Chaitanya's Life and Teachings by Krishna Games

BL 124-5

V36 K7713I

1922

KOKIL & CO., ORIENTAL ROOK SELL 49,

Mohammed Ah BOMBAY.40000X

CHAITANYA S LIFE AND TEACHINGS

From his contemporary Bengali biography the Chaitanya-charit-amrita :

Translated into English BY

JADUNATH SARKAR, M.A., I.E.S.

SECOND EDITION, Revised and enlarged, with topographical notes. 1922

M. C. SARKAR & SONS, CALCUTTA, LUZAC & Co., LONDON. Rs.

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 RAJA

GOPALACHARIAR, M.A., B.L.,

WHO HAS DONE SO MUCH TO MAKE THE VAISHNAV SAINTS OF THE 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 village of the Katwa sub-division of the Burdwan district in Bengal, (1496 A.D.) Having lost his parents in early h

life,

was brought up by

his late father s sister.

read Persian at the village school, and then began to study Sanskrit in order to qualify himself for practising

Hindu medicine, the profession of his caste.

Every part

of his great poem bears evidence to his profound mastery

of Sanskrit literature, particularly of the Bhdgabat Purdn.

The young orphan, while still unmarried, was converted to Vaishnavism by Nityananda, and begged his way on foot to Brindaban,

where he spent the remainder of his and worship. He

long life in religious study, meditation

was initiated as a Vaishnav monk by Raghunath-das, who along with Swarup Damodar had been body-servants to Chaitanya during that saint s stay learned his Krishna- das guru, Chaitanya s life

Jagannath.

the

From

particulars

and teaching which he has embodied in

the present biography.

His

first

dealt with

Krishna.

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

efforts at

the

The great work of his life was the composition

and was undertaken at the request of the Every evening the Bengali Vaishnavs of Brindaban used to gather together and hear the acts of

-of

his old age,

faithful.

their

Master read out from his poetical biography, the

Chaitanya

Bhdgbat

composed

Brindaban-das.

But

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 s approbation was shown by a sign, a garland of slipping down from his neck at the end of the

flowers

On the bank of the Rddha-kunda tank, the aged prayer Krishna-das completed his Chaitanya-charit-dmrita in 1582 !

It is divided

into

and

the

after nine years of unremitting

toil.

three Books, the Adi Lild, the

Madhya

Lild,

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

life,

spite of its

Chaitanya-charit-dmrita literature,

(iii)

the last eighteen years

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

a masterpiece of early Bengali

and has the further merit of making the subtle

doctrines of the Vaishnav people.

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

represented by Jiv Goswami, had at publication,

lest

merits

the

and

first

objected to

completeness

its

this

vernacular work should cause the learned Sanskrit treatises

on bhakti exegetics to be neglected by the public author s manuscript

still

preserved

the

The

Radha-

Damodar temple of Brindaban, 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.

In the second edition, many long extracts from the Third the story Book Lild) have been added, to complete

(Antya

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 of Chaitanya s doings

contemporaries

knew him, without any modern

gloss,

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

;

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.

applied

as by the author to Chaitanya, has been rendered by me

Master.

There are three other contemporary lives of Chaitanya The earliest of them is the Chaitanya

in old Bengali.

Bhdgabat,

composed

Brindaban-das,

Navadwip.

1535

sister s

A.D.,

son

the

Shribas

Brahman Pandit

This author (b. 1507, d. 1589) was a votary of

God as incarnate in Nityananda almost

secondary

;

him Chaitanya was His poem is

object of adoration.

encumbered with miracles and digressions, and far inferior to Krishna-das s work in wealth of philosophic exposition and description of men and events. Trilochan-das

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

Vaishnav community. Jayananda Mishra (b. about 1511) wrote his ChaitanyaMangal about 1568, and his poem gives us much new information about the saint and his family. He is our authority for the narrative of Chaitanya s death, which I have translated at the end of this work.

only

the

second

edition

parts

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,

part of ch. xxii

while

ch.

xxiii

viz.,

xviii.

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

all

the chapters

are taken from the

Antya Lild.

present edition,

been

pp.

from

xxiii

the

end

In preparing the second edition, the translation has carefully compared with the text and minutely

Many mistakes have been detected and cor some of them came no doubt from the manuscript from which the first edition was printed, but most of the revised.

rected

;

others were due to the inefficiency and carelessness of the press.

In going through the original a second time I have

few places modified

my interpretation of the text

made twelve years ago.

A long and important appendix has now been added, giving the exact situation and some description of the various holy places visited by Chaitanya, (with references to the best and most modern sources of information, such as Gazetteers

and maps).

A SHORT, LIFE OF CHAITANYA Navadwip, a town in the Nadia district of Bengal, situated on the river Ganges, 75 miles north of Calcutta,

was a great trading centre and seat of in

the

i5th

century.

Sanskrit

logic

Hindu (nydy)

learning

for

which

Bengal is most famous among all the provinces of India,

was very highly developed and studied here, and the fame of its scholars

was unsurpassed in the land.

But,

may believe the biographers of Chaitanya, the atmosphere of the

town was sceptical and unspiritual.

There was a

lack of true religious fervour and sincere devotion. of their

intellectuality,

proud

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 their subsequent consumption by her formed with zeal and enthusiasm.

votaries,

were per

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

home in Sylhet and settled here in order to live on the bank of the holy Ganges. His wife was Shachi, a

daughter

of the scholar

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.

was their tenth child

;

the

first eight,

CHAITANYA

all

daughters, had died in infancy, and the ninth, a lad

named Vishwarup, had abandoned the world at the age of sixteen when pressed to marry, and had entered a monastery in the Madras presidency. The new-born child was named Vishwambhar. 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

The neighbours called him Gaur or Gaurdnga

(

fair

plexioned ) on account of his marvellous beauty. the child was born amidst the chanting of Hari s

comThat

name

over Navadwip on the occasion of the eclipse, was taken to be an omen that he would prove a teacher of all

bhakti.

Passing over the lucky signs of his horoscope,,

and the miracles and Krishna-like antics with which pious imagination has invested his boyhood, we may note that he showed great keenness and precocity of intellect in

mastering

branches of Sanskrit

all

learning,

especially

grammar and logic.

On the death of his father, Vishwambhar, while still a student,

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

Acharya, with

He now became a householder, and began to take pupils r like

many other Brahmans of Navadwip.

As a pandit he

surpassed the other scholars of the place and even defeated a

renowned

champion

another

who was

province,

over India holding disputations. travelling On his return from a scholastic tour in East Bengal,, in which he received many gifts from pious householders, all

he found that his wife had died of snake-bite during his After a while the widower married Vishnu-priya,

absence.

At this time his head was turned by the pride of scholar-

CHAITANYA S LIFE AT NAVADWIP

and his victories in argument made him slight other men. During a pilgrimage to Gay a, he met Ishwar Puri, a Vaishnav monk of the order of Mddhavacharya and a ship,

disciple of that Madhavendra Puri who had first introduced cult of bhakti for Krishna among the sannydsis. Vishwambhar took this Ishwar Puri as his guru or spiri A complete change now came over his spirit. tual guide. His intellectual pride was gone 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

the

;

shouted

Krishna s

name, laughed, wept, incessantly climbed up trees, or raved in abstraction imagining himself

He now made the acquaintance of the

to be Krishna. elderly scholar

and bhakta

Adwaita

Acharya, and was

named Nityananda, who became to joined by him even more than what Paul was to Christ. a sannydsi

Navadwip now believed Chaitanya to be an incarnation of Krishna and did him worship, while Nityananda came to be regarded as Balaram, (the

Many people

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

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

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

to turn hermit for

at last in despair resolved

salvation,

arguing

these proud scholars,

thus,

"As

must

deliver

have to take to an ascetic

all life.

(

They will surely bow 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.

CHAITANYA, He was then 24 years of age. before urged

him not to

His mother, who had often

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

way, and bowed to her wishes in many points in his after years as obediently as he had done before renouncing the life of

a householder.

The next six years were passed by him in pilgrimages to Orissa, the Southern

Land, and Brindaban, and in the

preaching of bhakti in

many parts of India, as described

in detail in the present volume.

Thereafter, at the age of 30, he settled at Puri, and spent his remaining days in the constant adoration of

Jagannath. chiefly

Disciples and admirers

Bengal and Brindaban,

from

visited

many

him here

;

places,

and he

and penan had he repeated fits

edified them by his discourses, acts of humility, ces.

Towards the

close of his life

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 of his biographers has drawn the 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.

with

Modern Brindaban,

temples, Sanskrit seminaries and haunts for re cluses, is the creation of the Bengali Vaishnavs, and it has its

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 J

completely Bengalized, joined Chaitanya s Church.

two and

their

scholars and

These

nephew Jiv Goswami were great Sanskrit their

devotional works,

commentaries,

&c.

encouraged a revival of Sanskrit studies in general in that

Muslim age.

These three, with Gopal Bhatta, nephew of the celebrated Vedantist Prakashananda who was latterly converted to bhakti by Chaitanya and his

name changed and Raghunath Bhatta, son of an up-country Brahman bhakta, and the last Raghunath-das, a Kayastha saint of the Saptagram zamindar family of the Hugli district and the guru of our author, formed the six into Prabodhananda,

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, biographies, poems, travels, and transla

tions of the bhakti literature

Goswamis, both

from Sanskrit. The Vaishnav Brindaban and Navadwip, have kept

up the study of Sanskrit

our

own day.

A classified

XIV list

CHAITANYA of Chaitanya s disciples

given in Book

canto

and those of Nityananda and Adwaita s disciples in cantos xi and xii respectively.

GLOSSARY .Abadhut

who has renounced the world.

an ascetic

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,

god

incense,

the early

and

morning

instrumental

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

the

temple of Jagannath.

Banid

grocer,

acts

(also

as banker).

an adorer of Bhagaban or Vishnu as

Bhdgabat

name of a Puran,

the

;

regarded

the

God

;

the Bhdgabat,

Vaishnavs

their

Scripture.

a devotee, faith,

Bhdrati

the

Bhattdchdrya

who seeks salvation through faith.

devotion.

of an order of monks.

title

of Brahmans.

Bhog

see prasdd.

Dhoti

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

Gandharva

a class of

celestial

musicians.

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

the Vaishnavs.

capital of

Bengal during

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

Gauriyd

(2)

or Gaurdnga, a

title

of Chaitanya.

a native of Bengal.

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

Ghee &lt;jrOpis

melted butter. milk-maids of Brindaban with

Goswdmi a title of respect,

whom Krishna disported.

usually given to spiritual leaders

the Vaishnavs. &lt;Govardhan

a sacred

hill

near Brindaban.

among

CHAITANYA

xvi Guru

preceptor,

spiritual

initiator

influence.

Chaitanya s

into learning or

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

Muhammadan

Hariddsa

the temple at Puri

;

idol

of Krishna

town of

also applied to the

Puri.

the

Santhal

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

Rudra of

Chota

the jungle country,

Jhdrikhand

and

Nagpur

parganas.

Kali yug the

Katak

the Gajapati dynasty.

Kholan

instrument

covered

both

music,

being

ends

with

leather;

long

earthenware

distinctive

the

drum Bengali

Vaishnavs. or sanfcrfan, chanting

Kirfan

God s name to the accompaniment of

dance and song. Kulin

man

(1)

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 spiritual guide of that

who was the

minister of the

Mahd-pdtra

Mahd-prasad

guru of Chaitanya.

Rajah of Orissa.

food offered to Jaganndth and thereafter considered as

holy.

Mangal-drati

Manfra

spell,

early

morning worship, see

arati.

sacred verse (usually in Sanskrit).

