Chaitanya-charita-mrita

CHAITANYA LIFE

From

his

S

AND TEACHINGS

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.

M.

C. Sarkar

PUBLISHED BY S. C. L$ARKAR & Sons, 90/2A, Harrison Road, Calcutta.

PRINTER SRI

71/1,

1481/21.

:

S. C.

MAZUMDAR

GOURANGA PRESS

Mirzapur Street, Calcutta.

TO Professor

WHO

RAJA GOPALACHARIAR,

HAS DONE SO MUCH TO MAKE THE VAISHNAV SAINTS OF THE

I

M.A., B.L.,

SOUTH KNOWN TO

US,

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,

THE AUTHOR AND HIS BOOK Krishna-das Kaviraj, the author of the Chaitanyachari^dmrita, was born in the Vaidya caste, at Jhamatpur,

a

Katwa

village of the

sub-division of the

Having was brought up by his

in Bengal, (1496 A.D.)

h

life,

Burdwan

district

lost his parents in early

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 poem bears evidence to his profound mastery

of his great

of Sanskrit literature, particularly of the Bhdgabat Purdn. still unmarried, was converted Vaishnavism by Nityananda, and begged his way on foot to Brindaban, where he spent the remainder of his long life in religious study, meditation and worship. He

The young orphan, while to

initiated as a Vaishnav monk by Raghunath-das, who along with Swarup Damodar had been body-servants to

was

Chaitanya during that saint s stay learned his Krishna- das guru, s life

Chaitanya

at

Jagannath.

the

From

particulars

of

and teaching which he has embodied in

the present biography.

His

first

dealt with

Krishna. -of

The

great

his old age,

faithful.

authorship were in Sanskrit and mysteries of bhakti and the service of

efforts at

the

Every

work

of his life

and was undertaken evening

the

was the composition at the request of the

Bengali

Vaishnavs

of

Brindaban used to gather together and hear the acts of Master read out from his poetical biography, the

their

Chaitanya

Bhdgbat

composed

by

Brindaban-das.

But

vi

CHAITANYA

this book dealt with the saint s last years in too meagre and concise a fashion to satisfy the curiosity of his follow

They, therefore, led by Haridas Pandit, the chief

ers.

servitor of the Govindaji temple, pressed Krishna-das towrite 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

approbation was shown by a sign,

s

flowers

slipping

down from

a garland of of the

the end

his neck at

On the bank of the Rddha-kunda tank, the aged prayer Krishna-das completed his Chaitanya-charit-dmrita in 1582 after nine years of unremitting toil. It is divided into !

three Books, the Adi Lild, the

Madhya

Lild,

and

the

with the three stages of s the Chaitanya life, viz., (i) 24 years from his birth to the time of his entering the monastic order, (ii) the six

Antya

Lild, dealing respectively

years of his pilgrimage, and of his

life,

spite of its

(iii)

the last eighteen years

which were spent in residence at Puri. In epic length, prolixity, and repetitions, the

Chaitanya-charit-dmrita

is

a masterpiece of early Bengali

and has the further merit of making the subtle

literature,

doctrines of the Vaishnav

faith intelligible to ordinary Indeed, the older school of Vaishnav Fathers, as

people.

represented by Jiv Goswami, had at publication,

lest

merits

the

and

first

objected to

completeness

of

its

this

vernacular work should cause the learned Sanskrit treatises

on bhakti exegetics to be neglected by the public author

s

manuscript

Damodar temple

is

still

preserved

of Brindaban,

in

the

!

The

Radha-

and worshipped as a holy

relic.

The Second Book (Madhya

Lild),

which

is

the longest

BIOGRAPHIES OF CHAITANYA

Vll

,and most detailed of the three and the foremost authority s teachings, life and character, and contains on

Chaitanya

the clearest and fullest exposition of Vaishnav philosophy, has been here translated into English for the first time. extracts

many long

In the second edition,

from the Third

Book (Antya Lild) 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,

version is literal only, in interpolation or criticism. all been curtailed, have details needless certain places

My

;

have been avoided, and the texts so freely have quoted by our author from the Sanskrit scriptures been indicated by reference to chapter and verse, instead repetitions

The word Prabhu,

of being done into English.

by the author to Chaitanya, has been rendered by Master. lives of

There are three other contemporary The earliest of them

is

in old Bengali.

Bhdgabat,

composed

Brindaban-das,

Navadwip.

God

in

a

sister s

This author

as incarnate in

A.D.,

1535

(b.

son

of

by

the

the

Shribas

me

as

Chaitanya Chaitanya

Brahman Pandit

of

was him Chaitanya was His poem is adoration. a votary of

1507, d. 1589)

Nityananda

applied

;

to

secondary object of encumbered with miracles and digressions, and far inferior almost

a

to Krishna-das s

work

in wealth of philosophic exposition

and description of men and events. Trilochan-das

Mangal

(born

1523)

at the age of fourteen

!

wrote

the

It is full of

Chaitanyamarvellous

incidents and should be classed with romances rather than

with sober histories.

Its text is still

sung by wandering

CHAITANYA

Vlll

minstrels and

appreciated by the lower ranks of the

is

Vaishnav community. Jayananda Mishra

(b.

about 1511) wrote his Chaitanya-

much new

Mangal about 1568, and his poem gives us information about the saint and his family. only

authority

which

I

the

for

have translated *

In

the

at the

end of

*

second

He

is

our

narrative of Chaitanya s death, this

work.

*

edition

parts

*

of

two

chapters

254-269 and xxii. pp. 290-303, have been omitted, as they can be understood only by very learned Sanskrit scholars, the remaining of

the

first

edition,

ch.

pp.

been incorporated with ch. xxi, has been renumbered as xxii. In the

xxiii

present edition,

xviii.

has

part of ch. xxii

while

viz.,

all

are taken from the

the chapters

Antya

from

xxiii

to

the

end

Lild.

In preparing the second edition, the translation has carefully compared with the text and minutely revised. Many mistakes have been detected and cor

been

them came no doubt from the manuscript edition was printed, but most of the others were due to the inefficiency and carelessness of the rected

;

some

of

from which the

first

In going through the original a second time I have in a few places modified my interpretation of the text

press.

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 and most modern sources of information, such

to the best

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 the

Hindu

seat of

learning

which logic (nydy) 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 in

i5th

Bengal

may

Sanskrit

century.

for

is

believe the biographers of Chaitanya, the atmosphere

town was

of the

sceptical

and unspiritual.

There was a

lack of true religious fervour and sincere devotion. of their

proud

intellectuality,

of

Proud

the vast wealth

they acquired by gifts from rich Hindus, the local pandits des pised 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 her consumption by votaries, were per formed with zeal and enthusiasm.

their subsequent

Jagannath Mishra, surnamed Purandar, a Brahman of the Vaidik sub-caste, had emigrated from his ancestral

home bank

in Sylhet

and

settled here in order to live

on the His wife was Shachi, a daughter

of the holy Ganges.

of the scholar

Nilambar

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,

X all

CHAITANYA 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. the

women,

seeing

that

his

mother had

lost so

But

many

gave him the disparaging name of short-lived/ in order to propitiate Nemesis.

children before him,

Nimdi

or

The neighbours

called

him Gaur

or

Gaurdnga

(

fair

com-

plexioned ) 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

omen that he would prove a teacher of 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 taken to be an bhakti.

he showed great keenness and precocity of intellect in mastering all branches of Sanskrit learning, especially

grammar and

On

logic.

the death of his father, Vishwambhar, while

still

married Lakshmi, the daughter of Vallabh with whom he had fallen in love at first sight. Acharya, a student,

He now became like

many

other

a householder, and began to take pupils r of Navadwip. As a pandit he

Brahmans

surpassed the other scholars of the place and even defeated renowned champion of another province, who was

a

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 scholar-

xi

CHAITANYA S LIFE AT NAVADWIP

argument made him slight other men. Gay a, he met Ishwar Puri, a Vaishnav monk of the order of Mddhavacharya and a disciple of that Madhavendra Puri who had first introduced ship,

and

his victories in

During a pilgrimage to

the

cult

bhakti

of

Vishwambhar took

A

tual guide.

His

Krishna among the sannydsis. Ishwar Puri as his guru or spiri

for

this

complete change

intellectual pride

was gone

now came ;

over his

spirit.

he became a bhakta

,

whateyer subject he lectured on, the theme of his discourse was love of Krishna. Indeed, he developed religious he ecstasy and for some time behaved like a mad man :

shouted

Krishna

name, laughed, wept, incessantly climbed up trees, or raved in abstraction imagining himself to be Krishna. He now made the acquaintance of the elderly scholar

and bhakta

Adwaita

s

Acharya, and was

named Nityananda, who became to joined by 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 Nityananda came to be regarded as Balaram, (the a sannydsi

elder

brother

of Krishna).

Religious processions were

which the devout, headed by the frequently got up, two, went dancing and singing through the streets or assembled in the courtyards of houses. This was the which origin of the ndm-kirtan ( chanting God s name in

)

has ever been the most distinctive feature of this creed.

Chaitanya

s

greatest

achievement

at

this

time was the

reclamation of two drunken ruffians, Jagai and Madhai, who were a terror to the city. The apostles of bhakti

had also to face mockery and persecution from scoffers and unbelievers (pdshandi), which were overcome by supernatural signs.

We

pass over the scenes of ecstasy,

CHAITANYA

Xii 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 their

at last in despair resolved

salvation,

arguing

these proud scholars,

They

will surely

bow

I

thus,

"As

to turn hermit for I

must

deliver

have to take to an ascetic

all life.

(

to

me when

they see

me

as a hermit,

and thus their hearts will be purified and filled with There is no other means." So, he induced Keshav Bharati to initiate him as a sannydsi (1509) under bhakti.

the

name

Krishna-Chaitanya, usually shortened into which we have anticipated in this sketch.

of

CHAITANYA, He was then 24 years of age.

him not

before urged

His mother, who had often

to desert her as his elder brother

had done, was heart-broken

at the loss of her sole survi

ving child, but Chaitanya consoled her in every possible to her wishes in many points in his after

way, and bowed

years as obediently as he had done before renouncing the life of a householder.

were passed by him in pilgrimages to Orissa, the Southern Land, and Brindaban, and in the

The next

six years

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

from many places, him here and he visited and Brindaban, chiefly Bengal of acts his them edified humility, and penan discourses, by Towards the close of his life he had repeated fits ces.

Jagannath.

Disciples and admirers

;

of religious ecstasy in of his life,

which he acted

in utter disregard

once leaping into the blue ocean,

at another

time battering his face against the walls of his room.

DEVELOPMENT OF VAISHNAV CHURCH

Xlii

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

drawn the

of his biographers has

veil of

mystery.

Jn his lifetime his disciples had organized a mission. In Bengal the new creed was preached and spread far and wide by Nityananda, who afterwards came to be regarded as a p-gd, co-ordinate with Chaitanya. Modern Brindaban, with its temples, Sanskrit seminaries and haunts for re cluses, is the creation of the Bengali Vaishnavs,

and

it

has

eclipsed the older city of Mathura.

Here the brothers Rup and Sanatan, descended from a Prince of Karnat who had settled in Bengal and whose descendants had become completely Bengalized, joined Chaitanya

two and

their

scholars and

nephew their

J

s

Church.

Goswami were

Jiv

devotional works,

These

great Sanskrit

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 district and the guru of our author, formed the six Fathers of Chaitanya s Church. Except Rup and Sanatan, most of the other disciples of Chaitanya adopted the Bengali tongue as their medium, and greatly enriched it with their songs,

Hugli

biographies, poems, travels, and transla

tions of the bhakti literature

Goswamis, both

at

from Sanskrit. The Vaishnav Brindaban and Navadwip, have kept

up the study of Sanskrit

to

our

own

day.

A

classified

XIV list

CHAITANYA of Chaitanya s disciples

is

given in Book

and those of Nityananda and Adwaita xi and xii respectively.

I.

canto

s disciples in

x

cantos

GLOSSARY .Abadhut

who

an ascetic

has renounced the world.

Acharya a family name or title of Brahmans, lit., teacher. Adwaita Acharya an elderly scholar of Shantipur and associate Chaitanya s devotions before he became a sannyasi. divine service

.Arati

afte*

performed

with

dusk,

lamps,

to

a

the early

in

god

and

incense,

morning

instrumental

in

or

music,

especially bells.

Balardm

the images of the two with S ubhadra between them, are worshipped in

the elder brother of Krishna

that

of their sister

;

temple of Jagannath.

the

Banid

grocer,

name

the

acts

(also

as banker).

an adorer of Bhagaban or Vishnu as

Bhdgabat

of a

Puran,

by

regarded

the

God

;

the Bhdgabat,

Vaishnavs

as

their

Scripture.

a devotee, faith,

i

Bhdrati

the

Bhattdchdrya

Bhog Dhoti

who

seeks salvation through faith.

devotion.

of an order of monks.

title

a

title

of Brahmans.

see prasdd.

a sheet of cloth worn round the lower limbs by Hindu males. a class of celestial musicians.

Gandharva

Garuda a bird ridden by Vishnu, sacred Gour (1) a city in the Malda district, the

the Vaishnavs.

to

capital of

Bengal during

the Pathan period; also applied to the whole country of Bengal, (Gaar).

Gauriyd

f

(2)

or Gaurdnga, a

title

of Chaitanya.

a native of Bengal.

Ghdghar a musical instrument. Ghat bathing stairs in a river, usually

Ghee <jrOpis

sacred.

melted butter. milk-maids of Brindaban with

Goswdmi a

title

whom

the Vaishnavs. <Govardhan

Krishna disported.

of respect, usually given to spiritual leaders

a sacred

hill

near Brindaban.

among

CHAITANYA

xvi Guru

preceptor,

spiritual

Hindu, among Chaitanya s followers. Jagannath or Lord of the Universe, name of the in

worshipped

faith.

under Vaishnav turned had another Haridas, a born was There

who

influence.

s

Chaitanya

a

into learning or

initiator

Muhammadan

Hariddsa

the temple at Puri

;

idol

of Krishna

town of

also applied to the

Puri.

Chota

the jungle country,

Jhdrikhand

and

Nagpur

Santhal

the

parganas.

Kali yug the

Katak

the present or iron age of the world. capital of Orissa and the seat of King Pratap

Rudra of

the Gajapati dynasty.

Kholan

of

instrument

covered

ends

both

at

music,

being

with

leather;

a

long

earthenware

distinctive

of

the

drum Bengali

Vaishnavs. or sanfcrfan, chanting

Kirfan

God

s

name

to

the

accompaniment of

dance and song. Kulin

man

a

(1)

of

blue blood

(kul),

descended from a mythical

ancestor of high character or social position in a very far-off age. (2)

Kunda Li/a

the

name

of a village in Bengal.

of water,

a pool

sacred to some god or saint. particularly of Krishna.

the antic or sport of a god,

Madhav Pun

also

Ishwar Puri

Madhavendra, a monk, the

who was

the

guru

spiritual

guide of that

of Chaitanya.

minister of the Rajah of Orissa.

Mahd-pdtra

Mahd-prasad

food offered to Jaganndth and thereafter considered as

holy.

Mangal-drati

Manfra

early

morning worship, see

arati.

sacred verse (usually in Sanskrit).

spell,

Mahdnta

the abbot of a

Nildchal

the

Hindu monastery. name of the mound on which the

Blue Mountain.

temple of Jagannath at Puri is situated. a nick-name of Chaitanya. /Vi mdi

Nupur Odhra Pdndds

bells

tied

to

the

feet

in

dancing.

Orissa.

attendants

at

a

temple

(such

as

pilgrims for a consideration. guides scholar, one versed in Sanskrit. to

Panjit

Jagannath);

they

act

as

XVH

GLOSSARY Parichlid

Prasdd

the highest servitor of the temple of Jagarmath. food dedicated to a god at his worship, and thereafter eaten

as something holy. town of Allahabad, at the junction of the Ganges and the Jamuna. Prem love, the highest form of bhakti or devotion.

by the

Puri

faithful

the

Prayag

a town on the sea-coast in Orissa, containing the temple of

(1)

Jaganndth. Pttrushottam

a

title

of an order of monks.

title

upland of Burdwan and Birbhum

*he

temple of

the

to

Vishnu; usually applied

of

at Puri.

Jagannath

Rarh

the

(2)

districts,

west of the

Ganges. see

Sankirtan

Sannydsi

feirfan.

Sdrvabhauma

religious mendicant.

monk,

ascetic,

"universal

i.e.,

doctor,"

a

man

of

encyclopaedic

knowledge. In the book this title is applied to a great scholar and Vedantic philosopher of Navadwip, who had settled at Puri

and was held scholar

the

high honour by the local king.

in

Visharad,

a

fellow-student

of

His father was

Chaitanya

s

maternal

husband was Gopinath Acharya, who, Also called the Bhattacharya too, lived at Puri. and Bhatta; not to be confounded with the Bhattacharya (i.e., Balabhadra) of grandfather.

His

sister s

,

ch.

xv-xxiii.

a

Shdlgrdm

round

Vishnu, (found

dark in

the

pebble,

worshipped

Gandak

river).

as

an

emblem

of

Shdntipur a town on the Ganges, some miles below Navadwip. Shdstra Scripture. the

Shifcddr

bmoka

revenue collector of a

local

district,

governor.

a complete verse, couplet or quatrain.

Shripdd a title of respect, here applied to Nityananda. Shri-V aishnav one of the four main sects of the Vaishnavs adore

Ndrayan and Lakshmi

(-Shri),

instead

of

;

Krishna

they

and

Radha.

Shudra

the

Subhadrd

Thug

lowest caste

among

the Hindus.

the sister of Krishna.

a class of professional robbers

their victims, travellers.

after

who

used

to strangle or

poison

mixing with them on the way, disguised as

CHAITANYA

XV111 Tirtha

sacred place, usually containing a bathing place. the Indian Basil plant, sacred to Vishnu, and venerated

Tulsi

(1)

the

Vaishnavs as almost divine.

(Birdwood).

(2)

the

name

"She

is

Indian

the

by

Daphne"

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, or energy,

Varaha

the

Vidya-nagar Vrihaspati

while the Shaktas are the worshippers of Shakti

the wife of Shiva.

"Boar,"

the 3rd incarnation of Vishnu.

Rajmahendri, in the Madras presidency. the teacher of the gods

;

hence, a

man

versed in

all

the

branches of learning.

Vishwarup the

title

Chaitanya of

s

elder brother,

Shankarayana and died

pur in Southern India.

Yug

era or cycle of time.

who

turned a sannydsi under

in the

monastery of Pandhar-

KING PRATAP RUDRA BOWING TO CHAITANYA (

From an

old painting in the possession of the

Zamindar

of

Kunjaghata

CHAITANYA-CHARIT-AMRITA CHAPTER At the House \>lory

to Shri

.Adwaita, and to

Mdgh when

Chaitanya

all

!

followers of

Adwaita Glory to Nityananda, to In the month of Gaur !

the Master completed His twenty-fourth year,

in the bright fortnight,

He

of

I

He

turned hermit.

Then

led

by

Brindaban, and wandered for three* days in the Rdrh country, hallowing it with His footsteps

devotion

set off for

and chanting the following verse ff

in rapture

l too shall cross the terrible

world by means of devotion sages did of yore,

to the

by service

at

:

and dark ocean

of the

as the

Supreme Being, the

lotus-like

feet

of

Mukunda."*

The Master said, "True are the words of man, who chose the service of Mukunda as his The highest robe [in which a man can clothe

this

Brah

life s task.

himself] is devotion to the Supreme Soul, the service of Mukunda which brings salvation. That robe he put on. Now shall I go to Brindaban and serve Krishna in

So

saying

the

Master

solitude."

moved day and

night,

the

which way He walked. Nityananda, Acharya Ratna, and Mukunda, all three followed Him. All who saw Him, cried "Hari picture

of

religious

ecstasy,

heedless

!

* From the Brahman mendicant Shrimad Bhagabat, XI. xxiii. verse 53.

s

speech

reported

in

the

CHAITANYA-CHARIT-AMRITA

2

[I

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 grati fied me by pouring Hari s name into my ears!" Nityananda took the boys apart and thus tutored them, "When !"

the Master asks

Him and

you about the road

the path leading to the

He

Ratna, the

Ganges."

to

Nityananda spoke Adwaita and tell him that

Thence

riverside.

Shachi and

all

the

He go

show

This they did

took that path.

"Hasten

the Master to his house. at

to Brindaban,

to

Acharya

I shall lead

should keep a boat ready to

Navadwip

and

fetch

disciples."

Sending him off, Nityananda came before the Master and showed himself. "Whither are you going, Shripdd the Master asked. "With thee to Brindaban" was the ?"

far is Brindaban?" "Behold, yonder is the So Jamuna!" saying Nityananda 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

reply.

"How

upper garment, and appeared bowing before the Master, puzzled to see him and asked, "You are the

who was

Acharya Goswami. Why have you come here? How did you know that I was at Brindaban?" The Acharya is Brindaban wherever replied you are. It is my good luck that you have come to the Ganges bank." The "It

Master

said,

has led

me

Acharya

"So,

to the

replied,

Nityananda has played me a trick he Ganges and called it the Jamuna The "False are not the words of Shripad. :

!"

DINNER AT ADWAITA

IJ

You have now

indeed bathed in

HOUSE

S

the

3

for

Jamuna,

the

Ganges and the Jamuna flow in one channel, the eastern waters being callec^ 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.

Gome

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 to

my

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. hoiTse,

[Description of the dinner omitted.]

The Master

have you made with Mukunda and

said,

"Long

me

danc*,

Haridas." now leave it off. Dine Then the Acharya broke his fast with those two, to his heart s content. The people of Shantipur, hearing of the

Master cried fair

s arrival,

"Hari

!

flocked to gaze on His feet.

Hari

!"

and wondered

In joy they

His beauty.

at

His

complexion, which eclipsed the Sun in splendour, wa by his red robe. Endless streams of people came

set off

and went throughout the day. At dusk the Acharya began a sankirtan; he danced, while the Master gazed on. Goswami Nityananda danced hand in hand with the Acharya, and Haridas behind them. panied their dance f(

How

This song accom

:

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

and then.

The Acharya embraced Him and

s

feet

said

now

"Long

vou wander after escaping from me. Now that I have got vou in my house, I shall hold you fast!" ^So the

did

CHAITANYA-CHARIT-AMRITA

4

[I

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 The Acharya raised Him to make Him dance. passion. At the verses, the Master could no longer be held teck.

He was

all

accents,

now

tremour,

tears,

The song IV oe

:

falling

and

sweat,

thrill,

now

rising up,

down, now

broken

weeping.

[Rddha speaks]

me, dear sister, for my present state! The love of Krishna has caught my body and soul is

like

a

poison.

My

heart burns day and night; I

that I could fly

did

Sweetly

made

Master

the

know no

peace.

wher$ Kanu (Krishna) is to be found t Mukunda sing the above ditty, which heart

s

burst,

as

emotions

the

penitence, melancholy, rapture, frolicsomeness, pride,

humility struggled with

He was

of

and

down by the down breathless on the He sprang grew alarmed, when lo it.

stricken

force of His passion, and lay

ground.

The

up with

a

faithful

shout,

overcome

!

with

name

ecstasy

of Hari]." chant, [the stand the strong tides of His emotion. "Chant,

and

saying

None could under

Nityananda moved on holding Him, while the Acharya and Haridas danced behind them. Three hours did

He

heart.

now

joy now sadness surging in His The dinner had come after five days of fasting wild dance greatly fatigued Him, but He felt it

pass thus,

;

so the

not to His ecstasy.

Nityananda held

Him

back by main

MOTHER SHACHI MEETS CHAITANYA

I]

5

the Acharya ended the kirtan, and laid the Master His bed with every care. In the same way ten days were passed in dinners and In the morning the Acharya brought mother singing. force

;

in

Shachi in a

litter

old and young,

forming a vast crowd.

men and women,

The Master was dancing and

Name, when Shachi

singing the

All the people

followed by the faithful.

of ^Favadwip came,

arrived

at

Adwaita

s

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

and

house*

crown at

:

Him

filled

He

she wiped His body, kissed His mouth, and gazed but could not see anything as tears intently ;

She mourned saying,

her eyes.

be not cruel to

me

as

"My

death

the

"Listen,

of

Vishwarup was, If you too do

The Master

me."

mother!

darling

whom

he had turned hermit.

after

My

fell

my

Nimai

!

never saw

so, it will

be

replied amidst tears,

gift and not my own. body has been nursed by you.

This body

birth is from you,

I

is

your

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, fully

I

Then

do

shall

He bowed clasped Him

saying

whatever you command." So and again, while she joy

to her again

repeatedly.

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, Murari,

Vidyanidhi,

Gadadhar,

Shuklambar,

Gangadas, Vakreshwar, Nandan, Khan,

Buddhimanta

6

CHAITANYA-CHARIT-AMRITA

Shridhar, Vijay, Vasudev, Damodar,

Graciously

He

danced

They

Acharya

Mukunda and Sanjay ?

smiled on meeting the people of Navadwip. in

singing

delight

t "Hari,

house was turned into Vishnu

s

[I

Navadwip and many

villages

men

s

Hari."

Heaven.

The From

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, night His dance and song. While He was singing passions swept over

now shed

Him, now He stood

now

trembled,

now He

broken words, down on the ground,

tears of joy or uttered

At times He

fainted.

still,

at all

which mother Shachi wept, saying "Methinks Nimai s body has been shattered." Then she piteously prayed to Vishnu, "Grant me this reward for my worship of thee since my infancy, that

Him

hurt

!"

fell

when Nimai falls on the ground, it may not The loving mother Shachi was out of herself

with transports of delight and meekness. Shrinivas and other Brahmans wanted to Master. shall

I

me, miserable one, this is His only so long as He lives with the Acharya,

beg

feast

the

But Shachi entreated them saying, "Where again see Nimai ? You will meet Him elsewhere, but

for

I

at

this favour of

The

faithful

The Master

you bowed in

visit.

Therefore,

I shall feed

Him.

mother

wish.

all."

assent to the

s

caught His mother s love-longing and said to His assembled followers had started for Brindaban without your consent. So my journey was cut short by a too,

:

hindrance.

True,

I

"I

have embraced the monastic

life all

of

CHAITANYA TAKES LEAVE OF NAVADWIP PEOPLE

I]

dead to you all. I shall not my mother. It does

a sudden, yet I shall not be

leave you

in

nor shall

life,

not, however,

become

I leave

a hermit to live with his kindred

me not lay myself open to this Devise a means by which I can be true to both Let

in his birth-place.

charge.

my

7

duties."

At these sweet words, the Acharya and others went Shachi and told her of His wish. Shachi, the Mother

to of

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 Nilachal the World, answered,

shall

"I

:

which

(Puri),

Navadwip

;

as

is

men

were

it

door

next

a

house from

pass frequently between the two places,

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

and

I shall

makes Him happy

The

an oracle of the rejoiced,

is

happiness to

faithful praised her,

gods

At

!

their

thy words are like

report

did reverence to the people

other adorers, and said,

Grant

me."

"Mother,

this

my

prayer,

"You

all

are

of

my

the

Master

Navadwip

and

greatest friends.

you may ever in sankirtan, Krishna s name,

of you, that

your homes sing Krishna s Krishna s deeds, Krishna s worship.

Now

give

me

leave

you between whiles." He bade them farewell with due respect. But Smiling when He wished to start, Haridas cried piteously "You

to go to the Nilachal; I shall visit

what will be my salvation? have not strength enough to go there. How can this lowly one hold to his sinful life without getting sight of are going to the Nilachal, but I

you?"

The Master answered,

abasement.

It agitates

my

done with thy selfFor thy sake I shall

"Have

mind.

CHAITANYA-CHARIT-AMRITA

8

pray to Jagannath

I

;

shall take thee

[I

to

Purushottam.

>

>

the Acharya meekly begged Him to stay for a few days more, and the Master listened to him and did not

Then

go away.

the

So,

Acharya,

Shachi,

Daily did the Acharya

rejoiced.

and

hold

the

the

faithful

grand

cele

the sweet discourse on Krishna in the coinpanjr of the devout in the day-time, and the revelry of sankirtan

bration

Joyfully did Shachi cook, and merrily did the

at night.

Master dine with the

The

faithful.

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 Acharya

did

s

the

faithful

house in great

beguile

bliss.

At

some last

days in the the Master told

there make them, "Go you all to your own homes Krishna s sankirtan. We shall meet again sometimes you ;

;

will

to Puri, at others I

go

Bathing

the

in

Ganges."

shall come to you at the Goswami Nityananda, Pandit

Jagadananda, Pandit Damodar, and Mukunda Datta, these four* were sent by the Acharya to bear the Master

company. Comforting His mother, walked round her, and then feet,

He bowed set off.

at

her

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 die!"

*

you give way to grief they will all Embracing He turned Adwaita back, and passed if

The Chaitanya BhAgabat mentions two

Gadadhar,

(III.

2).

others,

Govinda and

H

J

CHAITANYA LEAVES BENGAL FOR PURI

I]

^on

9

To the bank of the Ganges He went with the and then to Puri by way of Chhatrabhog.* [Madhyci

freely.

four,

Lila, text, canto 3.]

* Chhatrabhog. A village where the Ganges innumerable branches before falling into the sea. It its

submerged Shiva

styled Ambu-linga.

divides is

famous

into for

CHAPTER ill The Miracles

of

Madhav

Puri

So the Master went

to the Nilachal, with His four absorbed in the kirtan (singing) of Krishna. companions, One day He entered a village and brought bactt a large

quantity of rice by personally begging for alms. way the ferrymen did not refuse Him a

On

He

crossing.

blessed

them and came

to

Remuna,* where

He

the

devoutly

the charming image of Gopinath. As He bowed at the feet of the image, the bunch of flowers on its

visited

down

crown dropped upon His head. At this Master rejoiced and danced and sang long with the faithful. The attend ants 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 prasdd (condensed milk) of which before.

He had

The god was known

heard from Ishwar Puri

as the

Gopinath who

the kshir, because, as the devotees told the tale, once stolen kshir for Madhav Puri.

In days gone

stole

he had

by Madhav Puri had wandered on

to

Govardhan, near Brindaban, 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 Govindakunda (pool), bathed, and sat down under a tree in the evening.

*

A

Remuna,

Cow-boy came and held 10

a pail of

milk before

milea north-west of Baleshwar in Orissa.

KRISHNA AS COW-BOY MEETS MADHAV PURI

II]

Mm,

saving with a smile,

"Puri

drink this milk.

!

II

Why

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 don

t

The Puri

thirst.

How

live?

asked,

did you

"Who

know

you and where do you was The Boy

are

that I

"fasting?"

am a milk-man of this village. In my village answered, none can remain fasting. Some beg for rice, some for milk. I r convey food to those who do not beg. The "I

women who had come me with this milk for

my

to

draw water saw you, and sent I must be off now to milk

you.

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 hill- top

and

there

me

from the bower to the

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

lodge

Moved by thy

me.

and

I shall

have accepted thy service, appear in the flesh to save the world by my love

I

I am Gopal, the Uplifter of Govardhan Hill. My image was installed by King Bajra,* and is the guardian deity of this place. My attendant, in fear of the mis removed me from the hill to this grove for believers, concealment and then fled. Since then I have been here.

sight.

*

The

great-grandson of Krishna and his successor on the throne

of Mathura.

CHAITANYA-CHARIT-AMRITA

12

[II

you have come. Now bring me out care* So saying the Boy disappeared. Madhav Puri fully." awoke, and judging that he had seen Shri Krishna without recognizing him, he rolled on the ground in a transport After some weeping he calmed his mind and of devotion. It is well that

set

about

to

carry out the Lord

morning bath he went together, and said, of Govardhan,

grove

is

is

s

bidding.

After his

into the village, called the people

"The

Lord

in a grove.

of your village, the Uplifter The Let us seek him out.

dense and hard to enter.

spades with yourselves to

make

a

Take hatchets and The villagers

door."

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 the covering they

knew

(the

grass.

But

image).

it

Removing 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 Govinda-kunda in

of the village fetched water from the

Nine hundred pots of water were brought musical instruments were played the women sang. All the It was a great festival with dancing and singing. fresh pots.

;

many

;

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 All the food available in the village was brought there. to the hill, offered to the god and an anna-kut (pyramid of consecrated food)

ation this grand feast laid

In one day s prepar was formed. was accomplished. The image was

on a bedstead, a straw thatch

built over

it,

with walls

of straw.

The Goswami Puri ordered

the

Brahmans

to feast all

GOPAL IMAGE SET UP NEAR BRINDABAN

II]

13

the villagers, old and younp-. They dined, the Brahmans and Brahmanis first, then the others in due order. The

people

who came from

got his prasdd.

Men

who had produced

other villages looked at Gopal and wondered at the power of the Puri

the pyramid of rice.

He

brought

all

the Brahmans to Vaishnavism and employed them in the

Again, at close of day he roused the god, offered some light refreshments as bhog. It was jioised abroad that Gopal had appeared there, and various services (of the god).

people flocked from neighbouring villages to see the god. The villagers joyfully gave feasts in honour of him on

each building up a pyramid of rice. At night the image was laid to rest the Puri drank a little different days,

;

milk.

Next morning the same kind people of a village came with

and

rice,

and offered

them

all

to

The

of service began.

their milk, curd, ghee

Gopal.

The Brahmans

cooked as before and Gopal tasted of the heap of rice.

The people

of Brindabari love

Gopal

and

of themselves,

came, partook of the holy and loss at the sight of their sorrow and forgot prasdd him. From other provinces men arrived with presents he too loves them.

when they heard rich

men

Gold,

of

silver,

They

all

that Gopal

Mathura sent cloth,

temple).

The

there.

costly offerings out of devotion.

incense and food stuffs

were

and swelled the store

daily (of

the

rich Kshatriya built the temple

(at

presented in vast quantities

One very

had appeared

own cost), some one else the kitchen, another the The citizen of Brindaban presented a cow each, walls. and thus Gopal got a thousand cows. Two Brahman his

hermits came from Bengal, and the Puri received them

with attention, made them his disciples, and entrusted to

CHAITANYA-CHARIT-AMRITA

14

[II

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

Rub me with sandal wood spoke to him, burn, I burn from the Blue Mountain, and from nowhere else, and then shall I be cooled. Go there quickly." The Puri, "I

!

inspired by devotion, travelled to the eastern country to do the Lord s behest, appointing others to carry on the

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 service.

down in the vestibule and asked the (attendant) Brahman about the different dishes served to The splendour of the service made him infer the god. dancing

he

that the

bhog was excellent.

sat

too.

The Brahman

So he resolved

bhog and appoint

into the character of the

described to

it

to inquire

for his

Gopal

him how twelve earthen

pots full of kshir, called amrita^keli (the cream of nectar)

famous and unmatched

were offered to the

in the world,

god every evening. Just then that bhog was presented. The Puri inly thought, I can get a little of the kshir "If

prasad unasked, I

may

learn

its taste

for the purpose of

my GopaFs bhog." But the longing shamed him and he prayed to Vishnu. Then the bhog was removed and the drati 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 un establishing

asked he ate

was enough

it

as

it,

otherwise he fasted

for him,

he

felt

;

the nectar of love

not hunger or

thirst.

That

THE GOD GIVES KSBTIR TO MADHAV PURI

II]

he had coveted the kshir struck him as a

down

sin.

15

So he

sat

in the deserted square of the village-market singing

hymns. In the meantime the priest laid the image to sleep, his duties, and went to bed, where he had a

finished

dream.

The god came and

open

my

You

will find

garment.

Take the

door.

You

I it

told him, "Up, priest, and have kept a pot of kshir for the hermit. concealed under the skirt of my lower

all

did not notice

kshir quickly to

the market place.

"

The

it

under

my

Madhav Puri who

priest arose, bathed,

illusion.

is sitting

in

opened the

and found the kshir under the lappet of the god s He washed the spot and went into the village with the pot of kshir and walked through the market crying,

shrine, dhoti.

"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

The attendant priest marvelled at devotion and said, is only fitting that Krishna should be obedient to him." rapture of the Puri. his

"It

Lovingly did the Puri drink the kshir, then he washed it, and tied the sherds in a corner of his

the pot, broke

one of the broken pieces every day, at which he grew wonderfully enraptured. At the close of the night he set off for Puri (Jagannath), bowing to Gopinath then and there, in fear that a crowd would gather round sheet, eating

him next morning, when they heard that the Lord had him kshir. So he fared on, till he came to Puri in the Blue Moun

sent

tain

;

3

the sight of Jagannath threw

him

into an ecstasy,

CHAITANYA-CHARIT-AMRITA

16

[II

down, he laughed, danced, and sang, It was noised abroad that Madhav Puri in intense delight. men flocked to do him had come to the holy place of nature the is fame, it comes God-sent reverence. Such he rose up and

fell

:

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, He told for his god held him back. of sandal need the of attendants to the Jagannath and the of the to those

who

seek

it

not.

Gopal story mohants, and begged sandal wood for him. The faithful exerted themselves for it. Those who knew the Rajah s cam minister (pdtra) begged him and thus collected the a servant for carrying phor and sandal. A Brahman and and the with given their travel Puri, the sandal were sent Royal passports were given to the Puri ling expenses.

by the

of the frontier minister, addressed to the officers

outposts and the ferries. So he returned to Remuna

some time, made and sang long in many bows to him reverence did of the temple rapture. The servitors in the and fed him on the kshir prasdd. While sleeping Gopal came he had a dream at the close of night after

Gopinath, and danced

:

temple,

and

told him,

"Hark

thee,

have got all the sandal with camphor

Madhav

!

I

Rub this camphor is and anoint Gopinath with it daily. Gopinath s body Lay the sandal on him and I shall feel one with mine believe and the cooling effect. Doubt not, hesitate not, So bid saying, Gopal as I you." give up the sandal and

sandal.

!

vanished

;

the

Goswami awoke,

called together the servitors

and told them, "The Lord bids you rub all for thus sandal and camphor on Gopinath s person and his Lord the is He Supreme Gopal be cooled.

of Gopinath, this

will

;

PRAISE OF

II]

MADHAV PURl

S DEVOTION

17

mighty. In summer Gopinath should be anointed with sandal paste." The servitors rejoiced at it. The

order

is

Puri set the two

men

rubbed the gleefully.

sandal

He

and

to rub the sandal into paste

hired two other men* also [for the work].

and the attending

stayed there doing this

So he

priests laid

daily it

on

the sandal was

till

gone. At the end of summer he again went to the Nilachal and passed there four months. all

The Master told His disciples of the sweet life of Madhav Puri and remarked, "Think of it, Nityananda happiest of men is the Puri. Krishna appeared to him ;

on the pretext of giving him milk. Thrice did he appear His love so to him in dream to lay his commands. influenced the god that he revealed himself, accepted the Puri s service, and saved the world. For his sake

Gopinath stealer."

stole the kshir

On

the god

s

and got the surname of

body did he lay

sandal, and his love overflowed at

it.

Hard

"kshir-

camphor and 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 He is silent, passionless, nature, it amazes the mind !

!

indifferent to every earthly thing.

He

keeps with himself

he should have to speak on any un material That such a man, on receiving godly subject. s travelled two thousand miles to beg for Gopal command, He lay fasting and yet did not ask for food sandal no companion,

!

lest

!

Such a man carried the sandal one maund of sandal and 20 tolas of camphor, rejoicing that he would lay them

CHAITANYA-CHARIT-AMRITA

18

[II

The frontier custom-officer of Orissa stopped on Gopal 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 Such

carry the sandal.

not

think

to

one

of

Gopal had bidden him

is

the natural effect of true love,

s

own

and troubles

sufferings

the world the Puri s deep devotion.

I

show

to

And he brought

it

brinp the sandal, only to

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 graciousall

joyfully through

ness to his

hardships to Remuna.

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

deem it

odour of sandal wood spreads with rubbing.

gem

this stanza the rarest

the

through

Chaitanya its full

relish

flavour.

mouth of Madhavendra. How did None besides these three can know The Puri finally attained to the supreme it

!

realization [i.e., death], reciting this stanza

The Mathura.

my

stanza

Lord! Gracious

"0

When

:

[Radhika speaks] the

to

wilt thou

come

:

lowly! thou art to

me?

On ground

now

in

Darling mine!

heart runs about in pain of longing to see thee.

shall I

I

Radha speaks

in poetry.

What

do?"

reciting the stanza the Master fell in a trance,

Nityananda

down on

the

senseless with the intensity of love.

hurriedly

t6ok

Him

up

in

his

arms.

MASTER IN RAPTURES BEFORE GOPINATH

II]

IQ

Chaitanya rose weeping, and ran hither and thither in a transport of devotion, shouting, laughing, dancing, and singing.

He

Oft did

repeat the

first

His voice choked with emotion and His cheeks. stilj,

now

He now

now showing

pride or meekness.

the gate of His love.

on

of the stanza,

tears

running down

trembled, perspired, wept with joy, stood

changed colour, stupor,

word

The

remorse, now grief, The stanza opened

servitors of

tke Master s outpouring of love.

But

Gopinath gazed He came back

to Himself on seeing a crowd gathering. The bhog was performed, then the drati. 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

In the morning departed.

night was passed in singing the Name. attended the mangal drati and then

He

[Text, canto 4.]

CHAPTER The Legend

of

III

Gopal the Witness

Glory to Chaitanya Glory to Nityananda Glory to and Glory to the followers of Chaitanya !

Adwaita

!

On His way where He bowed sang

!

!

in love

village.

the Master to the

came

to the village of Jajpur,

image of Varaha.

He

danced and

and prayed long, passing the night

To Katak* He went

whose beauty threw

He

Him

to

in that

see the Sakshi-Gopal,

After dance and

into a rapture.

song prayed Gopal with abstraction. That His halt there with His disciples He heard night during the legend of Gopal. Nityananda in his former pilgrimage to

the

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 [Maha-] ban, and beheld Govardhan and the Twelve Woods, known as Divddash ban, finally Brindaban. In the great temple Gopal was worshipped with great pomp. They bathed at the Keshi ghat, the pool of Kaliya, 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

going

to

Brahmans being

old had been tended

carefully

* The image of Sakshi-Gopal is now installed ame name 48 miles south of Katak town.

by the

at a village of the

OLD BRAHMAN BETROTHS HIS DAUGHTER

Ill]

younger one. said,

"Long

have

I

21

The old man, pleased with his attendance, have you served me, and through your help

mv

performed

Even a son does not

pilgrimage.

Through your kindness I have been saved every trouble. It will be rank ingratitude So I shall wed my daughter to if I do not honour you. serve his father so lovingly.

The youth

you."

which cannot be

replied,

You I am

?

Why

sir!

"Listen,

talk of that

are a high kulin, great in learning

a non-kulin lacking in scholarship and Wealth, while 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

The

faith."

elder

What wonder is there in it that you my daughter?" The younger Brahman

"Doubt

give

not.

have a large

"You

circle

rejoined,

and sons,

friends

of kindred,

answered,^ I should

whose consent you cannot possibly wed your me. Witness the case of Bhishmak, the

without

daughter to

who was opposed by

father of Rukmini,

his daughter, as he wished, to

answered,

daughter

"My

my

is

me in giving away what daughter in despite of all.

oppose

my

your

The youth

consent."

decided to give

The

Gopal."

"Know

is

property.

mine

Don

said,

doubt

"If

man can

I shall give

?

t

old

Who

The

but

it,

you have

you .erive

really

daughter, make a vow before Brahman addressed Gopal and said, give my daughter to this man." The

me your

old

that I shall

youth added,

Lord, be thou

summon

to

thee

his son in giving

Krishna."

give

my

witness,

thy testimony

if

and

I

shall

he breaks his

promise."

So saying the two returned to

man

their homes, the

serving the other like an elder.

The

old

young

man now

22

eHAITANYA-CHARIT-AMRITA

[ill

pledged my word to this Brahman in a holy but how can I keep it? I must consult my wife, place, kindred and friends." So, one day he gathered his sons, reflected,

own

"I

and told them the whole story, at which they Never utter such words again You

folk

lamented and cried will lose

your kul

You

man. holy

!

if

you wed your daughter

be

will

Brahman urged,

-

a

"How

to a low-born

laughing stock to all!" The can I retract a promise made in a

Come what may, I will give him my His kinsfolk threatened to boycott him, and wife and children to take poison. The Brahman place?

daughter."

his

pleaded,

When

"He

make

will

he wins

a case of

it

by

calling his witness.

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 lie

that

you? Do not be alarmed. You need not tell the you had never made him such a promise you will ;

only have to pretend forgetfulness. beat the

Brahman

in

court."

At

If

this the

of anxiety, prayed intently to Gopal,

appeal

save

:

my

faith

and save

you do that

my

I shall

Brahman,

"Gopal,

kindred,

full

to thee I

save both

sides!"

One day reverently,

the younger Brahman visited him, bowed and said with folded hands, "You promised

me your this silent

daughter, but are now silent on the point Is your sense of justice?" The old man remained ;

!

but his son ran with a stick to beat the

visitor,

wed my sister! Dwarf, The youth fled, but you wish to catch the moon!" 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 crying,

"Wretch!

you want

to

OLD BRAHMAN

Ill]

Mm

why

friends, I

At

;ago."

boldly,

23

On

now."

by the people,

questioned "Listen,

PERJURY

not give her up the elder

does

fye

S

Brahman

being

replied,

do not remember what I said so long chance to put in his words

this his son got the

"My

father had

This

pilgrimage.

much money with him during

villain,

his

his

coveted

only companion,

him with dhuturd, 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 money, intoxicated

The assembled people were makes men commit

filled

with suspicion, as greed

The younger Brahman is he lying to win the case. pleaded, "Hear, my masters, His father, pleased with my attendance, promised me his

often

sin.

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 con jured the god to bear testimony for me, should this

Brahman break is

"This

is

He

his word.

held true in the three

good.

If

is

my

worlds."

Gopal

witness,

The

appears

testimony,. I shall certainly give

you

my

old

here

whose word

man

replied,

and

bears

daughter."

His

son agreed to it. The old man inly 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

younger Brahman

diversely

s request

they

agreed.

At

the

both parties signed a written

deed of agreement to abide by this test, to prevent future It was left with an umpire. The young man This Brahman is pious .continued, "Listen, all ye here

-disputes.

!

and true

of speech, never wishing to retract his word.

It

CHAITANYA-CHARIT-AMRITA

24 is

[ill

only his fear of the suicide of his kinsfolk that has

made him

a

tell

Thanks

lie.

to his piety,

Krishna as a witness and enable

At

this the sceptics

He may

laughed

;

Hm

some

to

I will bring

keep his

said,

"God

word."

is

good,,

come."

Then the younger Brahman went to Brindaban,. 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 Pget the would be a great pity if a Brahman s broken. For this reason, do thou bear witness,

girl or not,

but

it

promise is 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

not be taken

and give there."

my

evidence.

The Brahman

But

my

image can

protested,

"Even

if

you appear in your four-armed form, none will believe you. But if this very image eroes 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 Brindaban. Do an unprecedented act for the sake of a Brahman."

Laughingly Gopal said, "Hear, Brahman, I you but do not look behind, or else

after

there.

;

You

shall I

travel

shall stop

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 accom

panying

Next day,

after taking the Lord s leave, 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

the

you."

Brahman

set out

IMAGE OF GOPAL BEARS WITNESS

Ill]

thought,

have

"Now

come

I

to

my

village

25

and

shall go-

the people of the arrival of my witness. But I cannot believe if J do not see him with my own eyes.

home and

be no harm

It will

him

;

tell

he stays here.

if

and Gopal stopped

So he looked behind

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 to

the

Brahman

They bowed

and came to see the witness.

delighted with his beautv and amazed to hear

Gop al,

that

it,

image

had travelled

thither.

Then

the

old

who gave and the younger Brahman The Lord spoke to the twa

in joy prostrated himself before Gopal,

his evidence before the people,

got his betrothed bride.

Brahmans, I

am

pleased

together,

my

be

servants birth after birth.

with you beg a boon." They prayed us this that you remain here, so that all ;

"Grant

may know your mained

will

"You

there,

favour

and

the

your servants." Gopal re two served him. The people

to

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.

who became famous under the name GOPAL THE WITNESS. Thus has Sakshi-Gopal accepted,

service of the god, of

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 mdnik-sinhdsan.

Purushottam Dev was a great devotee and entreated Gopal go to his capital. Gopal, pleased with his piety, con sented and was taken to Katak, where his worship was

to

The

Rajah gave the mdnik-sinhdsan to His queen, when visiting Gopal, gave him many ornaments in devotion. A costly pearl hung from installed.

Jagannath.

CHAITANYA-CHARIT-AMRITA

26

[ill

her nose, and wishing to give it too she reflected, "Ah, there had been a hole in the Lord s nose, I, his hand

if

maid, could have of the niffht "In

made him

With At the end a dream and said,

put, this pearl on

!"

thought she bowed and returned home.

this

my

tenderly

Gopal appeared to her in my mother had bored

infancy

hung

there

Make me wear

a

pearl.

The

the pearl you

spoke to her husband,

my

hole

wished to

nose and very there

is

still.

The

give."

and the two went to the from the hole in the nose

queen temple with the pearl, hung it 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 While He Gopal from Nityananda and was delighted. stood before Gopal, the faithful seemed to see them both as of one body, of one complexion, large-limbed, redrobed, grave of mien, beaming

with

glory,

lotus-eyed,

moon-faced, both of them in rapture for each other.

At the

sight of both,

at the faithful

and they

Nityananda all

smiled.

winked So the night was

in great joy

passed in great entertainment, and next morning, after witnessing the matin service, they set off.* Brindaban-das has described fully how He visited Bhubaneshwar on the way (to the Blue Mountain). At Kamalpur He bathed in

Bhagi* river, and gave His mendicant s stick to Nityananda to carry. With his disciples He went to see Here Nityananda broke the Kapoteshwar [Shiva]. the

Master

From

s

stick into three

and threw

it

the river).

(into

that Shiva shrine the Master returned,

* Indian Atlas (sheet

116)

name* the

river here a*

and

was

Bargovee.

DISTANT VISION OF JAGANNATH TEMPLE

,111]

27

thrown into ecstasy by the sight of the spire* of the temple of Jagannath. 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

courses) the Master

came

Athara-nala to

(Eighteen

His senses a

little

Water

and asked

Nityananda for His stick. But Nityananda answered, was broken into three bits. You fell down in a swoon of devotion, and as I caught you, we two tumbled on the

"It

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 The Master was sad and stick

fit."

spoke a

little bitterly,

forsooth,

by coming

have

"You

all

done

me

great good,

You could property. You go

Blue Mountain

to the

!

not even preserve the stick, my only before me to see Jagannath or let me go there before you. But we will not go together." Mukunda Datta said,

we shall arrive after and not The Master hastened there. None thy company/ 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 "Master,

go thou before us

;

in

constant faith in the two Masters.

*

The

of Puri;

be seen.

place meant

is

[Text, canto 5.]

evidently Jagannath Vallabh, six miles north

place the spire of the temple of Ja^annath can Athara-nala is two miles north of Puri.

from

this

CHAPTER The Conversion

of

W

Sarvabhauma

The Master went

in an ecstatic mood to the temple of and beside Himself with love at the sight was Jagannath, of the god. He rushed to embrace the image, but fell down on the temple floor, senseless with devotion. Happily Sarvabhauma noticed Him, and stopped the door

keeper (Parichhd, mace-bearer) who was about to beat the Master. Sarvabhauma 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. Sarvabhauma then thought of a plan, and had

Him and

Him down

showed no

house

his disciple the door-keeper to his

conveyed by laid

on a

clean

the

the

chest.

spot.

no heaving

respiration,

But

of

Master

The

Bhattdcharya grew alarmed. He held a fine piece of cotton to the Master s nose it stirred, and he was reassured. ;

The Bhattacharya

sat

musing

thus,

"This

is

the sdttvika

form of the passion for Krishna. It is named the "brightpure" (sudipta sdtt-vika), and is displayed only by a de votee

who

has

siddhi).

This

devotion

is

[ordinary]

attained to

ecstasy

extreme.

man

I

is

constant

possible

wonder

realization

in

only

to see

it

one

(nitya-

whose

manifested in an

s person.*

While he was pondering thus, Nityananda and the others arrived at the main gate, and overheard the people talking

among

swooned away

themselves,

"A

at the sight of

sannyasi came here and

Jagannath

;

he

is still in

a

TV] CHAITANYA SHELTERED IN SARVABHAUMA Sarvabhauma

trance. liouse."

Master.

has

conveyed

They knew from Just then

son-in-law

29

him to his own it was the Great

Gopinath Acharya, the of Nadia, and a devotee and

the Master.

of

HOUSE

came there

Visharad

of

acquaintance

that

this

S

He knew Mukunda

from

Mukunda before, and was surprised to see him there. the embraced him and asked him news bowed*, Acharya Mukunda

Master has come Acharya bowed to Nityananda Goswami, and again asked them all about the Master. Mukunda said, "After taking the monastic of the Master.

here,

and

we

with

replied,

Him."

