishna's absence, He retired to Alalnath, leaving His followers behind. +They afterwards joined Him, and reported that many of the faithful had +arrived from Bengal. Sárvabhauma brought the Master back to His quarters +in Puri, and informed the king of the fact. Just then Gopinath Acharya +arrived at the Court, blessed the king, and said, "Hark thee, +Bhattáchárya, two hundred Vaishnavs are coming from Bengal,--all of them +followers of the Master and very spiritual personages. They have +appeared in the city. Arrange for their being given lodgings and +consecrated food." The king replied, "I shall order the _Parichhá_, to +assign them lodgings &c., as they require. Show me, Bhattáchárya, the +Master's followers arrived from Bengal, one by one." The Bhatta said, +"Climb to the roof of the palace. Gopinath will point them out as he knows +them all, I know none, though I long to do so. Gopinath will introduce +each." So saying the three ascended to the roof, while the Vaishnavs came +near them. Damodar Swarup and Govinda, sent on by the Master, welcomed the +Vaishnavs on the way with the god's garlands and _prasád_. To the Rajah's +query Bhattáchárya said, "This one is Swarup Damodar, the _alter ego_ of +the Master. That is His servant Govinda. By their hands has He sent the +garlands as a mark of honour." Swarup and Govinda successively garlanded +Adwaita and bowed to him. But the Acharya knew not Govinda and asked who +he was. Damodar Swarup answered "He is Govinda, a highly meritorious +servant of Ishwar Puri, who had ordered him to tend our Master, and by +Him is Govinda now retained." + +The king asked, "Who is the high spiritual chief to whom both have given +garlands?" The Acharya replied, "He is Adwaita Acharya, respected by our +Master and highly honoured by all. That one is Shribas Pandit, and those +are Vakreshwar Pandit, Vidyánidhi Acharya, Gadadhar Pandit, Acharya +Ratna, Purandar Acharya, Gangarlas Pandit, Shankar Pandit, Murari Gupta, +Nara-yan Pandit, Haridas Thakur (the purifier of the world), Hari +Bhatta, Nrisinghánanda, Vásudev Datta, Shivánanda, Govinda, Mádhav, Vásu +Ghosh (three brothers, whose chanting delights the Master), Rághav +Pandit, Acharya Nandan, Shriman Pandit, Shrikanta Náráyan, Shridhar (the +white robed), Vijay, Vallabh Sen, Sanjay, Satyaraj Khan (a resident of +Kulin village), Rámánanda, Mukunda-das, Narahari, Raghunandan, Chiranjib +(of Khanda), Sulochan, and many more. How can I name them all? They all +follow Chaitanya and hold Him as their life." + +The king answered, "The sight fills me with wonder. I have never before +beheld such radiance among Vaishnavs. They are all resplendent of hue +like a million Suns. Never before have I heard such entrancing street +singing. Nowhere else have I seen such devotion, such dancing, such +shouting of Hari's name, and nowhere else have I seen or heard the like +of it." + +Bhattáchárya said, "True are thy words. Chaitanya has created this +devotional procession-singing (_sankirtan_). His incarnation is for +preaching religion; in the Kali age the _sankirtan_ of Krishna's name is +the (only) religion. Wise are those who worship Krishna by means of +_sankirtan_; all other men are overpowered by the spirit of Kali. _Vide +Bhagabat_, XI. v. 29". + +The king asked, "The Shastras prove that Chaitanya is Krishna +(incarnate). Why then do scholars turn away from Him?" The Bhatta +answered, "He alone whom Chaitanya favours even a bit can know Him as +Krishna. He who has not Chaitanya's grace is nowise a scholar, as he +sees and hears Chaitanya without recognizing the God in Him. _Vide +Bhágabat_, X. xiv. 28." + +The king asked, "Why are they all hastening to Chaitanya's lodgings +without first visiting Jagannáth?" The Bhatta replied, "Such is the +natural consequence of devotion. Their hearts are yearning to see the +Master. They will see Him first, and then led by Him will visit +Jagannáth." The king next said, "Vánináth, the son of Bhabánanda Ray, is +conveying the _mahá-prasád_ by five or six porters to the Master's +house. Why is such a huge quantity needed?" The Bhatta answered, +"Knowing that the faithful were coming, the Master had bidden him bring +the _prasád_". The king objected, "It is the custom for pilgrims to +fast on reaching a holy place (before they see the god). But why are +these men breaking their fast?" The Bhatta answered, "What you mention +is the rule of religion. But in this path of devotion there is a subtle +inner meaning. God's indirect (or general) command is that pilgrims +should first shave their heads and fast. But the Master's direct (or +immediate) order is feasting on the _prasád_. Where the _mahá-prasád_ +is not available, fasting is the rule; but it is a sin to refuse the +_prasád_ when the Master bids one eat it; especially when He is +distributing it with His own hands, who will reject such blessedness in +order to fast? Before this He had one morning offered me the _prasád_, +and I had eaten it before rising from my bed! He whose heart receives +Chaitanya's gracious call discards the Vedas and conventional religion, +and seeks refuge in Krishna alone. _Vide Bhágabat_, IV. xxix. 43." + +Then the king descended from the palace terrace. He summoned Kashi +Mishra and the _Parichha_ officer and bade them, "The Master's followers +have come to Him. Give them food and board to their comfort, and make it +easy for them to see the god. Heedfully obey the Master's behests. Even +when He does not speak out, carry out His hinted purpose." So saying he +dismissed them. + +Sárvabhauma then went away to visit the temple. Gopinath Acharya and +Sárvabhauma from afar beheld how the Master met the Vaishnavs. The +Vaishnavs (from Bengal) took the way to Kashi Mishra's house, leaving +Jagannáth's lion-gate on their right. Just then the Master coming with +His attendants met them on the way in great glee. Adwaita bowed at His +feet, but He embraced him. In rapture of devotion the two were greatly +excited, but in consideration of the occasion the Master composed +Himself somewhat. The new arrivals all bowed to Him, and He embraced and +addressed each of them in turn, took them inside His house (which was +filled with the throng of countless Vaishnavs), seated them by Himself, +and personally gave them garlands and sandal-paste. Then Gopinath and +Sárvabhauma arrived there and saluted all in proper terms. + +Sweetly did the Master address Adwaita, "Thy coming has made me complete +to-day." But Adwaita objected, "Such is the nature of God. He is full +and the source of all power, and yet He exults in the society of the +faithful and ever disports in many ways with them." + +The Master, delighted to meet Vasudev, stroked his body and said, +"Mukunda has beeh my companion from my childhood. But the sight of you +gives me even more delight." Vasudev replied, "That Mukunda has gained +your society is a second birth to him. Therefore is his rank higher than +mine, though I am his elder brother. Your grace has made him excel in +all virtues." Then the Master added, "I have brought two manuscripts +from the South for you. They are with Swarup; take copies of them." +Vasudev was pleased to get the books, and every Vaishnav (from Bengal) +took a copy of them; so that gradually the two works spread everywhere. + +Lovingly did the Master address Shribas and others, "You four brothers +have bought me (with your kindness)," to which Shribas replied, "Why do +you speak just the contrary of the fact? We four are bondsmen purchased +by your grace." + +Seeing Shankar, the Master spoke to Damodar [his elder brother], "My +love for you is mixed with respect, whereas towards Shankar I feel pure +affection. Therefore keep him in your company." Damodar replied, +"Shankar was born after me, but your grace has made him my elder +brother." + +To Shivananda He said, "I knew before [this your first introduction to +me] that you were ardently devoted to me." At these words Shivananda was +enraptured; he prostrated himself on the ground and recited an extempore +Sanskrit stanza. + +Murari Gupta, without coming to the Master at first, lay prostrate out +of doors. The Master searched for him, and many ran out to bring Murari +in. Murari presented himself before the Master holding two blades of +grass between his teeth as a mark of abject humility. As the Master +advanced to yyelcome him, Murari stepped back shouting, Touch me not, +Lord, I am a sinner, my body is unworthy of your touch." The Master +replied, "Away with your lowliness, Murari; the sight of it pierces my +heart." So saying He embraced Murari, seated him by His side and patted +him on the back. + +Similarly, with words of praise and repeated embraces did the Master +receive Acharya Ratna, the Vidyanidhi, Gadadhar Pandit, Gangadas, Hari +Bhatta, and Purandar Acharya. Then He asked, "Where is Haridas?" But +Haridas lay prostrate far away on the edge of the public road, whence he +had first beheld Chaitanya. He had not resorted to the Master's +reception, but stopped at a distance. The devotees hurried there to lead +him in, but Haridas said, "I am a low person, of no caste, and debarred +from going close to the temple. If I can get a little retired space in +the garden, I shall lie there and pass my time in loneliness, so that no +servitor of Jagannáth may have anv occasion to touch me. That is my +prayer." + +At the report of this speech the Master was pleased. Just then Kashi +Mishra and the _Parichha_ arrived and did obeisance to the Master. +Delighted to see so many Vaishnavs, they were introduced to all with due +courtesy. Then they entreated the Master, "Permit us to make +arrangements for these Vaishnavs. We have chosen lodgings for all and +shall serve them with the _mahá-prasád_." The Master replied, "Gopinath! +take the Vaishnavs with you and bestow them in the lodgings chosen for +them. Deliver the _mahá-prasád_ to Vaninath, who will distribute it to +all. Close to my place is a very lonely house in this flower-garden. Let +me have it, as I need it for lonely meditation." Then Mishra said, "All +is thine, and this begging is needless. Take whatever houses you please. +We two are slaves waiting for your bidding. Be pleased to command us in +whatever you wish for." + +The two now left with Gopinath and Vaninath; the former was shown all +the lodging-houses, and the latter was given immense quantities of the +_mahá-prasád_ (for the whole party). Thereafter Vaninath returned with the +consecrated rice and cakes, and Gopinath after cleaning the lodgings. +The Master said, "Hear, all ye Vaishnavs! Go to your respective +lodgings. After bathing in the ocean and gazing at the pinnacle of the +temple, come here for your dinner." After bowing to the Master, they +were led away to their quarters by Gopinath. + +Then He came to receive Haridas, who was chanting God's name in rapture. +Haridas fell flat at the Master's feet, who clasped him to His bosom. +Both wept in fervour of love,--the Master overcome by the disciple's +merits and the disciple by the Master's. Haridas cried, "Touch me not, +Master, I am a low untouchable wretch." But the Master answered, "I +touch you to be purified myself, because I lack your pure religion. +Every moment you acquire as much piety as by bathing in all holy places, +or by performing sacrifice, austerities, and alms-giving, or by reading +the Vedas. You are holier than a Brahman or a _sannyasi_! _Vide +Bhágabat_ III. xxxiii. 7." So saying He took Haridas into the garden +and gave him a room all apart, adding, "Live here, chanting His name. +Daily will I come and join thee. Bow to the discus on the top of the +temple of Jagannáth (which you can see from here). The _prasád_ will be +sent to you here." Nityánanda, Jagadananda, Damodar, and Mukunda +rejoiced on meeting with Haridas. + +After bathing in the sea the Master returned to His quarters. Adwaita +and his party also bathed in the sea, gazed (reverently) at the pinnacle +of the temple, and came to the Master's house for dinner. Chaitanya +seated them in proper order and Himself distributed the food. So lavish +was His hand that He gave two or three men's food to each. But all the +faithful held their hands back from the dinner so long as the Master +fasted. Swarup reported this to Him, saying, Unless you sit down to +meal, none else will dine. Gopinath Acharya has invited the party of +_sannyasis_ to dine with you. He has brought the _prasád_, and the +Puri and Bhárati were waiting for you. Do you sit down to dinner with +Nityánanda, while I serve the Vaishnavs." Then the Master carefully sent +the _prasád_ to Haridas by the hand of Govinda, and Himself sat at +meals with all the _sannyasis_, while the Acharya served them in +delight. Swarup Damodar and Jagadananda served the Vaishnavs, who ate +all sorts of cakes and syrups, joyously shouting Hari's name every now +and then. + +After they had dined and washed their hands, the Master gave each a +garland and a sandal-paste mark. They then retired to their lodgings for +rest. In the evening they came to Him again, when Rámánanda also +arrived. The Master introduced him to all the Vaishnavs. With the whole +party He went to Jagannáth's temple, and began to chant (_kirtan_). +After the burning of evening incense He began a _sankirtan_. The +_Parichhá_ presented Him with a garland and sandal-paste. + +Four parties sang on four sides, while in their midst danced Shachi's +darling. Eight _dholes_ and 32 cymbals were played on. All shouted +"Hari! Hari!" and cheered. The blissful sound of _kirtan_ penetrated +through the 14 regions to the empyrean. As the _kirtan_ began, devotion +welled out; the people of Puri ran thither and marvelled at the singing, +having never seen such transports of love before. + +Next the Master went round Jagannáth's temple, dancing and singing, +while the four parties of chanters preceded and followed Him. As He was +falling down, Nityánanda held Him up. Men wondered as they beheld His +weeping, tremour, perspiration, and deep shouting. The tears ran down +His cheeks like jets from a syringe and bathed the men around. After +dancing round the temple for a long time, He performed _kirtan_ behind +it, the four parties singing in a high pitch, while Chaitanya danced +wildly in the middle. After dancing long He stopped and permitted the +four Apostles to dance with the four parties, Nityánanda, Adwaita +Acharya, Vakreshwar Pandit, and Shrinibas while the Master from the +centre gazed on. Here He manifested a miraculous power: every one who +danced around Him saw that the Master was gazing only at him! He +manifested this power only because He wished to behold the dance of the +four. Every one noticed His attentive gaze but did not know how He could +gaze on four sides! Just as at the feast on the Jamuna's bank, Krishna +in the midst of his comrades seemed to be gazing at every one of them at +the same time. + +As each came up to Him dancing, the Master firmly clasped him to His +bosom. The people of Puri swam in a sea of delight as they beheld such +grand dancing, devotion, and _sankirtan_. The king himself on hearing of +the splendour of the _kirtan_, ascended to the terrace of his palace with +his Court to gaze at it. The sight increased his admiration and his +eagerness to be introduced to the Master. + +After finishing the chanting and beholding the ceremony of showering +flowers on Jagannáth, the Master returned home with all the Vaishnavs. +The Parichha brought to Him plenty of prasád which He divided among all. +Then he dismissed them and retired to bed. All the time they were with +Him, they daily performed _kirtan_ in this style. [Text, canto n.] + + + +CHAPTER X + +Cleansing Jagannath's garden-house + +Before this, when the Master returned from the South, King Pratap Rudra +Gajapati, eager to see Him, wrote to Sárvabhauma from Katak to get the +Master's consent to an interview. On Bhattáchárya replying that the +consent was withheld, the king wrote again, "Entreat the _bhaktas_ of +the Master to intercede with Him for me. Through their favour I may +reach His feet. I like not my kingship if I cannot gain His grace. If +Chaitanya does not take pity on me, I shall give up my throne and turn a +religious mendicant." Bhattáchárya in great alarm went to the +_bhaktas_, told them of the king's plight and showed them the letter. + +They marvelled at the king's devotion to the Master and said, "He will +never receive the king. If we entreat Him, it will only grieve Him." But +Sárvabhauma said, "Let us all go to Him. We shall tell Him about the +king's conduct without pressing Him to grant an interview." + +So they all repaired to the Master's presence, eager to speak and yet +silent. He asked, "What is it that you have all come to say? I see you +have of something in your minds. Why then do you not speak it out?" +Nityánanda replied, "We have a prayer to make. We cannot keep it back, +and yet we fear to speak. Proper or improper we shall report it all to +you. If you do not see him the king wishes to turn hermit." The Master's +heart was secretly softened by the speech, but with a show of harshness +He said, "I see that you all wish to take me to see the king at Katak! +Not to speak of the next world, even the people (of the earth) will +blame me. Not to speak of other people, even Damodar will condemn me. If +I ever receive the king it will be with Damodar's approval and not at +your request." Damodar said, "You are God and a free being. You know +best what is proper (for you) and what is not. How can a petty creature +like me lay down the rule to you? I shall witness your granting him an +audience of your own accord. The king loves you, love compels you, +therefore his love will make you touch him. A free God as you are, it is +your nature to be swayed by love." + +Nityánanda broke in, "Where is the man that dares bid you interview the +king? But it is the nature of devoted ones that they give up their lives +if they fail to obtain the object of their adoration. Witness how the +sacrificing Brahman's wife gave up her life on failing to go out and see +Krishna [_Bhágabat_, X. xxiii]. There is one way, however, if you will +only listen to it, by which you will not meet the king and yet his life +will be saved: give him of thy grace thy wearing apparel, by getting +which he will hold to life." + +The Master replied, "You are all highly learned. Do whatever you think +fit." Then Nityánanda begged from Govinda one of the _dhotis_ of the +Master, and sent it by Sárvabhauma to the king, who gleefully adored the +cloth as if it were the Master Himself. + +Thereafter when Rámánanda Ray came back from the South and entreated the +king to let him stay with the Master, the king gladly consented, and +pressed him to entreat the Master, whose favourite he was, to grant him +an interview. Then the two arrived at Puri, and Rámánanda waited on the +Master and reported to Him the king's love and devotion. He repeatedly +took occasion to mention the subject, being a minister expert in +diplomacy, and succeeded in softening the Master's mind. + +Pratap Rudra could not contain himself in his eagerness, and again +pressed Rámánanda, who begged the Master to show His feet only once to +the king. But the Master replied, "Judge for yourself, Rámánanda, +whether a hermit ought to receive a king. Such an interview ruins a +hermit in this world and the next, and makes him a butt of ridicule." +Rámánanda pleaded, "You are God and your own master; whom fear you? You +are subject to none!" The Master replied, "I am a _sannyasi_ living in +human habitations, and I fear worldly dealings with all my soul and +body. Even the most trifling failing of a _sannyasi_ is talked of by +all men, just as a spot of ink on a white cloth cannot be hidden." The +Ray urged, "You have saved (by your touch) many a sinner, while this +king is a devotee of God and your _bhakta_." The Master parried the +argument thus, "Just as a jar full of milk is shunned if it contains +even one drop of wine, so is Pratap Rudra, clad in all the virtues, +defiled by his title of King. Still, if you are keen about it, introduce +his son to me. The Shastras say, _the son is one's own self born +again_. My interview with the son will be equivalent to a meeting with +the father." + +The Ray reported it to the king and conducted the Prince to the Master. +The royal youth was handsome and dark, clad in a yellow robe and jewels, +--so that he reminded one of Krishna. On seeing him, the Master thought of +Krishna, lovingly received him, and said, "A very pious personage is +this youth, the sight of whom makes all men remember the Darling of +Braja's lord. Blessed am I that I have seen him." So saying He +repeatedly embraced the Prince, who was transported by the touch and +began to perspire, tremble, weep, exult and stand inert, and (then) +danced and wept chanting Krishna's name. The _bhaktas_ present praised his +good fortune. Then the Master composed him and bade him come there +daily. + +The Ray took the Prince away to the king who rejoiced at his son's +exploit, and in embracing his son felt the touch of the Master's person +as it were. Thenceforth the lucky Prince was numbered among the Master's +_bhaktas_. + +So did He pass His time blissfully in ceaseless _sankirtan_ with His +followers. He was feasted with His companions by the Acharya and others +successively. Thus some time passed and the day of the Car Festival +approached. At the outset He called for Kashi Mishra, the _Parichhá_ +minister and Sárvabhauma, and smilingly said, "I beg to undertake the +service of cleansing the Gundicha temple." The _Parichhá_ replied, "We +are all your servants, bound to do whatever you wish for. On me has been +laid the special command of my king to quickly perform whatever you bid. +Cleaning the temple is not a task worthy of you; but it is one of your +playful acts; do whatever you like. But many pitchers and brooms will be +required. Permit me to bring them here to-day." So he delivered to the +Master a hundred new pitchers and brooms. + +Next morning the Master rubbed His followers over with sandal-paste, +gave each a broom and went with them to the Gundicha temple to clean it. +First He swept and cleaned the inside, the roof, and the throne. The two +temples, large and small, were swept and washed, and then the +dancing-hall in front. The hundred _bhaktas_ plied their brooms, the +Master in the middle guiding them by His own manner of sweeping. +Following Him they gleefully chanted Krishna's name while at work. The +dust covered His fair form; now and then His tears washed the ground. +The god's dining-hall was swept and then the court-yard. At last all the +rooms were cleaned. He made a bundle of the collection of straw, dust +and pebbles in His outer clothing and threw them outside. So did His +followers, too. The Master said, "I shall learn the amount of the labour +done by each from the size of his bundle of sweepings." So their bundles +were heaped together, but the Master's own bundle was seen to exceed the +entire heap. + +After cleansing the interior, He divided the work again among them, +telling them to make the place thoroughly tidy by removing all the fine +dust, small straws and gravel. He rejoiced to see the cleansing finished +a second time by His party of Vaishnavs. A hundred other followers had +been waiting with a hundred pitchers of water from the outset, for their +turn. As soon as the Master called for water they placed the hundred +pots before Him. He first washed the temple, top-floor, wall, and the +throne in the interior. The water was dashed in earthen cups on to the +top, and thus the upper walls were washed. He Himself washed the throne, +while the _bhaktas_ washed the inner shrine, and scrubbed it with their +own hands. Some poured water on the Master's hands, some on His feet, +and some covertly drank up the water (so consecrated). Some begged this +water from others. After the temple had been cleansed they poured water +into the drain and thus the court-yard was submerged. With His own cloth +the Master wiped the building and the throne. It took a hundred pitchers +of water to wash the temple. + +The purified temple became spotless, cool and delicious, like His own +mind laid bare to view. A hundred filled their pitchers at the tank, or, +if crowded out, at the well. A hundred _bhaktas_ brought the filled +pitchers in, while another hundred ran off with the empty ones. Only +Nityánanda, Adwaita, Swarup, the Bhárati, and the Puri did not draw +water. (In their hurry) many pitchers were knocked together and broken, +but men brought hundreds of new pots to replace them. They shouted +_Krishna! Krishna!_ as they filled their pots, or broke them, delivered +the filled pitchers or begged for new ones. No other word was uttered +there; Krishna's name became a mystic word to express all their +different purposes. In ecstasy of devotion the Master chanted Krishna's +name and did alone the work of a hundred men, as if He had put forth a +hundred arms in washing and scrubbing. He also went up to each to +instruct him, praising those whose tasks were well done and gravely +chiding those who were slovenly. "You have done well, teach others to do +the like,"--at these words of His they were put on the alert and did +their work with all their heart. Then they washed the _Jagmohan_[1] the +dining room, the dancing-hall, the court-yard, the kitchen, the environs +of the temple, and all nooks and private places. + +Just then an honest simple Bengali emptied his pitcher at the Master's +feet and drank the water. At this the Master turned angry and sorry. He +inly felt pleased, but for the instruction of others outwardly professed +anger, calling out to Swarup "Look at the conduct of your _Gauriyá_. He +has washed my feet in God's temple and drunk the water. From this sin +where can I hope for salvation? Your Bengal man has caused me this +misery." Then Swarup took the man by the nape of his neck, shoved him +out of the temple, and on his return entreated the Master to pardon the +man. The Master was now satisfied. He seated all in two rows and sat in +the middle, picking up straws and brambles with His own hands. "I shall +see what a heap the gleaning of each can make. He whose collection is +small must forfeit his cake and syrup to me!" Thus was the temple made +clean, cool and pure, like His own mind. The water running down the +drain looked like a new river flowing to the ocean. + +He then cleansed the Man-lion temple in and out, rested a little, and +then set up dancing. And in the same manner He swept the roads in front +of the temple. The _bhaktas_ danced around, while the Master danced in +their midst like a raging lion, perspiring, trembling, turning pale, +being thrilled, and roaring. After washing His body He marched in +advance, showering down tears, while the _bhaktas_ washed themselves +clean, like unto the deluge of rain from the clouds in the month of +_Shrávan_. The loud _sankirtan_ filled the sky, the vigorous dance of +the Master shook the earth. The resonant singing of Swarup pleased the +Master, who danced wildly in delight. After dancing thus, He took rest +at the proper time. + +Shri Gopal, the son of the Acharya, when allowed by the Master to dance, +was so overcome by devotion that he fell down in a fit. The father +hurriedly took him up in his arms, and was afflicted to see his +breathing stopped. Uttering with a sky-splitting roar the "spell of +Nrisingha" he dashed water on the youth's face. But the youth did not +regain consciousness, in spite of all their efforts. The Acharya wept, +the _bhaktas_ wept too. Then the Master laid His hand on the youth's +breast and cried out, "Rise Gopal!" and lo! at the cry Gopal came round. +The _bhaktas_ danced chanting Hari's name. + +After a short rest, the Master disported with His followers in the tank. +On rising from the water He put on dry clothes, bowed to Nrisingha, and +went to sit in the garden, with His followers around Him. Then Vaninath, +accompanied by Kashi Mishra and Tulsi _Parichhá_, brought to Him the +_mahá-prasád_, rice, cakes, and syrup, enough to feed five hundred men. +The Master delighted at the sight. On the terrace He sat down to meal +with the Puri, Brahmánanda Bhárati, Adwaita Acharya, Nityánanda, +Acharya-Ratna, Acharya-Nidhi, Shribas, Gadadhar, Shankar Nyáyáchárya, +Raghav, Vakreshwar and Sárvabhauma. Then the _bhaktas_ sat down in the +successive terraces below them, in due order. The garden was filled with +them. The Master repeatedly called for Haridas, who from afar off +replied, "Partake of thy repast with the _bhaktas_, Master. I am all +too unworthy to sit with thee. Govinda will afterwards give me _prasád_ +outside the gate." Knowing his intent, the Master did not press him +further. The food was served up by Swarup, Jagadananda, Damodar, +Kashishwar, Gopinath, Vaninath and Shankar, while the _bhaktas_ shouted +_Hari! Hari!_ at intervals. The Master remembered the picnic on the +Jamuna bank which Krishna had held of yore. He checked, as inopportune, +the rapture of devotion which seized His mind (at the thought), and +said, Serve me with sauce and fry only, and let the _bhaktas_ have the +sweets. Being omniscient He knew who liked which dish, and directed +Swarup to serve each according to his taste. Jagadananda, in the course +of his serving, dropped sweet things unawares on the Master's plate, and +though the Master angrily protested, he supplied more by force or +cunning, as such serving was his delight. As Jagadananda came there on +his rounds again and gazed at the sweets he had served before, the +Master in fear of him ate a little of them, lest Jagadananda should +himself fast! Swarup with his hands full of sweet _prasád_ stood before +the Master praying "Taste a little of this _maha-prasád_ and see what +Jagannath has eaten!" He placed them on the plate, and the Master moved +by his kindness, ate a little. Thus did these two _bhaktas_ repeatedly +show their wonderful tender regard for Him. Sárvabhauma, who sat at the +Master's side, smiled at their loving conduct. The Master ordered sweets +to be served to Sárvabhauma and repeatedly pressed him to eat. Gopinath +Acharya placed nice dishes before Sárvabhauma and said sweetly, +"Bhattáchárya! where is your former line of conduct now? Whence do you +feel such supreme bliss? Answer me that." Sárvabhauma replied, "I was a +sophistical disputant. Your grace has made me attain to this fortune. +The Master is the only Gracious One. Who else could have turned a crow +(like me) into a _garuda_ (the favourite bird of Vishnu)? Formerly I used +to howl with the sophist jackals, and now out of the same mouth I utter +Krishna's name! What was my former concourse with externalist logician +disciples, and what is this society of saints like merging in the ocean +waves!" The Master said, "Your devotion to Krishna had already matured +(before I met you). It is your society that has made us all devoted to +Krishna!" There is none like the Master, in the three worlds, to exalt +the glory of the _bhakta_ and to soothe a _bhakta's_ heart. Then the +Master sent cakes and syrup from the leavings of His plate, to each +_bhakta_ by name. + +Adwaita and Nityánanda, sitting together began a mock quarrel, the +former saying, "I have dined in the same row with a hermit (_abadhut_). +Who knows what my fate will be in the next world? The Master Himself is +a _sannyasi_, and as such is above defilement from food-contact (with a +casteless man like an _abadhut_), for so the Shastras say. But I am a +Brahman householder, and therefore liable to defilement. It has been a +great sin on my part to dine in the same row with a man whose birth, +pedigree, conduct and character are unknown to me!" + +Nityánanda replied, "You are Adwaita Acharya. According to the theory of +_Adwaita_ system (Monism), the duty is abstract _bhakti_. He who +accepts your theory recognizes only one principle and no second. With +such a person as you have I dined! I know not what led me to join your +company." So they wrangled, really praising one another in the garb of +abuse. + +After the dinner, the Vaishnavs rose up shouting _Hari_ loudly enough +to split earth and heaven. The Master gave to each of them a garland +with His own hand. Next the waiters, Swarup and the other six, sat down +to their repast within the room. Govinda laid aside the leavings of the +Master's plate, to be given to Haridas. The _bhaktas_ and even Govinda +himself took a little of this hallowed food. Various are the sports of +the free God, such as this ceremony of washing and cleaning. + +For a fortnight the people had been denied sight of the god Jagannath +[while his image was being painted anew]; and their grief changed into +joy when, at the expiry of the period, the eye-painting (i.e., the last +stage) being over, they could again see him. The Master went thither +with all His followers. First marched Kashishwar, making a lane through +the crowd, next went Govinda with a bowl of water. In front of the +Master walked the Puri and the Bhárati, and by His side Swarup and +Adwaita, the other _bhaktas_ bringing up the rear. Anxiously did He go to +Jagannáth's temple and in passion of longing stepped beyond the rules, +asking to see the fair face of the god in the dining room. The thirsty +eyes of the Master ardently drank in the face of Krishna, like a pair of +bees sucking in a lotus. The god's eyes surpassed the blooming lotus in +beauty, his cheeks flashed radiance like a polished turquoise mirror, +his lower lip was sweet as the Bandhuli flower, a light smile spread a +ripple of nectar over his form. As the _bhaktas_ gazed on, the charm of +the god's countenance increased every moment; their thirst increased +with its gratification; their eyes could not move from that face. Thus +did the Master with His following gaze at the god till noon, perspiring, +trembling, weeping incessantly, and again checking these outbursts in +order to have a clearer view of the deity. At the time of _bhog_ He began +to sing _kirtan_, forgetful of everything else in the bliss of gazing. +The _bhaktas_ led Him back to His quarters at noon. The servitors offered +to the god a double quantity of prasád, knowing that the Car Festival +would take place next morning. [Text, canto 12.] + +[1] A quadrangle in front of the inner shrine, where the worshippers stand +when gazing on the idol. + + + +CHAPTER XI + +The Dance before Jagannáth's Car. + +Next day the Master took care to bathe with His followers before it was +dawn. Pratap Rudra himself accompanied by his Court showed the Master's +_bhaktas_ the ceremony of Jagannáth leaving his throne to take his seat +in the car. Girt round by Adwaita, Nityánanda and other _bhaktas_, the +Master delightedly witnessed the scene. The stout _pándás_ [attendants +on an idol] like so many wild elephants, conveyed Jagannáth in their +arms, some holding the god's neck and some his feet. A strong thick rope +was fastened to his waist, and the _pándás_ raised the image by pulling +at the two ends of the rope. Thick and high heaps of cotton were placed +at different points, and the god was raised from one and quickly rested +on another of them; but the touch of his feet broke up the heaps and +scattered the cotton with a loud sound. (In fact) Jagannáth supports the +universe; who can move him? He moves of his own will, to disport +himself. Shouts of "Great Lord! Master! Master!" rose up, but nothing +could be heard amidst the clang of many instruments of music. Then +Pratap Rudra, with his own hands, swept the path with a golden +broom-stick, and sprinkled sandal water on the ground. He was a king +accustomed to sit on the throne, but in as much as being so high he did +such lowly services, he gained Jagannáth's grace. The Master rejoiced at +the sight, and this lowly service of the king gained for him the +Master's regard. + +Men marvelled as they beheld the trappings of the car. It was covered +with fresh gold and high as the Sumeru mountain. Hundreds of +fly-whiskers and polished mirrors hung from it; above were flags and a +pure canopy. The _ghágar_ rattled, bells jingled on it. Many coloured +silk cloths covered it. Jagannáth mounted one car, Subhadra and Balaram +two others. + +For fifteen days had Jagannáth remained (behind a screen), dallying in +secret with Lakshmi, and now with her leave he came out for a ride in +his car to give delight to his adorers. The fine white sand on the road +suggested a river bank, and the gardens on both sides made the place +look like Brindában. Jagannáth went along in his car, pleased with what +he saw on both sides. Bengali athletes dragged the car joyfully. It sped +at one time, slackened at another, and sometimes stopped altogether. In +fact it moved of its own will, and not under the force of men. + +Then the Master with His own hands gave to the _bhaktas_ sandal paste +and garlands Then He divided the chanters (_kirtaniás_) into four +parties, consisting in all of 24 singers and eight men playing on the +_khol_, their chiefs being Swarup and Shribas. Then He bade Nityánanda, +Adwaita, Haridas, and Vakreshwar dance. In the first party Swarup was +the leading singer, while the other five were Damodar, Náráyan, Govinda +Datta, Raghav Pandit and Shri Govindananda; with them danced Adwaita. Of +the second party the spokesman was Shribas, his followers being +Gangadas, Haridas, Shriman, Shuvananda, and Shri Ram Pandit. Here danced +Nityánanda. Mukunda led the third party, consisting of Vásudev, +Gopinath, Murari, Shrikánta, and Vallabh Sen, with Haridas Thákur as the +dancer. The fourth party was composed of Haridas, Vishnudas, Raghav, +Madhav Ghosh and his brother Vásudev Ghosh, their leader being Govinda +Ghosh, and their dancer Vakreshwar Pandit. Other parties of _kirtan_ +singers were formed by the pilgrims from the Kulin village, (with +Rámánanda and Satyaraj as their dancers), the Acharyas of Shantipur +(with Achyutánanda as their dancer), the men of Khand (with Narahari and +Shri Raghunandan as their dancers). In short four parties preceded the +car of Jagannáth, two walked on the flanks, and one in the rear. These +seven parties played on 14 _khols_ in all, the music of which maddened +the Vaishnavs present. The cloud of Vaishnav enthusiasm melted in +showers, their eyes dropped tears along with the nectar of _kirtan_. +The shout of _kirtan_ filled the three worlds and drowned all other +sounds. The Master visited the seven positions shouting "Hari" and +"Glory to Jagannáth!" with uplifted arms. + +Another miracle did He manifest: at the same moment He was present with +all the seven parties, so that each cried out, "The Master is with us. +Out of His grace for us He has not gone elsewhere." No one can describe +the inscrutable power of the Master, only the pure-souled esoteric +_bhakta_ can know it. + +Jagannáth, pleased with the _sankirtan_, stopped his car. At this +Pratap Rudra marvelled exceedingly and became overcome with excess of +devotion. He spoke of the Master's greatness to Kashi Mishra, who +replied, "You are, O King, fortunate beyond limit." The king and +Sárvabhauma exchanged glances, as none else knew the secret manipulation +of Chaitanya;--only those whom He favours can know Him; without His +grace even Brahmá cannot recognize Him. He had been delighted with the +lowly service done by the king, and for that reason had revealed His +mystery to him. True, He had shown Himself to the king only indirectly; +but who can pierce through this illusion of Chaitanya? Sárvabhauma and +Kashi Mishra were amazed at the grace shown to the king. + +Thus did the Master play for some time, singing and making His followers +dance, now assuming one form, now many, ever putting forth His powers +according to the work to be done. In the ardour of play He forgot +Himself, and wished not to put a stop to it. Every moment did He do +supernatural feats, as He had in a preceding birth performed _rása_ and +other sports at Brindában. + +Dancing thus, the Master swept the people away on the wave of enthusiasm +As Jagannáth was going to the Gundichá garden-house, the Master +performed _kirtan_ before the god for a long time. First He made His +_bhaktas_ dance, and then, wishing to dance Himself, united the seven +parties, placed nine men (Shribas, Rámái, Raghu, Govinda, Mukunda, +Haridas, Govindánanda, Madhav, and Govinda) under Swarup to sing and +move in the Master's company, while the other parties sang around Him. +After bowing to Jagannáth, with folded palms and uplifted face the +Master prayed: + +_"Salutation to Shri Krishna! who is the divine God, the protector of +brahmans and kine, and benefactor of the universe. To Krishna, to +Govinda, I bow again and again!"