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 bells tied to the feet in dancing. Odhra Orissa. Pdndds attendants at a temple (such as Jagannath); they pilgrims for a consideration. guides scholar, one versed in Sanskrit. to

Panjit

act

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

faithful

Prayag

the

Puri

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

(1)

Jaganndth. Pttrushottam

title

of an order of monks.

title

upland of Burdwan and Birbhum

*he

temple of

the

Vishnu; usually applied

at Puri.

Jagannath

Rarh

the

(2)

districts,

west of the

Ganges. Sankirtan

see

Sannydsi

ascetic,

Sdrvabhauma

feirfan.

religious mendicant.

monk,

"universal

i.e.,

doctor,"

man

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 in high honour by the local king. scholar

the

Visharad,

fellow-student

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.

Shdlgrdm

round

Vishnu, (found

dark

pebble,

worshipped

the

Gandak

river).

emblem

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

Shifcddr

the

bmoka

a complete verse, couplet or quatrain.

local

district,

governor.

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

;

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

"She

the

Indian

Daphne"

name of a minister of the king of Orissa.

Vaikuntha the heaven of Vishnu. Vaishnav worshipper of Vishnu, the preserver, one incarnation of whom is Krishna. The Shaivas are the worshippers of Shiva the destroyer, 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 s elder brother, of

pur in Southern India.

Yug

who turned a sannydsi under

Shankarayana and died in the monastery of Pandhar-

era or cycle of time.

KING PRATAP RUDRA BOWING TO CHAITANYA (

From an old painting in the possession of the Zamindar of Kunjaghata

CHAITANYA-CHARIT-AMRITA CHAPTER I At the House of Adwaita \&gt;lory

to Shri

.Adwaita, and to

all

Chaitanya

followers of

Glory to Nityananda, to In the month of Gaur !

Mdgh when the Master completed His twenty-fourth year, in the bright fortnight, He turned hermit. Then led by devotion He set off for Brindaban, and wandered for three*

days in the Rdrh country, hallowing it with His footsteps and chanting the following verse in rapture ff l too shall cross the terrible and dark ocean of the world by means of devotion to the Supreme Being, as the :

sages did of yore,

by service

the

lotus-like

feet

Mukunda."*

The Master said, "True are the words of this Brah man, who chose the service of Mukunda as his life s task. The highest robe [in which a man can clothe himself] is devotion to the Supreme Soul, the service of Mukunda which brings salvation. That robe he put on. Now shall I go to Brindaban and serve Krishna in solitude." So saying the Master moved day and night, the picture of religious ecstasy, heedless which way He walked. Nityananda, Acharya Ratna, and Mukunda, all three followed Him. All who saw Him, cried "Hari !

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

speech

reported

the

CHAITANYA-CHARIT-AMRITA

Hari

devotion,

and forgot sorrow and

The

loss.

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

you about the road to Brindaban, show

Him the path leading to the Ganges." This they did and He took that path. Nityananda spoke to Acharya Ratna,

"Hasten

Adwaita and tell him that I shall lead

He should keep a boat ready

the Master to his house. at

the

Thence

riverside.

Navadwip

and

fetch

Shachi and all the disciples."

Sending him off, Nityananda came before the Master and showed himself. "Whither are you going, Shripdd ?"

the Master asked. reply.

"How

"With

thee to

far is Brindaban?"

Brindaban"

was the

yonder is the So saying Nityananda led the Master to the Jamuna!" Ganges. This river He mistook for the Jamuna. He thanked His stars that He had beheld the Jamuna, sang

and

"Behold,

bowing bathed in it. He had no clothing except His loin-cloth with Him. Just then Adwaita arrived in a boat, with a fresh loin-cloth and its

praise,

after

second

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 "It

good luck that you have come to the Ganges bank." The Master said, "So, Nityananda has played me a trick he :

has led me to the Ganges and called it the Jamuna

Acharya

replied,

"False

are not

the

The

words of Shripad.

DINNER AT ADWAITA S HOUSE

You have now indeed bathed

the

Jamuna,

for

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 to my house to-day, I invite thee. handful of herbs."

hoiTse,

rice,

have cooked a

with dry coarse curry, broth and green

Saying this he took the Master on board to his and joyfully washed His feet. His wife had al

ready done the cooking. The Acharya himself dedicated the food to Vishnu, and served it in three equal portions. [Description of the dinner omitted.]

The Master said,

have you made me danc*, with Mukunda and Haridas."

"Long

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 s arrival, flocked to gaze on His feet. cried fair

"Hari

Hari

and wondered

In joy they

His beauty.

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(

This song accom

How shall I speak of my bliss to-day?

The Beloved (Krishna) has entered my temple for ever!" With perspiration, thrill, tears of joy, shout, and roar, they turned and turned, touching the Master s feet

and then.

did vou wander after escaping from me. got vou in

now

The Acharya embraced Him and said "Long

my house, I shall hold you

Now that I have fast!"

^So the

CHAITANYA-CHARIT-AMRITA

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

tears,

tremour,

and

sweat,

thrill,

broken

now rising up, now falling down, now weeping. The song [Rddha speaks]

accents,

IV oe

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

poison.

My heart burns day and night; I know no peace. wher$ Kanu (Krishna) is to be found t Sweetly did Mukunda sing the above ditty, which made the Master s heart burst, as the emotions of that I could fly

penitence, melancholy, rapture, frolicsomeness, pride,

humility struggled with it.

and

He was stricken down by the

force of His passion, and lay

ground. up with "Chant,

down breathless on the The faithful grew alarmed, when lo He sprang !

shout,

chant,

overcome

with

ecstasy

[the name of Hari]."

and

saying

None could under

stand the strong tides of His emotion.

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

He pass thus, now joy now sadness surging in His

heart.

The dinner had come after five days of fasting

so the wild dance greatly fatigued

not to His ecstasy.

Him, but He

felt

;

Nityananda held Him back by main

MOTHER SHACHI MEETS CHAITANYA

force ; the

Acharya ended the kirtan, and laid the Master

in His bed with every care.

In the same way ten days were passed in dinners and In the morning the

singing.

Acharya

brought

Shachi in a litter followed by the faithful.

forming

crowd.

vast

men and women, The Master was dancing and

old and young,

of ^Favadwip came,

Name, when Shachi

singing the

mother

All the people

arrived

Adwaita s

and He fell prone at her feet. She took Him up into her bosom and wept, both of them being rapt at seeing each other. Shachi was distracted at seeing His shaven house*

crown at

she wiped His body, kissed His mouth, and gazed

Him intently

;

but could not see anything as tears

She mourned saying, "My darling Nimai be not cruel to me as Vishwarup was, whom I never saw filled

her eyes.

after

he had turned hermit.

the

death

"Listen,

you too do so, it will be

The Master

me."

mother!

replied amidst tears,

This body is your gift and not my own.

My birth is from you, my body has been nursed by you. In ten million births I cannot repay my debt to you. True, I have become a sannyasi with or without your consent, but I shall never slight your wishes.

I shall live wherever

whatever you command." So saying He bowed to her again and again, while she joy

you bid me,

fully clasped

Him repeatedly.

shall

Then the Acharya led her in, and the Master made haste to receive the faithful, welcoming them, looking into their faces

and embracing them, one after another.

They

grieved at the sight of His bare head, and yet delighted at His beauty. How can I name all the devotees Shrivas,

Ramai, Murari,

Vidyanidhi,

Gadadhar,

Shuklambar,

Gangadas, Vakreshwar, Nandan, Khan,

Buddhimanta

CHAITANYA-CHARIT-AMRITA

Shridhar, Vijay, Vasudev, Damodar, Mukunda and Sanjay ?

Graciously He smiled on meeting the people of Navadwip.

danced

They

singing

delight

t "Hari,

Hari."

house was turned into Vishnu s Heaven.

Acharya s

The From

Navadwip and many villages men flocked to see the Master. For many days the Acharya supplied them all with food, drink and quarters his store was inexhaustible, the more he spent the more was it filled again. From that day ;

forward Shachi herself did the cooking, and the Master dined in the company of the faithful. In the day they

had the Acharya s love and the sight of the Master, at night His dance and song. While He was singing all passions swept over Him, now He stood still, now trembled,

now shed tears of joy or uttered broken words, now He fainted. At times He fell down on the ground, at which mother Shachi wept, saying "Methinks 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

hurt Him

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 for

see

Nimai ?

You will meet Him elsewhere,

me, miserable one, this is His only

so long as I

feast

the

But Shachi entreated them saying, "Where again visit.

but

Therefore,

He lives with the Acharya, I shall feed Him.

beg this favour of you

all."

The faithful bowed in assent to the mother s wish. The Master too, caught His mother s love-longing and said to His assembled followers

without your consent. hindrance.

had started for Brindaban So my journey was cut short by a :

True, I have embraced the monastic life all of

CHAITANYA TAKES LEAVE OF NAVADWIP PEOPLE

a sudden, yet I shall not be

leave you

life,

not, however,

nor shall

become

dead to you all.

I leave

I shall

mother.

not

does

a hermit to live with his kindred

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

in his birth-place.

charge.

my duties." At these sweet words, the Acharya and others went to Shachi and told her of His wish. Shachi, the Mother of shall be happy if He stays here, the World, answered, but if He is blamed it will grieve me. This plan strikes me as a happy solution let Him live on the Nilachal "I

(Puri),

which

were

door

house from

men pass frequently between the two places, 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 Navadwip

;

and I shall always get news of Him.

makes Him happy is happiness to me."

The faithful praised her, "Mother, thy words are like an oracle of the rejoiced,

gods

their

report

did reverence to the people

other adorers, and said,

Grant this my prayer,

"You

all

are

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

to go to the Nilachal; I shall visit

you between whiles."

Smiling He bade them farewell with due respect. But when He wished to start, Haridas cried piteously "You are going to the Nilachal, but 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 I

you?"

The Master answered, "Have done with thy self-

abasement.

It agitates

my mind.

For thy sake

shall

CHAITANYA-CHARIT-AMRITA

pray to Jagannath

;

shall take thee

Purushottam.

&gt;

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

Shachi,

and

the

hold

the

grand

go away.

So,

rejoiced.

Daily did the Acharya

Acharya,

faithful 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 faithful.

The service of the .Master

brought fulfilment to Acharya s reverence, devotion, home,, and wealth, while Shachi delighted in gazing on her son, and feasting Him to her heart s content.

Thus did Acharya s

the

faithful

house in great

beguile

bliss.

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

go to Puri,

Bathing

the

at others I 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, He bowed at her walked round her, and then set off. The cry of feet, 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

mother and look

after

the

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

congregation, die!"

comfort for

The Chaitanya BhAgabat mentions two

Gadadhar,

(III.

2).

others,

Govinda and

CHAITANYA LEAVES BENGAL FOR PURI

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

^on freely.

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 the He crossing. blessed them and came to Remuna,* where He devoutly visited the charming image of Gopinath. As He bowed down at the feet of the image, the bunch of flowers on its crown dropped upon His head. At this Master rejoiced and danced and sang long with the faithful. The 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 He had heard from Ishwar Puri before.

The god was known as the Gopinath who stole

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

In days gone

he had

by Madhav Puri had wandered on

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 Cow-boy came and held a pail of milk before

Remuna,

milea north-west of Baleshwar in Orissa.

KRISHNA AS COW-BOY MEETS MADHAV PURI

II]

Mm, saving with a smile,

"Puri

drink this milk.

don t you take what you have longed for?

Why

What are you

musing on?" The Child s beauty charmed the heart of the Puri, and his sweet words took away his hunger and thirst.

live?