"The

The

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. what we have heard from others, we conclude that

in Sarvabhauma

s

house,

whither

From

He

is

He was removed on

have met you luckily, Let us go to Sarvajust as I was wishing for your sight. bhauma s house, and after seeing the Master we shall visit fainting at the sight of the god.

the temple.

I

"

Gopinath in delight conducted them to Sarvabhauma s where he beheld the Master and felt mingled joy "house,

and

He

introduced them

Sarvabhauma, and to Nityananda Goswami and saluted the others in the proper mode. Then he sent them all in charge of his son Chandaneshwar, to grief.

took them inside.

Sarvabhauma

all to

bowed

the temple. Tjhey joyed to behold the god. Nityananda went out of himself in devotion, but the others quieted him. The servitor of the shrine presented them with the garland and prasdd 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],

CHAlTANYA-CHARIT-AMRtTA

30

[IV

rose up shouting, Ho.fi/ Han Sarvabhauma took the dust of His feet [to

Chaitanya awoke, and Reverently it

place

on

his

own

head], and entreated Him, "Take your I shall feed you to-day with Jagan-

-midday meal soon. nath

s

.

The Master

mahd-prasdd."

came back

quickly

from His bath in the sea, and feasted with His followers on the rice, broth and other kinds of prasdd, which Sarva bhauma served to them from golden dishes. The Master

me

with the hash of gourd (lau) anrl other vegetables, and serve these others with cakes and sweets." But the Bhattacharya entreated Him with folded palms, Do you too taste all of "How has Jagannath himself fed?

said,

"Help

these,"

Him

and so made

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

When

meals. "I

salute

they returned, [the Acharya] bowed saying Narayan," and the Master responded with "Be

thy mind constant in

bhauma knew Him

Krishna!"

At these words Sarva

be a Vaishnav hermit.

to

asked Gopinath Acharya about the worldly

The

He

life

then

of the

home

was at surnamed Jagannath Mishra, Navadwip Purandar Mishra, gave him the name of Vishwambhar. His maternal grandfather was Nilambar Chakravarti." Master.

;

Acharya

his

Sarvabhauma added a fellow-student of

replied,

"His

father

"Nilambar

my

Chakravarti

!

why, he was know, had

father Visharad, who, I

a high regard for Purandar Mishra, too. for their connection with

my

-1

!

honour both

father."

Delighted to hear that Chaitanya was a man of Nadia, Sarvabhauma thus addressed Him, "You are of honourable birth,

and a sannyasi

your personal

in addition.

disciple."

At

this the

Make me,

therefore,

Master cried out,

"O

IV] SARVABHAUMA LEARNS CHAITANYA S EARLY HISTORY Vishnu

O

!

Vishnu!"

Bhattacharya, benefactor of mankind. benefit

of

men

of monastic

good and

here,

me

my

"Nev^r

of

You life.

my

young monk, ignorant

me

to-day."

You

in all ways.

The Bhattacharya

saved said,

temple alone, but always with me or one shall not enter the The Master replied, "I

but

Garuda [pillar in the Then Sarvabhauma addressed Gopinath

"You

the temple.

from

gaze

quadrangle]."

Acharya,

a

to the

men."

shrine,

am

I

great danger

go

the

to

and the

teach Veddnta and [thereby] I

hoping that you will train

in

spoke humbly

have sought refuge with you, regard For your society have I come teacher.

evil.

my

ing you as

and then

are the teacher of the world

"You

3!

the

will be guide to this

I/odge

him

Goswami

my

in the house of

and look to

in visiting

mother

s sister,

So he Next day Gopinath took the Master to the temple Mukunda to show Him Jagannath as he rose from his bed. Datta led Him back to Sarvabhauma 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 and He chosen." what name has joined Gopinath replied, "He has been named His Shri Krishna-Chaitanya Sarva spiritual guide is Keshav Bharati, blessed man bhauma remarked, "His name is well-chosen, but the which

is

a quiet place,

his

all

needs."

did.

;

!"

Bharati order

is

not ranked high [among the ten classes of

sannyasis]."

Gopinath answered, "He does not care for outward Hence His indifference to the more famous

[dignity].

orders of is

monks."

in the full

The Bhattacharya

bloom

of youth.

joined

How

can

in,

He

"Ah,

He

keep the

However, I shall ceaselessly teach Him Vedanta, and lead Him on to the rank of a recluse of

monastic rules?

4

CHAITANYA-CHARIT-AMRITA

32

[IV

the Monist school (adwaita). If He then wishes it, I robe Him anew with the yellow robe of a yogi, purify Him, and enter Him into one of the higher orders."

shall

Gopinath and Mukunda grieved to hear it and the former expostulated, "Bhattacharya You know not His ;

!

The

greatness.

But

God.

signs of divinity have reached their ex

Him

treme limit in

Hence He

!

is

famed

as the Great

in a place of ignorance even the wise

know

"

nothing.

The [Sarvabhauma is

there of His

s]

disciples

objected, saying,

"It

But the

known by

s praise of

is

of

divinity."

by inference that

but only by those on whom He even a particle of it. Witness Brah

Vishnu

canto xiv. verse 28

Lord! true

it

in the

Shrimad Bhagabat, Book X.

:

is

that

knowledge can gain salvation,

Thy glories can be known only by him blessed even with a particle of favour from

but

O

feet.

proof "The

inference,

bestows His grace,

ma

"What

replied,

The disciples God is recog Acharya answered, "No, God is not

belief of the wise is proof

nized."

asked,

The Acharya

divinity?"

Perfect Being!

A man

lacking

who

has been

Thy lotus-like Thy grace, may

be free from earthly lusts, for

may have studied the scriptures but still he cannot know Thee fully! ages, O Sarvabhauma, you may be the World s Teacher,

a master of theology, unrivalled in the world in scholar ship.

cannot

But you have not gained God s grace, hence vou know God. I do not blame you, but the scrip

ture says clearly that the knowledge of

from mere

Sarvabhauma Acharya

!

God cannot come

scholarship."

How

replied, "Weigh thy words well, do you prove that you have gained God s

IV]

INCARNATION POSSIBLE IN KALI YUG

33

know

a material

The

grace?"

Acharya

thing by observing

"We

replied,

Our knowledge

it.

of the nature of a

On this sannyasi s person are You yourself witnessed his all the marks of divinity. of And love. yet you know not God .ecstasy spiritual materialists see of God s illusion, Such are the ways Him and yet recognize Him not thing

proved by grace.

is

!

!

Smilingly spoke Sarvabhauma,

a

friejidly spirit.

Don

only arguing from the

Goswami

t

warm.

get

strict

"We

are arguing in

Blame me

standpoint of

not, I

am

view of Shastra.

admit] a great saint. But there incarnation of Vishnu in the Kali era. Hence

"Chaitanya

is [I

no is Vishnu s epithet Tri-yug or the Lord But scripture tells us that the Kali

of

Three

era is without an

incarnation."

Sadly did the Acharya answer, "You pride yourself of scripture, but you do not mind the

on your knowledge

Bhdgabat and the Mahdbhdmt, which are the chief of Both of them assert that God will appear in scriptures.

human form in the Kali era, and yet you maintain As God will not appear in Kali for mere the contrary earthly exploits [but only for purifying faith], we call

the

!

him

In every era Krishna appears for the needs of the age. You are a logician, and yet spiritual do not perceive this you Tri-yug.

!

Texts quoted in support v.

29

28,

;

canto 149, v. 75-92. I need not waste these will

bear

When

no more

His grace

disciple,

X

viii. 9, XI. Bhagabat, *Mahabharat, Anushasan Parva, Dan-dharma,

who

is

is

fruit

;

many words on

than seed sown on

you.

They

sterile soil.

on you, you will be convinced. Your me with all sorts of sophistic

plying

CHAITANYA-CftAfclT-AMRITA

34

[IV

arguments, I blame him not he is under illusion (mdyd). As the Bhagabat, Book VI. canto iv. verse 26, puts it: ;

[The words of Daksha to GodJ,

bow

I

to

the

Omni

potent Supreme God, whose power of illusion raises end less controversies among logicians fond of dispute, and

keeps their souls ever wrapt in delusion!

Again, the Bhagabat, XI.

xxii.

^

[Krishna

3,

s

words

to Uddhava]."

Then Sarvabhauma invite him and his

and

them

with

theology]

!"

said,

and

prasdd,

"Go

then

monk

to the

[Chaitanya]

my

house.

give

me

followers to

First feed,

lessons

The Acharya, being Sarvabhauma

[in

s sister s

husband, could [boldly] blame, praise, laugh at or school him.

Mukunda was reasoning, as he of

greatly

was

pleased

with

the

inly grieved and angry

s

Acharya

at the

speech

Sarvabhauma.

The Acharya came

Him

to Chaitanya s house

and invited

As he

talked with

on behalf of the Bhattacharya.

Mukunda he spoke

ill

But the Master broke

of

Sarvabhauma

in with,

"Say

in a pained spirit.

not

so.

The Bhatta

charya 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 Jagannath company of the Bhattacharya, and then accom panied him to his house. The Bhattacharya seated the Master first and began to teach Him Veddnta. With in

the

mingled

tenderness

and

reverence

he

said,

"It

is

a

duty to hear the Vedanta read. You should The Master answered, "Show constantly attend to

sannyasi

s

it."

CHAITANYA REFUTES SARVABHAUMA

IV]

me

Whatever you bid me

favour.

thy

is

35

indeed

my

duty."

For seven days ^did the Master thus listen to the expounding of the Vedanta, without making any com ment of His own. On the eighth day, Sarvabhauma asked Him,, "For seven days have you heard me in unbroken silence. I know not whether you follow me or not." The Master replied, am ignorant, and have not studied "I

I

[the subject].

merely

only because such

is

listen at

a sannyasi

follow your interpretation. "He

who

is

"

conscious of his

your bidding. I listen duty. But I cannot

s

The Bhattacharya retorted, own ignorance asks for a

second explanation. But you remain ever silent as you listen. I know not your mind s workings." The Master understand the verses clearly enough. But it replied, "I

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

is

!

aphorisms, but cover them up with your fanciful interpre tation. 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

mean

ings of words as given in lexicons, and attribute to them meanings evolved from your imagination. Shruti is the

The primary meaning as given by Shruti can alone carry conviction. What are conchshells and cowdung but naturally un

chief of proofs.

clean 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 Vedanta] the

meaning

is

plain

and

self-evident.

Fanciful interpreta-

CHAITANYA-CHARIT-AMRITA

36 tion

The

only spoils the clear sense.

[IV

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 Purdns tell us how to discern Brahma. ;

That Brahma yet

is

Him

you describe

speak

Him

of

as

name

for]

full of

all

powers,* and

The

Shrutis that

another

[only

The Supreme Being

totality.

is

formless?

as

abstract

God

His

in

exclude

(nir-bishesha) ,

the

natural and set up the unnatural.

From Brahma

originates

and

merged

Brahma,

The

is

it

cases,

Ablative,

His

are

that

These three

natural powers

The

lives

is

the [in

looked at

in

three

relation

qualities particularize

many, He

desired to be

it

same Brahma.

He

Instrumental and Locative

to the Universe].

When He

Universe,

again in the

God

three attributes of

the

God.

= employed] [

mind and eye could Therefore, the Immaterial Brahma and a mind to will with. The terms .

physical

not have then existed.

had an eye to see

Brahma means the Perfect Supreme Being* (Bhagabdn) 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. Wit ,

ness 31

Brahma

s

address to

God

in the Bhagabat,

Nanda

blessed are

Blessed,

xiv.

the

cowherd and other

is

the Beatific Perfect

Mathura, whose friend Eternal Brahma*. citizens of

Shruti feet,

and

itself

yet

it

denies

says

receives everything to

X.

:

!

to

as

opposed

God

material

moves

hands and

swiftly*

Therefore, Shruti asserts

be particular (sa-bishesha)

pretation

Brahma

that

to

a

.

It is

direct

and

Brahma

only a fanciful inter that speaks of

one,

GOD CAN MANIFEST HIMSELF TO MEN

IV]

Brahma

God

as abstract (nir-bishesha)

who has the six You conclude Him

formless

blissful

?

the three natural powers, as

Puran, VI.

God

s

nature consists of

How

qualities

do you call that and is supremely

who

to be powerless,

is

60 and 61, and

vii.

.

37

I.

sat,

xii.

chit

has

Vishnu

evident from the 41.

and dnanda.

The

power assumes three different forms in three aspects it becomes it becomes hlddini from the dnanda aspect sandhini in the sat aspect, and sambita (known as knowl chit

;

;

edge of Krishna

God

)

in the chit aspect.

The

very essence [or inner nature]; the

s

shakti)

entirely outside

Him

to

appertains

Him

chit

life

power

only occasionally

;

is

(jiba-

mdyd

is

But

all

[i.e., affects creation only].

The Lord

these three offer devotion in the form of love. six

power

s

powers are only manifestations of the chit power. the presumption to deny such a power?

And yet you have God and creation

differ

as the master

and the slave of

and yet you affirm that creation is identical with the Creator In the Gita creation is recog nized as a force exerted by God, and yet you make such

illusion respectively,

!

creation one with

God

of Shri Krishna to

See the Gitd,

!

Arjun

vii.

4,

the words

:

Earth, water, fire, air, ether, mind, sense, and selfconsciousness these eight powers (or natures) have

emanated from me. Again, the next verse in the Gitd f

hero!

Valiant

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 1

,

this

Universe/

God

s

form

is

composed

of sat, chit

and dnanda; and tjie satwa

yet you assert that form to be a corruption of

38

CHAITANYA-CHARIT-AMRITA

[IV

He

is a wretch who denies form to God touch behold not that slave of Death. The Buddhists are atheists from not respecting the Vedas. Atheism in a

quality

!

;

not,

believer of the

Vedas

Vyas composed

is

a worse heresy than

Buddhism.

his aphorisms for the salvation of

but the interpretation of these aphorisms by the of illusion (mdyd-vddi) is the cause of perdition.

Vyas (parindm)

s

men, school

aphorisms accept the theory of effect is an incomprehensible power, but ,He is

God

.

The philosopher s stone produces gold without undergoing any change in itself, similarly God takes the form of creation without suffering any manifested as creation.

Objecting to this aphorism as an error of set up the theory of bivarta have Vyas, you by a fanciful corruption.

1

interpretation [of

ing

I

unreal,

am one it

is

Error consists in a creature imagin But creation is not

it].

with the Creator

only perishable.

the image of

God

;

The

.

great

from that Pranaba

all

word Pranaba is the Vedas have

this world. The words Thou art That* (tattwamasi) when applied to creation are only fractional (prddeshika) but you, without minding the Pranaba, call these words the supreme truth."

sprung

in

,

Thus

did the Master find a hundred faults with the

fanciful interpretation

[of the Vedantists].

The

Bhatta-

charya 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 and exercises,

love

(our need) to

as

the

fruit

of devotion.

All the

rest

mere conjecture. The words of Him] the Veda are self-evident, and should not be interpreted [attributed

is

IV] SARVABHAUMA OUTCLASSED IN SANSKRIT LEARNING

3Q

with the help of conjecture. But Sarvabhauma was not to blame for it he was merely carrying out God s will, in Vide atheistical philosophy based on fancy. ;

expounding the

Padma Purdn, Part II. The Bhattacharya was

canto 62, verse 31. speechless and motionless with

The Master addressed him/ "Marvel not, O Bhattacharya! The supreme man hood consists in faith in God. Even those who directly cQmrmjne with God (dtmdrdm) adore Him, the Supreme wonder

as he heard these words.

Being

attributes are so incomprehensible

s

Bhagabat, others

vii.

I.

10,

Suta

words

s

to

Saunaka

and

:

Such

Hari that even mystical and

are the attributes of

passionless recluses feel for

Him

unreasoning devotion/ I long to hear this verse

The Bhattacharya said, The Master replied, "Sir,

"Do

Interpreted." it,

Witness the

!

and then

charya

I shall

say what I think of

expounded the

different

ways

a

like

verse,

you

first

it."

logician,

in accordance with the scriptures.

He

explain

The Bhatta in

nine

But the

know, Bhattacharya, that you are a veritable Vrihaspati, and surpass all other men in interpreting the scriptures. But your interpretation The verse has yet another shows mere scholarship. Master smiled as

Then gave His own

sense!"

said,

at the

"I

Bhattacharya

s

request the Master

passing by the nine inter pretations given by the Bhattacharya, He gave 18 other explanations tf His own. First He determined the

meaning

interpretation

of each of the eleven

as taken separately

;

then

;

words contained in the

He

gave

in connection with dtmdrdm, laying emphasis

the eleven words in succession.

and

His

attributes,

all

three

verse,

different explanations

on each of

The Lord, His powers, are

incomprehensibly,

CHAITANYA-CHARIT-AMRITA

40

These three

unspeakably great! to the

devotee,

steal

[IV

the heart of the

neglect of all other forms

of

devotion.

Sanak, Shukadev and others bear ^witness to this. His diverse expositions filled the Bhattacharya with wonder, and the self-abasing belief that the Master was Krishna indeed.

"Alas

but I in

my

Master,

who

!"

thought he,

"He

is

Krishna incarnate,

ignorance have grievously sinned by showing pride to Him." Penitently he sought refuge with the first

form,

ing on the

graciously appeared to

him

in

as four-armed (Vishnu), then as

At

flute.

this vision

His divine

Krishna play

Sarvabhauma

fell

prostrate

on the ground, then rose again and prayed to Him with clasped hands. The Master s grace made spiritual knowl edge 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 would have failed to frame. The* delighted Master embraced him, and the Bhattacharya

verses, such as even Vrihaspati

fainted

in

an

ecstasy

tumbling down

The

at the

of

weeping,

joy,

Master

standing

still,

s feet.

The Master s Sarvabhauma. Gopinath have so transformed that

sight delighted Gopinath Acharya.

disciples smiled at the dance of

spoke

to

the

Master,

"You

The Master replied, "You are a devotee, Bhattacharya your society has so wrought on him through the great !"

grace of

who

Jagannath."

thereafter praised

work

to

Thee

Then He composed Bhattacharya,

Him

long, saying,

"It

was

a light

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

;

Sarvabhauma

SARVABHAUMA CONVERTED TO BHAKTI

IV]

41

Him by means of Gopinath Acharya. Next day He went to Jagannath s temple, and beheld the god rise

feasted

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 Bhattacharya s house. It was dawn Bhattacharya awoke just then and cried out ;

"O

Krishna!

O

Krishna!"

to the delight of the Master.

Comiifg out Bhattacharya met the Master, in

feet

Master

bowed

at

His

tumult of reverence, and seated Him. The untied the knot in His skirt and presented the a

prasdd 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,

Chaitanya

s

From

grace removed

Padma Purdn,

the

soon as you get

from a

all

it,

distance.

because

stupor from his mind.

Taste the mahd-prasdd as

though it may be dry, stale or brought Wait not for a more proper time in this-

case.

,

Then, again, Hari has said, In tasting the mahabrasad no rule of time or place should be observed ; a good

man

should eat

At

Sarvabhaurna

and pupil,

it

the

this

as soon as he gets

Master

was

in a transport.

clasping

each

it.

perspiring, said, !

To-day my Because Sarvabhaurna has shown faith !

embraced

They both danced, Master

other,

shedding tears in ecstasy. The Master I conquered the three worlds lightly ascended Baikuntha

and

delighted

all

trembling,

"To-day

To-day

have

have

wishes are realized in

the

I !

mahd-

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 prasdd.

;

CHAITANYA-CHARIT-AMRITA

42

[IV

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 br&sdd

in violation of

As

41, puts it:

the Bkdgabat, II.

Those His

feet

with

3

Vedic ceremonies.

Lord favours and who take refuge at their heart and without reserve,., can Then they no longer look ubon this

the

the food

body

fleshly

all

illusion.

conquer mine.

whom

vii.

dogs and jackals

of

as

I

or

"

So saying the Master returned home. Thenceforth Bhattacharya lost his pride (of learning). Thenceforth he knew of nothing except Chaitanya s feet, and ex pounded no scripture except that of bhakti. At his deep Vaishnavism, Gopinath Acharya danced, clapping his hands and crying Hari! Han / Next day Bhattacharya

came

without having first gone to lay prostrate, and thanked the Master Jagannath. much, penitently recounting his own former follies. As to

visit

the Master,

He

he wished to hear of the chief means of cultivating faith, the Master instructed him by chanting Hari s name.

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 mean "Hari

s

ing of the above verse.

Bhattacharya

was

with

filled

told Gopinath Acharya said, "Bhattacharya Bhatta this!" to you before that you would come charya bowed to him thankfully and replied, "The Master

wonder.

has blessed

I

!

me by

reason of

my

being related to you.

are a great devotee, and I a blind logician.

has the Master favoured

me."

You

For your sake

Pleased with his meekness,

Chaitanya embraced him and then

said,

"Now

go and

SARVABHAUMA BECOMES CHAITANYA

IV]

see the god.

1

Bhattacharya,

after

S DISCIPLE

43

Jagannath,

visiting

came home with Jagadananda and Damodar [two

disciples

Chaitanya], and ^sent to Chaitanya many kinds of choice prasdd with his own cook in their company, and also put two verses of his own written on a palm leaf into of

When they Jiands of Jagadananda for Chaitanya. arrived at the Master s house, Mukunda Datta took the the

letter

from his hand, and wrote the two verses on the

outer wall.

Then Jagadananda took

the letter inside to

Chaitanya, who read and tore it up, but learnt the verses by rote from the wall.

the

followers

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 (bairdgya) and devotion through (bhakti-yog).

faith

on

the

Chaitanya,

who

firmly

bhakti-yog,

May my

lotus-feet of

mind, the

like

Lord

a

bee,

has appeared in order to revive his

which had

-herished

settle

Krishna

Shri

own

through the wickedness

of ages.

Sarvabhauma became a disciple of the Master, attending to nothing but His service. Ever did he medit Shri Krishna- Chaitanya, ate, pray, and recite the name the son of Shachi, the abode of virtues

came

to the Master, bowed,

!

One day he

and recited Brahma

s hymn God from the Bhagabat, changing two letters near its. end. The Bhctgabat, 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

to

with

all his

mind body and speech and enjoying

of his actions without being attached to them.

the fruits

CHAITANYA-CHARIT-AMRITA

44

The Master

Thy

salvation

faith is

interrupted

him

saying,

Why

(muktipada).

[V

Bhattacharya answered,

(bhaktipada)!"

text has

"The

do you read

it

Thy

as

"Salvation

not the fruit at which the faithful fix their gaze as for who lack faith in the Lord, salvation becomes a sort ;

those

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 of

are punished

by being

There are

Lord

the

in

merged

The devotee

sdyujya mukti).

(Brahma

does not long for emancip

kinds of salvation, viz. , sdlokya (living in the same plane with God), sdmipya (nearness to

ation.

five

God), sdrupya (assuming the same form as God), sdrshti the

(equalling tion

the

in

means

of

glory

and

God)

the

Though

Deity).

sdyujya first

(absorp

four

afford

of serving the Lord, yet true devotees seldom elect

them, but they dread and despise the sayujya emancip ation,

preferring hell to

God (Brahma) attributes

and

(saguna

Absorption

ishuvar)

thing, indeed the latter III.

xxix.

are the

;

it

means

of salvation,

Bhagabat Krishna.

,

is

are

worse

n, KapiPs speech

The Master senses too

Absorption in the abstract

it.

objected,

in

which

II. x.

i].

is

clad

in

two forms of the same Vide the Bhagabat

still.

to Devahuti."

"The

term muktipada has other

means God Himself, of salvation.

God

the

It

may

i.e.,

also

He whose

feet

mean The abode

the gth object [mentioned in the

Both etymologies yield the sense of

Why

need you change the text to Bhaktipada?" Bhattacharya 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

CHAITANYA S POWER PROVED THUS

IV] ambiguous. principal

mukii

Though mukii has

meaning

is

45

five connotations, yet its

absorption in God.

So, the

word

me

with fear and contempt, while bhakti kindles in the heart. At this the delighted Master delight smiled and clasped Bhattacharya firmly to His bosom. It

fills

was

a pure act of grace

-charya,

who had been

-doctrine of illusion,

pher s, stone only all

men knew

on Chaitanya s part that Bhattastudent and teacher of the

a

spoke thus. We recognize the philoso when it touches a piece of iron. So

the Master for the veritable Darling of Braja

(Krishna) when they saw the deep the Vaishnav spirit of [His disciple] Bhattacharya. Then did Kashi Mishra and others of the Blue Mountain come and seek asylum at

the Master s

bhauma

feet.

I

shall

served the Master, and [Text, canto 6.]

first

how

describe

how

Sarva-

carefully he fed

Him.

CHAPTER V Healing the leper Vasudev

The

Master

fortnight of

renounced

Mdgh, and came

At the end of the

month He

latter

ceremony of Jagannath and In Chaitra

ecstasy. in

Baishakh

He

world

the

He

in the bright Puri in Falgun. witnessed the svinging

to reside at

danced

liberated

and

sang long in Sarvabhauma. Early

wished to travel to the South.

embraced them, held

bled His followers,

He

assem

them by the

know you to be dearer than hand, and spoke humbly, You my life. Life I can part with, but not with you. friends have done me a good turn by bringing me here "I

to see Jagannath.

me

give

Now

leave to go to

beg one favour from you all, I must set out to seek the South. I

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 liberation,

knew

Vishwarup had attained and that the quest of him was only a ruse all

that

to of

Master for carrying salvation to Southern India. Greatly did they grieve on hearing His words, and sat

the

with

woe-begone faces. Nityananda said, "How be? We cannot let you go alone." One or two can that of us must bear you companv, 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 am as a dancer and you The Master replied, you." silent

"I

are like the

manager (sutradhdr)

of the play.

I

dance as

WHY

V]

CHAITANYA MADE HIS PILGRIMAGE ALONE

47

you make me. On turning hermit I set out for Brindaban, but you brought me to Adwaita s house. On the way to the Nilachal you broke my staff. Your deep love is marring my [life s] work. Jagadananda wants me to turn In fear of him I have to do whatever he a worldling. If I disobey him he in anger speaks not me. ever bids, to

me

my

for three days

monastic

!

Mukunda

grieves at the rigours of

the three baths daily even in winter, life 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

the

:

sl<!ep

;

constantly holds the pedagogue s rod over me.

know

I did not

My conduct must be quite Having gained the favour of Krishna,

his character before.

from

different

his.

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

His

heart.

His devotees. but

which had made them win

Words cannot

He

describe Chaitanya s love for himself bore the hardship of an ascetic s

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 life,

!

Four of them entreated Him hard for permission accompany "Him, but He followed His own will and did not listen to them. At last Nityananda urged, "As you hermit.

to

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 loinplease.

It is

:

band wrapper and gourd 5

of water,

these are the only

CHAITANYA-CHARIT-AMRITA

48

[V

you will take with you. But your two hands are ever busy in counting your recitation of Hari s name articles that

How,

[on the notches of your fingers]. carry your wrapper and gourd? these

when you

fall

my

word

He

will only carry

:

take this

Who

then, will

you

will take care of

down on the road in a trance ? Keep honest Brahman Krishna-das with vou. your wrapper and gourd, and never you may do." The Master con

say a word, whatever

They took him

sented.

seated

them

all

Sarvabhauma

to

after salutation.

s

house,

who

After a varied discourse

on Krishna, the Master said, have come to beg vour permission. I must search for Vishwarup who retired as a hermit to the South. Give me leave to go South. Your "I

permission will enable

me

to return in

At

safety."

these

words Sarvabhauma was much grieved at heart clasping Master s feet he said piteously, the "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

Master

gaze on s

your feet." His humility relaxed the resolution and He lingered for some time longer.

Eagerly did the Bhattacharya invite and feast Him with dishes cooked in his own house. His wife, called Shathi s mother,

cooked the meal

:

her history

is

mrrvellous, and

I shall narrate it in detail later on.

After a halt of five days at the Bhattacharya s place, the Master asked leave to start. His eagerness forced the Bhattacharya to consent.

He went

temple and sought the permission

of

with him to the Jagannath.

The

RAMANANDA RAY PRAISED TO MASTER

V]

-serving priest presented the Master with the

He

which

god

49 s garland,

joyously took as a symbol started for the South in joy,

of permission.

The Lord Gaur

after

walking round Jagannath in the company of His disciples and the Bhattacharya. He took the road of Alalnath,

Sarvabhauma sent Gopinath Acharya to from four loin-bands and wrappers and his house bring some prasad, to the Vipradwar gate. Then he begged the

along the shore.

Master, "You must keep my request. On the bank of the Godavari dwells Ramananda Ray, governor of Vidyanagar.* Despise him not as a Shudra and worldling. See 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 When you talk with him you will know his worth. points.

him

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 him

will

disclose

his true his

Conversation

merit.

greatness."

The Master

with

agreed,

embraced him and bade him farewell saying, "Worship Krishna at home and bless me, so that through your favour I

may *

return to

Rajmahendri, now on the left bank was an important strategic point, being on the between Kalinga and the kingdoms of the Madras

Vidya-nagar.

of the Godavari.

natural

frontier

coast

Puri."

Evidently

It

H9

a minister of the Gajapati king was ruling in this 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 In

town;

in

1470

it

;

Vijayanagar, but restored.

Prince of the Gajapati in

1571.

line,

In

1543

who

we

lost

it

(Godavari Gazetteer, 244-245.)

find

it

ruled

finally to the

by Vidyadri, a

Muhammadans

*

[V

CHAITANYA-CHARIT-AMRITA

50

When down

the Master

turned to go,

there in a faint, but the Master

without heeding him. mind of the Master?

Who The

Sarvabhauma fell moved on quickly,

can understand the heart and

hearts of the great are at once

tender as flowers and hard as the thunderbolt.

Nitya-

nanda raised Bhattacharya and sent him home with his men. The faithful quickly overtook the Master, and Gopinath also arrived with the clothes and prasdd. The Master went with them to Aldlnath, where He sang hymns for a long time,

dancing and singing

in

persons present flocked to gaze on the scene

rapture. :

The

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

His

delight,

His beauty. All who came to see it forgot their homes and stayed to join men and in the dance and song of Shri Krishna Gopal tremour and perspiration, which

set off

;

women,

old and young,

of spiritual love. ful,

"He

will

Seeing dance thus

all

were swept away by the tide to the faith

it

Nityananda said

at

every village [on the

way]."

was high time, but the people did not leave Him so He took the Master away Nityananda contrived a plan for His noonday bath, the people rushing on all sides to It

;

:

look on.

After the bath he led the Master to the temple,

and as soon as

He

his

own men had

entered he shut the door.

fed the Master, and they all ate His leavings.

The

L

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

CHAITANYA CONVERTS THE MASSES TO BHAKTI

V] the

faithful,

in delightful discourses

on Krishna.

51

Next

the morning after the morning bath, He bade farewell to The them. faithful. They fainted, but He looked not at

Master wended His w*ay grieving at separation from them, Krishna-das following Him with the gourd. The faithful to passed the day there in a fast, and returned sorrowing walked Master the lion Puri the next day. Like a raging

God

forth, chanting

words, were

s

name

in a transport of love.

His

:

Krishna! Krishna! Krishna! Krishna! Krishna ! Krishna! Krishna! 0!

Krishna ! Kris hna ! Krishna ! Krishna ! Krishna I Krishna! Krishna! 01 .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

As

the Lord

He met a Mad with

Gaur

me!

walked on reciting the above verses

wayfarer and asked him to chant Han s name. and Hari Krishna! love that man cried !

followed the Master out of longing to gaze at Him. After a long embrace the Master dismissed him, filled with spiritual power.

The maft on returning home made all his village Vaishnav, talking of Krishna, laughing, weeping, dancing incessantly, and urging all to take Krishna s name. Chance from other villages became like Him from the sight Him, and spread Vaishnavism in their own villages.

visitors

of

In this

way was

the whole Southern country converted to

CHAITANYA-CHARIT-AMRITA

52

[V

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 to see Him. Through the Master s grace they became great bhaktas, and acted as apostles for the deliver ance of mankind. All the way to Setubandha, He did

flocked

this

connection with

;

The power He had

Him made

all

the land

Vaishnav.

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

and the next. In this way the Master travelled to the shrine of the Tortoise* [the Second Incarnation], saluted and praised the god, dancing, singing, smiling and weeping in rapture, loses both this world

to the

Him

;

wonder

of by-standers.

Crowds

gathered

to see

the Very sight of His marvellous beauty and de

made them Vaishnavs. They danced with uplifted arms chanting Krishna s name in deep emotion. These votion

very

men

converted other villages. Thus did the nectar name overflow the country, Vaishnavism s

Krishna

of

spreading from man to man. After a time the Master came

The

back

to

His senses.

Him great reverence. This He went. In that village a

priest of the Tortoise did

happened everywhere that Vaidik Brahman named Kurma, very reverently invited the Master, brought Him home, washed and feet, His"

with his whole family drank the washing of His feet then he lovingly fed the Master with many kinds of dishes, and ;

*

Sri

Kurmam,

8

m.e.

pilgrimage to the Telegus.

of

Chicacole and

(G<m/<rm

Manual

the 62).

greatest

place of

CHAITANYA HEALS A LEPER

V] they thus

lotus-like feet,

"Thy

:

He

paitook of the leavings.

all

my

have come to

house.

boundless good fortune!

To-day my birth, race, Lord, have mercy on me and take

faith

me

bear the sorrows of this worldly replied,

ceaselessly.

save this land

!

me

will see

you

life."

glorified. !

I cannot

But the Master

!

The

bidding be thou an apostle and world will never entangle you, but

here

again."

At

you meet with.

have been with Thee

Stay at home and recite Krishna s Teach Krishna s lore to whomsoever

not so

"Say

praised the Master

which Brahma himself adores,

O my and

name

53

my

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 Every one

at

the Brahman Kurma bathed and resumed His journey followed Him long, but at last the Master persuaded him ;

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 return

home.

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 re

to their places.*

;

turned, embraced him, and lo

was gone beautiful

His

feet

at*

marvelled at the Master

and praised

Him by

* In Christian hagiology the

Europe,

who

his leprosy as well as grief

the touch and his body became

He

!

!

s

sound

and

grace and clasped

repeating the verse in the

same

addressed the maggots,

story "Eat,

is

told about a saint of

brothers,

eat

!"

CHAITANYA-CHARIT-AMRITA

54

[V

Bhdgabat X. Ixxxi. 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 state of misery,

with

!

Better for

because henceforth

my

me my

former

heart will swell

The Master soothed him

saying, "No, you Ever take Krishna s name* and save men by teaching them about Krishna. Soon will Krishna accept you. pride."

will not

be puffed up. *

So saying the Master vanished. The two Brahmans at His ejace, clasping each other by the

wept with joy -neck.

[Text, canto 7.]

CHAPTER VI The Meeting with Ramananda Ray T*hus did the Master

the Nrisingha

the temple of Tiyad,* in*

long

wend His way.

He made His bow and honour

(Man-lion)

On

reaching Incarnation at

rapturously sang and danced

of the god, saying,

"Glory

to

Nrisingha!

Glory to Nrisingha! Prahlad s Lord! Glory to you, O [The Bhdgabat, VII. Lotus-lipped, O Bee on the Lotus !"

ix.

verse quoted in Shridhar Goswami s commentary]. Many such verses did the Master recite as He prayed

i.

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

to the god.

took up His journey again, His emotion of faith making As before, of outer things day and night.

Him heedless 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 After dancing in the wood, He crossed the and bathed there. Sitting at the water s edge away from the ghdt, the Master chanted Krishna s name. Just

Brindaban. river

then arrived

Ramananda Ray

in a litter,

attended

by

9

* a hill five miles north of Jiyad. Evidently Simhachalam, Vizagapatam, containing a temple to Narasimha. This is the most An famous, richest and best sculptured shrine in Vizagapatam inscription shows that a queen of Gonka III. covered the image with

Architecturally the temple apparently deserves high praise. (Vizagapatam Gazetteer, 323-325, 28-29.)

gold....

CHAITANYA-CHARIT-AMRITA

56

[VI

many Vaidik Brahmans, to bathe. He rites duly. The Master at first knew him for Ramananda Ray, and longed to meet but sat checking His eagerness. Ramananda Ray

musicians and

bathed and performed the sight

him,

came up

to

Him

on seeing a sannydsi, 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

As he

frame, His eyes like the lotus.

prostrated himself

up and said, "Rise, and though thirsting with

before the Master, the latter stood

and chant Krishna desire to Ray?"

s

name",

embrace him,

He

asked,

The man answered,

thou Ramananda

"Art

"Yes,

I

am

and both tumbled down on the ground tion,

that slave,

a

Passionately did the Master embrace him,

vile Shudra."

senseless with love, inert

or

in excess of

perspiring,

devo

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, "Sarvabhauma Bhattacharya has spoken to me of your merits, and pressed me to see you. For that purpose have so

easily."

come here. It is well that 1 have met you The Ray replied, "Sarvabhauma knows me I

me good met Through you, and life has become a success. That to-day my you have graciously touched this untouchable Shudra is the proof

for his servant,

even indirectly.

and

is

ever on the watch to do his grace have I

RAMANANDA EXTOLS THE MASTER

VI]

57"

themercy and that of Sarvabhauma. Thou art God Narayan himself, and I a royal servant, a worldling,

of your

a wretch

In touching

!

or fear of the

Vedas

me

thou didst not

The Vedas

!

leads thee to

forbid

feel repulsion

you even

to look

perform a forbidden act.

at me. Thy mercy Thou .art God indeed; who can know thy ways?

For

come here, O Fountain of Mercy Fallen Such is the habit of the great, of the O Saviour a he to sate a wretch goes out of his way to pay him to s words Nanda viii. X. 2, Vide the Bhagabat, visit delivering

me

hast thou

!

!

!

Garga

:

Master, that saints travel from their

good

only for doing [spiritual] who cannot leave their houses is

;

to

there

own hermitages

those is

householders

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 All are tremulous, all are Hari are shouting Krishna have in every characteristic, Verily you joy. weeping mortal can possess No of God. internal and external, !

!

such supernatural power!" The Master replied, "You are the greatest of devotees. all. Why It is your sight that has softened the hearts of

impute

it

am

only a sannyasi holding the (mdyd-vdd), but even I have been

to another?

I

theory of illusion steeped in the love of Krishna by your touch. Knowing that my heart is hard to reform, Sarvabhauma had asked

me

to

meet

Thus

you."

did the two praise each other, each delighted to

see the other.

Then

a

Vaishnav Vaidik Brahman bowed

who

and invited

the

knowing him

to be a Vaishnav.

Master,

accepted

the

invitation

Smiling, the Master said

CHAITANYA-CHARIT-AMRITA

58

Ramananda,

to

from your

wish to hear the discourse of Krishna

"I

I

lips.

[VI

hope

I shall see

you

The Ray

again."

But my "You have come here to save this sinner. 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

replied,

Ramananda Ray bowed and went away, though part, while the Master went to the Brahman s

sins."

loth to

house to dine. in the evening.

bath, the

who

Master, tired

Ray

He bowed to The two conversed in a

arrived with a servant.

embraced him.

him

The Master bade means of gaming devotion

spot.

indicating the

Ray

Eagerly did the two look for their meeting As the Master was sitting after hi? sunset re

verses

the

The

(sddhya).

acquire faith in Vishnu by doing the

"We

replied,

recite

the

As

duties of our rank.

the Vishnu Puran, III.

viii.

8,

Worship the Supreme Being Vishnu by doing the says, There is no other means prescribed duties of your caste. of pleasing

Him/

"

Ray

"The

replied,

puts

27,

Son it

highest means

Krishna

to resign to

IX.

The Master

it

objected,

Mention one more

an external means.

is

"This

advanced."

only

The

of acquiring devotion

the fruits of

our

is

acts, as the Gitd,

:

of Kunti, consign to

eating, performing the

me whatever you

do, be

horn ceremony, alms-giving, or

"

austerity.

The Master again objected, "This too is external. deeper into the subject." The Ray answered, "The highest means of devotion is abandoning one s caste-duties

Go

[out of love for Krishna], as the Lord says to in the Bhdgabat,

He the

too

is

gain and

XI.

xi.

32

:

the highest of holy loss

of

such

Uddhav

men, -who knowing well

a course,

worships

me by

HIGHER AND HIGHER FORMS OF DEVOTION

VI]

59

his

renouncing the Vedic rites and ceremonies of me/ though these too were ordained by it:has as the Gild, xvui. 66,

caste,,

Also,

Grieve not

;

in

this the B.ut to

me

Tell

"Faith

of a

xviii.

still

As

54

alone,

Master objected, higher

the

is

too

external.

is

The Ray answered, highest

Shri Krishna says to Arjun

in

means

of

the Gitd,

:

Brahma, and

soul that dwells on

The peaceful

not sorrow or desire, but

my

"This

means."

on knowledge

based

devotion.

ME

giving up all religions.. I will deliver thee from all sins/

Take refuge

supreme bhakti/ Again the Master

is

same

the

before.

as

objected

feels

in all states, gains

The

Ray

independent of knowledge is the highest answered, Witness Brahma s words to God of devotion. instrument "Faith

Bhagdbat, X. xiv. Lord, hard as Thou

in the

3

:

won

be

art to

in the Universe,

yet they realize Thee who reject the quest of theological told knowledge but stay at home, listening to Thy story as

by holy soul/

men and

accepting

it

with

all their

mind, body and

"

The Master remarked, The Ray said, "The "It

still."

(prem-bhakti)/

is

so

;

but mention a higher

highest

devotion

is

Witness the following verses of in the Padydvali, cantos xi and

nanda Ray quoted respectively

love

Ramaxii

:

food and drink only so long as we have in hunger and thirst. Similarly, the devot&e delights not worshipping his heart s darling with elaborate Preparations,

We

relish

but in love alone/

Get a heart inspired with love of Krishna,

if

ever

you

60

CHAITANYA-CHARIT-AMRITA

[VI

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 love of a servant

"The

The Ray

as before.

n

the speech of Durvasha in the Bhdgabat, IX. v.

What

is

Lord

too hard for the

replied,

Witness

the highest devotion.

is

:

servants to gain, as

s

His name purifies all creatures? The Master remarked, is so, but give a stilj deeper cause." The Ray replied, "Love as for a comrade is the the very listening to

"It

highest form of devotion.

Witness Shukdev

X.

Parikshit, in the Bhdgabat, (

God

divine

known

is

pleasure

servants as the

to the

xii.

good

as

10

the

consciousness

(brahma-sukhdnubhuti),

Supreme Object

words to

s

:

and

of Adoration.

to

of

His

That such

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 The Ray went on, "The highest higher one a

J

still."

devotion

is

Witness

love as for a child.

verses of the Bhagabat

the

following

:

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

that the cowherd s wife Yashoda derived from her Saviour-son was never gained by Brahmd, or Shiva, or even by Lakshmi though clasped to His person.

(X. ix.

bliss

15.)"

The Master tion a higher

a

lover

said,

still."

"This

is

good, no doubt.

The Ray

replied,

the highest form of devotion. following verses of the Bhagabat is

:

But men

"Passion

as

for

Witness the

VI] CONJUGAL LOVE, THE HIGHEST FORM OF BHAKTI

shown by

Verily the favour

the fair ones of Brindaban,

the

when

6l to

Supreme Being

in the rasa sport

He

was not clasped them round the neck with His arms, His to held is heart, nor enjoyed even by Laksnmi, who by the heavenly nymphs though blooming and odorous speak of other

like the lotus; not to

women/

(X. xlvii.

.53-)"

The Ray

continued,

"Many

are the

means

ing to, Krishna, and there are degrees ment. By whichever of these means a man

of

of attain

such is

attain

inspired,

it

It is only when we judge from a position of detachment that we can discriminate them as good, better, and best.

appears as the highest to him.

The preceding of their

there

is

five passions are

arranged in the order

upward development. With the increase an increase of deliciousness

shdnta passion attains in the sakhya, the

its

at

of quality

The

each step.

maturity in the ddsya, the ddsya

sakhya

and

in the bdtsalya,

four are concentrated in the

madhum,

all

of these

just as the pro

perties 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 (premd).

asserts that Krishna

premd. Krishna

s

is

The Bhagabat

a slave to devotion in the form of

purpose remains constant in

all

ages

:

He

makes a return to our adoration in exactly the same form But He cannot reciprocate this prem in which we offer it. adoration to the

Bhagabat

affirms.

milk-maids)

and so remains our debtor, as the (X. xxxii. 21, Krishna s words to the

full,

.

True, Krishna

is

the highest type of beauty and grace,

CHAITANYA-CHARIT-AMRITA

62

He

but even His charm increases when of the

Lady

is

[VI in the

company

Witness the Bhagabat, X. xxxiii.

of Braja.

6:

As placed

the beauty of the emerald is set off -when it is amidst golden-coloured gems, so shines Krishna

ivhen girt round by the beaming girls of Brindaban. The Master remarked, "This is indeed the extreme J

among

point

the means of devotion.

Kindly

The Ray

there

is

know

before that the earth contained any

anything beyond

inquire beyond

Radha

love

s

it!"

Of

said,

me

tell

if

did not

"I

man who would

kinds of conjugal passion celebrated in all our Scriptures as the

this point is

!

all

highest.

The Master

said,

wondrous stream

"Speak

on!

of nectar is

I

flowing out of your

Show how Krishna abducted Radha by the other cow -herd

tion

r

girls

tends to others than the beloved

you can show that

for

Radha

s

;

Radha

power

The

of love.

A

lips.

for fear of interrup

because a love that ex is

not deep enough.

If

sake Krishna openly for

sook the other Gopis, then I shall sionately loved her." The Ray replied, glorious

delight to hear.

know

that

"Hear,

he pas

then, of this

three worlds cannot

match

Krishna broke away from the circle of the rasa dance of the Gopis and wandered through the woods s love.

mourning

for

III. verses 2

Radha

Radha.

and

left

i,

Witness the Git-Gomnda,

and the Ujjivala-Nilmani, verse

the dance in anger and

wounded

canto 43.

pride.

Krishna grew restless as he lost her. His whole heart was set on the rasa dance, and Radha was the chain that bound In her absence, the rasa dance palled on So he left the circle of dancers to seek her out.

his heart to his taste.

As

h

it.

roamed hither and

thither, without finding her,

he

RAMANANDA EXPOUNDS VAISHNAV MYSTERIES

VI]

grieved, stricken with

Gopis could not

Cupid

s

A

dart.

thousand million

From

satiate his passion.

Radha s merit The Master said, *

infer

63

you may

this

!"

have now learnt those spiritual Now have I learnt to you. mysteries for which how to ascertain the various methods of adoration. But tell me of Krishna s form, of Radha s I lon to hear more I

came

I

:

of love form, what mystery is rasa, what is the essence none but tell me these mysteries and kind Be (prem). know you ca n expound them." The Ray answered, utter what but you inspire only nothing of these things, me with, as the parrot repeats what it has learnt by rote. ;

"I

You

God incarnate who You send your message

are

fice ?

;

tongue deliver

it,

can comprehend your to

heart,

and make

knowing whether

my

without

my

I

arti

my am

"

speaking well or ill The Master answered, !

"I

am

merely a sonny asi, a

and ignorant of the mysteries society of Sarvabhauma has puri asked him to speak on devotion to

slave to the theory of illusion

of faith (bhakti).

The

mind, and I 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

fied

my

Krishna.

me

because I

hermit,

am

a sannyasil

Be he

be he even a Shudra, Cheat

mysteries, he is a guru.

ledge] for

my,Joeing

a sannyasi.

forth on the mysteries of

if

a

Brahman, be he a

he knows Krishna s

me

not [of such

Fill

my mind

Radha and

know

by holding

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 am a dancer and you are the shaken. So he said, "I

6

CHAITANYA-CHARIT-AMRITA

64

[VI

I dance as you make me. My merely a harp, and you the musician who plays I utter whatever you think of in your mind. Krishna is the Highest God, the Perfect Being Him

of the theatre

manager tongue on it.

self,

He

;

is

the source of

is

all Incarnations, the chief of all causes. the source of the eternal Heaven, the eternal Incar

His body is composed of Son of Mathura s lord,

the eternal Universe.

nation,

and an an da

sat,

chit

full

of all

Sam hit a

all

wealth,

V.

He

;

the

is

all

power,

ras.

Vide the

Brahma

i.

At Brindaban He appeared as the supernatural youthful Cupid, at whose adoration the formula recited is

the

Love,

There

offering

He drew

all

presented

hearts

of

animate and the inanimate. conqueror of hearts.

He

the seed of Love.

is

men and women, of He was Cupid s self,

Witness the Bhagabat, X. xxxii.

the

the 2.

ravished the hearts of Incarnations like Lakshmi s

husband, [Vide, the Bhagabat, X. Ixxxix. 32] He drew to Himself women like Lakshmi [Vide the Bhagabat, X. ;

xvi. 32.]

His own beauty charmed His own heart, and He wished to embrace Himself [Vide the Lalita-Mddhav, Act viii.

verse 28.]

Such a

little

in brief is

Radha of them

of

but three

s

Krishna self.

s

form.

Krishna

s

Now

let

powers

me are

tell

you

infinite,

are the chief, viz., the chit power, the

power (may a), and the preservation power (jiba). These three I call the internal, the external, and the illusion

marginal

(or

adjacent).

The

highest

is

the

internal

Witness the Vishnu Puran, VI. vii. 60. sivarufy power. Krishna s self is composed of sat, chit and dnanda. Therefore His swamp power must be of three kinds :

RADHA

VI] in the is

J

s NATURE;

dnanda portion

sandhini, in the

the Vishnu Pur an,

What

chit portion I.

xii.

48

delights Krishna

65

hladini, in the sat portion

is

it

DESCRIBED

it

is

sambita.

it

Witness

:

is

named

the Ahladini power,

is Himself delight, by which He en joys* delight. been created to has and yet He tastes delight. Hladini

Krishna

give enjoyment to the faithful. is

named prem

the emotions of

The

(love).

The

essence of hladini

prem is filled with The supreme emotion

story of

dnanda and

chit.

prem. The lady Radha is the personation of that supreme emotion. [Vide * * * * * * the Brahma Samhita, V. 33]-" is

{mahdbhdba),

the

quintessence

of

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, speak as you make me, without Where in all the three worlds I what say. my knowing who cannot be shaken by man constant can we find the mouth your illusive play ? You are speaking through my "I

;

Hear, then, the deep mystery The play of Radha with Krishna is ex of adoration. tremely deep, and cannot be learnt from the ddsya, bdtsalya and other moods. The sakhis (female associates)

yet you

are

my

listener

!

from them has this play (lild) sakhis spread. This play cannot be kept up without have a alone Sakhis full. in lila this relish alone they alone are qualified for

it

;

;

right to this

lild,

i.e.,

those

who

adore Krishna in the

votaries can practise devotion

His sakhis. Such form of attending on Krishna and Radha in their There is no other means of mastering this secret bower. form of devotion. Witness the Git-Govinda, x. 17

spirit of

in the

:

CHAITANYA-CHARIT-AMRITA

66

What man versed

[VI

in the deepest mystery

will

(ras)

not take refuge at the feet of the sakhis, the personations help Radha and of the chief power, without whose

Krishna

s

though

self-expressive,

and

pleasure-force

l

pleasure-manifestation,

moment

9 for a

cannot

attain to

fulness of development?"

The

the

character of

sakhis

baffles

but she feels dalliance

a keener

delight

Radha

with Radha.

herself

by

all

Krishna

in contriving is

A

description.

sakhi does not long- to play with Krishna

the

verily

;

s

Wishing

creeper (Kalpalatd) 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

more than

ten million times

if

Vide the Gitthey themselves had been watered Govinda, x. 16. The sakhis do not wish for Krishna s embrace, but they exert themselves to make Krishna embrace Radha. !

For

this

thousand

purpose pretexts.

they

send

Thereby

Krishna

her

to

a

they gain

under a

pleasure ten

The

million times sweeter than that of selfish enjoyment.

unselfish devotion of these towards each other strengthens

the deliciousness

(ras),

love delights Krishna. truly earthly lust

;

and the sight of

The

such

unselfish

love felt by the Gopis

for the sake of analogy

we

is

not

call it lust

(kdm).

self.

Earthly lust seeks sensual gratification for one s own 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

ADORATION BY LOVE

VI]

HIGHEST WORSHIP

IS

67

That

passion, adores Krishna abandoning Vedic worship.

man

wins in Brindaban the Darling of Braja

adores (rag).

Him by following the path He who adores Jvrishna in the

s lord,

who

passionate love

of

spirit of

any

of the

[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 people of Braja

Witness the

proved by the Upanishads and the Shrutis.