_ (_Vishnu Puran_, pt. I. xix. 48.) + +_"Victory attend Devaki's son, the Lamp of the Vrishni race, the lord! +Deep blue like the clouds is his colour, tender are his limbs. He is the +Redeemer of the world from its load of sin. Victory to him! Victory!"_ +(_Padávali_, c. 108.) Also _Bhágabat_, X. xc. 24 and _Padávali_, +c. 63. + +Reciting these verses the Master bowed low again, while the _bhaktas_ +with folded palms adored God. Dancing impetuously with loud roars, He +moved in circles, like a lathe. Wherever His feet touched the ground, +the "earth with its hills and oceans trembled. He manifested stupor, +perspiration, joyous weeping, tremour, turning pale, all sorts of +helplessness, pride, exultation and humility. Stumbling He rolled on the +ground, like a golden hill thrown on the earth. Nityánanda and Adwaita +hastened to raise Him up in their arms, shouting _Hari! Hari!_ Three +circles were formed to keep the crowd back. The first was formed by +Nityánanda, the second was composed of Kashishwar, Mukunda and other +_bhaktas_ locking their hands together. Outside Pratap Rudra with his +ministers formed another ring to keep the spectators in check. The king, +with his hand resting on the shoulder of his prime-minister, was gazing +in absorption at the Master's dance. As Shrinibas, sunk in devotion, was +standing before the king, the prime-minister touched him and said "Step +aside." But Shrinibas in the ardour of his dancing was forgetful of all +else. He was pushed repeatedly and at last grew angry and slapped the +minister to stop his pushing. At this the minister in anger wanted to +rebuke him, but Pratap Rudra checked him saying, "Blessed art thou, to +be touched by him. Such happiness has not been my share!" + +Not to speak of the people, even Jagannáth himself wondered at the +dancing of the Master, stopped his car, and gazed at the dance with +winkless eyes. Subhadra and Balarám smiled in delight at the sight of +the dance. A strange change came over the Master while dancing with all +His might: all the eight spiritual phases (_sátwik bháb_) manifested +themselves at the same time. His hair stood on end, with their roots in +the skin bulging out, like a _Shimul_ tree girt round with thorns. His +teeth clashed together fearfully, as if they would be dislocated. Blood +and sweat ran over His body. He lisped _ja--ja--ga--ga_ inarticulately. +His eyes poured down tears like syringes, and moistened the men around. +Fair was His complexion, at times turning into rosy, at times resembling +the _Malliká_ flower. At times He stood inert, at times He rolled on +the ground; at times motionless like a dry wood, at other times +prostrate on the ground and breathing faintly, to the alarm of His +_bhaktas_. At times water oozed out of His eyes and nostrils and foam +out of His mouth,--as the moon sheds bubbles of nectar. Shuvánanda, mad +with passion for Krishna, collected and drank up that froth; highly +fortunate was he. + +After dancing violently for some time the Master wished to manifest +another mood. Leaving the dance He bade Swarup sing. Swarup, knowing His +taste, began,-- + +_"I have met the lord of my life, For whose sake I had been withering in +the fire of Cupid."_ + +Loudly did Swarup sing this burden, while the Master in delight danced +tenderly. Slowly Jagannáth's car moved on, Shachi's son dancing before +it. With eyes fixed on Jagannáth all danced and sang. (At times) the +Master walked behind the car with the party, of _kirtan_ singers,--His +arms making the action of song. When Chaitanya lagged behind, Jagannáth +stopped his car; when the Master walked ahead the god propelled his car +slowly. Thus did the two urge each other on! + +In the course of dancing another change of mood came over the Master: +with uplifted arms He loudly recited the following stanza. +(_Kavya-prakash_, I. canto 4 and also _Padávali_ c. 380). + +Again and again did He read the stanza, of which the meaning was known +to Swarup only. It meant in effect that as the milkmaids at Kurukshetra +were delighted to see Krishna, so was the Master gratified at the sight +of Jagannáth. Under that emotion He had the burden sung (by Swarup). At +last Radhá prays to Krishna, "You are the same [beloved] and I am the +same [lover, as during your incarnation as Krishna], and yet Brindában +steals my heart. Appear at Brindában again! Here there are crowds and +the din and bustle of elephants, horses and chariots;--there only flowery +woodlands, the bee's murmur, the cuckoo's cooing! Here you are dressed +as a King girt round by warriors, there you were a cow-boy, in the +company of flute players! Here I have not a drop of the ocean of bliss I +used to taste in thy society at Brindában. Take me with thee to dally at +Brindában again. Thus only can my heart be gratified." In the ardour of +His devotion the Master recited the stanzas of the _Bhágabat_, voicing +Radhiká's longing. But other people could not understand the verses; +Swarup alone knew their meaning but spoke not. (Afterwards) Rup Goswámi +proclaimed the sense. (_Vide Bhágabat_ X. lxxxii. 35 and 31). + +In Swarup's company had the Master day and night enjoyed the sense of +these verses in His house. During His dance the same emotion overcame +Him; so He recited the stanzas and danced gazing at Jagannáth. +Swarup,--fortunate beyond expression in being absorbed body and soul in +the Master,--sang, while the Master drank in his music in abstraction. +Under passion's sway the Master sat down and with bowed head traced +letters on the ground with His finger. Lest His finger should be hurt, +Swarup prevented Him. Swarup's song was in exact accord with the +Master's emotion; he gave a vocal shape to every mood of the Master's +heart. + +As He gazed at Jagannáth's lotus-like face, flashing in the sunlight, +his beautiful eyes, his perfumes, robes, garlands and ornaments, the +ocean of joy surged up in the Master's heart, a wild storm swept through +Him; rapture and wildness raised a tumult, the different emotions fought +in Him like hostile armies. A passion rose, a passion subsided, it came +to terms with another, and at last His normal mood of spirituality +(_sátwik_) asserted itself. The Master's body was a pure hill of gold; +His emotion a tree with every flower in bloom. The sight drew the hearts +of all; with the nectar of love He moistened their minds. All the +servitors of Jagannáth, all the courtiers of the king, the pilgrims, and +the residents of Puri,--all marvelled at the Master's dance and rapture, +and all felt devotion to Krishna. In enthusiasm they danced, sang, and +set up a din. The pilgrims by joining the dance increased the happiness +fourfold. Jagannáth hiniself moved on slowly to witness the Master's +dance. + +Thus dancing, the Master advanced to where Pratap Rudra stood, and was +about to fall down when the king held Him up. On seeing him the Master +recovered composure and cried shame on Himself for having touched a +King, a worldling, adding, "In his rapture Nityánanda has ceased to be +heedful [of me]. Kashishwar, Govinda and others, too, are at a +distance." True, the Master had been pleased to see Pratap Rudra numbly +serving Jagannáth as a sweeper, and had meant to meet the king, yet He +professed anger in order to warn His followers against consorting with +worldly-minded men. The king grieved at the Master's speech, but +Sárvabhauma told him not to lose heart, "The Master is pleased with you; +He is only instructing His followers by means of you. I shall seize a +proper time for entreating Him. You will then go and meet Him." + +Then the Master walked round the car, and standing behind it pushed it +with His head. At His push the car ran on with a clatter; the people +around shouted _Hari! Hari!_ Next the Master led His followers away to +dance before the cars of Subhadrá and Balarám, and when that was done He +returned to dance before Jagannáth's car. So the cars reached Balgandi, +where they stopped, and Jagannáth looked on both sides: on the left were +the abodes of Brahmans in cocoanut groves, on the right a flower garden +resembling Brindában. It is the rule that Jagannáth breakfasts here on +ten million dishes. Every devotee of Jagannáth, whatever his position, +offers his best food to the god. The king, his wives, ministers and +courtiers, all citizens of Puri, great and small, the pilgrims from +various lands, the people of the province, all offered him their +respective _bhog_. No order was observed, each deposited his offering +of food in front, behind, on the two sides of the god, or in the garden, +wherever he could find a spot. The crowd grew immense at the time of the +_bhog_, and so the Master stopped dancing and entered the garden, where +He lay prostrate on the veranda of the garden house, overcome with love; +the exertion of dancing made Him perspire copiously and He enjoyed the +fragrant cool wind. All the _bhaktas_ who had been singing _kirtan_ +came and rested under the trees. [Text, canto 13.] + + + +CHAPTER XII + +The Hora-Panchami Procession of Lakshmi + +As the Master lay thus in the trance of love, Pratap Rudra entered the +garden alone, casting off his royal robes and dressed as a [common] +Vaishnav, according to the advice of Sárvabhauma. With folded hands he +took permission of every bhakta and then mustered enough courage to fall +down clasping the Master's feet. The Master lay on the ground, His eyes +closed in love; the king eagerly nursed His feet. Pratap Rudra recited +the stanzas of the Rasa dance, (_Bhágabat_, X. xxxi. i). Infinite was +the Master's delight as He heard the verses, and He repeatedly cried "Go +on." When the king proceeded to the stanza beginning with _"The +nectar-like discourse of thee"_, the Master in devotion rose up and +embraced the king, saying "You have given me many priceless gems. I have +nothing to give in return, save this embrace." So saying He read the +verses over and over again, both quivering and showering tears. + +_"The nectar-like discourse of thee, O darling! is life to the afflicted, +the theme of praise to sages, and the antidote to sin. The hearing of it +does good and gives peace. Blessed are they who spread it far and wide +on earth, for they are truly givers of much alms."_ (_Bhágabat_, X. +xxxi. 9). + +Crying the 'giver of much alms', the Master embraced the king, not +knowing now who he was. The king's lowly service had won for him the +Master's pity, who now made him a gift of His grace without any inquiry. +Lo! the power of Chaitanya's grace, which bears fruit without +questioning. The Master asked, "Who art thou, my benefactor, that hast +poured by surprise into my ears the nectar of Krishna's deeds?" The king +replied, "I am the slave of thy slaves. My only desire is that you may +make me the servant of your servants." Then the Master revealed His +godhead to the king, forbidding him to tell it to anybody. Though +knowing everything at heart, He outwardly showed as if He did not know +that the visitor was a king. The _bhaktas_ extolled the king for his +good fortune. Pratap Rudra took leave after prostrating him self, and +then with folded palms bowed to all the _bhaktas_, and went away. At +noon the Master with His followers breakfasted on the plentiful prasád +sent by the king by the hands of Vaninath, Sárvabhauma and Rámánanda. +The prasád from the Balgandi _bhog_ was excellent and of infinite +variety, but none of them was cooked food. [Details of the dishes.] +. . . + +Knowing the fatigue of the _kirtan_ singers, Chaitanya resolved to +feast them. He seated them in rows and began to serve the food Himself. +Each man was given one leaf and ten cups of _Keyá_ leaves. Swarup +informed Him that as none would dine before the Master, He ought to sit +down to meal. Then the Master sat down with His circle and fed all to +their fill. The excess of _prasád_ that was left over sufficed to feed +a thousand men. Govinda, at the Master's bidding, brought in beggars to +eat this food. At the sight of the beggars feast the Master taught them +to chant Hari's name, and they were carried away on the stream of love +as they shouted _Hari-bol_. + +Now came the time for dragging the car of Jagannáth. The Bengal athletes +pulled at the rope, but the car did not move. So they gave up the work +in despair. The king and his Court hastened thither in alarm. He set the +wrestlers to draw the car and applied his own hand to it; but still the +car did not move. Then powerful elephants were harnessed to the car, but +it did not advance a step in spite of their utmost efforts. Hearing this +the Master arrived with His followers and gazed at the furious elephants +pulling at the car. The elephants shrieked at the blows of the goad, but +the car stirred not, and the people lamented. + +Then the Master took away the elephants, gave the ropes to His +followers, and Himself pushed the car from behind with His head. The car +sped along rattling. The _bhaktas_ merely held the ropes; they had not +really to pull, as the car advanced of itself. In delight the people +shouted "Glory! Glory to Jagannáth!" No other sound was heard. In a +twinkle the car reached the gate of the Gundicha garden, the people +marvelling at the power of Chaitanya. They set up a roar of "Glory to +Gaurchandra! Glory to Krishna-Chaitanya!" At the sight of the Master's +might, Pratap Rudra and his courtiers swelled with enthusiasm. Then the +servitors performed the ceremony of dismounting Jagannáth from his car +and conveying him to the Gundicha people. The three images were placed +on their thrones, and the ceremony of the gods bath and dinner +commenced. The Master began a joyous dance and _kirtan_ in the +courtyard in delight. His love welled out in blissfulness, and the sight +of it swept away the beholders in a torrent of love. In the evening He +witnessed the adoration with lamps, and came to the _Ai-totá_ garden +for reposing. Adwaita and eight other leading followers invited Him for +nine days. Among the rest as many got a chance of entertaining Him as +there were days in the "four months," while the rank and file of His +followers had a day free for each individually; so two or three of them +combined to give Him a joint entertainment on one day. + +Thus did the Master play at dining out. After His morning bath He +visited Jagannáth, where He danced and sang with His followers, now +bidding Adwaita dance, now Nityánanda, Haridas, Achyutánanda, Vakreshwar +or some other bhakta. Thrice in the day did He sing _kirtan_ in the +Gundicha garden, imagining that Krishna had come to Brindában and that +the period of separation was over. Cherishing in His heart the idea that +Krishna was then dallying with Radha there, He remained absorbed in that +emotion (of gratification), acting in many gardens the feats of Krishna +at Brindában, disporting in the tank of Indradyumna, splashing His +_bhaktas_ with water, while they splashed Him from all sides, now +forming one circle, now many, and clapping their hands while croaking +like frogs. Sometimes a pair of them wrestled in the water, the Master +looking on to see who would win. Adwaita and Nityánanda tried to +overwhelm each other with water; the former was beaten and vented his +feelings in abuse. Vidyanidhi struggled with Swarup, Shribas with +Gadadhar, Raghav Pandit with Vakreshwar, Sárvabhauma with Rámánanda Ray. +The gravity of the last two disappeared and they became boys again! +Seeing their excitement the Master smiled and said to Gopinath Acharya, +"Both are grave scholars and venerable men, but they are acting like +wild boys. Stop them." Gopinath replied, "When the ocean of your grace +surges up, a single drop of it can easily drown tall mountains like Meru +and Mandár, what to speak of these two small stones? It is thy grace +only that has given the nectar of _lilá_ to one whose life was formerly +spent in chewing the dry husks of logical disputation." Laughing, the +Master brought Adwaita there and made him lie on his back on the water +like the _Shesha_ serpent, while He Himself reclined on him (like +Vishnu). Thus did He act the _lilá_ of Vishnu reposing on the serpent. +Adwaita, putting forth his strength, began to float on the water bearing +the Master. + +After disporting in the water for some time He returned with His +followers to the _Ai-totá_. At the Acharya's house He dined with His +leading followers. The _prasád_ brought by Vaninath served to feed the +other followers. In the evening He visited the god and danced before +him, and at night returned to the garden to sleep. + +In the garden, in company with His _bhaktas_ He sported as at +Brindában. The trees and creepers blossomed at His sight, the bee and +the black-bird sang, the zephyr blew. Under each tree He danced, Vasudev +Datta alone singing. Each (_bhakta_) sang under a different tree; +Chaitanya alone danced in supreme rapture. Then He bade Vakreshwar +dance, while He sang. Swarup and other _kirtaniás_ joined the Master in +singing, forgetful of all else in the vehemence of their love. + +After performing this woodland sport, He went to the Narendra tank for +water-sport. Then He returned to the garden and dined out with His +_bhaktas_. For the nine days that Jagannáth remained at Gundichá, such +was the Master's life. He lodged in the large flower garden named +_Jagannáth-vallabh_. + +When the time came for the ceremony of _Horá-Panchami_, the king spoke +earnestly to Kashi Mishra, "To-morrow is Horá-Panchami, the day of +Lakshmi's triumph. Let the celebration be of unprecedented splendour, so +that the Master may be filled with wonder. Let extraordinary +arrangements be made for the ceremony. Let coloured cloths, bells, +fly-whiskers and umbrellas be brought out of my wardrobe as well as +Jagannáth's, and let the flagstaff, flag, bell, &c. be decorated. Let +(Lakshmi's) litter be set forth with varied music and dance. The +expenditure should be double (the ordinary), so that the ceremony may +eclipse the Car festival. Act so that the Master may be drawn to come +out with His followers to behold it." + +Next morning the Master with His party visited Jagannáth at Gundichá, +and then returned to the temple eager to behold the Horá-Panchami +festival. Kashi Mishra with great honour seated the Master and His party +in a good position. Chaitanya wished to hear about a particular emotion +and smilingly asked Swarup, "Though Jagannáth lives at Dwaraka, +manifesting his natural be-pretext of a ride in his car. From the temple +he goes to visit Brindában. The parks here resemble Brindában; he longs +to see them therefore, and leaves his temple on the pretext of a ride in +his car. From the temple he goes to Gundichá and there disports day and +night in the many gardens. But why does he not take Lakshmi with him?" +Swarup answered, "Listen, Master, to the reason. Lakshmi has no access +to Brindában, as Krishna's playmates there are milk-maids. So none but +the latter can ravish Krishna's heart." The Master continued, "Krishna +sets out on the plea of a ride. Subhadra and Baladev accompany him. His +dalliance with the milk-maids is done in secret in the parks, unknown to +others. Krishna does not overt offence. Why then does Lakshmi fly into a +rage at his journey to Gundichá?" Swarup replied, "Such is the nature of +a loving mistress. Indifference on the part of her sweetheart rouses her +anger." + +Just then Lakshmi arrived in an angry mood at the Lion Gate, riding a +golden litter set with many gems, and accompanied by rows of men bearing +flags, fly-whiskers, umbrellas and standards, with many musicians, and +preceded by the dedicated dancing-girls (_devdási_). A hundred richly +dressed hand-maids bearing betel-leaf caskets, goglets of water, fans +and fly-whiskers, and much display of wealth and retinue came in her +train. Her maids chained the chief servitors of Jagannáth and dragged +them to her feet, punishing them like thieves and fining them heavily. +She beat them till they almost fainted, and abused them in feigned +anger. The Master's followers laughed hiding their faces with their +hands as they beheld the forwardness of Lakshmi and her maids. [Swarup +gave a long explanation of Lakshmi's mood, with illustrative quotations +from Sanskrit treatises on love]. + +At his words Shribas laughed and said "Hark you, Dámodar! behold the +vast wealth of my Lakshmi. Brindában can boast of only flowers, leaves, +hills, peacock plumes, and the _Gunchhá_ fruit. And yet Jagannáth has +gone to visit Brindában! Lakshmi might naturally suspect Krishna's +motive in leaving such wealth for poor Brindában." As he was laughing +Lakshmi turned to chastise him, saying "Behold, your god has left such +splendour and gone to the Gundichá garden for the sake of flowers, +leaves and fruits! Why does the chief of the wise act thus? Bring your +lord before Lakshmi!" So saying, Lakshmi's handmaids brought the +Master's attendants tied with their waist-bands, made them bow at her +mercy. They beat (Jagannáth's) car with their sticks, and treated +Jagannáth's officers like thieves, until they cried with folded hands, +"To-morrow shall we produce Jagannáth before you." Then Lakshmi was +pacified and returned to her abode. . . [Swarup again shows Lakshmi's +conduct as natural in a true lover]. + +The Master listened with absorption to his exposition of the pure +emotion of Radha, and began to dance in rapture while Swarup sang. "Sing +on! Sing on!" He cried with ears on the alert. His enthusiasm welled +forth on hearing the song of the love-making at Brindában, and He +flooded the village of Puri with devotion. Lakshmi went back to her own +place in time, but the Master danced on till the third quarter of the +day. The four parties grew tired with singing, but His ardour became +doubly intense. Under the influence of Radha's love He became an image +of the passion. Nityánanda seeing Him from afar prayed to Him, but came +not near in consideration of His ecstasy. None but Nityánanda could hold +the Master [and force Him to stop dancing]. His ecstasy did not cease, +and the _kirtan_ therefore had to continue. So, Swarup by gesture +informed Him how the party was exhausted. At this the Master came to +Himself, and returned to the garden. After taking rest He had His midday +bath and dined pleasantly with His party on the many dishes sent from +Jagannáth's and Lakshmi's prasád. In the evening He bathed again and +visited Jagannáth, dancing and singing before the god. + +He sported in the Narendra tank with His _bhaktas_, and held a picnic +in the garden. Thus He spent eight days, after which came the return +journey of Jagannáth in his car to his temple, at which the Master in +supreme delight danced and sang as during the outward ride. + +When Jagannáth again occupied his throne, the Master returned with His +followers to His quarters. [Text, canto 14.] + + + +CHAPTER XIII + +The Dinner at Sárvabhauma's House + +Thus did the Master live at the Niláchal with His followers, engaged in +dancing, singing, and delight. In the first year (of His stay) He used +to visit Jagannáth to whom He bowed, hymned, danced and sang. When the +god's _Upala-bhog_ was offered, He issued from the temple and took +Haridas home with Himself, and there chanted Hari's name. + +Adwaita arriving there adored the Master, washed His feet with perfumed +water, rubbed Him all over with fragrant sandal-paste, placed a garland +round His neck and the tufted _Tulsi_ flower on His head, prostrated +himself at the Master's feet, and adored Him with folded palms. The +Master adored the Acharya with the flowers and Tulsi leaves left over on +the ritual tray, and recited the verse "I bow to thee, that art what +thou art!" Then He made a playful sound with His lips and had a laugh at +the Acharya. Thus did the two honour each other. The Acharya repeatedly +asked the Master to dinner. . . The Master with His party dined at the +houses of the different _bhaktas_ on successive days. Thus did they +spend four months in His company, witnessing all the festivals of +Jagannáth. + +On Krishna's Nativity Day took place the ceremony of Nanda's grand +festival, at which the Master with His _bhaktas_ personated the +cowherds [of Mathura]. On His own shoulders did He carry the loads of +milk and curds to the place of the ceremony, shouting Hari's name. Kánái +Khuntiá played the _róle_ of Nanda and Jagannáth Mahanti that of the +queen of Braja. With Pratap Rudra himself, Kashi Mishra, Sarvabhaunia, +and the _Parichhá_ (minister) Tulsi, the Master danced and sported, +spattering all their bodies with milk, curds and yellow liquid. Adwaita +said, "Bear with me when I tell the truth. I shall know you for a +cowherd only if you can brandish a staff!" At this the Master began to +play with the staff. He tossed it in the air and caught it repeatedly as +it fell. He swung it round His head, behind, before, on the two sides, +and between the legs, spectators laughing. The stick circled round and +round like a lathe, all men wondering at the sight. Similarly Nityánanda +too played with his staff. Who can fathom the deep cowherd mood of these +two? At the king's command, Tulsi Parichha brought out a costly cloth, +once worn by Jagannáth, and tied it round the Master's head. [Other +clothes] were presented to the Acharya and other followers of the +Master. Kanai Khuntia and Jagannáth Mahanti, in their enthusiasm, gave +away all the wealth of their houses. At this the Master was greatly +delighted, and bowed to them as his parents (_i.e._, as Nanda and his +wife, the foster-parents of Krishna). In deep spiritual exaltation did +He return to His quarters. Thus did Chaitanya play. + +On the _Bijaya-dashami_, the day of the storming of Lanka, the Master +with His followers played the part of the monkey army [of Ram]. +Transported by the spirit of Hanuman, He seized a branch and broke it +off as if it were the citadel of Lanka, shouting in a rage, "Where art +thou, Ravan! Thou hast kidnapped the Mother of the World. Wretch! I +shall destroy thee with thy kith and kin." The people marvelled at His +passion and exclaimed "Glory! glory!" So, too, did He witness the +celebration of _Rása-yátrá_, _Dipávali_ and _Utthán-dwádashi_. One +day He and Nityánanda formed a plan in secret, the nature of which His +followers afterwards guessed only from the result. Calling all His +_bhaktas_ together, He said, "Return ye all to Bengal. Come here every +year and visit the Gundichá garden with me." On Adwaita Acharya he +honourably laid His command, "Teach the lesson of faith in Krishna to +all men, down to the Chandals." Nityánanda was bidden, "Go to Bengal. +Freely proclaim the gospel of devotion and love. Ramdas, Gadadhar and +some others will assist you. Now and then I shall be with you, and +standing unseen shall witness your dancing." Embracing Shribas Pandit, +He clung to his neck and said tenderly, "In the _kirtan_ at your house +I shall always dance. You alone of all men will be able to see me. Give +my mother this cloth and all this _prasád_ bow to her and beg her +pardon for all my faults. I have turned a monk leaving her service; this +has been an act of irreligion and not of religion on my part. I am bound +by her love; service to her is my religion. It has been madness on my +part to quit it. Tell her to have pity on me, as No mother finds fault +with a crazy child. What need have I of monachism? Love is wealth to me; +I must have gone out of my mind when I turned _sannyasi_. At her +command I am staying at the Niláchal. I shall occasionally go home to +see her. Daily do I go and behold her feet; she feels a delighted +sensation but does not admit it as true. One day [for instance] she +cooked rice, five or six vegetable soups, _sák_, _mochághanta_, fried +_patal_, _nim_ leaves, lemon, bits of ginger, curds, milk, and sugar +and cream, and offered these many dishes to _Saligrám_. Taking up the +_prasád_ she lamented, All these were Nimái's favourite dishes. He is +not here. So I went there quickly and ate up every thing. On seeing the +empty dish she wiped her tears and asked, Who has eaten the rice and +soups? Why is the dish empty? Has the young Gopal (idol) eaten them up? +Or has an illusion seized my mind? Has some animal came in and devoured +them? Or did I by mistake serve no food on the plate at all? So thinking +she looked again at the cooking-pots and found them full, to her wonder +and suspicion [of defilement by some beast or demon]. She then called +Ishan, had the place cleaned, and offered rice to the god Gopal afresh. +Thus, whenever she cooks nice dishes, she weeps in eager desire to feed +me on them. Her affection compels me to eat (the food there); and she is +pleased at heart, though outwardly she is disconsolate. This happened on +the last _Bijayá-dashami_ day. Say unto her and make her believe." +Though overcome in making this speech, the Master composed Himself in +order to bid farewell to the _bhaktas_. + +To Raghav Pandit He spoke feelingly, "Your pure devotion has made me +your servant. Hear, all ye, the story of his serving Krishna in the most +pious and excellent manner. Let me speak of one thing only, namely his +offering of cocoanut as _bhog_. In his place cocoanut sells at five +_gandás_ [i.e., quarter anna each]. Though his orchards have hundreds +of cocoanut palms yielding _lakhs_ of fruits, yet wherever he hears of +very sweet cocoanuts, he procures them at the price of four annas for +one, even from 20 miles distance. Every day he strips the fibre off five +or six fruits and cools them in water. Then at _bhog_ he smoothes them +and making small holes at the top offers the fruits to Krishna, who +drinks the milk within, and leaves the fruits empty or full of liquid at +different times. When the fruit is empty of milk, the Pandit rejoices, +cracks the nut and spreading the kernel on a hundred dishes, offers them +to Krishna, while he meditates outside (the god's dining room). Krishna +eats the offering, and leaves the dishes bare, or fills them again with +the kernel. At this the Pandit's devotion grows and he swims in the +ocean of love. + +"One day his servant brought ten cleaned cocoanuts to be offered to the +god; but while waiting outside the door he happened to touch the wall +above with his hand and then placed the same hand on the fruits. On +seeing this the Pandit threw away the fruits as defiled and unworthy of +offering to the god, because the dust raised by the feet of people +entering at the door sticks to the wall above. By such pure loving +service he has surpassed the world . . . Similarly whenever he hears of +any good fruit like plantain, mango, or jack, in far off villages, he +carefully buys them dear, washes, cleans, and offers them to the god. +So, too, vegetables, roots, fruits, _chirá_, _hurum_, confects, cakes, +sweet drinks, condensed milk, _káshandi_, pickles, scents, cloth, +ornaments, and the pick of all things he offers cleanly to the god. His +loving service is unmatched and soothes the eyes of all who behold it." + +So saying the Master embraced Raghav, and showed due respect to the +other _bhaktas_. To Shivananda Sen he spoke in terms of honour, "Do you +look after Vasudev Datta, who is so charitable that every day he spends +all his day's earnings, saving nothing. But he is a householder and +ought to save, for without saving a man cannot support his kinsmen. You +have the charge of the income and expenditure of his house. In your +capacity as head man arrange (his affairs properly). Come every year +with all the _bhaktas_ to the Gundichá garden, taking care of them." + +To the pilgrims from the Kulin village He said, "Come here every year +with striped silk cloth (for Jagannáth). Gunaraj Khan wrote the _Shri +Krishna Vijay_, one devotional sentence of which, 'Nanda's darling +Krishna is the lord of my life', has made me the bondsman of his line. +Not to speak of you, even a dog of your village is dear to me, above all +others." + +At this Satyaraj Khan and Rámánanda too entreated the Master, "I am a +worldly man; how can I practise devotion? I beg thee to lay commands on +me." The Master replied, "Ever serve Krishna, ever serve Vaishnavs, ever +sing Krishna's name." Satyaraj asked, "How shall I know a Vaishnav? Tell +me of his general characteristics." The Master answered, "Whosoever +utters Krishna's name even once is to be honoured above all other men. +Krishna's name alone washes away all sins and kindles many forms of +faith. It does not make a man wait for religious initiation or priestly +ministration, but as soon as the word is formed on the tongue, it +redeems all men down to the Chandál caste. Along with that, Krishna's +name destroys our bondage to the world and draws the heart to the love +of Krishna. _Vide_ Shridhar Swami's stanza in the _Padávali_, xviii. +Therefore, he who utters Krishna's name alone is truly a Vaishnav. +Honour him as such." + +Of the pilgrims from Khanda the leaders were Mukunda-das, Raghunandan, +and Narahari. To the first, Shachi's son spoke thus, "Tell me truly +whether you are the father and Raghunandan your son, or the converse? +Dispel my doubt." Mukunda replied, "I verily believe that Raghunandan is +my father and I his son, because our devotion to Krishna has been +imbibed from him." The delighted Master broke out, "True are thy words. +He who gives us faith in Krishna is our _guru_." Bliss it is to the +Master to unfold the greatness of _bhaktas_, and He holds forth on the +subject through five mouths as it were. Turning to His followers He +said, "Hark ye about Mukunda's faith. It is a pure and deep love, like +unalloyed gold. Outwardly he is a physician royal and serves his master. +But who can fathom his heart's devotion? One day the Musalman king was +talking with him about medicine, on a high dais, when a servant held a +peacock-feather fan over the Nawab's head. At the sight (of Krishna's +crest), Mukunda in a rapture of devotion tumbled down from the height. +The Nawab, thinking that he was overcome by death, dismounted, restored +him to his senses, and asked where he had been hurt. Mukunda replied +that he did not feel much pain. Then to the Nawab's query about the +cause of his fall, he replied that he was subject to epilepsy. The Nawab +was very wise, he discerned the real reason and thenceforth regarded +Mukunda as a great devotee." + +Raghunandan served at Krishna's temple, in front of which there was a +tank with a _Kadamba_ tree blooming all the year round on its _ghát_. +Daily two flowers blossomed there (as if) derived from Krishna. The +Master continued, turning to Mukunda, "Your business is to earn money, +Raghunandan's to serve Krishna. His heart has no other desire. Let +Narahari remain with my _bhaktas_. Do you three ever perform these +duties respectively." + +Graciously He addressed the two brothers, Sárvabhauma and +Vidyá-váchaspati, "Krishna is at present manifest in the form of wood +and water, the sight and ablution of which saves mankind. As the wooden +god he lives at Puri, while the deity as water is the river Bhagirathi. +Let Sárvabhauma worship the wooden god and Vachaspati the water-deity". + +Embracing Murari Gupta, the Master extolled his sincere devotion thus, +"Listen, O ye _bhaktas_! I had formerly often tempted him saying, +'Passing sweet is the lad of Braja's lord, O Gupta! Krishna is God +himself, in all His fulness, the refuge of all. Love is pure, clean, the +source of all passions (_ras_), the ocean in which all virtues are +stored like gems. He is wise, expert, sedate, the chief of the masters +of emotions. Sweet is his character, sweet is his fascination; his +sports are marked by cleverness and skill. Worship that Krishna, seek +refuge in him. The heart cannot accept any other object of adoration'. +His respect for me somewhat influenced him and he replied that he was my +servant, ready to do my bidding, without free will. Going home, he was +restless at the thought of giving up his idol Raghunath, and cried, 'How +can I quit the feet of Raghunath? Kill me to-night, O Lord! So he spent +the whole night watching and weeping, sore at heart. In the morning he +returned, clasped my feet and cried, I have sold my head at Raghunath's +feet, and cannot draw it away now, so great would be the pain of it. I +cannot leave Raghunath's feet, and on the other hand thy command will be +disobeyed. I have no help for it. Take pity, therefore, on me, O Kind +One; and let me die before thee, so that the conflict within me may be +ended'. At these words I rejoiced exceedingly, raised and embraced him, +saying, 'Excellent! Excellent! firm is your devotion, O Gupta, as my +words have not shaken your purpose. It is the devotion of servants of +this kind that ought to be offered at the Lord's feet,--when the Lord +draws away His feet the devotee does not let go his grasp. That I urged +you repeatedly was only to test this your earnest faith. You are Hanuman +himself, the servant of Ram. Why then should you leave his lotus feet? +This is that Murari Gupta [addressing the other _bhaktas_], the very +life of me. My heart breaks to see his meekness of spirit." + +Then He embraced Vasudev, and dwelt on his merits with a thousand +tongues. The Datta, blushing to hear his own praise, begged at the +Master's feet, "Thou hast come down to deliver the world. Grant one +prayer of mine. It can be easily granted, if thou willest, O Gracious +One! My heart breaks to see the sorrows of mankind. Lay thou the sins of +the rest of mankind on my head; let me suffer in hell under the load of +their sins, so that, Master, thou mayest remove the earthly pangs +[_i.e._, birth on earth] of all other beings." These words melted the +Master's heart. Trembling and weeping He answered in broken accents, +"This request is no surprise, coming from you who are a Prahlád. Full is +Krishna's grace on you. Krishna brings to fruition whatever his servants +ask for; he has no other work than to gratify his servants wishes. You +have prayed for the salvation of all the creatures of the universe. (I +say) they will all be delivered, without suffering for their sins. The +task is not too much for Krishna, who is omnipotent. Why should he make +you (alone) undergo the due chastisement for (their) sins? Those whose +good you desire are Vaishnavs, all of whose sins are removed by Krishna. +Witness the _Brahma Samhitá_, v. 60. + +"At your mere wishing, the universe will be redeemed. It is no labour +for Krishna to deliver all men. Ten million figs (_dumbur_) can grow on +one tree; similarly ten million universes float in the water of the +Pure. The tree knows not the loss, if a fruit drops and perishes. So, +too, if one universe is set free [from re-birth], Krishna does not +regard it even as a trifling loss. Endless are Krishna's possessions. +Vaikuntha and other places belong to him. They are girt round by the +ocean of the Cause of Creation. Countless illusive universes float in +that ocean, just as a pot of oil-seeds may float in the ditch round a +city. The loss of one seed-grain out of it matters nothing. So, too, +Krishna does not feel the loss if one universe is gone. Even if illusion +and all the universes subject to it perish, Krishna does not mind the +loss. The illusion [-created world] is no more to Krishna than a +she-goat is to the owner of ten millions of cows giving inexhaustible +milk. _Vide Bhágabat_, X. lxxxvii, 10." + +In such terms did the Master speak of the different merits of all His +followers, embrace and give them leave. They wept at parting from Him, +while His mind, too, was saddened. Gadadhar Pandit stayed with Him and +was settled by Him at Jaleswar [in Jagannáth-Puri]. The Puri, +Jagadánanda, Swarup Damodar, Damodar Pandit, Govinda, and Kashishwar,-- +these lived with the Master at Puri. He visited Jagannáth every morning. + +One day Sárvabhauma solicited Him with folded palms thus, "Now that all +the Vaishnavs have returned to Bengal, I have got an opportunity of +entertaining you. Be pleased to be a guest at my house for a month." The +Master replied, "It is opposed to my rules of duty. I can't do it." +Sárvabhauma persisted, "Let it be for twenty days only." But the Master +objected, No, that too is opposed to the rules of a _sannyasi_." +Sárvabhauma came down to fifteen days, but the Master insisted on dining +with him for one day only. Then Sárvabhauma, clasping His feet, begged +for ten days out of which the Master gradually reduced five, and +accepted the invitation for five days only. Then Sárvabhauma made +another prayer, saying, "There are ten monks with you, out of whom the +Puri will dine with me for five days, as I told you before. Damodar +Swarup, my friend, will go to my house with you and at times alone. The +other eight will be my guests dining singly for two days each. Thus a +month is filled up with engagements. I fear lest I should fail to show +due hospitality if so many monks come to me together. You, too, will +visit my house with your shadow, and sometimes in the company of Swarup +Damodar." Glad of the Master's nod [of assent] he invited Him that very +day. The Bhattáchárya's wife was called Shathi's mother; she was greatly +devoted to the Master and a very mother in tenderness. [The cooking, the +courses, and the dinner described in great detail]. + +The Master said, "It is impossible to eat so much rice" [_viz._, three +maunds]. The Bhatta replied, "I know what is a sufficient quantity for +you. At Puri you [as Jagannáth] eat _bhog_ 52 times a day, and the +quantity for each time is hundreds of loads. At Dwaraka you [as King +Krishna dine daily] at the houses of your 16,000 queens, 108 mothers, +and the Yádav clan. At Brindában you dine twice daily at the houses of +your kinsmen and cowherd comrades. At the Govardhan sacrifice heaps of +rice were brought for you, in comparison with which my dishes form less +than a mouthful. You are God indeed. I am a wretched little creature. +Consent to take only a little mouthful of food at my house." Smiling, +the Master sat down, the Bhatta serving Him with the _prasád_ of +Jagannath. Just then there came Amogh, the son-in-law of Bhattáchárya +and the husband of Shathi. He was a _Kulin_ and a fault-finder. He +wished to see the feeding, but could not come, as Bhattáchárya kept +watch at the door stick in hand! When Bhattáchárya was busy serving the +_prasád_, Amogh came in and looking at the rice began to criticise, +"What! a single monk is eating this rice, on which ten or twelve others +can feed to their fill!" Hearing these words Bhattáchárya looked over +his shoulders, and Amogh fled away. . . . His father-in-law cursed him +and his mother-in-law prayed for her daughter's widowhood. + +That night Amogh spent in hiding, and next morning he was seized with +cholera. At the news that he was dying, Bhattáchárya exclaimed, "The +gods are on my side, and are doing my work. A sin against God bears +immediate fruit. Witness the _Mahabharat_, Bana-parva, ccxli. 