The Puri asked, "Who are you and where do you How did you know that I was The Boy "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 to draw water saw you, and sent me with this milk for you. I must be off now to milk

my cows, but I shall come again for my

pail."

Then the

Boy went away and was not seen again. Madhav Puri wondered, laid the emptied pail down, and began to pray without sleeping. Towards the end of the night he dozed off into unconsciousness, and dreamt that the Boy came and led him by the hand to a bower saying "Here I dwell, suffering much from cold and rain, wind and sun. Bring the villagers together, remove

me from the bower to the

properly in a monastery.

and

hill- top

there

lodge

Bathe

me profusely in cold water.

sight.

Long have I looked forward to the day when Madhav would come to serve me. Moved by thy love I have accepted thy service, and I shall appear in the flesh to save the world by my

am Gopal, the Uplifter of Govardhan Hill.

image was installed by King Bajra,* and is the guardian

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.

deity of this place.

The great-grandson of Krishna and his successor on the throne

of Mathura.

CHAITANYA-CHARIT-AMRITA

[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

carry out the Lord s bidding.

morning bath he went

Lord of your village, the Uplifter The Let us seek him out. dense and hard to enter. Take hatchets and

together, and said, of Govardhan,

grove

After his

into the village, called the people

"The

in a grove.

spades with yourselves to

make

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).

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. fresh pots.

Nine hundred pots

of water

many musical instruments were played

The Brahmans

Govinda-kunda in

of the village fetched water from the

;

were brought

;

the women sang.

All the It was a great festival with dancing and singing. 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.

god and an anna-kut (pyramid In one day s prepar was formed. ation this grand feast was accomplished. The image was laid on a bedstead, a straw thatch built over it, with walls to the hill, offered to the

of consecrated food)

of straw.

The Goswami Puri ordered the Brahmans to feast all

GOPAL IMAGE SET UP NEAR BRINDABAN

II]

the villagers, old and younp-.

They dined, the Brahmans

and Brahmanis first, then the others in due order. The people who came from other villages looked at Gopal and got his prasdd. Men wondered at the power of the Puri

who had produced the pyramid of rice.

He brought all

the Brahmans to Vaishnavism and employed them in the

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 of service began. people of a village came with

all

The

their milk, curd, ghee

and rice, and offered them to Gopal. The Brahmans cooked as before and Gopal tasted of the heap of rice. The people of Brindabari love Gopal of themselves, and he too loves them.

They

all

came, partook of the holy

prasdd and forgot their sorrow and

him.

From other provinces men

when they heard

that Gopal

loss at the sight of

arrived with

had appeared

presents

there.

The

rich men of Mathura sent costly offerings out of devotion.

Gold,

silver,

cloth,

incense and food stuffs

presented in vast quantities

were

daily

and swelled the store (of the

One very rich Kshatriya built the temple (at 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

temple). his

hermits came from Bengal, and the Puri received them

with attention, made them his disciples, and entrusted to

CHAITANYA-CHARIT-AMRITA

[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 service.

[i.e., to Orissa], and at Remuna saw the Gopinath, whose beauty threw him into ecstasy. After singing and

south

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

that the

bhog was excellent.

sat

into the character of the too.

So he resolved

to inquire

bhog and appoint it for his Gopal

The Brahman described to him how twelve earthen

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

famous and unmatched in the world, were offered to the

god every evening.

Just then that bhog

The Puri inly thought, prasad unasked, I

"If

may learn its taste for the purpose of

my GopaFs bhog." shamed him and he prayed to Vishnu. it

establishing

Then celebrated.

the

was presented.

can get a little of the kshir

But the longing

bhog was removed

and

the

drati

was

The Puri bowed and went out without saying

word. He was passionless, indifferent to the world, vowed not to ask for anything. If he got anything un

asked he ate

it,

otherwise he fasted

;

the nectar of love

was enough for him, he felt not hunger or thirst.

That

THE GOD GIVES KSBTIR TO MADHAV PURI

II]

he had coveted the kshir struck him as a sin.

So he sat

down in the deserted square of the village-market singing hymns. In the meantime the priest laid the image to sleep, his duties, and went to bed, where he had a

finished

dream.

The god came and told him,

open my door.

"Up,

priest,

and

have kept a pot of kshir for the hermit.

You will find it concealed under the skirt of my lower garment. You all did not notice it under my illusion. Take the kshir quickly to Madhav Puri who is sitting in the market place. The priest arose, bathed, opened the "

shrine,

and found the kshir under the lappet of the god s

dhoti.

He washed the spot and went into the village with

the pot of kshir and walked through the market crying, "Take this kshir, whosoever is named Madhav Puri For your sake Gopinath had concealed this kshir. Take it and eat it, Puri, thou luckiest man in the three worlds." !

At this the Puri disclosed himself. The priest gave him the kshir, bowed, and told the whole story, to the

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

sheet, eating one of the broken pieces every day, at which

he grew wonderfully enraptured. At the close of the night he set off for Puri (Jagannath), bowing to Gopinath then and there, in fear that a crowd would gather round him next morning, when they heard that the Lord had sent

tain

him kshir. So he fared on, till he came to Puri in the Blue Moun ;

the sight of Jagannath threw

him into an ecstasy,

CHAITANYA-CHARIT-AMRITA

[II

he rose up and fell 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 :

the nature of fame, it comes God-sent reverence. Such In fear of public notice the Puri to those who seek it not. is

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 the story of Gopal 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 carrying phor and sandal. A Brahman and travel their and the with given Puri, the sandal were sent Puri the to Royal passports were given ling expenses.

a servant for

by the minister, addressed to the outposts and the ferries.

officers of the frontier

So he returned to Remuna after some time, made in many bows to Gopinath, and danced and sang long reverence him did The servitors of the temple rapture.

in the and fed him on the kshir prasdd. While sleeping close of night Gopal came temple, he had a dream at the I have Madhav got all the and told him, "Hark thee, :

with camphor camphor and sandal. Rub this sandal 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 !

vanished

;

the Goswami awoke, called together the servitors and told them, "The Lord bids you rub all

of Gopinath,

and camphor on Gopinath s person for thus He is the Supreme Lord and his will Gopal be cooled.

this sandal

;

PRAISE OF MADHAV PURl S DEVOTION

II]

In summer Gopinath should be anointed

order is mighty.

with sandal

paste."

Puri set the two

The

servitors rejoiced

it.

The

men to rub the sandal into paste and

So he daily and the attending priests laid it on He stayed there doing this till the sandal was

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

rubbed the gleefully.

sandal

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 stole the kshir and got the surname of "kshirOn the god s body did he lay camphor and stealer." Hard it is to carry sandal, and his love overflowed at it. 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

[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 is the natural effect of true love, one s own sufferings and troubles Gopal had bidden him brinp the sandal, only to show to

carry the sandal.

not

think

the world the Puri s deep devotion.

And he brought it

Gopal had meant by it only to try him, and when the trial was over

joyfully through

all

hardships to Remuna.

are powerless to understand the god grew gracious. the depth of his love for Krishna and Krishna s gracious-

ness to his

devotee."

So saying the Master recited a stanza of the Puri s composition, which has lighted the world like the moon. Discourse on the stanza only revealed its full beauty, just I as the odour of sandal wood spreads with rubbing. deem this stanza the rarest gem in poetry. Radha speaks How did it through the mouth of Madhavendra. can know these relish None besides three it Chaitanya The Puri finally attained to the supreme its full flavour. !

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

The

stanza

Lord! Gracious

Mathura.

[Radhika speaks] to

the

lowly! thou art

When wilt thou come to me?

Darling mine!

my heart runs about in pain of longing to see thee. shall I

now

What

do?"

On reciting the stanza the Master fell down on the ground in Nityananda

a trance, senseless with the intensity of love.

hurriedly

t6ok

Him

his

arms.

II]

MASTER IN RAPTURES BEFORE GOPINATH

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

Oft did He repeat the first word of the stanza,

His voice choked with emotion and

tears

running down

He trembled, perspired, wept with joy, stood

His cheeks.

changed colour, now showing remorse, now grief, now stupor, now pride or meekness. The stanza opened the gate of His love. The servitors of Gopinath gazed stilj,

on tke Master s outpouring of love. to Himself

But He came back

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 night was passed in singing the Name.

In the morning departed.

He attended the mangal drati and then

[Text, canto 4.]

CHAPTER III The Legend of Gopal the Witness Glory to Chaitanya Glory to Nityananda Glory to and Glory to the followers of Chaitanya !

Adwaita

On His way the Master came to the village of Jajpur, where He bowed to the image of Varaha. He danced and sang in love and prayed long, passing the night in that

To Katak* He went to see the Sakshi-Gopal, village. whose beauty threw Him into a rapture. After dance and

prayed to the Gopal with abstraction. That night during His halt there with His disciples He heard

song

the legend of Gopal. Nityananda in his former pilgrimage had come to Katak, seen the Sakshi-Gopal, and heard the

legends of the god, which he now narrated to the Master.

Once

two Brahmans of Vidya-nagar [Rajmahendri] set out on a pilgrimage, and after visiting a

time

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

going

the temple of Gopal, whose beauty ravished their hearts.

There they

passed a few days. One of the old had been tended carefully by the

blissfully

Brahmans being

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

OLD BRAHMAN BETROTHS HIS DAUGHTER

Ill]

said,

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

have

younger one.

performed

mv pilgrimage. Even a son does not

serve his father so lovingly.

Through your kindness I

have been saved every trouble.

It will be rank ingratitude

So I shall wed my daughter to

do not honour you.

The youth replied, "Listen, sir! Why talk of that

you."

You are a high kulin, great in learning and Wealth, while I am a non-kulin lacking in scholarship and riches. I am no worthy match for your daughter. which cannot be ?

Through love of Krishna have I served you,

What pleases

pleased with attention to Brahmans.

the

Lord increases the store of faith." The elder answered,^ What wonder is there in it that I should "Doubt not. give you my daughter?"

The younger Brahman rejoined,

of kindred, friends and sons, have a large without whose consent you cannot possibly wed your daughter to me. Witness the case of Bhishmak, the father of Rukmini, who was opposed by his son in giving circle

"You

his daughter, as he wished, to

answered,

daughter

"My

The old man

Krishna."

property.

Who

can

oppose me in giving away what is mine ? I shall give you my daughter in despite of all. Don t doubt it, but .erive

your

The youth

consent."

decided to give

The

Gopal."

"Know

said,

"If

you have

really

me your daughter, make a vow before

old

Brahman addressed Gopal and

that I shall give my daughter to this man."

youth added,

Lord, be thou

summon

thee

give

my witness,

thy testimony

and

said,

The shall

he breaks his

promise."

So saying the two returned to their homes, the young

man serving the other like an elder.

The old man now

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 folk and told them the whole story, at which they lamented and cried Never utter such words again You will lose your kul if you wed your daughter to a low-born man. You will be a laughing stock to The -

all!"

Brahman urged, "How can I retract a promise made in a holy place? Come what may, I will give him my His kinsfolk threatened to boycott him, and

daughter."

wife and

his

pleaded,

"He

children

take

poison.

The Brahman

will make a case of it by calling his witness.

When he wins my daughter by a decree, my faith will be proved worthless!" His son answered, "Oh! the witness is an idol in a far-off land. Who will bear testimony against you? lie

Do not be alarmed.

You need not tell the

that you had never made him such a promise

only have to pretend forgetfulness. beat the

Brahman in court."

If you

save

;

At this the Brahman,

of anxiety, prayed intently to Gopal,

appeal

you will do that I shall

"Gopal,

my faith and save my 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 daughter, but are now silent on the point Is your sense of justice?" The old man remained !

this

silent

;

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

OLD BRAHMAN S PERJURY

Ill]

Mm why

fye

not give her up the elder

does

by the people,

questioned

now."