Bhagabat, X. Ixxxvii. 19. In that verse the term samadrisha indicates adoration in that spirit, the term

the gods

samdh speaks

of the acquisition

of the persons of the Gopis, anghri

means the delight

of

Krishna

s

by

padma sudhd

At Braja you

society.

will not gain

Krishna by following the path of prescribed

ceremonies.

Vide the Bhagabat, 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

In the siddhi body we meditate and serve it, and in the next birth we gain Radha-Krishna s feet by being

Radha.

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

born as sakhis.

Him, but could not gain Him bat, X. xlvii.

in Braja.

Vide the Bhaga-

^3."

On

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 When* taking leave, parted, each to his own work.

hearing

Ramananda Ray

clasped the Master s feet and begged him,

CHAITANYA-CHARIT-AMRITA

^68

have come here out of pity for me. Stay here there some ten days to reform my sinful heart.

"You

fore

[VI

for

None but you can love for

deliver

mankind

;

none

can impart

else

Krishna."

The Master answered,

came

"I

here on hearing of

your merits, to purify my own mind by listening to your discourses on Krishna. You are indeed worthy of your

You

reputation.

regards

What

are the limit of

the mystery

of ten days

So long as

?

human knowledge

of the love of

as

Krishna and Radha. cannot pa~t with

I live, I

Let us two dwell together at Puri, passing our days happily in talk about Krishna." So they parted. In the you.

evenine the Ray came again. The two sat together in seclusion and held a delightful dialogue, the Master asking

and Ramananda answering throughout the night. The Master asked, "Which science is the chief of

The Ray answered,

sciences?"

science

devotion

except

a

in

greatest glory

devotee of Krishna

among human loves

s

to

Krishna." "He

"He

loves

Krishna."

liarly

own

[true]

the

is

is

estimable

wealthy indeed the

is

who

heaviest

of

of

consider as truly liber the

song among "That

Krishna

courses?"

except the society of Krishna creation

we

should

"What

the amorous sports

wealth

is

"What

the foremost of

to creatures?"

the best of right

"What

no sorrow other than lack of devotion

"Whom is

no

is

fame of being a

"The

"What

love."

Krishna."

sorrows?" "There is

"There

Krishna."

creature?"

possessions?"

Radha and

ated?"

to

ditty

and

who

songs pecu which speaks of

Radha."

is

"What

is

no right course devotees." "Whom does

"There

s

emancipated all

remember?"

is

"The ceaselessly name, virtues, and exploits of Krishna are the chief things to be remem-

KRISHNA-BHAKTI THE SUPREME AIM OF UFE

VI]

"What

bered."

mankind?"

is

"The

the chief object of

the proper subject of meditation for lotus-feet of Radha and Krishna are "Where

meditation."

abandoning all else?" "Brindaban, Braja, where the rasa play was performed." the best thing for a creature to hear

and Krishna

"What

objects

is

?"

the land of "What

a potent medicine to the

Krishna."

the

are

respective

ear."

highest

the chief object of worship?" adoration are the coupled names

Radha-

of*

"What

is

love-dalliance

"The

"The

is

man

ought a

to live

of Ra^dha

69

destinations

of

"One gets those who desire liberation and devotion?" The an immovable body, the other a celestial person. the foolish crow pecks at the ash-fruit (nimba), while connoisseur cuckoo feeds on the mango-blossom of love.

The

luckless scholar tastes arid

knowledge,

theological

while the lucky [devotee] drinks the nectar of Krishna s love."

did the two while

Thus

away the night in talking of At dawn they

Krishna, dancing, singing, and weeping.

own duties. Next evening the Ray came again, and after dis coursing on Krishna in a loving communion for some time,

returned, each to his

he clasped the Master of

mysteries

Radha,

and implored love,

But you have made them

diverse. It

Krishna,

feet

s

has been as

if

all

rasa,

Him, and to

are the ways of the Searcher of Hearts not outwardly* tell us of a thing, but reveals Vide the Bhdgabat, Li. i. hearts.

Such

There to resolve

sannyasi

my

clear to

Narayan taught the Vedas

"The

Hid,

;

are

heart.

Brahma.

He it

to

does

our

Be good enough it. When I first saw you, you looked like a but now I behold in you Krishna, the cowherd is

one doubt

still

in

my

heart.

!

;

CHAITANYA-CHARIT-AMRITA

70

[VI

Lo, there stands before you a golden

idol, the golden hue 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 55011 in this form. Tell

of

!

me

truly the cause of

that

when

Know

its

Janak

He

is

manifested to him in

hat object.

ii.

43,

Hari

s

words

:

the highest of devotees

is

God

of his adoration,

who and

beholds in every all

creation in the

God.

Also, the Bhagabat,

Gopis

is

;

creature the spirit of

"Deep

effect of love

may

Vide the Bhagabat, XI.

everything. to

replied,

be the

be inanimate or animate, but he natural form his adored deity appears in

object gazed at

sees not

this to

the true devotee gazes on any object, animate

or inanimate, Krishna

The

The Master

it."

your love for Krishna.

to

Krishna

X. xxxv.

the speech of the

5,

:

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

Deep behold

shed drops of honey. your love for Radha and Krishna

is

Them

to

in everything."

The Ray

;

hence you

objected,

"Master,

leave thou thy tricks.

Conceal not thy true form from me. Having taken on thyself the emotion and beauty of Radhika, 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.

hast

come

of thy

thou deludest

me

!

Thou And now

own accord to deliver me. What sort of conduct is this?"

Tlu-n the Master smiled and manifested His true form in

which were blended Krishna, the Prince of delight

(ras)

RAMANANDA SEES KRISHNA IN CHAITANYA

VI]

71

and God, the Supreme Emotion. In rapture Ramananda The Master touched fainted and rolled on the ground. to his Then the back senses. him his arm and brought the Master looking like a sannyasi ; but the embraced him and soothed him thus, "Who else than you can behold this form? You know fully my

Ray beheld latter

hence have I shown essence and mysterious exploits (lild) not of a fair form. is complexion, but My body you 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

this

taste the delicious sweetness of Krishna.

My

acts are not

conceal any, you Even if I were 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

hidden from you.

would know

to

it

!"

;

Thus discourse did

He

did the Master spend ten days happily in sweet

about Krishna with

Ramananda Ray.

Much

discuss the secret pleasure-sport of Brindaban, but

could not come to the end of the subject.

man

If a

dis

covers 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. Rama Ray and get his

Similarly did the Master question

answer.

Next "Give

da}$

He

took leave of the

shall soon return after finishing shall

about

Ray and ordered him,

up your earthly concerns and go live

my

to Puri,

pilgrimage.

where

I

There we

together passing our days happily in talking

Krishna."

So saying

He

sent

Ramananda home with an embrace,

CHAITANYA-CHARIT-AMRITA

72

and then lay down

Hanuman

to sleep.

(monkey), bowed

to

[VI

At dawn the Master saw a All classes it, and set out.

of people at Vidya-pur, on meeting with the Master, quitted Ramananda was. their own faiths and turned Vaishnav.

by the absence

distracted

of the

Master and ever meditated

disregarding all his own affairs character is by nature like thickened milk, s Chaitanya Ramananda s character is sugar added to it, and the

on

Him,

utterly

Radha and Krishna is like camphor thrown compound, which only the fortunate can .taste.

dalliance of into this

He who it

once drinks

it

in

you hear

it

;

it

through his

ears,

can never leave

All spiritual truths are learnt

for its deliciousness.

Radha-Krishna

creates faith and love in

if

s

feet.

Know Attend to deed

the hidden truth of Chaitanya from this episode. it

with faith

;

do not reason.

You

is

deeply mysterious. believe, but reasoning will only precious thing

is

for

can set

them only whose

This supernatural realize it

afar

it

if

off.

you This

sole riches are the

Chaitanya, Nityananda, and Adwaita...! have celebrated the Meeting with Ramananda on the basis of feet of Shri

Damodar Swarup

s

Diary (Karchd).

[Text, canto 8.]

CHAPTER The Pilgrimage

VII

to the South

travelled very extensively in the South,

The Master

thousands of holy places.

visiting

Under the pretext

of

delivered the people of that country.

I

holiest of holy places.

became the

He

a pilgrimage

At His touch they

shall only give a list

of the places without arranging them

which they were visited. and all the before, whoever met Him on the way turned into were He that in, lodged people of every village in their name. Hari s chant They Vaishnavs and made to the were people of turn converted other villages. Diverse some scholars, some ritualists, some extreme the South,

in the order in

As

Lo

sceptics,

Master

!

all

Vaishnav.

!

the marvellous effect of the sight of the

men gave up their own creeds and turned Even among the Vaishnavs [of the South]

such

some were worshippers of Vishnu in the incarnation Ram, some the followers of Madhwacharya, some

Ramanuj

s

sect

of

All

Vaishnavs.

Shri

of

them,

of of

on

meeting with the Master, became worshippers of Vishnu and began to chant in the incarnation of Krishna,

Krishna

s

name.

The Master journeyed

O Ram

on, reciting the verse

Ram Raghav

Ragttav!

:

Ram Raghav

!

!

Deliver

O Krishna Keshav

!

Krishna Keshav

!

me!

Krishna Keshav I Save me!

He

bathed

in

the

Ganga Gotami

(Godavari).

At

74

CHAITANYA-CHARIT-AMRITA

He

Mallikarjun

made

visited the shrine of

[VII

Mahesha, where

the people recite Krishna s name.

all

He

He

beheld

the Raindas Mahadev, 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 Rain and sang hymns to it. There He was invited by a ;

Brahman and no

who

of the place,

other.

incessantly took

the Master proceeded on.

guest,

Kartik, and

visited

Ram

nume

s

After passing the day in his house as his

At Skanda-kshetra He

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 at

!

!

replied,

"This

is

the effect of your

visit.

my life-long habit. From chanting Ram s name but when

you changed I

been

;

tittered the

word Krishna, and

The

sight of

childhood I

met you

have once

I

since then Krishna s

name

has settled on

my tongue. It is Krishna s name that comes mouth, while the name of Ram has disappeared. had been my practice since my boyhood to collect the

out of It

mv

on

the

Padma Puran, we

read

texts

bearing

glory

of

God

s

names.

In

the

:

Yogis sport (rama) in the eternal God, -whose

composed of sat, chit, and ananda. means the Supreme God.

Hence

self is

the term

Ram

Again, the Mahdbhdrat, Udyog Parba, canto Ixxi. 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,

CHAITANYA CONVERTS MADRAS TO BHAKTI

VII] but

I

them. f

75

next found texts making a discrimination between The Padma Purdn has this :

O

my

heart

s

Delight!

reciting the word Ram thrice earns as much merit [God s] name a thousand times! The Brahmdnda Purdn asserts, A single utterance of the name of Krishna is

as taking

perfect-featured Darling!

"

cious as reciting

God

s

as effica

thousand sacred epithets three times

in succession.

The

text proves the immeasurable excellence of

last

And yet I could not repeat it, only s name. because I found delight in the name of Ram, the god of my vows (ishtadev), and took the latter incessantly. When Krishna

at

visit

your

recognized

Krishna

Master

the

its

word Krishna rose

glory.

And

my

lips],

So saying the Brahman who after bestowing His grace

himself."

s feet,

[to

my

I truly inferred that fell

left

heart

you are at

the

him the

next day.

At Vriddha Kasm 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 He refuted and region was converted to Vaishnavism. proved faulty

all

the doctrines of the logicians, mimdnsakas,

illusionists, ,-wid the followers of

Sankhyaj Patanjal, Smriti, though they were strong in defending their tenets. Everywhere the Master established the of His dogmas Vaishnavism, which none could refute. Purdn, and Veda,

vanquished antagonists accepted His creed, and so He the South Vaishnav. On hearing of His scholarship

made

CHAITANYA-CHARIT-AMRITA

70

[VII

came

the sceptics (pdshandi)

to Him, boastfully bringing very learned Buddhist professor held forth on the nine doctrines of his church before the

A

their pupils with them.

Master.

the Buddhists are unfit to be talked to

Though

or even to be looked

him

yet the Master argued with

at,

The very Buddhist philosophy

lower his pride.

to

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 prasdd. 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

;

professor in a

!

fit.

fell

head, cutting

and sought the Master

God our

incarnate

ears,

s

O

!

on

slanting

the

Buddhist

name.

and he

will

up and began

it

s

feet

imploring Him,

forgive us

The Master

teacher."

Krishna

down

open, and throwing him down His disciples lifted up their voices in lamentation, s

Out

!

replied,

recover."

They

Hari!

did

art

out, all of you,

"Cry

Pour the word loudly

to chant

"Thou

of thy grace restore

into your teacher s

the professor rose

it,

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

four-armed Tirupati

He

idol,

and then

advanced

beheld the image of

Ram,

to to

He

beheld the

Venkatar.

which

At

He bowed

VISITS SHRINES

VII]

ON THE EAST COAST

77

and sang hymns. The people marvelled at His powers. Then He came to the Man- Lion of Pana, which He saluted and extolled in a transport of love. At Shiva Kanchi he visited Shiva His power turned the worshippers of Shakti and Shiva into Vaishnavs. At Vishnu Kanchi he beheld Lakshmi and Narayan, to whom He bowed and prayed His stay of two days long, danced and sang in fervour. bowed the hearts of men to Krishna. Thence by way of Tirun^al He went to Tri-kal-hasti, and bowed to the image ;

of

Mahadev

there.

And

so

on

Shiva, the Vriddhakal-tirtha

to the Paksha-tirtha,

(the

shrine

of

the

the

White

Boar), Pitambar

[probably Chidambaram] (the shrine of Shiva), the Shiyali Bhairabi Devi, the bank of the Kaveri,

Gosamaj (Shaiva holy

and Bedawan,

place)

adored the

(where the

He wor

Amrita-linga Shiva). Everywhere shippers at Shiva s shrines were turned into Vaishnavs. Thence He reached Devasthan, a Vaishnav shrine, and there

kept constant

Proceeding

further

Kumbhakarna

company with the

He

visited

the

Shri- Vaishnavs.

lake

formed

by

the Shiva-kshetra,

Papa-nashan (a shrine of Vishnu), and Shri-rangam, where He bathed in the Kaveri and then adored Ranganath, bowing and s skull,

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

hymning

with his who?e family drank

off

he besought the Master thus:

the water. "Master,

After feeding

the four months

of asceticism (chdturmdsya) are at hand.

I pray thee pass and of them my house, thy grace save me by discoursing on Krishna." At his house the Master stayed for four

in

months, passing the time happily in talking about Krishna

78

CHAITANYA-CHARIT-AMRITA

[VII

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 From all quarters sight they forgot sorrow and miseiy. flocked hundreds of thousands,

Master they chanted Krishna

s

and as they beheld the

name and no

other term.

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 All

;

over

were some Brahmans

there

left

who had had no

opportunity to entertain Him. In that holy place dwelt a Brahman devoted to Vishnu, who recited the Git a 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

and perspiration at his task, and asked you, Sir! what [deep] meaning inspires you

delight, tremour,

him, "Hark with such rapture?"

The Brahman

replied,

"I

am an

ignorant man, not knowing the meanings of words. The Gitd I read at my guru s bidding, correctly or incorrectly as it may be. My heart is rapt when I behold [before my

mind in

s

eye] the dark beauty of Krishna as he sits as driver s chariot giving moral lessons. I can never bring

Arjun

myself to

HIM

R-ive

up reading the

so long as I read the

Gitd, because I ever behold

book."

To him

trig

Master spoke

alone art truly worthy to read the Gitd, as thou knowest the essence of its meaning." So saying thus,

"Thou

He embraced feet

joy.

the Brahman,

and prayed,

"The

who, however, clasped His you gives me double the

sight of

Verily I think you are that

Krishna."

He

could

HIS FOUR MONTHS

VII]

STAY AT SHRI-RANGAM

79

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

and never

a devout admirer of the Master

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 Narayan. The Master, pleased with his devotion, ever treated the Bhatta like a friend, constantly joking with him, as

manner

of friendship.

Lakshmi

One day He

asked,

"Bhatta

the

your

My

the type of devoted and chaste wives.

is

is !

god

Krishna, a cow-herd. How could such a chaste lady seek this other man s society? Why did she for this is

object discard pleasure and perform endless austerities? Witness the following verse of the Bhagabat, X. xvi. 32 :

Out

"Lord!

dust of

Thy

abstained

penances,

of a longing to

Lakshmi,

feet,

from etc.

enjoyment

ness

and

worthy

to

touch the

though a [weak] woman, and went through long

J)

The Bhatta answered, essentially

be

one

"Krishna

and Narayan

are

only Krishna showed more of sportivecharm. 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

and rasa delight afforded by His

gain

What harm

is

there in it?

Master rejoined,

Why

are

you

society.

joking?"

The

know

there is nothing to blame in it. Lakshmi never enjoyed the rasa dance with Krishna [Vide Bhagabat, X. xlvii. 53]. But

The Shastra

"I

asserts that

the Shrutis attained to Krishna s society by their austerities. What was the reason of this [Ibid, X. Ixxxvii. 19]. 7

CHAITANYA-CHARIT-AMRITA

So

mind

[VII

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 difference

Krishna

?"

"My

fails to

and know your own; exploits. Their inner known only to those on whom you have

s self

meaning

is

bestowed such

knowledge."

The Master

said,

"Such

is

the natural characteristic of Krishna that by His sweetness He wins all hearts. The men of Brindaban knew Him not as God, because

He came

to

them

as one of themselves.

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 Brindaban 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 Vide Bhagabat, Brindaban, can alone attain to Him there.

One

X.

16.

ix.

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 Krishna was of the milkman caste

in the rasa play.

;

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 rdsa pleasure be consummated, as Vyas has said in his verses, viz., Bhagabat, X. xlvii.

53."

Before this the Bhatta used to think in his pride,

God Himself, and the worship of Him is And therefore the worship offered by stage.

"Narayan is

highest

Shri-Vaishnavs

is

the highest form of

adoration."

the Master, to dash his folly down, opened

all this

the

the

But

contro-

REFUTES THE SHRI VAISHNAV CULT

VII]

by

versy

means

of

"Bhatta,

doubt not,

Himself.

Narayan

of

{mlds)

hearts of

a

is

Krishna,

He

jest.

know

addressed

of a verity that

8l

him

Krishna

thus,

God

is

only the manifestation of the power

Lakshmi and

Krishna

could

l^ierefore others.

steal

(Vide Bhagabat

I.

iii

the 28).

Hence did Lakshmi you have read proves

Krishna surpassed Narayan in power.

The

ever long for Krishna. that Krishna

God

is

verse

incarnate.

Krishna

(Vide Bhakti-rasdmrita-

stole the heart of

lyakshmi sindhu, pt. 32). but NaVayan could not (conversely) win the love of the i. ii.

What to speak of Narayan? Even Krishna him when He assumed the form of the four-armed Narayan

Gopis. self,

to

amuse the Gopis,

failed to

win

their love in that shape

!

Thus did the Master (Vide Lalita-Madhav, humble his pride, but then He gave a new turn to the vi.

13)."

conclusion to soothe the Bhatta

s feelings,

saying,

"Grieve

have only jested. Listen to the teaching of the Shastra in which Vaishnavs believe Just as Narayan not, Bhatta, I

:

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.

to recognize a plurality of gods.

In theology

it

is

a sin

The devotee meditates

on one and the same God

[diversely according to his different he fancy] gives images to the same deity." The Bhatta spoke, am a miserable creature, while ;

"I

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-Narayan, as His grace has enabled feet.

Thou

hast graciously spoken to

me

me

to see

thy

of the glory of

Krishna, whose beauty, qualities and powers are beyond calculation. Now have I learnt that devotion to

human

CHAITANYA-CHARIT-AMRITA

82

[VII

Krishna passes all else. You have blest me by unfolding So saying the Bhatta clasped the Master s

this truth. feet,

"

who graciously hugged him to His bosom. The four months came to an ond. 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

the deity Narayan, and visited

spending his

"four

lived

together

talking on Krishna

there. The Master bowed at who embraced Him. For three days in

that

whence

Ganges."

Brahman s house, lovingly The Puri said, am

kindly

I

"I

I shall

proceed to Bengal to

The Master answered,

Nilachal, where I shall shortly join

Setubandha.

who was

s delightful lore.

going to Jagannath, bathe in the

Puri,

months"

the feet of the Puri,

they

there prayed to

Paramananda

you on

my

"Go

long to keep company with you.

visit the Nilachal."

So

He

to the

return from

Do

parted from the Puri

and joyfully proceeded further south. The Puri went to the Nilachal, while the Master visited Shri-Shaila, where lived a

Brahman named Shiva-Durga.

Rejoicing to see the he Him for feasted three days, and the two dis Master, coursed of mysteries in secret. After friendly association

with him, the Master

left

him and went

to the city of

Kamakoshti, and thence to the Southern Mathura [Madura], where He was invited by a Brahman, nobleminded, detached from the world, and a worshipper of

Ram.

After bathing in the Kritamala, the Master went but as the Brahman never cooked, he could no food the guest. The Master asked, "Hark before place to his house

;

MASTER EXPLAINS THE ABDUCTION OF SITA

VII]

it is

you, Sir, is

Why

noon and yet you are not cooking?

The Brahman

it?"

83

replied,

"Master,

live

I

in

the

can be had for cooking. forest, where at present nothing But Lakshman will bring some wild herbs, fruits, and The Master was them." roots, and then will Sita cook pleased with the

Brahman

s

The

devotion.

host

now

was fed in the hurrieclly began cooking and the Master But the Brahman himself third quarter of the day.

What

which the Master asked,

at

fasted,

grieves

replied,

"I

you?

Why

mourn

have no need to

live

;

"Why

you?"

do you fast?

The Brahman

I shall destroy

myself

The divine Sita, by jumping into fire or water. 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: You are learned and yet you "Think not so any longer. the

do not judge the matter in your mind of

God,

dnanda).

is

!

Sita, the

beloved

the embodiment of spirituality and bliss (chit Physical senses cannot see her, not to speak of

touching her. Ravan abducted only an illusive image of The Vedas Sita, while the true Sita had disappeared.*

and the Purans constantly teach

this truth that the

Mate

cognisance of what is non-Material. Believe my words, and never harbour such sad thoughts Reassured by the Master s words the Brahman again."

cannot

rial

take

dined and took delight in life. After bathing in the Kritamald, the Master went to Durbesan, where he saw the image of Raghunath. Thence *

This

is

exactly like the version of the legend of the abduction by Stesichorus and accepted by Euripides in his

of Helen given

Helena.

CHAITANYA-CHARIT-AMRITA

84 to

Mahendra

hill,

where

He

[VII

adored Parashu Ram.

At

He bathed in the Dhanu-tirtha (Bow shrine). An assembly of Rameshwar, He rested there. Brahmans was listening to the reading of the Kurma Puran, in the course of which the episode of chaste women was

Setubandha Visiting

The

reached. a false

narrative

phantom

of Sita.

declared that

At the

Ravan stole only Ravan trie true

sight of

who lodged her with Parvati, while he deluded Ravan by giving up to him a fal$e image of Sita. After Ram had slain Ravan, and Sita submitted

Sita sought refuge with Fire,

to the ordeal of

w as

Sita

T

fire,

the false Sita vanished, while the real

delivered to

Ram by

Fire.

The Master was de

So He borrowed from the lighted to hear this theory. Brahman the leaf (containing the passage), and made a

copy

for being placed in the book, while

leaf for creating conviction

Mathura, where

At

this the

took the old

He

gave the leaf to the Brahman Ramdas. Brahman was overjoyed and clasped the

.Master s feet weeping and carnate,

He

and returned to the Southern

me

visiting

in the

saying,

"Thou

art

Ram

disguise of a sannyasi,

in

and

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 raising

hast

come again

!"

So saying the Brahman cooked deliciously and feasted After passing the night under his roof, the Master went to the Tamraparni in th e Pandya land, where He bathed in the river and wandered on the bank the Master nicely.

Nine Tirupadis in wonder. Thence He visited Chiyartala (the shrine of Ram Lakshman), Til Kanchi (the shrine of Shiva), GajendraMokshan (where there was an image of Vishnu), Pana-garhi

gazing

at the

ADVENTURE AMONG THE BHATTAMARI TRIBE

VII]

85

Chamtapur (Ram Lakshman), Shri Vaikuntha (Vishnu), the Malay Mountain (Agastya), Kanya Kumari [Cape Comorin], Amlitala (Ram), the Mallar land (where th^ Bhattamaris dwelt), and then after Ram),

of

(shrine

Tamal Kartik, He reached Betapani (Raghunath

seeing

He

where

shrine),

The Master

s

passed the night. companion, the Brahman

s

Krishna-das,

met a Bhattamari, who tempted the simple Brahman by In the morning offering him a woman and money. Soon the Master Bhattamari. to the went Krishna-das away tribe Bhattamari the addressed and him came in quest of have you detained my Brahman (follower) ? am, as you see, a sannyasi and so are you too. It is

thus, I

"Why

;

unfair of

you

to

me

in trouble.

"

put At this the Bhattamaris took

up arms and flocked Him. But the weapons

round the Master to thrash dropped from their hands and struck their own limbs, so Lamentation rose in their that they fled awav on all sides.

The Master dragged Krishna-das away by

houses.

the

in which hair, and that day reached the Payaswini river, Adi of Keshav, where He bathed and visited the temple

He

bowed, prayed, danced and sang

rapture, to the

amazement

for a long while in

of the beholders.

All the people

very respectfully and He joined the assembly Here He got a manuscript of there. devout of the very the book Brahma-samhitddhydya to His boundless delight, tremour, weeping, thrill, perspiration, stupor, and frenzy treated

Him

(of joy),

works

because the Brahma Samhita

of exegetics (siddhanta shastra)

is

unrivalled

and

it

is

among

the chief

instrument for teaching the glory of Govinda, as it ex It is the very cream presses vast dogmas in a few words. of

Vaishnav sacred writings.

86

CHAITANYA-CHARIT-AMRITA

[VII

He get the book copied. Thence Ananta Padmanav, where He spent two days, to Shri Janardan, where also He hymned and danced for some two days, to Payoshni, wherf Shankar Narayan is Very

He went

carefully did

to

to

worshipped,

the monastery of Shringeri, to

Sankaracharya,

Matsya-tirtha

(Fish

the seat of to

shrine),

the

Tungabhadra, and to [Upidi], the seat of Madhwacharya, the spokesman of spiritual truth. Here He gazed devotedly on the Udupa-Krishna. The image of Krishna river

in

the form of the dancing

young cowherd (Gopdi) was

very charming. Madhwacharya was moved by a dream to rescue this image from a cargo of consecrated earth (Gobichandan] in a sunken ship, and to instal it [at Udipi],

where

it is

worshipped to

this day.

The Master was overjoyed and

to see the image of Krishna, danced and sang (before it) for The tattwavddis, taking the Master for a

in fervour of devotion

many

a day.

mdyd-vadi,

at

marvelled at

first

slighted

Him, but afterwards they

His religious ecstasy,

greatly as a (true) Vaishnav.

and venerated

Aware

of

their

Him

pride

in

Vaishnavism, the Master began a discourse with them. The high priest of the tattwavddis was an expert in all the holy books.

The

Master, assuming the tone of a humble

him do not clearly compre hend sddhya (end) and sddhan Do please en (means). lighten me on the subject." The high inquirer, put questions to

:

"I

priest

"To

the worshipper of Krishna the

replied,

highest, sddhan

is

to

resign to Krishna the religious system centring round caste

and

dshram.

Translation

to

Vishnu

s

heaven,

after

attaining to the fivefold salvation, is the supreme sddhya. Thus speak the Shastras." The Master objected, "The Shastras assert that the supreme sadhan of the love

and

VII] DISPUTATION WITH MADHWACHARYA SCHOLARS

and singing His

service of Krishna is listening to

Vide Bhdgabat, VII.

From

That

human

and singing hymns, one comes to the fifth

i

end, the limit of ii.

38.

All kinds

condemn (devotion

of scripture

abstain from the fruit of

cannot

human

Vide Bhagabat, XI.

attainment.

praise.

18.

v.

listening to

love Krishna.

87

spring

to) work and teach us to our works. Therefore from work

and

love

devotion

Vide

Krishna.

to

Bhdgabat, XI. xi. 32 also Gitd, xviii. 66 Bhdgabat, XI. xx. 9. Truly devoted men renounce the fivefold salva ;

;

tion hell

no better than

in their eyes salvation is worthless,

;

Vide Bhagabat,

!

xxix.

III.

n

;

V.

xiv.

43

;

VI.

xvii. 23.

The devout abjure establish these

are only befooling

you

You have and

salvation

two things

not told

me

as

me

and work

alike.

the end and

as I

am

a

And you

means

!

Ah

!

[mere] sannyasi.

of the true characteristics of

end

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 of

rejoined,

knowledge

see signs of these two.

you have

"The

votary of work and the votary In your order I

are alike lacking in faith.

fixed,

I see

only one merit in your order

upon the true

:

God."

After thus humbling the pride of that sect the Master to the Falgu shrine, then to Tritakup (the shrine

went

of Vishala), Panchapsara, Gokarna (where Shiva

wor

Dwaipayani, Suparak, Kolhapur (where He Lakshmi and Kshir Bhagavati), Nanga-Ganesh,

shipped),

beheld

is

88

CHAITANYA-CHARIT-AMRITA

[VII

Chor Parvati, and Pandupur [ = Pandharpur] Here before VithaPs image He sang and danced long. A Brahman of the place invited and reverently fed .

the Master.

Learning the good rn^ws that Shri Ranga Madhav Puri, was residing in another

Puri, a disciple of

Brahman s house in that As He prostrated

village the

him.

devotion, all

He

Himself

Master went to see before

the

Puri

in

wept, trembled and was thrilled and covered Shri Ranga Puri wondered at the

over with sweat.

sight and cried out,

connected with

my

"Rise,

guru, or

such fervour of devotion/

Surely you are could not have displayed you blessed one.

So, he raised and embraced

the Master, and the two wept clasping each other

After a spell of rapture, the two

Master said how

He was

s

neck.

came round, and the

related to Ishwar Puri.

(At this)

wondrously and each honoured the Day and night they held forth on Krishna for a

their love welled out

other.

week or

The replied

so.

Puri asked about His birth-place. The Master Shri .Ranga Puri had once visited Navadwip .

that town in the train of Madhav Puri. He spoke how he had been feasted in the house of Jagannath Mishra, how delicious the hash of green banana-flower (mochd) had

woman and tender to the world like a mother was Jagannath s wife, how she was matchless in the universe for her skill in cookery, and how she had tasted,

what

a chaste

if they were her own had turned monk in youth with sons, the title of ShankaraYanya and had attained to death in that very place (viz., Pandupur). The Master broke in, his earthly life Shankar was my brother. Jagannath Mishra was mv father." So they had a friendly assembly,

feasted the sannyasis as lovingly as

how one

of her sons

"In

VISITS

VII]

NARMADA AND SOURCE OF GODAVARI

89-

and then Shri Ranga Puri set out to visit Dwaraka. The Master was detained for some four days by His Brahman He bathed in the Bhimarathi and visited the shrine host. 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-karndmrita, of which book the Master joyfully made

The world has

a copy.

nothing- like the Karnamrita,

which kindles pure devotion to Krishna. the fulness of the beauty and sweetness ploits,

who

He of

only knows s ex

Krishna

He

ceaselessly reads the Karnamrita.

carried

with Himself the manuscripts of the Brahma Samhita and the Karnamrita like two precious jewels.

After bathing in the Tapti, He went to the city of Maheshwati, and then visiting many holy places on the way, reached the bank of the Narmada. 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 As the Master saptatdl tree, very old stout and high.

embraced the

saptatal,

the

tree

disappeared

which the people marvelled and cried out, the tal is an incarnation of Ram, for lo !

up

to

Vishnu

s

heaven.

Who

but

Ram

bodily,

"This

at

sannyasi

tree has flown

can work such a

miracle?"

Then

the Master bathed in the lake of

rested in the *Panchavati wood.

Pampa, and

From Nasik and Trimbak

He

passed on to Brahma-giri, to Kushavarta (the source of the Godavari), the seven (branches of the) Godavari, and many other shrines, and finally returned to Vidya-nagar.

On hearing of His arrival, Ramananda Ray joyfully but the Master hastened to Him and prostrated himself ;

*

CHAITANYA-CHARIT-AMRITA

90

[VII

him and clasped him to His bosom. Both wept in delight and their minds were unstrung by rapture. After raised

recovering composure they talked of many things together. a narrative of His pngrimage, and showed

The Master gave

him the Karndmrita and the Brahma Samhitd, 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

was agitated by the news of the men flocked to see Him. At this sannyasi Ramananda went back to his own house. At noon the Master rose for His meal. Ramananda returned at night and the two kept a vigil discoursing of Krishna. Thus five s

*

village

return and

all

or six days were spent blissfully, the two holding forth on

Krishna day and night.

Ramananda

leave, Master, I petitioned

my

me

to visit the Nilachal.

parations for

come

departure."

I

said,

thy

"With

king, and he has permitted

have already begun

The Master

here only to take you to the

replied,

my "I

pre

have

But the Ray 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

objected,

you."

Nilachal."

"Master,

The Master consented and

by the route

returned to the Nilachal

He had

previously followed, the people every where chanting Hari s name as they saw Him. He re

joiced

at

advance to

it.

From

Alalnath

he

sent

Krishna-das

in

Nityananda and others of His own folk. At the news, Nityananda went to meet the Master, his devotion knowing no bounds. Jagadananda, Damodar, Gopinatli

call

Acharya

and

Mukunda Pandit went along They all met the

dancing, unable to contain their delight.

MASTER

VII]

S

RETURN TO JAGANNATH PURI

Master on the way, and

He

91

lovingly embraced them,

all

Sarvabhauma Bhattacharya joined the weeping Master on the beach of the ocean and fell at His feet but the Master raised rrjn up and held him to the bosom, Sarvabhauma weeping in rapture. The whole party went to visit Jagannath s shrine, where the Master had a trans in delight.

;

port* of devotion, trembling, perspiring,

dancing and singing again and again. the temple offered

Him

weeping

The

in delight,

servitors of

the dedicated garlands and food of

the god, at which the Master regained composure. The attendants of Jagannath joyfully flocked together. Kashi Mishra (the high priest) fell at His feet, but the Master did

him

and

honour

embraced

him.

The

Parichhd

Jagannath, too, did Him obeisance. Sarvabhauma took the Master to dinner at his

Him

of

own

noon on sumptuous dishes from the temple. Thereafter he made the Master but the Master bade him lie down and rubbed His feet and He passed the night also in Sarvago and dine bhauma s house to please him, narrating the story of His pilgrimage all night to His followers and host, and saying, all the holy places I have visited I did not meet with house, and fed

and His party

at

;

;

"In

Vaishnav who can equal you. Only Ramananda Ray gave me intense delight." The Bhatta replied, was just for that reason that I had asked you to see him." a single

"It

[Text, canto 9.]

NOTES ON THE PLACES VISITED BY CHAITANYA

THE SOUTH

IN [In

Chaitanya

A

South

ix)

that

the

in

should bear in mind that no record of

was made.

it

His dis

evidently piece-meal, from his lips long after-wards.

on

this

basis

Krishna-das Kaviraj,

author,

of canto

it,

constructed

diary

i

pilgrimage was kept at the time

s

ciples heard of

Our

we

connection

this

by Govinda-das has been admits

frankly

he has not been able

name

to

the

(at

lost.

beginning

the holy places, of the

We

order in which they were visited by the Master.

should also note that

pilgrimage was performed between April

this

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

South dating from the early 16th as not seen were him, by they were completed after his century of

the

visit]

famous

shrines

of

the

.

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

Ahobal.

ing nine

different

supported by 64 several miniature

The

forms of Vishnu.

pillars, pillars.

each of which

is

temple

original

beautifully carved into

is

In front is a fine unfinished

mantapam

with large pillars of white sand-stone, about 3 feet in diameter, elaborately sculptured.

Ananta Padmanava. Betapani.

(Kurnool Manual,

183-184,

The famous Padmanava temple

Bhutapandi

in

Travancore,

in

the

145).

in

Tobala

Trivandrum. taluq,

[R. M. Qhose.] Nagarcoil, with temple of Bhutanath. Gaz. Brahma-girt. There is a Brahmagiri near Sopara (Bom. 315); but that

is

not the place

meant

in

our

text.

The

n.

of

xiv.

reference

the ridge joining which to the a larger and more distant branch Trimbak mountain the Kikvi, is

to the

Brahma mountain,

in

of the Godavari (than the one issuing at

(Bombay Gaz. rvi.

7).

Trimbak) takes

its

rise.

SOUTHERN SHRINKS DESCRIBED

VII]

Travancore State.

in

Chenganur

Chamtapur.

above

15

Tamraparni

among Man.

s.

The

ft.

the Chittar (a river which joins the of Tinnevelly) at this place are famous

falls of

n.J e.

m.

from

for their virtue of cleansing

Hindus

the

in the Tinnevelly district, 450

w. of Tenkashi

sea-level.

M. G.] M. Chose].

[R.

[according to R.

Chiydr-tald.Shertald near Nagarcoil, Courtallam, 7 m.

93

sin.

[Tinn.

96.]

Dhanu-tirtha.

Dhanus-kodi,

terminus of the S.

Rameshwaram.

south-east of

I.

12

Railway,

m.

M. G.]

[R.

Darvashayan, on the sea-coast seven miles east of Ramnad.

Durbesan.

[R. M. G.] Suchindram, or Devendra-mokshan Gajendra-moJ^shan. Probably 2 m. s. of Nagarcoil. Here Indra was cleansed of his sin and built

a temple to Sthanu-linga Shiva.

The

Ganga Gotami.

Godavari

M. G.]

[R.

At

river.

Kobur,

opposite

mahendri, was the hermitage of the sage Gautama, from this river is

Gokarna. for

its

On

Kolhapur.

named.

the west coast, about 20 miles

temple

pilgrimage.

Out

Raj-

whom

of

s.

e.

of

Karwar, famous place of

Mahabaleshwar and a very popular

(Bombay

Gazetteer, Kanara, xv. pt.

2,

pp. 289-301).

of about 250 temples in this city at present six are

well-known, namely, the temples of Ambabai or Mahalakshmi, Vithoba, Temblai, Mahakali, Phirangai or Pratyangiras, and Yallamma. (Bombay Gaz. xxiv. 309-311).

Kumbha-kama.

Kumbakonam

4

Vaishnav

temples

and

the

in

north-east of Tanjore town.

Tanjore

contains

It

one

Kritimd-nadi (the Krita-mala of our cribed in the

Madura

hill.-^-There

is

basin text).

of Its

miles

Shaiva and

dedicated to Brahma.

Gaz. 217-219). Madura on the river Vaigai, the minor

Mahendra

20

district,

12 principal

which

(Tanjore

is

called

temples are des

Gazetteer, 267-274. a peak of

this

name

in

Travancore

the

from Cape Comorin. a temple to the sage Agastya mountain (i) There is (Agastya). Malay in the village Agastyampalli, close to Vedaranniyam, near Point Calimere in the Tanjore district but it cannot be the place meant, State, but too far

;

(ii)

Palni in the

Madura

Subrahmanya on the

district

top of a

contains

hill (Shivagiri)

a famous created

temple to

by Agastya.

CHAITANYA-CHARIT-AMRITA

94 But there (iii)

is no temple to Agastya here. R. M. Ghose is inclined to identify

Cape Comorin),

21.)

of a fine conical peak

Man.

(TV nn.

(Madura Gaz. with Pothia

it

304-306). hill

(near

the reputed abode of Agastya (K. Pillai s Tamils

Years Ago,

1,800

[VII

(iv) The Tamraparni rises on either known as A gastiar-malai or Agastya s

side hill.

91).

Mallar land.

Malabar.

Mallikarjun.

Shri-Shailam,

on

70 miles below Karnul

bank

south

the In

the

of

Krishna,

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, There is another and much less famous temple 181-183, 144). to

Mallikarjun at Bezvada on the Krishna river.

Mahe, the French possession on the coast Or (2) Matsya-gundam, a curious oool on the Macheru river, near the village of Matam, six miles Either

Matsya-tirtha. of

(1)

the Malabar district.

north north-west of Pacleru

patam

district).

A

barrier

and the stream plunges

there,

beneath

down.

this,

Just

pool which

Padwa

the

(in

of rocks into

a

of

taluq

runs

right

hole

great

the Vizaga-

across

the

river

and vanishes

reappearing again about a hundred yards lower it emerges from under the barrier it forms a

where is

crowded with mahseer

of

all

sizes.

(V izagapatam

Gaz. 285).

Alwar Tiru-nagari, 17 m. s. e. of Tinnevelly. Around temples to Vishnu (Tirupati), the idols of which are assembled in this town on holy days. [R. M. G.] Pat^sha-tirtha. PaJ^shi-iirtham. or Tiru-J^adi-J^undrcm, 9 miles south Nine Tripadi. it

are

9

east of Chingleput. It

is

[R.

M. G.]

hill

"The

a ridge terminating in a spiked

of the sacred

some 500

hill,

feet

kites."

above

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

sea-level,

and are fed by an attendant Brahman. The same two are be come from Benares to receive this daily dole from

lieved to have

time immemorial.

Pampd.

The

village of

originally

(Chinqleput Man.

ancient and Puranic

Hampi known

(the site of the

as

106-107).

name

of the

famous

Pampa-tirtha.

This

Tungabhadra.

capital Vijaynagar)

name

(also

The was

(Pampa-

SOUTHERN SHRINES DESCRIBED

VII]

95

saras) is now borne by a tank on the Haidarabad side of the Tungabhadra near Anegundi. (Bellary Gazetteer, 6, 261).

Pdna.

Panakal Narasimha

But

at

drink more than half of

Panagodi, 30 m.

Pdnd-garhi.

s.

and

Bombay

the source

(at

temple refuses to

Man.

179).

the temple there

Identified with Nasik. in the

"Trimbak

Bezvada.

visitors offer a

w. of Tinnevelly on the road

s.

Tnvandrum. [R. M. G.] But swami Shiva and not to Ram. Panchavati.

in the

(Kistna Dist.

it.

When

M. G.]

Narasimha-swami, the image

to

draught

[R.

m. south of

7

Mangal-giri,

too far to the north.

is

it

of

Bombay

to

is

Nasik

presidency.

the Godavari)

to

Ramlinga-

described in

are

Gazetteer, xvi.

Pandharpur, on the Bhima river, 38 miles due west of Sholapur famous for its temple to Vithoba. (Bombay Gaz. xx.

Pandupur.

;

415-481).

Papa-nashan. 221).

Palamkota,

Kumbakonam this

takes

Man.

its

last

fall

name

Evidently

Famous

for

its

Here near a pagoda the

Rishava peak-

[R.

Chidambaram, 26 miles south

M. G.] of

Cuddalore.

great pagoda, covering 39 acres in the centre of all

contains the Akasa-linga.

It

the level

to

hills

91).

and sourrounded on

the town,

(Tanjore Gaz.

29 miles west of

from the

Tiru-vattar in the Travancore State.

Payaswini.

wide.

of of

the Tinnevelly district).

river

(Tinn.

.country.

w. city

s.

another

is

(in

Tamraparni

Pitambar.

miles

Eight

There

four sides (S.

by a

street 60 feet

Arcot Manual, 400-407).

Anagarh-malai, 12 miles north of Madura. [R. M. G.] with the hill on the Nizam s side of the

Rishyamukh.

Identified

narrowest

of the

gorges

in

the

Tungabhadra

near

Hampi.

(Bellary Gaz. 261).

Shiva image.

Either Vedagiris

the shore temple at

Kanchi the

or

name

Shiva-kshetra.

also

miles south-west of Madras.

56

dedicated

Pakshi-tirtham or the lingam

The modern Conjeveram,

Shiva Kanchi. Benares,

at

to

Ekambara-swami.

Little

in

Mahavalipuram (Seven Pagodas).

South-east

Conjeveram, with

its

called

the

Southern

The Shiva temple of

temple

it

to

stands

is

Vishnu

Vishnu under

of Varada-raj.

There

is

a Shiva-ganga tank at Tanjore.

The

great

CHAITANYA-CHARIT-AMRITA

Q6

[VII

Brihatishwar temple of this town seems to be meant in our text.

(Tanjore Gaz. 269-271).

The

Shiyali.

name

head-quarters of a taluq of that

about 48 miles

district,

n.

e.

of Tanjore town.

has a famous

Shiva temple with a large tank, a shnne dedicated

to the

and some other separate

Tiru-jnan Sambandhar,

saint

the Tanjore

in It

and evidently an image of Shiva given suck to this saint when he

who

consort

s

visited this

Tamil

shrines,

said to have

is

temple as a^child.

(Tanjore Gaz. 258).

Near the Varkala railway

Shri Janardan.

26 miles north of

station,

Trivandrum. Shringeri.

75

19

|t

Kadur

In

the

E.,

on the

left

of

district

bank

of the

Situated

Mysore.

Tunga, 7 miles

13

N.

25

of Hariharpur.

s.

It is the head-quarters of the is Rishya-shringa-giri. in the headship of the of or successor Shankaracharya Jagat-guru Smartas. (Rice, Mysore Gazetteer, ii. 443-445).

Its

name

full

The famous Vishnu temple

Shri-rangam.

in

an island between the

Kolerun and the Kaveri, north of Trichinopoly. (Trichinopoly Manual, 337-340 and Gazetteer, 45-51, 91-126, 319).

The most famous

Shri-Shaila.

Karnul

district,

place of this

under

above

described

name

is

the one in .the

But

Mallikarjun.

that

this context, which suggests some hill place cannot be meant in and Madura, sacred to Shri or Lakshmi. between Trichinopoly

16

M. G.], on

[R.

nagari.

m.

miles

four

the left

bank

n.

of the

of

Alwar Tiru-

Tamraparni and

of Tinnevelly.

e.

s.

Siddha-bat.

Vaikuniham,

Shri

Shri-Vaikuntha.

Sidhout,

10

miles east of

known as the Dakshina Kashi or name is derived from Siddha-vatam

Cuddapa or

town.

Sometimes

Southern Benares.

the

the hermit

s

banyan

The tree.*

the solitary hill ) with a Eight miles south of it is Ontimetta ( a tank. The pagoda is de and and pagoda holy very large dicated to Kodanda-Ram-swami. (Cuddapah Manual, 48-49).

SupArak-

Sopara

was the 1,300 A.D.

It

rtik.

pass,

(in

the

capital

Thana district), 26 miles the Konkan from very

of

(Bombay Gaz. Tobala, 44 m.

s.

xiv.

north of

ancient

times

to

314-342).

of Tinnevelly, 2 m.

temple of Subrahmanya.

Bombay.

[R.

M. G.]

e.

of Aramvali

SOUTHERN SHRINES DESCRIBED

VII]

A

Tamrafjarni. Til

A

Tirupati.

bank of which Tinnevelly

left

n.

In

district.

are

15

Lower

templesf the

Tirupati, chief

of

which stands in the plain, them being dedicated to Venkateshwar) and Ram-

Govinda-raja-swami (the brother of swami. Upper Tirupati, usually called holy

rnalai,

west

Lower

of

(from

Tiru-

chief

Its

Tirupati.

Venkateshwar.

is

divinity

142-153).

Shri Kalahasti, popularly called Kalahastri, on the right

Tri-kal-hasti.

the

of

Famous

Tirumala

stands on the top of the range, six miles north

hill),

(North Arcot Manual,

bank

stands.

w. of Tinnevelly town.

very famous holy city in the Chandra-gin taluq of the

N. Arcot there

on the

river

Probably Tenkashi, 30 m.

Kanchi.

97

for

S uvarnamukhi

its

river,

22

miles

n.

shrine of the Vayu-linga Shiva.

e.

of

Tirupati.

(N. Arcot

Man.

220-222).

Udipi.

36 miles north of Mangalore (in the South Kanara

district),

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. the principal seat of the

Canara Manual,

ii.

263.

For

a

full

description,

see

Bombay

Gazetter, xxii. 56).

Vedaban.

Veddranniyam

or

the forest of the Vedas,

in the south

east corner of the Tirutturaippundi taluq of the Tanjore district

and

miles

five

consider

Gaz.

it

north

Point Calimere.

of

second only to

Rameshwaram

Orthodox in

sanctity.

Brahmans (Tanjore

284).

Vriddha-kfll. "Arjun s

puram

or

Varaha-swami temple, a monolithic pagoda, n. w. of and 34 m. s. of Valipitham, at MahavaliSeven Pagodas image of Vishnu with a huge boar s

Penance"

;

head, overcanopied by the Shesha Nag. Vriddha-kashi.

Vriddhachalam, on the Manimukta (an affluent of the Arcot district. Sometimes called Vriddha-kashi.

Vellar), in t]je S. (S.

Arcot Manual, 438-440).

It

cannot be the place meant,

order of holy places given in our text be correct.

if

the

CHAPTER The Reunion

VIII

of the Vaishnavs

After the Master had set out for the South, Pratap Rudra summoned Sarvabhauma, seated him

due salutation, saying,

"I

"King

after

and asked him concerning the faster,

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 :

Jagannath 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 men.

worldly

Vide

Bhdgabat,

rather

a

particle

of

:

he

The Raja

God."

8.

xiii.

I.

unalterable character of a Vaishnav

is

salvation to

Such

not a

is

the

man

but

rejoined,

"Why

him depart ? You ought to have clasped his you and feet importuned him to stay here." Bhattacharya answered, "He is a god and a free being. He is Krishna s Still I had tried to self and not a dependent creature. did

let

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,

he comes here again,

may

I see

must believe it. When him once and gratify my I

PEOPLE OF PURI INTRODUCED TO CHAITANYA

VIII] eyes?"

want a

The Bhatta

replied,

suitable place for

will soon return.

"He

him

to lodge in

near the temple and yet secluded. for

The king

him."

that sort of place,

said,

99

it

;

We

must be

Choose such a lodging Mishra s house is just

"Kashi

Jagnnath and yet very retired." remained expectant. Bhattacharya informed Kashi Mishra, who said, "Blessed am I that such a holy Master will lodge under my roof."

The king

Thus

close to

thereafter

did

all

the people of Puri live in ever-growing

expectation of seeing the Master, the South.

when He returned from

All rejoiced at the news, and they

Sarvabhauma

thus,

thy mediation

all

begged

us to the Master, that through reach Chaitanya s feet." Bhatta

"Lead

we may

charya replied, "To-morrow the Master will go to Kashi Mishra s house, where I shall introduce you to Him."

Next day the Master visited Jagannath in company with Bhattacharya, in great delight. The servitors met Him with the god s food and He embraced them all. After the visit Bhattacharya led Him to Kashi Mishra s Kashi Mishra

house.

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 sat

to make him one of His own followers. Then the Master took His seat there. Around Him Nityananda and other devotees, The Master was

pleased with the arrangements of the house, which satis all His needs. Then Sarvabhauma said, "Master,

fied

this

house

prays."

control. bound."

right

is

worthy

of you.

The Master replied, What you bid me, Then Sarvabhauma,

hand

of the Master,

Accept

it,

body must do,

"My

I

Kashi Mishra

as

seating

is

under your as

himself

in at

duty the

began to introduce one after

CHAITANYA-CHARIT-AMRITA

100

another

all

the people of Puri, saying,

[VIII "All

these

men

have been residing in the Nilachal in eager longing to meet you. They have fared like the thirsty chdtak bird that anguish for water. All were determined [to see you]. This one is Janardan, a constant attendant on the person of Jagannath. This other is Krishna-das t who holds the golden rod [in the temple]. Here is Shikhi cries in

charge of the [temple] secretariate. This, Pradyumna Mishra, is foremost among Vaishnavs, and he waits on Jagannath during the god s sleep. Murari

Mahanti, the

officer in

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 Praharaj Mahapatra, and his kinsman Paramananda Mahapatra. These Vaishnavs are the ornaments of this holy place, and all devoted ly 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 Bhabananda Ray, with his four sons and they all fell at the Master s feet. Sarvabhauma introduced them, "This is Bhabananda Ray whose eldest son is Ramananda Ray." The Master embraced him and ;

spoke in praise of Ramananda adding, "One cannot ade quately describe to the world the greatness of him whose son

is

five

Ramananda. Truly, you are Pandu, Kunti, and your five high-souled sons are the

a jewel like

your wife

is

Pandav

brothers."

The Ray

a worldling and a wretch.

replied,

"I

am

a Shudra,

That you have touched me

the only holy thing [about me].

I lay

down

at

is

feet

your myself with my house, belongings, servants, and five sons. This youth Vaninath will constantly wait on you, to do

KRISHNA-DAS SENT TO MOTHER SHACHI

VIII]

IOI

whatever you bid him. Know me as your own, feel no The Master delicacy, but order whatever you desire." answered,

me.

have been

my

His society

He embraced

their heads at

are not a

In birth after birth you with your family In some five days Ramananda servants.

will arrive here.

saying

You

delicacy can there be?

"What

stranger to

His

will

complete

my

bliss."