17, and +_Bhágabat_, X.iv.3i." + +When Gopinath Acharya went to see the Master, in answer to a question +about Bhattáchárya, he said, "The couple had fasted at night. Amogh is +dying of cholera." At this the merciful Master hastened there, laid His +hand on Amogh's breast and said, "Pure by nature is this Brahman's +heart,--a fit place for Krishna to sit on. Why have you seated the +Chandál Envy here, and thus defiled a very holy spot? Your sins are +ended by the society of Sárvabhauma. When sin is gone, men recite +Krishna's name. Rise, thou, Amogh! chant Krishna's name. Soon will God +have mercy on you." At these words, Amogh rose up with the cry of +_Krishna! Krishna!_ and began to dance in an ecstasy, of devotion, +weeping, trembling, standing stockstill, perspiring, lisping. The Master +smiled at seeing the surging up of his love. But he begged the Master, +holding His feet, "Gracious Master! forgive my fault." With this he +slapped his own cheeks till they were swollen. Gopinath Acharya held his +hand to stop him, and the Master stroked his body to console him saying, +"You are an object of affection to me, being related to Sárvabhauma. +Even the very servants and dogs of his house are dear to me above all +others. Thou hast not offended. Chant Krishna's name." + +So saying the Master came to Sárvabhauma's house, who clasped His feet, +but the Master embraced him, took His seat and began, "Amogh is a child. +He cannot offend. Why are you fasting, why are you angry with him? Up, +bathe, visit Jagannáth, and break your fast soon, if you want to please +me. I shall wait here so long as you do not return with the _prasád_ +(for your dinner)." Clasping His feet Sárvabhauma asked "Amogh was +dying. Why did you revive him?" The Master replied, "Amogh is your +child. The father, especially if he is the nourisher, does not take note +of the offence of his boy. He has now turned Vaishnav; his sin is gone; +do you then look kindly on him." The Bhatta said, "Go, Master, to see +the god. I Shall quickly join you there after taking my bath." But He +replied, "Gopinath! stay here. When the _prasád_ comes to him, inform +me of it." Then He went to see the god, while the Bhatta bathed, prayed, +and dined. + +This Amogh became extremely devoted to the Master. A very sedate man, he +incessantly recited Krishna's name. [Text, canto 15.] + + + +CHAPTER XIV + +The Return to Bengal + +Pratap Rudra grew sad when he heard that the Master wished to visit +Brindában; calling Sárvabhauma and Rámánanda, the king entreated them, +"The Master's mind is inclined to go away from Puri. Try to keep Him +here. Without Him this kingdom is of no delight to me. Try every means +to detain the hermit." When the Master was taking counsel with the two +about making a pilgrimage to Brindában, they said, "Wait to see the Car +Festival, and set out in the month of Kártik." In Kártik they urged, "It +is mid-winter now. Better set out after witnessing the Swinging +Festival." So they plied all arts to put off His departure; and gave not +their consent in fear of parting with His company. True, the Master was +a free agent, under nobody's control. Yet He did not depart against the +wishes of His followers. + +In the third year of His stay, the Bengal followers wished to go to +Puri. So, they all resorted to Adwaita Acharya, who set out joyfully to +see the Master. Nityánanda, though charged by Him to stay in Bengal and +preach the faith of love, nevertheless went to see Him. Who can +understand the display of Nityánanda's love? Who can number the _bhaktas_ +that started? Acharya Ratna, Vidyanidhi, Shribas, Ramai, Vasudev, +Madhav, and Govinda (the three brothers), Raghav Pandit with his casket +fitted up, the residents of the Kulin village with their striped silk +cloth (for Jagannáth), Narahari and Raghunandan of Khanda, in short all +of the _bhaktas_ went; who can count them? Shivananda Sen made +arrangements about the stages of the road, and guided the whole party in +comfort, supplying all their needs and securing lodgings, as he knew all +about the road to Orissa. + +That year the ladies too set out to visit the Master: With the Acharya +went Achyuta's mother, Malini with Shribas Pandit, with Shivananda his +wife and son named Chaitanya-das, with Acharya Ratna his wife. All the +ladies took from their houses all kinds of choice things formerly dear +to Him, to feed the Master with. Shivananda looked after their needs, +provided them with lodgings by winning over the officers of the halting +stations (_ghátiál_), and everywhere nourished them with provisions. + +At Remuná they saw Gopinath (idol), at whose temple the Acharya danced +and sang. Nityánanda knew all the servitors of the god; so they highly +honoured the party. The night was passed there; Nityánanda distributed +among them the twelve pots of condensed milk (_bhog_) presented by the +servitors. Then Nityánanda told them the whole story of Madhav Puri, the +installation of the Gopal, the begging of sandal by Gopal, the stealing +of _kshir_ by Gopinath for the Puri,--as he had heard it from the +Master. The Vaishnavs rejoiced. + +So they wended their way to Katak. After visiting the Witness Gopal they +spent the night there. Nityánanda told the legend of the god, to the +increased delight of the Vaishnavs, who pushed on to Puri, eager at +heart to meet the Master. When they reached Athára-nálá (Bridge of 18 +spans), Govinda, sent by the Master with two garlands to welcome them, +met the party and placed the garlands on the necks of Adwaita and +Abadhut Goswámi, to their intense bliss. There the two began the +_sankirtan_ of Krishna and advanced dancing. Next Swarup and other +followers, sent by the Master, received them with garlands at the +Narendra Tank. When they reached the Lion Gate, Chaitanya Himself came +out to meet them all. He took them to see Jagannáth, and then led them +to His own lodgings. With His own hands He served them the _prasád_ +brought by Vaninath and Kashi Mishra. They were then sent to take rest +in the houses respectively occupied by them in the previous year. + +Thus the _bhaktas_ spent four months at Puri, joining in His _kirtan_. +When the season of the Car Festival arrived, He took them, as on the +last occasion, to wash the Gundichá temple, presented to Jagannáth the +striped silk brought by the people of the Kulin village, danced long +before the car, and then returned to the garden. While He was reposing +on the bank of the tank, Krishna-das, a Brahman of West Bengal (Rárh) +and a disciple of Nityánanda, was so fortunate as to pour on the +Master's head a pot of water, to His great relief. + +The Master dined with all His followers on the numerous dishes of +_Balgandi bhog_ sent to Him. As before, they witnessed the Car +procession and the _Horá-Panchami_ procession with Him. The Master was +invited to dinner by Acharya Goswámi, at which a rain storm burst. Then +Shribas invited Him, and the Master's favourite dishes were cooked by +Malini, who was His handmaid in devotion, but a mother in tenderness. +Acharya Ratna and other leading disciples gave dinners to the Master at +intervals. When the four months were over He again took counsel in +secret with Nityánanda. The Acharya whispered to the Master mystic +hints; he seemed to be muttering and none could know his meaning. +Chaitanya laughed at seeing the gestures of his face. This the Acharya +took to be a mark of assent, and he began to dance in delight; none knew +what the request and the consent were. But the Master embraced and +dismissed him. + +Then He addressed Nityánanda, "Listen, Shripad! I pray thee grant this +request of mine. Don't come to Puri every year, but stay in Bengal to +carry out my will, for I see none else who can do the work. You alone +can accomplish my hard undertaking." Nityánanda replied, "I am but the +body; you are the life of it. It is admitted that the body cannot live +apart from life; yet you, by your incomprehensible power, are performing +such an impossibility. Well, I shall do whatever you make me. I am not +subject to any [other] law." The Master embraced and gave him leave, and +so to the other _bhaktas_ too. + +The pilgrims from the Kulin village begged, as before, "Master, appoint +us our duty," to which He replied, "Serve Vaishnavs, chant Krishna's +name. These two will lead you soon to Krishna's feet." The men asked, +"By what signs can a Vaishnav be known?" The Master knew their real +thoughts, smiled, and answered, "He is the true Vaishnav, who has +Krishna's name ever on his lips. Adore his feet." Next year they put the +very same question, and the Master by His answer taught them the +gradations of Vaishnavs: "Know him to be the besf of Vaishnavs, the +sight of whom brings Krishna's name on your tongue." Thus did He +describe in succession the three grades of Vaishnavs: good, better, and +best. + +All the Vaishnavs returned to Bengal. Vidyanidhi alone stayed at Puri +that year. He formed a close friendship with Swarup, and the two lived +together engaged in discourse on Krishna. He gave _mantra_ anew to +Gadadhar Pandit. On the day of _Orani Shashthi_ he witnessed the +procession, and felt contempt at beholding Jagannáth wearing a cloth +with the size not washed out of it. That very night Jagannáth and +Balaram visited him [in his sleep] and laughingly slapped his cheeks. +Vidyanidhi was inly glad at finding his cheeks swollen. . . . + +Thus did the _bhaktas_ of Bengal come every year and witness the god's +procession in the Master's company. I shall describe only the years in +which something special happened. Four years did the Master pass in this +way: two years [after He took the monastic vow] were taken up by the +pilgrimage to the South and the return; the next two years He [stayed at +Puri] wishing to go to Brindában, but unable to stir at Rámánanda's +opposition. In the fifth year the Bengal pilgrims returned home +immediately after witnessing the Car Festival without staying [for four +months]. + +Then the Master embraced Sárvabhauma and Rámánanda and said, "Very eager +am I to visit Brindában. At your objection I have not set out these two +years. I _must_ go now. Do you both consent, for I have no other refuge +save you. In Bengal my two refuges are my mother and the river Ganges, +both gracious ones. On my way I shall see them. Permit me freely to +depart." + +At these words they reflected, "It is not good to oppose Him too much," +and then told Him, "It is now the rainy season, which makes travel +impossible. You will certainly depart on the _Vijayá-dashami_." + +On that day the Master set out, taking with Himself all the _prasád_ of +Jagannáth that had been given Him, and also the sandal wood and coloured +threads. Taking leave of Jagannáth, He started in the morning, and sent +back the Oriya disciples who were following Him. With His men He reached +Bhabánipur, Rámánanda Ray coming behind in his litter. They spent the +night there, feeding on the copious _prasád_ sent by Vaninath. Next day +the Master reached Bhubaneshwar. At Katak He saw the [Sakshi-] Gopal +image. Here a Brahman named Swapneshwar bade Him to dinner, while +Rámánanda Ray invited His followers. The Master lodged in the outer +garden, and after dinner reposed under the _Bakul_ tree. + +Rámánanda Ray went to inform King Pratap Rudra, who hastened thither in +joy and repeatedly prostrated himself at the Master's feet in ecstasy, +and prayed to Him with tremour and tears. The Master, pleased with his +faith, rose up and embraced him. The king hymned and bowed to Him again, +his body bathed with the tears of the Master's grace. Rámánanda composed +and seated the king, and the Master showed His favour to him in body +mind and speech. So great was the favour shown that He became famous in +the world under the name of "the Saviour of Pratap Rudra." The royal +ministers adored the Master, who then dismissed the king. Coming out +Pratap Rudra sent letters to all officers in his kingdom, bidding them, +"Build new houses in different villages [on the route]; fill six or +seven such rooms with provisions. There lodge the Master and wait on Him +day and night with your rods [of authority] in hand." His ministers +Harichandan and Mangraj he ordered, "Conduct all this business. Bring a +new boat to the river [Mahanadi] bank. When the Master after bathing +crosses the river, plant a staff there to mark the spot as a holy +_tirtha_. I shall daily bathe there. May I die there. Hang out fine new +cloths at the four gates. Rámánanda, go you back to the Master." The +king heard that the Master would resume His journey in the evening. So +he transported his wives in covered litters on the backs of elephants, +which were drawn up in a line along the route. In the evening the Master +proceeded with His followers and bathed at the _ghát_ of the +Chitrotpala [Mahanadi] river. The queens bowed when they saw Him, and at +the sight of Him they were filled with devotion, chanting Krishna's name +with tears in their eyes. In the three worlds has not been heard of such +another gracious saint, whose very view from a distance inspires love of +Krishna. + +Then He crossed over in a boat, and in the moonlit night reached "the +four gates" (_chatur dwár_). Here He passed the night, and next morning +bathed and ate the _mahá-prasád_ of Jagannáth, which the Parichhá used +to send Him daily in huge quantities at the king's command by means of a +host of servants. + +Then the Master wended His way, served by Rámánanda, Mangraj, and Hari +Chandan, the three [officers of the king]. He was accompanied by the +Puri Goswámi, Swarup Damodar, Jagadananda, Mukunda, Govinda, Kashishwar, +Haridas Thakur, Vakreshwar Pandit, Gopinath Acharya, Damodar Pandit, +Ramái, Nandái and many other _bhaktas_, of whom I have named the chief +only, for who can count them all? When Gadadhar Pandit followed Him, the +Master forbade him to quit the seat of his monastic devotions. The +Pandit pleaded, "Where you are, there is my Puri. Let my seat of +monachism go to wrack and ruin." The Master said, "Stay here, +worshipping Gopinath;" but the Pandit insisted, "The sight of thy feet +is worth ten million worship of gods." The Master argued, "If you give +up the worship, mine will be the sin. Stay here and worship, if you want +to please me." The Pandit answered, "Let the entire sin rest on me. I +shall go alone, and not in your company. I am going [to Nadiá] to see +the Mother, and not to bear you company. I am ready to bear the sin of +quitting the worship I had vowed to perform." So saying the Pandit +proceeded alone. At Katak the Master called him. The Pandit's devotion +to Chaitanya passes comprehension: he gave up the vowed worship of +Krishna as lightly as a straw. The Master was inly pleased at his +conduct, but in loving anger He told him, holding his hand, "Your object +of quitting your promised worship has been fulfilled, as you have +already arrived far [from the temple of your god at Puri]. By wishing to +stay with me, you are seeking your (selfish) pleasure. I grieve to see +you losing both your _dharmas_ (duties). If you wish to make me happy, +return to Puri. I shall swear an oath, if you insist any further." So +saying the Master embarked, while the Pandit swooned away on the bank. +He bade Sárvabhauma lead the Pandit away. Sárvabhauma said, "Get up! +such is the Master's play. You know how Krishna broke his own vow to +keep the vow of his adorer Bhishma. _Vide Bhágabat_, I. ix. 34. +Similarly the Master has endured separation from you in order to keep +your vow sacred." So saying he consoled Gadadhar, and the two returned +full of grief to Puri. For His sake His _bhaktas_ renounced their +religious and earthly duties, but the Master could not bear that they +should sin thus. + +At Jájpur He dismissed the two royal ministers who had been escorting +Him, after talking day and night about Krishna. At every village (on the +way) the royal officers, under orders, entertained the Master with +various things in the newly built houses. So faring forth He reached +Remuna [1], where He dismissed Rámánanda Ray. The Ray fell down on the +ground in a dead faint; the Master took him up in His arms and wept. + +Then He reached the boundary of the Odhra country, where the royal +officer met Him, tended Him for three or four days, and told Him about +the path in front. "Before you lies the land of a wine-bibing Muslim +king, through fear of whom none can travel on the road. His territory +extends to Pichhaldá. None dares cross the river in awe of him. Stay +here for some days, while we negotiate with him to secure a safe voyage +for you." Just then an Oriya servant of the Muslim had visited Katak in +disguise. This Hindu spy, witnessing the wonderful deeds of the Master, +reported to his king, "A monk has come from Jagannáth, with many pious +persons in his train. They sing of Krishna incessantly, laughing, +dancing, singing, weeping. The people flocked in _lakhs_ to see Him, +but after once seeing Him they could not return home, as they became +almost mad, chanting Krishna's name, dancing, weeping and rolling on the +ground. He cannot be described in words, but has to be seen, to be +understood fully. His power shows that He is God." So saying the spy +chanted _Hari! Krishna!_ laughing, weeping, and dancing like mad. This +turned the Muslim king's mind. He sent his own confidential Hindu +minister to the Oriya king's [frontier] officer. The man bowed to the +Master and became overwhelmed with love as he cried _Krishna! Krishna!_ +Then he composed himself and spoke to the Oriya king's officer, "The +Muslim governor has sent me to you to seek your permission for him to +come here and meet the Master. He is very anxious to do it, and entreats +you. Fear not any attack, it will be a peaceful journey." At this the +frontier-officer cried out in wonder, "A Muslim's heart! Who could have +done this to it? Surely the Master Himself turned his heart, as the +sight and (even) thought of Him saves the world. Then he turned to the +confidential minister and said, "He is lucky. Let him come here to see +the Master, unarmed and with only six or seven attendants, if I am to +trust in him." + +On hearing this, the Muhammadan governor arrived in a Hindu dress, and +prostrated himself with tears of joy on seeing the Master from afar. The +frontier-officer led him forward with due honour, and the governor with +folded palms stood before the Master reciting Krishna's name and saying, +"Why have I been born in a low Muhammadan family? Why did not Fate send +me to earth as one of the Hindu race, for then I could have come near +thy feet? My life is useless. Let me die!" The frontier-officer, moved +by these words, praised the Master after clasping His feet, "This man +has got a view of thee, whose very name when heard purifies a Chandál. +What wonder that he will be saved? Such is the efficacy of looking at +thee!" Witness the _Bhágabat_, III. xxxiii 6. + +Then the Master looked benignly at the Muslim and in soothing terms told +him to repeat Krishna's name. The governor replied, "As I have found +acceptance with thee, bid me serve thee. Let me earn deliverance from +the sin of hurting Brahmans, cows and Vaishnavs, of which I have been +too often guilty." Then Mukunda Datta broke in, "Listen, Sir, our Master +wishes to reach the bank of the Ganges. Help Him to go there. It is a +great command and a good service." + +The Muslim bowed to the Master and His party and set off gleefully. The +frontier-officer embraced him, formed a friendship with him, and gave +him many presents. Next morning the Muslim governor sent out many +decorated boats with his Hindu minister to escort the Master. The Oriya +frontier-officer, too, accompanied Him. The Master placed His men in the +cabin of a new boat, and dismissed the frontier-officer, who stood on +the bank gazing at the voyagers with tears in his eyes. The governor +after bowing at the Master's feet, started the flotilla, with ten +boat-loads of soldiers as a defence against pirates. He crossed the +terrible river Mantreshwar, and proceeded to Pichhaldá, at which +(frontier) village the Master sent him back. The new disciple's +expressions of devotion on the occasion were indescribable. + +In that boat the Master reached Pániháti, and robed the captain in the +robe of His favour. The report of His coming created a sensation: men +crowded together on land and water. Raghav Pandit came and led the +Master to his house, making their way through the press of men with +great difficulty. The Master halted there one day. Next morning He +reached Kumárhati, where Shribas dwelt. Thenoe He proceeded to the +houses of Shivananda and Vasudev. When lodging with the Váchaspati, He +one night fled to the Kulia village shrinking from the crowd. Here in +the house of Madhav-das millions had a view of Him, and here He stayed a +week saving all the sinners. Thence He went to the Acharya's house at +Shantipur, where He met mother Shachi for soothing her grief. Thence He +visited Rámkeli and the dancing-hall, returning to Shantipur for a ten +days halt. Here Raghunath-das met Him. There were two brothers, Hiranya +and Govardhan-das, the owners of Sapta-grám and twelve _lakhs_ of +Rupees. Both were very charitable and rich Brahmans, well-behaved, +high-born, and foremost in piety, the support of the Brahmans of +Navadwip, whom they helped with land and money. Their guru was Nilambar +Chakravarti, who treated them like his brothers. As they had formerly +served Purandar Mishra, they were well-known to the Master. +Raghunath-das was the son of this Govardhan, and averse to the world +from his childhood. + +On the Master's coming to Shantipur after turning hermit, Raghunath had +come and fallen down at His feet in a rapture of love. The Master had +graciously touched him with His toe. Raghunath's father always did good +turns to the Acharya who did Raghunath a favour, helping him to eat the +leavings of the Master's dinner. After staying at the Master's feet for +a week, he had been sent away by the Master when He went to Puri. +Raghunath returned home, turned mad with love, and repeatedly ran away +from his father's house to go to Puri. But his father seized him on the +way and kept him tied up, with five watchmen to guard him day and night +and four servants and two cooks, in all eleven guards. + +Raghunath was brooding over his failure to go to Puri, when he heard of +the Master's present visit to Shantipur and begged his father thus: "Let +me go and see the Master's feet, or my soul will quit my body." His +father then sent him with many men and things and an order to return +soon. Raghunath spent a week at Shantipur in the Master's company, ever +pondering on his heart's wish, "How shall I escape from my guards? How +shall I go to Puri with the Master?" The omniscient Chaitanya, knowing +his mind, told him soothingly by way of instruction, "Peace! go home. +Turn not wild. It is only gradually that men reach the shore of the +world-ocean. Don't ape renunciation of the world, in order to make a +show before the people. Enjoy your worldly possessions duly, without +setting your heart on them. Cherish piety in your heart, while outwardly +you discharge your temporal affairs. Soon will Krishna deliver you. When +I return here from Brindában on my way to Puri, come to me by some +device. Krishna will at that time inspire you with the device. Who can +hold back one whom Krishna favours?" + +Raghunath returned home, followed the Master's advice, outwardly gave up +his mania and other-worldliness, and did his proper work without being +absorbed in it. His parents were pleased at the change and relaxed their +rigour. + +Here at Shantipur, the Master embraced Adwaita and other _bhaktas_ one +by one and said, "Permit me, ye all, to go to Puri. As I have met you +all here, you need not go to Puri this year. From this place I will +proceed to Brindában. Grant your permission, so that my journey may be +safe." Holding His mother's feet He long entreated her and got her +consent to visit Brindában, and then sent her back to Navadwip. + +He then set out for Puri with His followers, being served on the way by +the same men as before. On His arrival at Puri there was a bustle in +that village: His joyful _bhaktas_ came and were all embraced by +Him,--Kashi Mishra, Rámánanda, Pradyumna, Sarvabhanma, Vaninath, Shikhi, +Gadadhar Pandit and others. To them He said, "I wanted to go to +Brindában by way of Bengal, after seeing my mother and the Ganges. When +I arrived in Bengal a thousand followers gathered round me; myriads of +people flocked there to see the fun. The crowd blocked the roads. +Wherever I put up, the houses and walls were broken down by their +pressure. Wherever the eye rested there was a sea of heads. With great +difficulty I reached the Rámkeli village, where two brothers Rup and +Sanátan came to me. They were foremost of devotees, winners of Krishna's +grace, outwardly royal ministers and governors, old in knowledge faith +and wisdom, and yet behaving as meeker than grass. Their humility could +have pierced a stony (heart). Highly pleased I gave them leave saying, +'It is good to be lowly and curb one's own pride. Soon will Krishna +deliver you.' When going away Sanátan spoke a riddle: 'To be followed by +a million men is not the right manner of visiting Brindában.' At that +time I did not mind the saying, and next morning reached a village named +Kanai's Dancing-hall. Here at night I pondered over Sanátan's dark +saying and it struck me, 'He has spoken well. With so many men following +me, people will point at me as parading saint-ship. Lonely is that +Brindában, hard to win, difficult of access. I must go there alone or +with only one companion.' Madhavendra Puri had gone there all alone, and +(hence) had Krishna appeared to him on the pretext of serving him with +milk. And I,--I am going there like a travelling showman. It is not fit +to visit Brindában with a host. A pilgrimage thither accords only with +solitary travelling. Instead of my going there alone (as is proper), an +army is accompanying me beating drums! O Shame on me! O Shame on me! So +saying I became unsettled, gave up the journey and returned to thfe +Ganges. Leaving my _bhaktas_ at different places I have arrived here +with only five or six. Favour me and give me your counsel how I may +peacefully go to Brindában. I have failed to reach Brindában because I +left Gadadhar behind here and thus pained him!" At this Gadadhar in +rapture seized the Master's feet and spoke meekly, "Wherever you are, +there is Brindában, there Jamuna, Ganges and all holy places. You are +going to Brindában only to give an object-lesson to men. You will do +what your heart likes. The rainy season is coming. Spend these four +months at Puri. Thereafter do as you list. Go or stay as you like. Who +can prevent you?" The other _bhaktas_ joined in and said, "Gadadhar has +voiced our thoughts." Yielding to their wishes, the Master stayed there +four months. Pratap Rudra was glad to hear of it. That day Gadadhar +feasted the Master and His _bhaktas_. [Text, canto 16.] + +[1] The author, however, tells us in canto 1 that Rámánanda Ray +accompanied the Master to Bhadrak. Remuna is 5 miles west and Bhadrak 28 +miles south of Baleshwar. + + + +CHAPTER XV + +The Pilgrimage to Brindában + +With the coming of early autumn the Master's mind turned to His +pilgrimage. He secretly took counsel with Rámánanda and Swarup, saying, +"If you two help me, I can visit Brindában. At night I shall quit my bed +and escape by the forest path without taking a single attendant. If any +one afterwards seeks to follow me, do you detain him, letting none +depart. Mind not the sorrow. Be of good cheer and give me leave. If I +leave you pleased, my way-faring will be happy." + +The two replied, "You are God and a free agent; you act your will, +subject to none. But listen to one request of ours. You have just now +said that our happiness would make you happy. Well, then, Sir, grant +this our prayer. You must take a good Brahman with you. He will cook +your food and carry your pots. In the forest path you will not meet with +any Brahman whose cooking is fit to be eaten. Give us leave to send a +Brahman along with you." + +The Master replied, "No, I shall take none of my own comrades with me. +If I take one, the others will be grieved. Some sweet-souled stranger +may be my companion. I can take one such if I can get him." Swarup +suggested, "Here is Balabhadra Bhattáchárya, tender to you, a scholar, a +pious man and a gentleman. He had come from Bengal with you during your +first advent. He wishes to visit all the _tirthas_. He has a Brahman +servant; he will do your cooking on the way. We shall all be happy if +you take him with you, as then you will feel no hardship in making your +way through the forest. The Brahman servant will carry your cloth, +water, and pots, while Bhattáchárya will cook your food." The Master +agreed to it and took Balabhadra Bhattáchárya with Him. + +The night before, He visited Jagannáth and took the god's leave, and +before sunrise He slipped away unperceived. In the morning the +_bhaktas_ missed Him and ran about anxiously seeking Him. Swarup +stopped them, and they stayed, knowing such to be the Master's wish. +Leaving the beaten track the Master took to by-paths, and passing by the +left of Katak entered the jungle. In the lonely forest He fared forth, +chanting Krishna's name,--elephants and tigers moved away from the path +at the sight of Him. In an ecstatic mood He passed through herds of +tigers, elephants, rhinoceroses and boars. Bhattáchárya shrank in +terror, but they stepped aside cowed by the Master's power. + +One day a tiger was lying across the path. The Master in abstraction +trod on it and cried, "Speak Krishna's name!" And lo! the tiger stood up +and began to dance, while chanting _Krishna! Krishna!_ Another day He +was bathing in the river, when a herd of wild elephants came there to +drink. They arrived before Him as He was offering the oblation of +water. Bidding them repeat Krishna's name He rushed sprinkling the water +on them. Every elephant touched by that water shouted _Krishna_ and +danced and ran about in love. Some rolled on the ground, some bellowed, +to the marvel of Bhattáchárya. + +On the way the Master sang _kirtan_ aloud. The deer flocked thither, +drawn by His sweet voice, and marched with Him on two sides, while He +patted their backs and playfully recited the verses, _Bhágabat_, X. xxi. +11. Just then six or seven tigers came up and joined the deer in +accompanying the Master. The sight reminded the Master of Brindában and +He recited the verses descriptive of the virtues of Brindában. +_Bhágabat_, X. xiii. 55. + +When the Master shouted "Chant Krishna's name," the deer and the tigers +danced together (peacefully) shout ing Krishna! Krishna! a wonderful +sight to Balabhadra Bhattáchárya. The tigers and deer embraced and +kissed each other, the Master smiling at the fun of it. Leaving them +there He went on. The peacock and other birds, on seeing Him, proceeded +in His company singing _Krishna!