Brahman

being

replied,

friends, I do not remember what I said so long At this his son got the chance to put in his words ;ago." boldly, "My father had much money with him during his "Listen,

This

pilgrimage.

villain,

his

only companion,

coveted

the money, intoxicated 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 assembled people were filled with suspicion, as greed often makes men commit sin. The younger Brahman pleaded, "Hear, my masters, he is lying to win the case. His father, pleased with my attendance, promised me his daughter voluntarily, and when I declined alleging my unworthiness and our disparity in wealth, learning and kul, he repeatedly pressed me to accept her,... and at my suggestion called Gopal to witness his promise. I con jured the god to bear testimony for me, should this

Brahman break his word. is

held true in the three

"This

good.

He is my witness, whose word The old man replied,

worlds."

Gopal

appears

here

and

you my daughter."

testimony,. I shall certainly give

bears

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

So thinking diversely they agreed. At the Brahman s request both parties signed a written younger witness.

deed of agreement to abide by this test, to prevent future -disputes.

was left with an umpire.

The young man

This Brahman is pious ye here and true of speech, never wishing to retract his word. It .continued,

"Listen,

all

CHAITANYA-CHARIT-AMRITA

24 is

[ill

only his fear of the suicide of his kinsfolk that has

made him tell a lie.

Thanks to his piety,

Krishna as a witness and enable

At this the sceptics laughed

;

I will bring

keep his word."

some said,

"God

good,,

He may 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 promise is broken. For this reason, do thou bear witness, girl or not,

for he

knows,

but

who will not bear testimony to the truth that he commits

sin."

Krishna

replied,

"Brahman!

return home, assemble the public, and meditate on me. I shall appear and give

my evidence.

not be taken

The Brahman protested,

there."

But my image can "Even

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

Krishna

true."

ever heard of an idol travelling

said,

The Brahman replied "Why do you speak of being an idol? You are not a mere image but the Darling of Brindaban. Do an "Nobody

unprecedented

act

for

the

sake

Brahman."

Laughingly Gopal said, "Hear, Brahman, I shall travel after you but do not look behind, or else I shall stop ;

You will hear (on the way) only the jingling of my nupur, and thus know that I am going on. Give me one seer of rice [daily], which I shall eat when accom there.

panying you." Next day, after taking the Lord s leave, the Brahman set out on his return, delighted to hear the jingle of the nupur behind him, to

the image.

and offering excellent rice So he arrived near his village and then

IMAGE OF GOPAL BEARS WITNESS

Ill]

thought, "Now have I come to my village and shall gohome and tell the people of the arrival of my witness. But I cannot believe if J do not see him with my own eyes. It will be no harm if he stays here. So he looked behind him and Gopal stopped there, saying with a smile, "Go ;

home*; here will I stay without going any further." When the Brahman reported the tale, the people marvelled at it, and came to see the witness. to

Gop al,

that

They bowed

delighted with his beautv and amazed to hear

the

image

had travelled

thither.

Then

the

old

Brahman in joy prostrated himself before Gopal, who gave and the younger Brahman betrothed bride. his The Lord spoke to the twa got

his evidence before the people,

Brahmans, I

"You

am pleased

together,

will

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

"Grant

may know your favour mained

my servants birth after birth.

there,

and

the

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

of the country flocked to see him.

The king of the land

heard the wonderful legend and beheld the Gopal with

supreme

delight.

service of the god,

He built a temple and endowed the. who became famous under the name

GOPAL THE WITNESS. Thus has Sakshi-Gopal accepted, worship and stayed at Vidya-nagar for long. Purushottam, of

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

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

[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

made him put, this pearl on

With At the end of the niffht Gopal appeared to her in a dream and said, my infancy my mother had bored my nose and very maid, could have

this

thought she bowed and returned home.

"In

tenderly

hung

there

Make me wear queen

pearl.

the pearl you

The

hole

wished to

there

still.

The

give."

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

spoke to her husband,

temple with the pearl, 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, Nityananda in great joy winked and they all smiled. So the night was passed in great entertainment, and next morning, after at the faithful

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

and gave His mendicant s stick to Nityananda to carry. With his disciples He went to see Here Nityananda broke the Kapoteshwar [Shiva]. Master s stick into three and threw it (into the river). the

Bhagi*

river,

From that Shiva

shrine the Master returned,

* Indian Atlas (sheet

116)

name* the

river here a*

and

was

Bargovee.

DISTANT VISION OF JAGANNATH TEMPLE

,111]

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

Athara-nala (Eighteen Water came to His senses a little 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 stick which was broken by our weight. I know not where it was dropped. Through my fault was your stick broken. Punish me as you think The Master was sad and six

miles.

reaching

courses) the Master

"It

fit."

spoke a little bitterly,

have all done me great good,

"You

You could not even preserve the stick, my only property. You go 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 "Master, go thou before us in thy company/ The Master hastened there. None could understand the cause why one Master broke the other s stick and why the latter suffered it to be done, or was angry at the result. The deep mystery of the breaking of the stick can be understood only by him who has forsooth,

by coming

Blue Mountain

to the

;

constant faith in the two Masters.

* The

[Text, canto 5.]

place meant is evidently Jagannath Vallabh, six miles north this place the spire of the temple of Ja^annath can

of Puri;

from

be seen.

Athara-nala

two miles north of Puri.

CHAPTER

The Conversion of Sarvabhauma The Master went in an ecstatic mood to the temple of Jagannath, and was beside Himself with love at the sight of the god. He rushed to embrace the image, but fell

down

the

temple

floor,

with

senseless

devotion.

Happily Sarvabhauma noticed Him, and stopped the door keeper (Parichhd, mace-bearer) who was about to beat the

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 Master.

Him conveyed by his disciple the door-keeper to his house and laid Him down on a clean spot. But the Master showed no respiration,

no heaving

the

chest.

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, form of the passion for Krishna.

"This

the sdttvika

It is named the

pure"

(sudipta sdtt-vika), and is displayed only

votee

who

siddhi).

has

This

attained to

ecstasy

devotion is extreme. [ordinary]

constant

"bright-

by a de

realization

(nitya-

whose possible only wonder to see it manifested in an in

one

man s person.*

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

among

themselves,

sannyasi came here and

swooned away at the sight of Jagannath

;

he is still in a

TV] CHAITANYA SHELTERED IN SARVABHAUMA S HOUSE Sarvabhauma

trance.

has

conveyed

liouse."

They knew from

Master.

Just then

son-in-law

Gopinath Acharya, the of Nadia, and a devotee and

the Master.

that

him to his own it was the Great

came there

Visharad

acquaintance

this

He knew Mukunda from

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

here,

and

Mukunda replied, "The Master has come with Him." The Acharya bowed to

Nityananda Goswami, and again asked them all about the Master. Mukunda said, "After taking the monastic vow, the Master came to the Blue Mountain taking us with Him. Leaving us behind He came to visit this temple, and we have arrived now to seek Him. From what we have heard from others, we conclude that He is in Sarvabhauma s

house,

whither He

fainting at the sight of the god.

was removed on

have met you luckily,

just as I was wishing for your sight.

Let us go to Sarva-

bhauma s house, and after seeing the Master we shall visit the temple.

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

and grief.

He introduced them all to Sarvabhauma, and

Sarvabhauma bowed to Nityananda Goswami and saluted the others in the proper mode. Then

took them inside.

he sent them all in charge of his son Chandaneshwar, to Tjhey joyed to behold the god. Nityananda in devotion, but the others quieted himself out of went

the temple.

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

[IV

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

Chaitanya awoke, and Reverently

place it on his own head], and entreated Him, "Take your -midday meal soon. I shall feed you to-day with Jagan-

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 said,

"Help

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,

has Jagannath himself fed?

"How

Do you too taste all of

Him eat the cakes and sweets too. these," and so made After the dinner, he helped the Master to wash, then took leave to retire with Gopinath Acharya and eat their own

When they returned, [the Acharya] bowed saying

meals. "I

salute

Narayan,"

thy mind bhauma knew Him

and the Master responded with "Be At these words Sarva

constant in Krishna!"

be a Vaishnav hermit.

asked Gopinath Acharya about the worldly

The

He then

life

of the

home

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

Acharya

replied,

"His

;

Sarvabhauma added "Nilambar Chakravarti

why, he was know, had

a fellow-student of my father Visharad, who, I

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

-1

honour both

my father."

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

and a sannyasi

in addition.

your personal disciple."

Make me,

therefore,

At this the Master cried out,

IV] SARVABHAUMA LEARNS CHAITANYA S EARLY HISTORY Vishnu

Vishnu!"

and then

spoke humbly

are the teacher of the world

Bhattacharya, benefactor of mankind. "You

the

and the

You teach Veddnta and [thereby] I am a young monk, ignorant

benefit men of monastic life.

have sought refuge with you, regard ing you as my teacher. For your society have I come of good and evil.

You saved here, hoping that you will train me in all ways. me in my great danger to-day." The Bhattacharya said, "Nev^r go to the temple alone, but always with me or one of

my men." The Master replied,

shall not enter the

quadrangle]."

Garuda [pillar in the Then Sarvabhauma addressed Gopinath

Acharya,

will be guide to this

shrine,

but

from

gaze

"You

the

Goswami in visiting

I/odge him in the house of my mother s sister, which is a quiet place, and look to all his needs." So he the temple.

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 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].

The Bhattacharya joined in, "Ah, He

orders of monks." is

in the full

bloom

monastic rules?

However, Him on

Vedanta, and lead 4

of youth.

How can He keep the

I shall ceaselessly teach

Him

the rank of a recluse of

CHAITANYA-CHARIT-AMRITA

[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 ;

greatness.

The signs of divinity have reached their ex

treme limit in

But

God.

Him

Hence He

famed

as the Great

in a place of ignorance even the wise

know

nothing.

The [Sarvabhauma s]

disciples

asked,

"What

proof

The Acharya replied, "The belief of the wise is proof of divinity." The disciples is by inference that God is recog objected, saying, nized." But the Acharya answered, "No, God is not known by inference, but only by those on whom He is

there of His

divinity?"

"It

bestows His grace,

even a particle of it.

Witness Brah

ma s praise of Vishnu in the Shrimad Bhagabat, Book X. canto xiv. verse 28

Lord! true it is

that knowledge can gain salvation, can be known only by him who has been Thy glories blessed even with a particle of favour from Thy lotus-like

but

O Perfect Being! A man lacking Thy grace, may

feet.

be free from earthly lusts,

may have studied the scriptures know Thee fully! O Sarvabhauma, you may be the World s Teacher,

for ages, but still he cannot

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 God cannot

from mere

Sarvabhauma Acharya

come

scholarship."

replied,

"Weigh

thy

words

well,

How do you prove that you have gained God s

INCARNATION POSSIBLE IN KALI YUG

IV] grace?"

The

Acharya

thing by observing it.

"We

replied,

know a material

Our knowledge of the nature of a

On this sannyasi s person are You yourself witnessed his 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 is proved by grace. all

the marks of divinity.

Smilingly spoke Sarvabhauma,

"We

are arguing in

a friejidly spirit. Don t get warm. Blame me not, I am only arguing from the strict standpoint of view of Shastra. But there "Chaitanya Goswami is [I admit] a great saint. no incarnation of Vishnu in the Kali era. Hence is Vishnu s epithet Tri-yug or the Lord of Three But scripture tells us that the Kali era is without an incarnation."

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

28,

;

Bhagabat,

X viii. 9, XI.