So

the father, while the four sons laid

feet.

They were

all

sent home, only

Vaninath Patta Nayak was retained by the Master. Bhattacharya sent away the other people.

Thereafter

the Master called for deaf Krishna-das, and said

"Listen,

Bhattacharya, to the story of this man. He had accom panied me to the South, but left me to join the tribe of Bhattamari.

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."

When

At

Krishna-das set up a lamentation.

this

the Master went

away

for

His noonday worship,

Nityananda, Jagadananda, Mukunda, and Damodar laid their heads together, saying, "We have to send a mes senger to Bengal

to report

the Master

s

arrival to

His

Adwaita, Shribas and others of the faithful will all flock hither on hearing of His return. Let us send Krishna-das (for the purpose)." With this they consoled mother.

Krishna-das.

Next day they prayed send a

man

to Bengal,

other devotees have

all

to the Master,

"Allow

mother Shachi, Adwaita and been plunged in concern since as

they heard of your setting out for the South.

go

and"

give them the glad

The Master

assented,

us to

"Do

tidings (of your as

you

like."

Let a

safe

So

man

return)."

they

sent

CHAITANYA-CHARIT-AMRITA

102

[VIII

Krishna-das to Bengal, with a present of the mahd-prasdd for the Vaishnavs there. Deaf Krishna-das reached Bengal, saw mother Shachi

Navadwip, bowed, and gave he the mahd-prasdd and 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-das went to the hou^e of Adwaita Acharya, gave him the prasdd, bowed, and told at

the

him

all

about

Master.

the

I

name

Thakur,

all

the flock

Vasudev

who

The Acharya

in

Murari

Gupta,

shall

Haridas

exulted at the news,

Datta,

rapture

How

for a long time.

danced, sang, and shouted

Shivananda,

Acharya Ratna, Pandit Vakreshwar, Acharya Nidhi, the Pandits Gadadhar, Shriram, Damodar, Shriman, and Raghav, Vijay, Shridhar, and Acharya Nandan. They all went in a body to Adwaita, bowed at his feet, and were

Two

clasped to his bosom. the

Acharya

or three days were spent

in great rejoicing (with them),

by

and then he

confirmed the desire to make a pilgrimage to the Nilachal.

Gathering together at Navadwip, they set off for Jagannath with mother Shachi s leave. At the report about the Master, Satyaraj and Ramananda from the Kulin village joined them,

and so did Mukunda and Narahari

from Raghunandan Khand. Just then Paramananda 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 Nilachal.

devotee, the

He

set

off

thither with

the

Brahman Kamalakanta, and soon

the Master s presence,

who

Master

s

arrived in

rejoiced at the meeting

lovingly saluted his feet, while the Puri embraced

and

Him.

HISTORY OF SWARUP DAMODAR

VIII]

1

03

long to live in thy company. Make the Nilachal thy abode, as tho u lovest me." The Puri is because I desire your society that I came replied,

The Master

said,

"I

"It

hither from Bengal.

South has

jThe news of your return from the

gladdened

the heart

The other made delay The Master

of Shachi.

devotees are coming to see you, but as they I

had

started

quickly (before them)." assigned to the Puri a retired room in Kashi Mishra s house and an attendant.

Next

clay arrived

Swarup Damodar, who had touched His name in the s spirit.

the inmost recess of the Master

world was Purushottam Acharya, and he waited on the Master at Navadwip. Wild at the Master s renunciation

went to Benares and turned monk there. His guru, Chaitanyananda, bade him study the Vedanta and expound it to the people. He was totally withdrawn of the world, he

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 Swarup was the new name given

put on the yogi dress. to him. With his guru s

s

permission

he came

to

the

Nilachal, being day and night out of his senses in the bliss

loving Krishna. He was a perfect scholar, holding converse with none, and livinp" in seclusion unknown to the world, ^Ie had known the mystery of the love of

of

Krishna

;

his verv

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

CHAITANYA-CHARIT-AMRITA

104

[VIII

bhakti and lacked the spirit of delight (ras). So, Swarup Goswami tasted books and read to the Master only such as

were correct.

Vidyapati, Chandidas and Git-Govinda

were the poetry that delighted the Master. Damodar sur passed others, as he was a veritable gandharva in musical

and

skill

to

He was

a Vrihaspati in Shastric lore.

Adwaita and Nityananda, and the very

and other

a darling

ShHbas

life of

faithful ones.

him

Such was Damodar who came and self

of

prostrating^ clasped the Master s feet while he recited stanza 20

Act VIII. of the drama Chaitanya-chandrodaya. The Master raised and embraced him. The

swooned

away

in

ecstasy.

After

composure the Master began thus you would come to-day. It is good

:

I

am

"I

while

two

regaining

have dreamt that

you have come) a blind man who has got back his two eyes."

like

Swarup

a

answered,

when

grievously

I

"Pardon

left

(that

my

sin,

;

Master

I

erred

you and sought another (guru).

had not a particle of faith in your feet, but, sinner that I had no I was, I had left you to go to another country doubt left you, but you did not forsake me. Thy grace

I

!

has been a chain round

my

neck,

dragging

me

to

thy

feet."

Nityananda s feet, who loving He also did due courtesy as he met ly embraced him. Jagadananda, Mukunda, Shankar, Sarvabhauma, and Paramananda Puri. The Master gave him f\. quiet room with a servant to draw water and do other services.

Then Swarup bowed

at

One day and

other

Krishna, said,

"I

the Master sat surrounded by Sarvabhauma faithful ones, holding sweet discourse on

when Govinda

am

arrived,

prostrated himself, and

Govinda, a servant of Ishwar Puri, at whose

-

GOVINDA BECOMES MASTER

VIII]

The

bidding I have come to you. to

siddhi

(death)

Kashishwar

Chaitanya.

holy places.

At

your

To

feet."

loved

At

me

me

told

when

Purl,

attaining

and serve Krishna-

go

come

will

Master

(here)

after

visiting

s

and has sent you to

Sarvabhauma asked,

this

to

105

bidding I have hastened to this the Master replied, "Ishwar Puri

my

like a son,

a Shudra

BODY SERVANT

S

"How

me

as a

The Master answered,

attendant?"

His mercy

supremely independent.

favour."

could the Puri retain

is

"God

is

not bound by (the

God s grace defies caste and family Witness how Krishna dined at the house

rules of) the Vedas. distinctions."

of

Love

Bidur.

Krishna

s

mercy.

and

service

When

are

mere instruments

He

actuated by mercy

the

conventions

of

gives intense

of

acts in

Loving dependently [of treatment is a million times more blissful than dignity.

The very hearing

it

of

religion].

delight."

So saying the Master embraced Govinda, who then

bowed

the feet of

at

is

honourable to me, and

And

serve me.

should

I

command

is

it.

Valmiki

s

Then

:

it

The

spoke,

"Bhatta-

the very servant of my guru is not seemly that he should

commanded

yet the guru has

do?"

violate

The Master

all.

charya, solve this problem

Bhatta

answered,

it.

"A

What guru

s

most strong, and the Shastras direct us not to Witness the Raghuvamsa, xiv. 53, and

Ramayan, Ayodhya-kanda,

xxii.

9."

the Master consented and permitted Govinda

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 Ramai and Nandai, in tending the Master. chanters), Govinda s good fortune baffles description. to

serve His* body.

All honoured

106

CHAITANYA-CHARIT-AMRITA

One day Mukunda Datta

said to the Master,

mananda Bharati has come to bring him hither." But He

my He

[VIII

me

to

Bharati

is

Permit

see you. replied,

"Brah

"The

who

should goc to him." So saying, went to Brahmananda, with all His followers. At guru.

It is

the sight of

I

Brahmananda

clad in deer skin, the Master

grieved at heart, pretended not to have observed him, and asked Mukunda where the Bharati was. Mukunda replied,

"Here,

whom you the

Bharati

nanda inly

He

before you

do not know.

"You

are

not he,

ignorantly

reflected,

"He

A

has spoken well.

But the Master objected, but somebody else

!"

is

a

likes not is

The wearing

of

7

At

skin?"

skin

from the W orld.

out.

pointing

Goswami wear

(of asceticism).

tion

It

my

worn

Why this

should

Brahma

robe of deer skin. as a

mark

of pride

cannot give me salva Henceforth I shall renounce this it

The Master learnt of his thought, and had a which Brahmananda put on after discard skin. Then the Master bowed at his feet, but the

garment."

cloth brought,

ing the

Bharati objected saying, "These your acts are for instruct ing the people. Never bow down to me again, it frightens are now two gods, viz., Jagannath the and stationary, you the moving god. You are the fair god, while Jagannath is the dark deity. These two (between them) have redeemed the world." The Master

me.

Here

demurred, "The truth is that your coming has revealed two Brahmas at Purushottam your name is Brahmananda, and (you are) the fair-coloured moving Brahma, while Jagannath is the dark and motionless one." The Bharati cried out, "Be thou the judge between us, Sarvabhauma, and attend to my logical dispute with Him. The Shastras :

tell

us that creation

is

v^dbya, while Brahma

is

vydpak.

MASTER MEETS BRAHMANANDA BHARATI

VIII]

He

107

me by

has reformed

taking away my skin robe. This shows that one is vydpya. and the other is vydpak. Vide To the Mahabharat, Dan-parva, ch. 149, stanza 1091.

Master truly belong th^se (divine) epithets, sandal-pasted dor, two-armed Angad." Bhattacharya replied, Bharati, the victory is thine, as I see." The Master

prasdd, "O

you say must be must always

"Whatever

said,

But the Bharati objected, victory)

the

hands of thy

when

my

eyes.

Krishna soul

my

All

thine.

but

s

I

is

the reason

no,

(of

my

It is

had worshipped the formless Deity, Krishna became manifest before name broke forth from my lips,

s

image was stamped on thee

for

logical guru."

thee,

Krishna

thirsts

condition

life I

saw

"No,

a

thy nature to admit defeat at bhaktas. Listen to another feat of

otherwise.

is

In

yield to the

true.

disputation, the disciple

as

my

heart and eye.

thou resem blest Krishna.

truly like that of Billamangal,

as

My My

described

in the Bhakti-rasdmrita-sindhu."

The Master

rejoined,

"Deep

is

your love of Krishna, you see a Krishna

so that whatever your eye glances on, there."

Bhattacharya

Krishna had

first

replied,

revealed

himself

alone can enable us to see him.

means

God

of seeing

Holy God

him."

but

"Yes,

in

the

His favour

The Master

cried

only flesh. is

after

Love

the (only)

out,

"Holy

Sarvabhauma ? Your praise in hyperbole is satire in disguise." So saying He led^the Bharati to His own house and lodged him there. Ram Bhattacharya and Bhagaban Acharya waited on the Master, leaving all other works. Another day Kashishwar Goswami arrived and was !

!

what

art

thou

saying,

honourably lodged by the Master with Himself. He used Master to the temple of Jagannath, removing

to escort the

108

CHAITANYA-CHARIT-AMRITA

the crowd from before unite

Him.

As

all

[VIII

rivers

and brooks

the ocean, so did the Master s worshippers, wherever they might have been, all come together at His feet. He graciously kept them atvHis house. Thus have I

in

described

the

[Text, canto 10.]

Master

s

assembling

of

Vaishnavs.

CHAPTER IX The Grand Chanting

One bold to

(

Bera Kirtan

day Sarvabhauma said, "Master, He replied, submit a thing?" If

without hesitation.

)

may "Say

I

thy say

a proper request, I shall

it is

make keep

Sarvabhauma said, "Here is Pratap not, it, 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, Sarvabhauma? For me to meet I am a hermit withdrawn from the world. not."

it*

a king or a

woman

Sarvabhauma Raja

this

is

a

is fatal

like a

entreated, of

votary

draught of

"True

poison."

But

are thy words.

Jagannath and the

chief

of

a king is only the deadly snake in devotees." "Still, another form, just as the touch of even the wooden statue Say not so of a woman causes mental perturbation.

you do, you will miss me from this place." Alarmed, Sarvabhauma retired to his own house. At this time King Pratap Rudra of the Gajapati dynasty arrived at Puri. With him came Ramananda

again.

If

who first of The Ray delight.

all

Ray,

interviewed

and the two shed

him,

Master

the

tears

bhaktas

intercourse, all the

of

joy.

should remain

wished to manage

at

Chaitanya

affairs

At

this

loving

The Ray said, who relieved me of

reported your behest to my king, my office, as you wished. I told him that I

great

wondered.

"I

me

in

prostrated himself, the Master embraced

s

(of state).

feet,

if

he would

let

as I no longer

At the mention

of

110

CHAITANYA-CHARIT-AMRITA

[IX

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 thy

;

behold Him.

Blessed are they in

adore Him.

that

life

Right gracious He, the son of Braja s lord. In -oome other birth He will certainlv grant me the sight of Him. I myself have not a tithe of the passion of devotion which is

I

saw

in the

Raja."*

The Master adorers

replied,

Krishna.

of

He

foremost

are the

"You

who

fortunate

is

of

loves

the

you.

Krishna will accept the Raja because of the great favour he has shown to you. Vide Bhdgabat, XI. xix. 21, III. vii. 20, and two verses from the Adi Puran and the

Pad ma

Puran."

The Ray bowed the

the

Puri,

met

properly

faithful ones. Jagannath?"

god thou

now."

done,

visiting the

carriage,

my

at the feet of the four apostles, -viz.,

Swarup and Nityananda, and Jagadananda, Mukunda, and the other Bharati,

The Master asked, The Ray replied, At

Ray

this

is

me

Jagannath

first."

have you visited going to see the "What

me

to

"My

hast

before

feet are

my

wherever they take me I, What can I do? My heart brought the driver

;

must go. hither, and did not suggest

as rider,

!

you come

did

The Ray answered,

god?"

heart

am

the Master cried out,

Why

?

"Ray "I

The Master

the

replied,

ide^i

of

"Hasten

visiting

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 ? ;

Hn

reaching Puri, the king

summoned Sarvabhauma,

IX]

KING PRATAP RUDRA EAGER TO MEET CHAITANYA

and

after

bowing

to

him asked, "Did you submit my have Sarvabhauma replied,

prayer to the Master? entreated Him hard, but to kings.

If

III

1

"I

He still refuses to grant interview we press* Him further He will go away from

At this the king lamented, "His advent is place." redeeming the sinful and the lowly. He has saved Jagai and Madhai. Has He incarnated Himself with the this

for

determination to deliver the whole world excepting Pratap Rudra, alone ? Well, He has vowed not to see me, and I

I

now vow to give up this life if I cannot see Him. If am not rich in the great Master s grace, what boots my

kingdom, my body? Everything is useless to me." Hearing this Sarvabhauma grew alarmed, and he marvelled at the ardour of the king s devotion. So he not. The Master will said, "My liege grieve surely take on can be compelled by love, and your love pity you. He !

He cannot help doing you grace. suggest a device by which you can see Him. At the Car Festival, the Master with all His followers will

is

most profound

Still,

;

I

dance in rapture in front of Jagannath s car, and enter the garden in an ecstatic mood. Just then, clad in a plain robe and reciting the Krishna-rdsa-panchddhydyi 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 Ramananda Ray has lauded your devotion to the Master, whose mind has been turned by At these words the king rejoiced and accepted this it."

He learnt from the plan of meeting with the Master. Bhatta that the Bathing Festival would occur three days afterwards. Thus consoling the king, the Bhatta returned home. 9

CHAITANYA-CHARIT-AMRITA

112

[IX

At the Bathing Festival, the Master greatly rejoiced but when Jagannath withdrew to ceremony retirement, He deeply mourned for it, and in anguish of

to see the

;

separation, like the milkmaids during Krishna s absence, retired to Alalnath, leaving His followers behind.

He

afterwards joined

They the

had

faithful

Him, and reported from

arrived

that

many

of

Sarvabhauma

Bengal.

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,

two hundred Vaishnavs are

Bhattacharya,

coming from Bengal, all of them followers of the Master and very spiritual personages. They have appeared in the for their being given lodgings

Arrange

city.

crated

The king

and conse

shall

order the Parichhd, to assign them lodgings &c., as they require. food."

Show me,

one."

the roof of the palace.

he knows them

Gopinath ascended them.

all,

I

know

to the roof,

said,

"Climb

to

them out as long to do so.

So

saying

Vaishnavs

the

arrived

will point

none, though I

each."

while

followers

s

The Bhatta

Gopinath

introduce

will

"I

Master

the

Bhattacharya,

from Bengal, one by

replied,

Damodar Swarup and Govinda,

the

three

came

near

on by the welcomed the Vaishnavs on the way with the Master, To the Rajah s query god s garlands and prasdd. Bhattacharya alter

said,

"This

ego of the Master.

hands has

He

one

That

is

is

sent

Swarup Damodar,

the

His servant Govinda.

mark of Govinda successively garlanded Swarup Adwaita and bowed to him. But the Acharya knew not Govinda and asked who he was. Damodar Swarup

By

their

honour."

answered

sent the garlands as a

and

"He

is

Govinda, a highly meritorious servant of

BENGAL VAISHNAVS SHOWN TO KING AT PURI

IX]

who had

Ishwar Puri,

Him

and by

is

The king

whom

ordered him to tend our Master,

Govinda now retained. asked,

113

"Who

is

"

the high spiritual chief to

The Acharya replied, Adwaita Acharya, respected by our Master and highly honoured by all. That one is Shribas Pandit, and those^ are Vakreshwar Pandit, Vidyanidhi Acharya, both have giverf garlands

?"

is

"He

Gadadhar Pandit, Acharya Ratna, Purandar Acharya, Gangarlas Pandit, Shankar Pandit, Murari Gupta, Narayan Pandit, Haridas Thakur (the purifier of the world), Hari Bhatta, Nrisinghananda, Vasudev Datta, Shivananda, Govinda, Madhav, Vasu Ghosh (three brothers, whose chanting delights the Master), Raghav Pandit, Acharya Nandan, Shriman Pandit, Shrikanta Narayan, Shridhar (the white robed),

Vijay, Vallabh Sen, Sanjay, Satyaraj

Khan

Kulin

(a resident of

Narahari, Sulochan, and

village),

Raghunandan,

das,

Chiranjib

How

many more.

Ramananda, Mukundacan

(of

Khanda),

name them

I

all?

They all follow Chaitanya and hold Him as their 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 life."

Never before have

Suns. singing.

Nowhere

else

heard such entrancing street have I seen such devotion, such I

dancing, such shouting of Hari

have

I

name, and nowhere

s

seen or heard the like of

else

it."

>

Bhattacharya

said,

"True

are thy words.

Chaitanya

has created this devotional procession-singing (sankirtan). His incarnation is for preaching religion in the Kali age ;

the

Wise

sankirtan are

of

those

Krishna

s

name

is

the

(only)

religion.

who worship Krishna by means

of

CHAITANYA-CHARIT-AMRITA

114 sankirtan

is

all

;

men

other

by the

are overpowered

Vide Bhdgabat, XI.

Kali.

[IX spirit of

v. 29.

The king asked, "The Shastras prove that Chaitanya Krishna (incarnate). Why then^do scholars turn away

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

from

God

Vide Bhdgabat, X. xiv.

Him.

in

28."

The king asked, "Why are they all hastening to Chaitanya s lodgings without first visiting Jagannath The Bhatta replied, "Such is the natural consequence of Their hearts are yearning to see the Master. devotion. ?"

They

will see

Him

Bhabananda Ray,

is

Him

and then led by

first,

The king next

Jagannath."

said,

will visit

the son of

"Vaninath,

conveying the mahd-prasdd by five Why is such a huge

or six porters to the Master s house.

The Bhatta answered,

needed?"

quantity

had

the faithful were coming, .the Master

bring the

The king

prdsad"

for pilgrims to fast

see

The

fast?"

inner

why

meaning.

is

and

But the Master

is

available, fasting

prasdd is

when

the custom

men

are these

God

indirect

s

(or

general)

that pilgrims should first shave their heads

feasting on the prasad.

He

him

bidden is

breaking their "What you mention is the But in this path of devotion there is a

command fast.

"It

Bhatta answered,

rule of religion.

subtle

objected,

on reaching a holy place (before they

But

the god).

"Knowing that

s direct

Where

the rule

;

the mahd-prasdd

but

it

is

the Master bids one eat

distributing

such blessedness

it

with His

own

in order to fast?

immediate) order

(or

is

not

is

a sin to refuse the

it

;

especially

who

hands, Before this

when

will reject

He had

one

BENGAL PILGRIMS MEET CHAITANYA

IX]

1

15

it before morning offered me the prasdd, and I had eaten He whose heart receives Chaitanya s rising from my bed and conventional religion, gracious call discards the Vedas Vide Bhagabat, IV. alone. Krishna and seeks refuge in !

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

Even when He does not speak

the Master s behests.

carry out His hinted

out,

So saying he dismissed

purpose."

them.

Sarvabhauma then went away to visit the temple. afar beheld Gopinath Acharya and Sarvabhauma from how the Master met the Vaishnavs. The Vaishnavs (from to Kashi Mishra s house, leaving on their right. Just then the Master Jagannath lion-gate on the way in great them met attendants His coming with He embraced him. but His Adwaita bowed at feet, glee. In rapture of devotion the two were greatly excited, but in consideration of the occasion the Master composed

Bengal) took the

way

s

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 Sarvabhauma arrived there and saluted proper terms. Sweetly did the

all in

Master

address

coming has made me complete objected,

"Such

is

Adwaita,

to-day."

the nature of God.

He

"Thy

But Adwaita is full and the

1

16

CHAITANYA-CHARIT-AMRITA

[IX

power, and yet He exults in the society of the faithful and ever disports in many ways with them." source of

The body and

my

all

Master, delighted to meet Vasudev, stroked his said, "Mukunda has beeh my companion from

But the sight of you gives me even more Vasudev replied, "That Mukunda has gained

childhood.

delight."

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 Master added, South for you.

"I

excel in

the

have brought two manuscripts from the They are with Swarup take copies of ;

Vasudev was pleased

them."

Then

all virtues."

and every

to get the books,

Vaishnav (from Bengal) took a copy of them gradually the two works spread everywhere.

;

so

that

Lovingly did the Master address Shribas and others, four brothers have bought me (with your kindness)," which Shribas replied, "Why do you speak just the

"You

to

We

contrary of the fact?

by your

four are

bondsmen purchased

grace."

Seeing Shankar, the Master spoke to Damodar elder brother],

"My

love for you

whereas towards Shankar fore

keep him

"Shankar

him

my

in

your

was born

elder

after

I

feel

is

mixed with

There

pure affection.

company."

Damodar

[his

respect,

replied,

me, but your grace has

made

brother."

To Shivananda He

knew

before [this your were me] you ardently devoted to me." At these words Shivananda was enraptured he prostrated himself on the ground and recited an extem first

said,

introduction to

"I

that

;

pore Sanskrit stanza.

Murari Gupta, without coming to the Master at first, The Master searched for him,

lay prostrate out of doors.

CHAITANYA WELCOMES BENGAL BHAKTAS

IX]

II?

and many ran out to bring Murari in. Murari presented of grass himself before the Master holding two blades the between his teeth as a mark of abject humility. As back Murari stepped Master advanced to yyelcome him, Touch me not, Lord, I am a sinner, my body shouting, is

unworthy

of your

The Master

touch."

replied,

"Away

of it pierces my with^your lowliness, Murari the sight seated him by embraced Murari, He So saying heart." ;

His side and patted him on the back. and repeated em Similarly, with words of praise the braces did the Master receive Acharya Ratna, Gadadhar Pandit, Gangadas, Hari Bhatta, Vidyanidhi,

Then He asked, "Where Purandar Acharya. But Haridas lay prostrate far away on the Haridas?" he had first beheld edge of the public road, whence He had not resorted to the Master s recep is

and

Chaitanya. tion, but stopped at a distance. there to lead of

no

If I

caste,

him

is

can get a

Jagannath

my

"I

devotees

am

and debarred from going close little

there and pass of

in,

The

but Haridas said,

my

hurried

low person,

a

to the temple.

retired space in the garden, I shall lie time in loneliness, so that no servitor

may have anv

occasion to touch me.

That

prayer."

Master was pleased. arrived and Parichha and the Just then Kashi Mishra so many to see Delighted did obeisance to the Master. due courtesy. Vaishnavs, they were introduced to all with us to make "Permit the Master, Then they entreated chosen have We Vaishnavs. arrangements for these mahdthe with them lodgings for all and shall serve the take The Master replied, "Gopinath prasdd." Vaishnavs with you and bestow them in the lodgings

At the report

of this speech the

!

CHAITANYA-CHAR1T-AMRITA

"8

chosen for them.

who

will distribute

Deliver the mahd-prasdd to Vaninath, it to all. Close to my place is a very

lonely house in this flower-garden. I

need

is

for lonely meditation."

it

thine,

and

[IX

Let

me

have

Mishra

f\ le

it,

said,

as

"All

this

begging is needless. Take whatever We two are slaves waiting for your pleased to command us in whatever you

houses you please.

Be

bidding.

wish

for."

The two now

left

former was shown

all

with Gopinath and Vaninath

the the lodging-houses, and the latter ;

was given immense quantities of the mahd-prasdd (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 your respective lodgings. After bathing in the ocean and gazing at the pinnacle of the temple, come here

Go

for

!

to

your

led

dinner."

After bowing to the Master, they were

away by Gopinath. Then He came to receive Haridas, who was chanting God s name in rapture. Haridas fell flat at the Master s to His bosom. feet, who clasped him Both wept in to their quarters

fervour

of love,

the Master overcome by the

merits and the disciple by the Master "Touch

me

not, Master, I

But the Master answered,

am "I

disciple s

Haridas cried, a low untouchable wretch." touch

s.

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 sannyasil Vide Bhdgabat III. xxxiii. So saying He took Haridas into the garden and gave him a room 7."

all

apart, adding,

"Live

here, chanting

His name.

Daily

MASTER DINKS WITH BENGAL PILGRIMS

IX] will I

come and

Bow

join thee.

to the discus

IIQ

on the top

of the temple of Jagannath (which you can see from here). The prasad will be sent to you here." Nityananda,

Mukunda

Jagadananda, Damodar, and with Haridas.

rejoiced on meeting

After bathing in the sea the Master returned to His Adwaita and his party also bathed in the sea,

quarters.

and came gazed (reverently) at the pinnacle of the temple, them seated Chaitanya to the Master s house for dinner. So food. the order and Himself distributed in proper

lavish

was His hand that But all the

food to each.

gave two or three men s hands back

He

faithful held their

from the dinner so long as the reported this to

Him,

saying,

Master

Swarup

fasted.

Unless you

sit

down

to

Gopinath Acharya has invited

meal, none else will dine.

He has brought the party of sannyasis to dine with you. were Bharati and Puri the waiting for you. the prasad, and Do you sit down to dinner with Nityananda, while I serve the

Vaishnavs."

Then

the

Master

carefully

sent

the

prasad 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

Vaishnavs, who

and

Jagada

ate all sorts of cakes

nanda served the 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 Ramananda also The Master introduced him to all the Vaishnavs.

arrived.

With the whole party He went to Jagannath s temple, and began to chant (kirtan). After the burning of evening

120

CHAITANYA-CHARIT-AMRITA

[IX

He began a sankirtan. The Parichhd presented with a garland and sandal-paste. Four parties sang on four sides, while in their midst

incense

Him

danced Shachi

darling. Eight dholes and 32 cymbals were played on. All shouted "Hari Hari and cheered. The blissful sound of kirtan penetrated through the 14 s

!

regions to the empyrean.

welled out

;

As

!"

the kirtan began, devotion

the people of Puri ran thither and marvelled

at the singing,

having never seen such transports of love

before.

Next the Master went round Jagannath s temple, dancing and singing, while the four parties of chanters preceded and followed Him. As He was falling down, Nityananda 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 wildlv in the middle. After dancing long He

stopped and permitted the four Apostles to dance with the four parties,

Nityananda, Adwaita Acharya, Vakreshwar while the Master from the centre

Pandit, and Shrinibas

gazed on. Here He manifested a miraculous power every one who danced around Him saw that the Master was He manifested this power only gazing onlv at him :

!

because

He

wished to behold

the

dance

of the

four.

Everv 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 com !

rades seemed to be gazing at every one of them at the

same

time.

IX] BENGAL VAISHNAVS DANCE IN JAGANNATH

S

TEMPLE

121

As each came up to Him dancing, the Master firmly of Puri swam in clasped him to His bosom. The people devo a sea of delight as they beheld such grand dancing, the of on himself hearing 7he and sankirtan.

king terrace of his splendour of the kirtan, ascended to the The sight increased it. palace with his Court to gaze at to the his admiration and his eagerness to be introduced

tion,

Master.

After finishing the chanting and beholding the cere of showering flowers on Jagannath, the Master

mony

returned

home with

brought to

Him

all

plenty of

The Parichhd prasdd which He divided among the Vaishnavs.

Then he dismissed them and retired to bed. time they were with Him, they daily performed

all.

this style.

[Text, canto n.]

All the kirtan in

CHAPTER X Cleansing Jagannath

garden-house

s

this, when the Master returned from the Sbuth, King Pratap Rudra Gajapati, eager to see Him, wrote to Sarvabhauma from Katak to get the Master s consent to

Before

On

an interview.

Bhattacharya replying that the consent "Entreat the bhaktas

was withheld, the king wrote again,

Him

of the Master to intercede with their favour I

reach His

take pity on me, I shall give up religious mendicant." to the bhaktas, told

them the

said,

Him,

it

"Let

us

king

s

If

my

me. not

Through

my

king

Chaitanya does not throne and turn a

Bhattacharya in great alarm went

them

of the king s plight

and showed

letter.

They marvelled and

for

I like

feet.

cannot gain His grace.

I

if

ship

may

"He

at the

king

s

devotion to the Master

will never receive the king.

will only grieve

Him."

If

we

entreat

But Sarvabhauma

said,

go to Him. We shall tell Him about the conduct without pressing Him to grant an inter all

view."

So they all repaired to the Master s presence, eager and yet silent. He asked, "What is it that you have all come to say? I see you have ^of something in

to speak

your minds.

Nityananda cannot keep

Why replied,

then "We

do

you not speak it out?" have a prayer to make. We

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

CHAITANYA URGED TO MEET THE KING

X]

123-

softened by the speech, but with a see that you all wish to show of harshness He said, Not to speak of the Katak at take me to see the king me. next world, even the people (of the earth) will blame

was

heart

secretly

"I

!

Not me.

will condemn speak of other people, even Damodar Damodar s If I ever receive the king it will be with

to

approval and not at your

Damodar

request."

You know

best

said,

what

is

"You

proper

are

God and

(for

a petty creature like you) and what is not. How can witness your grant lay down the rule to you ? I shall

me

a free being.

ing him an audience of your

own

The king loves make you

accord.

his love will you, love compels you, therefore

touch him.

A

be swayed by

free

God

as

you

are,

it

is

your nature to

love."

Nityananda 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

There is go out and see Krishna [Bhagabat, X. xxiii]. one way, however, if you will only listen to it, by which be saved you will not meet the king and yet his life will give him of thy grace thy wearing apparel, by getting :

which he

will hold to

The Master

life."

replied,

Do whatever you

think

"You fit."

are

all

highly

learned.

Then Nityananda begged

from Govinda^ one of the dhotis of the Master, and sent adored the it by Sarvabhauma to the king, who gleefully Himself. cloth as if it were the Master Thereafter when Ramananda Ray came back from the South and entreated the king to let

him

stay with

the Master, the king gladly consented, and pressed him

CHAITANYA-CHARIT-AMRITA

[X

to entreat the Master,

whose favourite he was, to grant the two arrived at Puri, and Ramananda 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

him an interview.

Then

*

mind. Pratap Rudra could not contain himself in his eager ness, and again pressed Ramananda, who begged the Master to show His feet only once to the

But

king.

Master replied, "Judge for yourself, Ramananda, whether a hermit ought to receive a Such an king. the

interview ruins a hermit in this world and the next, and him a butt of ridicule." Ramananda pleaded,

makes "You

You

1

are

God and your own master; whom fear you? none!" The Master replied, am in human living habitations, and I fear worldly

are subject to

a sannyasi

dealings with

all

my

trifling failing of a

as

a

spot

The Ray

of

"I

and body.

soul

ink on

a

Even

the

most

talked of by all men, just white cloth cannot be hidden."

sannyasi

is

have saved (by your touch) many a sinner, while this king is a devotee of God and your bhaktal" The Master parried the argument urged,

"You

thus,

as a jar full of milk

drop of wine, so defiled it,

one

by

own

if

it

.von to

Still,

The

me.

if

all

born again.

the virtues,

you are keen about

Shastras say, the son f

self

"Just

contains even one

Pratap Rudra, clad in

his title of King.

introduce his s

is

shunned

is

is

My

interview with the son will be equivalent to a meeting with the father."

The Ray reported Prince to the Master. and dark, clad

in

to the king

and conducted the royal youth was handsome a yellow robe and so that he jewels, it

The

PURI RAJAH S SON INTRODUCED TO CHAITANYA

X]

reminded one of Krishna. of

thought "A

lovingly

Krishna,

very pious personage

makes

On

is

seeing him, received

125

the Master

and

him,

this youth, the sight of

said,

whom

men remember the Darling of Braja s lord. am I that I have seen him." So saying He

all

Blessed

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

Prince

the

to

away

the

king who

felt rejoiced at his son s exploit, and in embracing his son 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

sankirtan with His followers.

blissfully

He was

in

ceaseless

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 Parichhd minister and Sarvabhauma, and smilingly

beg to undertake the service of cleansing the Gundicha temple." The Parichhd replied, "We are all me your servants, bound to do whatever you wish for. On said,

"I

has been laid the special

command

perform whatever you bid. task worthy of you but it ;

of

my

king to quickly

Cleaning the temple is not a do is one of your playful acts ;

whatever you like. But many pitchers and brooms will be Permit me to bring them here to-day." So he required. delivered to the Master a hundred new pitchers and brooms.

CHAITANYA-CHARIT-AMRITA

126

[X

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 cleaned the inside, the roof, and

He

First

it.

the

throne.

swept and The two

temples, large and small, were swept and washed, and then

the dancing-hall in front.

brooms, the Master

own manner form

fair

The god At

s

last all

the

plied their

middle guiding them by His

Following Him they gleefully name while at work. The dust covered

of sweeping.

chanted Krishna

His

The hundred bhaktas

in the

s

now and

then His tears washed the ground. was dining-hall swept and then the court-yard. the rooms were cleaned. He made a bundle of ;

collection

of straw, dust

and pebbles in His outer So did His followers,

clothing and threw them outside.

The Master

too.

labour

done

sweepings."

the Master

s

said,

"I

shall learn the

amount

of the

by each from the size of his bundle of So their bundles were heaped together, but

own bundle was

seen to exceed the entire

heap.

After cleansing the again

among them,

interior,

telling

them

He to

divided the

make

the

work place

thoroughly tidy by removing all the fine dust, small straws and gravel. He rejoiced to see the cleansing second time by His party of Vaishnavs. A hundred other followers had been waiting with a hundred

finished a

pitchers of water from the outset, for their turn. as the Master called for water they placed the

As soon

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

CHAITANYA SWEEPS AND WASHES GUNDICHA

XJ own

feet,

consecrated).

(so

the Master s hands,

Some poured water on

hands.

some on His

127

and some covertly drank up the water Some begged this water from others.

After the temple had Lteen 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 It took a hundred pitchers of water to wash the throrfe. temple.

The

became

purified temple

spotless,

cious, like

His own mind

filled their

pitchers at the tank, or,

A

well.

A

laid bare to view. if

crowded

hundred bhaktas brought the

while another hundred ran

cool

off

filled

and

deli

hundred

out, at the

pitchers

with the empty ones.

in,

Only

Nityananda, Adwaita, Swarup, the Bharati, 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 I

!

the filled pitchers or begged for new ones. No other was uttered there Krishna s name became a mystic ;

to express all their different purposes.

tion the Master chanted

Krishna

s

word word

In ecstasy of devo

name and

did alone the

hundred men, as if He had put forth a hundred 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, teac^i others to do the like," at these words

work arms

of all

of a

His they were put on the their heart.

*

A

quadrangle

shippers stand

10

alert

and did their work with

Then they washed in

front

of

when gazing on

the

inner

the idol.

the

Jagmohan*

shrine,

the

where the wor

CHAITANYA-CHARIT-AMRITA

[X

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 Master s feet and drank the water. At this the

at the

He

Master turned angry and sorry. for the instruction of others

out to

calling

Gauriyd.

outwardly professed anger, at the conduct of your

Swarup "Look He has washed my

drunk the water.

From

inly felt pleased, but

feet

this sin

in

God

s

where can

temple and I

hope

for

Your Bengal man has caused me this misery." Then Swarup took the man bv the nape of his neck, shoved him out of the temple, and on his return entreated the

salvation?

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. shall 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 "I

see

!"

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 pale, being thrilled,

lion,

perspiring,

and roaring.

trembling, turning 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 Shrdvan. The loud

sankirlan

filled

shook the earth.

the sky, the vigorous dance of the Master

The

resonant singing of Swarup pleased

MASTER DINES IN GUNDICHA GARDEN

X]

I2Q

who danced wildly in delight. After dancing took rest at the proper time. thus, Shri Gopal, the son of the Acharya, when allowed by

the Master,

He

the Master to dance, fell

down

arms,

in a

and was

so

<was

The

fit.

overcome by devotion that he

father hurriedly took to

afflicted

see

his

him up

in 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 Then Acharya wept, the bhaktas wept too.

efforts.

The

the Master His hand on the youth s breast and cried out, "Rise and lo at the cry Gopal came round. The Gopal!"

laid

!

bhaktas danced chanting Hari s name. After

Master disported with His from the water He put on Nrisingha, and went to sit in the

a short rest,

the

On

followers in the tank.

rising

dry clothes, bowed to garden, with His followers around Him.

Then Vaninath, Kashi Mishra and Tulsi accompanied by Parichhd, brought to Him the maha-prasad, rice, cakes, and syrup, enough to

feed five hundred men.

On

the

terrace

Brahmananda

He

The Master delighted at the down to meal with the

sat

Bharati,

Adwaita

sight.

Puri,

Nityananda,

Acharya, Gadadhar, Shribas, Acharya-Nidhi, Acharya-Ratna, Shankar Nyayacharya, Raghav, Vakreshwar and Sarva-

Then

bhauma.

the

bhaktas sat

down

in

the

successive

below them, in due order. The garden was filled with them. ,The Master repeatedly called for Haridas, terraces

who from

afar off replied,

bhaktas, Master.

Govinda

I

am

of thy repast with the too unworthy to sit with thee.

"Partake

all

me

prasad outside the gate." Knowing his intent, the Master did not press him further. The food was served up by Swarup, Jagadananda, Damodar, will afterwards give

CHAITANYA-CHARIT-AMRITA

130

[X

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

which seized His mind (at the thought), and me with sauce and fry only, and let the said, bhaktas have the sweets. Being omniscient He knew of devotion

Serve

*

who

liked

which

dish,

and directed

according to his taste.

Swamp

Jagadananda,

to serve each

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

before the Master praying

full of

"Taste

a

sweet prasdd stood little

of this

maha-

prasdd and see what Jagannath has eaten!" He placed them on the plate, and the Master moved by his kindness,

Thus

ate a

little.

their

wonderful

did these two bhaktas repeatedly show tender regard for Him. Sarvabhauma,

who sat at the Master s side, The Master ordered sweets and repeatedly pressed

smiled at their loving conduct. be served to Sarvabhauma

to

him

to

eat.

Gopinath Acharya

placed nice dishes before Sarvabhauma and said sweetly, "Bhattacharya

Whence do you Sarvabhauma grace has

!

where feel

your former line of conduct now? such supreme bliss ? Answer me that."

replied,

made me

is

"I

was

a sophistical disputant.

attain to this fortune.

Your The Master is

the only Gracious One. Who else could have turned a crow (like me) into a garuda (the favourite bird of Vishnu) ? Formerlv I used to howl with the sophist jackals, and now

PLEASANTRY BETWEEN ADWAITA AND NITYANANDA

X]

out of the same mouth I utter Krishna

s

name

What was

!

former concourse with externalist logician

my

and what

is

this society of saints like

The

waves!"

Mastei* said,

had already matured (before that has

made

us

"Your

merging

.

devoted to Krishna

all

disciples,

in the ocean

devotion to Krishna

met you)

I

131

It is

your society There is none

!"

like the Master, in the three worlds, to exalt the glory of

bhakta

bhakta and to soothe a

the

s

heart.

Then

the

from the leavings of His plate, Mastei; sent cakes and syrup to each bhakta by name.

Adwaita and Nityananda,

sitting

together began

a

have dined in the same mock quarrel, the former saying, knows what my fate Who row with a hermit (abadhut). The Master Himself is a will be in the next world? "I

sannyasi, and as such

(with a casteless

But

say.

am

I

man a

like

an abadhut}, for so the Shastras

Brahman householder, and

liable to defilement.

to dine in the

above defilement from food-contact

is

has been a great sin on

It

man whose unknown to me

same row with

conduct and character are

Nityananda

a

are

"You

replied,

therefore

my

part

birth, pedigree, !"

Adwaita

Acharya.

Adwaita system (Monism), the duty is abstract bhakti. He who accepts your theory recognizes only one principle and no second. With such a According

to the theory of

person as you have I dined

I

!

know

not what led

So they wrangled,

join your company." one another kuthe garb of abuse.

After

Hari

the dinner,

loudly enough

to

really praising

Vaishnavs rose up shouting The earth and heaven.

split

them a garland with His own hand. waiters, Swarup and the other six, sat down to Govinda laid aside the repast within the room.

Master gave

Next the their

the to

me

to each of

CHAITANYA-CHARIT-AMRITA leavings of the Master

s

plate,

The bhaktas and even Govinda hallowed food.

to

[X

be given

himself took a

to

Haridas.

little

of this

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 and their grief changed into joy when, anew] the 1

;

at"

expiry of the period, the eye-painting (i.e., the last stage) being over, they could again see him. The Master went thither with

making

all

His followers.

First

marched Kashishwar, went Govinda with

a lane through the crowd, next

a bowl of water. In front of the Master walked the Puri and the Bharati, and by His side Swarup and Adwaita, the

other bhaktas bringing up the rear.

Anxiously did He go 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 to

Jagannath

drank

s

in the face of Krishna, like a pair of bees

sucking in eyes surpassed the blooming lotus in beauty, his cheeks flashed radiance like a polished turquoise mirror, his lower lip was sweet as the Bdndhuli flower, a light smile spread a ripple of nectar over his form. As the a lotus.

The god

s

bhaktas gazed on, the charm of the god increased every gratification

Thus

;

moment

;

their

thirst

their eyes could not

s

countenance

increased

move from

with

its

that face.

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

sincr

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 prasdd,

X]

EVE OF JAGANNATH S CAR PROCESSION

133

knowing that the Car Festival would take place next morning.

[Text, canto 12.]

CHAPTER XI Ht

The Dance before Jagannath

s

Car.

Next dav the Master took care to bathe with. His before it was dawn. Pratap Rudra himself accompanied by his Court showed the Master s bhaktas the ceremony of Jagannath leaving his throne to taKe his followers

seat in the car.

Girt round by Adwaita, Nityananda and

other bhaktas, the Master delightedly witnessed the scene.

The stout pdndds [attendants on an idol] like so many wild elephants, conveyed Jagannath in their arms, some holding the god s neck and some his feet. A strong thick rope was fastened to his waist, and the pdndds 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) ;

Jagannath supports the universe

He moves "Great

of his

Lord!

own

will,

Master

!

;

who can move him ?

to disport himself.

Master

Shouts of

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 Jagannath

s grace. The Master rejoiced at the sight, and this lowly service of the king gained for him the Master s regard.

JAGANNATH

XI]

CAR DRAWN BY BHAKTAS

s

135

marvelled as they beheld the trappings of the high as the It was covered with fresh gold and car. Hundreds of fly- whiskers and Sumeru mountain.

Men

above were flags and a on it. pure canopy. The ghdgar rattled, bells jingled mounted Many coloured silk cloths covered it. Jagannath polished mirrors hung* from

one

oar,

For screen),

it

;

Subhadra and Balaram two others. fifteen days had Jagannath remained (behind a dallying in secret with Lakshmi, and now with

her leaVe he came out for a ride in his car to give delight The fine white sand on the road suggested to his adorers. a river bank, and the gardens on both sides made the place look like Brindaban.

Jagannath went

pleased with what he saw on both

along in

sides.

his

car,

Bengali athletes

dragged the car joyfully. It sped at one time, slackened In fact it at another, and sometimes stopped altogether. moved of its own will, and not under the force of men.

Then

the Master with His

own hands gave Then He

bhaktas sandal paste and garlands

the chanters (kirtanids) into four parties, all

of 24 singers

chiefs being

to

the

divided

consisting

in

and eight men playing on the khol, their Shribas. Then He bade Nitya-

Swarup and

nanda, Adwaita, Haridas, and Vakreshwar dance. In the first party Swarup was the leading singer, while the other

Damodar, Narayan, Govinda Datta, Raghav with them danced and Shri Govindananda Adwaita. Of the second party the spokesman was five

were

Pandit

;

^

Shribas, his followers being Gangadas, Haridas, Shriman,

Shuvananda, Nityananda.

and

Shri

Mukunda

Ram

Pandit.

Here

danced

led the third party, consisting of

Vasudev, Gopinath, Murari, Shrikanta, and Vallabh Sen, The fourth party with Haridas Thakur as the dancer.

CHAITANYA-CHARIT-AMRITA

[XI

was composed of Haridas, Vishnudas, Raghav, Madhav Ghosh and his brother Vasudev 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 Ramananda and Satyaraj as

their

the

dancers),

of

Acharyas

Shantipur

(with

Achyutananda as their dancer), the men of Khand (with Narahari and Shri Raghunandan as their In dancers).

short

four

parties

preceded the

walked on the

flanks,

parties played

on 14 khols in

and one

maddened the Vaishnavs

three

worlds

of Jagannath,

two These seven the music of which

in the rear. all,

The cloud

present.

enthusiasm melted in showers, along with the nectar of kirtan. the

car

of

Vaishnav

their eyes

dropped tears

The shout

of kirtan filled

and drowned

all

other

sounds.

The

Master visited the seven positions shouting "Hari" and "Glory to Jagannath!" 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

pure-souled esoteric bhakta can

Jagannath,

of the Master,

know

with the sankirtan,

pleased

only

the

it.

stopped his

At this Pratap Rudra marvelled exceedingly became overcome with excess of devotion. He

car.

and

spoke of

the Master s greatness to Kashi Mishra, who replied, "You are, O King, fortunate beyond limit." The king and

Sarvabhauma exchanged

glances, secret manipulation of Chaitanya

favours can

know Him

cannot recognize Him.

;

as ;

none

else

knew the

only those

whom He

without His grace even Brahma had been delighted with the

He

MASTER LEADS KIRTAN ROUND CAR

XI]

137

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 ;

Chaitanya? Sarvabhauma and through this illusion Kashi Mishra were amazed at the grace shown to the *>f

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

and

rasa

other

sports

at

Brindaban

Dancing thus, the Master on the wave of enthusiasm to

the

Gundicha

people away As Jagannath was going

swept the the

garden-house,

Master performed

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, Ramai, Raghu, Govinda, Mukunda, Haridas, Govindananda, Madhav, and kirtan before the

Govinda) under Swarup to sing and move in the Master s company, while the other parties sang around Him. After

bowing

to

Jagannath, with folded palms and uplifted face

the Master prayed

:

who

is the divine God, the and benefactor of the protector of fyahmans and kine, To Krishna, to Govinda, I bow again and universe.

Salutation

to

Shri Krishna!

(Vishnu Pur an, pt. attend Devaki "Victory

again!"

Vrishni race, the lord!

I.

Deep

colour, tender are his limbs.

s

xix. 48.) son,

the

Lamp

of

the

blue like the clouds

is

He

of the

is

the

Redeemer

his

CHAITANYA-CHARIT-AMRITA

138

world from

c.

(Paddvali,

Padavali,

its

c.

Victory to him!

load of sin. 108.)

Also

[XI

Bhagabat,

X.

xc.

Victory! 24

and

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, sorts

of

helplessness,

pride,

exultation

and

all

humility.

Stumbling He rolled on the ground, like a golden hill thrown on the earth. Nityananda and Adwaita hastened to raise Him up in their arms, shouting Hari! Hari.

Three circles were formed to keep the crowd back. The was formed by Nityananda, the second was composed

first

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 primeof Kashishwar,

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 of all else. He was pushed repeatedly and at last forgetful minister,

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,

wondered and gazed

at the at

even Jagannath himself

dancing of the Master, stopped his car, the dance with winkless eyes. Subhadra and

XI]

CHAITANYA DANCES BEFORE JAGANNATH S CAR

Balaram smiled in delight

at the sight

dance.

the

of

139

A

strange change came over the Master while dancing with all

His might

all

:

the eight spiritual phases (sdt-wik bhdb]

His hair stood

manifested themselves at the same time.

on end, with their roots in the skin bulging out, like a His teeth clashed Shimul tree pirt round with thorns. together fearfully, as

if

Blood

they would be dislocated.

and sweat ran over His body. He lisped ja ja ga ga His eyes poured down tears like syringes, inarticulately. and moistened the men around.

Fair was His complexion, turning into rosy, at times resembling the Mallikd At times He stood inert, at times He rolled on the

at times

flower.

ground

at

;

times motionless like a dry wood,

other

at

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

Shuvananda, mad with passion and drank up that froth highly

sheds bubbles of nectar. for Krishna, collected

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 ivhose sake I had been withering in the

Loudly did Swarup sing delight danced tenderly.

fire of Cupid."

Master in

this burden, while the

Slowly Jagannath

on, Shachi s son dancino- before

it.

s

car

With eyes

moved

fixed on

Jagannath 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,

Jagannath

stopped his

car

;

when

the

CHAITANYA-CHARIT-AMRITA

14

[XI

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 Lcms He loudly recited :

the following stanza.

Paddvali

c.

(Kavya-prakash,

I.

canto 4 and also

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 Jagannath. Under that emotion He had the burden sung

At last Radha prays to Krishna, "You are (by Swarup). the same [beloved] and I am the same [lover, as during your incarnation as Krishna], and yet Brindaban steals

my

Brindaban again Here there are crowds and the din and bustle of elephants, horses and heart.

Appear

at

!

chariots there only flowery woodlands, the bee s mur Here you are dressed as a mur, the cuckoo s cooing King girt round by warriors, |;here you were a cow-boy, ;

!

in the

company

Here I have not a drop used to taste in thy society at with thee to dally at Brindaban

of flute players

of the ocean of bliss

!

I

Take me Thus only can my

Brindaban.

heart be gratified." In the ardour of His devotion the Master recited the stanzas of again.

the

Bhdgabat, voicing Radhika s longing. But people could not understand the verses Swarup ;

other alone

knew their meaning but spoke not. (Afterwards) Rup Goswami proclaimed the sense. (Vide Bhagabat X. Ixxxii. 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

CHAITANYA

XI]

RAPTURE AT SIGHT OF THE IDOL

S

141

the stanzas and danced gazing at Jagannath. Swarup, fortunate beyond expression in being absorbed body and sang, while the Master drank in his

soul in the Master,

Under passion

music in abstraction. sat

down and with bowed head

ground with His

s

sway the Master letters on the

traced

Swarup prevented Him.

Lest His finger should be hurt, Swarup s song was in exact

accord with the Master

emotion

to every

mood

finger.

s

he gave a vocal shape

;

of the Master s heart.

As He gazed at Jagannath s lotus-like face, flashing the sunlight, his beautiful eyes, his perfumes, robes, garlands and ornaments, the ocean of joy surged up in the in

Master

s

rapture

a

heart,

and

wild

wildness

Him

emotions fought in

rose, a passion subsided,

and

at

asserted

last

storm

raised

swept

a

through

Him

the

different

tumult,

like hostile armies. it

came

A

passion

to terms with another,

normal mood of spirituality The Master s body was a pure

His

itself.

;

(sdtwik) hill

of

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 Jagannath, gold

;

;

all

the

courtiers

of

the

all

marvelled at the Master s dance and

residents of Puri,

rapture, and

all felt

king,

the

pilgrims,

devotion to Krishna.

and

the

In enthusiasm

The pilgrims by they danced, sang, and set up a din. the dance increased the joining happiness fourfold. Jagannath hiniself Master s dance.

moved

on

slowly

to

witness

the

Thus dancing, the Master advanced to where Pratap Rudra stood, and was about to fall down when the king

Him

On seeing him the Master recovered com up. and cried shame on Himself for having touched a posure

held

CHAITANYA-CHARIT-AMRITA

142

[XI

King, a worldling, adding, "In his rapture Nityananda 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 Jagannath as a sweeper, and had meant to meet the king, yet He professed anger in order to warn His followers against

The king grieved but Sarvabhauma told him not to

consorting with worldly-minded men. at the

Master

lose heart,

s speech,

"The

He is only pleased with you by means of you. I shall seize You will then go and entreating Him.