_ and dancing like mad. The Master +shouted, 'Say _Hari_!' Trees and creepers rejoiced at the sound. To all +the animate and inanimate things in the jungle of Chota Nagpur +(_Jhárikhand_) He communicated the name of Krishna and maddened them +with love. In every village that He passed through or halted in, all the +men were filled with devotion. If one heard the name of Krishna from His +lips, he spread it to a second, the second to a third, and so on. All +chanted Krishna-Hari's name, danced, wept, and laughed; from one to +another the whole land became Vaishnav. Though for fear of drawing a +crowd the Master concealed His devotion and gave no outward exhibition +of it, yet the very sight of Him, the hearing of His words, and His +power made all the people Vaishnpv. Travelling in Central Bengal, East +Bengal, West Bengal, and Orissa, He had delivered the people there. Now, +on the pretext of a pilgrimage to Mathura, He came to Jharikhand and +saved the ruffianly bearish people by teaching them the faith that +springs from Krishna's name. The wood suggested Brindában, every hill +looked like Govardhan, every river seemed to Him a Jamuna. There He +danced in ecstasy, and fell down weeping. + +Bhattáchárya gathered all green leaves, roots and fruits wherever he +found them on the way. When they halted at a village, six or seven +Brahmans would invite Him; one supplied Bhattáchárya with rice, another +with milk, curds, _ghee_, or sugar. Where there was no Brahman +inhabitant, all the Shudra merchants invited Bhattáchárya. He cooked the +wild vegetables, which delighted the Master. He kept a store of rice to +last for three or four days. In the lonely parts of the jungle, where +there was no human habitation, Bhattáchárya cooked that rice with soup +of wild vegetables. The picnic delighted the Master exceedingly and the +solitude gratified Him. Bhattáchárya served Him as tenderly as a slave, +his Brahman carrying the water-pot and clothing. Thrice daily He bathed +in the hot springs, twice He warmed Himself by the fire, as fuel was +abundant; ever did He move in solitude rapt in love. Feeling the bliss +(of such a life) He said, "Much have I travelled, but nowhere have I +found any trace of the (alleged) hardships of journeying in forests. +Passing gracious has Krishna been to me: He has directed me to this +forest path to give me varied delight. Previously when I had resolved to +visit Brindában after seeing my mother, the Ganges and my _bhaktas_, +and taking a party of my followers faith me, and with that aim went to +Bengal, and after delighting myself with the sight of those dear ones, I +set out joyfully with my followers, a million people joined me. Then +Krishna instructed me through the mouth of Sanátan; He hindered that +journey and brought me to this forest path. O Ocean of Mercy! gracious +unto this humble wretch! There can be no pleasure without thy grace!" +Then embracing Bhattáchárya He said, "All this pleasure have I through +thy help." But Bhattáchárya replied, "You are Krishna, you are the +gracious one! I am a despicable being; you have taken pity on me; you +have (deigned to) take me with you, and to eat food cooked by me. I am a +wretch. But you have ennobled this crow to the rank of _Garuda_. You +are God Himself, a free being!" + +Thus did Balabhadra hymn the Master and please His mind by his loving +service. Thus enjoying much bliss He reached Benares and bathed at noon +at the Mani-Karnika ghát. Tapan Mishra was then bathing there, and felt +some surprise on seeing the Master, as he had previously (only) heard of +Chaitanya having turned hermit. When the recognition became certain, he +was filled with rapture, and wept clasping the Master's feet, but He +raised and embraced him. The Mishra guided the Master to the temple of +Vishweshwar and Bindu Madhav, and at last brought Him to his own house, +where he served Him, danced (in ecstasy) with his garment fluttering, +drank with his whole family the washings of the Master's feet, fed Him, +honoured Balabhadra Bhattáchárya, and arranged for his cooking. + +After taking His meal the Master lay down, the Mishra's son, Raghu, +shampooing His feet. The Mishra family ate the leavings of the Master's +plate. Chandra-Shekhar, a scribe of the Vaidya caste, resident in +Benares, a friend of the Mishra and a devotee of the Master, came there +on hearing of His arrival. As he wept at His feet, Chaitanya lifted up +and graciously embraced him. Chandra-Shekhar said, "Great is thy grace, +Master that thou hast appeared to thy servant! At my first coming to +Benares I used to hear nothing but the words 'illusion' (_máyá_) and +Brahma. Here nothing was preached except expositions of the six systems +of philosophy. Then the Mishra kindly told me of Krishna, and we two +meditated ceaselessly on thy feet. Omniscient God! thou hast appeared to +us. Let us both serve thee for some days before thou goest to Brindában, +as we hear." The Mishra added, "Master, during your stay at Kashi do not +consent to dine anywhere except in my house." Thus the Master, compelled +by His two devotees, stayed there for some ten days against His will. A +Maratha Brahman came to see Him, marvelled at His beauty and devotion, +and invited Him, but He declined saying that He was already engaged for +the day. With the same plea He put him off day after day in fear of some +_sannyasis_ joining His company. + +Prakashánanda used to deliver public lectures on Vedánta to his many +pupils. The Maratha Brahman, after having viewed the Master, described +Him to Prakashánanda thus, "A _sannyasi_ has come here from Jagannáth, +whose glory and power I cannot adequately describe. Big of limbs, fair +as the purest gold, long-armed, lotus-eyed, clad in all the marks of +God-head, as one can see. O, marvel! The sight of Him convinces one that +He is Náráyan. Whosoever beholds Him chants Krishna's _sankirtan_. All +the marks of a great _bhágabat_ as described in the _Bhágabat_ are +evident in Him. Ever does His tongue sing Krishna's name, His eyes run +tears like the Ganges stream. Now He dances, now laughs, now sings and +now weeps, or at times roars like the lion. The world's benefactor is +He, named Krishna-Chaitanya. His name, appearance, and virtues, all are +matchless. To see Him is to know Him as fashioned in God's mould. +Hearing will not make one credit this marvellous tale." + +The philosopher laughed much and scoffed at the Brahman, saying, "I have +heard that there is a _sannyasi_ in Bengal, an emotionalist, a disciple +of Keshav Bhárati and a fraud on the public. He is named Chaitanya, and +with his emotional band he roams over the country dancing. Everyone who +sees him calls him God. Such is his spell, all beholders are bewitched. +I hear that the great scholar Sárvabhauma Bhattáchárya has turned mad in +this Chaitanya's company. He is a _sannyasi_ in name only, but really a +great wizard. But his stock in trade of sentimentality will not sell at +Kashi! Attend to Vedánta; do not resort to him! The companionship of the +wild man will ruin you in life and death." Grieved at these words, the +Maratha Brahman left the place appealing to Krishna. His mind having +been purged by the Master's sight, he came to Him and unfolded the tale +of his sorrow. The Master smiled. The Brahman continued, "When I first +mentioned you to him, he said that he knew you. When he uttered your +name in the course of his abuse of you, he thrice used the form +_Chaitanya_ without adding Krishna! It grieved me to hear him speak +your name in such a contemptuous manner. Tell me the reason of his +conduct, for my lips uttered Krishna's name as soon as I saw you." The +Master replied, "The philosophers who hold the doctrine of illusion sin +against Krishna. They constantly prate about _Brahma_, _Atma_ and +_Chaitanya_, and cannot utter the name of Krishna, because that is +equivalent to Krishna's self. The name, the image, and the self of a god +are all one; there is no distinction between them; the three are of the +form of soul's bliss (_chidánanda_). Between Krishna's body and +personality, between his name and Krishna himself there is no +difference. In the case of creatures, no doubt, name, body, and +personality are different from one another. _Vide Hari-bhakti-vilas_ +xi. 269. + +"Therefore Krishna's name, body, and action (_vilás_) cannot be +comprehended by the natural senses; they manifest themselves. His name, +qualities, and antics are the soul's bliss (_chidánanda_) like +Krishna's own form. From delight in God comes the fuller pleasure of +appreciating Krishna's actions (_lilá_), which attract and conquer the +spiritual man. _Vide Bhágabat_, XII. xii. 52. + +"From delight in God comes the fuller pleasure (of relishing) Krishna's +merits, which attract the inmost spirit of the soul. _Vide Bhágabat_, I. +vi. 10. Not to speak of Krishna's feet, even the odour of the _Tulsi_ +plant captivates the inmost sense of the soul. _Vide Bhágabat_, III., +xv. 43. + +"Therefore does Krishna's name fail to rise to his lips; the +Illusionists are mere Phenomenalists. He has said that I have come to +Kashi with a parcel of sentiments for which there is no customer here, +and I must take it all back! Well, how shall I carry away this heavy +load? I will sell it here even for a trifle!" So saying and making that +Brahman His own, next morning He set out for Mathura. The three followed +Him, but He sent them home from a distance. In His absence they used to +meet together and sing His praise, mad with love. At Allahabad He bathed +in the Triveni, and danced and sang in devotion before the image of +Madhav. In rapture at the sight of the Jamuna, He jumped into it, but +was hurriedly dragged out by Bhattáchárya. Three days He spent thus at +Allahabad saving men by imparting to them the love and name of Krishna. +On the way to Mathura wherever He halted, He made the people dance to +Krishna's loved name. He now made the people of the West Vaishnavs, as +He had formerly done those of the South. Wherever He came to the Jamuna +on the way, He leapt into it, senseless with love. + +On approaching Mathura, He prostrated Himself in an ecstasy of devotion +at the sight of the city. Here He bathed in the Vishram ghát, and bowed +to Kesav's image at the place of his nativity. He danced, sang, and +shouted in rapture,--men marvelling at his fervour. One Brahman clasped +His feet and then began to dance with Him over come with love. Both +danced in rapture, embraced each other, and cried _Hari! Krishna!_ with +uplifted arms. The spectators shouted _Hari! Hari!_--there was a tumult; +the attendant of the image garlanded the Master. Marvelling at the sight +of the Master, the people said, "Such beauty and such devotion can never +be human. Verily, He is the incarnation of Krishna, come to Mathura to +save mankind, because at the sight of Him men are intoxicated with love +and laugh weep dance and sing Krishna's name!" + +Then the Master took the Brahman apart and asked him secretly, "You are +a Brahman, noble-minded, simple and old. Whence did you acquire such +wealth of love?" The man replied, "When Madhavendra Puri came here on +his travels, he was pleased to be my guest; he made me his disciple and +ate of my cooking. That great soul revealed the (concealed) Gopal, who +is worshipped at Govardhan to this day." At this the Master touched his +feet, but the Brahman in alarm fell down at the Master's feet. The +Master explained, "You are my _guru_, and I am almost a disciple to you. +The _guru_ should not bow to the disciple." The Brahman in fear and +surprise asked, "Why do you, a _sannyasi_, use such language? But stay! +Your fervour makes me infer that you are connected with Madhavendra Puri +[by the tie of initiation]. He was filled with love of Krishna: nowhere +do we find even the savour of such love except jmong those connected +with him." Then Bhattáchárya explained the Master's relation to the +Puri, at which the Brahman began to dance in rapture. He conducted the +Master to his own house, and of his own will served Him in many ways. He +made Bhattáchárya cook the Master's meal, but He smilingly said, "The +Puri has dined with you. Do thou feed me. This is an instruction for me. +_Vide Gitá_, iii. 21." + +Though the Brahman was a _Sanoria_, at whose house _sannyasis_ do not +dine, yet the Puri, drawn by his truly Vaishnav behaviour, had initiated +and dined with him. Now that the Master begged to eat of his cooking, +the Brahman humbly said, "Great is my fortune that I shall feast you. +You are God, unfettered by rule and practice. But the ignorant will +blame you, which I cannot bear to hear." The Master answered, "The +_Shruti_, the _Smriti_ and all the sages are not of one opinion, but +at variance with one another. The actions of good men are for confirming +religion. The Puri's action is the essence of that religion. _Vide +Ekádashi-tattwa_, Vyas's words: + +_'Logical reasoning cannot establish our duty. The Shrutis are +conflicting. Not a rishi whose views do not differ from those of others. +The truth of religion is hidden in a cave. Follow therefore the path +trodden by good men.'"_ + +Then the Brahman feasted the Master, to see whom the citizens of Mathura +came in _lakhs_. The Master appeared to them outside the house, and with +uplifted arms cried "Chant _Hari! Hari!_" The men raised a shout of +_Hari!_ and danced mad with love. He bathed at the 24 gháts of the +Jamuna, and was shown by that Brahman all the holy sites: Swayambhu, +Vishram, Dirgha-Vishnu, Bhuteshwar, Mahavidya, Gokarna, &c. + +Wishing to see the woods, He took the Brahman with Him and visited the +Madhu-ban, the Tál-ban, Kumud and Bahulá, in all of which He sang in a +fervour of love. The cows grazing by the way surrounded the Master with +loud bellowings, but grew still at the sight of His over flowing +devotion, and licked His limbs tenderly. When He became quiet, He rubbed +their backs, and they would not leave Him as He advanced. The cowherds +stopped them with great difficulty. + +His voice drew to Him herds of deer, which gazed at His face, licked His +body, and followed Him on the way without fear. The black-bird and the +bee sang sweetly on seeing Him; the peacocks strutted dancing before +Him. At His coming the trees and creepers of Brindában put forth sprouts +(as if they were thrilled) and shed honey like tears. Branches laden +with flowers and fruits, bowed to His feet, as friend hastens to greet +friend with a present. At the sight of Him, the animate and inanimate +things of Brindában rejoiced, as on meeting with their friend. Seeing +their affection the rapt Master played with them all, over come by their +influence. Each tree and creeper He embraced; in thought He offered +every flower and fruit to Krishna. Weeping, trembling, shaken with love, +He shouted, 'Say _Krishna! Krishna!_' The living and the inert shouted +_Krishna_ as if echoing His deep voice. Clasping the necks of the deer +He wept, while the deer trembled and shed tears. The green parrot with +its mate appeared on the branches, and on His wishing to hear their +speech they flew on to His hand and recited verses in praise of Krishna. +_Vide Govinda-lilámrita_, xiii. 29 &c. + +Wonder and enthusiasm seized the Master at these words, and the birds +flew back to the branch. Delighted He gazed at the dance of the +peacocks, the neck of the bird reminding Him of Krishna, and He swooned +away in rapture. The (local) Brahman and Bhattáchárya nursed Him, +sprinkled Him with water and fanned Him with His cloth. Loudly they +poured Krishna's name into His ears, (at which) He awoke and rolled on +the ground. The brambles of the rough jungle path scratched His limbs, +but Bhattáchárya took Him in his lap to soothe Him. Krishna's love had +filled His mind, so He sprang up with the cry of "Chant! Chant!" and +began to dance. Bhattáchárya and the (Mathura) Brahman sang Krishna's +name, while the Master wended His way dancing. The Brahman marvelled at +the fervour of His love and grew concerned about His safety. His passion +of devotion on the way to Brindában grew tenfold of what it had been at +Puri; it increased a thousandfold on seeing Mathura, and a hundred +thousand times when He roamed the woods of Brindában. When He was in +other lands the mention of Brindában had caused His love to well out; +and now He had actually come to that Brindában! His soul was steeped in +love day and night, and He bathed and dined (unconsciously) as a matter +of habit. [Text, canto 17.] + + + +CHAPTER XVI + +The Master's doings at Brindában + +Dancing thus the Master reached the village of Arith, where He suddenly +recovered His senses. He asked the people about the Rádhá pool +(_kunda_); but they knew it not, nor did the Brahman guide. But the +omniscient discovered the hidden _tirthas_ and bathed in shallow pools +in two rice-fields. The villagers wondered at the spectacle. The Master +began to praise the Radha pool in love: "Radha is dearest to Krishna +among all the milk-maids. So is the Radha-_kunda_ dear (to him) as the +bathing-place of his darling. In this pool Krishna ever sported in the +water with Radha and on the bank he dallied in the _rása_ dance. +Whosoever bathes once here gets from Krishna a love rivalling that of +Radha. The pool is charming like Radha's self; its glory is great like +Radha's." + +Recollecting Krishna's acts in the pool, He danced in rapture on the +bank, and painted His forehead with its mud. Bhattáchárya took a little +of the mud. Next, the Master went to the Suman tank. At the sight of the +Govardhan hill He was affected, prostrated Himself before it, and madly +embraced a rock. In a frenzy of devotion He proceeded to the village of +Govardhan, where he bowed to the god Hari-dev, the first incarnation of +Náráyan, who dwelt on the western edge of Mathura. Before the god He +danced in rapture, the people at the wondrous news flocking to see Him, +and admiring His beauty and devotion. The attendant of the image +entertained Him. Bhattacharya cooked in the Brahma-_kunda_ and the +Master bathed, dined, and passed the night in the temple. At night He +cogitated, "No, I must not ascend Govardhan. How then can I get the +sight of Gopal?" He remained silent over the matter, but Gopal knowing +His mind, played a trick. The god Gopal was installed at Anna-kut, a +village of the Rajputs. Some one informed the headman at night that the +Turks were arming to sack the village, and so they should all flee at +night with their god. The villagers in alarm first transferred Gopal to +the Ganthuli village, where the god was worshipped in secret in a +Brahman's house. Then they all fled, leaving the village empty. Thus did +Gopal migrate repeatedly in fear of the Muslims, being removed from +temple to bower or to another village. + +In the morning the Master after bathing in the Mánas Gangá, set out to +walk round Govardhan. Moved to rapture at the sight of the hill, He +advanced dancing and chanting the verses, _Bhágabat_, X. xxi. 18. + +Bathing at the Govinda-kunda and other holy spots, He learnt that Gopal +had gone to Ganthuli, whither He proceeded to see the god, before whom +He danced and sang in a transport of devotion. Moved by Gopal's beauty +He recited a _shloka_ and danced till the close of the day. + +For three days did He view Gopal; on the fourth day Gopal came away with +Him, as He walked singing and dancing, and went back to his former +temple [on the hill], while the Master stayed at the foot of it. The +people in delight cheered aloud _Hari! Hari!_ Thus does the tender +Gopal descend from the hill on some pretext, in order to show himself to +the devotee who passionately longs to see him and yet declines to set +foot upon Govardhan. Thus did he appear to Rup and Sanátan. When Rup was +too old to walk and yet longed to see Gopal's charms, the god took +refuge for a month in the Vithaleshwar temple at Mathura in fear of the +Muslims. Then Rup with his disciples saw him there for a month. [Rup's +disciples named]. After a month Gopal went back to his temple, while Rup +returned to Brindában. + +Then the Master visited the Kámya forest, and all other places in +Brindában in the manner described before. Thence to Nandishwar, at the +sight of whom He fell into an ecstasy. After bathing in the Pában and +other pools, He climbed the hill and asked if there was any temple on +the top. Being directed by the local people, He entered the cave and +there beheld the image of the fair dancing Child between his robust +parents. He bowed at the feet of Nanda and Yashodá, and in rapture +touched all the limbs of the child Krishna. After dancing and singing +there all day, He visited the Khadir wood, the Vishnu reposing on the +Sesha Snake, Khelá-_tirtha_, the Bhándir wood, the Bhadra wood (across +the Jamuna), the Shri-ban, the Ivauha-ban, the Mahá-ban, (the +birth-place of Radha), where He beheld the site of the killing of +Yamalárjun, to the over flowing of His love. After visiting Gokul He +returned to Mathura. Here He stayed at that Brahman's house, visiting +Krishna's birth-shrine; but He left Mathura on account of its press of +people and dwelt in seclusion at Akrur-_tirtha_. + +Another day He visited Brindában, bathed in the Kaliya lake and +Praskandan. From the Twelve Suns (_Dwádash Aditya_) He went to the +Kashi _tirtha_. At the place of _rása_ He fainted away in love, and on +recovering rolled on the ground, laughed, wept, danced, recited verses, +and sang. In such deeds was the day spent there, in the evening He +returned to Akrur for breakfast. + +Next morning He bathed at the Chiraghát of Brindában, and rested under a +very ancient tamarind tree of the age of Krishna's exploits, with a +smooth platform built round its trunk. Close by flowed the Jamuna; cool +breezes blew; the water of the Jamuna gazed at the beauty of Brindában. +After singing the holy names under the tamarind tree, the Master +performed His noonday prayer and breakfasted at Akrur. The people of the +village crowded in such numbers to see Him that He could not dance +freely. So He came back to Brindában, and sitting apart sang the holy +names till noon. In the third quarter of the day He appeared to the +people and advised them all to make _sankirtan_ of Krishna's name. + +Then arrived a Vaishnav, of the Rajput race, named Krishna-das, a +householder living in a village on the other side of the Jamuna. After +bathing in the Keshighát he was going to the Kali lake when he suddenly +beheld a holy man sitting under the tamarind tree. Admiring the beauty +and fervour of the Master, he bowed to Him in devotion. To the Master's +query as to who he was, he replied, "I am a miserable householder, a +Rajput from across the river. I long to be servant to a Vaishnav. Last +night in sleep I saw a vision which exactly agrees with you." As the +Master graciously embraced him, the Rajput mad with love danced crying +_Hari! Hari!_ He followed the Master at noon to the Akrur-_tirtha_ and +ate His leavings. Next morning he bore the Master's water-pot [to +Brindában] and kept His company, leaving his wife, children and home. + +Everywhere men began to say that Krishna had again appeared at +Brindában. One morning the citizens of Mathura were returning from +Brindában with a great noise, when the Master met them and asked them +whence they were coming. They replied, "Krishna has appeared in the +water of the Káli-daha lake. He is dancing on the hood of the snake +Káliya, whose jewel is flashing in the water. We have seen it with our +own eyes. It is beyond doubt." The Master smiled and remarked, "It is +all very true." Thus for three nights people flocked there, all saying +on their return that they had beheld Krishna. When they said in the +Master's presence that they had seen Krishna, Saraswati indeed moved +them to speak the truth, for in seeing _Him_ they were beholding the true +Krishna; while they were neglecting the real before their eyes in order +to behold the unreal [apparition of Krishna in the lake]. When +Bhattáchárya begged leave to behold Krishna there, the Master slapped +him and said, "You are a learned man, and yet you have turned a fool, +believing the story of fools! Why should Krishna appear in that lake? +Fools in their delusion are making a fuss [about nothing]. Don't lose +your senses. Stay at home. To-morrow at night go and see Krishna." + +In the morning a quiet man came to the Master, and He asked him if he +had seen Krishna. The man replied, "A fisherman was catching fish in the +lake with a lamp in his boat. People seeing him from a distance mistook +him for Krishna dancing on the snake; the boat was regarded as the +snake's hood, and the lamp as its crown-jewel! True, Krishna _has_ come +to Brindában, but it is not true that the people have seen him. Far from +seeing him they are holding a false notion, just as an imbecile +[_sthánu_] man takes things in a contrary light." The Master asked, +"Where have you seen Krishna?" The man replied, "You are a _sannyasi_ a +walking Náráyan. You have come to Brindában, as the incarnation of +Krishna, to deliver all men by your appearance." The Master invoked God +in horror and cried, "Say not so! Never regard this, the humblest of +creatures, as Krishna. A _sannyasi_ is a particle of _chit_, a +creature is like a single ray of light; but Krishna, full of all the six +powers, is like the Sun. A creature and the Creator can never be equal, +any more than a blazing fire and a solitary spark can be. The fool who +speaks of a creature as equal to God is a sinner, destined to be +punished by Yama." + +The man replied, "You have not the human mind. Your appearance and +character are like Krishna's. In form you resemble the Son of Braja's +lord; your bright complexion eclipses your yellow robe. The musk's +fragrance cannot be concealed even if it is tied up in a cloth; so too +your Godly nature cannot be kept hidden. Supernatural is your character, +your wisdom unfathomable, the sight of you has driven the world mad with +the love of Krishna. Woman, child, old man, a Chandál, or even a +Muslim,--whosoever once beholds you, dances madly, chanting Krishna's +name. He becomes a teacher unto others and converts the world. Not to +speak of seeing you, the mere hearing of your name throws a man into a +frenzy of devotion to Krishna and makes him a spiritual deliverer to all +others. Your name sanctifies even Chandáls. Super human are your +powers,--beyond description. _Vide Bhágabat_, III. xxxiii. 6. Such is +your glory, you have the attributes of detachment. Your form and +attributes prove you to be Krishna!" + +The Master favoured these men, and they returned home wild with love. +Thus did He stay a few days at Akrur, saving men by imparting to them +the love of Krishna's name. That disciple of Madhav Puri invited every +householder in Mathura. The people of Mathura, Brahmans and good men, in +parties of ten or twenty every day invited Bhattáchárya, who could +accept only one of the invitations. The people, getting no opportunity +of giving dinners, pressed that Brahman to accept their hospitality. +Kanauji, Deccani, and Vaidik Brahmans all humbly asked the Master to +dinner. They came to Akrur in the morning, cooked, offered the food to +the _Shálgrám_, and fed the Master on it. One day, sitting on the Akrur +ghát, the Master reflected, "Here did Aknir see Vaikuntha, and the +people of Brindában got a view of heaven. So saying He jumped into the +water; Krishna-das set up a loud lamentation; Bhattáchárya hurried there +and dragged the Master out. Then he took secret counsel with the (local) +Brahman, saying, "The Master was rescued only because I was at hand. But +if He is drowned at Brindában who will save Him? Here we have crowds of +visitors and the plague of invitation every day. It is not good for Him +to be constantly in an ecstasy. The best plan would be to remove Him +from Brindában." The Brahman (host) replied, "Let us take Him to Prayág; +we shall enjoy the journey along the bank of the Ganges. You should ask +His consent to bathe in the Ganges at Soron and then start with Him by +the same route. It is now the month of Mágh; if we start now, we shall +reach Prayág in time for bathing during Capricorn. After saying +something of your own sorrows, broach to him the request to lead you to +Prayág during Capricorn. Tell Him also of the joy of following the bank +of the Ganges." + +Then Bhattacharva besought the Master thus "I cannot bear this +disturbance by the people. They worry me to accept their invitations. +When people come in the morning and fail to find you, they plague me to +death. I shall be happy if I follow the bank of the Ganges, and starting +now reach Prayág in time for bathing in Capricorn. My mind is restless. +I cannot bear [our life here]. I submit to whatever the Master may be +pleased to command." Though unwilling to leave Brindában, the Master, to +gratify His _bhakta_, said sweetly, "Never shall I be able to repay my +debt to you for your having escorted me to Brindában. I shall do your +wish. Take me wherever you desire." + +In the morninq-He bathed and became overcome with devotion at the +thought of leaving Brindában. Unconscious of the things outside, He fell +into a trance of love. Bhattáchárya took Him in a boat across the river +to Mahá-ban. The devoted Krishna-das and that Brahman knew the route +along the Ganges. On the way He sat down under a tree with His party, in +order to refresh them from fatigue. Many cows were grazing there, and +the sight filled Him with delight. Suddenly a cowherd played on his +flute, and at once rapture seized the Master; He fell down in a swoon, +foaming at the mouth and His breathing stopped. + +Just then ten Pathan cavalrymen arrived there, dismounted, and gazing at +the Master jumped to the conclusion that His five companions were +sharpers who had poisoned Him with _dhuturá_ in order to rob Him of His +gold. So they tied up the five and threatened to behead them. The +Bengalis began to tremble; only the Rajput Krishna-das was fearless and +that Brahman bold of speech. The Brahman cried out, Tathan! I appeal to +your Padshah! Take me with you to the _shikdar_. This hermit is my +_guru_; I am a Brahman of Mathura. I have a hundred acquaintances at +the royal Court. This hermit has a disease which makes Him fall down in +a fit. He will soon recover consciousness. Wait a little here. Keep us +tied up. After inquiring of Him, slay us if we deserve. The Pathan +replied, "You two are up-country men; here are three Bengali _thugs_ +quaking in fear." Krishna-das said, "I live in this village, with 100 +troopers and 200 bowmen under me. If I raise a shout they will come +here, kill you, and take away your horses and accoutrement. The Bengalis +are not sharpers. You are rogues, as you want to rob pilgrims and to +kill them!" At this the Pathan hesitated. Just then the Master came to +His senses, rose up with a shout of _Hari! Hari!_ and danced in rapture +with uplifted arms. + +His devotional cry pierced the heart of the Muslim, who in fear released +the five, so that the Master saw not the captivity of His followers. +Bhattáchárya held and seated the Master, who became aware of the things +around Him when He saw the Muslims. The Pathans bowed at His feat and +charged the five with having poisoned Him with _dhuturá_. But He +replied, "They are not _thugs_, but my companions. I am a begging +hermit, with no wealth to be robbed. Occasionally I fall into epileptic +fits, when these five kindly nurse me." One of the Muslims, a grave man +clad in black and called a Pin, was melted at heart on seeing the +Master. He propounded monotheism and one common God, on the basis of his +holy book (_viz._, the _Quran_). But the Master refuted all his +propositions by arguments based on the Muslim scripture, till the man +was silenced. The Master continued, "Your scripture establishes one +common God [in the beginning] and refuting that theory sets up in the +end a particular God, who is full of all powers, dark of hue, the +embodiment of _sat_, _chit_ and _ananda_, the perfect Spirit, the soul +of all, all-pervading, eternal, the self of every thing, the source of +creation life and destruction, the refuge of all universes whether gross +or fine, the most excellent, adorable by all, the first cause of +everything. Men are saved by faith in Him,, and freed from the bondage +of the world only by serving Him. Delight in Him is the supreme human +attainment, while salvation can give only a particle of that bliss. The +highest beatitude comes only from serving His feet. After first +insisting on work, knowledge and mental abstraction, these are then set +aside and the service of God is laid down as the final duty. Your +theologians have no knowledge of their own scriptures; they forget that +where there are two injunctions, the latter is sronger. Decide after +studying your own holy books, and see what is laid down as the final +conclusion." + +The Muslim replied, "True are your words. Men cannot realize God as +described in the scriptures. They discourse on the abstract God +(_Gosáin_); nobody thinks of adoring the incarnate God. You are such, +God's own self. Have mercy on me, unworthy sinner! Much have I read, but +cannot ascertain the _sádhya_ and _sádhan_ from the Muslim scriptures. +At the sight of you my tongue utters Krishna's name, and I have been +cured of my proud confidence in my own knowledge. Tell me graciously +what are _sádhya_ and _sádhan_." So saying he fell at the Master's +feet, who said, "Rise! In repeating Krishna's name you have been washed +pure from the sins of million births. Say _Krishna! Krishna!_" They +chanted the name and were filled with rapture. The Master renamed him +Rámdás. + +There was another Pathan named Bijuli Khan, a young Prince and the +master of Rámdás and other Pathan troopers. He too fell down at the +Master's feet, with the cry of Krishna! The Master touched his head with +His toe, and went on His way. All the Pathans turned _bairágis_ and +were famous as "Pathan Vaishnavs." They roamed everywhere singing the +Master's praise. The Bijuli Khan became a very spiritual person honoured +in every _tirtha_. + +At Soron He bathed in the Ganges and walked along the river bank to +Prayág. When He dismissed the Mathura Brahman and Krishna-das, they +begged with folded palms, "Let us follow you to Prayág. Where again +shall we see your feet? It is a Muslim country, you may be oppressed +anywhere. Your companion, Bhattáchárya, is a mere pandit and does not +know how to address people." The Master smilingly consented and they +followed Him. Everyone who beheld Him turned frantic with love and sang +_sankirtan_ aloud. They communicated their faith to others, and these +to others again, so that the whole land became Vaishnav, just as the +Master had previously converted the South during His pilgrimage. + +So walking He reached Prayág, where He bathed for ten days at the +junction of the three rivers during the sun's progress through +Capricorn. [Text, canto 18.] + + + +CHAPTER XVII + +How the Master favoured Rup + +Rup and Sanátan, after meeting the Master at the village of Rámkeli, +went back to their own quarters. The two brothers devised how to get rid +of their worldly ties. They secured two priests with costly gifts, and +performed two ceremonies preparatory to a journey (_purashcharan_) in +the mantra of Krishna, hoping thereby to attain speedily to Chaitanya's +feet. Then Rup came to his own house by boat with much wealth, of which +he distributed one half to Brahmans and Vaishnavs, one quarter to his +kinsmen for their support, and laid by the other quarter for paying the +fine. The money was lodged with good Brahmans, and ten thousand Rupees +were deposited with a grocer at Gaur, subject to expenditure by Sanátan. +When Rup heard of the Master's journey to Puri and of His intention to +go to Brindában by the forest route, he sent two agents to Puri to bring +quickly word about the date of the Master's starting for Brindában, as +he wanted to shape his own course accordingly. + +At Gaur Sanátan thought within himself, "The Sultan's love for me is a +tie (keeping me here). If he were only to turn angry, it will be my +deliverance." On the plea of illness he stayed at home, gave up his +official work, and discontinued his visits to the Court. The greedy +writers (_Káyastha_) transacted the business of state (in his absence), +while he at home discussed the _Shástras_. With twenty or thirty +Bhattáchárya pandits he discussed the _Bhágabat_ in assembly. One day +the Sultan with only one attendant suddenly entered Sanátan's meeting. +At the sight of the king, all hurriedly stood up, and seated him with +due honour. The Sultan said, "I sent a physician to you, who reported +that you were in perfect health. All my affairs depend on you, and yet +you are staying at home neglecting them! You have ruined all my +business. Tell me what you really mean by it?" Sanátan replied, "I am +unable to do the work. Get some one else for the purpose." The Sultan in +anger cried out again and again, "Your elder brother is acting like a +robber. He has desolated the districts (_chákla_) under him by killing +men and cattle. And here you are ruining all my affairs!" Sanátan +pleaded, "You are the free king of Bengal; punish all offenders." + +At this the Sultan returned to his palace and imprisoned Sanátan lest he +should escape. When the king set out to invade Orissa, he asked Sanátan +to accompany him. The minister replied, "I cannot bear you company, as +you are going to molest my gods." Then the Sultan set out, leaving +Sanátan in prison. + +When the Master set out for Brindában, the two messengers brought news +of it to Rup. At this Rup wrote to Sanátan, "Chaitanya has started for +Brindában. We two brothers are going to join him. Do you run away from +Gaur by hook or crook. I have left ten thousand Rupees with a grocer +there. Spend it to secure your release soon, and fly to Brindában by any +way that you can find." Then Rup went to Prayág with his youngest +brother, Anupam Mallik (surnamed?) Shri-Vallabh, devout Vaishnav. + +The Master delighted at the news. As He was going to visit Bindu Madhav, +_lakhs_ of men came to meet Him, some weeping, some laughing, some +singing and dancing, others rolling on the ground while shouting +_Krishna! Krishna!_ The Master drowned Prayág in the flood of Krishna's +love, while the Ganges and the Jamuna between them had failed to +submerge the land! Seeing the crowd, Rup and his brother stood apart. +The Master was thrown into ecstasy when beholding Madhav, and danced +with uplifted arms shouting 'Say _Hari! Hari!_' Men marvelled at His +greatness. His feats at Prayág baffle description. A Deccani Brahman who +knew Him, took Him to his house, where the Master was sitting down in +seclusion when Rup and Vallakh came to Him. With two blades of grass +between their teeth, they fell down prone on seeing Him from afar. Again +and again they rose up and fell down, reciting many verses, overcome +with love at the sight of Him. Graciously did the Master speak, "Rise, +rise! Rup, come to me! Krishna's grace passes all speech: He has plucked +you from the well of worldliness in which you were sunk. Witness the +_Hari-bhakti-vilas_, x. 91; the words of God: + +_'It is not by studying the four Vedas that one can become my bhakta. +Even low-caste Chandals can win my love by their faith. To such bhaktas +I grant my love and accept their love, and they are worthy of adoration +like myself'."_ + +Repeating the above verse He embraced both and placed His feet on their +heads as a favour. At this they praised Him humbly with folded palms. +[Verses]. + +Then the Master seated them by Himself and asked for the news of +Sanátan. Rup answered, "He is in the king's prison. If you save him then +only can he be released. The Master said, "Sanátan has been set free and +will soon join us all. The Brahman invited the Master to dinner. Rup +passed the day there. Balabhadra Bhattáchárya bade both the brothers to +dinner, and the two ate the leavings of the Master's plate. The Master +lodged in a house on the junction of the rivers; Rup and Vallabh took a +house near it. + +There was then one Vallabh Bhatta[1] at the village of Ambuli. He came on +hearing of the Master's arrival, bowed to Him, received His embrace, and +the two discoursed long on Krishna, at which the Master's devotion +surged up, but He checked Himself in the presence of the Bhatta, who +detected the uncontrollable fervour within Him and marvelled +exceedingly. Then the Bhatta invited the Master, who introduced to him +the two brothers. They very humbly bowed to the Bhatta from a distance, +and as he ran to meet them they receded further crying, "Touch not +untouchable sinners like us!" The Bhatta marvelled; the Master was +delighted and told their story to the Bhatta, adding, "Touch not these; +they are of a low caste, while you are a Vaidic sacrificial Brahman, old +and a _kulin_." Hearing Krishna's name incessantly on their lips, the +Bhatta, taking hint from the Master's winking, remarked, "Krishna's name +is dancing on their tongue. They cannot be low; they are the best of +men. Witness the _Bhágabat_ III. xxxiii. 