*Mahabharat, Anushasan Parva, Dan-dharma,

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

bear

no more

fruit

many words on you. They than seed sown on sterile soil.

When His grace is on you, you will be convinced. Your disciple, who is plying me with all sorts of sophistic

CHAITANYA-CftAfclT-AMRITA

[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, I bow

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 s words

to Uddhava]."

Then Sarvabhauma said, "Go to the monk [Chaitanya] and invite him and his followers to my house. First feed, them

with

theology]

prasdd,

and

then

give

lessons

[in

The Acharya, being Sarvabhauma s sister s

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

Mukunda was

greatly

pleased

with

the

Acharya s

reasoning, as he was inly grieved and angry at the speech of

Sarvabhauma.

The Acharya came to Chaitanya s house and invited Him on behalf of the Bhattacharya. As he talked with Mukunda he spoke ill of Sarvabhauma in a pained spirit. But the Master broke in with, "Say 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

said,

constantly attend to

it."

"It

You

should

The Master answered,

"Show

sannyasi s duty to hear the Vedanta read.

CHAITANYA REFUTES SARVABHAUMA

IV]

Whatever you bid me

favour.

thy

indeed

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

[the subject].

merely listen at your bidding.

only because such

a sannyasi s duty.

The Bhattacharya retorted, who is conscious of his own ignorance asks for a

follow your interpretation. "He

I listen

But I cannot

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 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 replied,

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. chief of proofs.

Shruti

the

The primary meaning as given by Shruti

can alone carry conviction.

What are conchshells and cowdung but naturally un 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

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

That Brahma

how to discern Brahma. name for] God in His

another

[only

The Supreme Being is full of all powers,* and you describe Him as formless? The Shrutis that

totality.

yet

Him

speak

abstract

exclude

(nir-bishesha) ,

the

natural and set up the unnatural.

From Brahma

originates

and

merged

Brahma,

the

again in the

The three attributes of God are Ablative,

cases,

Universe, that

lives

same Brahma.

Instrumental and Locative

to the Universe].

the [in

three

relation

These three qualities particularize God.

When He desired to be many, He looked at [ = employed] His

natural powers

The physical mind and eye could

not have then existed.

Therefore, the Immaterial Brahma

had an eye to see and a mind to will with.

Brahma means the

The terms

Perfect Supreme Being* (Bhagabdn) affirm that Krishna is the Supreme ,

and the scriptures

The meaning of the Vedas is too deep for human understanding, the Purans make their senses clear. Wit ness Brahma s address to God in the Bhagabat, X. xiv. Being.

Nanda

blessed are

Blessed,

the

cowherd and other

the Beatific Perfect

Mathura, whose friend Eternal Brahma*. citizens of

Shruti feet,

and

itself

yet

says

that

receives everything to

opposed

God

material

moves

hands and

swiftly*

Therefore, Shruti asserts

be particular (sa-bishesha)

pretation

Brahma

denies

It is

direct

and

Brahma

only a fanciful inter that speaks of

one,

GOD CAN MANIFEST HIMSELF TO MEN

IV]

Brahma as abstract (nir-bishesha)

How do you call that

God formless who has the six qualities and is supremely You conclude Him to be powerless, who has blissful ? the three natural powers, as

Puran, VI.

vii.

60 and 61, and

evident from the I.

God s nature consists of sat,

Vishnu

xii.

41.

chit

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 ) in the chit aspect.

The chit power is

God s very essence [or inner nature]; the life power (jibamdyd is appertains to Him only occasionally

shakti)

;

entirely outside Him

The Lord s

these three offer devotion in the form of love. six

But all

[i.e., affects creation only].

powers are only manifestations of the

chit

power.

And yet you have the presumption to deny such a power? God and creation differ as the master and the slave of illusion respectively,

and yet you affirm that creation is In the Gita creation is recog

identical with the Creator

nized as a force exerted by God, and yet you make such creation one with

God

of Shri Krishna to

Arjun

See the Gitd,

vii.

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 Valiant hero! the eight natures

(prakriti)

about

which I have already spoken to you, are inferior. Beyond them I have a higher or living nature* which upholds 1

this

Universe/

God s form is composed of sat, chit and dnanda; and yet you assert that form to be a corruption of

tjie

satwa

CHAITANYA-CHARIT-AMRITA

quality

[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 !

;

not,

believer of the

Vedas

Vyas composed

his aphorisms for the salvation of

a worse heresy than

Buddhism.

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

Vyas s

aphorisms

the

theory

men, school

effect

God is an incomprehensible power, but ,He is (parindm) manifested as creation. The philosopher s stone produces .

gold without undergoing any change in itself, similarly God takes the form of creation without suffering

any

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

Error consists in a creature imagin

interpretation [of it].

ing

unreal,

am one it

with the Creator

only perishable.

the image of

God

;

But creation

not

The great word Pranaba is

from that Pranaba all the Vedas have

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

this world.

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

the

fruit

of devotion.

All the

rest

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

IV] SARVABHAUMA OUTCLASSED IN SANSKRIT LEARNING with the help of conjecture.

blame for it

expounding

;

But Sarvabhauma was not to

he was merely carrying out God s will, in Vide based on fancy.

atheistical philosophy

the Padma Purdn, Part II. canto 62, verse 31. The Bhattacharya was 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 s attributes are so incomprehensible Bhagabat, I. vii. 10, Suta s words to others

Witness the

Saunaka

and

Such are the attributes of Hari that even mystical and passionless recluses feel for Him unreasoning devotion/ The Bhattacharya said, "Sir, I long to hear this verse Interpreted." it,

The Master replied,

"Do

and then I shall say what I think of

expounded

charya different

ways

the

verse,

you first explain it."

The Bhatta

logician,

in accordance with the scriptures.

He said,

nine

But the

know, Bhattacharya, that you are a veritable Vrihaspati, and surpass all other men in interpreting the scriptures. But your interpretation Master smiled as

The verse has yet another Then at the sense!" Bhattacharya s request the Master passing by the nine inter gave His own interpretation

shows

mere scholarship.

;

by the Bhattacharya, He gave 18 other explanations tf His own. First He determined the meaning of each of the eleven words contained in the verse, pretations given

as taken separately

;

then

He gave different explanations

in connection with dtmdrdm, laying emphasis

the eleven words in succession.

and

His

attributes,

all

three

on each of

The Lord, His powers, are

incomprehensibly,

CHAITANYA-CHARIT-AMRITA

unspeakably great! to the

devotee,

These three

steal

[IV

the heart of the

neglect of all other forms

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 thought he, "He is Krishna incarnate, but I in my ignorance have grievously sinned by !"

showing

pride to

who

Master, form,

Him."

first

Penitently he sought refuge

graciously appeared to

him

with the

His divine

as four-armed (Vishnu), then as Krishna play

ing on the flute.

At this vision Sarvabhauma fell prostrate

on the ground, then rose again and prayed to Him with clasped hands. The Master s grace made spiritual knowl he now knew the glory of God s the esoteric name, faith, gift, meanings of the letters of the alphabet, &c. In a moment he composed a hundred

edge illumine his heart,

verses, such as even Vrihaspati would have failed to frame. The* delighted Master embraced him, and the

Bhattacharya

fainted

ecstasy

weeping,

joy,

standing

still,

tumbling down at the Master s feet.

The sight delighted Gopinath Acharya.

The Master s Sarvabhauma. Gopinath have so transformed that

disciples smiled at the dance of

spoke

the

Master,

"You

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

grace of

Jagannath."

Then He composed Bhattacharya,

who thereafter praised Him long, saying, work to Thee to save the world,

"It

was a light

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]

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

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 ;

Krishna!

O Krishna!" to the delight of the Master.

Comiifg out Bhattacharya met the Master, 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,

because

Chaitanya s grace removed all stupor from his mind.

From the Padma Purdn, Taste the mahd-prasdd as soon as you get it, though it may be dry, stale or brought from a distance.

Wait not for a more proper time in this-

case.

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

man should eat it as soon as he gets it. At

the

this

Sarvabhaurna

and pupil,

Master

was

in a transport.

clasping

each

delighted

and

embraced

They both danced, Master

other,

perspiring,

trembling,

shedding tears in ecstasy. The Master said, "To-day have I conquered the three worlds lightly To-day have I !

ascended Baikuntha

my wishes are realized

To-day Because Sarvabhaurna has shown !

all

faith

the

mahd-

To-day you have taken refuge in Krishna with all Krishna has taken pity on you without any reserve. To-day he has removed your bondage to flesh prasdd.

your heart.

;

CHAITANYA-CHARIT-AMRITA

[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 Vedic ceremonies.

As the Bkdgabat, II. vii. 41, puts it: Those whom the Lord favours and who take refuge at His

feet

body 3

all

illusion.

conquer fleshly

mine.

with

their

heart and without

Then they no longer

the food

reserve,., can

look

dogs and jackals

ubon as

this

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 to visit the Master, without having first gone to Jagannath. He lay prostrate, and thanked the Master

much, penitently recounting his own former follies. As he wished to hear of the chief means of cultivating faith, the Master instructed him by chanting Hari s name. name, Hari s name, Hari s name alone ; in the Kali era there is no other means of salvation, no other, "Hari

[Vrihad Narad Puran.] In full detail did the Master hold forth on the mean

indeed no other!"

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 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 S DISCIPLE

IV]

see the god.

Bhattacharya,

after

visiting

Jagannath,

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 of

also put two verses of his

own written on a palm leaf into

Jagadananda for Chaitanya. When they Jiands 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 the followers learnt the verses by rote from the wall. The verses are

given in Chaitanya-chandrodaya, Act VI. Sc. 32 I seek refuge with that unequalled supreme Man, who :

has become incarnate as Shri Krishna Chaitanya, in order to

teach passionlessness (bairdgya) (bhakti-yog).

faith

firmly

the

May my

lotus-feet of

and devotion through

mind, the

Lord

bee,

Shri

settle

Krishna

Chaitanya,

who has appeared in order to revive his own

bhakti-yog,

which had

through the wickedness

-herished

of ages.

Sarvabhauma

became

disciple

attending to nothing but His service. ate,

pray, and recite the

name

the

Master,

Ever did he medit

Shri Krishna- Chaitanya,

the son of Shachi, the abode of virtues

One day he

came to the Master, bowed, and recited Brahma s hymn to God from the Bhagabat, changing two letters near its. end. The Bhctgabat, X. xiv. 8: Lord!

Thy

That man alone enters into the inheritance of

salvation like a true heir,

the day

who in eager longing for

life worshipping Thee with all his mind body and speech and enjoying the fruits

Thy

grace passes his

of his actions without being attached to them.

CHAITANYA-CHARIT-AMRITA

The Master interrupted him

Thy salvation faith is

(muktipada).

saying,

"The

Bhattacharya answered,

(bhaktipada)!"

text has

Why do you read it as

Thy

"Salvation

not the fruit at which the faithful fix their gaze

;

as for

those who lack faith in the Lord, salvation becomes a sort

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

merged

Lord

the

(Brahma

The devotee does not long for emancip

sdyujya mukti).

There are

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

glory

God)

Though

Deity).

and

sdyujya

the

first

(absorp

four

afford

means 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 in the abstract

it.

Absorption

ishuvar)

are

xxix.

God

clad

two forms of the same

thing, indeed the latter is worse still. III.

the

Vide the Bhagabat

n, KapiPs speech to Devahuti."

The Master objected, "The term muktipada has other it means God Himself, i.e., He whose feet are the means of salvation. It may also mean The abode senses too

;

of salvation,

Bhagabat Krishna.

which

II. x.

i].

the gth object [mentioned in the

Both etymologies yield the sense of

Why need you change the text to Bhaktipada?"

cannot adopt the reading. Though you interpret the term muktipada in the same

Bhattacharya replied, sense of

"No,

bhaktipada, yet the former

objectionable as

IV]

CHAITANYA S POWER PROVED THUS

ambiguous.