Master

is

;

instructing His followers a proper time for

meet

Him."

Then behind

it

the Master walked round the car, and standing

pushed

it

with His head.

ran on with a clatter

Hari!

;

Next the Master

before the cars of

was done

He

At His push the car

the people around shouted Harif led His followers

away to dance Subhadra and Balaram, and when that

returned to dance before Jagannath

s

car.

So the cars reached Balgandi, where they stopped, and on the left were the Jagannath looked on both sides abodes of Brahmans in cocoanut groves, on the right a flower garden resembling Brindaban It is the rule that Jagannath breakfasts here on ten million dishes. :

Every devotee

of Jagannath,

his best food to the god.

and

whatever his position,

The

offers

king, his wives, ministers

Puri, great and small, the pilgrims from various lands, the people of the pro courtiers,

all

citizens

of

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

vince,

at the tinu- of

the bhog, and so the Master stopped dancing

CHAITANYA RESTS IN GUNDICHA GARDEN

XI]

and entered the garden, where

He

143

lay prostrate on the

veranda of the garden house, overcome with love exertion of dancing

made Him

All the bhaktas

enjoyed the fragrant cool wind. been singing kirtan came and rested [Text, canto 13.]

ii

;

perspire copiously and

the

He

who had

under the

trees.

CHAPTER

XII

The Hora-Panchami Procession As the Master

of

Lakshmi

lay thus in the trance of love, Fratap

Rudra entered the garden alone, casting off his royal robes and dressed as a [common] Vaishnav, according to the advice of Sarvabhauma. With folded hands he took per mission 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 Rdsa dance, (Bhagabat, X. xxxi. i). Infinite was the ;

Master cried

He heard When the

s delight as

"Go

on."

He

the verses, and

repeatedly

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 "The

tears.

nectar-like discourse of thee,

to -the afflicted,

antidote peace.

to

sin.

the

theme

Blessed are they

who

of

it

X. xxxi. king,

and

life

the

it

much

far

and wide on

alms."

(Bhaga-

the Master embraced

knowing now who he was. The king s had won for him the Master s pity, who now

not

lowly service

sages,

is

9).

Crying the giver of much alms, the

darling!

does good and gives

spread

earth, for they are truly givers of bat,

to

of praise

The hearing

O

CHAITANYA EMBRACES PRATAP RUDRA

XII]

145

made him

a gift of His grace without any inquiry.

the power

of Chaitanya s grace,

The Master

questioning.

asked,

benefactor, that hast pcwred

nectar of Krishna

s

make me

into

The king

My

the servant of your

fruit

art

"Who

by surprise

deeds?"

the slave of thy slaves.

which bears

thou,

my

Then

revealed His godhead to the king, forbidding

!

my

ears the

am you may

replied,

only desire is that servants."

Lo

without

"I

the Master

him

to tell

Though knowing everything at heart, He showed as if He did not know that the visitor outwardly was a king. The bhaktas extolled the king for his good it

to

anybody.

Pratap Rudra took leave after prostrating him and then with folded palms bowed to all the bhaktas,

fortune. self,

At noon the Master with His

and went away.

followers

breakfasted on the plentiful prasdd sent by the king by

Ramananda. The prasdd from the Balgandi bhog was excellent and of infinite variety, but none of them was cooked food. the hands of Vaninath, Sarvabhauma

and

[Details of the dishes.]

Knowing resolved

to

the fatigue of the kirtan singers, Chaitanya

feast

them.

He

them

seated

in

rows and

Each man was

began to serve the food Himself. one leaf and ten cups of Key a leaves.

none would dine before the Master, He ought Then the Master sat down with His

Him

that as

to sit

down

circle

and fed

was

left

at the

food.

given

Swarup informed

to meal. all

to their

fill.

The

excess of prasdd that

over sufficed to feed a thousand men.

Master

At the

s

Govinda,

bidding, brought in beggars to eat this

sight of the beggars

feast the

Master taught

Hari s name, and they were carried away of love as they shouted Hari-boL on the stream

them

to chant

Now

came the time

for dragging the car of Jagannath.

CHAITANYA-CHARIT-AMRITA

146

The Bengal not move.

but the car did

athletes pulled at the rope,

So they gave up the work

[XII

in

the wrestlers to draw the car ancv applied his to it but still the car did not move. Then ;

elephants were harnessed to the car, but

The

despair.

king and his Court hastened thither in alarm.

it

He

set

own hand powerful

did not ad

vance 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

No other sound Jagannath In a twinkle the car reached the gate of the

shouted

"Glory!

Glory

to

!"

was heard. Gundicha garden, the people marvelling at the power of Chaitanya. They set up a roar of "Glory to Gaurchandra At the sight Glory to Krishna-Chaitanya of the Master s might, Pratap Rudra and his courtiers !

swelled with enthusiasm.

!"

Then

the servitors performed

the ceremony of dismounting Jagannath 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-totd garden for reposing.

Adwaita

and

eight

other

XII]

WATER-SPORT IN INDRADYUMNA^S TANK

leading followers invited

Him

147

Among the Him as there

for nine days.

rest as many got a chance of entertaining were days in the "four months," while the rank and file of His followers had n day free for each individually so two or three of them combined to give Him a joint enter tainment on one day. Thus did the Master play at dining out. After His morning bath He visited Jagannath, where He danced and ;

-

sang with His followers, now bidding Adwaita dance, now Nityananda, Haridas, Achyutananda, Vakreshwar or some other bhakta. Thrice in the day did He sing kirtan in the

Gundicha garden, imagining that Krishna had come to Brindaban 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),

of Krishna at Brindaban,

acting in

many gardens

dyumna, splashing His bhaktas with water, splashed

Him

from

the feats

disporting in the tank of Indra-

now forming one

all sides,

while

they

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 Nityananda the former

tried to overwhelm each other with water was beaten and vented his feelings in abuse.

;

Vidyanidhi struggled with Swarup, Shribas with Gadadhar, Raghav Pandit with Vakreshwar, Sarvabhauma with gravity of the last two disappeared and they became boys again Seeing their excitement the Master smiled and said to Gopinath Acharya, "Both are

Ramananda Ray.

The

!

grave scholars and venerable men, but they are like wild boys. Stop them." Gopinath replied,

acting "When

the ocean of your grace surges up, a single drop of

it

can

CHAITANYA-CHARIT-AMRITA easily

drown

tall

to speak of these

[XII

mountains like Meru and Mandar, what two small stones? It is thy grace only

that has given the nectar of

lild to one whose life was formerly spent in chewing the dvy husks of logical dis

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 Vtehnu). putation."

Thus did He act the lild 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 re turned with His followers to the Ai-totd. At the Acharya s house He dined with His leading followers. The prasdd

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

In

garden to sleep

garden, in company with His bhaktas He sported as at Brindaban. The trees and creepers blos

somed

the

at

His

zephyr blew. alone singing.

sight, the bee

and the black-bird sang, the

Under each tree He danced, Vasudev Datta Each (bhakta) sang under a different tree ;

Chaitanya alone danced in supreme rapture. bade Vakreshwar dance, while He sang.

Then He

Swarup and

other kirtanids 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. Thenpe He returned to the garden and dined out with His bhaktas. For the nine days that Jagannath remained at Gundicha, such was

the Blaster

s life.

He

lodged in the large flower garden

named Jagannath-vallabh. When the time came

for

the

ceremony of Hard-

WHY

XII]

Panchami,

the

"To-morrow

triumph.

JAGANNATH VISITS GUNDICHA GARDEN

is

king

spoke

to

earnestly

Hora-Panchami,

the

149

Kashi Mishra, of

day

Lakshmi

s

Let the celebration be of unprecedented splen Ma^er may be filled with wonder. Let

dour, so that the

extraordinary arrangements

be made for the ceremony. fly-whiskers and umbrellas be

Let coloured cloths, bells, and brought out of my wardrobe as well as Jagannath s, be decorated. Let the flagstaff, flag, bell, &c. let varied music and with forth be set litter (Lakshmi s) double be should (the ordinary), The expenditure dance*. Act so festival. Car the so that the ceremony may eclipse the

that

may be drawn

Master

followers to behold

Next

to

come out with His

it."

morning the

Master

with

His

party

visited

to the temple Jagannath at Gundicha, and then returned Kashi festival. eager to behold the Hora-Panchami His and party Mishra with great honour seated the Master

about a good position. Chaitanya wished to hear asked Swarup, "Though particular emotion and smilingly

in a

Jagannath

lives at

Dwaraka, manifesting

his natural be-

From- the temple he goes to pretext of a ride in his car. The parks here resemble Brindaban he visit Brindaban. on the longs to see them therefore, and leaves his temple From the temple he goes to of a ride in his car. ;

.

pretext

Gundicha and there disports day and night in the many take Lakshmi with him?" gardens. But why does he not

Swarup answered, "Listen, Master, to the Lakshmi has no access to Brindaban, as Krishna

reason. s

play

So none but the latter can The Master continued, "Krishna a ride. Subhadra and Baladev

mates there are milk-maids. ravish Krishna s

heart."

on the plea of accompany him. His dalliance sets out

with

the

milk-maids

is

CHAITANYA-CHARIT-AMRITA

done

in secret in the parks,

does not overt offence.

unknown

Why

[XII

to others.

Krishna

then does Lakshmi

a rage at his journey to Gundicha?" "Such is the nature of a loving mistress. the part of her sweetheart rouses her

fly into

Swarup

replied,

Indifference on

anger."

Just then

Lakshmi arrived

in

an angry mood set with many

Lion Gate, riding a golden litter and accompanied by rows of men

at the ei:is,

bearing flags, flywhiskers, umbrellas and standards, with many musicians, and preceded by the dedicated A dancing-girls (devddsi).

hundred

richly

dressed

hand-maids

bearing

betel-leaf

caskets, goglets of water, fans and fly-whiskers, display of wealth and retinue came in her

and much

train.

Her

maids chained the chief servitors of Jagannath 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 tive quotations from Sanskrit treatises on love].

At

illustra

words Shribas laughed and said "Hark you, behold the vast wealth of my Lakshmi. Brinda-

his

Damodar

!

ban can boast of only flowers, leaves, hills, peacock plumes, and the Gunchhd fruit. And yet Jagannath has gone to visit Brindaban Lakshmi might naturally sus !

pect Krishna Brindaban."

motive in leaving such wealth for poor As he was laughing Lakshmi turned to

s

chastise him, saying

"Behold, your god has left such splendour and gone to the Gundicha garden for the sake

of flowers, leaves and fruits

wise act thus?

!

Why

does the chief of the

Bring your lord before

Lakshmi!"

So

CHAITANYA INSPIRED WITH RADHA^S PASSION

XII]

saying,

handmaids brought the Master s attend with their waist-bands, made them bow at her

Lakshmi

ants tied

mercy.

151

s

They beat (Jagannath

and treated Jagannatk cried with

s

folded hands,

Jagannath before you." returned to her abode

with their

car

s)

like

officers

shall

"To-morrow

Then Lakshmi was

sticks,

until

thieves,

they

we produce pacified

and

[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

Sing on!" He His enthusiasm welled forth cried with ears on the alert. on hearing the song of the love-making at Brindaban, and He flooded the village of Puri with devotion. Lakshmi rapture while

went back danced on parties

Swarup

to till

grew

her

sang.

own

"Sing

place

in

on!

time,

but the Master

the third quarter of the day.

tired with singing,

The

four

but His ardour became

doubly intense. Under the influence of Radha s love He became an image of the passion. Nityananda seeing Him from afar prayed to Him, but came not near in consi None but Nityananda could hold deration of His ecstasy. 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 At this the Master came to Himself, and

exhausted.

returned to the garden. After taking rest He had His midday bath, #nd dined pleasantly with His party on the

many

dishes sent from Jagannath s and

In the evening

He

Lakshmi

s prasdd.

bathed again and visited Jagannath,

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

CHAITANYA-CHARIT-AMRITA

*52

days, after which

came the return journey

in his car to his temple, at

[XII of

which the Master

Jagannath in

supreme

delight danced and sang as during the outward ride

When Master

Jagannath again occupied his throne, the with His followers to His quarters.

returned

[Text, canto 14.]

CHAPTER The Dinner ,

at

XIII

Sarvabhauma

-Thus did the Master

s

House

live at the Nilachal

with His

In engaged in dancing, singing, and delight. to visit to used He Jagannath the first year (of His stay) the When and sang. whom He bowed, hymned, danced issued from the temple He was offered, s Upala-bhog god and took Haridas home with Himself, and there chanted

followers,

Hari s name. Adwaita arriving there adored the Master, washed His feet with perfumed water, rubbed Him all over with round His neck fragrant sandal-paste, placed a garland

and the tufted Tulsi flower on His head, prostrated him with folded self at the Master s feet, and adored Him palms.

The Master adored

and Tulsi leaves

the Acharya with the flowers

over on the ritual tray, and recited

left

what thou art!" Then His with sound lips and had a laugh He made honour each other. two the did Thus at the Acharya. to dinner. Master The Acharya repeatedly asked the

the verse

"I

bow

to thee, that art

a playful

The Master with His

dined at the houses of the

party

bhaktas on successive

different

spend four months

in

festivals of

Jagannath.

On

s

Krishna

days.

Thus

did

His company, witnessing

Nativity

*

Day took

all

they the

place the ceremony

which the Master with His bhaktas personated the cowherds [of Mathura]. On His own shoulders did He carrv the loads of milk and curds

of

Nanda

s

grand

festival, at

J

54

CHAITANYA-CHARIT-AMRITA

[XIII

to the place of the

ceremony, shouting Hari s name. Kanai Khuntia played the rdle of Nanda and Jagannath Mahanti that of the queen of Braja. With Pratap Rudra himself, Kashi Mishra, Sarvabhaunia, and the Parichhd

Master danced and sported, spattering milk, curds and yellow liquid. "Bear with me when I tell the truth. I

(minister) Tulsi, the their

all

Adwaita shall

bodies said,

know you

a staff

At

!"

with

cowherd only if you can brandish Master began to play with the staff. the air and caught it repeatedly as it fell. for a

this the

He tossed it in He swung it round sides,

stick

His head, behind, before, on the two and between the legs, spectators laughing. The circled round and round like a lathe, all men

wondering with his of these

at the sight.

staff.

two

?

Similarly Nityananda too played can fathom the deep cowherd mood the king s command, Tulsi Parichha

Who At

brought out a costly cloth, once worn by Jagannath, and tied it round the Master s head. [Other clothes] were presented to the

Acharya and other followers of the Kanai Khuntia and Jagannath Mahanti, in their enthusiasm, gave away all the wealth of their houses. At this the Master was greatly delighted, and bowed to Master.

as his parents (i.e., as Nanda and his wife, the fosterparents of Krishna). In deep spiritual exaltation did He return to His quarters. Thus did

^them

On

Chaitanya play.

the Bijaya-dashami,

the day of the storming of Lanka, the Master with His followers played the part of the monkey army [of Ram]. the of

Hanuman, He

Transported by spirit and broke it off as if it

seized a branch

were the citadel of Lanka, shouting

in a rage,

"Where

art

Ravan Thou hast kidnapped the Mother of the World. Wretch I shall destroy thee with thy kith and

thou,

!

!

MASTER

XIII] kin."

"Glory

CHARGE TO HIS APOSTLES

S

The people marvelled glory

!

His passion and exclaimed

at

He

So, too, did

!"

155

witness the celebration

One day of Rdsa-ydtrd, Dipdvali and Utthdn-divddashi. of nature the in secret, He and Nityananda farmed a plan the which His followers afterwards guessed only from result. all

y

Calling to

His bhaklas together,

all

Come

Bengal.

Gundicha garden with honourably laid His command, me."

Krishna

in

to

"Return

said,

the

visit

On Adwaita Acharya "Teach

down

men,

all

He

here every year and

to

he

the lesson of faith

the

Chandals."

Nityananda was bidden, "Go to Bengal. Freely proclaim the gospel of devotion and love. Ramdas, Gadadhar and and then I shall be with some others will assist you. Now and standing unseen shall witness your dancing." Embracing Shribas Pandit, He clung to his neck and said the kirtan at your house I shall always tenderly,

you,

"In

You

dance.

alone

of all

men

will

Give my mother this cloth and her and beg her pardon for all my

all

a

monk

leaving her service

and not

irreligion

her love

;

of religion

service to

my

madness on

;

her

is

part to quit

this

be

able

faults.

has

I

been

me.

see

to

bow

this prasdd

to

have turned an

act

of

my part. I am bound by my religion. It has been

on

it.

Tell her to have pity on

What me, as No mother finds fault with a crazy child need have I of monachism ? Love is wealth to me I must have gone out of my mind when I turned sannyasi. At .

;

commancj I am staying at the Nilachal. I Daily do I go occasionally go home to see her.

her

behold her feet not admit

it

nim

and

she feels a delighted sensation but does

as true.

rice, five or six

patal,

;

shall

One day

[for instance] she

cooked

vegetable soups, sdk, mochdghanta, fried

leaves, lemon, bits of ginger, curds, milk,

and

CHAITANYA-CHARIT-AMRITA

156

[XIII

cream, and offered these many dishes to Taking up the prasdd she lamented, All these were Nimai s favourite dishes. He is not here. Who

and

sugar

Saligrdm.

On

thing.

seeing the empty dish v- she wiped her tears

went there quickly and ate up every On seeing the empty dish she wiped her tears thing. and asked, Who has eaten the rice and soups? Why s the dish empty? Has the young Gopal (idol) eaten them up ? Or has an illusion seized my mind ? Has some So

[at her grief].

I

;

Or did I by mistake 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 animal came in and devoured them?

serve no food on the plate at

all ?

she cooks nice dishes, she weeps in eager desire to feed them. Her affection compels me to eat (the food

me on there) is

;

and she

pleased at heart, though outwardly she This happened on the last Bijayd-dashami unto her and make her believe." Though is

disconsolate.

Say overcome

day.

in

making

this

speech, the Master composed

Himself in order to bid farewell to the bhaktas.

To Raghav Pandit He spoke feelingly, made me your servant. Hear,

devotion has story

of

excellent

namely cocoanut

Though

his

serving

manner. his

Krishna

Let

me

speak

of cocoanut

at

gandds

sells

five

his orchards

all

ye,

pure the

most pious and of one thing only,

the

in

offering

"Your

as

[i.e.,

bhog.^ In his place quarter anna each].

have hundreds of cocoanut

yielding lakhs of fruits, yet wherever he hears

of

palms

very sweet cocoanuts, he procures them at the price of four annas for one, even from 20 miles distance. Every day

e

RA GHAV S SUPREME DEVOTION TO KRISHNA

XIII] he

and cools them in

strips the fibre off five or six fruits

Then

water.

at

157

bhog he smoothes them and making small

holes at the top offers the fruits to Krishna,

who

drinks

empty or full of is empty of milk, the Pandit rejoices, cracks the nut and spreading th kernel on a hundred dishes, offers them to Krishna,

the milk within, and leaves the fruits

When

liquid at different times.

he

while

meditates

outside

the

(the

fruit

god

s

dining

room).

and leaves the dishes bare, or At this the Pandit s fills them again with the kernel. devotion grows and he swims in the ocean of love. Krishna eats the

One day to

be

offering,

his servant

offered to the

brought ten cleaned cocoanuts but while waiting outside the

god he happened to touch the wall above with his hand and then placed the same hand on the fruits. On seeing ;

<loor

threw away the

this the Pandit

fruits as defiled

and un

of offering to the god, because the dust raised

worthy

by

the feet of people entering at the door sticks to the wall above. By such pure loving service he has surpassed the Similarly whenever he hears of any good fruit

world

mango, or jack, them dear, washes, buys

like plantain,

fully

the god.

and

cleans,

offers

them

to

So, too, vegetables, roots, fruits, chird, hurum,

confects, cakes, sweet drinks, scents,

pickles,

in far off villages, he care

cloth,

condensed milk, kdshandi, and the pick of all

ornaments,

things he offers cleanly to the god. unmatched an$ soothes the eyes of

His loving service who behold

all

is

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, his

who

day

is

day he spends all But he is a house-

so charitable that every

s earnings,

saving nothing.

CHAITANYA-CHARIT-AMRITA

158

[XIII

holder and ought to save, for without saving a man cannot You have the charge of the income

support his kinsmen.

and expenditure of his house.

man

In your capacity as head -Come every year with

(his affairs properly).

arrange

the bhaktas to the Gundicha garden,

all

taking care of

them."

To

the

pilgrims

here

"Come

every

devotional

Krishna

is

with

He

village

cloth

silk

striped

sa?.d,

(for

Gunaraj Khan wrote the Shri Krishna Vijay,

Jagannath).

one

from the Kulin year

sentence

the lord of

my

of

which, has made

life,

Nanda

s

me

bondsman

the

darling

Not to speak of you, even a dog of your dear to me, above all others."

of his line. is

village

At

Khan and Ramananda too entreated man how can I practise The beg thee to lay commands on me."

this Satyaraj

the Master,

devotion?

"I

I

Master replied,

am

"Ever

ever sing Krishna I

know

a

a worldly

serve Krishna, ever serve Vaishnavs,

s name."

Vaishnav

?

;

Tell

Satyaraj asked,

me

"How

shall

of his general character

The Master answered, "Whosoever utters 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 istics."

Krishna

s

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

Chandal

caste.

Along with

that,

name

Krishna

s

Swami

stanza in the Paddvali, xviii.

destroys our bondage to the world and draws the heart to the love of Krishna. Vide Shridhar

utters

him

as

Of

s

Krishna

s

name alone

is

who Honour

Therefore, he

truly a Vaishnav.

such."

the

pilgrims

from

Khanda

the

leaders

were

MUKUNDA

XIII]

S INTENSE

LOVE FOR KRISHNA

159

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 that

my

Mukunda

doubt."

Raghunandan

my

is

replied,

"I

verily believe

father and I his son, because our

devotion to Krishna has been imbibed from

him."

delighted Master broke out, "True are thy words. who gives us faith in Krishna is our guru." Bliss it

The

He is

to

the IVJaster to unfold the greatness of bhaktas, and He holds forth on the subject through five mouths as it were.

He said, "Hark ye about pure and deep love, like un alloyed gold. Outwardly he is a physician royal and serves his master. But who can fathom his heart s His

Turning

to

Mukunda

s faith.

followers It is a

One day

Musalman king was him about medicine, on a high dais, when a

devotion

?

the

talking with

servant held

Nawab s head. At the sight (of Krishna s crest), Mukunda in a rapture of devo tion tumbled down from the height. The Nawab, think a peacock- feather fan over the

ing 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 Nawab s query about the cause of his fall, he replied that he was subject to epilepsy. The Nawab was very to the

wise, he discerned the real reason and thenceforth regarded

Mukunda

as a great

devotee."

at Krishna s temple, in front of which there was a tank with a Kadamba tree blooming all the year round on its ghat. Daily two flowers blossom

Raghunandan served

ed

there

(as

if)

derived

from

continued, turning to

Mukunda,

money, Raghunandan

s to serve

12

Krishna. "Your

The Master

business

Krishna.

is

to earn

His heart has

100

CHAITANYA-CHARIT-AMRITA

no other

Do you

[XIII

Let Narahari remain with

desire.

three ever perform these duties

He

Graciously

addressed the

my

bhaktas.

respectively."

two brothers, Sarva-

bhauma and Vidya-vachaspati, "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 nv-er Let Sarvabhauma worship the wooden god

Bhagirathi.

and Vachaspati the water-deity.* Embracing Murari Gupta, the Master extolled sincere devotion thus, "Listen, O ye bhaktas I had !

his for

merly 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

source of

all

Love

is

passions (ras), the ocean in

are stored like gems.

He

is

of the masters of emotions. is

all.

his fascination

;

pure, clean, the

which

all virtues

wise, expert, sedate, the chief

Sweet

his sports are

is

his character, sweet

marked by cleverness and

Worship that Krishna, seek refuge in him. The His heart cannot accept any other object of adoration. respect for me somewhat influenced him and he replied skill.

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 So he the feet of Raghunath? Kill me to-night, O Lord !

spent the whole night watching and weeping, sore at heart.

In the morning he returned, clasped my f 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

XIII] VAISHNAV SACRIFICES HIMSELF FOR MANKIND thee, so that the conflict within

me may

l6l

At

be ended.*

these words I rejoiced exceedingly, raised and embraced him, saying, Excellent Excellent firm is your devotion, !

!

O

Gupta,

as

my

wottls have

shaken

not

your purpose. the devotion of servants of this kind that ought to be offered at the Lord s feet, when the Lord draws away His It is

fQetf the devotee does not let

you repeatedly was only

You

Hanuman

are

go his grasp.

to test this

That

I

urged

your earnest

faith.

Ram.

himself, the servant of

then should you leave his lotus feet

This

?

is

Why

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.

own praise, begged at come down to deliver the his

mine.

One

!

me

Datta, blushing to "Thou

hear hast

Grant one prayer

world.

of

can be easily granted, if thou wiliest, O Gracious My heart breaks to see the sorrows of mankind. It

Lay thou the let

The

the Master s feet,

sins of the rest of

suffer in hell

mankind on my head

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

Trembling and weeping He answered in request is no surprise, coming from who a Prahlad. are Full is Krishna s grace on you. you Krishna brings to fruition whatever his servants ask for he has no other work than to gratify his servants wishes. Master

s

heart.

broken accents,

"This

;

You have prayed the universe.

(I

for the salvation of all the creatures of

say) they will all be delivered, without

suffering for their sins.

Krishna, (alone)

who

is

The

omnipotent.

task

Why

is

should

undergo the due chastisement

much for he make you

not too

for

(their)

sins?

CHAITANYA-CHARIT-AMRITA

l62

[XIII

Those whose good you desire are Vaishnavs, all of whose Witness the Brahma sins are removed by Krishna. Samhitd,

v. 60.

your mere wishing, the universe will be redeemed. Ten It is no labour for Krishna to deliver all men. million figs (dumbur) can grow on one tree similarly ten "At

;

million universes float in the water of the Pure.

The

tree

and perishes. So, too, set free if one universe is [from re-birth], Krishna does not regard it even as a trifling loss. Endless are Krishna s

knows not the

a fruit drops

Vaikuntha and other places belong to him. by the ocean of the Cause of Creation.

possessions.

They

loss, if

are girt round

Countless illusive universes float in that ocean, just as a The pot of oil-seeds may float in the ditch round a city.

one seed-grain out of it matters nothing. Krishna does not feel the loss if one universe Even if illusion and all the universes subject to

So, too,

loss of

is

gone.

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

cows giving inexhaustible milk.

of ten millions of

Vide Bhagabat, X. Ixxxvii, 10." In such terms did the Master speak of the different

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 merits of

settled

Puri,

all

Him

by

at

Jaleswar

Govinda, and Kashishwar, Puri.

He

visited

Jagannath-Puri].

thus,

to Bengal, I

Da modar f

The

Pandit,

these lived with the Master at

Jagannath every morning.

One day vSarvabhauma palms

[in

Jagadananda, Swarup Damodar,

"Now

that

all

solicited

Him

with

folded

the Vaishnavs have returned

have got an opportunity of entertaining you.

XIII] MASTER A GUEST AT SARVABHAUMA

Be pleased

to

be a guest at

house

my

S

for a

HOUSE

163

The

month."

I is opposed to my rules of duty. Master replied, can t do Sarvabhauma persisted, "L,et it be for twenty days only." feut the Master objected, No, that "It

it."

opposed to the rules of a sannyasi." Sarvabhauma came down to fifteen days, but the Master insisted on dining with him for one day only. Then Sarvabhauma, clasping His feet, begged for ten days out of which the too

is

Master gradually reduced

five,

and accepted the invitation

Then Sarvabhauma made another "There are ten monks with you, out of

for five days only.

prayer, saying,

whom

the Puri will dine with

me

for five days, as I told

Damodar Swarup, my friend, will go to my before. 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

you

fail to

show due

hospitality

if

so

many monks come

to

me

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

together.

very day. The Bhattacharya s wife was called Shdthi 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 rice"

what

said,

"It

[viz., three maunds]. is

is

impossible to eat so

The Bhatta

a sufficient quantity for you.

replied,

"I

much know

At Puri you

[as

Jagannath] 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, 18 mothers, and the Yadav clan. At Brindaban you dine twice daily

at the

houses of your kinsmen and cow-

CHAITANYA-CHARIT-AMRITA

164

[XIII

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 Consent to take only a little a wretched little creature. mouthful of food at my house." Smiling, the Master sat herd comrades.

down,

Bhatta

the

Him

serving

Just then there came

Jagannath.

the

Amogh,

He

fault-finder.

wished

of

prasdd

the son-in-law

He was

and the husband of Shathi.

of Bhattacharya

Kulin and a

with

a

to see the fesding,

but could not come, as Bhattacharya kept watch at the When Bhattacharya was busy serving door stick in hand !

the prasdd,

Amogh came

to criticise,

"What

!

in

and looking

a single

monk

is

at the rice

began

eating this rice, on

which ten or twelve others can feed to their

fill

!"

Hearing

these words Bhattacharya looked over his shoulders, and

His father-in-law cursed him and s widowhood. That night Amogh spent in hiding, and next morning he was seized with cholera. At the news that he was dying, Bhattacharya exclaimed, "The gods are on my

Amogh

away

fled

his mother-in-law

prayed for her daughter

and are doing my work. A sin against God bears Witness the Mahabharat, Bana-parva, fruit. ccxli. 17, and Bhagabat, X.iv.3i." When Gopinath Acharya went to see the Master,

side,

immediate

answer to a question about Bhattacharya, he said, "The couple had fasted at night. Amogh is dying of cholera." At this the merciful Master hastened therd", laid His hand

in

on

Amogh

Brahman

s

s

breast

heart,

a

and fit

said,

"Pure

place for

by nature

Krishna to

sit

on.

is

this

Why

have you seated the Chandal Envy here, and thus defiled a very holy spot ? Your sins are ended by the society of

Sarvabhauma.

When

sin is

gone,

men

recite

Krishna

s

CHAITANYA REVIVES A DYING MAN

XIII] name.

Amogh

Rise, thou,

will

God have mercy on

rose

up with the cry

!

chant Krishna

you."

At

Soon

Amogh

and began

of Krishna! Krishna!

standing stockstill, perspiring, lisping. at seeing the surging up of his love.

fault."

name.

these words,

dance in an ecstasy, of devotion,

IVf aster,

s

165

to

weeping, trembling, The Master smiled

But he begged the Master forgive my

holding His feet, "Gracious 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 say related ing, "You are an object of affection to me, being and servants Even the very to Sarvabhauma. dogs of his

Thou

house are dear to me above all others. Chant Krishna s name."

hast not

offended.

So saying the Master came to Sarvabhauma s house, who clasped His feet, but the Master embraced him, took His seat and began,

Why

are

you

"Amogh is

fasting,

why

are

a child.

He

cannot offend.

you angry with him ?

bathe, visit Jagannath, and break your fast soon, want to please me. I shall wait here so long as

Up, you you do if

not return with the prasdd (for your dinner)." Clasping His feet Sarvabhauma asked "Amogh was dying. Why did you revive

your

him?"

The

child.

The Master

father, especially

replied,

if

he

is

"Amogh

is

the nourisher,

does not take note of the offence of his boy. He has now do you then look his sin is gone turned Vaishnav ;

;

kindly on the god. bath."

him."

The Bhatta

I Shall quickly join

But

He

said,

you

replied, "Gopinath

"Go,

Master, to see

my When the Then He went

there after taking !

stay here.

prasdd comes to him, inform me of to see the god, while the Bhatta bathed, prayed, and dined. This Amogh became extremely devoted to the Master. it."

1

66

A

CHA1TANYA-CHARIT-AMRITA

very sedate man, he incessantly recited Krishna [Text, canto 15.]

[XIII s

name.

CHAPTER XIV The Return ,

Pratap Rudra grew sad

to

Bengal

when he heard

that the Master

to visit Brindaban calling Sarvabhauma and Ramananda, the king entreated them, "The Master s mind is inclined to go away from Puri. Try to keep Him here. no is of Him this Without Try delight to me. kingdom the Master was When every means to detain the hermit." taking counsel with the two about making a pilgrimage

wished

;

they said, "Wait to see the Car Festival, out in the month of Kartik." In Kartik they

to Brindaban,

and

set

urged,

"It

is

Better set out after wit

mid- winter now.

So they plied all arts to not their consent in fear and gave put off His departure of parting with His company. True, the Master was a Yet He did not depart free agent, under nobody s control.

nessing the Swinging

Festival."

;

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.

nanda, though charged by

Him

Nitya-

stay in Bengal

to

and

preach the faith of love, nevertheless went to see Him. Who can understand the display of Nityananda s love?

Who Ratna,

can

number the bhaktas

Vidyanidhi,

and Govinda

(the

Shribas,

three

that

started?

Ramai, Vasudev,

brothers),

Acharya Madhav,

Raghav Pandit with

his casket fitted up, the residents of the Kulin village with their

striped

silk

cloth

(for

Jagannath),

Narahari and

*68

CHAITANYA-CHARIT-AMRITA

Raghunandan went

of

Khanda,

in

short

who can count them ?

;

^

all

[XIV of

Shivananda

the

bhaktas

Sen

made

arrangements about the stages of the road, and guided the whole party in comfort, supplyirg 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. Shiva nanda looked after their needs, provided them with lodgings by winning over the officers of the halting stations (ghdtidl),

and everywhere nourished them with provisions. At Remuna they saw Gopinath (idol), at whose temple the Acharya danced and sang. Nityananda knew all the servitors of the

god

;

so they highly honoured the party. there Nityananda distributed

The night was passed among them the twelve

;

pots of condensed milk

(bhog) presented by the servitors. Then Nityananda 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 Vaishnavs rejoiced. So they wended their way to Katak. After visiting the Witness Gopal they spent the night there. Nityananda the Master.

told the legend of the god, to the increased delight of the

Vaishnavs, the Master.

who pushed on

to Puri, eager at heart to

meet

When

they reached Athdra-nal& (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 Goswami, to their

BENGAL PILGRIMS VISIT PURI AGAIN

XIV] intense

There

bliss.

the

two began

the

169

sankirtan

of

Next Swarup and other by the Master, received them with garlands

Krishna and advanced dancing. followers, sent

*

When they reached the Lion Gate, out to meet them all. He took came Himself Chaitanya them to see Jagannath, and then led them to His own

at the

Narendra Tank.

lodgings.

With His own hands He served them the

They prasdd brought by Vaninath and Kashi Mishra. were tfien sent to take rest in the houses respectively occu them in the previous year. Thus the bhaktas spent four months

pied by

in

His

arrived,

klrtan.

He

When

the

season

took them, as on the

of

at Puri, joining

the

Car Festival

last occasion,

to

wash

Gundicha temple, presented to Jagannath 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, Krishnadas, a Brahman of West Bengal (Rarh) and a disciple of Nityananda, was so fortunate as to pour on the Master s the

head a pot of water, to His great relief. The Master dined with all His followers on the numer ous dishes of Balgandi bhog sent to Him. witnessed the Car procession and the procession with

Him.

The Master was

As before, they Hord-Panchami invited to dinner

which a rain storm burst. Then by Acharya Goswami, the Master s favourite dishes and Shribas invited Him, were cooked b^ Malini, who was His handmaid in devotion, but a mother in tenderness. Acharya Ratna and other at

leading disciples gave dinners to the Master at intervals. When the four months were over He again took counsel in secret with Nityananda.

Master mystic hints

;

The Acharya whispered

he seemed

to be muttering

to the

and none

CHAITANYA-CHARIT-AMRITA could

know

[XIV

his meaning.

Chaitanya laughed at seeing the 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 Vere. But the Master embraced and dismissed him. gestures of his face.

;

(

Then He addressed Nityananda,

I "Listen, Shripad 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." Nityananda replied,

am

"I

but the body

ted that the

;

you are the

body cannot

!

life

of

It is

it.

from

live apart

life

;

admit

yet you,

by your incomprehensible power, are performing such an Well, I shall do whatever you make me.

impossibility. I

am

not

subject

to

embraced and gave him

any leave,

[other]

and

law."

The Master

so to the other bhaktas

too.

The "Master,

pilgrims from the Kulin village begged, as before, appoint us our duty," to which He replied,

Vaishnavs, chant Krishna s name. These two will lead 3-011 soon to Krishna s feet." The men "Serve

asked,

what signs can a Vaishnav be known their real thoughts, smiled,

Vaishnav,

who

has Krishna

?"

and answered, name ever on

s

"By

The Master knew "He

is

the true

Adore 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, his

his lips.

feet."

:

whom brings Krishna s name on your tongue." He describe in succession the three grades of

the sight of

Thus

did

Vaishnavs

:

good, better, and best.

All the Vaishnavs

returned

alone stayed at Puri that year.

to

Bengal.

He formed

Vidyanidhi

a close friend-

CHAITANYA EAGER TO VISIT BRINDABAN

XIV]

171

ship with Swarup, and the two lived together engaged in

discourse on Krishna.

Pandit.

On

He

gave mantra anew to Gadadhar

the day of Orani Shashthi he witnessed the

wear procession, and felt contempt at beholding Jagannath it. That out of not washed size very ing a cloth with the night Jagannath and Balaram visited him [in his sleep] Vidyanidhi was inly antf laughingly slapped his cheeks. glad at finding his cheeks swollen Thus did the bhaktas of Bengal come every year and I procession in the Master s company. in the which something special shall describe only years

witness the god

happened.

s

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 ;

Brindaban, but unable to stir at Ramananda s opposition. In the fifth year the Bengal pilgrims returned home immediately after witnessing the Car Festival without staying

[

Then nanda and

for four

months

].

the Master embraced Sarvabhauma and said,

"Very

eager

am

I to visit

RamaAt

Brindaban.

must your objection I have not set out these two years. I 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. see them.

Permit

me

freely to

On my way

I shall

depart."

is not good to oppose At these words they reflected, is now the rainy Him too much, and then told Him, You will certainly season, which makes travel impossible. "It

1

*"

"It

depart on the Vijayd-dashami." On that day the Master set out, taking with Himself all

the prasdd of Jagannath that had been given

Him, and

CHAITANYA-CHARIT-AMRITA

172

wood and coloured

[XIV

Taking leave and sent back the Oriya disciples who were following Him. With His men He reached Bhabanipur, RLmananda Ray coming also the sandal

He

of Jagannath,

behind in his

threads.

started in the morning,

They spent

litter.

the night there, feeding

on the copious prasdd sent by Vaninath. Next day the Master reached Bhubaneshwar. At Katak He saw ,the Here a Brahman named Gopal image. [Sakshi-] Swapneshwar bade Him to dinner, while Ramananda Ray invited His followers.

garden, and

The Master lodged

in

the outer

under the Bakul

after dinner reposed

tree.

Ramananda Ray went to inform King Pratap Rudra, who hastened thither in joy and repeatedly prostrated

Him

himself at the Master s feet in ecstasy, and prayed to

with tremour and

The

tears.

Master, pleased with his

up and embraced him. The king hymned and bowed to Him again, his body bathed with the tears of the Master s grace. Ramananda 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 faith, rose

became famous of Pratap

who

under the name of "the Saviour The royal ministers adored the Master,

in the world

Rudra."

then dismissed the king.

sent letters to "Build

all

Coming out Pratap Rudra

officers in his

new houses

kingdom, bidding them, [ on the route ]

in different villages

;

rooms with provisions. There lodge fill the Master and wait on Him day and night with your rods [of authority] in hand." His ministers Harichandan six or seven such

and Mangraj he ordered, a

new

"Conduct all

boat to the river

this business.

[Mahanadi]

bank.

Bring

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.

CHAITANYA LEAVES KATAK FOR BENGAL

XIV]

May

Hang

I die there.

out fine

new

173

cloths at the four

Ramananda, go you back to the Master." The in king heard that the Master would resume His journey

gates.

So he nfcmnted

the evening.

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 ghat of the Chitrotsaw pala [Mahanadi] river. The queens bowed when they Him, ,and at the sight of Him they were filled with chanting Krishna s name with tears in their In the three worlds has not been heard of such eyes. another gracious saint, whose very view from a distance

devotion,

inspires love of Krishna.

Then He

crossed over in a boat, and in the moonlit

Here He night reached "the four gates" (chatur dwdr). ate the and bathed next and the morning night, passed to send used Parichha the which mahd-prasdd of Jagannath,

Him

daily in

means

of

9.

huge quantities

at the

king

s

command by

host of servants.

wended His way, served by Rama Hari Chandan, the three [officers and nanda, Mangraj, He was of the king]. accompanied by the Puri Goswami,

Then

Swarup

the Master

Govinda,

Mukunda,

Damodar,

Jagadananda, Haridas Thakur,

Vakreshwar Pandit, Kashishwar, Gopinath Acharya, Damodar Pandit, Ramai, Nandai and

many

other bhaktas, of

only, for

whom

who can count them

followed Him,

are,

to

there

have named the chief

I

When Gadadhar

the Master forbade

is

wrack and

my

Puri.

ruin."

go worshipping Gopinath

;"

him

The Pandit

of his monastic devotions.

you

all ?

Let

my

pleaded,

seat of

The Master

Pandit

to quit the seat

said,

"Where

monachism "Stay

but the Pandit insisted,

here, "The

174

CHAITANYA-CHARIT-AMRITA

sight of thy feet

The Master

is

I

am

gods."

"If

The Pandit answered,

me."

on me.

rest

worth ten million worship of

you give up the worship, mine Stay here and worship, if you want to

argued,

will be the sin.

please

[XIV

"Let

the entire sin

go alone, and not in your company. going [to Nadia] to see the Mother, and not to bear I shall

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

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 s

:

loving anger He told him, holding his hand, "Your object of quitting your promised worship has been fulfilled, in

as

you have already arrived at Puri].

god

your

By wishing

(selfish)

your

with me, you are seeking grieve to see you losing both

I

pleasure.

your dharmas

far [from the temple of

to stay

you wish to make me happy, swear an oath, if you insist any further." So saying the Master embarked, while the Pandit swooned away on the bank. He bade Sarvabhauma (duties).

return to Puri.

lead

such his

the is

I

Pandit

the Master

own vow

Bhdgabat,

I.

If

to

Sarvabhauma

away.

said,

"Get

up

!

You know how Krishna broke vow of his adorer Bhishma. Vide

s play.

keep the

ix.

separation from

shall

34.

Similarly the Master has endured in order to

you keep your vow sacred." So saying he consoled Gadadhar, and the trvo 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 Jajpur He dismissed the two royal ministers who had been escorting Him, after talking day and night about

XIV] MUSLIM GOVERNOR EAGER TO

SEE CHAITANYA

1

75

way) the royal officers, with various things Master under orders, entertained the So faring forth He reached in the newly built houses. Remuna,* where He dismissed Ramananda Ray. The Ray the Master took fell down on the ground in a dead faint

At every

Krishna.

village (on the

;

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

you

lies

fear of

Him

Before

about the path in front,

the land of a wine-bibing Muslim king, through none can travel on the road. His territory

whom

extends to Pichhalda. None dares cross the river in awe with of him. Stay here for some days, while we negotiate an then Oriya him to secure a safe voyage for you." Just servant of the

Hindu

Muslim had

Katak

in disguise.

This

the Master, spy, witnessing the wonderful deeds of

reported to his king,

with

visited

many

monk

"A

has come from Jagannath,

pious persons in his train.

They

sing of Krishna

laughing, dancing, singing, weeping. The but after once seeing people flocked in lakhs to see Him, as return not they became almost could home, Him they incessantly,

chanting

mad,

Krishna

dancing, weeping and cannot be described in words,

name,

s

He

on the ground. but has to be seen, to be understood fully. His power shows that He is God." So saying the spy chanted Han /

rolling

laughing, weeping, and dancing like mad. This turned the Muslim king s mind. He sent his own confidential liindu minister to the Oriya king s [frontier]

Krishna!

* The author, however, Ray accompanied the Master

tells

to

us

in

Bhadrak.

and Bhadrak 28 miles south of Baleshwar. 13

canto

1

Remuna

that is

Ramananda

5 miles west

f

CHAITANYA-CHARIT-AMRITA officer. The man bowed whelmed with love as he

[XIV

Master and became over Krishna! Then

to the

cried Krishna!

he composed himself and spoke to the Oriya king s officer, "The Muslim governor has sent ms to you to seek your permission for him to come here and meet the Master. very anxious to do it, and entreats you. Fear not

is

will be a peaceful

attack,

it

officer

cried out in wonder,

He any

At this the frontierMuslim s heart Who

journey."

could have done this to it?

"A

!

Surely the Master Himself

turned his heart, as the sight and (even) thought of Him saves the world. Then he turned to the confidential 1

minister and said, "He is lucky. Let him come here to see the Master, unarmed and with only six or seven atten dants, if I am to trust in him."

On in a

hearing

Hindu

the

this,

Muhammadan

governor arrived

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 dress,

folded palms stood before the Master reciting Krishna s

name and saying, "Why have I been born in a low Muham madan family? Why did not Fate send me to earth as one of the Hindu race, for then I could have come near

My

thy feet

?

officer,

moved

life is useless.

clasping His feet,

very

Let

by these words, "This

name when heard

man

me

die

!"

Such

frontier-

has got a view of thee, whose

purifies a Chandal.

that he will be saved?

The

praised the Master after

What wonder

the efficacy of looking at thee!" Witness the Bhagabat, III. xxxiii? 6. Then the Master looked benignly at the Muslim and

in soothing terms told

him

governor replied,

I

bid

me

to repeat Krishna s name. The have found acceptance with thee, Let me earn deliverance from the sin

"As

serve thee.

is

CHAITANYA

XIV] of hurting

i77

RETURN TO BENGAL

Brahmans, cows and Vaishnavs, of which

been too often "Listen,

S

Sir,

guilty."

Then Mukunda

I

have

Datta broke

in,

our Master wishes to reach the bank of the

a great command Ganges. Help Him to go there. It is and a good service." The Muslim bowed to the Master and His party and The frontier-officer embraced him, set gleefully.

pff

formed

a

friendship

with

him,

and

gave

him many

Next morning the Muslim governor many* decorated boats with his Hindu minister presents.

the Master.

Him.

The Oriya

frontier-officer,

The Master placed

His men

too,

sent out to escort

accompanied

in the cabin of a

new

stood on the

who boat, and dismissed the frontier-officer, bank gazing at the voyagers with tears in his eyes. The at the Master s feet, started the after

bowing governor with ten boat-loads of soldiers as a defence against He crossed the terrible river Mantreshwar, and

flotilla,

pirates.

the

proceeded to Pichhalda, at which (frontier) village of Master sent him back. The new disciple s expressions devotion on the occasion were indescribable. In that boat the Master reached Panihati, and robed

His the captain in the robe of His favour. The report of on crowded men together coming created a sensation Master the led and came Pandit land and water. Raghav :

to his house,

making

their

way through

the press of

men

with great difficulty. The Master halted there one day. Next morning He reached Kumarhati, where Shribas dwelt. Thenoe He proceeded to the houses of Shivananda

and Vasudev. When lodging with the Vachaspati, He one night fled to the Kulia village shrinking from the Here in the house of Madhav-das millions had a .crowd. all the view of Him, and here He stayed a week saving

J

~

S

CHAITANYA-CHARIT-AMRITA

[XIV

Thence He went to the Acharya s house at Shantipur, where He met mother Shachi for soothing her Thence He visited Ramkeli and the grief. sinners.

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-gram and twelve lakhs of Rupees. Both were very charifable and rich Brahmans, well-behaved, and foremost high-born,

in piety,

the support of

Brahmans

the

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 of this

hood

to

the Master.

Govardhan, and averse

Raghunath-das was the son to the world from his child

.

On hermit,

the Master s coming to Shantipur after turning

Raghunath had come and

feet in a rapture

of

touched him with His

good turns

to the

love. toe.

fallen down at His The Master had graciously

Raghunath

Acharya who

did

s father

always 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.

Raghu

nath returned home, turned mad with love, and repeatedly ran away from his father s house to go to Puri. But his

him on the way and kept him tied up, with watchmen to guard him day and night and four

father seized five

servants and two cooks,

in all eleven guarts.

Raghunath was brooding over Puri,

when he heard

of

the

his

Master

s

Shantipur and begged his father thus: see the Master s feet, or

my

soul will quit

failure

present "Let

my

to

go

to

visit

to

me go and body."

His

MASTER

XIV]

S

ADVICE TO YOUNG RAGHUNATH

179

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 father then sent

wish,

shall I escape

"How

from

my

guards?

How

shall

The omniscient Chaitanya, go him told his soothingly by way of instruc mind, knpwing tion, "Peace go home. Turn not wild. It is only gradu Don t ally that men reach the shore of the world-ocean. ape renunciation of the world, in order to make a show to Puri

I

with the Master

?"

!

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 Brindaban 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

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

advice, outwardly gave

rigour.

Here

at Shantipur, the

Master embraced Adwaita and

other bhaktas one by one and said,

go to

to Puri.

As

I

have met you

Puri this year.

From

this

all

"Permit

here,

place

I

me, ye

to

all,

you need not go will

proceed to

Grant your permission, so that my journey be safe." Holding His mother s feet He long en may treated her and got her consent to visit Brindaban, and Brindaban.

then sent her back to Navadwip. He then set out for Puri with His followers, being On His served on the way by the same men as before arrival at Puri

there

was

a bustle in that village

:

His

l8o

CHAITANYA-CHARIT-AMRITA bhaktas came and were

[XIV

embraced by Him, Mishra, Ramananda, Pradyumna, Sarvabhanma, Vaninath, Shikhi, Gadadhar Pandit and others. To them joyful

all

Kashi

He

wanted to go to Brindaban by way of Bengal, my mother and the Ganges. When I arrived in Bengal a thousand followers gathered round me my riads 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 said,

"I

after seeing

;

eye rested there was a sea of heads. With great difficulty I reached the Ramkeli village, where two brothers Rup and

Sanatan came to me. winners of Krishna governors, old in

They were foremost

of devotees >

outwardly royal ministers and knowledge faith and wisdom, and yet s grace,

behaving as meeker than grass.

Their humility could have

gave them leave saying, It is good to be lowly and curb one s own When going away Soon will Krishna deliver you. pride. Sanatan spoke a riddle To be followed by a million

pierced a stony (heart).

Highly

pleased

I

:

men

not the right manner of visiting Brindaban. At that time I did not mind the saying, and next morning is

reached a village named Kanai s Dancing-hall. Here at night I pondered over Sanatan s dark saying and it struck

me, He has spoken me, people will point

well. at

me

With

so

many men

following

as parading saint-ship.

Lonely

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 is

that Brindaban, hard to win, difficult of access.

not

fit

to visit

Brindaban with a

host.

accords only with solitary travelling.

A

I

pilgrimage thither Instead of my going

XIV]

l8l

MAvSTER WILL VISIT BRINDABAN ALONE

there alone (as

beating drums

proper), an

is

O

!

army

Shame on

me

is

accompanying me on me

O Shame

!

!

the

journey So saying I became unsettled, gave up Leaving my bhaktas and returned to thfe Ganges. five at different places I have arrived here with only or

six.

may

me and

Favour

go reach Brindaban because I

peacefully

give

me your

Brindaban.

to

I left

I

counsel

have

how

failed

to

Gadadhar behind here and

At this Gadadhar in rapture seized thus pained him Wherever you are, the Master s feet and spoke meekly, and all holy there Ganges is Jamuna, there Brindaban, !"

"

are going to Brindaban only to give an objectYou will do what your heart likes. The lesson to men. season is coming. Spend these four months at Puri.

places.

You

rainy

Thereafter do as you

can prevent "Gadadhar

wishes,

the

you?"

Go

list.

The

Master

you

like.

Who

other bhaktas joined in and said,

has voiced our

Rudra was glad

or stay as

thoughts."

stayed

to hear of

it.

the Master and His bhaktas.

there

four

Yielding to their months. Pratap

That day Gadadhar feasted [Text, canto 16.]

CHAPTER XV The Pilgrimage With the coming

Ramananda and Swarup, I

can

visit

autumn

of early

He

turned to His pilgrimage.

Brindaban.

Brindaban

to

the Master s

mind

secretly took counsel with

saying,

At night

"If

you two help me, quit my bed and

I shall

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

The two

happy."

God and

a free agent

you 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 replied,

"You

are

But

act your will, subject to none.

;

listen to

your food and carry yo ur pots. In the forest path you meet with any Brahman whose cooking is fit to be eaten. Give us leave to send a Brahman along with

will not

you."

The Master replied, "No, I shall take none of my own comrades with me. If I take one, the others will be Some sweet-souled stranger may be my com grieved. panion.

I

can take one such

if

I

can get

him."