7." + +The Master, pleased to hear it, praised him much and in rapture recited +these verses: + +_"Wise men will honour even a Chandál who has been purified in +consequence of the sins of his low birth having been burnt away by the +blazing fire of pure faith; while an atheist is not to be honoured even +though learned in the Vedas. Vain are high pedigree, scholarship, +repetition of the holy name, and austerities, in a man who lacks faith +in God. As a lifeless doll is dressed up only for show to people, so are +the virtues of a faithless man futile._ (_Hari-bhakti-sudhodaya_, iii. +12 and 11.)" + +The Bhatta wondered as he gazed at the Master's passion of devotion, +power, true faith, and beauty. He took Him with His followers in a boat +to his own house for dinner. Beholding the sparkling blue waters of the +Jamuna, the Master was overcome by love, and leaped into the river with +a roar. They were all seized with concern at it and hurriedly pulled Him +out of the water. He began to dance on the boat, which rolled right and +left under His weight and shipped a good deal of water, being ready to +sink. His love was uncontrollable; still in the presence of the Bhatta +the Master checked Himself, as His transport was inopportune, and +disembarked at the Ambuli ghát. The anxious Bhatta, after keeping His +company at bath, brought Him to his own house, gave Him a fine garment, +washed His feet and poured the water on the heads of himself and his +family. He clothed the Master in a new waist-band and _dhuti_, and +adored Him with scents, flowers, incense and lights. Bhattáchárya cooked +and the Master dined; so did Rup and his brother; Rup and Krishna-das +were given the leavings of His dinner. After chewing spices the Master +lay down to repose, the Bhatta rubbing His feet. Sent away by the +Master, the Bhatta despatched his own dinner and came back to His feet. + +Now came there Raghupati Upádhyáya, a great scholar and Vaishnav of +north Bihar (Tirhut). As he bowed, the Master greeted him with "Be thy +mind fixed on Krishna,"--to the great delight of the Upádhyáya. At the +Master's request he recited verses of his own composition describing +Krishna's deeds. [Verses.] + +The Master had a transport of love as He listened and urged the poet to +proceed further. The Upádhyáya marvelled at such fervour, and knew Him +to be Krishna himself and not a mortal. The Master asked, "Upádhyáya! +what do you consider most excellent?" The poet replied, "Black is the +best of colours." "Where is the best abode of the black complexion?" The +poet answered, "Mathura is the best of cities." "Which is the best +age--boyhood, maturity, or adolescence?" The Upadhyaya replied, +"Adolescence is the only age fit for our meditation." "Which do you +think is the best among emotions?" "Love is the highest of all emotions +(_ras_)." The Master remarked, "Thou hast taught me the true lore", and +then in a tremulous voice recited Madhavendra Puri's verses (embodying +the above answers). In rapture He embraced the Upádhyáya, who began to +dance in a frenzy of love. + +Vallabh Bhatta marvelled at the sight. With his two sons he fell down at +the Master's feet. The villagers flocked thither to see Him, and at His +sight became worshippers of Krishna. Vallabh Bhatta stopped the Brahmans +who were inviting the Master, saying, "This holy man jumped into +mid-Jamuna in ecstasy. I must not detain Him here, but convey Him back +to Prayág. Invite Him there, if you list." So saying he carried the +Master across in the boat. + +Avoiding the press of the people, the Master went to the Dashashwamedh +ghát and there taught Rup about Krishna's essence, the path of +_bhakti_, the lore of emotions, the conclusions of the _Bhágabat_. He +imparted to Rup all the doctrines He had learnt from Rámánanda, and +infused (His own) force into Rup's heart, in order to make him a perfect +doctor of Vaishnav theology. (Verses quoted from the +_Chaitanya-chandrodaya_.) + +Thanks to the Master's grace on them, Rup and Sanátan became objects of +favour and pride to all His leading devotees and associates. Chaitanya's +attendants used to ask every one who returned to Bengal from Brindában, +"Tell us how Rup and Sanátan are living there. Tell us of their +asceticism, their meals, their adoration of Krishna all day." Then +praising the two, the returned pilgrims would answer, "The two are +living homeless, sleeping every night under a different tree. In the +Brahman houses they get coarse food, in contrast with the sweetmeats +they formerly fed upon. They chew dry bread or gram, leaving all +enjoyments. In their hands is the beggar's gourd, they are wrapped in +tattered quilts; they speak of Krishna, chant his name, dance, and +exult. Throughout the day and night they recite Krishna's praise, and +sleep for two hours, and sometimes, absorbed in the passion of chanting +the name, they deny themselves even that short sleep. At times they +compose works on _bhakti_, hear discourses about Chaitanya, and +meditate on Him." These words greatly pleased the Fathers of the Church. +What wonder [that such should be their life], when Chaitanya's grace was +on them? + +Thus passing ten days at Prayág, the Master taught Rup and inspired him +with strength, adding, "Listen, Rup! to the signs of a _bhakta_, which +I shall describe in brief sentences, without going into detail. I speak +to you only of one drop of the shoreless profound ocean of _bhakti_, in +order to give you a smack of it. Behold in the universe countless beings +that pass through 84 lakhs of births. The nature of a creature is as +minute as a hundredth part of a hundredth part of the point of a hair. +[Verses from the _Shruti-byákhyá_, and the _Panchadashi_, 83.] + +_'O, immutable God! if we admit that bodied beings are limitless, +eternal and omnipresent, then we cannot maintain the law that they are +subject to you. Then the creatures, though subject to birth, will be +law-givers unto themselves, even though they have not risen above their +mortal nature. Those who say that God and beings are equal, know not thy +true nature and their doctrines are false._ (_Bhágabat_, X. lxxxvii. +26.)' + +"Among creatures we must distinguish between the animate and the +inanimate. Among the animate are many classes, such as sky-dwellers, +land animals, water animals &c., men being only a minority of them. +[Eliminate from] men the Mlechchhas, Pulindas, Bauddhas, and Shabars; +and from the followers of the Vedas one-half who follow the Vedas in +lips only, doing sins condemned by the Vedas and disregarding piety. +Among religious people many are devoted to work [as the means of +salvation]. For ten million men devoted to work we have one devoted to +knowledge, and therefore superior to the former. Among ten million men +devoted to knowledge we have only one liberated soul. And among ten +million liberated souls hardly one devotee of Krishna is found. The +_bhakta_ of Krishna is passionless and tranquil, while those who covet +enjoyment, salvation or _siddhi_ are perturbed. Witness the +_Bhágabat_, VI. xiv 4. + +"In roving through the universe, lucky is the man who gets the seed of +the creeper of faith (_bhakti_) through the grace of his _guru_ and +Krishna. He sows the seed like a gardener, waters it with hearing and +chanting [the holy name]. As the creeper grows it pierces through the +universe, passes beyond the _Birajá Brahma_ world to the _Para-byom_, +and above that to the heavenly Brindában, where it creeps up the +wishing-tree of Krishna's feet, spreads and bears fruit in the form of +love (_prem_). If any sin against Vaishnavism is done, it uproots or +tears the creeper like a wild elephant, its leaves wither. Then the +gardener on earth carefully covers it, to save it from the elephant of +sin. But if parasites, like love of enjoyment or salvation and countless +other things,--or forbidden practices like rubbish,--slaughter of living +beings,--thirst of gain or fame, adhere to the creeper, then these +parasites flourish from the watering, while the main creeper's growth is +arrested. Cut off the parasites first; then will the main branch reach +the heavenly Brindában. When the mature fruit of love drops down, the +gardener tastes it, and proceeding up the creeper he reaches the +wishing-tree. There (in Vishnu's heaven) he tends the wishing-tree, and +blissfully tastes the juice of the fruit of love. That is the highest +fruit, the supreme human bliss, in comparison with which the four human +attainments are as straw. From pure faith is born love. Therefore I tell +you of the signs of pure faith: Leaving desire for others, worship of +others, knowledge and work, devote all your senses to the cultivation of +Krishna. This is pure faith, the source of love. Its signs are described +in the _Narada-pancha-ratra_ and the _Bhágabat_, III. xxix. 10--12 &c. + +"If one desires enjoyment, salvation, &c., he cannot kindle love, even +by means of devotion (_sádhan_). From the culture of _bhakti_ ardour +is born; when ardour deepens it is called love (_prem_). As love grows +it is successively called _sneha_, _mán_, _pranaya_, _rág_, +_anurág_, _bháb_, _mahá-bháb_, just as we have successively +cane-seed, sugarcane juice, molasses, sugar, and fine sugarcandy. All +these are the enduring forms of _bhakti_ in Krishna, if they are joined +by provocation and addiction of mind. When the spiritual (_sátwik_) and +extensive (_byabhichári_) emotions mingle together, _bhakti_ in +Krishna becomes a veritable nectar in taste, just as curd, when mixed +with sugar, ghee, pepper, and camphor, becomes deliciously sweet. In +different _bhaktas_ the inclination (_rati_) assumes different forms, +_viz._, the _shánta_, the _dásya_, the _sakhya_, the _bátsalya_, +and the _madhur_. From these differences in the nature of the passion, +the mood (_ras_) of Krishna's love assumes five forms of the same name, +which are called the chief _rasas_, while there are seven minor +_rasas_, _viz._, the comic, the grotesque, the heroic, the pathetic, +the rude, the horrible, and the timid. The five former moods permanently +occupy the minds of _bhaktas_; while the seven minor moods rise +fitfully when they get a favourable occasion. The nine sages [who +instructed king Nimi] and Sanak and others are examples of _bhaktas_ of +the _shánta_ mood. Countless are the _bhaktas_ everywhere who +illustrate the _dásya_ mood. The _sakhya_ mood is typified in Shridám +and other [cow-boys] and in Bhim and Arjun of Hastinapur. The _bhaktas_ +of the _bátsalya_ mood are father, mother and other elders. Of the +_madhur_ mood of _bhakti_, the examples are chiefly the milkmaids of +Brindában, Krishna's queens, Lakshmi and countless others. + +"Again, ardour (_rati_) for Krishna is of two kinds: (1) accompanied by +a sense of his Godhead, and (2) pure and simple. At Gokul the latter was +displayed, free from any consciousness of his Godhead, while at Mathura, +Dwaraka, Vaikuntha and other places the former prevailed. Where the +sense of his Godhead is predominant, love [for him] is contracted; +whereas the way of pure ardour is to disregard his Godhead even when it +is openly shown. In the _shánta_ and _dásya_ emotions this +consciousness of His Godhead is a little kindled, but in the +_batsalya_, _sakhya_ and _madhur_ it is shrunk up. When Krishna bowed +at the feet of Vasudev and Devaki, they were frightened by the sense of +his Godhead. Witness the _Bhágabat_, X. xliv. 35. + +"Arjun was awe-struck at beholding the vision of Krishna as God, and +begged his pardon for having treated him familiarly under the notion of +a friend. Vide the _Gitá_, xi. 41. When Krishna jested with Rukmini, +she became mortally afraid lest he should quit her. _Vide_ the +_Bhágabat_, X. Ix. 23. + +"The pure love called _kebalá_ (unmixed) ignores his divinity, and in +case it does recognize him as God, it disavows its loving connection +with him. _Vide_ the _Bhágabat_, X. viii. 35, ix. 12, xviii. 14, xxx. +32, xxxi. 16. + +"The _shánta ras_ consists in recognizing the true nature of Krishna +and fixing the mind on him only. Krishna has himself said, 'Devoting the +mind exclusively to me is the virtue of _shama_'. _Vide_ the +_Bhágabat_, XI. xix. 33: + +_'Shama consists in fixing the mind on me; dama is control of the organs +of the senses; titikshá is endurance of sorrow; and dhriti is checking +what rises on the tongue.'_ + +"It is the duty of a _shánta_ votary to give up thirst for everything +except Krishna; hence a _shánta_ and a _bhakta_ of Krishna are +identical terms. Krishna's devotee regards heaven and even salvation as +no better than hell. _Vide_ the _Bhágabat_, VI. xvii. 23. + +"Devotion to Krishna and conquest of desire are the two marks of a +_shánta bhakta_. All the five kinds of _bhaktas_ are necessarily +marked by these qualities, just as sound, the attribute of the sky, is +possessed by the other four elements also. A _shánta_ votary's +attachment to Krishna is like an odourless flower; he has _only_ +acquired a true sense of God's nature, as the supreme spirit and +divinity. The _dásya_ mood better develops the cognition of Krishna as +the Lord of full powers. A _dás bhakta_ constantly gratifies Krishna by +serving him with a sense of his divinity, honour, and great +glorification; _dásya ras_ has the merit of the _shánta ras_ plus +service, _i.e._, it has two merits. The _sakhya ras_ possesses these +two merits [plus absolute trust in Krishna]. In _dásya_ Krishna's +service is marked by honour and glorification; in _sakhya_ by reliance. + +"A _sakhá bhakta_ sits on Krishna's back, or carries him on his shoulders, +or has a mock fight with him; he serves Krishna and at times makes +Krishna serve him! The chief characteristic of the _sakhya ras_ is free +comradery, without any feeling of respect or awe. So this _ras_ has _three_ +qualities; in it Krishna is loved more ardently, as he is held equal to +the _bhakta's_ self; hence this _ras_ captivates the good. In the _batsalya +ras_ there are the above three qualities, plus tenderness, which in its +excess leads to chiding and chastisement. Such a devotee regards himself +as the patron and Krishna as the _protégé_; his service takes the form of +paternal care. This _ras_, therefore has _four_ qualities, and is like +nectar. + +"In the _madhur ras_ all the above four qualities are present in a +heightened form, and in addition to them the votary serves Krishna as a +lover offering him his or her own person. Here _five_ qualities are +present. All the [four] emotions find their synthesis in the _madhur_, +just as in the case of the five elements (sky, air, light, water and +earth) the attributes of the first four are all united in the fifth. +Hence is the _madhur ras_ of wondrous deliciousness. This emotion has +been fully described. Reflect how to spread it. While meditating, +Krishna will illuminate your heart. Through Krishna's grace, even an +ignorant man reaches the farthest shore of the emotions." + +So saying the Master embraced Rup and started for Benares next morning. +Rup begged leave to accompany Him as he could not bear the pang of +parting. But the Master objected, "Let me lay down your duty. You are +now within easy reach of Brindában; go there. Thence return to Bengal +and join me at Puri." After giving him a (parting) embrace the Master +embarked. Rup fell down there in a swoon. The Deccani Brahman took him +to his house. + +Then Rup and his brother went to Brindában. When the Master reached +Benares, Chandra Sekhar met Him outside the village, as he had dreamt +the previous night that the Master had come to his house and so he had +come out of the village to wait for Him. Delighted to see the Master, he +bowed at His feet and took Him home with him. At the news, Tapan Mishra +came to the Master; forming a select assembly he invited Him and made +Him dine at his house. Chundra Shekhar invited Bhattáchárya. After the +feast Tapan Mishra begged Him, "Grant me kindly one favour that I beg of +thee. So long as thou stayest at Kashi do not dine anywhere except in my +house." The Master accepted his invitation as He knew that He would stay +for a week only and would not dine with hermits. He lodged with Chandra +Shekhar. The Maratha Brahman and many good men of the Brahman and +Kshatriya castes visited the Master. [Text, canto 19.] + +[1] The celebrated Vallabh-acharya (born in 1479), the founder of the +Pushtimarga school of Vaishnavism. _Ambuli_ is evidently _Arail_, a +village on the Jamuna opposite Allahabad, which contains a temple of the +Vallabh-acharya sect. + + + +CHAPTER XVIII + +Sanátan meets the Master and is taught of God's forms + +At Gaur, Sanátan lay in prison, when to his delight he received Rup's +letter. Then he spoke to his Muslim jailor: "You are a living saint, a +very pious man, well-read in the _Quran_. [There it is written that] if +a man ransoms a captive with his wealth, God gives him salvation. +Formerly I had done you good turns; now show your gratitude by reliasing +me. I offer you five thousand Rupees. Accept the sum, and by setting me +free gain both money and religious merit." + +The Muslim replied, "Hark you, Sir, I can let you off, but I fear the +Sultan." Sanátan rejoined, "Fear not the Sultan. He has gone to Orissa. +If he comes back, tell him that when Sanátan was sent to the bank of the +Ganges to ease himself, he jumped into the river, sank down with his +fetters, and could not be traced after much search. Fear not, I shall +not live in this country, but turn _darvesh_ and go to Mecca." The +Muhammadan was still reluctant. So Sanátan heaped up seven thousand +Rupees before him, at the sight of which his greed was roused. At night +he sent Sanátan across the river after filing off his fetters. Sanátan +avoided the road by Telia Garhi, the gate of Bengal, and travelling day +and night entered the Pátrá hills. There he besought a rustic land owner +to guide him over the hill. A palmist present with the landowner +whispered to him that Sanátan had eight gold coins with himself. At this +the man gladly promised to convey Sanátan over the hill by his own +servants at night and asked to prepare his meal in the meantime. With +marks of honour he gave him rice. Sanátan bathed in the river, broke his +two days fast, and reflected, "Why does this land-owner show respect to +me?" Then he asked [his attendant] Ishán if he had any property with +himself. Ishan replied, "Seven gold coins." At this Sanátan rebuked him +saying, "Why have you brought this deadly thing with yourself?" Then he +gave the seven pieces to the land-owner and sweetly said, "Take these +from me and honestly conduct me over the hill. I am a run-away from the +king's prison and cannot take the Telia Garhi road. You will acquire +merit if you help me to cross the hill." The land-owner replied, "I knew +before that your servant had eight gold pieces with him, and I had +determined to murder you at night for the money. It is well that you +have told me of the money, and so I have been saved from the sin of +murder. I am so pleased that I shall not take the coins, but guide you +gratis for the sake of merit." + +But Sanátan urged, "Some one else will murder me for the money. Accept +it and save my life." Then the land-owner sent four footmen of his own, +who led Sanátan across the hill by the forest paths at night. Emerging +from the hill Sanátan asked Ishan, "I know you have still something +left." "Yes, one gold coin," answered Ishán. Sanátan said, "Return home +with it." So, leaving him, the holy man set out alone, a bowl in his +hand, a tattered quilt on his back, and (therefore) fearless (of +robbers). In course of time he reached Hajipur,[1] and in the evening sat +down in a garden. His brother-in-law, Shrikánta, a royal officer, lived +here, entrusted by the Sultan with three _lakhs_ of Rupees to buy and +despatch horses. From a height he discerned Sanátan, and at night came +to him with only one attendant. The two had a friendly meeting, and +Sanátan told the tale of his escape. Shrikanta said, "Stay here a day +or two. Put on decent robes and cast off your rags." Sanátan replied, +"No, I shall not linger a minute here. Help me to cross the Ganges, I +shall go away at once." Shrikánta with care gave him a Bhutia blanket +and ferried him over. + +Sanátan in time reached Benares, where he was glad to hear of the +Master's arrival. Going to Chandra Shekhar's house, he sat down at the +gate. The Master, knowing it, told Chandra Shekhar, "There is a Vaishnav +at the gate. Bring him in." Chandra Shekhar reported to the Master that +there was no Vaishnav but only a _darvesh_ at the gate. The Master +replied, "Well, bring him in." Glad to be called, Sanátan entered. When +he was in the court-yard, the Master rushed out and embraced him in +rapture. At His touch Sanátan was overcome by love and cried out in a +faltering voice, "Touch me not! touch me not!" The two wept ceaselessly, +clasping each other's necks, to the wonder of Chandra Shekhar. Then the +Master took him by the hand and seated him by His side on the _veranda_ +of the house, stroking Sanátan's body with His own hands. Sanátan cried, +"Touch me not, Master!" but the Master answered, "I touch you to purify +myself. Through the strength of your faith you can cleanse the whole +universe. Witness the _Bhágabat_, I. xiii. 8, VII. ix. 9. By seeing, +touching, and praising a _bhakta_ like you, all my senses are +gratified, as the scripture asserts. _Vide_ the +_Hari-bhakti-sudhodaya_, xiii. 2." + +The Master continued, "Listen, Sanátan! Krishna is very kind, the +saviour of the fallen. He has delivered you from the worst hell +(_rauraba_). Limitless and profound is the ocean of his mercy." Sanátan +objected, "I know not Krishna. I recognize your grace as having effected +my deliverance." Then at the Master's request he told the whole story of +his flight. The Master told him, "I met both your brothers, Rup and +Anupam, at Prayág. They have gone to Brindában." Then He introduced +Sanátan to Tapan Mishra and Chandra Shekhar. Tapan Mishra invited him, +the Master adding, "Go, Sanátan, shave yourself," and telling Chandra +Shekhar to take away the rags of Sanátan. They made him bathe in the +Ganges, and Chandra Shekhar gave him a new garment, which he refused to +accept. At this the Master was delighted exceedingly. + +After His noon-day prayer, the Master went with Sanátan to dine at Tapan +Mishra's house. As He sat down to His meal He ordered the Mishra to +serve Sanátan also, but he replied, "Sanátan has some rites to perform. +You dine first. I shall give him your _prasád_." After dinner the +Master rested. The Mishra gave Sanátan His leavings and offered him a +new cloth, which Sanátan declined to accept, asking instead for one of +the Mishra's old clothes. So the Mishra gave him an old cloth, which he +cut into a waist-band and wrapper. + +Sanátan was introduced by the Master to the Maratha Brahman, who gave +him a general invitation to dinner during the whole of his stay at +Kashi. But Sanátan declined saying, "I shall rove (begging alms) like +the bee. Why should I procure all my food from one Brahman's house." + +Exceedingly pleased was the Master at Sanátan's detachment from the +world, and He often cast glances at the Bhutia blanket, from which +Sanátan guessed that He disapproved of it. So Sanátan planned to get rid +of the blanket. When he went to the Ganges to perform his noon-day +rites, he met a Bengali drying his quilt, and asked him to exchange it +for his blanket, as a favour. The man retorted, "Why are you, a +venerable man, mocking me? Why should you exchange your costly blanket +for a quilt?" Sanátan replied, "I am not joking but am in earnest. Do +make the exchange." So saying he gave up the blanket, placed the quilt +on his shoulders and came to Chaitanya. At the Master's query he told +the whole tale. The Master remarked, "I have thought of it. Krishna, who +has delivered you from attachment to earthly goods, cannot have left a +remnant of that attachment in you. No good physician leaves even a trace +of the disease unremoved. You were living on alms from door to door, and +yet there was a three Rupee blanket on your back! It spoiled your virtue +and made you a mock unto the beholders." Sanátan replied, "He who has +released me from worldly ties has also cured this last remnant of +worldliness in me." + +The pleased Master showed grace to him, and thus emboldened him to put +questions. Formerly the Master had put questions to Rámánanda Ray, which +the latter had answered under His inspiration. So, now, inspired by the +Master, Sanátan put questions, while He established spiritual truths. + +Then Sanátan, biting a blade of grass as a token of abjectness, clasped +the Master's feet; and said, "Low-born, with low comrades, a fallen +wretch, I have wasted my life, plunged in the well of vile worldliness. +I know nothing of my own good or evil, but I have held as truth whatever +was approved in vulgar practice. As you have graciously saved me, tell +me of your grace what my duties are. Who am I? Why are the three +afflictions (_tápa_) oppressing me? I know not what will do me good. I +know not even how to ask about the truth of _sádhya_ and _sádhan_. Do +you of your own accord, unfold all these truths to me." The Master +replied, "Full is Krishna's grace to you. You know all the truths and +are not subject to the three afflictions. You are strong in Krishna's +strength, you know the truths already. It is the nature of _sádhus_ to +inquire about what they know, only to confirm it. + +"You are a proper agent for preaching _bhakti_. Listen to all the +truths as I tell them in due order: + +"The soul of man is the eternal servant of Krishna. The _tatasthá_ +power of Krishna manifests differences [between the Creator and His +creatures], just as a ray of the sun transforms itself into a flame of +fire. Krishna has by nature three powers:-_viz._, the _chit_, the +life, and the illusion powers. _Vide_ the _Vishnu Puran_ I. xxix. 50, +VI. vii. 60 and 61, I. iii. 2, the _Gitá_ vii. 5 and 14, and the +_Bhágabat_, XI. ii. 35. + +"When a creature forgets Krishna, his face is ever turned to external +things, and therefore under the influence of illusion he undergoes the +misery of being born in the world, now rising to heaven, now sinking to +hell, just as a criminal is ducked in water by royal command. + +"If under the teaching of true scripture, a man turns to Krishna, he is +saved, he gets rid of illusion. A creature labouring under illusion +remembers not Krishna. So Krishna kindly created the Vedas and Purans. +He makes himself known through scripture, _guru_, and the soul; and man +comes to realize 'Krishna is my lord and saviour'. The Vedas treat of +Relation, Epithet, and Needs; that Relation is the attaining of Krishna, +faith is the means of this attainment, the epithets are his names; love +is the (supreme) need, the most precious treasure and the highest +achievement of humanity. _Madhur_ service is the means of gaining +Krishna. By serving him we can enjoy the relish of him. The following +parable will illustrate it: An all-knowing seer visited a poor man and +seeing his misery said, 'Why are you so poor? Your father has left you a +large legacy. He died elsewhere and therefore could not inform you of +it.' At these words the man began to hunt for his treasure. In the same +manner the _Vedas_ and _Purans_ instruct men about Krishna. The +counsel of the seer is the source, the treasure is the consequence. By +his own knowledge the man could not attain to his father's treasure the +seer had to tell him the method of discovering it: 'Here lies the +treasure. If you dig in the south, hornets will rise and not money. If +you dig west a gnome will show itself and hinder you. In the north your +diggings will discover a dark serpent, which will swallow you up. But by +digging a little on the east side you will get the pots of treasure.' +Similarly the _Shastras_ assert that leaving work, knowledge and +abstraction (_yog_), one can influence Krishna by faith alone. _Vide_ +the _Bhágabat_, XI. xiv. 19 & 20. + +"Therefore is faith the only means of gaining Krishna, and it is +described in all _Shastras_ as _abhidheya_. As wealth gives pleasure +and drives away sorrow of itself, so _bhakti_ kindles love of Krishna, +and when love is turned to Krishna man is freed from bondage to the +world. The fruit of love is not riches or the cessation of re-birth, but +its chief object is the enjoyment of the beatitude of loving." + +[A long discourse on Krishna's forms, omitted in the second edition.] +[Text, canto 20.] + +[1] The town of Hajipur on the north bank of the Ganges, opposite Patna, +was the seat of the governor of Bihar on behalf of the Sultans of +Bengal. (_Riyaz-us-salatin_, Eng. tr. 134 _n_.) + + + +CHAPTER XIX + +On the sweetness of Krishna's attributes + +[The Master continued His teaching of Sanátan thus:] + +"God in His all-embracing form dwells in the highest Space +(_para-byom_). The diverse Vaikunthas are beyond count. The extent of +each Vaikuntha is millions and millions of miles. _Ananda_ inspired by +_chit_ fills all the Vaikunthas. All of [His] attendants are filled +with the six attributes (_aishwaryya_). The endless Vaikunthas and +Space are His retinue; above all of them is Krishna's Heaven, like the +seed-pod of the lotus. Thus, [Krishna's] six attributes are [only] +places of [His] incarnation. Even Brahma and Shiva cannot count them, +what to speak of men? _Vide_ the _Bhágabat_, X. xiv. 21, Brahma's hymn +to Krishna. + +"Thus Krishna's celestial attributes are endless; Brahma, Shiva, Sanak +and others cannot see their end. _Vide_ the _Bhágabat_, X. xiv. 7. + +"Not to speak of Brahma and others, even Ananta with his thousand +tongues, is eternally singing [of His attributes] without being able to +finish them. Vide Bhágabat, II. ii. 40. + +"Even Krishna, the omniscient and supreme being, cannot find the end of +His own attributes, but remains eagerly longing [to know of them]. _Vide +Bhágabat_, X. lxxxvii. 37. + +"The mind fails to comprehend His exploits, even of the time when He +incarnated himself in Brindában. At one and the same time He created the +natural and the supernatural groups of cow-herds and kine, as described +in _Bhágabat_, [X. xiii and xiv], countless Vaikuntha-born embryos, with +their respective Lords. Such a marvel is heard of no other [god]. The +hearing of it makes the heart overcome [with rapture]. In that miracle +of His every one of the millions and millions of calves, cowboys, their +rods, pipes, horns, clothes and ornamems, all assumed the form of the +four-armed Lord of Vaikuntha, each with a separate universe, and Brahma +adored him. From the body of one Krishna all these appeared! And after a +moment they all disappeared in that body! The sight amazed and +fascinated Brahma, and after hymning [to Krishna], he declared this, Let +him who says that he knows the full extent of Krishna's power, know it. +But as for me, I admit with all my body and mind that not a drop of this +endless ocean of your power is cognizable by my speech or intellect! +_Vide Bhágabat_, X. xiv. 36. + +"Many are the glories of Krishna; who can know them? Think of the +wondrous quality of the place Brindában: the _Shastras_ speak of it as +32 miles in extent, and yet in one corner of it the embryos of the +universe floated! Krishna's divine power is boundless beyond +calculation." + +The Master, Himself the ocean of divine attributes, was seized with +ecstasy in speaking of Krishna's divine attributes; His mind became +absorbed in the subject and He lost consciousness. He (then) recited +_Bhágabat_, III. ii. 21, and expounded it, relishing with delight its +sense. "Krishna is the Supreme Deity, God Himself. None else is greater +than He or even equal to Him. _Vide Brahma Samhita_, V. I. Brahma, +Vishnu, and Shiva, the lords of creation, [preservation, and +destruction], all obey Krishna; He is their suzerain. _Vide Bhágabat_, +II. vi. 30. + +"Hear the meaning of the phrase _unequalled Supreme Lord_: Three +_purush_ incarnations are the causes of the universe, _viz._, +Mahá-Vishnu, Padmanava, Kshirodak Swámi. These three occupy the souls of +everything, gross or subtle. These three are the refuge of all, and the +lords of the universe. And yet they are mere particles of Krishna, who +is supreme [over them]. _Vide Brahma Samhita_, v. 54. + +"This interpretation is only external. Listen to the esoteric sense. The +_Shastras_ speak of three abodes of Krishna, _viz._, Antahpur, Golok, +and Brindában, in which [last] ever dwell [His] parents and friends; +where He manifested His sweet attributes, tenderness, mercy, &c.; where +the illusion of _yog_ was His bondmaid, and where _rása_ and other +exploits took place. + +"Below it the Supreme Space named Vishnu's Heaven, where dwell Náráyan +and other eternal forms of Him, is situated. The middle abode of Krishna +is the store-house of the six attributes, where He dwells in His eternal +form (_ananta_). The Vaikunthas are endless, and there the rooms and +attendants (even) are full of the six attributes. _Vide Brahma +Samhita_, v. 49, [and other Sanskrit verses]. + +"Below it is His external abode, beyond the _Birajá_, where the +universes are endless, and the rooms are illimitable. It is named +Devidhám, where creatures dwell. The Lakshmi of the Universe nourishes +it; illusion dwells there as His slave. + +"In these three places does Krishna dwell as the Supreme Lord, _viz._, +Golok, the Supreme Space, and Nature. The region where He manifests His +_chit_ power is called the Three-fold Divinity (_tripád aishivaryya_), +whereas the places of the display of His power of illusion are called +One-fold (_ekapád_). + +"The Three-fold Divinity of Krishna is beyond speech. Hear, therefore, +of the One-fold Divinity. All the Brahmas and Shivas of the eternal +universe are embraced by the term 'eternal rulers of spheres' +(_chira-loka-pála_). One day Brahma came to Dwaraka to see Krishna; the +porter took the message to Krishna, who asked 'Which Brahma? What is his +name?' The porter returned and asked Brahma, who replied in amazement, +'Go, tell him, it is the four-headed father of Sanak.' After taking +Krishna's permission, the porter introduced him. Brahma prostrated +himself at Krishna's feet, who showed him honour and reverence and asked +for the reason of his visit. Brahma replied, 'I shall tell you of that +afterwards. First solve one problem of my mind. What did you mean by +asking 'Which Brahma?' What Brahma other than I can there be in the +universe?' At this Krishna smiled and plunged into meditation, and +immediately innumerable troops of Brahmas came there, some with ten +heads, some with twenty, hundred, thousand, million, even a milliard, +beyond the power of counting. Rudras came with millions of millions of +heads. Indras appeared with millions of eyes. At the sight the +four-headed Brahma became senseless, like a hare surrounded by a herd of +elephants. All these Brahmas prostrated themselves before Krishna's +seat, which was touched by their crowns. None can [adequately] describe +the unimaginable power of Krishna. In one body there were as many images +as there were Brahmás. His seat, struck with the crowns of the Brahmas, +set up a sound, as if the crowns recited praises of His seat! With +folded palms, Brahma Rudra and other deities hymned Krishna thus: 'Lord! +Great is thy mercy to us, as thou hast shown us thy feet. Oh our good +fortune! thou hast called and accepted us as thy slaves. Bid us, and we +shall place thy behest on our heads.' Krishna replied, 'I longed to see +you, and so called you all together. Be ye all happy! Have you any thing +to fear from the demons?' They said, 'Thanks to thy grace, we are +everywhere triumphant. Latterly thou hast, by incarnating thyself, +destroyed the load of sins which used to weigh the Earth down.' This +proves the divine nature of Dwaraka and other [spheres], each of which +imagines 'Krishna dwells in _my_ region.' The presence of Krishna made +Dwaraka feel glory (_baibhaba_); they had all met together, and yet +none could see the others. Then Krishna gave leave to all the Brahmás, +and they returned home after bowing to Him. The four-headed Brahma was +amazed at the sight, and again bowed at Krishna's feet, saying, 'I have +to-day witnessed an example of what I had previously known for certain +in my mind.' _Vide Bhágabat_, X. xiv. 36. + +"Krishna replied, 'This universe, though 500 million leagues in extent, +is very small; hence you have four heads only. Other universes are a +thousand million, a _lakh kror_, or even a _kror kror_ leagues in +extent, and their Brahmas have heads proportioned to these sizes. Thus +do I uphold the whole system of universes. Even my one fold divinity +cannot be measured. Who will measure my three-fold divinity?' So saying +Krishna dismissed Brahma. The divine form of Krishna cannot be +explained. The phrase _Supreme Lord_ has another deep meaning: the term +_tri_ means the three regions of Krishna, _viz._, Gokul (named Golok), +Mathura, and Dwáráka. In these three He always dwells naturally. These +three places are full of His inner complete divinity. Of these three +Krishna Himself is the lord. The guardians of directions in all the +aforesaid universes, and the eternal guardians of creation in _Ananta_ +and Vaikuntha, all bow to Krishna's seat, touching it with the jewel of +their crowns. In His own _chit_ power Krishna dwells ever. This +property of _chit_-power is called the six divine attributes; it is +also styled Lakshmi in the form of supreme bliss. Hence, the Vedas +declare Krishna to be God Himself. I cannot plunge in the boundless +nectar-oceah of Krishna's divine power, but have touched only a drop of +it". The Master paused for a while, and after composing Himself +continued to teach Sanátan. [Text, canto 21.] + + + +CHAPTER XX + +Discourse on Devotion as the Aim + +[The Master continued His address to Sanátan thus]: + +"The Vedas teach that Krishna is the sole Essence. Now let me speak of +the signs of the aim (_abhidheya_), from which one can get Krishna and the +treasure of Krishna's love. All the _Shastras_ speak of faith in Krishna +as the aim. Hence the sages declare, + +_'We know for certain that thou, O Lord, art our refuge, because the mode +of thy worship that Mother Shruti lays down in answer to our questions, +is also indicated by Sister Smritis and Brother Purans'._ + +"This truth is taught by the Monist school that Krishna is God Himself; +He dwells in the form of the _Swarup_ power; spreading out in the forms +of _swámsha_ and _bibhinnámsha_, He disports Himself in Ananta, +_Vaikuntha_, and Brahmanda. The four-sided incarnations are His +_swámsha_ extension. The created world is the example of His +_bibhinnámsha_ power. Such creatures are of two classes, _viz._, one +ever liberated, the other ever fettered to the world. The ever liberated +are ever eager for Krishna's feet; they are named Krishna's followers +and they enjoy the bliss of serving Him. The ever fettered are ever +excluded from Krishna, and ever feel the sufferings of Hell; the Fury, +Illusion, ever torments them for that reason; the three internal agonies +scourge them; they are kicked at by Lust, Anger [and other deadly sins] +whose slaves they are. If in the course of their life's wanderings they +meet with a saint as their healer, his teaching like a charm exorcizes +the demon (Illusion) out of them; then they feel _bhakti_ for Krishna +and come to Him. Faith in Krishna is the supreme end (_abhidheya_). +Worthless are the fruits of other kinds of devotion, such as work, +_yog_, and knowledge,--in comparison with the bliss of _bhakti_; the +former cannot give us Krishna unless we have _bhakti_ in Him. _Vide +Bhágabat_ I. v. 12 and II. iv. 16. Knowledge dissociated from _bhakti_ +cannot give salvation; but a man devoted to Krishna can gain salvation +without knowledge. _Vide Bhágabat_, X. xiv. 4 and the _Gitá_, vii. 14. + +"Creation, the eternal slave of Krishna, forgot this fact; hence +Illusion tied a rope round its neck. If a creature adores Krishna and +serves his _guru_, he is released from the meshes of Illusion and +attains to Krishna's feet. If, while observing the rules of his caste, a +man does not adore Krishna, he will be plunged in hell in spite of his +doing his caste-duties. _Vide Bhágabat_, XI. v. 2 & 3. The votary of +knowledge imagines that he has attained to the condition of one +liberated even in earthly life; but in truth his mind cannot be purified +without faith in Krishna. _Vide Bhágabat_, X. ii. 26. Krishna is like +the Sun, while Illusion is as darkness; hence Illusion has no power to +remain where Krishna is. _Vide Bhágabat_, II. v. 13. Even if a man +prays once saying Krishna I am thine, he is saved by Krishna from the +bonds of Illusion. If the seeker after enjoyment, salvation and +attainment (_siddhi_), is wise, he adores Krishna with deep _bhakti_. +_Vide Bhágabat_, II. iii. 10. If a man adores Krishna in longing for +other [material] gains, He gives the votary His own feet unasked, +arguing, 'In adoring me he is soliciting for material joys. What a great +fool is he, in thus begging for poison instead of nectar! I am wiser, +why then should I grant this fool [his coveted] earthly pleasures? Let +me give him the nectar of my feet, so that he may forget earthly joys'. +_Vide Bhágabat_, V. xix. 28. If a man adores Krishna even for fleshly +lusts, he [soon] longs to abandon his desires and become a slave of +Krishna. In going through this worldly life, some are fortunate enough +to gain salvation; just as a log of wood drifting down the current now +and then lands on the bank. _Vide Bhágabat_, X. xxxviii. 