Though mukii has five connotations, yet its

meaning is absorption in God. So, the word mukii fills me with fear and contempt, while bhakti kindles

principal

delight in the

smiled

and

heart.

clasped

this

the

delighted

Master

Bhattacharya firmly to His bosom.

It was a pure act of grace on Chaitanya s part that Bhatta-

-charya,

who had been

student

-doctrine of illusion, spoke thus.

and teacher of the

We recognize the philoso

pher s, stone only when it touches a piece of iron. So all men knew the Master for the veritable Darling of Braja (Krishna) when they saw the deep the Vaishnav spirit of [His disciple] Bhattacharya. Then did Kashi Mishra

and others of the Blue Mountain come and seek asylum at the Master s feet. I shall first describe how Sarvabhauma served the Master, and how carefully he fed Him.

[Text, canto 6.]

CHAPTER V Healing the leper Vasudev

The

Master

renounced

the

world

the

bright

Mdgh, and came to reside at Puri in Falgun. the latter month He witnessed the svinging of At the end ceremony of Jagannath and danced and sang long in fortnight of

In Chaitra

ecstasy. in

He liberated

Sarvabhauma.

Baishakh He wished to travel to the South.

embraced them, held

bled His followers,

Early

He assem

them by the

know you 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 to be dearer than

to see Jagannath.

Now I beg one favour from you all,

give me leave to go to the South.

must set out to seek

Vishwarup [my elder brother], and I will travel alone, taking none with me. Do you all stay at Puri till I return from

Setubandha."

They liberation,

knew

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

that

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

the

silent

with

can that be? of us

woe-begone

faces.

Nityananda

We cannot let you go

must bear you companv,

lest

said,

"How

alone."

One

mishap

should befall

two

you. Choose any two that you like. I know the roads to the holy places of the South. Bid me, Master, go with you."

The Master replied,

are like the

am as a dancer and you

manager (sutradhdr) of the play.

dance as

WHY CHAITANYA MADE HIS PILGRIMAGE ALONE

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. bids, me.

If ever I disobey

to me for three days

my monastic life the

;

him he in anger speaks not

Mukunda grieves at the rigours of

the three baths daily even in winter,

on the bare ground.

sl&lt;!ep

speaks not of it I

He grieves inly, though he

but his sorrow makes me doubly unhappy.

am a sannyasi, Damodar is a Brahmachari, and yet he

constantly holds the pedagogue s rod over me.

know his character before. from his.

different

My conduct

I did not

must be quite

Having gained the favour of Krishna,

he cares not for the opinions of other men but I cannot be so regardless of the public. Do you all, therefore, stay ;

behind at Puri, while I make my pilgrimage alone for some time."

Under the pretext of picking their faults the Master really pointed out the merits

His

heart.

which had made them win

Words cannot

His devotees.

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

but when one of His devotees grieved at the sight of these hardships, the Master could not bear the sight of

life,

his grief

hermit.

He set forth on His pilgrimage as a solitary Four of them entreated Him hard for permission

to accompany "Him,

but He followed His own will and did

not listen to them. please.

It is

At last Nityananda urged,

"As

you

my duty [to obey you], be the result my

happiness or sorrow.

make

But one further request I must consider whether you can accept it. Your loin-

band wrapper and gourd 5

of water,

these are the only

CHAITANYA-CHARIT-AMRITA

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

articles that you will take

How,

[on the notches of your fingers].

then, will

these when you fall down on the road in a trance ?

my word

you

Who will take care of

carry your wrapper and gourd?

Keep

take this honest Brahman Krishna-das with vou.

He will only carry your wrapper and gourd, and never say a word, whatever you may do." The Master con sented. They took him to Sarvabhauma s house, who seated

them all after salutation.

on Krishna, the Master said,

After a varied discourse

have come

beg vour

must search for Vishwarup who retired as Give me leave to go South. Your will enable to return in safety." me At these permission words Sarvabhauma was much grieved at heart clasping

permission.

a hermit to the South.

;

the

Master s

feet

said

piteously,

"Through

the

accumulated merit of many previous births have I gained

your society. But Fate has now parted our company. I can bear the death of a son through a stroke of lightning, but not the pang of separation from you

own master and shall go let

me gaze on your

;

You are your

but stay some days more and

feet."

His

humility

relaxed the

Master s 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.

the Bhattacharya to consent.

His

eagerness

forced

He went with him to the

temple and sought the permission

Jagannath.

The

RAMANANDA RAY PRAISED TO MASTER

-serving priest presented the Master with the god s garland,

which He joyously took as a symbol of permission. The Lord Gaur started for the South in joy, after walking round 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 Vidya-

nagar.*

Despise him not as a Shudra and worldling.

him

my sake. He is worthy of your society. The

for

world has not another appreciative devotee like him.

See In

him scholarship and faith have reached their extreme * When you talk with him you will know his worth. points. I used to laugh at him as a Vaishnav, because I failed to understand his superhuman words.

now made me know his true him

will

disclose

his

merit.

greatness."

But Thy grace has Conversation

with

The Master agreed,

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

may return to Puri." *

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

town;

Evidently

H9 a minister of the Gajapati king was ruling in this

was captured by the Muhammadan Sultan of the Soon after 1480 it was taken by the king of about 1515 it was captured by Krishna Dev, the king of

1470

Bahmani dynasty. Orissa

;

Vijayanagar, but restored.

Prince of the Gajapati in

1571.

line,

1543 we find it ruled by Vidyadri, a who lost it finally to the Muhammadans

(Godavari Gazetteer, 244-245.)

CHAITANYA-CHARIT-AMRITA

When the Master down

turned to go,

there in a faint, but the Master

Sarvabhauma fell moved on quickly,

without heeding him.

Who can understand the heart and

mind of the Master?

The hearts of the great are at once

tender as flowers and hard as the thunderbolt.

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

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

delight,

His

tremour and perspiration, which

His beauty.

All

set off

who came to see it forgot their homes and stayed to join men and in the dance and song of Shri Krishna Gopal ;

women, old and young, all were swept away by the tide Seeing it Nityananda said to the faith dance thus at every village [on the way]."

of spiritual love. ful,

"He

will

was high time, but the people did not leave Him

;

He took the Master away Nityananda contrived a plan His noonday bath, the people rushing on all sides to look on. After the bath he led the Master to the temple, :

for

and as soon as his own men had entered he shut the door. He fed the Master, and they all ate His leavings. The crowd gathered outside the gate, shouting Hari ! Hari ! L

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

V] the

CHAITANYA CONVERTS THE MASSES TO BHAKTI faithful,

in delightful discourses

on Krishna.

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 forth, chanting

words, were

His

God s name in a transport of love.

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 me!

As the Lord Gaur walked on reciting the above verses

He met a wayfarer and asked him to chant Han s name. Mad with love that man cried Hari Krishna! and !

followed the Master out of longing to gaze at Him. a

long

embrace

After

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 visitors from other villages became like

Him,

Him from the sight

and spread Vaishnavism in their own villages.

In this way was the whole Southern country converted to

CHAITANYA-CHARIT-AMRITA

Vaishnavism. In this way did the Master make hundreds VaishnaV by embracing them in His travels. If He lodged

and dined in anybody s house in a village, all the villagers flocked to see Him. Through the Master s grace they became great bhaktas, and acted as apostles for the deliver ance of mankind. All the way to Setubandha, He did this ; connection

Him made

with

all

the land

Vaishnav.

The power He had not manifested at Navadwip, He now put forth for the salvation of the South. He who worships the Master gains His favour and realizes the truth of these miracles.

He who believes not in supernatural miracles

loses both this world

and the next.

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

Crowds

to the

wonder of by-standers.

Him

the Very sight of His marvellous beauty and de

;

votion made them Vaishnavs.

to see

gathered

They danced with uplifted

arms chanting Krishna s name in deep emotion.

These

men converted other villages. Thus did the nectar of Krishna s name overflow the country, Vaishnavism spreading from man to man.

very

After a time the Master came

back

His senses.

The priest of the Tortoise did Him great reverence. happened

everywhere that

He went.

This

In that village a

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,

m.e.

pilgrimage to the Telegus.

Chicacole and

(G&lt;m/&lt;rm

the

Manual 62).

greatest

place of

CHAITANYA HEALS A LEPER

V] they thus

He praised the Master

paitook of the leavings.

all

"Thy

lotus-like feet, which Brahma himself adores,

have come to my house.

O my boundless good fortune!

To-day my birth, race, and faith have been glorified. Lord, have mercy on me and take me with Thee I cannot bear the sorrows of this worldly life." But the Master !

Stay at home and recite Krishna s Krishna s lore to whomsoever Teach ceaselessly. At with. my bidding be thou an apostle and you meet

replied,

"Say

not so

name

save this land

The world will never entangle you, but

you will see me here again." Every one at whose house He dined, made this request, and received this charge from the Master. Everywhere in His pilgrimage, till the return to Puri, it was exactly* what He did at the Tortoise temple.

The night spent there, next

morning,

Master

the

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

to return home.

A high-minded Brahman named Vasudev,

was covered with leprosy, but as the maggots dropped from his rotting limbs he used to pick them up and restore them At night he heard of Chaitanya s arrival, to their places.* 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 turned, embraced him, and lo his leprosy as well as grief was gone at* the touch and his body became sound and !

beautiful

His

feet

He marvelled at the Master s grace and clasped and praised Him by repeating the verse

* In Christian hagiology the

Europe,

who addressed

in the

same story is told about a saint of

the maggots,

"Eat,

brothers,

eat

CHAITANYA-CHARIT-AMRITA

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 !

from

fled

the

stench of

Supreme Lord, hast touched me state of misery,

with pride." will not

my body. But thou, Better for me my former

because henceforth

my heart will swell

The Master soothed him saying, "No, you

be puffed up.

men by

save

Ever take Krishna s name* and Soon will

teaching them about Krishna.

Krishna accept you.

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

wend His way.

the Nrisingha

the temple of

(Man-lion)

On reaching Incarnation at

and danced

Tiyad,* He made His bow and rapturously sang long in* honour 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

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

Him heedless of outer things day and night. As before, He made the people turn Vaishnav, and after a long time reached the bank of the Godavari, which reminded Him Jamuna, while the wood on the bank suggested After dancing in the wood, He crossed the river and bathed there. Sitting at the water s edge away from the ghdt, the Master chanted Krishna s name. Just of the

Brindaban.

then arrived

Ramananda Ray in a litter,

attended

* 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

[VI

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

bathed and performed the rites duly.

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 prostrated himself

frame, His eyes like the lotus.

up and said, "Rise, and though thirsting with

before the Master, the latter stood

and chant Krishna s desire to Ray?"

name",

embrace him,

He asked,

The man answered,

vile Shudra."

"Art

"Yes,

thou Ramananda

am that slave,

Passionately did the Master embrace him,

and both tumbled down on the ground in excess of devo tion,

senseless with love, inert

perspiring,

weeping,

trembling, with hair standing on end, pale of hue, and lisping

Krishna! Krishna!*

The Vaidik Brahmans marvelled

as they beheld

it,

and inly thought, "This sannyasi, we see, is powerful like Brahma. Why does he weep after embracing a Shudra? This noble is a grave and learned man why then has he ;

been maddened by the touch of the sannyasi The Master checked Himself on seeing strangers. The two ?"

composed themselves and sat down there. Smilingly the Master began, "Sarvabhauma Bhattacharya has spoken to

me of your merits, and pressed me to see you. purpose have I come here. so

easily."