Swarup

Balabhadra Bhattacharya, tender to suggested, He had a pious man and a gentleman. you, a scholar, come from Bengal with you during your first advent. He "Here

wishes to

visit all

is

the tirthas.

He

has a Brahman servant

;

CHAITANYA CONVERTS FOREST ANIMALS

XV]

183

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 Bhattacharya will cook your food." The Master agreed to it and took Balabhadra Bhattacharya with Him. *

god

night before, He visited Jagannath and took the leave, and before sunrise He slipped away unper-

The s

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

ceivedL

In the morning the bhaktas missed

passing by the

left of

Katak entered the jungle.

In the

He

fared forth, chanting Krishna s name, elephants and tigers moved away from the path at the

lonely forest

In an ecstatic mood He passed through sight of Him. herds of tigers, elephants, rhinoceroses and boars. Bhatta charya shrank in terror, but they stepped aside cowed by the Master s power.

One day

a tiger

in abstraction trod

name

!"

And

lo

!

was lying on

it

The Master

across the path.

and

cried,

"Speak

Krishna

s

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

offer

ing the oblation of water. Bidding them repeat Krishna s name He rusVed 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 Bhattacharya. On the way the Master sang kirtan aloud. flocked thither,

drawn by His sweet

voice,

The

deer

and marched

CHAITANYA-CHARIT-AMRITA

1 84

with

Him on two

sides,

while

He

[XV

patted their backs and

playfully recited the verses, Bhagabat, X. xxi. n. Just then six or seven tigers came up and joined the deer in accompanying the Master. The sight reminded the Master of

Brindaban and

He

virtues of Brindaban.

When

recited the verses descriptive of the

Bhagabat, X.

the Master shouted

xiii.

"Chant

55.

Krishna

s

name,"

the deer and the tigers danced together (peacefully) shout ing Krishna! Krishna! a wonderful sight to Balabhadra

Bhattacharya. 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 inanimate things in the jungle of

animate and

Nagpur

(Jhdrikhand)

He communicated

Krishna and maddened them with love.

the

all

the

Chota

name

of

In every village

He passed through or halted in, all the men were filled with devotion. If one heard the name of Krishna from that

His

he spread it to a second, the second to a third, and so on. All chanted Krishna-Hari s name, danced, wept, and from one to another the whole land became laughed Vaishnav. Though for fear of drawing a crowd the Master lips,

;

concealed His devotion and gave no outward exhibition it, yet the very sight of Him, the hearing of His words, and His power made all the people Vaishnpv. Travelling

of

West Bengal, and Orissa, 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 in Central Bengal, East Bengal,

He

had delivered the people

there.

XV]

DEUGHTS OF TRAVELING

suggested

Brindaban,

hill

every

WOODS

185

looked like Govardhan,

seemed to Him a Jamuna. and fell down weeping.

every river ecstasy,

IN

There

He

danced in

Bhattacharya 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 Bhattacharya with rice, another with milk, ;

sugar. Where there was no Brahman the Shudra merchants invited Bhattacharya. inhabitant, the wild He cooked vegetables, which delighted the Master. He kept a store of rice to last for three or four days. In curds,

ghee,

or

all

the lonely parts of the jungle, where there was no human of habitation, Bhattacharya cooked that rice with soup

wild vegetables.

The

ingly and the solitude

Him

picnic delighted the Master exceed gratified

as tenderly as a slave,

Him. Bhattacharya served his Brahman carrying the

the water-pot and clothing. Thrice daily He bathed in fuel as the fire, hot springs, twice He warmed Himself by

was abundant

;

ever did

He move

in solitude rapt in love.

"Much have Feeling the bliss (of such a life) He said, trace of the found I have any but nowhere I travelled,

of

journeying me gracious has Krishna been to (alleged)

hardships

:

to this forest path to give

me

in

Passing has directed me

forests.

He

varied delight.

Previously

had resolved to visit Brindaban after seeing my the Ganges and my bhaktas, and taking a party of mother, faith me, and with that aim went to Bengal, followers my

when

I

with the sight of those dear a million ones, I set out joyfully with my followers, me through people joined me. Then Krishna instructed He hindered that journey and the mouth of Sanatan

and

after delighting myself

;

brought

me

to

this

forest

path.

O

Ocean

of

Mercy!

1

86

CHAITANYA-CHARIT-AMRITA

gracious

unto

humble wretch

this

pleasure without thy

He

charya

said,

this

There can be

no

Then

embracing Bhattapleasure have I through thy

grace!"

"All

!

[XV

But Bhattacharya 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 help."

!

;

;

you have ennobled

this crow to the rank of Garuda. You God Himself, a free being Thus did Balabhadra hymn the Master and please His mind by his loving service. Thus enjoying much bliss He

are

!"

reached Benares and bathed at noon at the Mani-Karnika

Tapan Mishra was then bathing

there, and felt some 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

ghat.

surprise

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

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 Bala to his

bhadra Bhattacharya, 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 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, lifted and Chaitanya up graciously embraced him. Chandra

vShekhar, a scribe of the

vShekhar said,

"Great

thy grace, Master that thou hast

is

appeared to thy servant

!

At

my

first

coming

to

Benares

CHAITANYA AT BENARES I

187

used to hear nothing but the words illusion

Brahma

(mdyd) and Here nothing was preached except expositions

.

of the six systems of philosophy. Then the Mishra kindly told me of Krishna, a*d we two meditated ceaselessly on

Omniscient God thou hast appeared to us. Let us both serve thee for some days before thou goest to Brincteban, as we hear." The Mishra added, "Master, during your stay at Kashi do not consent to dine thy

feet.

!

anywhere

except, in

my

Thus

the Master, compelled by His two devotees, stayed there for some ten days against His house."

will. A Maratha Brahman came to see Him, marvelled at His beauty and devotion, and invited Him, but He declined

He was already He put him off

saying that

same plea

engaged

day

for the day.

after

sannyasis joining His company. Prakashananda used to deliver

Vedanta

to his

many

day

With the some

in fear of

public

lectures

The Maratha Brahman,

pupils.

on

after

having viewed the Master, described Him to Prakasha nanda thus, sannyasi has come here from "A

Jagannath, 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

whose glory and power

I

that

Whosoever

Narayan.

beholds

Him

chants

He

Krishna

is

s

sankirtan.

All the marks of a great bhdgabat as described in the Bhdgabat are evident in Him. Ever does His tongue sing Krishna s name, His eyes run tears like the stream.

Now He

Ganges

dances,

now

laughs, weeps, or at times roars like the lion. factor is He, named

now sings and now The world s bene

Krishna-Chaitanya.

appearance, and virtues,

all

are matchless.

His

To

name,

see

Him

is

[XV

CHAITANYA-CHARIT-AMRITA

1 88

know Him as fashioned in God s mould. Hearing not make one credit this marvellous The philosopher laughed much and scoffed at the

to

will

tale."

have heard tLat there is a sannyasi Brahman, saying, an emotionalist, a disciple of Keshav Bharati 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, "I

in Bengal,

all

beholders are bewitched.

Sarvabhauma Chaitanya

s

I

Bhattacharya

company.

!

Attend to Vedanta

The companionship

!

this

in

is

great wizard. mentality will not sell at Kashi

him

mad

turned

a sannyasi in name only, but But his stock in trade of senti

He

really a

not resort to

hear that the great scholar

has

of the wild

;

do

man

Grieved at these words, you the left Brahman the Maratha place appealing to Krishna. His mind having been purged by the Master s sight, he in life

will ruin

came

to

Him and

and

death."

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 con

temptuous manner. for

my

The Master trine

Tell

me

lips uttered Krishna s

of

replied,

illusion

"The

sin

the reason of his conduct,

name

as soon as I

philosophers Krishna.

against

saw

you."

who hold the doc They constantly

cannot utter prate about Brahma, Atma and Chaitanya, Rod the name of Krishna, because that is equivalent to Krishna s The name, the image, and the self of a god are all self. the three are no distinction between them Krishna s Between of the form of soul s bliss (chiddnanda)

one

;

there

is

;

.

XV]

EXPLAINS POWER OF KRISHNA S NAME

1 89

body and personality, between his name and Krishna him self there is no difference. In the case of creatures, no doubt, name, body, and personality are different from one Vide

another.

H ari-bhakti-vilas Krishna

f

xi. 269.

name, body, and action (vilds) cannot be comprehended by the natural senses they mani fest themselves. His name, qualities, and antics are the "Therefore

s

;

soul s bliss (chiddnanda) like Krishna s

delight in

God comes

Krishna

actions

s

man.

spiritual

"From

relishing)

Krishna

of the soul.

Krishna

(Hid),

s feet,

which

attract

Vide Bhagabat, XII.

delight in s

own form

and conquer the

xii.

52.

God comes

the fuller pleasure (of merits, which attract the inmost spirit

Vide Bhagabat, I. Vi. 10. Not to speak of even the odour of the Tulsi plant captivates

the inmost sense of the soul. "Therefore

does Krishna

Vide Bhagabat, s

name

III.,

fail to rise to

the Illusionists are mere Phenomenalists. I

From

the fuller pleasure of appreciating

He

xv. 43.

his lips

;

has said that

have come to Kashi with a parcel of sentiments for which is no customer here, and I must take it all back

there

!

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

Him, but He sent them home from In His absence they used to meet together and At Allahabad He bathed sing His praise, mad with love. three followed

a distance.

in the Triveni, a.nd

image of Madhav.

He jumped into it, charya.

men by

On

the

danced and sang in devotion before the In rapture at the sight of the Jamuna,

but was hurriedly dragged out by BhattaHe spent thus at Allahabad saving

Three days

imparting to them the love and

way

to

Mathura wherever

He

name

halted,

of Krishna.

He made

the

[XV

CHAITANYA-CHARIT-AMRITA

IQO

loved name. He now made the people dance to Krishna s as He had formerly done people of the West Vaishnavs, He came to the Jamuna on Wherever those of the South.

He

the way,

On

leapt into

senseles^ with love.

it,

He

approaching Mathura,

prostrated Himself in

an ecstasy of devotion at the sight of the city. Here He bathed in the Vishram ghat, and bowed to Kesav s image

He

at the place of his nativity.

danced, sang, and shouted

marvelling at his fervour. One Brahman with Him over clasped His feet and then began to dance embraced each in danced Both love. rapture, come with

men

in rapture,

Krishna! with uplifted arms. The the a tumult spectators shouted Hari! Hari! there was attendant of the image garlanded the Master. Marvelling

other,

and cried Hari!

;

at the sight of the Master, the people said,

and such devotion can never be human. incarnation of Krishna,

come

Mathura

to

"Such

beauty

Verily,

He

to save

mankind,

is

the

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,

and old.

The man

"You

did you acquire such wealth of love?" here on replied, "When Madhavendra Puri came

Whence

his travels, he his

the

Govardhan feet,

was pleased

and ate of

disciple

revealed

Brahman, noble-minded, simple

are a

(concealed)

to this

day."

to

my

almost

The Master

"

explained,

a disciple to

disciple."

you.

The Brahman

;

he made

me

That great soul

who

worshipped at Master touched his

Gopal,

At

guest

cooking. this the

but the Brahman in alarm

feet.

my

be

fell

You

is

down are

my

The guru should in fear

at the

Master

guru, and I am not bow to the

and surprise asked, But stay!

do you, a sannyasi, use such language?

s

"Why

Your

XV]

MASTER AS

MATHURA BRAHMAN

A

fervour makes me infer Madhavendra Puri [by the

with love of Krishna

:

that

S

GUEST

IQI

you are connected with He was filled

tie of initiation].

nowhere do we

find even the savour

of such love except

jmong those connected with him." Then Bhattacharya 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 Bhattacharya Master s meal) but He smilingly said, "The Puri ^the has dined with you. Do thou feed me. This is an instruc tion for me. Vide Gita, in. 21."

cook

,

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

You

feast you.

"Great

said,

is

my

fortune that I shall

by rule and practice. blame you, which I cannot bear to

are God, unfettered

But the ignorant will 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 con The Puri s action is the essence of that

firming religion. Vide Ekddashi-tattwa, Vyas s words religion. 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 Follow therefore the path trodden by good

in a cave. men."

Then the

the

citizens

appeared to

arms

cried

14

Brahman

feasted the Master, to see

whom

Mathura came in lakhs. The Master them outside the house, and with uplifted of

"Chant

Hari!

Hari!"

The men

raised a shout

CHAITANYA-CHARIT-AMRITA

IQ2 of Hari!

and danced mad with

He

love.

[XV bathed at the

24 ghats of the Jamuna, and was shown by that Brahman all the holy sites Swayambhu, Vishram, Dirgha-Vishnu, :

Bhuteshwar, Mahavidya, Gokarna, &c.

Wishing

Him and

to see the

woods,

He

took the

Brahman with

Madhu-ban, the Tal-ban, Kumud and which He sang in a fervour of love. r Xhe

visited the

Bahula, in

all of

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 Brindaban 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.

sight of

Him,

At the

the animate and inanimate things of Brinda 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

ban

rejoiced,

embraced

;

in thought

He

offered every flower

and

fruit

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 to Krishna.

and shed

tears.

The green

parrot with

on the branches, and on His wishing

its

mate appeared

to hear their speech

XV]

ECSTASY AT THE BEAUTY OF BRINDABAN

1 93

they flew on to His hand and recited verses in praise of Krishna. Vide Gomnda-lildmrita, xiii. 29 &c. Wonder and enthusiasm seized the Master at these words, and the birds flew back to the branch. Delighted gazed at the dance of the peacocks, the neck of the

He

bird reminding in, rapture.

Him

The

and He swooned away Brahman and Bhattacharya nursed

of Krishna,

(local)

Him, sprinkled Him with water and fanned Him with Loudly they poured Krishna s name into His cjoth. The ears, (at which) He awoke and rolled on the ground. His

brambles of the rough jungle path scratched His limbs, but Bhattacharya took Him in his lap to soothe Him.

had filled His mind, so He sprang up with Chant Chant and began to dance. Bhatta and the charya (Mathura) Brahman sang Krishna s name, while the Master wended His way dancing. The Brahman Krishna

s love

the cry of

!

!"

marvelled at the fervour of His love and grew concerned about His safety. His passion of devotion on the way to Brindaban grew tenfold of what it had been at Puri it ;

increased a thousandfold on seeing Mathura, and a hundred

thousand times when

When He was to that

the woods of Brindaban.

in other lands the

had caused His love

come

He roamed

Brindaban

day and night, and as a matter of habit.

He

mention of Brindaban

He had actually His soul was steeped in love bathed and dined (unconsciously)

to well out

;

and now

!

[Text, canto 17.]

CHAPTER XVI .,v

The Master

s

doings at

Brindaban

Dancing thus the Master reached the village of Arith, where He suddenly recovered His senses. He asked t he but they knew it people about the Radha pool (kunda) But the omniscient not, nor did the Brahman guide. ;

discovered the hidden tirthas and bathed in shallow pools in

two

rice-fields.

The Master began Radha is dearest So

The to

to

villagers

wondered

at the spectacle.

Radha pool in love praise Krishna among all the milk-maids. the

:

the Radha- kunda dear (to him) as the bathing-place of his darling. In this pool Krishna ever sported in the is

water with Radha and on the bank he dallied in the rdsa

Whosoever bathes once here gets from Krishna a The pool is charming like Radha s self its glory is great like Radha dance.

love rivalling that of Radha.

s."

;

He danced on the bank, and painted His forehead with its

Recollecting Krishna in rapture

s

acts in

the pool,

mud.

Bhattacharya 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

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 6f Narayan, who it,

dwelt on the western edge of Mathura. Before the god He danced in rapture, the people at the wondrous news

Him, and admiring His beauty and devo The attendant of the image entertained Him.

flocking to see tion.

Bhattacharya cooked in the Brahma-kunda and the Master

XVI] FORGOTTEN TIRTHAS OF BRINDABAN DISCOVERED

IQ5

bathed, dined, and passed the night in the temple. At night He cogitated, No, I must not ascend Govardhan.

then can I get the sight of Gopal?" He remained silent over the matter, Gopal knowing His mind, played

How

i>ut

a

trick.

village of

The god Gopal was installed at Anna-kut, a the Rajputs. Some one informed the headman

a^ right 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,

Brahman

where the god was worshipped in secret s

house.

Then they

all fled,

in

a

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 Manas Ganga, set out to walk round Govardhan. Moved to

and rapture at the sight of the hill, He advanced dancing 18. xxi. X. chanting the verses, Bhagabat, Bathing at the Govinda-kunda and other holy spots, Gopal had gone to Ganthuli, whither He the god, before whom He danced and to see proceeded

He

learnt that

sang in a transport of devotion. He recited a shloka and danced

Moved by Gopal till

s

beauty

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 The people foot of it. hill], while the Master stayed at the the tender does in delight cheered aloud Hari ! Hari ! Thus Gopal descend from the hill on some pretext, in order to ;

show himself him and yet

who

passionately longs to see

declines to set foot

upon Govardhan. Thus When Rup was too old

to the devotee

did he appear to

Rup and Sanatan.

CHAITANYA-CHARIT-AMRITA

196 to

walk and yet longed

refuge for a

month

to see

s

charms, the god took

Mathura

in the Vithaleshwar temple at

Muslims.

in fear of the

Copal

[XVI

him there for a month. month Gopal went back

Then Rup with his disciples saw [Rup s disciples named]. After a to his temple, while

returned

Rup

to Brindaban.

Then

the Master visited the

other places in Brindaban in the

Kamya

forest,

manner described

and

all

before.

to Nandishwar, at the sight of whom He fell into an ecstasy. After bathing in the Paban and other pools, He climbed the hill and asked if there was any temple

Thence

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 Yashoda, and

in

rapture touched

all

the

limbs of the child Krishna. there

all

He

day,

After dancing and singing visited the Khadir wood, the Vishnu re

posing on the Sesha Snake, Khela-tirtha, the Bhandir wood, the Bhadra wood (across the Jamuna), the Shri-ban, the Ivauha-ban, the Maha-ban, (the birth-place of Radha), where

He

beheld the

site of

the killing of Yamalarjun, to the over

flowing of His love.

Mathura.

Here

He

After visiting Gokul stayed

at

that

He

returned to

Brahman

s

house,

but He left Mathura on visiting Krishna s birth-shrine account of its press of people and dwelt in seclusion at ;

Akrur-tirtha.

Another day He visited Brindaban, bathed in the From the Twelve Suns Kaliya lake and Praskandan. (Divddash Aditya) place of rdsa rolled

on

He

the

He

went

fainted

ground,

to the

away

Kashi

in love,

laughed,

tirtha.

At the

and on recovering

wept,

danced,

recited

RAJPUT FOLLOWS MASTER LEAVING ALL

XVI] verses,

and sang.

in the evening

He

IQ7

In such deeds was the day spent there returned to Akrur for breakfast.

,

Next morning He bathed at the Chiraghat of Brindaban, and rested *under a very ancient tamarind tree of the age of Krishna s exploits, with a smooth platform built round its trunk. cool Close by flowed the Jamuna ;

brgez*es

blew

;

of Brindaban.

the water of the

Jamuna gazed at the beauty 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 dance

such numbers to see

in

freely.

So He came

apart sang the holy of the day to

He

back

names

till

Him to

that

He

could not

Brindaban, and

noon.

sitting

In the third quarter

appeared to the people and advised them of Krishna s name.

make sankirtan Then arrived

a Vaishnav, of the Rajput race,

all

named

Krishna-das, a householder living in a village on the other side of the Jamuna. After bathing in the Keshighat he

was going

man

when he suddenly beheld

to the Kali lake

sitting

under the tamarind

tree.

a holy

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, am "I

Rajput from across the river. Last night in sleep long to be servant to a Vaishnav. saw a vision which exactly agrees with you." As the

a miserable householder, a I I

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 kept His company, leaving

s

water-pot [to Brindaban] and

his wife, children

and home.

Everywhere men began to say that Krishna had again appeared at Brindaban. One morning the citizens of

CHAITANYA-CIIARIT-AMRITA

IQ8

[XVI

Mathura were returning from Brindaban 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 Kali-daha lake. He is llancing on the hood of the snake Kaliya, whose jewel is flashing in the water. We have seen

it

own

with our

It is

eyes.

Master smiled and remarked,

"It

beyond

is all

for three nights people flocked there, return that they had beheld Krishna.

all

The

doubt."

very

true."

Thus

saying on their

When

they s^id in

the Master s presence that they had seen Krishna, Saraswati

indeed moved them to speak the truth, for in seeing Him while they were they were beholding the true Krishna to behold the in order real before their the eyes neglecting ;

unreal

of

[apparition

Krishna

in

the

lake].

When

Bhattacharya 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

delusion are

making

your senses. see

He "A

Stay

at

a fuss [about nothing].

home.

To-morrow

!

Fools in their

should Krishna appear in that lake? at

Don

t

lose

night go and

Krishna."

In the morning a quiet man came to the Master, and asked him if he had seen Krishna. The man replied, fisherman was catching fish in the lake with a lamp in People seeing him from a distance mistook him

his boat.

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 Brindaban, but it is not true for

;

!

that the people have seen him.

Far from seeing him they

are holding a false notion, just as an imbecile (sthdnu]

man

The Master asked, takes things in a contrary light." "Where have you seen Krishna?" The man replied, "You

A

XVI]

HOUSEHOLDER WORSHIPS CHAITANYA AS GOD

IQQ

You have come to Brindaban, as the incarnation of Krishna, to deliver all men by your appearance." The Master invoked God in horror

are a sannyasi

a walking Narayan.

and

not so!

cried,

"Say

Never regard

A

of creatures, as Krishna.

a creature

is

sannyasi

like a single ray of light

ofrafl the six powers, is like the

a particle of chit,

but Krishna,

;

A

Sun.

the humblest

this,

is

Creator can never be equal, any more than a blazing

a

The

solitary spark can be

and ^

equal to

creature as

Yama The man replied,

God

is

a

full

creature and the

fool

sinner,

fire

who

speaks of destined to be

"

punished by

"You

have not

human mind.

the

Your appearance and character are like Krishna s. In form your bright you resemble the Son of Braja s lord musk s The robe. complexion eclipses your yellow ;

in a fragrance cannot be concealed even if it is tied up so too your Godly nature cannot be kept hidden. cloth ;

Supernatural

your character, your wisdom unfathomable,

is

the sight of you has driven the world mad with the love of Krishna. Woman, child, old man, a Chandal, or even a

whosoever

Muslim,

chanting Krishna

s

once

beholds

name.

you,

He becomes

dances

madly, unto

a teacher

Not to speak of seeing you, name throws a man into a frenzy Krishna and makes him a spiritual deliverer Your name sanctifies even Chandals. Super

others and converts the world. the mere hearing of your of devotion to to all others.

Vide beyond description. Bhagabat, III. xxxiii. 6. Such is your glory, you have the Your form and attributes prove attributes of detachment.

human

are

to be

powers,

your

Krishna The Master favoured these men, and they returned home wild with love. Thus did He stay a few days at

you

!"

200

CHAITANYA-CHARIT-AMRITA

[XVI

Akrur, saving men by imparting to them Krishna s name. That disciple of Madhav

The

giving

pressed

dinners,

of

of

invited

Mathura,

in parties bf ten or

twenty every could accept only one of

who

day invited Bhattacharya, the invitations.

love

Puri

The people

every householder in Mathura.

Brahmans and good men,

the

getting no

people,

Brahman

that

opportunity of to

thur

accept

Kanauji, Deccani, and Vaidik Brahmans all asked the Master to dinner. They came to Akrur humbly

hospitality.

in the

morning, cooked, offered the food to the Shdlgrdm, and fed the Master on it. One day, sitting on the Akrur

Master

the

ghat,

reflected,

Aknir

did

"Here

see

Vaikuntha, and the people of Brindaban got a view of heaven. So saying He jumped into the water; Krishnadas set up a loud lamentation Bhattacharya hurried there and dragged the Master out. Then he took secret counsel 1

;

with

the

(local)

Brahman,

saying,

rescued only because I was at hand. at

Brindaban who will save

of visitors

But

He

is drowned Here we have crowds

?

if

and the plague of invitation every day.

not good for best

Him

Master was

"The

Him

plan would

to be constantly

be to remove

an

in

Him

It is

The

ecstasy.

from

Brindaban."

The Brahman (host) replied, us take Him to Prayag we shall enjoy the journey along the bank of the Ganges. You should ask His consent to bathe in the Ganges at "Let

Soron and then

start

now

of

the

month

with

Mdgh

;

;

Him by if

we

the same route.

start

now

It is

,we shall reach

Prayag in time for bathing during Capricorn. After saying something of your own sorrows, broach to him the request to lead you to Prayag during Capricorn. also of the joy of following the

Then Bhattacharva

bank

besought

of the

the

Tell

Him

Ganges."

Master

thus

"I

MASTER LEFT BRINDABAN TO AVOID CROWD

XVI]

They worry

cannot bear this disturbance by the people.

me

When

to accept their invitations.

morning and fail I shall be happy starting

now

mind

My

sub/nk

is

to find you, if

bank

me

of the

to death.

Ganges, and

reach Prayag in time for bathing in Capricorn. I I cannot bear [our life here]. restless.

whatever

to

people come in the

they plague

I follow the

2OI

the

Master to

Though unwilling

command."

be

may leave

pleased

Brindaban,

Master, to gratify His bhakta, said sweetly,

to

the shall

"Never

be able to repay my debt to you for your having escorted me to Brindaban. I shall do your wish. Take me I

wherever you

desire."

In the morninqdevotion

at

the

He

bathed and became overcome with

thought

of

leaving

conscious of the things outside,

He

fell

Un

Brindaban.

into a trance of

Bhattacharya took Him in a boat across the river to The devoted Krishna-das and that Brahman Maha-ban. love.

On the way He sat knew the route along the Ganges. down under a tree with His party, in order to refresh them from

fatigue.

Many cows were

grazing there,

and

the

cowherd played Suddenly sight filled Him with delight. He on his flute, and at once rapture seized the Master a

;

fell

down

in

a swoon,

foaming

at

the

mouth and His

breathing stopped. Just then ten Pathan cavalrymen arrived there, dis mounted, and gazing at the Master jumped to the conclusion that His five companions were sharpers who had poisoned Him with dhuturd in order to rob Him of

up the five and threatened to only the Bengalis began to tremble bold of and that Brahman fearless Krishna-das was Rajput I appeal speech. The Brahman cried out, Tathan His gold.

So they

behead them.

tied

The

;

!

to<

CHAITANYA-CHARIT-AMRITA

Take me with you to the shikdar. This my guru I am a Brahman of Mathura. I have

your Padshah hermit

is

[XVI

!

;

a hundred acquaintances at the royal Court. This hermit has a disease which makes Him fall<lown in a fit. He will

soon recover consciousness. tied up.,

Wait

a

here.

little

After inquiring of Him, slay us

if

Keep us

[we deserve

The Pathan replied, "You two are up-country me,n here are three Bengali thugs quaking in fear." Krishnadas said, live in this village, with 100 troopers and 200 bowmen under me. If I raise a shout they will come here, ;

"I

you, and take away your horses and accoutrement. are not sharpers. You are rogues, as you want to rob pilgrims and to kill them!" At this the

kill

The Bengalis

Pathan hesitated. senses, rose

then

Just

up with

the

Master

a shout of Hari! Hart!

came to His and danced in

rapture with uplifted arms.

His devotional cry pierced the heart of the Muslim, in fear released the five, so that the Master saw not the captivity of His followers. Bhattacharya held and seated the Master, who became aware of the things around

who

Him when He saw

the Muslims. The Pathans bowed at and charged the five with having poisoned Him with dhuturd. But He replied, "They are not thugs, but

His

my

feat

companions.

to be robbed.

I

am

these five kindly nurse

grave

man

a

begging hermit, with no wealth

Occasionally I me."

fall

into epileptic

One

clad in black and called a

heart on seeing the Master.

of

fits,

when

Muslims, a was melted at

the

Pij;,

He propounded monotheism

and one common God, on the basis of his holy book (viz., But the Master refuted all his propositions

the Quran).

by arguments based on the Muslim scripture, till the man was silenced. The Master continued, "Your scripture

A

XVI]

MUSUM TAUGHT common God

establishes one

BY CHAITANYA

2OJ

[in the beginning]

and re

futing 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 wkettier 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

His

The After

feet.

only a particle of

salvation can give

attainment, while that bliss.

highest beatitude comes only from serving first

insisting

on work,

mental abstraction, these are then set aside of

God

is

laid

down

knowledge and and the service

Your theologians

as the final duty.

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 ;

down as the final conclusion." The Muslim replied, "True are your words. Men cannot realize God as described in the scriptures. They nobody thinks of discourse on the abstract God (Go sain) God s own are You God. such, the incarnate

is laid

;

adoring self.

Have mercy on me, unworthy

sinner

!

Much have

and sddhan from I read, but cannot ascertain the sddhya the Muslim scriptures. At the sight of vou my tongue of my proud utters Krishna s name, and I have been cured confidence in

what 1

my own

are sddhya and

knowledge.

sddhan."

Tell

me

So saying he

graciously at the

fell

In repeating Krishna s name you have been washed pure from the sins of million Krishna! Krishna!" They chanted the

Master births.

s

feet,

Say

who

said,

"Rise!

204

CHAITANYA-CHARIT-AMRITA

name and were him Ramdas.

filled

The Master renamed

with rapture.

named

There was another Pathan

[XVI

Bijuli

Khan,

a

young Prince and the master of RaTmdas and other Pathan He too fell down at the Master s feet, with the troopers. cry of Krishna!

and

toe,

bairdgis

The Master touched

went on

His

way.

and were famous as

his

All the

"Pathan

head with His

Pathans

roamed everywhere singing the Master s Bijuli Khan became a very spiritual person every

turned

Vaishnavs."

praise,-

They The

honoured

in

tirtha.

At Soron He bathed in the Ganges and walked along the river bank to Prayag. When He dismissed the Mathura Brahman and Krishna-das, they begged with folded palms, "Let us follow you to Prayag. Where again shall we see your feet ? It is a Muslim country, you

Your companion,

be oppressed anywhere.

may

Bhatta-

not know how to mere pandit The Master smilingly consented and they followed Him. Everyone who beheld Him turned frantic with love and sang sankirtan aloud. They com charya,

address

is

people."

municated their so

that

and does

a

faith to others,

the whole land

and these

to others again,

became Vaishnav, just as the the South during His

Master had previously converted pilgrimage.

So walking He reached Prayag, where ten days

sun

s

at the junction

of

He

the three rivers

progress through Capricorn.

bathed for

during the [Text, canto 18.]

CHAPTER XVII

How ,

Rup and

the Master favoured

Sanatan, after

village of Ramkeli,

went back

Rup

meeting the Master to their

own

the

at

The

quarters.

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) mantra

in the

of

Krishna,

speedily to Chaitanyate feet.

hoping

thereby

Then Rup came

to

attain

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,

for paying the fine.

and

laid

by the other quarter

The money was lodged with good

Brahmans, and ten thousand Rupees were deposited with a grocer at Gaur, subject to expenditure by Sanatan. When Rup heard of the Master s journey to Puri and of His intention to go to Brindaban by the forest route, he sent

two agents

to Puri to bring quickly

word about the date wanted to

of the Master s starting for Brindaban, as he

shape his

At Sultan

own

Gaur

course accordingly.

Sanatan

love for

me

thought

within

himself,

me

"The

he were only to turn angry, it will be my deliverance." On the plea of illness he stayed at home, gave up his official and discontinued his visits to the Court. work, s

The greedy state

is

here).

If

writers (Kdyastha) transacted the business of

(in his absence),

Shdstras.

a tie (keeping

With twenty

while he at

home

discussed

the

or thirty Bhattacharya pandits he

[XVII

CHAITANYA-CHARIT-AMRITA

206

One day

discussed the Bhdgabat in assembly.

one attendant

with only

At the

meeting.

suddenly

the Sultan

Sanatan

entered

sight of the king, all hurriedly stood up,

and seated him with due honour... The Sultan sent a physician to you,

you are staying ruined

my

all

my

All

perfect health.

who

You ha.ye me what you really mean am unable to do the work.

neglecting them

Tell

business.

"I

it?"

a

ruining free

He

robber.

under him by all

men and

affairs!"

king of Bengal

At

has desolated

killing

my

;

"I

you were in on you, and yet depend

affairs

home

at

said,

reported that

!

Sanatan replied, by Get some one else for the purpose." The Sultan cried out again and again, "Your elder brother like

s

the districts

in is

anger acting

(chdkld)

And

here you are "You are the Sanatan pleaded, cattle.

all

punish

offenders."

this the Sultan returned to his palace

and impri

he should escape. When the king set out to invade Orissa, he asked Sanatan to accompany him. cannot bear you company, as you The minister replied, soned Sanatan

lest

"I

are going to molest

my

gods."

Then

the Sultan set out,

leaving Sanatan in prison. When the Master set out for Brindaban,

At

the two

Rup Rup. messengers brought news Brindaban. for wrote to Sanatan, "Chaitanya has started We two brothers are going to join him. Do you run of

away from Gaur by hook

it

or

to

crook.

thousand Rupees with a grocer there.

your release soon, and

you can youngest

find."

brother,

fly to

Then Rup

Anupam

I

have

Spend

it

this

left

ten

to secure

Brindaban by any way that went to Prayag with his Mallik

Vallabh, devout Vaishnav. The Master delighted at the news.

(surnamed?)

Shri-

As He was going

RUP MEETS CHAITANYA AT PRAYAG

XVII]

2O7

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! to visit

The

Master; drowned Prayag in the flood of Krishna s love, while the Ganges and the Jamuna between

Krishna!

them had

Rupjand

failed to

submerge the land

!

Seeing the crowd,

The Master was thrown

his brother stood apart.

when beholding Madhav, and danced with

into ecstasy

at

Men marvelled arms shouting Say Hari! Hari! His greatness. His feats at Prayag baffle description.

A

Deccani Brahman

uplifted

who knew Him, took Him to his the Master was sitting down in seclusion where house, 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

"Rise,

Him.

of

sight

did

Graciously

Rup, come

rise!

to

me!

the

Krishna

Master s

speak,

grace passes

He

has plucked you from the well of worldliness in which you were sunk. Witness the Hari-bhaktiall

speech

:

vilas, x. 91

;

the words of

God

:

not by studying the four Vedas that one can become my bhakta. Even low-caste Chandals can win my f

lt is

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

for the

news

with folded palms. [Verses]. Then the Master seated them by Himself and asked

king

s

15

prison.

answered, "He is in the If you save him then only can he be

of Sanatan.

Rup

208

CHAITANYA-CHARIT-AMRITA

released.

and

The Master

1

soon join us

will

Master to dinner.

said, 11

has been set free

"Sanatan

The Brahman

all.

Rup

[XVII

passed the day there.

invited

the

Balabhadra

Bhattacharya bade both the brotherr 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* at the village of Ambuli. He came on hearing of the Master s arrival,

bowed

to

Him, received His embrace, and the two

dis

coursed long on Krishna, at which the Master s devotion surged up, but He checked Himself in the presence of the

who

Bhatta,

Him the

detected the uncontrollable

and marvelled exceedingly. Master,

who

Then

introduced to him

They very humbly bowed

fervour

within

the Bhatta invited the

two brothers.

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 "Touch not these they are of a low caste, while you are a Vaidic sacrificial Brahman, old ;

to the Bhatta, adding,

and

a

their

kulin."

;

Hearing Krishna

the

s

name

hint

incessantly on from the Master s

Bhatta, taking winking, remarked, "Krishna s name is dancing on their tongue. They cannot be low they are the best of men. Witness the Bhagabat III. xxxiii. lips,

;

7."

The

Master, pleased to hear

in rapture recited these verses *

it,

praised

him much and

:

The celebrated Vallabh-acharya (born in 1479), the founder of the Pushtimarga school of Vaishnavism. Ambuli is evidently A rail, a village on the Jamuna opposite Allahabad, which contains a temple of the Vallabh-acharya sect.

CHAITANYA AND VALLABH AT ALLAHABAD

XVII]

"Wise

men

-will

2OQ

honour even a Chanddl 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 atheist is not to be4ionoured even though learned in the

an

Vain are high pedigree, scholarship, repetition of

Vedas. the holy

name, and

As

G&a*.

people,

austerities, in a

a lifeless doll

so

are

the

virtues

(Har^rbhakti-sudhodaya,

iii.

The Bhatta wondered

man who

lacks faith in

dressed up only for

is

of

a

and

12

show

man

faithless

to

futile.

n.)"

as he gazed

the

at

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

Jamuna, the Master was overcome by the

into

river

concern at

He left

it

with

a

They were

roar.

and hurriedly pulled

and

love,

Him

all

the

leaped

seized with

out of the water.

began to dance on the boat, which rolled right and under His weight and shipped a good deal of water, His love was uncontrollable

being ready to sink.

;

still

in the presence of the Bhatta the Master checked Himself, as

His transport was inopportune, and disembarked

Ambuli

ghat.

company

Him

The anxious

at bath,

brought

a fine garment,

on the heads

Bhatta,

Him

washed His

of himself

and

after

to his feet

at the

keeping

own

His

house, gave

and poured the water

his family.

He

clothed the

Master in a new waist-band and dhuti, and adored Him with scents, flowers, incense and lights. Bhattacharya cooked and the Master dined so did Rup and his brother ;

Rup and dinner.

;

were given the leavings of His After chewing spices the Master lay down to Krishna-das

repose, the Bhatta rubbing

His

feet.

Sent away by

the

CHAITANYA-CHARIT-AMRITA

210

own

Master, the Bhatta despatched his

back

His

to

[XVII

dinner and came

feet.

Now came

there

a

Upadhyaya,

Raghupati

great

As he Bihar (Tirhut). fixed mind "Be him with Master the thy greeted bowed,

scholar and Vaishnav of north

on

the Upadhyaya.

of

the great delight

to

Krishna,"

own

s request he recited verses of his Krishna s deeds. [Verses.] describing composition

At the Master

The Master had

of

a transport

He

as

love

listened

and urged the poet to proceed further. The Upadhyaya marvelled at such fervour, and knew Him to be Krishna himself and not a mortal. The Master asked, "Upadhyaya !

what do you consider most "Black

in the best of

of the black complexion?" is

the best of

maturity,

"Adolescence "Which

is

The

adolescence?"

the

is

do you think

the highest of

all

only is

"Mathura

the best age

boyhood,

is

age

poet replied, the best abode

poet answered,

The

the best

emotions

The

"Where is

"Which

cities."

or

excellent?"

colours."

fit

Upadhyaya for

among (ras)."

our

replied,

meditation."

emotions?" "Love

The Master

re

marked, "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 Upadhyaya, who began to dance in a frenzy of love. Vallabh Bhatta marvelled at the sight. sons he fell down at the Master s feet. flocked

thither

worshippers

of

to

see

Him, and

Krishna.

Brahmans who were

Vallabh

at

With his two The villagers

His sight became

Bhatta

stopped

inviting the Master, saying,

holy man jumped into mid-Jamuna in ecstasy. not detain Him here, but convey Him back to

the

"This

I

must

Prayag.

XVII]

RUP AND SANATAN

S LIFE AT

Invite Him there, if you list." Master across in the boat.

BRINDABAN

211

So saying he carried the

Avoiding the press of the people, the Master went to hat and there taught Rup about the Dashashwamedh Krishna s essence, the path of bhakti, the lore of emotions, the conclusions of the Bhdgabat. He imparted to Rup all the cfoctrines He had learnt from Ramananda, and infused (His own) force into Rup s heart, in order to make him a (Verses quoted from perfect doctor of Vaishnav theology.

the Chaitanya-chandrodaya.}

Thanks to the Master s grace on them, Rup and Sanatan 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 Brindaban, "Tell us how Rup and Sanatan are living there. Tell us of their asceticism, their meals, their adoration of Krishna all day." Then praising the two, the returned

pilgrims would sleeping

answer, night

every

Brahman houses they -sweetmeats

they

"The

under

two a

are

living

different

homeless,

tree.

In the

get coarse food, in contrast with the

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 ;

name, dance, and exult. and the night they recite Krishna s praise, day Throughout and sleep for two hours, and sometimes, absorbed in the passion of charting the name, they deny themselves even they speak of Krishna, chant his

At times they compose works on bhakti , hear discourses about Chaitanya, and meditate on Him." These words greatly pleased the Fathers of the Church.

that short sleep.

What wonder Chaitanya

s

[that

such

grace was on

should

them?

be

their

life],

when

212

CHAITANYA-CHARIT-AMRITA

[XVII

Thus passing

Rup Rup

!

ten days at Prayag, the Master taught and inspired him with strength, adding, "Listen, to the signs of a bhakta, which I shall describe

in brief sentences, without going irito detail.

you onlv

I

speak to

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-bydkhyd, and the Panchadashi

S3-]

immutable God!

,

limitless, eternal

if -we admit that bodied beings are and omnipresent, then we cannot maintain

the law that they are subject to you.

Then

the creatures,

though subject 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 to birth, will be

thy true nature and their doctrines are false.

X.

(Bhagabat,

Ixxxvii. 26.) "Among

creatures

we must

distinguish between the

animate and the inanimate.

Among the animate are many such as classes, sky-dwellers, land animals, water animals men &c., 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 the Vedas and disregarding piety. Aoiong religious by are devoted to work [as the means of salva For ten million men devoted to work we have one devoted to knowledge, and therefore superior to the

people

many

tion].

men

former.

Among

we have

only one liberated soul.

ten million

devoted to

knowledge

And among

ten million

RIGHT METHOD OF GROWING BHAKTI

XVII]

213

liberated souls hardly one devotee of Krishna

The bhakta of Krishna is passionless and those who covet enjoyment, salvation or turbed.

Witness the Bhagabat, VI. xiv

is

found.

tranquil,

while

siddhi are per

4.

roving through the universe, lucky is the man who gets the seed of the creeper of faith (bhakti) through th grace of his guru and Krishna. He sows the seed like "In

a gardener, waters

name j

.

As

the

universe, passes

it

with hearing and chanting [the holy

creeper grows it pierces through the beyond the Birajd Brahma world to the

Para-byom, and above that to the heavenly Brindaban, where it creeps up the wishing-tree of Krishna s feet, spreads and bears fruit in the form of love (prem)

any

sin against

Vaishnavism

is

done,

the creeper like a wild elephant,

it

the gardener on earth carefully covers the elephant of sin.

ment or

But

if

it,

to save

is

from

or forbidden

slaughter of living beings,

of gain or fame, adhere to the creeper, sites flourish

Then it

parasites, like love of enjoy

salvation and countless other things,

practices like rubbish,

growth

uproots or tears

leaves wither.

its

If

thirst

then these para

from the watering, while the main creeper s then will Cut off the parasites first

arrested.

;

the main branch reach the heavenly Brindaban.

When

the mature fruit of love drops down, the gardener tastes

and proceeding up the creeper he reaches the wishingThere (in Vishnu s heaven) he tends the wishingand blissfully tastes the juice of the fruit of love. tree,

it,

tree.

the highest fruit, the supreme human bliss, in comparison with which the four human attainments are as

That

straw

is

From pure

faith is

born

love.

Therefore I

Leaving desire for you and of work, devote all others, knowledge others, worship tell

of the signs of pure faith

:

214

CHAITANYA-CHARIT-AMRITA

your senses

to the cultivation of Krishna.

the source of love.

faith,

[XVII This

is

pure

Its signs are described in the

Narada-pancha-ratra and the Bhagabat, &c.

xxix. 10

III.

12

one desires enjoyment, salvation, &c., he cannot kindle love, even by means of devotion From (sddhan). the culture of bhakti ardour is born when ardour deepens "If

;

it

is

called love (prem).

called

sneha,

bhdb,

just as

As

love grows

it

is

successively

man, pranaya, rdg, anurdg, bhdb, fnahdwe have successively cane-seed, sugarcane

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 juice, molasses, sugar,

(sdtwik) and extensive (byabhichdri) emotions mingle together, bhakti in Krishna becomes a veritable nectar in

when mixed with sugar, ghee, pepper, becomes camphor, In different deliciously sweet. bhaktas the inclination (rati) assumes different forms, viz.,

taste,

just as curd,

and

the shdnta, the ddsya, the sakhya, the bdtsalya, 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

occupy the minds of bhaktas

;

while

the

permanently minor

seven

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 shdnta mood. Countless are the bhaktas everywhere

who illustrate the The sakhya mood is typified in Shridam [cow-boys] and in Bhim and Arjun of Hastinapur.

ddsya mood.

and other

MOODS OF BHAKTI ANALYZED

XVII]

The

are father, mother and

mood

bhaktas of the bdtsalya

Of the madhur mood

other elders.

215

of bhakti, the

ples are chiefly the milkmaids of Brindaban, queens, Lakshmi and countless others.

exam

Krishna

s

two kinds and of his a sense (2) pure Godhead, by (i) accompanied At Gokul the latter was displayed, free from a-Hd simple. 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 ardour

"Again,

[for

him]

is

(rati)

contracted

is to disregard his

;

Krishna

for

is

of

:

whereas the way of pure ardour it is openly shown.

Godhead even when

In the shdnta and dftsya emotions this consciousness of Ms 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 Bhagabat, 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 Gitd, Krishna jested with Rukmini, she became Vide the Bhagamortally afraid lest he should quit her.

When

xi. 41.

bat,

X.

Ix.

23.

pure love called kebald (unmixed) ignores his divinity, and in case it does recognize him as God, it dis avows its loving connection with him. Vide the Bhagabat, X. viii. 35, ix. 12, xviii. 14, xxx. 32, xxxi. 16. "The

shdnta

"The

nature

of

ras

Krishna

Krishna has himself to

me

is

xix. 33

:

consists

and said,

fixing

recognizing the true the mind on him only.

in

Devoting the mind exclusively Vide the Bhagabat, XI.

the virtue of shama.

2l6

CHAITANYA-CHARIT-AMRITA

Shama

mind on me

consists in fixing the

control of the organs of the senses of

sorrow

and

;

dhriti is

;

titikshd

what

checking

tongue/ "It

[XVII ;

dama

is

endurance

is

on

rises

the

<

the duty of a shdnta votary to give up thirst

is

hence a shdnta and a except Krishna bhakta of Krishna are identical terms. Krishna s devotee

for everything

;

regards heaven and even salvation as no better than hell.

Vide the Bhagabat, VI. xvii. 23. "Devotion

two marks

to

,

Krishna and conquest of desire are the

of a shdnta bhakta.

All

the

kinds of

five

bhaktas are necessarily marked by these qualities, just as is possessed by the other

sound, the attribute of the sky, A shdnta four elements also.

Krishna

is like

a true sense of

God

;

as the

s nature,

The ddsya mood

divinity.

votary s attachment to he has only acquired

an odourless flower

supreme

and

spirit

better developes the cognition

Lord of full powers. A dds bhakta constantly gratifies Krishna bv serving him with a sense of his divinity, honour, and great glorification ddsya ras of

Krishna

as the

;

has the merit of the shdnta ras

two merits. [plus

absolute

service is

by

The sakhya trust

plus service,

in

Krishna].

marked by honour and

has

it

i.e.,

two merits

ras possesses these

In ddsya Krishna s

glorification

;

in

sakhya

reliance. "A

him

sakhd bhakta

sits

on Krishna

on his shoulders, or has a

serves Krishna and at times

The

chief characteristic

of

mock

s

back, or carries

fight ? with

him

;

he

makes Krishna serve him!

the sakhya ras

is

free

com-

So this radery, without any feeling of respect or awe. in it Krishna is loved more ras has three qualities ;

ardently, as he

is

held equal to the bhakta

s self

;

hence

CUMAX OF THE

XVII] this

STAGES OF BHAKTI

217

In the batsalya ras there

ras captivates the good.

which in its a de Such chastisement. and excess leads to chiding the as votee regards himself as the patron and Krishna

are the above three qualities, plus tenderness,

protege

his service takes the

;

form of paternal

This

care.

nectar ras, therefore has four qualities, and is like the madhur ras all the above four qualities are "In to them present in a heightened form, and in addition his or him the votary serves Krishna as a lover offering her own person. Here five qualities are present. All the the madhur, just [four] emotions find their synthesis in

as in the case of the five elements (sky, air, light, water

and earth) the attributes of the

Hence

in the fifth.

This

ciousness.

Reflect

how

is

emotion

to spread

illuminate your heart.

ignorant

man

the

madhur has

four are

first

united

wondrous

ras of

been

all

deli-

described.

fully

While meditating, Krishna will Through Krishna s grace, even an

it.

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 ;

there in a swoon.

house.

are

Thence go After giving him

within easy reach of Brindaban return to Bengal and join me at Puri." a (parting) embrace the Master embarked.

now

You

duty. there.

Rup

fell

The Deccani Brahman took him

down to his

,.

Then Rup and

his brother

the Master reached Benares,

went

When met Him

to Brindaban.

Chandra Sekhar

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

2l8

CHAITANYA-CHARIT-AMRITA

[XVII

he bowed at His feet and took Him home 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 see- the Master,

with

him. ;

After the feast Tapan Mishra begged Him, kindly one favour that I beg of thee. So long

Bhattacharya. "Grant

me

as thou stayest at Kashi do not dine

my

anywhere except in

The Master accepted his invitation as He He would stay for a week only and would not

house."

knew

that

dine with hermits.

He

lodged

with Chandra Shekhar.

The Maratha Brahman and many good men Brahman and Kshatriya castes visited the Master. -canto 19.]

of

the

[Text,

CHAPTER

XVIII

San at an meets the Master and of God s forms

is

taught

jAt Gaur, Sanatan lay in prison, when to his delight t he received Rup s letter. Then he spoke to his Muslim ,

jailor:

"You

are a living saint, a very pious

man, well-

[There it is written that] if a man ransoms a captive with his wealth, God gives him salva tion. Formerly I had done you good turns now show read in the Quran.

;

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 off,

replied,

but I fear the

not the Sultan. back, of the

tell

him

Ganges

He that

search.

has gone

you,

Sir,

I

can

let

Sanatan rejoined, to Orissa. If he

when Sanatan was

sent to the

you

"Fear

comes bank

he jumped into the river, and could not be traced after

to ease himself,

sank down with his

much

"Hark

Sultan."

fetters,

Fear not,

I shall not live in this country,

but turn darvesh and go to Mecca." The Muhammadan was still reluctant. So Sanatan heaped up seven thousand

Rupees before him, at the sight of which his greed was roused. At night he sent Sanatan across the river after filing off his fetters.

Sanatan avoided the road by Telia

Garhi, the gate of Bengal, and travelling day and night entered the Patra hills. There he besought a rustic land

owner to guide him over the hill. A palmist present with the landowner whispered to him that Sanatan had eight gold coins with himself. At this the man gladly promised

230

CHAITANYA-CHARIT-AMRITA

convey Sanatan over the night and asked to prepare to

With marks

of

hill

own

his

by

[XVIII servants at

meal in the meantime.

his

honour he gave him rice. Sanatan bathed two days fat*, and reflected, "Why

in the river, broke his

does this land-owner show respect to me?" Then he asked [his attendant] Ishan if he had any property with himself. Ishan replied, "Seven gold coins." At-tjiis

rebuked

Sanatan

this deadly thing

him saying, with

"Why

have you brought he gave the

Then

yourself?"

seven pieces to the land-owner and sweetly said, these from me and honestly conduct me over the

am

"Take

hill.

I

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, knew a

"I

before that your servant had eight gold pieces with him,

and

I

money. and so

had

murder you at night for the you have told me of the money, have been saved from the sin of murder. I am determined

to

It is well that

I

so pleased that I shall not take the coins, but guide gratis for the sake of

you

merit."

one else will murder me and save my life." Then the money. Accept land-owner sent four footmen of his own, who led Sanatan

But Sanatan urged,

for the

across the

from the

"Some

it

hill

by the

forest

paths at night.

Sanatan asked Ishan, left." one gold something "Yes, Sanatan said, "Return home with the holy

hill

man

set out alone, a

bowl

"I

Emerging

know you have

coin," it."

still

answered Ishan. So, leaving him,

in his hand, a tattered

on his back, and (therefore) fearless (of robbers). In course of time he reached Hajipur,* and in the

quilt

*

The town

of Hajipur on the north

bank of the Ganges, opposite

SANATAN JOINS CHAITANYA AT BENARES

.XVIII]

221

evening sat down in a garden.

His brother-in-law, Shri kanta, a royal officer, lived here, entrusted by the Sultan with three lakhs of Rupees to buy and despatch horses. From a height he discerned Sanatan, and at night came to

him with only one

attendant.

The two had

a friendly

meeting, and Sanatan told the tale of his escape. Shrikanta said "Stay here a day or two. Put on decent robes and cast off your rags." Sanatan replied, "No, I shall not ,

linger a minute here.