4. By good +luck some men's bondage to the world is about to be severed, [when] they +are emancipated by the society of holy men, and are inspired with +devotion to Krishna. _Vide Bhágabat_ X. ii. 35. If Krishna favours any +blessed man, He teaches him as his _guru_ seated in the heart. _Vide +Bhágabat_, XI. xxix. 6. If in the company of holy men a man feels +inclined towards _bhakti_ in Krishna, he gets love, the fruit of +_bhakti_, and is freed from the world. _Vide Bhágabat_, XI. xx. 8. +Save through the favour of the noble a man cannot feel _bhakti_ in +anything; not to speak of his gaining devotion to Krishna, he is not +even freed from bondage to the world. _Vide Bhágabat_, V. xx. 12 and +VII. v. 25. All _Shastras_ recommend the companionship of the holy. As +soon as such society is resorted to, it gives success in everything. +_Vide Bhágabat_, I. xvii. 13. The gracious Krishna, in addressing Arjun +[in the _Gitá_], has laid down instructions for the salvation of +mankind. Vide the _Gitá_, xviii. 64 and 65. + +"God had first commanded the Vedic religion, work, _yog_, and +knowledge. After these had been observed, He finally commanded +_bhakti_, which must, therefore, be superior [to the former]. If, in +accordance with this [latest] dispensation, a devotee feels _shraddhá_, +he leaves all works and adores Krishna. _Vide Bhágabat_, XI. xx. 9. The +term _shraddhá_ means firm and unquestioning faith. If one adores +Krishna, it is equivalent to his doing all the prescribed ceremonies [of +religion]. _Vide Bhágabat_, IV. xxxi. 12. + +"Men who have _shraddhá_ are qualified for bhakti, and are ranked as +superior, average, and inferior, according to the quality of their +_shraddhá_. He whose _shraddhá_ is confirmed by listening to the +reasoning contained in the _Shástras_ is a superior 'entitled to +_bhakti_', and he is liberated from the world. He whose _shraddhá_ is +strong in spite of his ignorance of _shástric_ arguments, is an average +'entitled to _bhakti_'; he, too, is very fortunate. He whose +_shraddhá_ requires a visible object [of adoration] is an inferior +'entitled to _bhakti_'; in time he will advance to the stage of a +superior _bhakta_. There are different grades of _bhakti_, according +to differences of ardour and passion, as has been described in the +eleventh _skanda_ of the _Bhágabat_, (XI. ii. 43-45). + +"All the high attributes are found in the person of a Vaishnav, because +Krishna's attributes spread to His _bhaktas_. (_Ibid_, V. xviii. 12). +The following qualities mark a Vaishnav; they cannot be exhaustively +named, I only take a rapid view: he is compassionate, spiteless, +essentially true, saintly, innocent, charitable, gentle, pure, humble, a +universal benefactor, tranquil, solely dependent on Krishna, free from +desire, quiet, equable, a victor over the six passions (_sharguna_), +temperate in diet, self-controlled, honouring others and yet not proud +himself, grave, tender, friendly, learned, skilful and silent. _Vide +Bhágabat_, III. xxv. 20, V. v. 2. The society of holy men is the root +of the birth of devotion to Krishna (_Bhágabat_, X. li. 35, XI. ii. 28, +xxv. 22). The principal limb that springs up from it is love of Krishna. +It is proper conduct for a Vaishnav to abjure the society of the wicked. +The man who consorts with women is one kind of sinner, while the man +lacking in faith in Krishna belongs to another kind. (_Bhágabat_ III. +xxxi. 35, 33 & 34). Leaving these [temptations] and the religious system +based on caste, [the true Vaishnav] helplessly takes refuge with +Krishna. _Vide_ the _Gitá_, xviii. 66; _Bhágabat_, X. xlviii. + +"If a learned man happens to sing Krishna's praise, he adores Krishna to +the exclusion of all other deities, as is proved by the case of Uddhav. +_Vide Bhágabat_, III. ii. The helpless and the refugee [among devotees] +have the same characteristics. Then comes resignation in. After taking +refuge in Krishna, the votary gives himself entirely up to Krishna, who +then elevates him to His own nature. _Vide Hari-bhakti-vilas_, xi. 417 +& 418; _Bhágabat_, XI. xxix. 32." + +"Give ear, O Sanátan, while I turn to speak of the attainment +(_sádhan_) of _bhakti_, which gives us the rich treasure of love for +Krishna. Hearing [chant] and other acts [of the physical organs] are the +_swarup_ signs of it; while in the _tatastha_ sign love is born. Love +for Krishna is ever an end (_siddha_); it is never a means (_sádhya_). +It is kindled in a pure heart by listening [to Krishna's praise], and +other acts of the organs. The _sádhan_ of _bhakti_ is of two kinds: +one following the ordinances of religion, the other following the +[heart's] inclination. The man without a natural desire [for Krishna] +adores Him in obedience to the bidding of the _Shastras_; such +_bhakti_ is called regular (_baidhi_). + +_'King! It is the duty of the men who seeks liberation to hear, to +praise, and to meditate about God, the universal Soul, the supremely +Beautiful, and the Liberator from bondage.'_ (_Bhágabat_, II. i. 5. +and also XI. v. 2.) + +"The modes of cultivating _bhakti_ are many; I shall only tell you +briefly of the chief of them: [they are] taking refuge at the feet of +the _guru_, initiation, service of the _guru_, inquiry into the true +religion, following the path of saints, renunciation of enjoyment out of +love for Krishna, residence at holy places associated with Krishna, +accepting alms no further than suffices [for one's sustenance], fasting +on the tenth day of the moon, reverence to foster-mothers, fig trees, +kine, Brahmans and Vaishnavs, shunning from a distance all offences +against adoration and the holy name, abjuring the company of +non-Vaishnavs, taking only a few disciples, avoiding the study and +exposition of too many books and arts, looking at loss and gain as +alike, control of grief and other passions, abstention from abusing +other gods and scriptures, never listening to scandal about Vishnu or +Vaishnavs nor to village gossip, giving no shock by thought or speech to +any creature that lives, listening [to chant], hymn-singing, keeping God +in remembrance, worship, adoration [in words], attendance [on idols], +assuming the attitudes of servant and comrade [to Krishna], dedication +of one's own self [to God], dancing, singing, petitioning and +prostration before [Krishna's image], rising to welcome [His image], and +following it as a mark of respect, visiting shrines at _tirthas_, +walking round shrines, hymning, reading scriptures, reciting the holy +name, _sankirtan_, enjoying incense garlands perfumed essence and the +_mahá-prasád_, witnessing the grand celebration of _árati_ and the +divine image, giving up whatever is dear to one's own self, meditation, +and serving Him. + +"The service of the following four is approved by Krishna:--the _Tulsi_ +plant, Vaishnavs, Mathura, and the book _Bhágabat_. + +"Direct all your efforts to [the service of] Krishna, witness His +mercies, celebrate His Nativity and other days in the company of +_bhaktas_. Ever fly to him for refuge, celebrate Kártik and other +_bratas_. + +"These are the sixty-four modes of cultivating bhakti. The five chief of +them are (1) the society of holy men, (2) _kirtan_ of Krishna's name, (3) +listening to the reading of the _Bhágabat_, (4) dwelling at Mathura, and +(5) reverential service of His image. Even a little of these five +creates love for Krishna. + +"Some _bhaktas_ pursue only one of these modes, some many. When the +mind has become steady, the wave of love surges up [in it]. Many +_bhaktas_ have attained to success by following one mode only. +Ambarisha and other _bhaktas_ cultivated many modes. (_Vide Bhágabat_, +IX. iv. 15-17)-The man who by renouncing desire adores Krishna in +obedience to the injunctions of the _Shastras_, is not indebted to the +gods the _Rishis_ or the manes of his ancestors. (_Bhágabat_, XI. v. +37). He who adores Krishna's feet rejecting _shastric_ rites, feels +nevertheless no temptation for forbidden sins. Even if he commits a sin +unwittingly, Krishna purifies him and he need not practise penance for +it. (_Bhágabat_, XL v. 38). Theological knowledge and monachism are not +at all necessary means of cultivating bhakti; Krishna's society gives +inoffensiveness and discipline. _Vide Bhágabat_, XI. xx. 31. + +"Hitherto I have held forth on the cultivation of _bhakti_ in +accordance with the shastric teaching. Now, let me tell you, Sanátan, +about _bhakti_ in compliance with natural inclination. This latter kind +of _bhakti_ is chiefly found in the people of Brindában, and those who +cultivate it are called _rágánuga_ ('inclination-led'). A passionate +longing for the object of desire is the _swarup_ characteristic of +inclination (_rág_); absorption in the object of desire is its +_tatastha feature_. The nature of an 'inclination-led' _bhakta_ pays +no heed to _shastric_ reasoning. + +"Its two types are _external_ and _internal_. In the external, the +devotee through his physical organs performs listening (to chant) and +chanting, while in his mind he imagines himself to be identical with his +ideal [such as any _sakhi_ or cowherd mate of Krishna], and thus [in +fancy] serves Krishna at Brindában day and night. With drawing himself +into his own mind, such a votary ever remains close to his object, the +dearest Krishna, and thus serves Him incessantly. In the path of +inclination (_rág_), he takes Krishna as the object of his chief +emotion, _viz._, as master, comrade, child or sweetheart. (_Bhágabat_, +III. xxv. 35) + +"From the sprout of love (_prem_) issue two things, _rati_ (addiction) +and _bháb_ (emotion). These two conquer the Lord for us. Thus have I +expounded _ebhidheya_, from which we gain the treasure of love for +Krishna." [Text, canto, 22.] + + + +CHAPTER XXI + +On Love, the fruit of Devotion + +[The Master continued]--"Listen now, Sanátan, to love, the fruit of +_bhakti_, the hearing of which gives knowledge of the spirit of +_bhakti_. When passion (_rati_) in Krishna is deepened it is called +_prem_ (love), the permanent form of _bhakti_ in Krishna. It also has +two aspects, _viz._, _swarup_ and _tatastha_. If any man has the +grace to feel _shraddhá_, he consort with pious men, from which +companionship result the hearing and chanting of Krishna's name. From +the attainment of _bhakti_, all his troubles are removed, and as a +consequence of the latter, his faith becomes constant, which gives him a +taste for the listening and [hymning of Krishna's name]. From taste +(_ruchi_) comes strong inclination (_ásakti_), which gives birth to +the sprout of passion for Krishna in the soul. When this emotion is +deepened, it takes the name of love (_prem_). That love is the +(ultimate) fruit, the source of every bliss. _Vide Bhágabat_, III. xxv. +22. The man in whose heart this emotion sprouts up is marked by the many +qualities named in the _Shastras_. (_Bhakti-ras-amrita-sindhu_, I. +Rati-bhakti, verse 11, _Bhágabat_ I. xix. 13). No earthly affliction +can disturb his mind. Such a man never wastes his time without communing +with Krishna. He never fears [attack by] enjoyment, material success, or +the objects of sensual gratification. (_Bhágabat_, V. xiv. 42). Even +the noblest _bhakta_ considers himself as lowly, and firmly believes +that Krishna will take pity on him. He is ever expectant, ever +passionately longing [for union with Krishna]. Ever does he relish the +work of singing Krishna's names, and ever engages in it. At all times is +he addicted to holding forth on Krishna's charms. Ever does he reside at +the scenes of Krishna's exploits. + +"So far I have described the marks of _rati_ for Krishna. Now let me +describe the characteristics of love for Krishna. Even the wise fail to +comprehend the speech, acts and gestures of the man whose heart is full +of love for Krishna. (_Bhágabat_, XI. ii. 38). As love develops, it +takes the forms of _sneha_, _mán_, _pranaya_, _rág_, _anurág_, +_bháb_, and _mahábhab_, just as, from the same source of sugar-juice +we have molasses, _gur_ (_khanda_), black sugar, [yellow] sugar-candy, +and white sugar-candy. As these grow successively purer and more +delicious, so too do the above stages in the development of love. In +relation to its subject, _rati_ is of five kinds _viz._, _shánta_, +_dásya_, _sakhya_, _bátsalya_, and _madhur_. These five permanent +emotions (_bháb_) have five different flavours, which delight the +_bhakta_ and over-power Krishna. The permanent emotions of love etc., +on meeting with the proper ingredient, mature in the form of +Krishna-_bhakti ras_. The permanent emotion (_bháb_) on being mingled +with _ras_ is changed into these four,--_bibhába_, _anubhába_, +_sátivika_, _byabhichári_;--just as curd, on being mixed with _gur_, +black pepper, and camphor, becomes a thing of matchless deliciousness +named _rasál_. _Bibhába_ is of two kinds, (i) _álamban_, which is +kindled by Krishna, etc., and (ii) _uddipan_, by the notes of His +flute, etc. _Anubhába_ is stimulated by smile, dance and song. Stupor +and other sensations are included in _sátwika anubhába_. _Byabhichári_ +is of 33 kinds, such as delight, rapture, &c. + +"_Ras_ is of five kinds,--_shánta_, _dásya_, _sakhya_, _bátsalya_, +and _madhur_. In the _shánta ras_, _rati_ advances to the stage of +_prem_; in the _dásya_ to _rág_, _sakhya_ and _bátsalya_ attain to +the limit of _anurág_ (as was the case with Subal and others love for +Krishna). + +"Krishna, the darling of Braja's lord, is the chief of lovers, while the +lady Radha is at the head of mistresses. Krishna's qualities are +endless, even a single one of them when unfolded can soothe the ears of +a _bhakta_. + +"Countless are Radhiká's qualities, of which 25 are the principal ones, +which have conquered Krishna. + +"The lover and his mistress are the themes of two _rasas_, and the +foremost of the class are Radha and Krishna. Similarly, in the _dásya +ras_, the subject is a servant, in the _sakhya_ a comrade, in the +_bátsalya_ the parents. + +"This _ras_ is tasted only by Krishna's _bhaktas_; those who are not +devoted to Him have not the lot to enjoy it. Before this, at Allahabad I +discoursed on _ras_ and inspired with my power your brother Rup +Goswámi. Do you preach the lore of _bhakti_; do you discover the lost +shrines of Mathura. At Brindában teach the adoration of Krishna, the +proper conduct of Vaishnavs, and the scriptures of the creed of +_bhakti_." + +Thus did the Master teach Sanátan all about the temperate conquest of +passions (_bairágya_) and condemned arid _bairágya_ which consists of +(mere) knowledge. _Vide_ the _Gitá_, xii. 13 _et seq_ and +_Bhágabat_, II. ii. 5. + +Then Sanátan asked about the metaphorical interpretations (_siddhánta_) +of all the acts of Krishna's life and the Master clearly explained them. +At last Sanátan clasped His feet and biting a wisp of grass in sign of +abjectness prayed to Him thus: "I am a wretch, of low caste, and the +servant of the unclean. And yet thou hast taught me theological +expositions which even Brahmá knows not! My despicable mind cannot +contain even a single drop of this ocean of exposition that thou hast +poured into it. Thou canst make even the lame dance, if so thou wishest. +Lay thy feet on my head and pronounce on me the blessing that all that +thou hast taught me may become bright within me. May I derive power from +thy power!" And the Master blessed him accordingly. [Text, canto 23.] + +Again did Sanátan clasp the Master's feet and ask Him, "I have heard +that you explained to Sárvabhauma in eighteen different ways the +following couplet of the _Bhágabat_, I. vii. 10:-- + +[Sanskrit words] + +"My mind, on hearing of it, has been seized with wonder and curiosity. +If thou tellest it [again] graciously, my ears will be charmed." The +Master answered, "I am a mad man; Sárvabhauma took my mad words for +truth. I do not remember what ravings I uttered in his house. But should +your company inspire me I may possibly recollect a little of it. My mind +is not naturally enlightened as to the sense of the verses; what I shall +say is only the outcome of the influence of your company." + +[His 61 subtle interpretations of the above stanza and the rules of +Sanskrit grammar lexicography and logic appealed to by the Master in +support of them, are omitted here in the 2nd edition.] + +Listening to these [sixty-one diverse] explanations, Sanátan was filled +with wonder, and praised the Great Master, clinging to His feet, "Thou +art God incarnate, the darling of Braja's lord. Thy breath called into +being all the Vedas. Thou art the speaker in the _Bhágabat_, and thou +knowest its meaning, which none else can under stand!" The Master +objected, "Why praise me? Why not consider the nature of the +_Bhágabat_, which is like Krishna, all-embracing, the refuge of all. +Every couplet, nay every letter of it breathes a variety of senses. By +means of a dialogue this fact has been established in the _Bhágabat_ +itself. (I. i. 23 and iii. 42). These my interpretations of the +_shloka_ are like the ravings of a mad man. Who will accept them? If +any one be mad like me, he will understand the meaning of the +_Bhágabat_ from this [specimen]." + +Again did Sanátan with folded palms entreat Him, "Master, thou has +bidden me write the sacred code (_smriti_) of Vaishnavs. I am a man of +low caste, ignorant of ceremonial cleanness (_áchár_). How can +_smriti_ be taught by me? If you teach me an outline of it in the form +of _sutras_ (aphorisms), if you yourself enter my heart, then the +sketch will inspire the mind of a low man like me. Thou art God; +whatever thou makest me speak will prove true". The Master replied, +"Whatever you wish to do, Krishna will inspire your mind with [knowledge +of it]. I, however, give you a rapid survey of the different points +[which you should deal with in compiling the Vaishnav sacred code] (_A +long list, not translated here_). In every case quote as your authority +the sayings of the Puráns. When you will write, Krishna will inspire +you." [text, canto 24.] + + + +CHAPTER XXII + +The Master converts the people of Benares and returns to Jagannáth + +Thus did the Master in two months instruct Sanátan in the entire lore of +the philosophy of faith. Chandra Shekhar's comrade, Paramánanda +Kirtaniá, an expert artist, performed _kirtan_ before the Master. + +As the Master had slighted the _sannyasis_ they everywhere spoke ill of +Him. At this the Maratha [Brahman] sadly reflected, Whosoever has a +close view of the Master's character feels Him to be God indeed, and +admits Him as such. If I can bring them and Him together, they will +perceive this [quality] and become His followers. I have always to dwell +in Káshi, and if I do not effect this, it will be a matter of +everlasting regret to me." + +So, he invited all the _sannyasis_, and himself went on a visit to the +Master. Chandra Shekhar and Tapan Mishra, grieved to hear Him defamed, +were humbly entreating Him, and His mind, too, was thinking of the +conversion of the _sannyasis_, in order to remove the grief of His +_bhaktas_. Just then the Maratha Brahman arrived and clasping the +Master's feet by much entreaty induced Him to accept his invitation. At +noon He went to His host's house, and bestowed salvation on the +_sannyasis_ in the manner described in Part I. of this book. + +From the day on which He blessed the _sannyasis_, a sensation was +created in the village; crowds flocked to behold the Master; scholars of +various schools came to discuss theology with Him, but He refuted all +their philosophies and established faith as the final truth. By His +reasoned speech he turned the minds of them all, and they followed His +instruction and began to chant Krishna's name. All men laughed, sang, +and danced. The _sannyasis_ submitted to Him; quitting their studies +they formed assemblies of their own [to discourse on faith]. + +A disciple of Prakáshananda, equal to him in attainments, spoke +reverently of the Master in open meeting thus, "Chaitanya is Náráyan +himself. He explains the aphorisms of Vyás most charmingly. His +exposition of the root meaning of the _Upanishads_ gratifies the +hearing and mind of scholars even. Our teacher [Prakáshánanda] gives a +fanciful explanation of the aphorisms of the _Upanishads_ leaving their +essential meaning out. On hearing his fanciful explanations scholars +pretend to approve, but are not inwardly convinced, whereas Chaitanya's +words feel to be truth indeed. In the Kali Yug, one cannot vanquish the +World by asceticism; the highest conclusion and true source of bliss is +contained in the exposition which He gave of the verses '_Hari's name +alone &c_'. The _Bhágabat_ asserts that there cannot be salvation +without faith, and that rapture in the name [of Hari] can give an easy +deliverance in the Kali Yug. (_Bhágabat_, X. xiv. 4 and ii. 26). + +"The term _Brahma_ connotes God full of the six divine attributes. To +describe Him as abstract is to impair His fulness. The _Shruti Purans_ +deal with the manifestations of Krishna's _chit_ power. Philosophers +laugh at it irreverently. They look upon Krishna's _chidánanda_ images +as a mere piece of illusion. In this they sin grievously. Chaitanya's +view is the true one. (_Bhágabat_, III. ix. 3 and 4; _Gitá_, ix. n and +xvi. 19). The aphorisms [of Vedánta] teach the theory of _parinám_ +(result), but our teacher disregards it, calls Vyás ignorant, and +asserts the theory of _bivarta_. This fanciful interpretation does not +satisfy the mind. Fancies at variance with scripture prove a man a +wretch. Engaged in vain disputation, I have hitherto forgotten to know +the Supreme Essence. Oh! how shall I merit Krishna's grace? Our teacher +has obscured the meaning of Vyás's aphorisms, whereas Chaitanya has +revealed it. True are His words; all other theories are false and +futile." + +So saying he began to sing Krishna's _sankirtan_. At this Parkashananda +remarked, "The Acharya was eager to establish Monism, and he had +therefore to twist the sense of the aphorisms. If you admit God's +_bhagawánship_, you cannot establish Monism. So the Acharya had to refute +all the _Shástras_. No author who wishes to set up his own theory can give +the plain meaning of the scriptures. A philosopher of the _Mimánsa_ school +speaks of God as a part and parcel of [His] work; the _Sánkhya_ speaks of +Him as the cause of Nature all over the universe. The _Nyáya_ asserts that +the world was composed out of atoms; the Illusionist speaks of the +abstract Brahma as the Cause. Patanjal (alone) tells us of the true +nature of Krishna; so He is the true God, according to the _Vedas_. None +recognizes God as the Supreme Cause, each school of philosophy only +sets up its own theory by refuting the views of its rivals. Thus from +the six schools of philosophy we cannot know the [spiritual] truth. Only +the words of great men are reliable. Chaitanya's words are a stream of +nectar. What He says is the essence of spiritual truth. Hearing all +this, the Maratha Brahman in delight went to report it to the Master, +whom he met going to visit Bindu Madhav after His bath in the five +streams. At the Brahman's narration He was pleased. Beholding the beauty +of Bindu Madhav Hewas enraptured and danced in the courtyard [of the +temple] in love, while Chandra Shekhar, Paramananda, Tapan and Sanátan +joined in a _sankirtan_ chanting,-- + +_"Hail to Hari and Hara! to Krishna the Yadav, to Gopál, Govinda, Ram +and Madhusudan."_ + +_Lakhs_ of men surrounded them shouting _Hari! Hari!_ The blessed cry +filled earth and heaven. Hearing it near him, Prakashananda came there +with his pupils, moved by curiosity. Beholding the Master's charm of +person and dancing, he with his disciples joined the cry of _Hari! +Hari!_ The Master trembled, spoke in a choking voice, perspired, +changed colour, or at times stood rigidly inert, bathing the bystanders +with His tears, His body thrilled with ecstasy like the _Kadamba_ tree. +He displayed every passion, exultation, abjectness, lightness &c., to +the marvel of the people of Benares. + +On seeing the crowd, the Master recovered His senses, and stopped His +dance before the _sannyasis_. He bowed very low to Prakashananda, who, +however clasped His feet. The Master cried out, "You are the instructor +of the world, and beloved [of all], while I am not worthy to be your +pupil's pupil. Why should a high one like you bow to a low one like me? +As you are God-like, by so doing you are destroying me [in sin]. Though +everything becomes you, as it becomes God, yet, for the sake of holding +up a lesson before the people, you should cease acting thus [humbly]." +Prakashananda replied, "By touching your feet I have washed away all the +sin of my former abuse of you!" (_Bhágabat_, I. v. 12, Chakravarti's +commentary, quotation from the appendix cited in the _Básaná-váshya_, +also X. xxxiv. 7). + +The Master cried out, "O God! O God! I am a despicable creature. It is a +sin to regard any creature as Vishnu. Even if a God-like person holds a +creature to be Vishnu, then God will rank him among the infidels. +(_Hari-bhakti-vilás_, i. 71)." + +Prakashananda replied, "You are God himself. But even if you insist on +being regarded as God's slave, you tire still worthy of being honoured +above us. That I once abused you will be the cause of my ruin. +(_Bhágabat_ VI. xvi. 4, X. iv. 31, and VII. v. 25). I now bow at your +feet, that I may kindle faith in them." + +So saying he sat down there with the Master, and asked Him, "The errors +you have pointed out in the theory of illusion, are, I know, the +fanciful interpretations of Shankar Acharya. Your exposition of the +essential meaning of the aphorisms has charmed the minds of all. You are +God and can do everything. Tell me then briefly, I long to hear [your +interpretation of Vyás's aphorisms]. The Master protested, "I am a +creature insignificant in knowledge. Vyás was God's self and his +aphorisms have a deep meaning, which no creature can know. Hence he has +himself explained his aphorisms. When the writer is his own commentator, +men can understand his meaning. The meaning of _pranaba_ in the +_Gáyatri mantra_ is explained at length in the four verses of the +_Bhágabat_, II. ix. 30-33. First God imparted these four verses to +Brahmá, who taught them to Nárad, and the latter to Vyás, who reflected, +"I shall make the _Bhágabat_ itself a commentary on any aphorisms." So +he accumulated the teaching of the four _Vedas_ and the _Upanishads_. +Every _rik_ which is the subject matter of a particular aphorism, is +formed into a separate verse in the _Bhágabat_. The _Bhágabat_ and the +_Upanishads_, therefore, speak with one voice; the former is nothing +more than a commentary on the latter. _Bhágabat_, VIII. i. 8, says, + +_"'Everything that exists in the world is the abode of God. Therefore +enjoy what God has given you, and covet not another's possessions.'_ + +"The above verse takes a bird's-eye view of the whole subject. Similarly +every verse of the _Bhágabat_ is like a rik. In the 'four verses' the +_Bhágabat_ has unfolded the characteristics of Connection, Means +(_abhidheya_), and Need. Connection with 'I' is the truth; perception +of 'I' is the highest knowledge, the devotion and faith necessary to +attain to 'I' is called the Means. The fruit of devotion is love, which +is the radical Need. That love enables a man to enjoy 'I'. _Vide_ the +_Bhágabat_, II. ix. 30, God's words to Brahmá: + +_'The knowledge of me is deeply mysterious. Accept as spoken by me +whatever is united to supreme knowledge (bijnán), attended by mystery, +and a part of tat.' Or in other words, God says here, 'These three +truths have I explained to you, because being a creature you could not +have understood them, viz., my nature, my dwelling (sthiti), and +my attributes, works, and six powers. My grace will inspire you with all +these.'_ So saying God imparted the three truths to Brahmá: (i) +_Bhágabat_ II. ix. 31,-- + +_'May you, through my grace, at once attain to true knowledge about the +nature of my form (swarup), my component element (sattwa), and my +attributes and acts.'_ (God's speech to Brahma). + +"Or in other words, God says 'Before creation, being myself endowed with +the six divine powers, and drawing into myself _Prapancha_-Nature, I +create while dwelling within it. The _Prapancha_ that men beholds is no +other than me. In destruction my remaining attributes manifest +themselves, completing me and so _Prapancha_-nature finds absorption in +me.' + +"(2) Again, _Bhágabat_, II. ix. 32, God speaks to Brahmá:-- + +_'This I alone existed before creation, and none else. Nature, the cause +of the gross and subtle universes, did not then exist. This I alone +exist even after creation; this universe is indeed myself. Whatever will +survive the destruction (pralaya) of the world will also be this I.'_ + +"In this verse the phrase 'This I' occurs thrice and determines the +dwelling of the full-power divine incarnation (_vigraha_). He has +(clearly) pronounced on this point in order to rebuke those +(philosophers) who do not admit incarnations (_vigraha_). The term +'_this_' indicates _jnán_, _vijnán_, and _vivek_. Illusion is God's +work, therefore God's self ('_I_') is different from illusion, just as +a faint glow shines in the sky where the Sun was, but it cannot appear +of itself without aid of the Sun. It is only by going beyond illusion +that we can perceive. Here the truth of Connection [with God] has been +unfolded. + +"(3) Next in _Bhágabat_, II. ix. 33, God tells Brahmá,-- + +_'Know that to be my illusion which being unreal appears to the (human) +mind as real, or being real is not recognized by the mind; just as the +reflection in the water of the moon of the sky, though unreal, seems to +be a second moon indeed; or as the Rahu of darkness, though real, +escapes man's perception.'_ + +"Listen to an exposition of faith as a means of devotion. In religious +rites we have to observe distinctions according to person, locality, +time and condition. But in the practice of _bhakti_ no such difference +has to be made; it is the duty of all in every place, condition and +time. Ask a _guru_ about faith, and learn its nature from him. +(_Bhágabat_, II. ix. 35). + +_'The man who seeks spiritual truth will admit that that substance alone +is the Soul (átmá) which dwells at all times and within everything by +acting as the anwaya (necessary) and byatireka (non-necessary) causes +[of things].'_ + +"Attachment to '_I_' is love, the Needful thing. I shall describe its +marks by means of actions. As the five spirits (_pancha-bhut_) dwell +within and without all creation, similarly I inspire my _bhaktas_ +within and without. (_Bhágabat_, II. ix. 34),-- + +_'As the Great Spirits (mahá-bhutáni) enter material objects after their +creation, but remained outside them as causes before their creation, so +I too remain at once within and without all created things.'_ + +'My _bhakta_ has confined me to his lotus-like heart. Wherever he +glances he beholds me.' (_Bhágabat_, XI. ii. 50 and 43, X. xxx. 4). + +"Thus does the _Bhágabat_ explain three things, Connection, Means, and +Need. (_Bhágabat_, I. ii. 1). + +"Now listen to the _abhidheya_ faith, which inspires every line of the +_Bhágabat_ (XI. xiv. 20). + +"Now hear about love, the radical Need, whose marks are joyous tears, +dance and song. (XI. iii. 32 and ii. 38). + +"Therefore is the _Bhágabat_ that author's own commentary on the +_Brahma Sutra_; it settles the meaning of the _[Mahá] Bhárat_, +explains the _Gáyatri_, and amplifies by gloss the meaning of the +_Vedas_, as is said in the _Garuda Purán_. _Vide_ also the two verses +from the same Purán quoted by Shridhar Swami in his commentary on the +_Bhágabat_, I. 1, also _Bhágabat_, I. i. 1-3 and 19, the _Gitá_, +xviii. 54, _Bhágabat_, II. i. 9, III. xv. 43, I. vii. 10." + +Then the Maratha Brahman told the assembled people how the Master had +explained the last mentioned verse in sixty-one different ways. The men +wondered and pressed the Master, who gave His interpretations again. +They marvelled exceedingly and concluded that Chaitanya was Krishna +incarnate. + +This said, the Master left the place. Men bowed to Him and shouted +_Hari! Hari!_ All the people of Benares began to make _sankirtan_ of +Krishna's name, laughing, dancing and singing in love. The _sannyasi_ +philosophers took to the study of the _Bhágabat_. (In short) the Master +saved the city of Benares, which became a second Navadwip [in fervour]. + +Returning to His quarters with His attendants, the Master said +jestingly, "I had come to Benares to sell my sentimental stuff, for +which there was no purchaser here. I could not carry my merchandise back +to my country, as you would have been grieved to see me carrying the +load! So, to please you all, I have distributed my goods freely!" + +They all replied, "You have come to deliver mankind. Before this you had +carried salvation to the South and the West. Benares alone was adverse +to you, and now you have redeemed it, to our delight." + +The sensation at Benares spread. Millions of country people began to +come to the city. They could not see the Master at the place of +_sankirtan_, but formed lines on both sides of the road to watch Him +going to bathe or visit Vishweshwar. With uplifted arms He ordered them +to chant Hari's name; they prostrated themselves and shouted _Hari! +Hari!_ + +Five days were thus passed in delivering the people, and then the Master +grew anxious. When He started walking away at night, His five _bhaktas_ +followed Him,--_viz._, Tapan Mishra, Raghunath, the Maratha Brahman, +Chandra Shekhar, and the singer Paramananda,--all wishing to accompany +Him to Puri. But the Master sent them back gently, giving them leave to +come afterwards, as He was returning alone by the Jhárikhand route. To +Sanátan He said, "Go to Brindában, to your two brothers. If my _bhakta_ +beggars, clad in quilt and bowl in hand, go there, cherish them." So +saying He embraced and left them, while they all fell down fainting. +Recovering they sadly took the way back to home. + +When Rup reached Mathura, at the Dhruba ghát he met Subuddhi Ray, who +had once been governor of Gaur with Sayyid Husain Khan as his servant. +Husain was ordered to dig a tank, and on his committing some fault, his +master, the Ray, flogged him. When, afterwards, Husain Shah became +Sultan of Bengal, he greatly promoted Subuddhi Ray. + +But the Sultana, noticing the scar of the lash on Husain's back, pressed +him to murder the Ray. The Sultan declined saying that the Ray was his +former patron, a father unto him. But the queen urged him to destroy the +Ray's caste while sparing his life. Husain answered that Subuddhi would +not survive the loss of his caste. The king was hard pressed by the +queen, and at last forced water from his own goglet into the Ray's +mouth. At this the Ray left all his possessions, fled to Bewares, and +asked the _pandits_ there about the proper penance. Thev replied, "Give +up your life by drinking steaming _ghee_. This is not a venial sin!" +The Ray remained perplexed, but when the Master arrived there, he told +Him all. Chaitanya advised him to go to Brindában and ceaselessly chant +Krishna's name, as one utterance of the name would wash away all his +sins and a repetition of it would gain him Krishna's feet. + +The Ray reached Mathura by way of Prayág, Ayodhyá, and the Naimish +forest (where he lingered some days). In the meantime the Master +returned from Brindában to Prayág, and Subuddhi on reaching Mathura +grieved to miss Him. The Ray sold dry faggots at Mathura, at five or six +piece per bundle. He lived by chewing one pice worth of gram and lodged +the rest of his earnings with a _baniá_. Whenever he met a poor +Vaishnav, he fed him, and to Bengali pilgrims he gave curd, rice and oil +for anointing the body. Rup greatly favoured him, and took him through +the "Twelve Woods" in his own company. + +After a month at Brindában, Rup hurriedly left to search Sanátan out. +Hearing that the Master had taken the Ganges route to Prayág, Rup and +his brother Anupam followed that path. But Sanátan from Prayág went to +Mathura by the king's highway, and so missed Rup, who had taken a +different route, as Subuddhi Ray told Sanátan on his arrival at Mathura. +Tenderly did the Ray treat Sanátan, who cared not for tender treatment; +being very averse to the world, he roamed through the woods, passing a +day and night under each tree and grove. Securing a copy of the holy +book named _Mathurá Mahátmya_, he searched the forests to discover the +forgotten shrines. + +Rup with his youngest brother came to Kashi and there met the Maratha +Brahman, Chandra Shekhar, and Tapan Mishra. He lived with Chandra +Shekhar, dined with the Mishra, and heard from the latter how the Master +had taught Sanátan. Delighted was he to hear from them about the +Master's doings at Kashi and His grace to the _sannyasis_, and to see +the devotion of the people to him, and hear them chanting _kirtan_. +After a ten days stay there, Rup left for Bengal. + +The Master wended His way to Puri, feeling intense bliss in the lonely +jungle path. Balabhadra accompanied Him, and He sported with the deer +and other animals as during His first journey. Reaching Athára-nálá He +sent Bhattáchárya in advance to summon His followers. At the news of His +return, they got a new life as it were, ran to Him in rapture and met +Him at the Narendra tank. The Master touched the feet of the Puri and +the Bhárati, who embraced Him lovingly. Damodar Swarup, Gadadhar Pandit, +Jagadananda, Kashishwar, Govinda, Vakreshwar, Kashi Mishra, Pradyumna +Mishra, Damodar Pandit, Haridas Thakur, Shankar Pandit, and all other +_bhaktas_ fell down at His feet. He embraced each and was over come +with love. The faithful swam in the ocean of bliss. With them He went to +visit Jagannáth, before whom He with His party danced and sang long in +rapture. The servitor of the god presented Him with a garland and +_prasád_, while Tulsi Parichha bowed at His feet. + +The Master's arrival was [soon] noised abroad in the village. +Sárvabhauma, Rámánanda, and Vánináth joined Him. With them all He +repaired to Kashi Mishra's house. Sárvabhauma bade Him to dinner, but He +declined, and ordering some _mahá-prasád_ to be brought, feasted there +with all His followers. [Text, canto 25.] + + + +CHAPTER XXIII[1] + +The Master teaches His disciples at Puri; the meeting with Sanátan + +_Author's words in commencing the Last Acts (Antya Lila)_:--"I bow to +the Lord God Krishna-Chaitanya, whose grace enables a cripple to cross +mountains and a dumb man to recite the scriptures. I am blind; this path +is difficult, and I am again and again stumbling on it. May the saints +be my support by lending me the staff of their compassion! + +"I adore the feel of my six _gurus_,--Rup, Sanátan, Raghunath Bhatta, +Jiv, Gopal Bhatta, and Raghunath-das,--who will remove evil (from my +path) and fulfil my desire. In the _Madhya Lila_ I have given a brief +outline of the _Antya Lila_. I am now stricken with the decrepitude of +age, and know death to be near. Therefore, I write in detail such acts +of the _Antya Lila_ as have not been described before." + +When the Master returned from Brindában to Niláchal, Swarup Goswámi sent +word of it to Bengal. Shachi rejoiced to hear of it; all the _bhaktas_ +rejoiced. They all set off for Niláchal. The men of Kulin village and +the men of Khand all joined Acharya Shivananda. Shivananda Sen undertook +to pass them through the police out posts (_gháti_) of the road, looked +after them, and secured lodgings for them. When they arrived at +Niláchal, they all met the Master, as in past years. At the end of four +months, the Master sent the _bhaktas_ back to Bengal. + +Every year the Bengali adorers used to come, meet the Master, and then +return home. From other provinces, too, people used to come to +Jagannáth-Puri and attain the bliss of gazing at the feet of +Chaitanya. But there were many householders who could not come. For +their salvation the Master inspired worthy disciples in those countries +with His own force, and thus all countries were made Vaishnav. + +Bhagabán Acharya, a great Vaishnav, very learned and high-born (_árya_), +lived at Jagannáth-Puri, seeking the Master's company, as the cow-boys +[of Mathura did Krishna's]. He was a comrade of Swarup Goswámi, and took +absolute refuge at the feet of Chaitanya. At times he used to invite the +Master and made Him dine alone in his house. + +One day, when the Acharya had bidden the Master to dinner at his house, +he called the Master's chanter, the Lesser Haridas, and told him to +bring on his behalf a _maund_ of white rice from the sister of Shikhi +Mahiti. She was named Madhavi Devi, an old anchorite and devout +Vaishnav. At his meal the Master praised the rice and learnt that it had +been supplied by Madhavi through the Lesser Haridas. When He returned to +His lodgings, he ordered Govinda to exclude Haridas from the place from +that day onwards. + +Haridas grieved at the Master's doors being closed to him. For three +days he fasted. None knew the reason of his exclusion. Then Swarup and +others asked the Master, who replied, "I cannot look at the face of a +bairagi who speaks to a woman. Our passions are hard to control and take +hold of their natural objects of gratification. Even the wooden statue +of a woman can steal the heart of an ascetic." (They prayed for His +pardon, but in vain. When even Puri Goswámi interceded for Haridas, the +Master in anger threatened to leave His disciples there and migrate +alone to Alalnath). At the sight of Haridas's punishment, terror seized +all the _bhaktas_. They gave up conversing with women even in dreams. + +Thus did Haridas pass a year, and yet the Master did not feel any grace +for him. So, one night Haridas bowed to the Master [from a distance] and +went away to Allahabad without telling anybody. He concentrated his mind +on attaining to the Master's feet [in the next life] and gave up his +life by plunging into the junction of the three rivers, (_Triveni_ at +Allahabad). + +An Oriya Brahman boy, handsome, gentle of manner, but fatherless, used +to visit the Master at Puri daily, bow to Him and hold converse with +Him. The Master was as life unto him, and he enjoyed the Master's +favour. Damodar could not bear to see this attachment, and again and +again forbade the boy [to come]. But he could not live without seeing +the Master; he came daily and the Master showed him great love; it is +natural for a boy to come where he meets with love. + +The sight grieved Damodar, but he could not say any thing as the boy +heeded not his prohibition. One day the boy visited the Master, who +lovingly inquired after his [health]. After a time the boy left. Damodar +could not contain himself any longer, but burst out with, "In other +connections you are called a _Goswámi_. We shall soon know what sort of +_Goswámi_ you are! All men will soon sing the praise of our _Goswámi!