The Ray

It is well that 1

replied,

For that

have met you

"Sarvabhauma

knows me

for his servant,

and is ever on the watch to do me good

even indirectly.

Through his grace have I met you, and has become a success. That you have

to-day

life

graciously touched this untouchable Shudra

the proof

RAMANANDA EXTOLS THE MASTER

VI]

57"

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

the-

of your

a wretch

In touching me thou didst not

or fear of the Vedas

feel repulsion

The Vedas forbid you even to look

Thy mercy leads thee to perform a forbidden act. Thou .art God indeed; who can know thy ways? For of Mercy delivering me hast thou come here, O Fountain at

me.

O Saviour of the Fallen

Such is the habit of the great,

him a to sate a wretch he goes out of his way to pay to s words Nanda viii. X. 2, Vide the Bhagabat, visit !

Garga

Master, that saints travel from their

own hermitages

householders only for doing [spiritual] other no is there houses purpose their ; who cannot leave

good

those

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 !

weeping

internal

and external,

joy.

Verily

you have every

God.

characteristic,

No mortal can possess

such supernatural power!"

The Master replied, "You are the greatest of devotees.

Why your sight that has softened the hearts of the a am I holding another? sannyasi it to only impute been I have even but theory of illusion (mdyd-vdd), all.

It is

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

me to meet

you."

Thus did the two praise each other, each delighted to Then a Vaishnav Vaidik Brahman bowed other. the see and invited

the

Master,

who

knowing him to be a Vaishnav.

accepted

the

invitation

Smiling, the Master said

CHAITANYA-CHARIT-AMRITA

Ramananda,

[VI

wish to hear the discourse of Krishna

from your lips. I hope I shall see you again." The Ray But my replied, "You have come here to save this sinner. wicked heart has not been cleansed by the mere sight of Stay for 5 or 7 days to purge my hard heart of its Ramananda Ray bowed and went away, though sins." you.

while the Master went to the

loth to part,

house to dine. in the evening.

Brahman s

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

Ray arrived with a servant. He bowed to the Master, who embraced him. The two conversed in a re The Master bade him recite the verses tired spot. The indicating the means of gaming devotion (sddhya). bath, the

Ray replied,

acquire faith in Vishnu by doing the

"We

As the Vishnu Puran, III.

duties of our rank.

viii.

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

Him/

an external means.

The Master objected, Mention one more

Ray replied, to resign to

Krishna the

27,

puts it

only

The

"This

highest means of acquiring devotion is

"The

IX.

advanced."

fruits of

our acts, as the Gitd,

Son of Kunti, consign to me whatever you do, be it

eating, performing the

horn ceremony, alms-giving, or

austerity.

The Master again

objected,

"This

too

external.

Go deeper into the subject." The Ray answered,

"The

highest means of devotion is abandoning one s caste-duties [out of love for Krishna], as the Lord says to Uddhav in the Bhdgabat,

XI.

xi.

He too is the highest of holy men, -who knowing well the

gain

and

loss

such

a course,

worships

me by

HIGHER AND HIGHER FORMS OF DEVOTION

VI]

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

his

caste,,

Also,

Take refuge

ME alone, giving up all religions..

Grieve not ; I will deliver thee from all sins/ B.ut to

this the Master objected,

me of a still higher

Tell

based

"Faith

xviii.

on knowledge

As Shri Krishna

devotion.

"This

too is external.

The Ray answered,

means."

the

highest

says to Arjun

means

the Gitd,

The peaceful soul that dwells on Brahma, and feels not sorrow or desire, but is the same in all states, gains

my supreme bhakti/ the

Again

Master

objected

before.

The

Ray

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

Bhagdbat, X. xiv. 3 Lord, hard as Thou art

in the

won in the Universe,

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

and

by holy men and accepting it with all their mind, body soul/ but mention a higher is so The Master remarked, "

"It

still."

The Ray

(prem-bhakti)/

said,

"The

;

highest

love

Rama-

Witness the following verses of cantos xi and

nanda Ray quoted in the Padydvali, respectively

devotion

xii

We relish food and drink only so long as we have hunger and thirst.

Similarly, the devot&e delights not in

worshipping his heart s darling with elaborate Preparations, but in love alone/ Get a heart inspired with love of Krishna, if ever you

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 "The

love of a servant

The Ray

as before.

replied,

Witness

the highest devotion.

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

What is too hard for the Lord s servants to gain, as the very listening to 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 highest form of devotion. Witness Shukdev s words to Parikshit, in the Bhdgabat, X. xii. 10 God is known to the good as the consciousness of "It

(

divine

pleasure

(brahma-sukhdnubhuti),

and

servants as the Supreme Object of Adoration.

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

still."

devotion

Witness

love as for a child.

verses of the Bhagabat

Shukdev! what

the

following

high-class

meritorious

deeds

did

Nanda perform, and what did the blessed Yashoda do that she suckled the Divine Being?"

The

(X. viii. 36).

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 said, "This is good, no doubt. But men tion a higher The Ray replied, "Passion as for still."

lover

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

Witness the

VI] CONJUGAL LOVE, THE HIGHEST FORM OF BHAKTI Verily the favour

shown by

the fair ones of Brindaban,

the

when in

Supreme Being

the rasa sport

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 like the lotus; not to

speak of other women/

(X. xlvii.

.53-)"

The Ray continued,

"Many

are the

means of attain

ing to, Krishna, and there are degrees of such attain ment. By whichever of these means a man is 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 five passions are arranged in the order of their upward development. With the increase of quality The there is an increase of deliciousness at each step. shdnta passion attains its maturity in the ddsya, the ddsya

and all of these

in the sakhya, the sakhya in the bdtsalya,

four are concentrated in the

madhum,

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 full attainment of Krishna results from The Bhagabat

the Earth.

this last passion of conjugal love (premd).

Krishna is a slave to devotion in the form of

asserts that

premd. Krishna s purpose remains constant in all ages

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

[VI

but even His charm increases when He is in the company of the

Lady of Braja.

Witness the Bhagabat, X. xxxiii.

As the beauty

of the

emerald

amidst golden-coloured gems,

placed

-when

set

off

shines

Krishna

ivhen girt round by the beaming girls of Brindaban.

The Master remarked, "This is indeed the extreme among the means of devotion. Kindly tell me if there is anything beyond The Ray said, did not know before that the earth contained any man who would point

it!"

inquire beyond this point

Radha s

love

Of all kinds of conjugal passion all

our Scriptures as the

on!

celebrated in

highest.

The Master said, wondrous stream

"Speak

of nectar is

delight to hear.

flowing out of your

lips.

Show how Krishna abducted Radha for fear of interrup by the other cow -herd girls

tion

tends to others than the beloved

;

because a love that ex is

not deep enough.

you can show that for Radha s sake Krishna openly for sook the other Gopis, then I shall know that he pas sionately loved her." The Ray replied, "Hear, then, of this

power of love. The three worlds cannot match Radha s love. Krishna broke away from the circle of the

glorious

rasa dance of the Gopis and

mourning

for

III. verses 2

Radha.

wandered through the woods Witness the Git-Gomnda, canto

and i, and the Ujjivala-Nilmani, verse 43.

Radha left

the dance in anger and wounded pride. Krishna grew restless as he lost her. His whole heart was set on the 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]

Cupid s dart.

A thousand million

Gopis could not satiate his passion.

From this you may

grieved, stricken with

Radha s merit The Master said, * I have now learnt those spiritual I learnt mysteries for which I came to you. Now have infer

how to ascertain the various methods of adoration. But tell me of Krishna s form, of Radha s I lon to hear more :

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. ;

You are God incarnate who can comprehend your arti You send your message to my heart, and make my tongue deliver it, without my knowing whether I am ;

fice ?

speaking well or ill The Master answered, !

am merely a sonny asi,

slave to the theory of illusion and ignorant of the mysteries

of faith (bhakti). fied

The society of Sarvabhauma has puri

my mind, and I asked him to speak on devotion to

Krishna. But he replied that he knew not Krishna s lore, and referred me to you as a master of it. So I came to you, on hearing of your reputation, and yet you praise

me because I am a sannyasil hermit,

be he even a

Be he a Brahman, be he a Shudra, if he knows Krishna s

mysteries, he is a guru.

Cheat

ledge] for my,Joeing a sannyasi. forth on the mysteries of

me not Fill

[of

such

know

my mind by holding

Radha and Krishna."

The Ray was a great devotee and adorer of Vishnu, and his mind was proof against Krishna s illusion. But he yielded to the Master s pressing, and his will was am a dancer and you are the shaken. So he said, "I

CHAITANYA-CHARIT-AMRITA

manager of the theatre

;

[VI

dance as you make me.

tongue is merely a harp, and you the musician who plays on it. I utter whatever you think of in your mind.

Krishna is the Highest God, the Perfect Being Him self,

the source of all Incarnations, the chief of all causes.

He is the source of the eternal Heaven, the eternal Incar His body is composed of and an an da ; He is the Son of Mathura s lord,

the eternal Universe.

nation, sat,

chit

full

of all

wealth,

Sam hit a V.

all

power,

all

ras.

Vide the

Brahma

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

Love,

There

the

offering

presented

He drew all hearts

animate and the inanimate. conqueror of hearts.

the seed of Love.

men and women, of the He was Cupid s self, the

Witness the Bhagabat, X. xxxii.

He 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 in brief is Krishna s form. Now let me tell you a little of Radha s self. Krishna s powers are infinite, but three of them are the chief, viz., the chit power, the illusion power (may a), and the preservation power (jiba). These three I call the internal, the external, and the marginal

(or

adjacent).

The

highest

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 s NATURE; DESCRIBED

VI] in the is

hladini, in the sat portion

dnanda portion it is

sandhini, in the

chit portion

the Vishnu Pur an, I.

xii.

sambita.

Witness

What delights Krishna is named the Ahladini power, by which He en joys* delight. Krishna is Himself delight, and yet He tastes delight. Hladini has been created to The

give enjoyment to the faithful. is

named prem

the emotions of

essence of hladini

The story of prem is filled with

(love).

dnanda and chit.

The supreme emotion

prem. The lady Radha is the personation of that supreme emotion. [Vide

{mahdbhdba),

the

quintessence

* * *

the Brahma Samhita, V.

* * *

33]-"

The Master spoke, "This is the limit of the thing adored. Through your grace I have learnt it of a verity. None can gain the Adorable without adoration. Tell me kindly the way to gain Him." The Ray answered, 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,

yet you are my listener

The sakhis (female associates)

bdtsalya and other moods.

alone are qualified for

;

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 ;

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.

spirit of

in the

form of devotion.

Witness the Git-Govinda, x. 17

CHAITANYA-CHARIT-AMRITA

What man versed in the

[VI

deepest mystery (ras) will

not take refuge at the feet of the sakhis, of

the

chief

Krishna s though

and

pleasure-force

Radha and

help

pleasure-manifestation,

moment attain to

9 for a

cannot

self-expressive,

the personations

whose

without

power,

fulness of development?"

The

the

character of

sakhis

baffles

description.

sakhi does not long- to play with Krishna all by herself a keener

with Radha.

but she feels dalliance

;

delight

in contriving

Krishna s

Radha

the

Wishing

verily

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

ten million times

more than

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

send

this

purpose

thousand

pretexts.

they

Thereby

Krishna

her

they gain

under a

pleasure ten

million times sweeter than that of selfish enjoyment.

The

unselfish devotion of these towards each other strengthens

the deliciousness

(ras),

love delights Krishna. truly earthly lust

;

and the sight of

such

unselfish

The love felt by the Gopis is not we call it lust

for the sake of analogy

(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 IS HIGHEST WORSHIP

VI]

passion, adores Krishna abandoning Vedic worship.