Help me to cross the Ganges, I go away at once." Shrikanta with care gave him a Bhutia blanket and ferried him over.

shall

Sanatan in time reached Benares, where he was glad hear of the Master s arrival. Going to Chandra Shekhar s house, he sat down at the The gate. to

Master,

knowing

Chandra Shekhar, "There is a Vaishnav at the gate. Bring him Chandra Shekhar reported to the Master that there was no Vaishnav but only a it,

told

in."

darvesh at the gate.

him

in."

Glad

to

The Master

be called,

replied,

Sanatan

"Well,

entered.

bring

When

he was in the court-yard, the Master rushed out and embraced him in rapture. At His touch Sanatan 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

on the veranda of the house, own hands. Sanatan not, Master!" but the Master answered, side

stroking Sanat%n s body with His cried, "I

"Touch

me

touch you to purify myself.

Through the strength

of

Patna, was the seat of the governor of Bihar on behalf of the Sultans

of Bengal.

(Riyaz-us-salatin,

Eng.

tr.,

134 n.)

CHAITANYA-CHARIT-AMRITA

222

you can cleanse the whole universe.

faith

your

the Bhagabat,

xiii. 8,

I.

and praising a bhakta

VII.

ix. 9.

By

my

like you, all

as the scripture asserts. xiii.

[XVIII Witness

seeing, touching,

senses are gratified,

Vide the Hari-bhakti-sudhodaya,

2."

The Master continued, "Listen, Sanatan Krishna very kind, the saviour of the fallen. He has delivered you from the worst hell (rauraba). Limitless and pro !

is

found

is

know

not Krishna.

effected

the ocean of his mercy.

my

I

"

recognize

Then

deliverance."

Sanatan objecte d, r

your at the

grace

as

Master

"I

having

s request

he told the whole story of his flight. The Master told met both your brothers, Hup and Anupam, at him, Prayag. They have gone to Brindaban." Then He "I

introduced Sanatan to Tapan Mishra and Chandra Shekhar.

Mishra

Tapan

Sanatan, shave

invited yourself,"

him,

and

the Master adding, telling

"Go,

Chandra Shekhar to

away the rags of Sanatan. They made him bathe in the Ganges, and Chandra Shekhar gave him a new gar ment, which he refused to accept. At this the Master was delighted exceedingly. take

After His noon-day prayer,

Sanatan to dine

down

to

Tapan Mishra

at

His meal

He

also,

but he replied,

You

dine

first.

I

s

house.

with

As He

sat

ordered the Mishra to serve Sanatan "Sanatan

shall give

dinner the Master rested. leavings and offered

the Master went

him

a

has some

him your

rites to

perform. After

prasdd."

The Mishra gave Sanatan His new cloth, which Sanatan de

clined to accept, asking instead for one of the Mishra s

So the Mishra gave him an old he cut into a waist-band and wrapper. old clothes.

cloth,

which

Sanatan was introduced by the Master to the Maratha

SANATAN DISCARDS HIS FINE BLANKET

XVIII]

223

Brahman, who gave him a general invitation to dinner during the whole of his stay at Kashi. But Sanatan de clined saying,

Why

should

shall rove (begging alms) like the bee.

"I

I

procurt

all

my

food from one

Brahman

s

house."

Exceedingly pleased was the Master at Sanatan s detachment from the world, and He often cast glances at the Bhutia blanket, from which Sanatan guessed that

He

So Sanatan 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 disapproved of

it.

man retorted, "Why fire you, a venerable man, mocking me? Why should you exchange your costly blanket for a quilt?" Sanatan replied, am not joking but am in Do make the exchange." So saying he gave up earnest. "I

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, have thought of it. Krishna, who has delivered you from attachment to earthly goods, cannot have left a remnant of that attachment in "I

No good

you.

physician leaves even a trace of the dis

ease unremoved.

You were

door, and yet there

back

!

It spoiled

the

beholders."

me

from

worldly

worldliness in

>

was

living

your virtue Sanatan replied, ties

on alms from door

to

Rupee blanket on your and made you a mock unto

a three

"He

who

has also cured this

has released

last

remnant of

me."

The pleased Master showed grace to him, and thus emboldened him to put questions. Formerly the Master had put questions to Ramananda Ray, which the latter had answered under His 16

inspiration.

So,

now, inspired

224

CHAITANYA-CHARIT-AMRITA

[XVIII

by the Master, Sanatan put questions, while

He

established

spiritual truths.

Then Sanatan,

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

plunged in the well of

vile worldliness.

I

my

life,

know nothing

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 of

am I? Why are the three afflictions (tdpa) oppressing me? I know not what will do me good. I know not even how to ask about the truth of sddhya and sddhan. Do you of your own accord, unfold all thes truths to me." The Master replied, 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 sddhus to "Full

inquire about "You

what they know, only

to all the truths as I tell "The

The

to confirm

it.

are a proper agent for preaching bhakti. Listen

soul of

tatasthd

man

power

them

is

of

in

due order

:

the eternal servant of Krishna.

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 Vide the Vishnu Puran I. xxix. 50, the illusion powers. VI. vii. 60 and 61, I. iii. 2, the Gita vii. 5 and 14, and :

the Bhagabat, XI. "When

ii.

35.

a creature forgets Krishna,

his face is ever

turned to external things, and therefore under the in fluence of illusion he undergoes the misery of being born in the world,

now

rising to heaven,

now

sinking to hell,

XVIII] SHASTRIC GUIDANCE NEEDED FOR SALVATION

225

ducked in water by royal command. under the teaching of true scripture, a man turns to Krishna, he is saved, he gets rid of illusion. A creature just as a criminal is "If

under

labouring

remembers

illusion

Krishna.

not

So

Krishna kindly created the Vedas and Purans. He makes himself known through scripture, guru, and the soul and ;

man* comes The Vedas Relation

is

Krishna

to realize

treat of Relation,

my

is

lord and saviour.*

and Needs

Epithet,

;

that

the attaining of Krishna, faith is the means of the epithets are his names love is the

this attainment,

;

(supreme) need, the most precious treasure and the highest achievement of humanity. Madhur service is the means of gaining Krishna.; Jby serving him we can enjoy the relish of him. The following parable will illustrate it :

An

all-knowing seer visited a poor

misery

said,

Why

are

a large legacy.

you

not inform you of for his treasure.

it.

you

so poor?

his

is

At

these words the

man began the

The

to

hunt

Vedas

and

counsel of the

is the consequence. By could not attain to his father s

the source, the treasure

treasure

the

man

the seer had to

tell

him the method

Here lies the treasure. ing it hornets will rise and not money. :

show

itself

If If

of discover

you dig in the south, you dig west a gnome

and hinder you.

ings will discover a up.

father has left

died elsewhere and therefore could

In the same manner

own knowledge

will

Your

seeing his

He

Purans instruct men about Krishna seer

man and

In the north your digg dark serpent, which will swallow you

But by digging a

the pots of treasure.

little

on the

east side

you

will get

Similarly the Shastras assert that

leaving work, knowledge and abstraction (yog), one can Vide the Bhagabat, influence Krishna by faith alone.

XI.

xiv. 19

&

20.

226

CHAITANYA-CHARIT-AMRITA Therefore

and

it is

is

[XVIII

means of gaining Krishna, Shastras as abhidheya. As wealth

faith the only

described in

all

gives pleasure and drives

away sorrow of itself, so bhakti when love is turned to

kindles love of Krishna, and

Krishna

man

is

freed from bondage to the world.

The

fruit of love is not riches or the cessation of re-birth, its

chief object

is

the enjoyment of the beatitude of

[A long discourse on Krishna second edition.]

s forms,

[Text, canto 20.]

but

I6vmg

omitted in the

CHAPTER XIX On ^

thus

the sweetness of Krishna Master

{The :

continued

His

s

attributes

teaching

Sanatan

of

]

His all-embracing form dwells in the highest Space (pam-byom). The diverse Vaikunthas are beyond count. The extent of each Vaikuntha is millions and "od

in

Ananda inspired by chit fills all the All of [His] attendants are filled with the

millions of miles.

Vaikunthas.

six attributes (aishwaryya).

Space are His retinue

Heaven, six

;

The

above

all

endless Vaikunthas and of

like the seed-pod of the lotus.

attributes are

[only]

places

of

them

is

Krishna

Thus, [Krishna [His]

s

s]

incarnation.

Even Brahma and Shiva cannot count them, what to speak men? Vide the Bhagabat, X. xiv. 21, Brahma s hymn

of

to Krishna.

Krishna

"Thus

s

celestial

attributes

Brahma, Shiva, Sanak and others cannot Vide the Bhagabat, X. xiv. 7.

are

endless

;

see their end.

"Not to speak of Brahma and others, even Ananta with his thousand tongues, is eternally singing [of His

without

attributes]

Bhagabat,

II.

^ii.

being

able

to

finish

them.

Vide

40.

Krishna, the omniscient and supreme being, cannot find the end of His own attributes, but remains "Even

eagerly longing [to

know

of them].

Vide Bhagabat, X.

Ixxxvii. 37. "The

mind

fails

to

comprehend His

exploits,

even

228

CHAITANYA-CHARIT-AMRITA

when He

of the time

At one and

the

[XIX

incarnated himself in Brindaban.

same time

He

created the natural and the

supernatural groups of cow-herds and kine, as described in Bhagabat, [X. xiii and xiv], cduntless Vaikuntha-born

embryos, with their respective Lords. Such a marvel is heard of no other [god]. The hearing of it makes the heart overcome

In that miracle of His

[with rapture].

every one of the millions and millions of calves, cowboys, their

pipes,

rods,

assumed the form

and

clothes

horns,

of the four-armed

ornamems,

Lord

all

of Vaikuntha,

each with a separate universe, and Brahma adored him. From the body of one Krishna all these appeared And !

moment they

after a

disappeared in that body

all

!

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 Vide Bhagabat, X. xiv. 36. by my speech or intellect! are the glories of Krishna

"Many

them?

Think

Brindaban

of

the

wondrous

the Shastras speak of

:

;

quality it

who can know of

the

place

as 32 miles in extent,

and yet in one corner of it the embryos of the universe Krishna s divine power is boundless beyond

floated

!

calculation."

The was

attributes

He ii.

Master, Himself the ocean of divine attributes,

seized with ecstasy in speaking of Krishna s divine ;

21,

and expounded

He it,

(then) recited Bhagabat, III.

relishing with delight

its

sense.

Supreme Deity, God Himself. None else than He or even equal to Him. Vide Brahma greater

"Krishna is

is

His mind became absorbed in the subject and

lost consciousness.

the

KRISHNA THE SUPREME DIVINITY

XIX] v.

Samhita, creation,

Krishna

Brahma, Vishnu, and Shiva, the lords of all and obey destruction], [preservation, i.

He

;

22Q

Vide Bhagabat,

their suzerain.

is

II. vi. 30.

Supreme Three purush incarnations are the causes of the Maha- Vishnu, Padmanava, Kshirodak viz., universe, Swami. These three occupy the souls of everything, gross These three are the refuge of all, and the lords or subtle. the meaniifg of the phrase unequalled

"Hear

Lord

of

:

tile

And

universe.

Krishna,

who

Samhita,

v. 54.

are

mere

them].

[over

particles

Vide

of

Brahma

Listen to the is only external. *Shastras speak of three abodes of

interpretation

"This

esoteric

supreme

is

they

yet

The

sense.

and Brindaban, 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

Krishna,

Antahpur,

viz.,

Golok,

;

;

where rasa and other exploits took place. "Below it the Supreme Space named Vishnu s Heaven, where dwell Narayan and other eternal forms of Him, is The middle abode of Krishna is the store-house situated. form six of the attributes, where He dwells in His eternal

The Vaikunthas

(ananta).

rooms and

are

and there the

endless,

attendants (even) are full of the six attributes.

Vide Brahma Samhita,

v. 49,

[and other Sanskrit verses].

His external abode, beyond the Birajd, are endless, and the rooms are illimit unhierses the where The It is named Devidham, where creatures dwell. able. "Below

Lakshmi

of

it

is

the

Universe nourishes

it

;

illusion

dwells

there as His slave. "In

these

Supreme Lord,

three viz.,

places

Golok,

does Krishna the

dwell

as

Supreme Space,

the

and

CHAITANYA-CHARIT-AMRITA

230

The

Nature. is

He

region where

Three- fold

the

called

[XIX

manifests His chit power

Divinity

(tripdd

aishivaryya),

whereas the places of the display of His power of are called One-fold (ekapdd)

Three-fold

"The

illusion

c

.

Divinity

Krishna

of

is

beyond

Hear, therefore, of the One-fold Divinity. the Brahmas and Shivas of the eternal universe are speech.

braced by the term

eternal rulers of spheres

One day Brahma came

pdla).

to

Dwaraka

All

em

(chira-loka-

to see Kri3hna;

who asked Which What is his name? The porter returned and Brahma, who replied in amazement, Go, tell him,

the porter took the message to Krishna,

Brahma? asked it

is

the four-headed

Krishna

father

Sanak

of

himself at Krishna s honour and reverence and asked

prostrated

visit.

.

After

taking

Brahma who showed him

permission, the porter introduced him.

s

Brahma

replied,

my

Which Brahma?

by asking

for

I shall tell

one problem of

First solve

feet,

you

the

reason

of

his

of that afterwards.

What did you mean What Brahma other than

mind.

can there be in the universe?

At this Krishna smiled and plunged into meditation, and immediately innumer able troops of Brahmas came there, some with ten heads, some with tw enty, hundred, thousand, million, even a I

r

beyond the power

milliard,

of

counting.

with millions of millions of heads.

Rudras came

Indras appeared with

millions of eyes.

At the sight the four-headed Brahma

became

like

senseless,

All

elephants.

these

before Krishna s seat,

None can

a hare surrounded f by

a herd

of

Brahmas prostrated themselves which was touched by their crowns.

[adequately] describe the unimaginable power In one body there were as many images as

of Krishna.

there were Brahmas.

His

seat,

struck with the crowns

KRISHNA

XIX]

POWER OF

S

up a sound,

of the Brahmas, set praises of

His

seat

INFINITE CREATION

With

!

as

if

231

the crowns recited

folded palms,

Brahma Rudra

Lord! Great and other deities hymned Krishna thus.: Oh is thy mercy to us, a% thou hast shown us thy feet. thou hast called and accepted us as our good fortune !

Bid

slaves.

thy

Krishna replied,

heads. called

and we

us,

you

all

shall place thy behest

I

to see

longed

Be ye all happy from the demons? They

together.

!

on our and so

you,

Have you any said, Thanks to

thing to fear thy grace, we are everywhere triumphant.

Latterly thou

by incarnating thyself, destroyed the load of sins This proves the which used to weigh the Earth down. and other of Dwftraka nature divine [spheres], each of hast,

The Krishna dwells in my region. imagines presence of Krishna made Dwaraka feel glory (baibhaba) which

;

they had

all

met together, and yet none could

see the

Then Krishna gave leave to all the Brahmas, and they returned home after bowing to Him. The fourheaded Brahma was amazed at the sight, and again bowed

others.

.at

Krishna

s

saying,

feet,

I

have to-day witnessed an

had previously known fpr certain in Vide mind. Bhagabat, X. xiv. 36. my This universe, though 500 million "Krishna replied, hence you have four leagues in extent, is very small heads only. Other universes are a thousand million, a lakh kror, or even a kror kror leagues in extent, and their

example

of

what

I

;

Brahmas have^ heads proportioned >do

I

to

these

uphold the whole system of universes.

fold divinity cannot be measured.

three-fold

divinity?

So

Who

saying

sizes.

Even

will

Thus

my

one

measure

Krishna

my

dismissed

Brahma. The divine form of Krishna cannot be explained. The phrase Supreme Lord has another deep meaning the :

CHAITANYA-CHARIT-AMRITA

232

term

tri

means the three regions

[XIX

of Krishna, viz.,

Gokul

(named Golok), Mathura, and Dwaraka. In these three He always dwells naturally. These three places are full of His inner complete divinity. Oi these three Krishna Himself

is

the lord.

The guardians

of directions in all

the aforesaid universes, and the eternal guardians of crea tion in

Ananta and Vaikuntha,

touching chit

it

all

bow

to

Krishna

s sefct,

In His with the jewel of their crowns ever. This property of*

power Krishna dwells

own 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 Sanatan.

[Text, canto 21.]

CHAPTER XX Aim

Discourse on Devotion as the J

Master

[The

thus] *

Now

His

continued

address

to

Sanatan

:

The Vedas teach

that Krishna

is

the sole Essence.

me

speak of the signs of the aim (abhidheya), from which one can get Krishna and the treasure of let

Krishna

All the Shastras speak of faith in Krishna

s love.

Hence know for

as the aim. (

We

refuge, because the lays

down

in

truth

Krishna

sages declare,

certain

mode

answer

by Sister Smritis "This

ftie

;

our questions,

to

is

also

indicated

and Brother Purans*. is

taught

God Himself

is

Swarup power

thou, O Lord, art our worship that Mother Shruti

that

of thy

;

by

He

the

Monist

that

school

dwells in the form of the

spreading out in the forms of swdmsha

He disports Himself in Ananta, The four-sided incarnations Brahmanda. and Vaikuntha, extension. The created world is the swdmsha His are example of His bibhinndmsha power. Such creatures are of two classes, viz., one ever liberated, the other ever fettered and

bibhinndmsha,

to the world.

Krishna

s

The

ever liberated* are

ever

named Krishna s serving Him. The

feet; they are

eager

for

followers and

ever fettered they enjoy the bliss of the suffer and ever feel are ever excluded from Krishna, the Fury, Illusion, ever torments them for ings of Hell ;

the three internal agonies scourge them they are kicked at by Lust, Anger [and other deadly sins]

that reason

;

;

234

CHAITANYA-CHARIT-AMRITA

whose slaves they

are.

If in

[XX

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

them then they feel bhakti fon: Krishna and come to Him. Faith in Krishna is the supreme end (abhidheya).

of

;

Worthless are the bliss of bhakti

;

we have bhakti 16.

iv.

fruits of other

yog, and knowledge,

as work,

the former cannot give us Krishna unless

Him.

in

Knowledge

salvation

;

but a

man

without knowledge. Gita,

vii.

kinds of devotion, such comparison with the

in

Vide Bhagabat

dissociated from

I.

v.

12

and

II.

bhakti cannot give

devoted to Krishna can gain salvation Vide Bhagabat, X. xiv. 4 and the

14.

,

the eternal slave of Krishna, forgot this hence Illusion tied a rope round its neck. If a creature adores Krishna and serves his guru, he is released from "Creation,

fact

;

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 Vide Bhagabat, XI. v. 2 & 3. doing his caste-duties.

The votary

of

knowledge imagines that he has attained one liberated even in earthly life*

to the condition of

;

but in truth his mind cannot be purified without faith in Krishna. Vide Bhagabat, X. ii. 26. Krishna is like the

Sun, while Illusion is as darkness hence Illusion has no power to remain where Krishna is. Vide Bhagabat, II. ;

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 v.

13.

(siddhi),

Even

is

if

a

wise,

Vide Bhagabat,

man

he adores Krishna with deep bhakti. iii. 10. If a man adores Krishna in

II.

longing for other [material] gains,

He

gives the votary

XX]

NEED OF A GURU FOR SALVATION

His own

feet unasked,

In

arguing,

What

soliciting for material joys.

335:

adoring

me

a great fool

is

he

is

he, in

thus begging for poison instead of nectar I am wiser, then should I grant this fool [his coveted] earthly pleasures? I^et me give him the nectar of my feet, so !

why

he

that

may

xix. 28.

If a

forget

man

joys/

earthly

Vide

V.

Bhagabat,

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

wood

log of

drifting

on the bank.

down

to gain salvation;

the current

now and

Vide Bhagabat, X. xxxviii.

men

luck some

enough

s

bondage

to

the world

is

4.

just as

a

then lands

By good

about to be

[when] they are emancipated by the society of holy men, and are inspired with devotion to Krishna. Vide Bhagabat X. li. 35. If Krishna favours any blessed

severed,

He

man,

teaches

him

as his

Vide Bhagabat, XI. xxix.

men

a

man

feels inclined

6.

guru seated If in the

in the heart.

of holy towards bhakti in Krishna, he

company

gets love, the fruit of bhakti, and

is freed from the world. Vide Bhagabat, 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 Bhagabat, V. xx. 12 and VII. v. 25. All Shastras recommend the com panionship of the holy. to, it

13.

As soon

gives success in everything.

as such society

is

Vide Bhagabat,

resorted I.

xvii.

The

Gita],

gracious Krishna, in addressing Arjun [in the has laid down instructions for the salvation of

mankind. "God

Vide the Gita,

had

first

64 and 65. the Vedic religion, work, these had been observed,

xviii.

commanded

yog, and knowledge.

After

CHAITANYA-CHARIT-AMRITA

He

finally

commanded

bhakti,

superior [to the former]. [latest] all

g.

If

[XX

which must, in

If,

therefore, be

accordance

with

this

dispensation, a devotee feels shraddhd, be leaves

works and adores Krishna. Vide Bhagabat, XI. xx. The term shraddhd means firm and unquestioning faith. one adores Krishna, it is equivalent to his

the prescribed ceremonies [of religion]. IV. xxxi. 12.

doing all Vide Bhagabat ,

who have shraddhd are qualified for bbakti, are ranked as superior, average, and inferior, accord ing to the quality of their shraddhd. He whose shraddhd "Men

and

confirmed by listening to the reasoning contained in is a superior entitled vo bhakti and he is

is

the Shdstras

,

liberated from the world. in

of

spite

average

his

He whose

bhakti

is

strong

of shastric arguments, is

ignorance

entitled to

shraddhd

;

he,

too,

is

an

very fortunate.

He whose is

shraddhd requires a visible object [of adoration] an inferior entitled to bhakti in time he will advance 9

;

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 Bhdgabat, (XI. "All

ii.

43-45).

the high attributes are found in the person of a

Vaishnav, because Krishna s bhaktas.

V.

xviii.

attributes

spread

to

His

The

12). following qualities they cannot be exhaustively named, he is compassionate, spiteless, only take a rapid view

mark I

(Ibid,

a Vaishnav

;

:

essentially true, saintly, innocent, charitable, gentle, pure,

humble, a universal benefactor, tranquil, solely depen dent on Krishna, free from desire, quiet, equable, a victor over the six passions (sharguna), temperate in diet, selfcontrolled,

honouring others and yet not proud himself,

XX]

STAGES OF VAISHNAV S SPIRITUAL EVOLUTION

237

grave, tender, friendly, learned, skilful and silent.

Vide

is

xxv.

III.

Bhdgabat,

20,

V.

The

v. 2.

society of holy

men

the root of the birth of devotion to Krishna (Bhagabat,

X.

li. 35, XI. ii. The principal limb 28,*!!!. xxv. 22). that springs up from it is love of Krishna. It is proper conduct for a Vaishnav to abjure the society of the wicked.

man who consorts with women is one kind of sinner, man lacking in faith in Krishna belongs to kind. another Bhagabat III. xxxi. 35, 33 & 34). Leaving

TIjLe*

while the

these

[temptations]

and the religious system based on

[the true Vaishnav]

helplessly takes refuge with Vide the Gitd, xviii. 66 Bhagabat, X. xlviii. If a learned man happens to sing Krishna s 22. praise, he adores Krishna to the exclusion of all other deities, as

caste,

Krishna.

is

;

proved by the case of Uddhav. Vide Bhagabat, III. ii. The helpless and the refugee [among devotees] have

23.

same

the

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

Vide Hari-bhakti-vilas,

nature. bat,

XI. xxix.

xi.

417

&

418

;

Bhaga

32.

"Give ear, O Sanatan, while I turn to speak of the attainment (sddhan) of bhakti, which gives us the rich treasure of love for Krishna. Hearing [chant] and other

acts [of the physical organs] are the sivarup signs of it while in the tatastha sign love is born. Love for Krishna

;

is

is

ever an end

kindled

and

praise],

bhakti

in

is

religion,

of

Jsiddha) it is never a means (sddhya). It a pure heart by listening [to Krishna s other acts of the organs. The sddhan of ;

two kinds

:

one following the ordinances of

the other following

The man without

the

[heart s]

inclination.

a natural desire [for Krishna]

adores

[XX

CHAITANYA-CHARIT-AMRITA

238

Him

in obedience to the bidding of the Shastras

bhakti

King!

It is the

to hear, to praise,

the

Soul,

;

such

called regular (baidhi).

is

bondage. "The

and

duty of the men who seeks liberation to meditate akaut God, the universal

supremely Beautiful, and the Liberator (Bhagabat, II. i. 5. and also XI. v. 2.)

modes

of cultivating bhakti are

briefly of the

chief

of

many

;

from I shall

them:

you [they are] taking refuge at the feet of the guru, initiation, service of the guru, inquiry into the true religion, following the path only

tell

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 susten ance], fasting on the

nth day

foster-mothers, fig trees,

of the moon, reverence to Brahmans and Vaishnavs,

kine,

shunning from a distance all offences against adoration and the holy name, abjuring the company of nonVaishnavs, 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,

keeping

God

in

listening

[to

chant],

hymn-singing,

worship, adoration [in attendance words], [on idols], assuming the attitudes of servant and comrade [to Krishna], dedication of one s own

remembrance,

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 scrip tures, reciting the holy name, sankirtan, enjoying incense

XX]

SIXTY-FOUR MODES OF CULTIVATING BHAKTI

239

garlands perfumed essence and the maha-prasad, witnessing the grand celebration of drati and the divine image, giving

up whatever serving Him. "The

Krishna

dear to one

is

own

s

service of the following

self,

meditation, and

four

is

approved by

the Tulsi plant, Vaishnavs, Mathura, and the

:

bo9k* Bhdgabat.

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, all

"Direct

and other

celebrate Kartik

The

bratas.

are the sixty-four

"These

five chief of

them

are

modes

(i)

of cultivating bhakti. the society of holy men,

kirtan of Krishna s name, (3) listening to the reading of the Bhdgabat, (4) dwelling at Mathura, and (5) reveren tial service of His image. Even a little of these five (2)

creates love for Krishna. "Some

bhaktas pursue only one of these modes, some the mind has become steady, the wave of

When

many.

love surges

up

Many

[in it].

success by following one

bhaktas cultivated

mode

bhaktas have

many modes.

(Vide Bhagabat, IX.

The man who by renouncing

15-17)-

in obedience to the injunctions

attained

of

to

Ambarisha and other

only.

desire adores

the

iv.

Krishna

is not indebted to the gods the Rishis or the manes of his ances

(Bhagabat t XI.

tors.

v.

37).

feet rejecting sJiastric rites,

ation

for

forbidden

He who

feels

Shastras,

adores Krishna s

nevertheless no tempt

Even if he commits a sin unwittingly, Krishna purifies him and he need not practise penance

for

it.

sins.

(Bhagabat,

XL

knowledge and monachism are not 17

v.

38).

Theological

at all necessary

means

CHAITANYA-CHARIT-AMRITA

240

of cultivating bhakti

;

Krishna

[XX

s society gives inoffensive-

ness and discipline.

Vide Bhagabat, XI. xx. 31. "Hitherto I have held forth on the cultivation of bhakti in accordance with the sfastric teaching. Now, let me tell you, Sanatan, about bhakti in compliance with natural inclination. This latter kind of bhakti is chiefly

found in the people of Brindaban, and those it

are called rdgdnuga

(

inclination-led

ing for the object of desire inclination (rag)

tatastha

feature

;

is

).

who

cultivate

A passionate

absorption in the object of desire

The

long

the swarup characteristic of

nature

of

an

is its

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 Brindaban 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 (rdg), he takes Krishna as the object of his chief viz., emotion,

as master, comrade, child or sweetheart.

(Bhdgabat, III.

xxv. 35) the sprout of love (prem) issue two things, rati and bhdb (emotion). These two conquer the (addiction) Lord for us. Thus have I expounded nbhidheya, from which we gain the treasure of love for Krishna." [Text, "From

canto, 22.]

CHAPTER XXI On

Love, the fruit of Devotion

[The Master continued]

now, Sanatan,

"Listen

to

love, the fruit of bhakti, the hearing of which gives know ledge 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.,

swamp and

tatastha.

If

any man has the grace

to feel

shraddhd, he consort^ with pious men, from which com panionship result the hearing and chanting of Krishna s

From

name.

the attainment of bhakti,

removed, and as a consequence

all

his troubles are

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 (dsakti), which gives birth to the sprout of passion for Krishna in the soul. When this emotion

is

That love

deepened, is

it

takes the

name

of

love

(prem).

the (ultimate) fruit, the source of every bliss.

Vide Bhagabat, III. xxv. 22. The man in whose heart this emotion sprouts up, is marked by the many qualities named in the Shastras.

verse

(Bhakti-ras-amrita-sindhu,

n, Bhagabat

disturb his mind.

I.

No

xix. 13).

Such

a

man

without communing with Krishna.

I.

Rati-bhakti,

earthly affliction can

never wastes his

He

time

never fears [attack

by] enjoyment, material success, or the objects of sensual gratification. (Bhagabat, V. xiv. 42). Kven the noblest bhakta considers himself as lowly, and firmly believes that

Krishna will take pity on him.

He

is

ever expectant, ever

[XXI

CHAITANYA-CHARIT-AMRITA

242

longing

passionately

union

[for

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

Everodoes he reside

forth on Krishna s charms.

Krishna

scenes of

far I

"So

Now

let

me

s

at the

exploits.

have described the marks of

rati for

Krishna.

describe the characteristics of love for Krishna.

Even the wise gestures of the

fail

to

comprehend the speech,

man whose

heart

is full

acts

and

of love for Krishna.

(Bhagabat, XI. ii. 38). As love developes, it takes the forms of sneha, man, pranaya, rdg, anurdg, bhdb, and mahdbhdb, just as, from the same source of sugar-juice

we have

gur (khanda), valack sugar, [yellow] suc sugar-candy, and white sugar-candy. As these grow above the do too so cessively purer and more delicious, molasses,

of love.

stages in the development rati is of five

subject,

kinds

In

relation

to its

shdnta, ddsya, sakhya,

permanent emotions flavours, which delight the

These

and madhur.

bdtsalya,

viz.,

five

have five different bhakta and over-power Krishna. The permanent emotions of love etc., on meeting with the proper ingredient, mature The permanent emotion in the form of Krishna- bhakti ras. (bhdb)

(bhdb) on being mingled with ras

is

changed into these

bibhdba, anubhdba, sdtivika, byabhichdri ; just as on being mixed with gur, black pepper, and camphor, curd, becomes a thing of matchless deliciousness named rasdL Bibhdba is of two kinds, (i) dlamban, which is kindled by Krishna, etc., and (ii) uddipan, by the notes of His

four,

flute,

sonjr.

etc.

Anubhdba

is

stimulated by smile, dance and

Stupor and other sensations are included in sdtwika

anubhdba. rapture, &c.

Byabhichdri

is

of 33 kinds,

such as delight,

MASTER EXPLAINS RAS TO SANATAN

XXI]

243

(t

Ras is of five kinds, shdnta, ddsya, sakhya, bdtsalya, and madhur. In the shdnta ras, rati advances to the stage of prem ; in the ddsya to rag, sakhya and bdtsalya attain to the limit of hnurag (as was the case with Subal and others love "Krishna,

for Krishna)

the darling of Braja s lord,

lovers, while the lady

Radha

the chief of

is

the head of mistresses.

is at

even a single one of them when* unfolded can soothe the ears of a bhakta

Krishna

s qualities are endless,

Countless are Radhika s qualities,

which 25 are

of

the principal ones, which have conquered Krishna are the themes of two "The lover and his mistress

and

rasas,

Krishna. servant,

foremost

the

Similarly, in the

in

sakhya

the

of

the

ddsya

a comrade,

Radha and

are

class ras,

the subject

is

a

bdtsalya the

in the

parents. "This

who it

by Krishna

ras is tasted only

are not devoted to

Before

this,

at

Him

s

bhaktas

have not the

;

those

to enjoy

lot

Allahabad I discoursed on ras and

power your brother Rup Goswami. Do you preach the lore of bhakti ; do you discover the lost shrines of Mathura. At Brindaban teach the adoration of Krishna, the proper conduct of Vaishnavs, and the scrip inspired with

my

tures of the creed of

Thus

bhakti."

did the Master

teach

Sanatan

all

about

the

temperate conquest of passions (bairdgya) and condemned arid bairdgya which consists of (mere) knowledge. Vide the Gitd, xii. 13 et seq and Bhagabat, II.

Then Sanatan asked about pretations (siddhdnta) of

the

Master

clearly

all

the

ii.

5.

metaphorical

the acts of Krishna

explained

them.

At

inter

s life}

last

and

Sanatan

clasped His feet and biting a wisp of grass in sign of

CHAITANYA-CHARIT-AMRITA

244

abjectness prayed to caste,

taught

Him

thus

:

"I

and the servant of the unclean.

me

knows not

theological

My

!

expositions

[XXI

am a wretch, of low And yet thou hast Brahma

which even

mind 6annot contain even a

despicable

drop of this ocean of exposition that thou hast poured into it. Thou canst make even the lame dance, if so thou wishest. Lav thy feet on my head and pronounce single

on

me

the blessing that

all

that thou hast taught

become bright within me. power!"

And

May

Master

the

me may 1

power from thy him accordingly.

I derive

blessed

[Text, canto 23.]

Again did Sanatan clasp the Master s feet and ask have heard that you explained to Sarvabhauma Him, "I

eighteen different ways the following couplet of the Bhdgabat, I. vii. 10 in

:

"My

mind, on hearing of it, has been seized with If thou tellest it [again] graciously, curiosity.

wonder and

my a

ears will be

mad man

;

charmed."

The Master answered,

Sarvabhauma took

my mad words

do not remember what ravings But should your company inspire I

collect a little of

it.

My

mind

as to the sense of the verses

;

is

"I

am

for truth.

I uttered in his house.

me I may possibly re not naturally enlightened

what

outcome of the influence of your

I shall say is only the company."

[His 6 1 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,,

XXI] SANATAN BIDDEN TO WRITE VAISHNAV Sanatan was

filled

SMRITI

245

with wonder, and praised the

Great

His

clinging to

Master,

Thy

the darling of Braja s lord. all

Thou

the Vedas.

thou knowest stand

God

incarnate,

breath called into being

speaker in the Bhdgabat, and meaning, which none else can under

its

aft the

The Master

!"

art

"Thou

feet,

objected,

"Why

praise

me?

Why

not* consider the nature of the Bhdgabat,

which

Krishna, all-embracing, the refuge of

Every couplet,

nay every letter of means of a dialogue Bhdgabat

itself.

this fact

23 and

i.

By

has been established in the iii.

42).

These

pretations of the shloka are like the ravings of a

Who

like

breathes a variety of senses.

it

(I.

all.

is

any one be mad

my

inter

mad man.

me, he from this will understand the meaning of the Bhdgabat [

will accept them*?

specimen

If

like

]."

Again did Sanatan with folded palms entreat Him,

me write the sacred code (smriti} of low caste, ignorant of cere man of Vaishnavs. I am monial cleanness (dchdr). How can smriti be taught by me? If you teach me an outline of it in the form of sutras "Master,

thou has bidden a

you yourself enter my heart, then the mind of a low man like me. Thou whatever thou makest me speak will prove true.

(aphorisms),

if

sketch will inspire the

God The Master

art

will

;

*

replied, "Whatever

your

inspire

mind

with

you wish

to do,

of

[knowledge

Krishna it].

I,

you a rapid survey of the different points shoiild deal with in compiling the Vaishnav

however, give

[which you

sacred code] (A long

list,

not translated here).

case quote as your authority the sayings of the

When you canto 24.]

will write,

Krishna

will inspire

In every

Purdns

you."

[Itext,

CHAPTER XXII The Master converts the people

of Benares

and

returns to Jagannath

Thus

did the Master in two months instruct Sanatan

in the entire lore of the philosophy

Shekhar

comrade,

s

Paramananda

of

Chundra

faith.

an

Kirtania,

expert

performed kirtan before the Master.

artist,

As

the Master had slighted the sannyasis

everywhere

spoke

[Brahman] sadly Master

of the

and admits

s

Him

ill

of

reflected,

Him

character feels as such.

they

At this the Maratha Him. Whosoever has a close view If I

to

be

God

indeed,

can bring them and

Him

together, they will perceive this [quality] and become His I have always to dwell in Kashi, and if I do followers.

not effect this,

it

will

be a matter of everlasting regret to

me."

So, he invited a

visit

to

Mishra,

the

grieved

all

the sannyasis, and himself went on

Chandra

Master. to

hear

Him

Shekhar

and

Tapan

defamed, were humbly

was thinking of the conversion of the sannyasis, in order to remove the grief of His bhaktas. Just then the Maratha Brahman arrived entreating

Him, and His mind,

by much er.treaty induced At noon He went to His house, and bestowed salvation on the sannyasis in

and clasping the Master

Him host

too,

s feet

to accept his invitation. s

the riianner described in Part

From sensation

the day on which

was created

in

I.

He

of this book.

blessed the sannyasis, a

the village

;

crowds flocked to

SANNYASIS ABJURE YOG FOR BHAKTI

XXII]

-247

*

behold the Master

came

scholars of various schools

;

but

He

refuted

all

to

their

discuss theology with Him, final truth. philosophies and established faith as the His reasoned speech fie turned the minds of them

By all,

and they followed His instruction and began to chant Krishna s name. All men laughed, sang, and danced.

The

sannyasis submitted to

Him

they formed assemblies of their

;

quitting their studies

own

[to

on

discourse

faithi

Prakashananda, equal to him in attain ments, spoke reverently of the Master in open meeting

A

disciple of

thus,

"Chaitanya

Narayan himself.

is

aphorisms of Vyas

charmingly.

r/lost

He

explains the

His exposition of

meaning of the Upanishads gratifies the hearing and mind of scholars even. Our teacher [Prakashananda]

the root

of the gives a fanciful explanation of the aphorisms out.

Upa

On

hearing meaning to approve, but his fanciful explanations scholars pretend are not inwardly convinced, whereas Chaitanya s words \vo

nishads leaving their essential

be truth indeed. In the Kali Yug, one cannot van the World by asceticism the highest conclusion and

feel to

quish

;

true source of bliss

is

gave of the verses

contained in the exposition which

Hari

s

name

alone

asserts that there cannot be salvation without faith,

that rapture in the

name

[of

deliverance in the Kali Yug. ii.

26).

Hari]

He

&c\ The Bhagabat can

give

an

and easy

(Bhagabat, X. xiv. 4 and

>

"The

term Brahma connotes

God

full of

To describe Him as abstract is The Shruti Purans deal with the

the six divine

His

attributes.

to impair

fulness.

manifestations

of

Krishna

irreverently.

s

chit

They

power. Philosophers laugh at it look upon Krishna s chiddnanda

CHAITANYA-CHARIT-AMRITA

248

[XXII t

images as a mere piece Chaitanya

grievously.

and 4

III. ix. 3

;

s

of

n

Gita, ix.

In

illusion.

view

this

and

sin

they

the true one.

is

(Bhdgabat,

The aphorisms

xvi. 19).

[of Vedanta] teach the theory ot*parindm (result), but our teacher disregards it, calls Vyas ignorant, and asserts

the theory of bivarta. not satisfy the mind.

This

fanciful

does

interpretation

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

!

the

of

meaning

Chaitanya has revealed

and

theories are false

this

Krishna

shall I merit

obscured

ship,

teacher has

whereas all

;

other

*

futile."

Monism, and he had therefore

you cannot

his

own

establish

A

God

No

Him

The Nydya atoms

;

plain

meaning

and parcel of Nature

as the cause of

all

Patanjal (alone) ;

so

None

He

to set

of

the

school speaks ;

the

Sdnkhya

over the universe.

world was composed out of

the Illusionist speaks of the abstract

Krishna

twist the

who wishes

Mimdnsa [His] work

asserts that the

the Cause.

Vedas.

author

philosopher of the

as a part

speaks of

to

you admit God s bhagawdnMonism. So the Acharya had

If

theory can give the

scriptures.

of

Our

Vyas aphorisms, True are His words

to refute all the Shdstras.

f

?

s

it.

sense of the aphorisms.

of

grace

So saying he began to sing Krishna s sankirtan. At Parkashananda remarked, "The Acharya was eager

to establish

up

s

tells

Brahma

as

us of the true nature

the true God, according to the. recognizes God as the Supreme Cause , is

each school of philosophy only sets up its own theory by Thus from the six schools refuting the views of its rivals. of philosophy

we

Only the words

cannot of

great

know the [spiritual] truth. men are reliable. Chaitanya s

CHAITANYA CONVERTS PRAKASHANANDA

XXII] words

stream

a

are

nectar.

of

He

What

349 says

is

Hearing all this, the went to report it to the he met &oing to visit Bindu Madhav after

the essence of spiritual truth.*

Maratha Brahman Master,

whom

His bath in the

in delight

five streams.

At the Brahman

s

narration

Beholding the beauty of Bindu Madhav Hewas enraptured and danced in the courtyard [of the temple] in love, while Chandra Shekhar, Paramananda, Tapan* and Sanatan joined in a sankirtan chanting, to Krishna the Vaclav, td "Hail to Hari and Hara!

He was

pleased.

Gopdl, Go-vinda,

Lakhs

The

of

Rdm

and

Madhusudan."

men surrounded them

shouting Hari! Hari! Hearing it near

blessed cry filled earth and heaven.

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!

The Master

Hari!

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 ibeloved [of to be

your pupil

s pupil.

all],

Why

while I

am

not worthy

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]. Thciugh everything becomes you, as it becomes God, yet, for the sake of holding up a lesson before the people, you should

CHAITANYA-CHARIT-AMRITA

250 cease

thus

acting

touching your of my former abuse of you varti s

have washed away

cried out,

despicable creature.

the sin

12,

Chakra-

"O

O God!

am

I

a

a sin to

regard any creature God- like person holds a creature be Vishnu, then God will rank him among the infidels. It

is

Even

if

a

(Hari-bhakli-mlds,

i.

71)."

to

I. v.

replied,

all

the appendix cited in

froifc

X. xxxiv. 7). God!

the Bdsand-vdshya, also

as

(Bhagabat,

!"

commentary, quotation

The Master

Prakashananda

[humbly]."

feet I

"By

[XXII

Vishnu.

Prakashananda even

God himself. But on being regarded as God s slave, you replied,

"You

are

you insist worthy of being honoured kbove us. That I once abused you will be the cause of my ruin. (Bhagabat VI. I now bow at your xvi. 4, X. iv. 31, and VII. v. 25). if

tire still

feet,

that I

may

kindle faith in

So saying he asked Him,

"The

sat

Shankar Acharya.

meaning

You

are

them."

there with the Master,

and

you have pointed out in the I know, the fanciful interpretations Your exposition of the essential

errors

theory of illusion, are, cf

down

of the aphorisms has

God and can do

charmed the minds

everything.

Tell

me

then

of

all.

briefly, *

long to hear [your interpretation of Vyas s aphorisms]. am a creature insignificant in The Master protested, I

"I

Vyas was God s self and his aphorisms have deep meaning, which no creature can know. Hence he

knowledge. a

has himself explained his aphorisms. \Vhen the writer is his own commentator, men can understand his meaning.

The meaning

of pranaba in the Gdyntri mantra is explain ed ft length in the four verses of the Bhdgabat, II. ix.

30-33.

who

First

God imparted

these four verses to Brahma,

taught them to Narad, and the latter to Vyas,

who

XXII] MASTER EXPLAINS ESSENCE OF THE BHAGABAT make

the Bhdgabat

51

itself a

commentary 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

reflected,

on any

shall

"I

aphorisms."

The Bhdgabat and the one the former voice Upanishads, therefore, speak with is nothing more than a commentary on the latter. Bhdga a separate verse in the Bhdgabat.

;

VIII.

bat,

i.

8,

says,

"Everything that exists in

the world

is

the abode of

Therefore enjoy what God has given you, and covet

God.

not another

s

possessions.

above verse takes a bird s-eye view of the whole

"The

Similarly eviry verse of the Bhagabat

subject.

In the

rik.

is

like a

the Bhagabat has unfolded the

four verses

of Connection, Means (abhidheya), and Connection with I is the truth perception of

characteristics

Need. I*

is

;

the

highest

necessary to attain to of devotion is love,

enables a

God

s

man

words

I*

is

which

to enjoy

to

and

faith

called the Means.

The

fruit

the radical Need.

That love

knowledge,

Brahmd

I

is .

the

devotion

Vide the Bhagabat,

II. ix. 30,

:

of me is deeply mysterious. Accept me is united to whatever spoken by supreme knowledge Or in (bijndn), attended by mystery, and a part of tat. other words, God says here, These three truths have I

The knowledge

as

explained to you, because being a creature you could not have understoo^ them, viz., my nature, my dwelling My (sthiti), and my attributes, works, and six powers. So saying God grace will inspire you with all these.

imparted the three truths to Brahma ix.

:

(i)

Bhagabat^

II.

31,

May

you, through

my

grace, at once attain to true

CHAITANYA-CHARIT-AMRITA

252

knowledge about the nature

component element

of

and

(sattwa),

[XXII

my form (swarup), my my attributes and acts/

speech to Brahma). in other words, God sayst Before creation, being with the six divine powers, and drawing endowed myself into myself Praawcfoa-Nature, I create while dwelling

(God

s

"Or

within

The Prapancha

it.

than me.

In destruction

fest themselves,

men

that

my

completing

beholds

is

no other

mani

remaining attributes

me

and so Prapancha-^ature

finds absorption in me.

Again, Bhagabat,

"(2)

Brahma

II.

God

ix.

32,

ct

eation,

speaks

to

:

This I alone existed before

and none

else.

Nature, the cause of the gross and subtle universes, did This I alone exist even after creation ; not then exist.

Whatever will survive the indeed myself. world will also be this I. the destruction (pralaya) of

this universe is

"In this verse the phrase This I occurs thrice and determines the dwelling of the full-power divine incarna He has (clearly) pronounced on this point tion (vigraha}.

who do

in order to rebuke those (philosophers)

incarnations (vigraha}. vijndn,

God

and

vivek.

(7

s self

)

The term Illusion

is different

is

from

this

God

s

not admit

indicates

work,

jndn,

therefore

just as a faint

illusion,

glow shines in the sky where the Sun was, but it cannot appear of itself without aid of the Sun. It is only by Here the going beyond illusion that we can perceive 7 .

truth of Connection [with "(3)

Next

in

God] has been unfolded.

Bhagabat,

II.

ix.

33,

God

tells

Brahma,

Know appears

that to

to the

be

my

illusion

(human) mind

which

being

unreal

as real, or being real is not

FAITH AS A MEANS OF DEVOTION

XXII]

recognized by the mind

moon

of the

of the

escapes

real,

man

Rdhu

to

s

perception.

we have

rites

person,

the duty of

is

Ask

a

all

guru about

(Bhagabat,

II.

means

of devo

to observe distinctions

time and condition.

locality,

ix.

and learn

faith,

nature from him.

its

truth will admit that

spiritual

the Soul (dtmd)

*is

which dwells

times and within everything by acting as the

and

;

35).

that substance alone

(necessary)

But

made

and time.

in every place, condition

The man who seeks all

a,

though

in the practice of bhakti no such difference has to be it

be

to

of darkness,

j

In religious

acpc/rding

though unreal, seems

or as the

;

to an exposition of faith as a

"Listen

tion.

just as the reflection in the water

;

sky,

second moon indeed

.253

byatireka

anwaya

causes

(non-necessary)

at

[of

things]. "Attachment to

describe

/

the Needful thing.

is love,

marks by means

its

As

of actions.

I shall

the five spirits

(pancha-bhut) dwell within and without all creation, simi larly I inspire my bhaktas within and without. (Bhagabat, II. ix. (

34),

As

the

Great Spirits (mahd-bhutdni)

enter material

objects after their creation, but remained outside

them

causes before their creation,

at

within and without

My

all

so

I

bhakta has confined

does the

me

Bhdgabat

Connection, Means, and Need. "Now

listen

as

once

created things/ to his lotus-like heart.

Wherever he glances he beholds me. 50 and 43, X. xxx. 4). "Thus

remain

too

to the

(Bhagabat, XI.

explain

three

(Bhdgabat,

abhidheya

faith,

every line of the Bhdgabat (XI. xiv. 20).

I.

ii.

things, ii.

i\).

which inspires

CHAITANYA-CHARIT-AMRITA

254

[XXII

00

hear about

"Now

marks are joyous ii.

the radical Need, whose dance and song. (XI. iii. 32 and

love,

tears,

38). "Therefore is

tary on the

the Bhagabat thet author s

Brahma Sutra

own commen

settles the

meaning of the [Mahd] Bhdrat, explains the Gayatri, and amplifies by gloss the meaning of the Vedas, as is said in the Garuda Pur an. Vide also the two verses from the same Purdn quoted by Shridhar Swami Bhagabat, xviii. 54,

how

i,

also

Bhagabat,

Then in

I.

;

it

in

Bhagabat, II.

i.

his I.

9, III.

Brahman

the Maratha

i.

commentary 01? the 1-3 and 19, the Git-i.

xv. 43,

I. vii.

10)."

told the assembled people

the Master had explained the* last mentioned verse

ways. The men wondered and who gave His interpretations again.

sixty-one different

pressed the Master,

They marvelled exceedingly and concluded

that Chaitanya

was Krishna incarnate.

Men bowed to said, the Master left the place. and shouted Hari! Hari! All the people of Benares

This

Him

began

to

make

sankirtan of Krishna

s name, laughing, dancing and singing in love. The sannyasi philosophers took to the study of the Bhdgabat. (In short) the Master saved the city of Benares, which became a second Navad-

wip

[in

fervour].

Returning to His quarters with His attendants, the Master said jestingly, had come to Benares to sell my "I

sentimental

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 So, to please you all, I have distributed my goods loadf! stuff,

for

freely!"

They

all

replied,

"You

have come to deliver mankind.

CHAITANYA LEAVES BENARES

XXII]

Before this you had carried salvation to the South and the West. Benares alone was adverse to you, and now you

have redeemed

The

to our delight/

it,

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 visit

Him

going to bathe or

With uplifted arms He ordered them name they prostrated themselves and

Vishweshwar.

to ch^nt Hari s shouted Hari! Hari!

;

Five days were thus passed in delivering the people, and then the Master grew anxious. When He started walking away at nigh*, His five bhaktas followed Him,

Tapan Mishra, Raghunath, the Maratha Brahman, Chandra Shekhar, and the singer Paramananda, all wish ing 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 Jharikhand route. To Sanatan He said, "Go to Brindaban, to your two brothers. -viz.,

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 If

sadly took the

way back

to

home.

When Rup

reached Mathura, at the Dhruba ghat 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 18

CHAITANYA-CHARIT-AMRITA

-

25^

[XXII

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

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. that

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 This

ghee.

is

perplexed, but

not a

venial

when

Chaitanya advised

all.

lessly

chant Krishna

would wash away gain him Krishna

s

all

s

sin

The Ray remained

!"

the Master arrived there, he told

him

to

to

Him

Brindaban and cease

go name, as one utterance of the name his sins and a repetition of it would

feet.

The Ray reached Mathura by way

of Prayag, Ayohe Naimish forest (where lingered some dhya, and the In the meantime the Master returned from Brinda days). ban to Prayag, and Subuddhi on reaching Mathura

grieved to miss

Him.

The

at five or six

Mathura, chewing one pice worth his earnings with a

Ray

sold

dry

piece per bundle. of

bdnid.

faggots

He

at

lived

by gram and lodged the rest of Whenever he met a poor

Vaislmav, he fed him, and to Bengali pilgrims he gave Rup greatly curd, rice and oil for anointing the body. favoured him, and took him through the in his

"Twelve Woods"

own company.

After a month at Brindaban, search Sanatan out.

Ganges route

to

Rup

hurriedly left to had taken the

Hearing that the Master

Prayag,

Rup and

his brother

Anupam

followed that path. But Sanatan from Prayag went to Mathura by the king s highway, and so missed Rup, who

XXII] CHAITANYA RETURNS FROM KASHI TO PURI

257

had taken a different route, as Subuddhi Ray told Sanatan on his arrival at Mathura. Tenderly did the Ray treat Sanatan, who cared not for tender treatment being veryaverse to the world, h roamed through the woods, passing a day and night under each tree and grove. Securing a copy ;

of the holy book named Mathurd Mdhdtmya, he searched the forests to discover the forgotten shrines.

Rup

with his youngest brother came to Kashi and

them met

the Maratha Brahman, Chandra Shekhar, and

He lived with Chandra Shekhar, dined with the Mishra, and heard from the latter how the Master had taught Sanatan. 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 Tapan Mishra.

stay

there,

Rup

left

for Bengal.

The Master wended His way bliss in the lonely jungle path.

to Puri, feeling intense

Balabhadra accompanied

Him, and He sported with the deer and other animals during His

first

Bhattacharya in

news

as

Reaching Athara-nala He sent advance to summon His followers. At

journey.