_ +His reputation will be now established at Puri!" + +The Master, hearing it, asked, "What is this that you are talking, +Damodar?" The man replied, "You are a free God. You act as you please. +Who can forbid you? But who can shut the mouth of the garrulous world? +You are a wise man. Why then do you not reflect deeply? Why do you love +a widow's son? True, she is chaste and an ascetic; but she has the +faults of being beautiful and young. You too are youthful and extremely +handsome. This will give an opportunity to scandal-mongers to whisper." + +Damodar ceased speaking. The Master, pleased at heart, smiled and +reflected, thinking "This is a current of the purest love. I have no +well-wisher like Damodar." + +Another day, the Master took Damodar aside and said, "Damodar, go to +Navadwip, and stay there with my mother. I do not see any other guardian +for her than you. You have warned me even! I have no candid friend like +you among my followers. Unless a man is candid (_lit._, impartial), +virtue cannot be guarded. You have done something which even I cannot +do. You have reprimanded me, what shall we say of others? Go to my +mother's house and remain at her feet. In your presence nobody can act +freely. Come here occasionally to see me, and then return there quickly. +Convey to mother my millions of salutation. Make her happy with the news +of my happiness. Say that I have sent you to her to tell her constantly +of me. So saying delight her heart." + +(The miracles of the Vaishnav saint Haridas Thakur, _not translated_). + +When Rup Goswámi, after visiting the Master at Puri, went to Bengal for +returning to Brindában, his brother Sanátan came from Mathura to +Niláchal. He travelled by the Jharikhand jungles (Santal parganas), now +fasting, now chewing [dry grains]. Scabs broke out on his skin from the +bad water of Jharikhand and the irregularity of diet, and exudations ran +down his body. + +On the way he sadly reflected, "I belong to a low caste. My body is +vile. I shall fail to see the Master when I go to Puri. He lives, I +hear, near the temple. But I dare not go near it, as the servitors of +Jagannáth are constantly passing there on business and it will be a sin +if I [accidentally] touch them. Therefore, I shall renounce my body by +throwing myself under the wheels of Jagannáth's car when the god is +taken out in the car procession; thus shall I attain at a holy place +relief from my pangs and the salvation of my soul." + +So resolving, he came to Niláchal and alighted at Haridas's place. He +bowed at the feet of Haridas, who learning his name embraced him. His +heart yearned for the sight of the Master. Haridas assured him that He +would soon come. + +The Master, after witnessing the _Upala-bhog_ of Jagannáth, came there +with His disciples to meet Haridas. The two prostrated themselves at His +feet. The Master raised Haridas and embraced him. Haridas said, "Here is +Sanátan, bowing to you." The Master looked at Sanátan with interest and +advanced to embrace him, while Sanátan ran backwards shouting, "Touch me +not, Master, I beseech Thee. I am of low caste, and in addition my skin +is running with exudations." But the Master embraced him by force, and +His fair body was stained with Sanátan's sores. He introduced all His +disciples to Sanátan, who bowed at their feet. With them all the Master +sat down on the raised terrace, while Haridas and Sanátan sat below. He +inquired after Sanátan's health, who replied "My supreme bliss is that I +have gazed on Thy feet." The Master then asked about the Vaishnavs of +Mathura, and Sanátan reported that they were well. + +The Master said, "Rup [your brother] was here for ten months, and he +left for Bengal only ten days ago. Your [youngest] brother Anupam has +died on the bank of the Ganges. He was a staunch devotee of Ram." +Sanátan replied, "I have been born in a low family; All sorts of +wickedness and wrongdoing were my hereditary burden. Such a family thou +hast accepted, without scorning it! My whole family has been blessed by +thy grace. This Anupam was devoted to Ram-worship from his childhood. +Day and night he used to meditate on the name of Ram, hear the +_Ramayan_ read, and chant it. He used to live with Rup and myself +constantly and listen with us to Krishna's deeds and the _Bhágabat_. We +one day tested him saying, Listen, dear, Krishna is very delicious; he +abounds in beauty, sweetness, love, and grace. Do you, therefore, adore +Krishna in our company. We three brothers shall dwell together in the +delights of discourses on Krishna. So we two urged him again and again. +Our influence turned his mind a little and he responded, How long can I +resist your command? Initiate me in the mantra and I shall adore Krishna +[in future]. So saying, he paced up and down all the night, waking and +crying how he could leave Ram's feet. Next morning he told us, I have +sold my head to the feet of Ram, and it pains me excessively to draw my +head away thence, Have mercy on me and permit me to worship Ram's feet +birth after birth. Then we two embraced him and praised him saying noble +is the firmness of thy faith. Master, when you bless a family, it enjoys +every good, and all its troubles, disappear." + +The Master replied, "Just in the same way did I test Murari Gupta +before. That _bhakta_ is noble who does not leave his Lord's feet. That +Master is blessed who does not abandon his own devotee. It is well that +you have come here. Dwell in the same house with Haridas." + +One day the Master came there, as was his daily wont, to meet the two, +and began abruptly to speak, "Sanátan! If giving up life could have made +one gain Krishna, I could have sacrificed my life a million times over +in a moment. It is not by courting death but by adoration that we can +gain Krishna. There is no other way of gaining him than _bhakti_. +Suicide and the like are a low dark (_támas_) kind of _dharma_. But +the _támas_ and _rajas_ kinds of _dharma_ cannot give us the essence +of Krishna. Without _bhakti_ there cannot be love, and without love +Krishna cannot be attained. + +"Suicide and the like are a _támas dharma_, and the cause of sin; +through them a devotee cannot attain to Krishna's feet. The loving +_bhakta_ wishes to quit his body when separated from his Lord; but when +love has brought Krishna to him, he cannot think of death. + +"Give up your evil intention and listen to the _kirtan_, and soon will +you get the treasure of love for Krishna. Even a low-caste man is not +unfit to adore Krishna. Even a well-born Brahman is not, [merely by +reason of his birth] worthy to adore him. He who adores is great; the +man wanting in devotion is low and despicable. In the worship of Krishna +there is no distinction of caste or pedigree. The Lord is more gracious +to the lowly, while the high-born, the learned, and the rich are too +proud [in His eyes]. "Among the methods of adoration the chief are the +nine kinds of _bhakti_, which is most potent in giving us, Krishna's +love, even Krishna himself. The highest of these is _nám-sankirtan_, +chanting the Name. Chant the Name with a pure soul and you will win the +treasure of divine love!" + +Sanátan marvelled when he heard all this, thinking "The Master is +omniscient. He has divined my plan of suicide and forbidden it." Then he +clasped the Master's feet, crying, "You are omniscient, gracious, free, +and God. I move like a wooden machine as you turn my handle. I am lowly, +a wretch, and wicked of disposition. What would you gain by keeping me +alive?" + +The Master replied, "Your body is my property. You have given yourself +up to me. How dare you think of destroying what is another's property? +Cannot you distinguish between a crime and a just deed? Your body is my +chief instrument; with it I shall carry out many purposes. The +exposition of the nature of devotion, the devotee and Krishna-_prem_, +the duties and daily practices of Vaishnavs, the establishing of +devotion to Krishna, love for Krishna and service, the restoration of +forgotten holy places, the teaching of asceticism, the preaching of this +faith at Mathura and Brindában which are my favourite places, all these +I wish for. But by my mother's command I live at Niláchal, and therefore +I cannot preach the religion at Mathura in person. The body by means of +which I want to do all these works, you want to give up. How can I allow +it?" + +At this Sanátan said, "I bow to thee. Who can fathom the depths of thy +heart? As the juggler makes the wooden puppet dance, while it knows not +what it plays or what it sings, so, too, does the man whom you inspire, +dance with out knowing why he is dancing or through whom." + +Thereafter the Master embraced the two and left for His home to do His +noontide devotions. + +Haridas mourned to Sanátan, "None can be compared with you in good +fortune. The Master has declared your body to be His own property. He +will do through you at Mathura the work that He cannot do in His own +person. Through you He will compose the exegetics of _bhakti_, and lay +down its scriptures and practices. [Alas!] my body has been of no +service to the Master. My body, though born in the [holy] land of +Bhárat, has become futile." + +But Sanátan consoled him saying, "Who else is your equal? Among the +Master's followers you are the most fortunate. The work of His +incarnation is the preaching of the Name, and that work He does through +you. Daily do you chant the Name three hundred thousand times. Before +all do you hold forth on the glory of the Name." + +The Bengal _bhaktas_ came on pilgrimage, as before, on the occasion of +the Car festival, and stayed with the Master for the four months of the +monsoon. The Master introduced to them Sanátan who bowed at their feet +and they favoured him. His excellent character and [deep] scholarship +endeared Sanátan to all. + +In the month of Jyaishtha the Master went to Yameshwar Tota (garden) to +dine at the entreaty of His _bhaktas_. At noon He called for Sanátan, +who delighted to hear of it, and went to Him by way of the sea-beach. He +reached the Master with his two feet blistered [by the hot sand]. + +The Master asked "By what route have you come, Sanátan?" He replied, "By +the sea-side." Then the Master said, "Why did you come over the hot +sand? Why did you not take the cool path before the Lion Gate +(_singhá-dwár_)? The hot sand has blistered your feet. You cannot walk; +how could you bear the journey?" + +Sanátan replied, "It was no great hardship. I did not feel that my feet +were being blistered. I am not entitled to pass by the _singhá-dwár_ +road, especially, as the servitors of the god Jagannáth frequently pass +along it and it would be a disaster if I touch any of them." + +The Master's heart was pleased to hear of it, and He began to tell +Sanátan, "Though you are the saviour of the world and your touch can +purify even the gods and sages, yet it is the sign of a [true] _bhakta_ +to respect the dignity [of rank or caste]. It is an ornament to a +_sadhu's_ character to observe distinctions (_maryádá_) of rank. Not +to do so is to court public ridicule and to destroy one's own earthly +life and spiritual welfare as well." + +Sanátan's body was covered with running eruptions. The Master embraced +him in spite of prohibition, and His body was stained with the +exudation, at which Sanátan grieved. + +But the Master said, "The body of a Vaishnav is not material. It is +supra-physical and full of the _chit_ and _ánanda_ of _bhakti_. At +the time of his initiation the _bhakta_ surrenders himself to Krishna, +who then renders him equal to his own self, and fills the body with his +own _chit_ and _ánanda_. The Lord Krishna has visited Sanátan's body +with sores only to test me. If I had in disgust refused to embrace him, +I should have been guilty in the eyes of Krishna." + +So saying, He embraced Sanátan again, and lo! the sores disappeared and +his body assumed a golden hue! + +After the _dol-yatrá_ he was given leave to depart to Brindában with +minute instructions as to what he should do there to propagate the +faith. [A long list of the Vaishnav literature produced by Rup, Sanátan, +and their nephew Jiv, the son of their youngest brother Vallabh +Anupam,--_not translated here_]. + +[1] Chapters XXIII-XXVII are taken from the _Antya Lila_ or Third Book +of the text. + + + +CHAPTER XXIV + +Meeting with Vallabh Bhatta; the Master stints His food + +Thus did the luminous Gaur (Chaitanya) perform many feats in many a +playful way with His _bhaktas_ at Niláchal. Though His heart was inly +pierced with the pang of separation from Krishna, yet He did not express +it outwardly lest His disciples should grieve. When, however, His +intense love-sickness [for Krishna] did break forth, His agony baffled +description. The Krishna-talk of Rámánanda and the [sacred] singing of +Swarup saved the Master's life amidst the pain of separation from +Krishna. In the day time His mind was diverted by the diverse company +that He met, but in [the solitude of] night His love-sickness waxed +strong. To please Him these two always kept Him company and consoled Him +with verses and songs about Krishna. + +[Account of how Raghunath-das, the son of a very rich revenue-farmer, +escaped from his home at Saptagram in Bengal, joined the Master at Puri +and lived in utter lowliness by begging.] + +One year Vallabh Bhatta came and met the Master, bowing at His feet. The +Master embraced him as an adorer of Vishnu (_bhágabat_) and with honour +made him sit close to Himself. + +Meekly did the Bhatta address the Master, "Long have I desired to see +you and to-day Jagannáth has gratified that wish. Lucky is he who can +behold you, for you are as it were God in a visible form. Even to +remember you [from a distance] hallows a man. No wonder, then, that the +sight of you makes one blessed. (_Bhágabat_, I. xix. 30.) The +distinctive religion of the modern age is the _kirtan_ of Krishna's +name, and this religion cannot be established without Krishna's own +power. That you have founded this faith proves that you are inspired +with Krishna's divine force. Whosoever beholds you, swims in the stream +of the love of Krishna. Only Krishna's spirit can call forth this love, +as the scriptures say that Krishna is the sole inspirer of _prem_ +(love)." + +The Master replied, "Listen, great-minded Bhatta! I was a _sannyasi_ +following the theory of illusion (_máyá-vád_); I knew not _bhakti_ for +Krishna. The Goswámi Adwaita Acharya is God incarnate; _his_ society +has cleansed my mind. He has no peer in the knowledge of all the +Shastras and in devotion to Krishna, and therefore he has been rightly +named _A-dwaita_ without a second. Nityánanda, Sárvabhauma +Bhattáchárya, Rámánanda Ray, Damodar Swarup, Haridas Thakur, Acharya +Ratna and many other _bhaktas_ have all taught me Krishna-love and true +_bhakti_, and have preached to the world love for the Krishna-name." + +So spoke the Master artfully, as he knew the Bhatta to be very proud of +his learning, and to have long cherished the conceit that he knew all +the _bhakti_-theology of the Vaishnavs and could expound the _Shrimad +Bhágabat_ best. The Master's words curbed this pride of the Bhatta, and +he longed to know the many disciples whose Vaishnav character the Master +had just extolled. He asked, "Where do these Vaishnavs live? How can I +meet them?" The Master replied, "Some live here, some on the bank of the +Ganges (_i.e._, at Navadwip, Panihati etc.). These latter have all come +here for the Car festival, and have taken up lodgings in this place. +Here will you meet all of them." + +Next day when all the Vaishnavs came to the Master's place, He +introduced them to the Bhatta. Their Vaishnav-splendour filled the +Bhatta with amazement and he looked like a firefly in their company. +Then he feasted the Master and His disciples on huge quantities of +_mahá-prasád_. The _sannyasis_ sat down with Paramananda Puri on one +side. The Master sat down between Adwaita and Nityánanda, while His +disciples sat before and behind. The _bhaktas_ from Bengal were +countless; they filled the yard row on row. Vallabh Bhatta marvelled at +the sight of them and bowed at the feet of each. He himself served the +_mahá-prasád_ to the Master and the _sannyasis_. They shouted _Hari! +Hari!_ on receiving the _prasád_. The roar of Hari's name filled the +universe. The Bhatta gave away garlands, sandal-paste, betel-leaf and +nuts and delighted all with his reverence. + +On the day of the Car procession, the Master began _kirtan_. As before, +He formed seven distinct groups of singers, under Adwaita, Nityánanda, +Haridas, Vakreshwar, Shribas, Raghav Pandit, and Gadadhar, who sang at +different places. The Master roamed about shouting _Hari_, while +fourteen drums (_mádal_) lifted up the din of the _sankirtan_. The +sight filled Vallabh Bhatta with marvel; he flew into a transport of +delight and could not control himself. Then the Master stopped the dance +of the others and began to dance Himself. As he gazed on the Master's +beauty and the exuberance of His _prem_, the Bhatta believed that the +Master was Krishna himself! + +After the festival the Bhatta begged the Master, saying, "I have written +a commentary on the _Bhágabat_ and want to read it to you." The Master +replied, "I do not understand the meaning of the _Bhágabat_ and am not +qualified to hear [and judge] any interpretation of it. I only sit down +and recite Krishna's name, and even then fail to complete the promised +number of recitations in twenty-four hours." The Bhatta rejoined, "I +have made an exposition of the meaning of Krishna's name in my +commentary. Listen to it." But the Master objected, "I do not pay any +regard to the many senses of Krishna's name; I only know that he is +Yashoda's darling son and darkly beautiful [like the _Tamál_ leaves]. +This only I know for truth, and I have not arrived at any other meaning +of the name." At the Master's slight, the Bhatta went back to his +quarters, downcast in mind. (He took his commentary to the chief +disciples, and even read out parts of his own motion, but they slighted +it and he was abashed). + +Daily did Vallabh Bhatta go to the Master's place and dispute with +[Adwaita] Acharya and other disciples. Whenever he established a +proposition, the Acharya used immediately to refute it. Before them +Vallabh Bhatta appeared like a crane in the company of majestic swans. + +One day the Bhatta asked the Acharya, "Mankind is feminine, and Krishna +is their husband, so you hold. No devoted wife utters her husband's +name. And yet you repeat Krishna's name. What sort of _dharma_ is +this?" The Acharya replied, "_Dharma_ in the flesh is sitting before +you. Ask Him, and He will justify it." + +Then the Master broke in, "You do not know the essence of _dharma_. It +is the _dharma_ of a true wife to obey her husband's commands. Our +husband has commanded us to chant his name ceaselessly. No true wife can +disobey his command, and so we chant his name and derive from it the +fruit of the birth of love for Krishna's feet." This silenced Vallabh +Bhatta and he went home sorrowing at his public humiliation. + +Another day he came to the Master's assembly and said rather boastfully, +"I have refuted [Shridhar] Swami's commentary on the _Bhágabat_. I +cannot accept his interpretation Where his view differs from mine, I do +not follow the Swami." The Master smiled and remarked,. "One who does +not follow (her) _swami_ (=husband) is ranked among harlots!" + +Chaitanya had come to earth as an _avatár_ for the good of mankind; by +various humiliations He purified the proud heart of the Bhatta. At night +Vallabh Bhatta began to reflect in his own house, "Formerly the Master +favoured me greatly at Allahabad, when He accepted my invitation to +dinner in the company of His disciples. Why then is His heart turned +away from me now? Let my heart be free from the pride of gaining +victories in debate. The God-souled does good to all. I am filled with +the pride of asserting myself, and He humiliates me in order to cure me +of this pride." + +So thinking, next morning he came to the Master and meekly praising Him +took refuge at His feet, saying, "I am ignorant and have foolishly +displayed my learning before you. You are God and out of your natural +grace you have removed my pride by means of disgrace. The blindness of +pride has been removed from my eyes through the collyrium of your grace +now, and true knowledge has dawned on me. I have sinned. Forgive me; +take refuge with thee; lay thy feet on my head." + +The Master checked him saying, "You are a scholar and a devotee at the +same time. Where these two qualities are present, there pride cannot +exist. You have written a commentary on the _Bhágabat_ in scorn of +Shridhar Swami! I understand the _Bhágabat_ through the grace of +Shridhar Swami; he is the world's _guru_, my _guru_. What you write +contrary to Shridhar is labour lost; no one will accept it. Therefore, +write your commentary on the _Bhágabat_ in the footsteps of Shridhar. +Leave off your pride and adore the Lord Krishna. Give up your failings +and join the _kirtan_ of Krishna, and you will soon attain to Krishna's +feet." + +Then the Master agreed to dine at Vallabh Bhatta's house once again. The +Bhatta used to meditate on God as the child Gopal. But the society of +Gadadhar Pandit turned his mind, and he longed to adore the youthful +Gopal. He begged the Pandit to teach him the _mantra_ and ceremonial of +this kind of adoration, but Gadadhar declined to act without the +Master's permission ... Another day Gadadhar Pandit invited the Master, +who agreed and at the dinner permitted Vallabh Bhatta to be initiated by +Gadadhar. + + +HOW THE MASTER STINTED HIS FOOD + +Ramchandra Puri Goswámi came to Niláchal and there met the Master and +Paramananda Puri Jagadananda Pandit invited Ramchandra Puri and fed him +on the _prasád_ of Jagannáth. After the meal the Puri asked Jagadananda +to feed on the food left over, and serving the _prasád_ repeatedly made +him eat much. And thereafter, washing his hands and mouth, Ramchandra +Puri began to cavil, "I had heard that Chaitanya's _bhaktas_ were great +gluttons. Now I see it with my own eyes to be true. By gorging +_sannyasis_ with so much food, their piety is destroyed. You are +_bairagis_ and yet you are such huge eaters! Your _bairagya_ is not +sincere." + +Ramchandra Puri was notorious as the universal fault finder, having been +cursed for it by his own religious preceptor, Madhavendra Puri. He now +dwelt at Niláchal, detached by nature, staying at one place for some +time, taking his meal at some [other] place without having been bidden, +and taking note of what others ate. + +The Master was daily fed at different houses, at a cost of four _pan_ +of _cowries_ [_i.e._, one anna] for the three of them,--the Master, +Kashishwar, and Govinda (His body-servant.) Ramchandra Puri closely +inquired into the Master's abode, manners, food, bed and travels. He +could not reach the Master's merits, but roaming in search of His +defects, could not find any. Then he began to slander the Master to all +the people, saying, "He is a _sannyasi_ and yet eats sweetmeats. How +can such luxury enable him to control the lusts of the flesh?" + +He daily came to visit the Master, but only to pry into His +shortcomings,--for that was the only work of the Puri,--while the Master +did him reverence as His _guru_. He knew of the slanders spoken by the +Puri [against Him], but welcomed and honoured him greatly. One day the +Puri came to the Master's house in the morning, and noticing some ants +on the floor, delivered this covert attack, "Verily sweetmeats were +brought here last night, for ants are running about. A wonder +_sannyasis_ dead to the world have such gluttonous cravings!" And then +he left in a hurry. + +The Master now saw with His own eyes what He had only heard before, +[about the slander spread against Him]. He called Govinda and told him, +"From to-day my meal will be one packet of rice and curry of the +_pinda-bhog_ worth 20 cowries [i.e., one quarter-anna]. Don't accept +any food above this for me. If you bring more, you will not see me +here." + +Half of this the Master ate and the other half He left for Govinda, and +both remained famished. Then He commanded Govinda and Kashishwar to beg +their food elsewhere. Thus some days passed in great hardship. Hearing +of it, Ramchandra Puri came to the Master and smiling told Him, "It is +not a sannyasi's _dharma_ to gratify his appetite. He eats just enough +to fill his stomach anyhow. I find you lean and hear that you eat only +half your fill. This drying _bairagya_ is not a sannyasi's _dharma_. A +sannyasi performs true _jnan-yog_ when he fills his stomach as far as +is necessary but does not enjoy his food. (_Gitá_, vi. 16-17.)" + +The Master replied, "I am an ignorant child and your pupil. It is my +good fortune that you are teaching me." Ramchandra Puri then left. + +Next day the _bhaktas_ headed by Paramananda Puri complained to the +Master against Ramchandra as a universal fault-finder and instigator of +gluttony, which he afterwards censured. They urged Him not to listen to +Ramchandra and famish Himself, but to return to His old diet and accept +invitations. But the Master replied, "Why do you blame Ramchandra Puri? +He expounds the natural _dharma_, and has done no wrong. It is very +wrong for a sannyasi to have a lustful palate. It is a sannyasi's duty +to eat just as little as will keep body and soul together." They all +pressed Him hard, and yielding to their entreaty He fixed His rations at +one-half of its former cost, _viz._ at two pan of _cowries_ [_i.e._, +half anna], which was shared by two, sometimes three persons. If a +Brahman whose cooking He could not eat, invited Him, He took only +_prasád_ worth two _pan_ of _cowries_. If it was a Brahman whose +cooking He could eat, He took a little of _prasád_ [purchased with +money] and a little of the meal cooked in His host's house. But at the +houses of Pandit Goswámi, Adwaita Acharya, and Sárvabhauma, He ate +whatever they asked Him, for there He had no independence; He had come +down to earth to render His devotees happy. + +After a time Ramchandra Ptiri left Niláchal on a pilgrimage, to the +intense delight of the Vaishnavs, who felt that a heavy stone had been +lifted from their heads! They now freely invited the Master to _kirtan_ +and dance, and all freely partook of the _prasád_. + + + +CHAPTER XXV + +The love of the pilgrims from Bengal + +The Bengal _bhaktas_ came to Niláchal [carrying loving presents,--food +and preserves, for the Master]. It was the day of Jagannáth's sporting +in the water of the Narendra tank. The Master came there with His +followers to see the water-sport and there the Bengal pilgrims met Him. +The Bengal musical parties were singing the _kirtan_; on meeting the +Master they began to weep in love. The water-sport, instrumental music, +song, dance and _kirtan_ created a tumult on the bank, while the boats +plied merrily on the water. The mingled din of the _kirtan_ and weeping +of the Bengalis filled the universe. Then the Master entered the water +with His disciples and sported gleefully with them all. These +water-sports have been described in detail by Brindában-das in his +_Chaitanya-mangal_. I shall not repeat them here. + +Another day the Master went with His party to behold Jagannáth at his +rising from bed. There He began the _berá kirtan_. Seven parties began +to sing, and seven chiefs danced in them, Adwaita Acharya, Nityánanda, +Vakreshwar, Atrhyutananda, Shribas Pandit, Satyaraja Khan and +Narahari-das. The Master visited all the seven groups, each thinking +that He was with it only! The roar of the _kirtan_ filled the earth; +all the citizens came out to see it; the king came with his Court and +gazed from a distance, the queens beheld the scene from the roofs of +houses. The earth trembled under the influence of the _kirtan_. Men +shouted _Hari!_ thus adding to the din. After a while, the Master was +inclined to dance Himself. Around Him the seven parties sang and beat +their instruments; in the centre He danced in supreme transport of love. +He recollected the Oriya verse, _Jagamohan parimundá jáun!_ 'Charmer of +the universe! I abase myself before Thee', and bade Swarup sing it. To +this air He danced in ecstasy, while all the men around swam in tears of +love. With uplifted arms He cried, "Chant! chant!" and they in delight +shouted _Hari! Hari!_ At times He fell down in a trance and ceased to +breathe, then suddenly started up with a roar. Frequent tremour burst +over His body, making it look like the _shimul_ tree, now it was +quivering and now it stiffened. The sweat burst through every pore in +His skin. With faltering speech he muttered _ja ja, ga ga, pari +pari_,--every tooth in his mouth shaking as if about to be loosened. +Even in the third quarter of the day His dance did not cease. All the +people in ecstasy forgot [fatigue of] body and [the distinction of] self +and others. Then Nityánanda resorted to a device; he silenced the +_kirtan_-singers gradually, and only the leaders of the seven groups +continued singing with Swarup, but in a low tone. At the cessation of +noise, the Master came to Himself somewhat. Then Nityánanda told Him how +fatigued all were. The Master at this put an end to the _kirtan_ and +went to bathe in the sea with them all. + +Then with all His _bhaktas_ He partook of the _prasád_, dismissed +them, and retired to sleep at the door of the _gambhira_ (room). +Govinda came to rub His feet, as was the usual practice, before going to +feed on His leavings The Master had stretched Himself at full length +across the doorway; Govinda could not enter the room and begged Him to +move aside a little, but He declined saying that He was too weak lo stir +His limbs, and told Govinda to do whatever he liked. Then Govinda threw +his sheet over the Master's body and entered the room leaping over Him. +His shampooing threw the Master into a sweet a sleep and relieved Him of +His fatigue. After two _dandas_ (48 minutes) He woke, and seeing +Govinda there, asked in anger, "Why are you here still, _Adi-basyá?_ +Why did you not go away for your meal when I fell asleep?" Govinda +replied, "You lay blocking the doorway, and I found no path for going +out of the room." But the Master rejoined, "How, then, could you come +in? Why did you not go out in the same way that you entered? + +Govinda returned no answer, but reasoned within him self, "I must do my +appointed work, even if I have to commit any fault or go to hell for so +doing. For the sake of doing my duty I do not hesitate to commit a +million sins, but I fear even the touch of sin for my own personal +needs." + +This year the Bengal pilgrims came in large numbers,--two to three +hundred of them, including many women. Shivananda Sen acted as their +guide and caretaker on the way. + +They came to Puri and met the Master, the women gazing at Him from a +distance. They were all given lodging-houses and invited by the Master +to eat the _mahá-prasád_. The entire family of Shivananda enjoyed His +grace. After the meal He told Govinda to give the leavings on His plate +to Shivananda's wife and sons so long as they stayed there. A +sweetmeat-seller (_modak_) of Nadia, named Parameshwar, had his shop +close to the Master's paternal house. In His boyhood He used to visit +this man's shop and the man used to treat Him to confects made with +milk. He loved the Master from His infancy, and this year came to see +Him. He prostrated himself before the Master saying, "I am Parameshwar." +In delight at seeing him the Master asked, "Parameshwar! are you well? +It is a happy thing that you have come." The man added "Mukunda's mother +has come", [meaning his own wife]. The Master was shocked to hear the +name of a woman, but out of love for Parameshwar said nothing. The +loving simple-minded grocer did not know the ways of the learned; these +qualities inly delighted the Master. + +Four months passed away in the usual way, and then He permitted the +pilgrims to return to Bengal. They invited Him to dinner and He lovingly +spoke to them all, "Every year you come here to see me, undergoing many +hardships on the two journeys. For this reason I feel inclined to forbid +your coming, but the pleasure of your society tempts my heart. I had +commanded Nityánanda to live in Bengal. He has come here in defiance of +my order; what can I say to him? The [old] Adwaita Acharya, leaving his +wife, children and home behind, performs a long and difficult journey to +meet me. How can I repay the debt of his love? I merely sit here at +Niláchal without having to do any exertion for your sake. I am a +_sannyasi_, without wealth. With what shall I repay my debt to you? My +only property is my body, and this I give up to you. Sell it, if you +list." + +The Master's speech melted their hearts; tears ran down their cheeks +without ceasing. He, too, wept clasping their necks, and weeping +embraced them. So, they could not set out on their journey home that +day, but passed five or seven days more at Puri in the same way. + +At last the Master consoled them and gave them leave to depart with +composure of mind. The _bhaktas_ left the city weeping. The Master +remained there in sadness of heart. + +Last year Jagadananda, the Master's companion, had by His leave gone to +Nadia to see mother Shachi. She in delight listened day and night to his +discourse on the Master and His doings. All the _bhaktas_ of Nadia met +him and entertained him in their houses, listening in rapture to his +talk about the Master's inmost things. At the house of Shivananda he +prepared a pot of medicated oil, scented with sandal-wood, and taking it +to Niláchal asked Govinda to rub it on the Master's head, to cure Him of +bile, wind and other sickly humours. Govinda reported it, but the Master +replied, "A _sannyasi_ is forbidden to rub oil, especially scented oil. +Present it to the temple of Jagannáth, where it will be used in lighting +lamps, and his labour will be supremely rewarded." + +Some ten days afterwards, Govinda repeated Jagadananda's request that He +should accept the oil. The Master burst forth in anger, "Very well, +engage a servant to rub me with the oil! Is it for such pleasures that I +have turned _sannyasi_? What is ruin to me is a sport to you! Every one +who will smell the fragrant oil on my person in the streets, will call +me a carnal _sannyasi_!" Govinda remained silent on hearing this. + +Next morning, when Jagadananda came to the Master, He said, "Pandit! you +have brought for me oil from Bengal. But I am a _sannyasi_ and cannot +accept it. Present it to Jagannáth to light the lamps of the temple. +That will be the reward of your labour." The Pandit replied, "Who has +told you this piece of falsehood? I never brought any oil from Bengal." +So saying, he brought out of the room the pot of oil and broke it on the +floor of the yard in the Master's sight. Then he ran back to his own +house, bolted the door of his bed-room from within, and shut himself up +there [without taking any food]. On the third day the Master went to his +door and cried out, "Rise, Pandit! you must feed me to-day on your own +cooking. I shall come back at noon. I am now off to see Jagannáth." So +saying, He left the house. The Pandit rose from his bed, bathed, cooked, +and at noon, when the Master returned, placed the dishes before Him on +the leaves and bark of the plantain-tree. The Master said, "You must +dine with me. Serve your meal, on another leaf." But the Pandit +entreated Him to eat first and let him sit down to his meal after his +guest. The vegetable soup was delicious and the Master cried out, "When +one cooks in anger, it tastes so sweet! This is a proof of Krishna's +grace on you." + +The Pandit served and the Master ate, willing but unable to rise from +the feast, and eating ten times His usual food, in fear lest the Pandit +should fly into a rage again and fast himself! After the dinner, the +Master went back to His lodgings, leaving Govinda there to see that the +Pandit broke his fast. Jagadananda sent Govinda back to rub the Master's +feet, and put Him to sleep. But He again bade Govinda go and see that +the Pandit was really eating! When Govinda reported the fact, then the +Master lay down in bed in peace of mind. + + + +CHAPTER XXVI + +The Master's love-sickness for Krishna; His visions and transports of +bhakti + +The Master felt his separation from Krishna just as the milk-maids did +after Krishna had left Brinidabán for Mathura. Gradually He began to +break out in wild lamentations, even as Rádhá had talked in delirium on +meeting with Uddhav. Ever did the Master consider Himself as Radha, and +felt [and acted] like her. No wonder, for such is the course of +_divya-unmád_ (spiritual ecstasy). + +One night when He was sleeping, He dreamt of Krishna in the _rása_ +dance; the god was bending his body gracefully and playing on the flute, +wearing a yellow garment and garlands of flowers, and looking like the +picture of Love; the milkmaids were dancing in a circle, joining their +hands together, while in the centre Krishna frolicked with Radha. The +sight inspired the Master with the same mood; He felt that He was at +Brindában and had gained Krishna's company. + +As He was late in rising, Govinda wakened Him; but He saddened when He +became conscious of the real world. After performing the necessary acts +of the morning He went to behold Jagannáth. He stood close to the image +of Garuda, while hundreds of thousands of worshippers thronged in front +of Him. An Oriya woman, unable to see the god on account of the crowd, +climbed upon the Garuda and rested one foot on the Master's shoulder. + +Govinda saw it and hurriedly pushed her a way, but the Master forbade +him to make her dismount from His shoulder, saying, "Don't remove her. +Let her gaze at Jagannáth to her heart's content". The woman, however, +quickly got down on seeing the Master and fell at His feet. The Master +remarked, "Jagannáth has not inspired _me_ with this woman's passionate +longing for him. Her body mind and soul are so absorbed in the God that +she did not notice that she was treading on my shoulder! She is blessed. +Let me worship her feet that I too may have her intensity of devotion." + +Sadly did the Master return home, and sitting down on the ground began +to draw lines on the floor with His finger-nails. Tears streamed from +His eyes and blinded His vision. "Alas!" He cried, "after gaining +Krishna, I have lost him. Who has taken away my Krishna? Where have I +come?" In His trances He quivered with delight; but when He regained +consciousness, He felt that He had lost His treasure, and sang and +danced like mad, though He went through His bath, dinner etc. by +mechanical habit. + +The ten forms of love-sickness possessed Him day and night, never giving +Him rest. Rámánanda Ray by reciting verses [from Vidyápati, Chandidás +and _Git-Govinda_] and Swarup by singing songs on Krishna's acts, +brought the Master somewhat back to His senses. At midnight they laid +Him to bed in the inner room, and Rámánanda returned to his own house, +while Swarup and Govinda slept at the door. It was the Master's wont to +wake all night, loudly chanting Krishna's name. [To-night] noticing the +silence within, Swarup pushed the door open. He found the other three +doors [also] closed from within, but the Master was not in the room. +They became alarmed at His absence, lighted their lanterns, and went out +in search of Him. + +They found the Master lying on an open space a little north of the +Lion-gate of the temple. His body was 5 or 6 cubits long; He was +unconscious and His breathing had ceased! Each arm and leg was three +cubits long and consisted only of bones and skin. His hands feet neck +and waist were disjointed from the trunk by half a cubit and the places +of junction were covered with the bare skin. He was foaming at the mouth +and His eyes were fixed in a deadly stare. + +This sight of Him made the _bhaktas_ very life go out of their bodies. +Then Swarup with all the disciples loudly dinned the name of Krishna +into the Master's ears. After a long while the name entered His heart, +and He shouted _Hari-bol!_ He became conscious and His limbs were +joined to His trunk again, as before. This miracle of the Master has +been reported by Raghunath-das in his _Chaitanya-staba-kalpa-briksha_. +As Raghunath-das always lived with the Master, I accept as true and +write here what I have heard from him. + +One day the Master, on the way to the sea, suddenly looked at the Chatak +hillock, and taking it to be the Govardhan hill, He ran towards it in +rapture with the speed of the wind. Govinda could not overtake Him. + +A hue and cry was raised and there was a great bustle. Everyone ran up +from where he was,--Swarup, Jagadananda, Gadadhar, Rámái, Nandái, Nilái +Pandit, Shankar Puri, Bhárati Goswámi, all went to the sea-shore. The +lame Bhagabán Achárya hobbled slowly behind. + +After running at first like the wind, the Master suddenly became stiff +on the way, unable to move further. Every pore of His skin swelled like +a boil, the hair stood on end on them like the _kadamba_ flower. Blood +ran out of His pores like sweat. His throat gurgled, not a syllable +could He utter. Ceaseless tears ran down both His cheeks He lost colour +and became death-pale like a conch-shell. Then a quivering burst over +His frame like a tempest on the bosom of the sea. Trembling, He fell +down on the ground, and then Govinda came up with Him, sprinkled Him +with water from the flask, and fanned Him with his sheet. Swarup and the +rest now arrived and all began to weep at the Master's plight. They +loudly sang the _kirtan_ in His hearing and sprinkled Him with cold +water. After they had done so many times, He rose up with the cry of +_Hari-bol!_ The Vaishnavs in delight shouted _Hari! Hari!_ The sound +of joy rose up from all sides. Half-conscious again, the Master +addressed Swarup, "You have brought me back from Govardhan to here. You +have snatched me away from viewing Krishna's lilá among the herds of +cows and calves, Radha and her handmaids, on Govardhan hill Why have you +brought me away thence, only to cause me grief?" So saying, He wept, and +the Vaishnavs wept at His plight. + +Thus did the Master live at Niláchal, plunging day and night in the +ocean of grief at separation from Krishna. In the early autumn nights +radiant with the moon in a cloudless sky, He roamed up and down with His +disciples, visiting garden after garden in delight and reciting or +listening to the songs of _rása lilá_. At times, overcome with love, He +danced and sang; at other times He imitated the _rása lilá_ in that +mood; at times in a transport of passion He ran hither and thither, at +others He rolled on the ground in a faint. As soon as He recollected a +verse of the _rása lilá_ He expounded it. + +I cannot describe all the acts He performed from day to day in these +twelve years [of residence at Puri], lest it should make my poem too +long. + +While rambling thus, the Master one night suddenly caught a sight of the +sea from _Ai-tota_. The moonlight silvered the heaving billows they +sparkled like the water of the Jamuna. Unseen by others, the Master went +to the sea and leaped into it. He fainted and knew not what He was +doing;--the waves now sank Him, now floated Him; on the waves He was +carried about like a dry tree-trunk. On the waves He drifted towards +Konárak, now under water, now above it,--and he dreamt all the time of +Krishna sporting in the Jamuna with the milkmaids. + +In the meantime, Swarup and other followers were startled when they +missed Him. Uncertain whither He had gone, to the Jagannáth or any other +temple, to some other garden, the _Gundichá_ house or the Narendra +tank, to the Chatak hill or to Konárak,--they searched for Him +everywhere. A party of them came to the beach and there walked, looking +out for Him, till near daybreak, when they concluded that He had +disappeared from the earth. They all thought that the worst had +happened. + +They took counsel on the beach, and some of them went towards the +Chiráyu hill, while Swarup moved east wards with a party searching for +the Master in the sea-water. Overwhelmed with sorrow, almost out of +their senses, they still walked on searching for Him in their love. + +They met a fisherman coming towards them with his net on his shoulders, +laughing weeping dancing and singing "Hari! Hari!" Swarup questioned him +in surprise, "Tell us, fisherman, have you met a man on this side? Why +are you in this mood?" The fisherman answered, "I have not seen any man +here. But a dead body was caught in my net, and I carefully dragged it +ashore, thinking it to be a big fish. The sight of a corpse frightened +me, and when I was clearing my net I happened to touch it. At once the +spirit of the dead entered my body, striking me with tremor, weeping, +choking of voice, and bristling up of hair. It lay stiff as a corpse, +with a fixed stare in the eyes, but at times it groaned, at others +remained inert. If I die of the possession of this ghost, how will my +wife and children live? If I can find an exorcist, he will expel the +evil spirit from me. I work at my trade of catching fish alone at night, +but no ghost can seize me as I remember the god Nrisingha. This ghost, +however, holds me with a double grip when I repeat Nrisingha's name. +Don't go there, I advise you, lest this ghost should possess you, too." + +From these words, Swarup understood it all, and told the fisherman +gently, "I am a great ghost-doctor, and I know how to lay spirits." He +uttered some verses, laid his hand on the fisherman's head, gave him +three slaps, and cried out "The evil spirit has left you. Fear no more." +The man now became a little composed. Swarup reassured him, "He whom you +have taken for an evil spirit, is no ghost, but the Lord Sri +Krishna-Chaitanya. In a transport of love He had jumped into the sea. +Him have you raised in your net. His touch has thrilled you with +Krishna's love, which you have mistaken for the possession of a ghost. +Now that your fear is gone and your mind has been calmed, show me where +you have landed Him." + +The fisherman said, "I have often beheld the Master. It cannot be He; it +is more than man's size." + +The fisherman led them all to the place. They beheld Him lying on the +ground, huge-bodied, pale-skinned from immersion in water, coated with +sea-sand. His limbs were abnormally long, loose and with the skin +flapping. Over such a long path they could not carry Him home; so they +removed His wet loin-cloth and put a dry one on Him, and laid Him down +on a sheet of cloth after brushing away the sand. Then they lifted up +the chant of Krishna's _kirtan_ and poured it into His ears. After a +time the word entered His brain and He leaped up with a roar; His limbs +were rejoined and returned to their proper places. Half-unconscious +still, He looked hither and thither [in perplexity]. He spoke, as if +from the sky, "Beholding the Jamuna [in the ocean] I went to Brindában, +and there found Braja's darling sporting in the water; with Radha and +the other milkmaids. I stood on the bank gazing on the scene, while one +of the _sakhis_ (female comrades of Radha) pointed out the mysteries to +me. [A long but highly poetical description, _not translated_.] +Krishna, Radha, and their companions rose from the water, dressed +themselves, partook of a rich picnic, and all retired to sleep. My heart +was filled with bliss at the sight. Just then you caught hold of me, and +with a great noise brought me here. Ah! where is the Jamuna, where +Brindában, where Krishna, and where the milkmaids? You have destroyed +that bliss!" + +Then Swarup made Him bathe [in the sea] and brought Him home, to the +delight of all. + + + +CHAPTER XXVII + +The Master's last year on earth + +Thus did the Master in love-madness for Krishna lament night and day. +Jagadananda Pandit was very dear unto Him, and was every year sent by +Him to Nadia to console his forlorn mother Shachi. "Go to Nadia", so the +Master charged Jagadananda, "convey my salutation to mother, touch her +feet on my behalf. Tell her to remember that I go there daily (in the +spirit) to bow to her. That I have taken the _sannyasi's_ vow leaving +her service only shows that I am mad and have really undone all +_dharma_. Mother! pardon this fault of mine. I am obedient to thee, I +am thy son. It is at thy bidding that I am living at Niláchal. I cannot +leave thee while life remains to me." The Master presented to His mother +(at the Puri's suggestion) the consecrated cloth that He had received at +the _Gopa-lilá_ with choice _prasád_ of Jagannáth. He was the crowning +example of filial piety, for even though a _sannyasi_ He served His +mother. + +After receiving an enigmatic message in verse from the Acharya Goswámi +(of Shantipur) through Jagadananda when he returned to Puri, the Master +plunged into a deeper trance. His ecstasy at Krishna-separation was +doubled. He raved frantically day and night, identifying Himself with +Radha. Suddenly imagining that Krishna was leaving Brindában for +Mathura, He (in the character of Radha) was seized with dizziness and +developed madness, mourning deliriously while clasping the neck of +Rámánanda and addressing Swarup as one of the _sakhis_ (i.e., Radha's +companions). He repeated the verse which Radha had spoken to Vishákhá +(her handmaid) and held forth on it. + +Thus did Gauránga weep, saying, "Alas! alas for Krishna! where hast thou +gone?" Swarup and Rámánanda consoled Him in many ways, singing joyous +songs, which calmed Him a little. + +These lamentations were carried on to midnight. Then Swarup laid the +Master to bed in His room. Rámánanda left for his home, and Govinda lay +down at the door of the room. Love for Krishna was thrilling the +Master's heart; He awoke and began to sing the Name; the pang of +separation convulsed His heart, and He began to rub His face against the +wall; His face, cheeks, nose were all lacerated, but in the vehemence of +ecstasy He knew not of the blood streaming down. + +All night He battered His face thus. Swarup, noticing the groaning +sound, lighted a lamp, entered the room and saw His face. In intense +grief the two brought Him back to His bed and soothed Him. Swarup asked, +"Why didst thou do this?" The Master answered, "I could not contain +myself in the room in my [love] anxiety. I rushed in search of the door +in order to go out very soon. I could not find the door and only knocked +my face against the four walls. It was torn, it bled, but still I could +not go out." + +Then, Swarup in anxiety took counsel of the other _bhaktas_ next day +and made Shankar Pandit sleep in the Master's room, nursing His feet. In +fear of Shankar He could not leave the room nor knock His face against +the walls. These feats Raghunath-das has described in his +_Chaitanya-staba-kalpa-briksha_. + +One _Baishakh_ night, when it was full moon, the Master went with His +_bhaktas_ to visit the great Jagannáth-vallabh park. The trees and +creepers were in full bloom as at Brindában, the green parrots, bees and +cuckoos were discoursing [love]. The Zephyr was blowing laden the scent +of flowers, and freshening made the tree-tops dance. Under the bright +moonlight the plants and creepers blazed in a silvery sheen. Spring +pervaded the atmosphere. The sight threw the Master into a rapture. He +bade the stanza _Lalita labanga latá_ [of the _Git-Govinda_, canto ix. +verse 6] be sung, and moved up and down dancing with His followers. +Passing thus from tree to tree, He came under an _Ashoka_ tree and lo! +he beheld Krishna standing there. He rushed to meet Krishna, who +disappeared laughing. The Master, losing Krishna after having caught +sight of him, fell down in a faint. The odour of Krishna's person filled +the garden; it took away the Master's senses, it maddened Him, and He +began to sing and hold forth on the verses that Radha, enamoured of the +scent of Krishna's body, had addressed to her _sakhi_. + +Swarup and Rámánanda sang, the Master danced in rapture, and thus the +night wore on to dawn. + + +THE LAST CHARGE TO THE APOSTLES + +Thrilled with delight, the Master spoke, "Listen, Swarup and Rámánanda +Ray! the supreme healer in this iron age is _sankirtan of the Name_. It +is [equivalent to] the Vedic sacrifice, and the true sacrificer in it is +rewarded with Krishna's feet. Sankirtan enables us to conquer sin and +the world; it creates purity of soul, all kinds of _bhakti_ and +devotional practice. Chant the Name at meals, in bed, here there and +every where. It is not restricted to a particular place or time, it +works everywhere. It bears the name of _sarva-shakti_ (omnipotent). + +"Listen, Rámánanda, to the way in which the Name should be recited in +order to conceive a passion for it. The devotee, if high of rank, should +regard himself as lowly like the grass. He should learn patience from +the tree, which does not cry out even when it is cut down and which does +not beg for water even when it is perishing of drought, but on the other +hand gives away its possessions to all who ask of it, bears sun and rain +itself but protects others from them. The Vaishnav, however high, should +be free from pride; he should venerate all forms of life as animated by +Krishna. Take Krishna's Name thus, and you will be inspired with +_prem_." + +As He spoke He was filled with growing meekness of spirit and began to +beg for pure _bhakti_ at Krishna's hands. The true devotee, as is the +law of love, holds that he has not even a particle of faith in Krishna! +_"Lord! I ask not for wealth or followers or the gift of poesy. Give me +in birth after birth only unreasoning instinctive devotion to God."_ + +In utter lowliness of spirit He proclaimed Himself a worldly-minded +creature and prayed to be inspired with a slave's devotion (_dásya +bhakti_). _"O Nanda's son! Have pity on this thy servant sunk in the +dread ocean (of the World)! Look on me as a particle of dust on thy +lotus-feet!"_ Next, He was seized with the anxiety of humility and +begged of Krishna, "Without the wealth of thy love my life is poor and +futile. Make me thy slave and give me the treasure of thy love as my +wages." + +Then came the mood of melancholy-humility: _"My eyes are running with +tears like the rainy sky. A moment is as long to me as an aeon. The +absence of Govinda (Krishna) has made the universe empty to me!"_ + +In this way He recited His own eight Sanskrit verses on the different +moods of _bhakti_ and expounded them all. For twelve years He thus +tasted the sweets of Krishna-love day and night with His two friends. +These acts of His are endless, even a thousand narratives cannot arrive +at their end. Therefore, I bow my head and conclude His _lilás_ here. I +bow at the feet of all my Vaishnav hearers and end my history of +Chaitanya's acts. + +The last scene (translated from the _Chaitanya-mangal_ of Jayananda, p. +150): + +When dancing at the Bijayá of the Car festival in the month of Ashárh, +His left toe was suddenly pierced by a brick [lying on the road]. When +Adwaita left for Bengal, the Master secretly told him [of His coming +disappearance]. With all His followers He sported in the water of the +Narendra tank [for the last time]. On the sixth day of the moon, the +pain in His toe grew severer, and He was forced to take to His bed in +the garden. Here He told the Pandit Goswámi that He would leave the +earth next night at 10 o clock. Celestial garlands of many-coloured +flowers were thrown on Him from the unseen. Celestial singers +(_vidyádhar_) began to dance on the highway. The gods began to cry out, +"Bring the heavenly chariot!" The Master mounted into Vishnu's car with +the figure of Garuda on its spire. His material body lay behind on the +earth, while He went to Vaikuntha (Vishnu's heaven). Many of His +servants killed themselves by serpent-bite. Meteors and thunderbolts +fell on the earth. At the news Nityánanda and Adwaita Acharya, +Vishnupriya and Shachi swooned away. Purushottam and other servitors of +the Master grew speechless at His departure. + +Nityánanda consoled the disciples and vowed before them, "We will keep +the Name alive. We will make all men down to the Chandáls, Vaishnavs. We +will not differentiate [low] castes like the Chandáls or Muslims, but +will give them all love and _bhakti_ and make them all dance [with us] +at _kirtan_. We will make the realms of Bengal and Orissa blessed." The +Vaishnavs shouted applause at his words. + + + + + + + + + + +End of the Project Gutenberg EBook of Chaitanya's Life And Teachings, by +Krishna das Kaviraja + +*** END OF THIS PROJECT GUTENBERG EBOOK CHAITANYA'S LIFE AND TEACHINGS *** + +***** This file should be named 38016-8.txt or 38016-8.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/3/8/0/1/38016/ + +Produced by James Simmons + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. Special rules, +set forth in the General Terms of Use part of this license, apply to +copying and distributing Project Gutenberg-tm electronic works to +protect the PROJECT GUTENBERG-tm concept and trademark. Project +Gutenberg is a registered trademark, and may not be used if you +charge for the eBooks, unless you receive specific permission. If you +do not charge anything for copies of this eBook, complying with the +rules is very easy. You may use this eBook for nearly any purpose +such as creation of derivative works, reports, performances and +research. They may be modified and printed and given away--you may do +practically ANYTHING with public domain eBooks. Redistribution is +subject to the trademark license, especially commercial +redistribution. + + + +*** START: FULL LICENSE *** + +THE FULL PROJECT GUTENBERG LICENSE +PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK + +To protect the Project Gutenberg-tm mission of promoting the free +distribution of electronic works, by using or distributing this work +(or any other work associated in any way with the phrase "Project +Gutenberg"), you agree to comply with all the terms of the Full Project +Gutenberg-tm License (available with this file or online at +https://gutenberg.org/license). + + +Section 1. General Terms of Use and Redistributing Project Gutenberg-tm +electronic works + +1.A. By reading or using any part of this Project Gutenberg-tm +electronic work, you indicate that you have read, understand, agree to +and accept all the terms of this license and intellectual property +(trademark/copyright) agreement. If you do not agree to abide by all +the terms of this agreement, you must cease using and return or destroy +all copies of Project Gutenberg-tm electronic works in your possession. +If you paid a fee for obtaining a copy of or access to a Project +Gutenberg-tm electronic work and you do not agree to be bound by the +terms of this agreement, you may obtain a refund from the person or +entity to whom you paid the fee as set forth in paragraph 1.E.8. + +1.B. "Project Gutenberg" is a registered trademark. It may only be +used on or associated in any way with an electronic work by people who +agree to be bound by the terms of this agreement. There are a few +things that you can do with most Project Gutenberg-tm electronic works +even without complying with the full terms of this agreement. See +paragraph 1.C below. There are a lot of things you can do with Project +Gutenberg-tm electronic works if you follow the terms of this agreement +and help preserve free future access to Project Gutenberg-tm electronic +works. See paragraph 1.E below. + +1.C. The Project Gutenberg Literary Archive Foundation ("the Foundation" +or PGLAF), owns a compilation copyright in the collection of Project +Gutenberg-tm electronic works. Nearly all the individual works in the +collection are in the public domain in the United States. If an +individual work is in the public domain in the United States and you are +located in the United States, we do not claim a right to prevent you from +copying, distributing, performing, displaying or creating derivative +works based on the work as long as all references to Project Gutenberg +are removed. Of course, we hope that you will support the Project +Gutenberg-tm mission of promoting free access to electronic works by +freely sharing Project Gutenberg-tm works in compliance with the terms of +this agreement for keeping the Project Gutenberg-tm name associated with +the work. You can easily comply with the terms of this agreement by +keeping this work in the same format with its attached full Project +Gutenberg-tm License when you share it without charge with others. + +1.D. The copyright laws of the place where you are located also govern +what you can do with this work. Copyright laws in most countries are in +a constant state of change. If you are outside the United States, check +the laws of your country in addition to the terms of this agreement +before downloading, copying, displaying, performing, distributing or +creating derivative works based on this work or any other Project +Gutenberg-tm work. The Foundation makes no representations concerning +the copyright status of any work in any country outside the United +States. + +1.E. Unless you have removed all references to Project Gutenberg: + +1.E.1. The following sentence, with active links to, or other immediate +access to, the full Project Gutenberg-tm License must appear prominently +whenever any copy of a Project Gutenberg-tm work (any work on which the +phrase "Project Gutenberg" appears, or with which the phrase "Project +Gutenberg" is associated) is accessed, displayed, performed, viewed, +copied or distributed: + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + +1.E.2. If an individual Project Gutenberg-tm electronic work is derived +from the public domain (does not contain a notice indicating that it is +posted with permission of the copyright holder), the work can be copied +and distributed to anyone in the United States without paying any fees +or charges. If you are redistributing or providing access to a work +with the phrase "Project Gutenberg" associated with or appearing on the +work, you must comply either with the requirements of paragraphs 1.E.1 +through 1.E.7 or obtain permission for the use of the work and the +Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or +1.E.9. + +1.E.3. If an individual Project Gutenberg-tm electronic work is posted +with the permission of the copyright holder, your use and distribution +must comply with both paragraphs 1.E.1 through 1.E.7 and any additional +terms imposed by the copyright holder. Additional terms will be linked +to the Project Gutenberg-tm License for all works posted with the +permission of the copyright holder found at the beginning of this work. + +1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm +License terms from this work, or any files containing a part of this +work or any other work associated with Project Gutenberg-tm. + +1.E.5. Do not copy, display, perform, distribute or redistribute this +electronic work, or any part of this electronic work, without +prominently displaying the sentence set forth in paragraph 1.E.1 with +active links or immediate access to the full terms of the Project +Gutenberg-tm License. + +1.E.6. You may convert to and distribute this work in any binary, +compressed, marked up, nonproprietary or proprietary form, including any +word processing or hypertext form. However, if you provide access to or +distribute copies of a Project Gutenberg-tm work in a format other than +"Plain Vanilla ASCII" or other format used in the official version +posted on the official Project Gutenberg-tm web site (www.gutenberg.org), +you must, at no additional cost, fee or expense to the user, provide a +copy, a means of exporting a copy, or a means of obtaining a copy upon +request, of the work in its original "Plain Vanilla ASCII" or other +form. Any alternate format must include the full Project Gutenberg-tm +License as specified in paragraph 1.E.1. + +1.E.7. Do not charge a fee for access to, viewing, displaying, +performing, copying or distributing any Project Gutenberg-tm works +unless you comply with paragraph 1.E.8 or 1.E.9. + +1.E.8. You may charge a reasonable fee for copies of or providing +access to or distributing Project Gutenberg-tm electronic works provided +that + +- You pay a royalty fee of 20% of the gross profits you derive from + the use of Project Gutenberg-tm works calculated using the method + you already use to calculate your applicable taxes. The fee is + owed to the owner of the Project Gutenberg-tm trademark, but he + has agreed to donate royalties under this paragraph to the + Project Gutenberg Literary Archive Foundation. Royalty payments + must be paid within 60 days following each date on which you + prepare (or are legally required to prepare) your periodic tax + returns. Royalty payments should be clearly marked as such and + sent to the Project Gutenberg Literary Archive Foundation at the + address specified in Section 4, "Information about donations to + the Project Gutenberg Literary Archive Foundation." + +- You provide a full refund of any money paid by a user who notifies + you in writing (or by e-mail) within 30 days of receipt that s/he + does not agree to the terms of the full Project Gutenberg-tm + License. You must require such a user to return or + destroy all copies of the works possessed in a physical medium + and discontinue all use of and all access to other copies of + Project Gutenberg-tm works. + +- You provide, in accordance with paragraph 1.F.3, a full refund of any + money paid for a work or a replacement copy, if a defect in the + electronic work is discovered and reported to you within 90 days + of receipt of the work. + +- You comply with all other terms of this agreement for free + distribution of Project Gutenberg-tm works. + +1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm +electronic work or group of works on different terms than are set +forth in this agreement, you must obtain permission in writing from +both the Project Gutenberg Literary Archive Foundation and Michael +Hart, the owner of the Project Gutenberg-tm trademark. Contact the +Foundation as set forth in Section 3 below. + +1.F. + +1.F.1. Project Gutenberg volunteers and employees expend considerable +effort to identify, do copyright research on, transcribe and proofread +public domain works in creating the Project Gutenberg-tm +collection. Despite these efforts, Project Gutenberg-tm electronic +works, and the medium on which they may be stored, may contain +"Defects," such as, but not limited to, incomplete, inaccurate or +corrupt data, transcription errors, a copyright or other intellectual +property infringement, a defective or damaged disk or other medium, a +computer virus, or computer codes that damage or cannot be read by +your equipment. + +1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right +of Replacement or Refund" described in paragraph 1.F.3, the Project +Gutenberg Literary Archive Foundation, the owner of the Project +Gutenberg-tm trademark, and any other party distributing a Project +Gutenberg-tm electronic work under this agreement, disclaim all +liability to you for damages, costs and expenses, including legal +fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT +LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE +PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE +TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE +LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR +INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH +DAMAGE. + +1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a +defect in this electronic work within 90 days of receiving it, you can +receive a refund of the money (if any) you paid for it by sending a +written explanation to the person you received the work from. If you +received the work on a physical medium, you must return the medium with +your written explanation. The person or entity that provided you with +the defective work may elect to provide a replacement copy in lieu of a +refund. If you received the work electronically, the person or entity +providing it to you may choose to give you a second opportunity to +receive the work electronically in lieu of a refund. If the second copy +is also defective, you may demand a refund in writing without further +opportunities to fix the problem. + +1.F.4. Except for the limited right of replacement or refund set forth +in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER +WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO +WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE. + +1.F.5. Some states do not allow disclaimers of certain implied +warranties or the exclusion or limitation of certain types of damages. +If any disclaimer or limitation set forth in this agreement violates the +law of the state applicable to this agreement, the agreement shall be +interpreted to make the maximum disclaimer or limitation permitted by +the applicable state law. The invalidity or unenforceability of any +provision of this agreement shall not void the remaining provisions. + +1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the +trademark owner, any agent or employee of the Foundation, anyone +providing copies of Project Gutenberg-tm electronic works in accordance +with this agreement, and any volunteers associated with the production, +promotion and distribution of Project Gutenberg-tm electronic works, +harmless from all liability, costs and expenses, including legal fees, +that arise directly or indirectly from any of the following which you do +or cause to occur: (a) distribution of this or any Project Gutenberg-tm +work, (b) alteration, modification, or additions or deletions to any +Project Gutenberg-tm work, and (c) any Defect you cause. + + +Section 2. Information about the Mission of Project Gutenberg-tm + +Project Gutenberg-tm is synonymous with the free distribution of +electronic works in formats readable by the widest variety of computers +including obsolete, old, middle-aged and new computers. It exists +because of the efforts of hundreds of volunteers and donations from +people in all walks of life. + +Volunteers and financial support to provide volunteers with the +assistance they need are critical to reaching Project Gutenberg-tm's +goals and ensuring that the Project Gutenberg-tm collection will +remain freely available for generations to come. In 2001, the Project +Gutenberg Literary Archive Foundation was created to provide a secure +and permanent future for Project Gutenberg-tm and future generations. +To learn more about the Project Gutenberg Literary Archive Foundation +and how your efforts and donations can help, see Sections 3 and 4 +and the Foundation web page at https://www.pglaf.org. + + +Section 3. Information about the Project Gutenberg Literary Archive +Foundation + +The Project Gutenberg Literary Archive Foundation is a non profit +501(c)(3) educational corporation organized under the laws of the +state of Mississippi and granted tax exempt status by the Internal +Revenue Service. The Foundation's EIN or federal tax identification +number is 64-6221541. Its 501(c)(3) letter is posted at +https://pglaf.org/fundraising. Contributions to the Project Gutenberg +Literary Archive Foundation are tax deductible to the full extent +permitted by U.S. federal laws and your state's laws. + +The Foundation's principal office is located at 4557 Melan Dr. S. +Fairbanks, AK, 99712., but its volunteers and employees are scattered +throughout numerous locations. Its business office is located at +809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email +business@pglaf.org. Email contact links and up to date contact +information can be found at the Foundation's web site and official +page at https://pglaf.org + +For additional contact information: + Dr. Gregory B. Newby + Chief Executive and Director + gbnewby@pglaf.org + + +Section 4. Information about Donations to the Project Gutenberg +Literary Archive Foundation + +Project Gutenberg-tm depends upon and cannot survive without wide +spread public support and donations to carry out its mission of +increasing the number of public domain and licensed works that can be +freely distributed in machine readable form accessible by the widest +array of equipment including outdated equipment. Many small donations +($1 to $5,000) are particularly important to maintaining tax exempt +status with the IRS. + +The Foundation is committed to complying with the laws regulating +charities and charitable donations in all 50 states of the United +States. Compliance requirements are not uniform and it takes a +considerable effort, much paperwork and many fees to meet and keep up +with these requirements. We do not solicit donations in locations +where we have not received written confirmation of compliance. To +SEND DONATIONS or determine the status of compliance for any +particular state visit https://pglaf.org + +While we cannot and do not solicit contributions from states where we +have not met the solicitation requirements, we know of no prohibition +against accepting unsolicited donations from donors in such states who +approach us with offers to donate. + +International donations are gratefully accepted, but we cannot make +any statements concerning tax treatment of donations received from +outside the United States. U.S. laws alone swamp our small staff. + +Please check the Project Gutenberg Web pages for current donation +methods and addresses. Donations are accepted in a number of other +ways including including checks, online payments and credit card +donations. To donate, please visit: https://pglaf.org/donate + + +Section 5. General Information About Project Gutenberg-tm electronic +works. + +Professor Michael S. Hart was the originator of the Project Gutenberg-tm +concept of a library of electronic works that could be freely shared +with anyone. For thirty years, he produced and distributed Project +Gutenberg-tm eBooks with only a loose network of volunteer support. + + +Project Gutenberg-tm eBooks are often created from several printed +editions, all of which are confirmed as Public Domain in the U.S. +unless a copyright notice is included. Thus, we do not necessarily +keep eBooks in compliance with any particular paper edition. + + +Most people start at our Web site which has the main PG search facility: + + https://www.gutenberg.org + +This Web site includes information about Project Gutenberg-tm, +including how to make donations to the Project Gutenberg Literary +Archive Foundation, how to help produce our new eBooks, and how to +subscribe to our email newsletter to hear about new eBooks. |