His return, they got a new life as it were, and met Him at the Narendra tank. The Master touched the feet of the Puri and the Bharati, who embraced Him lovingly. Damodar Swarup, Gadadhar Pandit, Jagadananda, Kashishwar, Govinda, Vakreshthe

ran to

of

Him

in rapture

war, 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 Miss.

With them He went to visit Jagannath, before whom He with His party danced and sang long in rapture. The

CHAITANYA-CHARIT-AMRITA

[XXII

god presented Him with a garland and Parichha bowed at His feet. while Tulsi prasdd, arrival s was [soon] noised abroad in the The Master

servitor of the

Sarvabhauma, Ramananda, and Vaninath joined Him. With them all He repaired to Kashi Mishra s house. Sarvabhauma bade Him to dinner, but He declined, and ordering some maha-prasad to be brought, feasted village.

"ctyere

with

all

His followers. [Text, canto

25.]

CHAPTER XXIII 9

The Master teaches His

disciples at Puri

;

the meeting with Sanatan* words in commencing the Last Acts (Antya to the Lord God Krishna-Chaitanya, whose a enables cripple to cross mountains arid a dumb man grace this path is difficult, I am blind to recite the scriptures. and I am again and again stumbling on it. May the saints o

Author

Lila)

s

bow

"I

:

;

be

my "I

support by lending me the staff of their compassion adore the feel of my six gurus, Rup, Sanatan,

!

Raghunath Bhatta, Jiv, Gopal Bhatta, and Raghunath-das, who will remove evil (from my path) and fulfil my In the

desire.

Madhya

the Antya Lila. of age, and detail

I

am

know death

to

be near.

Therefore, I write in

such acts of the Antya Lila as have not been

described

before."

When

the Master returned from Brindaban to Nilachal,

Swarup Goswami joiced to hear of

sent it

;

of

Khand

word all

of

it

Shachi re

to Bengal.

the bhaktas rejoiced.

The men

They

all

Kulin village and the joined Acharya Shivananda. Shiva-

set off for Nilachal.

men

Lila I have given a brief outline of now stricken with the decrepitude

all

nanda Sen undertook

to pass

of

them through the

police out

posts (ghati) ov the road, looked after them, and secured When they arrived at Nilachal, they lodgings for them all

met the Master,

as in past years

At the end

of four

months, the Master sent the bhaktas back to BengaX *

Chapters

XXIII

Third Book of the

XXVII

text.

are

taken

from the

Antya Lila or

260

CHAITANYA-CHARIT-AMRITA

%

[XXIII

Every year the Bengali adorers used to come, meet the Master, and then return home. From other provinces, too, people used to come to Jagannath-Puri and attain the bliss of gazing at the feet of Chaitanya....t.But there were

householders

who

could not come.

For

many

their salvation the

Master inspired worthy disciples in those countries with His own force, and thus all countries were made Vaishh^v. Bhagaban Acharya, a great Vaishnav, very learned and high-born (dry a), lived at Jagannath-Puri, seeking the Master s company, as the cow-boys [of Mathura did

Krishna

s].

He was

a comrade of

Swarup Goswami, and

took absolute refuge at the feet of Chaitanya. At times he used to invite the Master and maiie 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 oidered Givinda to exclude Haridas from the place from that day onwards.

him. of

Haridas grieved at the Master s doors being closed to For three days he fasted. None knew the reason

his

Then Swarup and

exclusion.

others asked the 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.

Master,

Even of an

who

the

replied,

wooden

ascetic."

"I

statue of a

(They prayed

woman for

can steal the heart

His pardon, but in vain.

XXIII]

VAISHNAVS MUST SHUN ALL WOMEN

26l

When

even Puri Goswami 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 seiited all the bhaktas. They gave up conversing with women even in dreams. Thus did Haridas pass a year, and yet the Master did

any grace for him. So, one night Haridas bowed the Master [from a distance] and went away to

not, feel

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

into the junction of the

by plunging

three rivers, (Triveni at Allahabad).

An

Oriya Brahma^i boy, handsome, gentle of manner, but fatherless, used to visit the Master at Puri daily, bow The Master was as to Him and hold converse with Him. life

unto

him,

and

he

Damodar could not bear

enjoyed

the

Master

to see this attachment,

s

favour.

and again

and again forbade the boy [to come]. But he could not he came daily and the live without seeing the Master ;

it is natural for a boy to Master showed him great love 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 After a time the boy left. Damodar could not [health]. contain himself any longer, but burst out with, "In other connections you are called a Goswami. All know what sort of Goswami you are !

sing the praise of our

now

Goswami

established at Puri

The

soon

shall

men

will soon

His reputation will be

"

!

Master, hearing

are talking,

!

We

Damodar?"

^ it,

asked,

"What is

The man

replied,

this that "You

you

are a

CHAITANYA-CHARIT-AMRITA

262*

[XXII I

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 free

;

young. You too are youthful and extremely handsome. This w ill give an opportunity to scandal-mongers to r

whisper."

Damodar ceased speaking. heart,

The

Master,

pleased at

smiled and reflected, thinking "This is a current I have no well-wisher like Damodar."

of the purest love.

Another day, the Master took Damodar aside and said, go to Navadwip, and stay there with my "Damodar, mother. I do not see any other guardian for her than I have no candid you. You have warned me even !

friend

like

you among my

followers.

Unless a

man

is

cannot be guarded. You (lit., impartial), have done something which even I cannot do. You have reprimanded me, what shall we say of others? Go to candid

virtue

my mother s house and remain at her feet. In your pre sence 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 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,

of

"

not translated}.

When Rup Goswami,

t

after visiting the

Master at Puri,

went to Bengal for returning to Brindaban, his brother Sanafan came from Mathura to Nilachal. He travelled by the Jharikhand jungles (Santal parganas), now fasting, now chewing [dry grains]. Scabs broke out on his skin from

SANATAN COMES TO CHAITANYA AT PURI

XXIII]

-263

of diet, the bad water of Jharikhand and the irregularity

and exudations ran down

On

My

caste.

way he body

is

sadly reflected,

"I

belong to a low Master

I shall fail to see the

v*e.

hear, near the temple. of Jagannath are I dare not go near it, as the servitors there on business and it will be a sin

when But

the

his body.

I

go

to Puri.

He

I

lives,

constantly passing if

I [accidentally]

my

tiody

nath

Therefore, I shall renounce

touch them.

by throwing myself under the wheels

s car

when

the god

is

thus shall I attain at a holy place relief

my

the salvation of

He bowed

s place.

from

my

pangs and

soul."

So resolving, he* came Haridas

of Jagan-

taken out in the car procession;

to

Nilachal and alighted at

at the feet of Haridas,

who

His heart yearned for learning his name embraced him. him that He the sight of the Master. Haridas assured

would soon come. of Jagan Master, after witnessing the Upala-bhog The Haridas. meet to came there with His disciples

The nath,

Master raised two prostrated themselves at His feet. The Haridas said, "Here is Haridas and embraced him.

The Master looked at Sanatan you." embrace him, while Sanatan to advanced with interest and

Sanatan, bowing to

ran backwards shouting,

Thee.

I

ning with

am

of

low

"Touch

me

not, Master, I beseech

and in addition my skin is run But the Master embraced him by

caste,

exudations."

body was stained with Sanatan s sores. He introduced all His disciples to Sanatan, who bowed With them all the Master sat down on the at their feet. below ,^ He raised terrace, while Haridas and Sanatan sat inquired after Sanatan s health, who replied "My supreme

force,

and His

bliss is that I

fair

have gazed on

Thy

feet."

The Master then

26 4 *

CHAITANYA-CHARIT-AMRITA

asked

about

the

Vaishnavs

of

[XXIII

Mathura, .and

Sanatan

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."

Sanatan replied, have been born in a low family*; #11 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 This Anupam was devoted to grace. from "I

!

Ram-worship

his childhood.

name

of

used to

Day and night he used to meditate on the Ram, hear the Ramayan re&d, and chant it. He live with Rup and myself constantly and listen

with us to Krishna s deeds and the Bhagabat. We one day 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 tested

on Krishna.

So we two urged him again and again. mind a little and he responded,

influence turned his

long can I

and

I

resist

your command

Initiate

me

in the mantra So future]. saying, he the night, waking and crying how

adore Krishna

shall

Our

How

?

[in

paced up and down all he could leave Ram s feet.

have sold

my

head

excessively to draw

on

me and

birth.

permit

Next morning he told us, I Ram, and it pains me head away Have mercy thence,

to the feet of

my me

to

worship

Ram

Then we two embraced him and

ing J^oble

is

the firmness of thy faith.

bless a family, disappear."

it

s feet birth

praised

Master,

enjoys every good, and

all

him

after

say-

when you

its troubles,

SUICIDE PREVENTS SALVATION

XXIII]

The Master

replied,

same way did

in the

"Just

365 I test

Murari Gupta before. That bhakta is noble who does not leave his Lord s feet. That Master is blessed who does It is well that you have not abandon his own devotee with Haridas." house in the same here. Dwell come the Master came there, as was his daily wont,

One day to

me et

the two, and began abruptly to speak,

If giving

could

up

>have

could have

life

my

sacrificed

"Sanatan

made one gain Krishna,

!

I

a million times over in a

life

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 But the tdmas and rajas kinds of (tdmas) kind of dharma. dharma cannot give us the essence of Krishna. Without

moment.

It is not

and without love Krishna

bhakti there cannot be love,

cannot be attained. cause of sin

Krishna

tdmas dharma, and the through them a devotee cannot attain to The loving bhakta wishes to quit his body

and the

"Suicide ;

s feet.

like are a

but when love has brought separated from his Lord of death think he cannot Krishna to him,

when

;

Give up your

and soon

Even

will

and

you get the treasure

a low-caste

a well-born

evil intention

man

Brahman

is

is

listen to the kirtan,

of love for Krishna.

not unfit to adore Krishna.

not, [merely

by reason

Even

of his birth]

the man worthy to adore him. He who adores is great the wor In and is low despicable. wanting in devotion ship of Krishna there is no distinction of caste or pedigree. The Lord is more gracious to the lowly, while the highborn, the learned, and the rich are too proud [in His e^es] the "Among the methods of adoration the chief are ;

i

.

nine kinds of bhakti, which

is

most potent

in giving us,

CHAITANYA-CHARIT-AMRITA

266.

Krishna these

s

Name

,

chanting the

with a pure soul and you will

divine love

XXIII

The highest of Name. Chant the win the treasure of

even Krishna himself.

love,

ndm-sankirtan

is

[

t

!"

Sanatan marvelled when he heard all this, thinking "The Master is omniscient. He has divined my plan of

and forbidden

suicide

feet, crying, I

move

I

am

it."

Then he

are omniscient, gracious, free, and God.

"You

wooden machine as you turn my handle. wretch, and wicked of disposition. What

like a

lowly, a

would you gain by keeping me

The Master

replied,

"Your

have given yourself up to me. destroying what

is

another

s

tinguish between a crime and

my

chief instrument

The

poses.

with

;

exposition

devotee and

clasped the Master s

of

alive?"

body

is

H6w

my

property.

You

dare you think of

property ? Cannot you dis a just deed ? Your body is

it I

the

shall carry out

nature

of

many pur

devotion,

the

the duties and daily practices of Vaishnavs, the establishing of devotion to Krishna, love for

Krishna-/>r<?ra,

Krishna and service, the restoration of forgotten holy the teaching of asceticism, the preaching of this

places,

Mathura and Brindaban which are my favourite these I wish for. But by my mother s com

faith at

all

places,

mand

I live at

religion

which

How

Nilachal, and therefore I cannot preach the

Mathura in person. The body by means of want to do all these works, you want to give up. at

I

can

I

allow

it?"

f

bow to thee. Who can fathom the depths of thy heart ? As the juggler makes the wooden pupflpt dance, while it knows not what it plays or what it sings, so, too, does the man whom you inspire, dance with At

this

Sanatan

out knowing

said,

why he

is

"I

dancing or through

whom."

MASTER AND BHAKTAS AT PURI

XXIII]

Thereafter the Master embraced the two and His home to do His noontide devotions.

left for

Haridas mourned to Sana tan, "None can be compared with you in good fortv/ie. 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. ThrcAigh you

He

and lay down

its

compose the exegetics of bhakti, [Alas!] my scriptures and practices. will

body has been of no service to the Master. My body, though born in the [holy] land of Bharat, has become i

futile."

But Sanatan consoled him saying, equal?

Among

fortunate.

the Master

The work

of

"Who

followers

else is

are the

your most

you His incarnation is the preaching s

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

of the

and stayed with the Master for the four months of the monsoon. The Master introduced to them Sanatan who bowed at their feet and they favoured him. His excellent character and [deep] the occasion of the Car

festival,

scholarship endeared Sanatan to all. In the month of Jyaishtha the Master

went

to

Yamesh-

war Tota (garden) to dine at the entreaty of His bhaktas.

At noon He called for Sanatan, who delighted to hear of He reached of the sea-beach. it, and went to Him by way the Master witn* his two feet blistered [by the hot sand]. The Master asked "By what route have you come, Sanatan?"

Master

said,

He

replied,

"Why

"By

the

sea-side."

Ther^

did you come over the hot sand

did you not take the

cool

?

the

Why

path before the Lion Gate

26i8

CHAITANYA-CHARIT-AMRITA

(singhd-dwdr)

cannot walk

?

;

The hot sand how could you

[XXIII

has blistered your feet. bear the journey?"

You

Sanatan replied, was no great hardship. I did not my feet were being blistered. I am not entitled "It

feel that

o pass by the singhd-divdr road, especially, as the servitors of the

god Jagannath frequently pass along it and it would if I touch any of them." The Master s heart was pleased to hear of it, and He began to tell Sanatan, "Though you are the saviour of the world and your touch can purify even the gods and sages, be a disaster

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 (maryddd) o rank. Not to do so to court public ridicule and to destroy one s own

yet

it is

.

J

life

and

earthly

spiritual welfare as

well."...

Sanatan 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 Sanatan grieved

But the Master

said, "The body of a Vaishnav is not supra-physical and full of the chit and dnanda of bhakti. At the time of his initiation the bhakta

material.

It

is

surrenders himself to Krishna, who then renders him equal own self, and fills the body with his own chit and dnanda. The Lord Krishna has visited to his

Sanatan 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 Sanatan the again, and lo sores disappeared and his assumed a golden hue body r After the dol-yatrd he was given leave to depart to !

!

Brindaban with minute instructions as to what he should

,

XXIII] do there Vaishnav

ACHIEVEMENT OF RUP AND SANATAN to

propagate the faith.

literature

[A long

,269 list

of

produced by Rup, Sanatan, and

nephew Jiv, the son of Anupam, not translated

their

here].

youngest

the their

brother Vallabh

CHAPTER XXIV t

Meeting with Vallabh Bhatta stints His food

;

the Master i

i

Thus did

Gaur (Chaitanya) perform many feats in many a playful way with His bhaktas at Nilachal. Though His heart was inly pierced with the pang of separa the luminous

from Krishna, yet He did not express it outwardly lest His disciples should grieve. When, however, His intense love-sickness [for Krishna] cdid break forth, His

tion

agony baffled descrpition. The Krishna- talk of Ramananda 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 from his home at Saptagram at Puri and lived in utter the Master Bengal, joined

rich revenue-farmer, escaped in

lowliness by begging.]

One year Vallabh Bhatta came and met the Master, at His feet. The Master embraced him as an adorer of Vishnu (bhdgabat) and with honour made him sit bowing

close to Himself.

Jleekly did the Bhatta address the Master, "Long have I desired to see you and to-day Jagannath has gratified that wish. Lucky is he who can behold you, for you are

VAIXABH ACHARYA EXTOLS CHAITANYA

XXIV] as

were God in a

it

Even

visible form.

[from a distance] hallows a man. the sight of you makes one blessed.

The

distinctive

Krishna

of the

religioji

No

to

,

271

remember you

wonder, then, that

(Bhdgabat, I. xix. 30.) is the kirtan of

modern age

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 s

force. Whosoever beholds you, swims in the stream of the }ove of Krishna. Only Krishna s spirit can call forth this love, as the scriptures say that Krishna is the sole

inspirer of

I

prem

(love)."

The Master

replied,

vdd)

;

I

Adwaita

great-minded Bhatta

knew

not

Acharya

my

mind.

bhakti for Krishna.

is

God

incarnate

;

!

of illusion (mdyd-

The Goswami his

society

has

He

has no peer in the knowledge of the Shastras and in devotion to Krishna, and therefore

cleansed all

"Listen,

was a sannyasi following the theory

he has been rightly named A-dwaita

without a second

...

Nityananda, Sarvabhauma Bhattacharya, Ramananda 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 be very proud of his learning, and to have long cherished the conceit that he knew all the bhakti- theology of the to

Vaishnavs and could expound the Shrimad Bhdgabat best. The Master s \tords 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

CHAITANYA-CHARIT-AMRITA

2?a

Ganges have

(i.e.,

at

[XXIV

These latter Navadwip, Panihati etc.) for the Car festival, and have taken this place. Here will you meet all of .

come here

all

up lodgings

in

them."

Next day when place,

He

splendour

all

the Vaishnavs

came

introduced them to the Bhatta. filled

the Bhatta with

to the

Master

s

Their Vaishnav-

amazement and he looked

like a firefly in their

company. Then he feasted the Master and His disciples on huge quantities of mahd-prasdd. The sannyasis sat down with Paramananda Puri on one side. The Master sat down between Adwaita and Nityananda, while His disciples sat before and behind. The bhaktas from Bengal were countless they filled the yard row on ;

c

Vallabh Bhatta marvelled at the sight of them and bowed at the feet of each. He himself served the mahdprasdd to the Master and the sannyasis. They shouted

row.

Hari! Hari! on receiving the prasad. 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

As before, He formed seven distinct groups of under Adwaita, Nityananda, Haridas, Vakreshwar, Shribas, Raghav Pandit, and Gadadhar, who sang at differ The Master roamed about shouting Hari, ent places. kirtan.

singers,

while fourteen drums (mddal) lifted up the din of the The sight filled Vallabh Bhatta with marvel

sankirtan.

;

he flew into a transport of delight and could not control Then the Master stopped the dance of the others himself.

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 !

XXIV] VAU.ABH ACHARYA

S

PRIDE OF SCHOLARSHIP

,273

After the festival the Bhatta begged the Master, say have written a commentary on the Bhdgabat and ing, do not want to read it to you." The Master replied, "I

"I

understand the meaning of the Bhdgabat and am not I qualified to hear [and judge] any interpretation of it. only sit down and recite Krishna s name, and even then complete the promised number of recitations in have made twenty-four hours." The Bhatta rejoined, fail .to

"I

an exposition of the meaning of Krishna s name in my But the Master objected, commentary. Listen to do not pay any regard to the many senses of Krishna s I only know that he is Yashoda s darling son and name it."

"I

;

darkly beautiful

know

for truth,

ing of the

the Tamdl leaves]. This only I have not arrived at any other mean At the Master s slight, the Bhatta went

[lik^

and

name."

I

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 immediately

Acharya used them Vallabh Bhatta

established a proposition, the to

refute

it.

Before

appeared like a crane in the company of majestic swans. One day the Bhatta asked the Acharya, "Mankind feminine, and Krishna

is

their husband, so

devoted wife utters her husband

s

name.

you

hold.

And

is

No

yet you

What sort of dharma is this?" Dharma in the flesh is sitting before

repeat Krishna s name.

The Acharya replied, you. Ask Him, and He will justify Then the Master broke in, "You do "

it."

essence of dharma.

her husband

s

commands.

not

the

knoyr

dharma of a true wife to obey Our husband has commanded

It is the

[XXIV

CHAITANYA-CHARIT-AMRITA

274 us to chant his

obey from

name

No

ceaselessly.

true wife can dis

command, and so we chant his name and derive the fruit of the birth of love for Krishna s feet."

his it

This silenced Vallabh Bhatta and he went home sorrowing at his public humiliation.

Another day he came to the Master s assembly and have refuted [Shridhar] Swami s

said rather boastfully,

"I

commentary on the Bhdgabat. I cannot accept his inter Where his view differs from mine, I do not pretation The Master smiled and remarked,. follow the Swami."

who does not follow ranked among harlots!" "One

(her)

Chaitanya had come to earth of

mankind

swanii

as* an

(

= husband)

is

avatar for the good purified the proud

He

by various humiliations At night Vallabh Bhatta began his own house, "Formerly the Master favoured

;

heart of the Bhatta to reflect in

me

greatly at Allahabad,

when He accepted my

invitation

company disciples. His heart turned away from me now? Let

Why

from the pride of gaining God-souled does good to all. I

debate.

to dinner in the

of

His

free

asserting myself, and

me

of this

He

victories in

am

my

then

is

heart be

The

filled

with the pride of

me

in order to cure

humiliates

pride."

So thinking, next morning he came to the Master and meekly praising Him took refuge at His feet, saying, am ignorant and have foolishly displayed my learning "I

before you.

You

are

God and

out of yo(ur natural grace

The my pride by means of disgrace blindness of pride has been removed from my eyes through the ( ^ollyrium of your grace now, and true knowledge has T take dawned on me. I have sinned. Forgive me

you have removed

;

refuge with thee

;

lay thy feet on

my

head."

XXIV]

VAI^ABH ACHARYA BECOMES A DISCIPLE

The Master checked him and a devotee

at the

same

time.

saying,

"You

Where

are a scholar

these two qualities

You have written there pride cannot exist. in scorn of the Shridhar Swami on Bttdgabat commentary

.are present,

a

!

I

understand

Shridhar

Swami

What you one

;

the

he

the

Bhdgabat through the world s guru,

is

write contrary to Shridhar

will accept

it.

is

grace

my

labour lost

of

guru. ;

no

Therefore, write your commentary on

Leave off your Krishna. Give adore the and Lord up your failings pride and join the kirtan of Krishna, and you will soon attain to Krishna s feet." the Etidgabat in the footsteps of Shridhar.

Then

the Master agreed to dine at Vallabh Bhatta s The Bhatta used to meditate on

house once again

But the society of Gadadhar and he longed to adore the youth Pandit turned his mind, He begged the Pandit to teach him the mantra ful Gopal.

God

as the child Gopal.

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

1

STINTED HIS FOOD

Ramchandra Puri Goswami came to Nilachal and there met the Master and Paramananda Puri Jagadananda Pandit invited Ramchandra Puri and fed him on the prasad After the meal the Puri asked Jagadananda of Jagannath. the food left over, and serving the prasad reto feed on peatedly made him eat much. And thereafter, washing his hands and mouth, Ramchandra Puri began to cavil, had heard that Chaitanya s bhaktas were great gluttons. "I

CHAITANYA-CHARIT-AMRITA

2j6

Now

see

I

with

it

my own

[XXIV

t

eyes to be true.

By gorging You Your

sannyasis with so much food, their piety is destroyed. are bairagis and yet you are such huge eaters !

bairagya

is

not

sincere."

Ramchandra Puri was notorious having been cursed

finder,

preceptor,

Madhavendra

for

it

as the universal fault

by his own religious

He now

Puri.

dwelt at Nilachal,

detached by nature, staying at one place for some time, taking his meal at some [other] place without having been t

bidden, and taking note of what others ate. The Master was daily fed at different houses, cost of four

at

a

pan of cowries [i.e., oye anna] for the three Kashishwar, and Govinda (His

the Master,

of them,

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

How can such sannyasi and yet eats sweetmeats. luxury enable him to control the lusts of the flesh?"

a

He

daily came to visit the Master, but only to pry His shortcomings, for that was the only work of the Puri, while the Master did him reverence as His into

He knew

spoken by the Puri [against Him], but welcomed and honoured him greatly. One day the Puri came to the Master s house in the morn ing, and noticing some ants on the floor, delivered this

guru.

covert attack,

of

"Verily

the

slanders

sweetmeats were brought here

last

A wonder \ sannyasis for ants are running about. nigly, 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

MASTER REDUCES HIS DAILY FOOD

XXIV]

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 pindabhog worth 20 cowries [i.e., one quarter- anna]. Don t accept any food above this for me.

you

me

will not see

you bring more,

If

here."

Half of this the Master ate and the other half

He

Then He left for Govinda, and both remained famished. commanded Govinda and Kashishwar to beg their food elsewhere. of

Thus some days passed in to it, Ramchandra Puri came

Hearing and smiling told gratify

his

Him^

appetite.

stomach anyhow. half

only

s

sannyasi

when he

your dharma.

eats

This

just

bairagya

drying

A

not

is

a

true

jnan-yog sannyasi performs far as is as his stomach necessary but does

fills

The Master It is

enough to fill his you lean and hear that you eat

I find fill.

not enjoy his food.

pupil.

He

hardship.

the Master...

not a sannyasi s dharma to

is

"It

great

my

vi.

(Gitd,

replied,

"I

am

16-17.)"

an ignorant child and your

good fortune that you are teaching

Ramchandra Puri then

me."

left.

Next day the bhaktas headed by Paramananda Puri complained to the Master against Ramchandra as a univer sal fault-finder

and instigator of gluttony, which he

wards censured.

They urged

Him

not to listen to

after

Ram

chandra 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 for dharma, and has done no wrong. It is very

wron^

a sannyasi to

have a lustful palate.

duty to eat just as gether."

They

all

little

as will

pressed

Him

It

is

a sannyasi s

keep body and soul to hard, and yielding to

*

278

CHAITANYA-CHARIT-AMRITA

He

their entreaty cost, viz. at

fixed

two pan

His rations

at one-half of its

[XXIV former

of cowries [i.e., half annaj,

which was shared by two, sometimes three persons. If a Brahman whose cooking He could not eat, mvited Him, He took only prasad worth two pan of cowries. If it was a Brahman whose cooking He could eat, He took a little of prasdd [purchased with

money] and a little of the meal cooked in His host s house. But at the houses of Pandit Goswami, Adwaita Acharya, and Sarvabhauma, He ate whatever they asked Him, for there He had no independence

;

He

devotees happy. After a time

had come down

to earth to render

His

*

Ramchandra

Ptiri

left Nilachal on a pilgrimage, to the intense delight of the Vaishnavs, who felt that a heavy stone had been lifted from their heads!

They now and

all

freely invited the

Master to kirtan and dance,

freely partook of the prasad.

CHAPTER XXV The The

love of the pilgrims from Bengal

Bengal

loving presents,

bhaktas

came

Nilachal

to

food and preserves,

[carrying

for the Master].

It

of Jagannath s sporting in the water of the

was the day Narendra tank.

The Master came

there with His follow

and there the Bengal pilgrims musical The parties were singing the met Him. Bengal kirtan on meeting the Master they began to weep in love. The water-sport, instrumental music, song, dance and

ers to see the water-sport

;

Tartan created a tumult on the bank, while the boats plied of the kirtan and merrily on the water. The mingled din the weeping of the Bengalis filled the universe. Then and His sported disciples Master entered the water with have been These all. them water-sports with gleefully

described in detail by Brindaban-das I shall not repeat

mangal.

them

his

in

Chaitanya-

here.

Another day the Master went with His party to behold Jagannath at his rising from bed. There He began the Seven parties began to sing, and seven chiefs berd kirtan. danced

in

them,

Adwaita

Acharya,

Nityananda,

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

of

the

kirtan

came

out

to

roar

citizens

his Court

see

filled it

;

the the

earth

king

;

all

came

*

the

with

and gazed from a distance, the queens beheld

^

[XXV

CHAITANYA-CHARIT-AMRITA

280

the scene from the roofs of houses.

The

earth trembled

under the influence of the kirtan.

Men

shouted Hari

After a while, the Master was

to the din.

thus adding

Around Him the seven

inclined to dance Himself.

in sang and beat their instruments danced in supreme transport of love. ;

the Oriya verse,

universe!

I it.

the

while

With

To

myself

this air

before

He

He

recollected

Channer and Thee

!

,

danced in ecstasy,

men around swam in tears of love. He cried, "Chant! chant!" and they shouted Hari! Hari! At times He fell down the

all

uplifted arms

in delight

up with a

making it and now it His

and ceased

to breathe, then suddenly started Frequent tremour burst over His body, look like the shimul tree, now it was quivering

in a trance

in

abase

parties

centre

He

Jagamohan parimundd jdun

bade Swarup sing

of

the

roar.

stiffened.

With

skin.

The sweat

burst through every pore

faltering speech

he hiuttered 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 His did not dance cease. All the people in ecstasy day forgot [fatigue of] others.

Then

body and [the

Nityananda

distinction of] self and

resorted

to

a

device

;

he

silenced the ferrfaw-singers gradually, and only the leaders of the seven groups continued singing with in

a

came

how

Swarup, but At the cessation of noise, the Master Himself somewhat. Then Nityananda told Him

low tone. to

fatigued

to the kirtan

all

The Master

were.

and went

to

at tKis put an end bathe in the sea with them all.

Then with all His bhaktas He partook of the prasad. 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

XXV]

GOVINDA

S

The Master had the doorway

DEVOTED SERVICE TO CHAITANYA

stretched Himself at full length across-

Govinda could not

;

281

enter

the

room and

move aside a little, but He declined saying weak lo stir His limbs, and told Govinda Then Govinda threw his sheet he liked. to do whatever over, the Master s body and entered the room leaping

Him He was

begged

to

that

too

His shampooing threw the Master into a Him of His fatigue. After two

over Him.

sweeta sleep and relieved

dandas (48 minutes) He woke, and seeing Govinda there, asked in anger, "Why are you here still, Adi-basyd! Why did you not go away for your meal when I fell asleep?" Govinda replied, lay blocking the doorway, and I "Yqu

found no path for going out of the room." But the Why \Iaster rejoined, "How, then, could you come in? did.

you not go out

in the

same way that you entered ?

Govinda returned no answer, but reasoned within him must do my appointed work, even if I have to self, commit any fault or go to hell for so doing. For the sake "I

of doing

but

I

my

fear

duty I do not hesitate to commit a million sins, 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 gazing at

Him

to Puri

and met the Master, the women

They were

from a distance.

all

given

lodging-houses and invited by the Master to eat the mahdprasdd grace

The

entire

family of Shivananda enjoyed His He told Govinda to give the

After the meal

leavings on His plate to Shivananda

s

wife and sons so long

282

*

as

they

A

there.

stayed

sweetmeat-seller

Nadia, named Parameshwar, had

Master

this

visit

his

shop

of

(modak) close

to the

In His boyhood He used to s shop and the man* used to treat Him to

paternal house.

s

confects

man

made with

infamry, and

milk.

He

came

this year

loved the Master from His

to see

himself before the Master saying, In delight at seeing are

[XXV

CHA1TANYA-CIIARIT-AMRITA

you well?

Him.

"I

am

He

prostrated

Parameshwaf."

him the Master asked, "Parameshwar! happy thing that you have come."

It is a

The man added "Mukunda s mother has come", [meaning his own wife]. The Master was shocked to hear the name woman, but out of love for Parameshwar said nothing. The loving simple-minded grocer did not know the ways

of a

of the learned

;

these qualities inly delighted the Master

Four months passed away

He

in the usual

way, and then

They permitted the pilgrims to return to Bengal. Him to dinner and He lovingly spoke to them all,

invited

year you come here to see me, undergoing many hardships on the two journeys. For this reason I feel "Every

inclined to forbid your coming, but the pleasure of your society tempts

my

to live in Bengal.

order

;

what can

heart.

He I

I

had commanded Nityananda

has come here in defiance of

say

to

him

?

The

[old]

my

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 Nilachal without having to do any exertioif for your sake. I

am

my I

a sannyasi, without wealth.

debt to you?

give

up

to you.

My

With what

only property

Sell

it,

if

you

is

my

shall I repay

body, and this

list."

The Master s speech melted their hearts tears ran down their cheeks without ceasing. He, too, wept clasp;

XX VJ

*

CHAITANYA REFUSES TO RUB MEDICATED OIL

283

ing 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 majned there

left

the city weeping.

The Master

re-

in sadness of heart.

Last year Jagadananda, the Master s companion, had by Mis 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, listen ing in rapture to his felk 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 Nilachal Govinda to rub it on the Master s head, to cure Him

asfced

wind and other sickly humours

of bile,

but the Master replied, bidden to rub oil, especially scented reported

it,

"A

oil.

Govinda sannyasi is for Present it to the

temple of Jagannath, where it will be used in lighting lamps, and his labour will be supremely rewarded."

Some nanda

s

ten days afterwards, Govinda repeated Jagadarequest that He should accept the oil. The

Master burst forth in anger, "Very well, engage a servant me with the oil Is it for such pleasures that I have turned sannyasi ? What is ruin to me is a sport to to rub

you

!

person

!

Every one who in

the streets,

Govinda remained

will smell the fragrant oil will

call

me

a carnal

on

my

sannyasi

!"

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. silent

[XXV

CHA1TANYA-CHARIT-AMRITA

284*-

Jagannath to light the lamps of the temple. That will be the reward of your labour." The Pandit I of falsehood? replied, "Who has told you this piece he So from oil saying, never brought any Bengal." Present

to

it

brought out of the room the pot of oil and broke it on the Then he ran back floor of the yard in the Master s sight. house, bolted the door of his bed-room tfrom within, and shut himself up there [without taking any On the third day the Master went to his dosr and food].

own

to his

cried out,

own

"Rise,

cooking.

you must feed me to-day on your come back at noon. I am now off

Pandit

I shall

to see Jagannath."

!

So saying,

He

left

when

The

the house.

Pandit rose from his bed, bathed, cooked, and

at

noon,

the Master returned, placed the dishes before

Him

The Master

on the leaves and bark of the plantain-tree. Serve your said, "You must dine with me. another

and

let

But the Pandit entreated

leaf."

him

sit

down

to his

meal

Him

meal, on to eat first

The

after his guest

and the Master cried vegetable soup was This "When one cooks in anger, it tastes so sweet proof of Krishna s grace on you." delicious

!

The Pandit

served and the Master ate,

unable to rise from the

feast,

out, is

a

willing but

and eating ten times His

usual food, in fear lest the Pandit should fly into a rage After the dinner, the Master went again and fast himself !

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

Master lay down

in

reported the fact, then the.

bed in peace of mind.

CHAPTER XXVI The Master s 1

love-sickness for Krishna and transports of bhakti

The Master

His visions

from Krishna just as Krishna had left Briiidaban for

his separation

felt

the milk-maids did after

Mathura.

;

Gradually

He began

to

break

out

in

wild

on lamentations, even as Radha had talked in delirium consider Master the did meeting with Uddhav. Ever Himself as Radha, and felt [and acted] like her. No wonder, for such is the course of divya-unmdd (spiritual ecstasy)

.

One night when He was

He dreamt

the god was bending

Krishna in the rasa dance gracefully and playing on the ;

sleeping,

his

of

body

wearing a yellow garment and garlands of flowers, and looking like the the milkmaids were dancing in a circle, picture of Love flute,

;

joining their hands together, while in the centre Krishna The sight inspired the Master with frolicked with Radha.

the same

mood

gained Krishna

;

He s

felt

that

He was

at

Brindaban and had

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 Jagannath. He stood close to the image of

Garuda, while hundreds of thousands of worshippers

thronged in front of Him. An Oriya woman, unaHe to see the god on account of the crowd, climbed upon the Garuda and rested one foot on the Master s shoulder.

eJIAITANYA-CHARIT-AMRITA

^8fc

[XXVI

and hurriedly pushed her a way, but the Master forbade him to make her dismount from His Let her gaze at shoulder, saying, "Don t remove her.

Govinda saw

it

Jagannath to her heart s content". f The woman, however, quickly got down on seeing the Master and fell at His feet. .

The Master remarked,

"Jagannath

with this

woman

mind and

soul are so absorbed in the

notice that she

Let

blessed.

intensity of

me

s

has

not

was

treading:

worship

on

God

my

me

inspired

passionate longing for him.

Her.body

that she dicf not

shoulder

her feet that I too

!

may

$he

is

have her

devotion."

Sadly did the Master return home, and sitting down on the ground began to draw linea^on the floor with His Tears streamed from His eyes and blinded finger-nails.

His vision. I

have

"Alas!"

Where have delight

;

I come?"

but

He had

that

mad, though

He

Who

him.

lost

cried,

gaining Krishna,

away

In His trances

when He regained lost

"after

has taken

He

my

Krishna?

quivered with

consciousness,

He

felt

His treasure, and sang and danced like through His bath, dinner etc. by

He went

mechanical habit.

forms of love-sickness possessed Him day and night, never giving Him rest. Ramananda Ray by reciting verses [from Vidyapati, Chandidas and Git-

The

ten

Govinda] and Swarup bv 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

Ramananda returned Govinda

to his

slept at the door.

own It

house, while Swarup and was the Master s wont to

name., chanting Krishna s loudly the silence within, Swarup pushed the [To-night] noticing door open. He found the other three doors [also] closed watte

all

night,

MIRACLE OF MASTER

XXVI]

S

BODY

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 His body north of the Lion-gate of the temple.

little

was

He was unconscious and His breathing 5 or 6 cubits long Each arm and leg was three cubits long and had leased His hands feet neck consisted only of bones and skin. ;

!

and waist were disjointed from the trunk by half a cubit and the places of junction were covered with the bare He was foaming at the mouth and His eyes were skin. fixed in a deadly stare.

This sight of

Him made

the

bhaktas

very

life

go

Then Swarup with all the disciples of Krishna into the Master s ears. name loudly dinned the After a long while the name entered His heart, and He

out of their bodies.

shouted Hari-bol!

He became

conscious and His limbs

were joined to His trunk again, as before. This miracle Master has been reported by Raghunath-das in his As Raghunath-das Chaitanya-staba-kalpa-briksha true and write as always lived with the Master, I accept

of the

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

speed of the wind

rapture with the overtake Him. not Govinda could

ran towards

it

in

A

hue and cry was raised and there was a great bustle. Everyone ran up from where he was, Swarup, Jagadananda, Gadadhar, Ramai, Nandai, Nilai Pandit, Shankar "SThe Puri, Bharati Goswami, all went to the sea-shore. lame Bhagabdn Acharya hobbled slowly behind. After running at first like the wind, the Master 20

288*

CHAITANYA-CHARIT-AMRITA

[XXVI

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

could

His throat gurgled, not a syllable down both His cheeks colour and became death-pale like a

like sweat.

He utter. He lost

Ceaseless tears ran

Then a quivering burst over His frame* bosom of the sea. Trembling, He

conch-shell.

a tempest on the

down on

Jike fell

and then Govinda came upc with with water from the flask, and fanned

the ground,

Him, sprinkled Him

Him

with his sheet. Swarup and the rest now arrived and 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 with the cry of Hari-bol! The Vaishnavs in up all

delight

shouted Hart! 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

among

lila>,

the herds of cows and calves,

her handmaids, on Govardhan

brought saying,

Radha and

Why

hill

have you

me away thence, only to cause me grief?" So He wept, and the Vaishnavs wept at His plight.

Thus

did the Master live at Nilachal, plunging day at separation from Krishna.

and night in the ocean of grief In the early cloudless sky,

autumn nights radiant with the moon in a He roamed up and down w^th His disciples,

garden after garden in delight and reciting or rasa lila. At times, overcome witH love, He danced and sang at other times He imitated visiting

listening to the songs of

;

the rasa passidn

lila

He

in that

mood

;

at

times

in

a

ran hither and thither, at others

transport

He

rolled

of

on

4

CHAITANYA LEAPS INTO THE SEA

XXVI]

the ground in a faint. of the rdsa

lila

As soon

He expounded

I cannot describe

all

He

recollected a verse

it.

the acts

He

performed from day

[of residence at Puri], lest

day

in these twelve

"ears

should

make my poem

too long.

to

as

^89

it

While rambling thus, the Master one night suddenly The moonlight a sight of the sea from Ai-tota.

caught

they sparkled like the water Unseen by others, the Master went to the of thejamuna. He fainted and knew not what He sea and leaped into it. the waves now sank Him, now floated Him was doing on the^ waves He was carried about like a dry tree- trunk. silvered the heaving billows

;

;

On

the waves

He

drifted

Konarak, now under dreamt all the time of

towards

and

now above it, Krishna sporting in the Jamuna with the milkmaids. ..In the meantime, Swarup and other followers were Uncertain whither He startled when they missed Him. water,

he

Jagannath or any other temple, to some other garden, the Gundicha house or the Narendra tank, to the Chatak hill or to Konarak, they searched for Him everywhere. A party of them came to the beach and there

had gone,

to the

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 Chirayu hill, while Swarup moved east wards with a party searching for the Master in the seaOverwhelmed with sorrow, almost out of their water. 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 sing-

CHAITANYA-CHARIT-AMRITA

29*

ing

Hari

"Hari!

"Tell

Why

Swarup questioned him

!"

fisherman, have you met a

us,

are

in

man on

surprise,

this side?

The fisherman answered,

in this mood?"

you

[XXVI

have not seen any man here. But a dead body was caught in my net, and I carefully dragged it ashore, "I

thinking it to be a big fish. The sight of a corpse frighten ed me, and when I was clearing my net I happerie^ to touch it. At once the spirit of the dead entered my body, striking

me

bristling

up of hair

with tremor, weeping, choking of voice, and It lay stiff as a corpse, with a

fixed stare in the eyes,

remained inert ghost, find I

how

but at times If I

my

will

at

my

groaned, at others

die of the possession of

wife and children live?

an exorcist, he will expel the

work

it

evil

If I

spirit

this

can

from me.

trade of catching fish alone at night, but

no ghost can seize me as I remember the god Nrisirigha. 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,

From

these words,

am a He spirits."

the fisherman gently,

know how his

to lay

"I

hand on the fisherman

and cried out

evil

"The

s

"He

it all,

and told

great ghost-doctor, and I uttered

some

verses,

laid

head, gave him three slaps, has left you. Fear no

spirit

The man now became

more."

reassured him,

too."

Swarup understood

a

whom you

little

composed. Swarup have taken for an evil

no ghost, but the Lord Sri K*rishna-Chaitanya. In a transport of love He had jumped into the sea. Him

spirit,

is

hav^ you raised with Krishna

s

your net. His touch has thrilled you which you have mistaken for the love, in

possession of a ghost.

Now

that your fear

is

gone and

CHAITANY RESCUED FROM THE SEA

XXVI]

me where you have

your mind has been calmed, show landed Him."

The fisherman

said,

"I

*2QI

have often beheld the Master.

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 It

cannot be

He

;

it is

&f

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

kirtan and poured

it

up the chant of Krishna s After a time the word His with a roar up leaped

lifted

into

entered His brain and

His

He

ears.

;

limbs were rejoined and returned to their proper places. Hal f -unconscious still, He looked hither and thither [in

perplexity]

"Beholding

the

He Jamuna

spoke, [in

as

the

if

from

ocean]

I

the

sky,

went

to

Brindaban, and there found Braja s darling sporting in the I stood on watei; with Radha and the other milkmaids. 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 trans lated.] Krishna, Radha, and their companions rose from the water, dressed themselves, partook of a rich My heart was filled with picnic, and all retired to sleep. bliss at the sight. Just then you caught hold of me, and

where is the me here. Ah the and where where Krishna, Brindaban, Jamuna, whei^ bliss!" that milkmaids? You have destroyed Then Swarup made Him bathe [in the sea] and with a great noise brought

brought

Him

home, to the delight

!

of

all.

CHAPTER The Master Thus

did

s last

the Master

X^CVII year on earth

love-madness for Krishna Jagadananda Pandit was very dear in

lament night and day. unto Him, and was every year sent by

Him

console his forlorn mother Shachi.

to

"Go

Master charged Jagadananda, "convey mother, touch her feet on my behalf.

member

to

Nadia to

Nadia",

my

so the

salutation

Tell

that I go there daily (in tne spirit) to

to

her

to

bow

to her

re

have taken the sannyasi s vow leaving her sendee only shows that I am mad and have really undone all dharma. Mother pardon this fault of mine. T~ am

That

I

!

obedient to thee, I

am

had

am

thy son. It is at thy bidding that I cannot leave thee while life

living at Nilachal.

remains to (at

I

me."

The Master

presented

to

His

mother

the Puri s suggestion) the consecrated cloth that received

at

the

He was

Gopa-lila

with choice prasad

the crowning example of

He of

Jagannath. piety, for even though a sannyasi He served His mother After receiving an enigmatic message in verse from filial

Goswami (of Shantipur) through Jagadananda when he returned to Puri, the Master plunged into a

the Acharya

deeper trance. His ecstasy at Krishne-separation was doubled. He raved frantically day and night, identifying

Himself with Radha.

Suddenly imagining that Krishna was leaving Brindaban for Mathura, He (in the character of Radha) was seized with dizziness and developed madness, mourning deliriously while clasping the neck of

XXVII]

SELF-TORTURING RELIGIOUS MADNESS

2Q3

Ramananda and addressing Swarup as one of the sakhis He repeated the verse which (i.e., Radha s companions). Radha had spoken to Vishakha (her handmaid) and held forth on

it

Thus Krishna

*

did Gauranga weep, saying, "Alas alas for where hast thou gone?" Swarup and Ramananda !

!

Him in many Him a little.

cor soled

calmed

ways, singing joyous songs, which

I

These

lamentations

Then Swarup laid Ramananda left for

the

were

carried

Master

to

on

bed

to

in

midnight. room.

His

his home, and Govinda lay down at room V| Love for Krishna was thrilling the heart He awoke and began to sing the Name

the door of the

Master

s

;

;

the pang of separation convulsed His heart, and

He

began

His face against the wall His face, cheeks, nose lacerated, but in the vehemence of ecstasy He knew not of the blood streaming down. to ,rub

were

;

all

All

night

He

battered

His

face

thus.

Swarup,

noticing the groaning sound, lighted a lamp, entered the rooni and saw His face. In intense grief the two brought 1

Him

back to His bed and soothed Him.

"Why

could

not

anxiety.

out

thou do

didst

very

knocked bled, but

contain I

this?"

myself

in

Swarup asked, The Master answered, the room in my [love]

"I

rushed in search of the door in order to go I could not find the door and only

soon.

my still

face against the four walls. I could not

Then, Swarup

go

It

was

torn,

in anxiety took counsel of the

bhaktas next day and

it

out."

made Shankar Pandit

other

sleep in the

room, nursing His feet. In fear of Shankar He could not leave the room nor knock His face against the

Master

s

[XXVII

CHAITANYA-CHARIT-AMRITA

2Q4* walls.

These

feats

Raghunath-das has described

in

his

moon,

the

Chaitanya-staba-kalpa-briksha.

One Baishakh

night,

when

Master went with His bhaktas to

was

it

full

the great Jagannath-

vftit

vallabh park. The trees and creepers were in full bloom as at Brindaban, the green parrots, bees and cuckoos were

discoursing [love].

The Zephyr was blowing laden freshening made the tree-tops

the scent of flowers, and

Under the bright moonlight the

dance.

plants and creepers

blazed in a silvery sheen. Spring pervaded the atmosphere. The sight threw the Master into a rapture. He ba^e the stanza Lalita labanga laid [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 Ash oka tree and lo he beheld Krishna standing !

there.

He

laughing

rushed

......

The

to

meet

Master,

who

Krishna,

losing

Krishna

caught sight of him, fell down in a Krishna s person filled the garden

it

having

The odour

faint. ;

disappeared after

took

of

away the

Master s senses, it maddened Him, and He began to r sing and hold forth on the verses that Radha, enamoured of the scent of Krishna s body, had addressed to her sakhi .........

Swarup and Ramananda sang,

the Master danced in

rapture, and thus the night wore on

to

dawn.

THR LAST CHARGE TO THE APOSTLES Thrilled

with

the

delight,

Swarup and Ramananda Ray iron age

is

sankirtan of the

the Vedic sacrifice,

!

Master

Name.

and the true

spoke,

"Listen,

the supreme healer in this It is [equivalent to]

sacrificer in

it is

rewarded

CHAITANYA

XXVII]

with Krishna s

feet.

and the world

it

;

S

LAST INSTRUCTIONS

^295

Sankirtan enables us to conquer sin

creates purity of soul, all kinds of bhakti

and devotional practice Chant the Name at meals, in It is not restricted to a bed, here there and every where. particular place or time,

name

the

it

works everywhere.

It

bears

of sarva-shakti (omnipotent).

..

Listen,

3

Ramananda,

to the

way

in

Name

which the

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 tr.ee, 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,

but protects others from them. hign, should be free from pride

forms of

Name

life

as animated

thus, and you

by

bears sun and rain

he should venerate

;

Krishna.

will be inspired with

As He spoke He was

itself

The Vaishnav, however Take

all

Krishna

s

prem."

with growing meekness of spiri^ and began to beg for pure bhakti at Krishna s hands. The true devotee, as is the law of love, holds that he has filled

not even a particle of faith in Krishna "Lord ! I ask not Give me in for wealth or followers or the gift of poesy. !

birth after birth only unreasoning instinctive devotion

to

God."

In utter lowliness of

He

proclaimed Himself a worldly-minded^ creature and prayed to be inspired with a slave s devotion (ddsya bhakti). Nanda s son! Have spirit

"0

^

pity on this thy servant

World! feet!"

Look on me Next, He was

sunk in the dread ocean

as a particle of dust

(rf

the

on thy lotus-

seized with the anxiety of humility

and begged of Krishna,

"Without

the wealth of thy love

CHAITANYA-CHARIT-AMRITA

my

life

me

the treasure of thy love as

is

poor and

Then

came

Make me

futile.

my

mood

the

thy slave and give

wages.

of

[XXVII *

melancholy-humility

:

eyes are running with tears tike 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!" "My

In this way He recited His own eight Sanskrit verses on the different moods of bhakti and expounded them all. For twelve vears 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...

bow my head and conclude

Therefore, I

His Was here

bow

I

at the

fee*t

of all

my

Vaishnav

hearers and end iny history of Chaitanya s acts.

The

last

scene (translated from the Chaitanya-mangal

of Jayananda, p.

150)

:

When

dancing at the Bijaya of the Car festival in the month of Asharh, His left toe was suddenly pierced by a brick [lying on the road]. When Adwaita left for Bengal,

the Master secretly told

him

With

all His followers Narendra tank [for the

[of

He

His coming disappearance].

sported in the water of the

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

Goswami

nighf at 10 o clock.

last time].

that

He would

leave the earth next

Celestial garlands of

flowers were thrown on

Him

*

many-coloured

from the unseen.

Celestial

singers (vidyddhar) began to dance on the highway.

The

CHAITANYA

XXVII]

gods began to cry out, Master mounted into

Garuda on

S

ASCENT TO HEAVEN

"Bring

297

j

the heavenly chariot

!"

The

Vishnu with the figure of His material body lay behind on the wen^ to Vaikuntha (Vishnu s heaven). s

car

its spire.

earth,

while

Many

of

He

His servants

killed themselves

Meteors and thunderbolts

fell

by serpent-bite. on the earth. At the news

Nit^ananda and Adwaita Acharya, Vishnupriya and Shachi swooned away Purushottam and other servitors of the Master grew speechless at His departure Nityananda consoled the disciples and vowed before them,

"We

men/ down

will

to

keep the the

Name

Chandals,

alive.

We

Vaishnavs.

will

make

We

will

all

not

differentiate [low] castes like the Chandals 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

applause at his words.

blessed."

The Vaishnavs shouted

Works

of

JADUNATH SARKAR, M.A. t

History of Aurangzib 4 vols., Rs. 3-8 each.

Vol.

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Vol. Vol.

Reign of Shah Jahan War of Succession

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Northern India during I658-I68I, (2nd Ed.) Vol. IV. Southern India. 1644-1689

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"You are I doing rst class work repeat sincerity that 1 have the highest opinion of your learning, and critical I trust that you may be long spared impartiality ability. to continue your good work of giving honest history." (29 Dec. 1919.) W. Groove. "There is no student of the present day who has done more valuable service than yourself." (20 May, 1921.) ,5. G. Ferrand. "Thrice certainly, among the modern historians of India, Jadunath Sarkar occupies one of the first, if not the first place."

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author seems to me to have used all the and to have used them with discrimination His manner of treating the subject might well serve as to writers dealing with other periods of Indo-Musalman "The

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;

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text,

(

with an English translation notes and a long life of Aurangzib) r

anecdotes, 72 in number, have been translated from a Persian work (the Ahkam-i-Alamgiri, ascribed to

The

Aurangzib s favourite officer Hamiduddin Khan Nimcha), which no other historian has yet used and whose v.-.-y existence was hardly known before. Two fragmentary and with the MSS. of it were discovered by Prof. Sarkar help of these and of two others, he has edited the text, and written an English translation, enriched with full historical and textual notes. The work is exceedingly interesting and valuable as it throws much new light on Aurangzib and exhibits many ;

,

unknown

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and

his

The anecdotes illustrate the following topics among His last will and testament. Advice to his sons others on the art of government, His strictness in maintaining the royal prerogatives, His suspicious watching of his sons, His strict justice, His treatment of his officers, advice to them, His treatment of Shias and Hindus, and orders :

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Krshnadasa Kaviraja Chaitanya s life and teachings