That

man wins in Brindaban the Darling of Braja s lord, who adores (rag).

Him by following the path of passionate love He who adores Jvrishna in the spirit of any of the

people of Braja [contemporaneous with Krishna],

born

at Braja in his next birth in the form of that person whose

and thus gains Krishna. This is proved by the Upanishads and the Shrutis. Witness the passion he imitated,

Bhagabat, X. Ixxxvii. 19. In that verse the term samadrisha indicates adoration in that spirit, the term samdh speaks of the acquisition by

the gods of the persons of the Gopis, anghri padma sudhd

means the delight

At Braja you

Krishna s 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 we daily meditate on Krishna s dalliance with

the Gopis,

Radha.

In the siddhi body we meditate and serve it, and

we gain Radha-Krishna s feet by being You cannot gain Krishna, however much

in the next birth

born as sakhis.

you adore Him, if you only meditate on Him as a divinity and not serve Him as a Gopi. See, how Lakshmi adored

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

Vide the Bhaga-

^3."

On hearing all this the Master embraced him, and the two wept holding each other by the neck. Thus did they pass the night in transports of devotion, and at dawn

each to his own work. When* taking leave, Ramananda Ray clasped the Master s feet and begged him,

parted,

CHAITANYA-CHARIT-AMRITA

^68 "You

have come here out of pity for me.

fore

for

some

ten

None but you can deliver mankind

;

Stay here there

reform

days

[VI

sinful

heart.

none else can impart

love for Krishna."

The Master answered,

came

here on hearing of

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

regards

You

are the limit of

the mystery

What of ten days ?

human knowledge as

of the love of

Krishna and Radha.

So long as I live,

cannot pa~t with

Let us two dwell together at Puri, passing our days

you.

happily in talk about Krishna."

So they parted. In the 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, "There is no [true]

sciences?"

science

devotion

except

greatest glory

devotee of Krishna s

Radha and

Krishna."

ated?"

loves

"He

Krishna."

"What

the

wealth

estimable

wealthy indeed who the

heaviest

we consider as truly liber the emancipated who "What song among all songs is pecu

the amorous sports

should

courses?"

ditty which speaks of and Radha." "What is

"That

Krishna

"There

except the society of Krishna s creation

the foremost of

liarly own to creatures?"

the best of right

"What

fame of being a

no sorrow other than lack of devotion

"Whom is

"He

Krishna."

sorrows?" "There is

"The

"What

love."

among human possessions?" loves

Krishna."

creature?"

no right course "Whom does

devotees."

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

KRISHNA-BHAKTI THE SUPREME AIM OF UFE

VI]

"What

bered."

mankind?"

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

"The

the chief object of

"Where

meditation."

abandoning all else?" "Brindaban, Braja, where the rasa play was performed."

to live

the best thing for a creature to hear

man

ought a

"The

the land of "What

love-dalliance

and Krishna is a potent medicine to the ear."

of Ra^dha

"The highest the chief object of worship?" the coupled names Radhaare of* adoration

"What

objects

the

are

"What

Krishna."

respective

destinations

"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

theological

knowledge,

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

Thus did the two while away the night in talking of Krishna, dancing, singing, and weeping. At dawn they

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 s

feet

Radha,

and implored rasa,

Him, and

"The

Hid,

are

mysteries

diverse.

But you have made them all clear to my heart.

Krishna,

has been as

love,

Narayan taught the Vedas to Brahma. of the Searcher of

Hearts

not outwardly* tell us of a thing, but Vide the Bhdgabat, Li. i. hearts.

reveals

Such

are the

ways

;

He does it

our

There is one doubt still in my heart. Be good enough When I first saw you, you looked like a to resolve it. sannyasi but now I behold in you Krishna, the cowherd !

;

CHAITANYA-CHARIT-AMRITA

[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 of

emotions

marvel as I behold 55011 in

me truly the cause of your love for Krishna. that

this form.

Tell

The Master replied, "Deep is

it."

Know this to be the effect of love

when the true devotee gazes on any object, animate

or inanimate, Krishna is manifested to him in

hat object.

The object gazed at may be inanimate or animate, but he sees not

natural form

its

to Janak

;

his

adored deity appears in ii. 43, Hari s words

Vide the Bhagabat, XI.

everything. :

He is the highest of devotees who beholds in every creature the spirit of

God of his adoration, and all creation in the

God.

Also, the Bhagabat,

Gopis

Krishna

X. xxxv.

the speech of the

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 with delight began

their

limbs thrilling

shed drops of honey.

Deep is your love for Radha and Krishna behold Them in everything."

;

hence you

The Ray objected, "Master,

leave thou thy tricks.

me.

Conceal not thy true form from taken on thyself the emotion and beauty of Having

Radhika, thou hast become incarnate in order to taste thy

own delight.

Thy secret object is the enjoyment of love Thou hast come of thy own accord to deliver me. And now thou deludest me What sort of conduct is this?" ;

incidentally thou hast filled the universe with love.

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]

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

Ray beheld 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 hence have I shown essence and mysterious exploits (lild) ;

latter

;

you this form.

My body is not of a fair complexion, but

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 would know it by the compelling force of your love. Keep this matter a secret from the public, lest people should

hidden from you.

laugh at

my endeavours as those of a mad man.

a mad man, and so are you

;

we two are a match

Thus did the Master spend ten days happily in sweet Much discourse about Krishna with Ramananda Ray. did He discuss the secret pleasure-sport of Brindaban, but

could not come to the end of the subject.

If a

man 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 da}$ He took leave of the Ray and ordered him, up your earthly concerns and go to Puri, where I

"Give

my pilgrimage. There we together passing our days happily in talking

shall soon return after finishing shall

live

about Krishna."

So saying He sent Ramananda home with an embrace,

CHAITANYA-CHARIT-AMRITA

and then lay down to sleep.

[VI

At dawn the Master saw a

Hanuman (monkey), bowed to it, and set out.

All classes

of people at Vidya-pur, on meeting with the Master, quitted their

Ramananda was.

own faiths and turned Vaishnav.

distracted by the absence of the Master and ever meditated

Him,

utterly

disregarding all his own affairs is by nature like thickened milk,

character

Chaitanya s

sugar added to it, and the dalliance of Radha and Krishna is like camphor thrown

Ramananda s

into this

character

compound, which only the fortunate can .taste.

He who once drinks it in through his ears, can never leave it

All spiritual truths are learnt

for its deliciousness.

you hear it

;

Radha-Krishna s

creates faith and love in

feet.

Know the hidden truth of Chaitanya from this episode. Attend to it with faith deed

;

do not reason.

You

deeply mysterious. believe, but reasoning will only

can set

This supernatural realize it

afar

off.

you This

precious thing is for them only whose sole riches are the feet of Shri

Chaitanya, Nityananda, and Adwaita...! have Ramananda on the basis of

celebrated the Meeting with

Damodar Swarup s Diary (Karchd).

[Text, canto 8.]

CHAPTER VII The Pilgrimage to the South The Master travelled very extensively in the South, At His touch they visiting thousands of holy places. Under the pretext of

became the holiest of holy places.

He delivered the people of that country.

a pilgrimage

them shall only give a list of the places without arranging in the order in

which they were visited.

As before, whoever met Him on the way and all the people of every village that He lodged in, Vaishnavs and made to chant Hari s name.

were turned into

They in their

turn converted other villages. Diverse were the people of some scholars, some ritualists, some extreme the South,

sceptics,

Master

all

the marvellous effect of the sight of the

such men gave up their own creeds and turned

Even among

Vaishnav.

the

Vaishnavs

[of

the

South]

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

Ramanuj

sect

Shri

Vaishnavs.

All

them,

of of

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

Krishna s name.

The Master journeyed on, reciting the verse

Ram Raghav

O Ram Ragttav!

Ram Raghav

Deliver me!

O Krishna Keshav

Krishna Keshav !

Krishna Keshav I Save me!

bathed

the

Ganga Gotami

(Godavari).

CHAITANYA-CHARIT-AMRITA

He visited the shrine of Mahesha, where He He beheld

Mallikarjun

made

all

[VII

the people recite Krishna s name.

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 of the place, who incessantly took Ram s nume and no other. guest,

After passing the day in his house as his the Master proceeded on. At Skanda-kshetra He

visited

Kartik,

and

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 at

the Master asked him, "Why, Brahman come over you? Formerly you used to

has this change

Ram, Ram The Brahman replied, "This is the effect of your visit. The sight of you changed my life-long habit. From childhood have I been chanting Ram s name but when I met you I once tittered the word Krishna, and since then Krishna s name has settled on my tongue. It is Krishna s name that comes out of mv mouth, while the name of Ram has disappeared. and now you chant Krishna s

cry

name!"

;

had been my practice since my boyhood to collect the

texts

bearing

the

Padma Puran, we read

glory

God s names.

the

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

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

self is

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

them. f

O perfect-featured Darling!

my heart s Delight!

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

cious as reciting God s thousand sacred epithets three times in succession.

The last text proves the immeasurable excellence of Krishna s name. And yet I could not repeat it, only because I found delight in the name of Ram, the god of

my vows (ishtadev), and took the latter incessantly. When at your visit the word Krishna rose [to my lips], my heart recognized

its

glory.

And I truly inferred that you are

So saying the Brahman fell at the Master s feet, who after bestowing His grace left him the Krishna

himself."

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 region was converted to Vaishnavism.

refuted

and

proved faulty all the doctrines of the logicians, mimdnsakas, illusionists, ,-wid the followers of Sankhyaj Patanjal, Smriti,

Purdn, and Veda, their

tenets.

though they were strong in defending Everywhere the Master established the

dogmas of Vaishnavism, which none could refute.

His

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

CHAITANYA-CHARIT-AMRITA

[VII

came to Him, boastfully bringing

the sceptics (pdshandi)

A very learned Buddhist professor held forth on the nine doctrines of his church before the their pupils with them.

Master.

Though the Buddhists are unfit to be talked to

or even to be looked at, yet the Master argued with him to

The very Buddhist philosophy of nine

lower his pride.

though rich in logical reasoning, was torn to pieces by the Master s argumentation. The Buddhist professor tenets,

raised all his nine questions, but only to be refuted by the

Master s vigorous logic. vanquished and alarm.

;

The great philosophers were all the audience tittered the Buddhist felt shame ;

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 on the bodies of the Buddhists was

impure

;

the plate

fell

down

professor s head, cutting in a fit.

[openly]

rendered

the Buddhist slanting open, and throwing him down

His disciples lifted up their voices in lamentation,

and sought the Master s

God incarnate our teacher."

feet

imploring Him,

O forgive us

"Thou

art

Out of thy grace restore

The Master replied,

Krishna s name. ears,

The rice falling

"Cry

out, all of you,

Pour the word loudly into your teacher s

and he will recover."

They did it, the professor rose

up and began to chant Hari!

Hari!

He did reverence to

the Master saluting Him as Krishna, to the wonder of all.

After this playful act the Son of Shachi vanished could see Him.

;

none

He arrived at Tirupati Tirumal, where He beheld the four-armed

idol,

and then

advanced

Venkatar.

Tirupati He beheld the image of Ram, to which He bowed

VISITS SHRINES

VII]

ON THE EAST COAST

The people marvelled at His powers. Then He came to the Man- Lion of Pana, which He saluted

and sang hymns.

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

And so on to the Paksha-tirtha, the

Mahadev there.

Shiva, the Vriddhakal-tirtha Boar), Pitambar

(the

shrine

the

White

(the shrine

[probably Chidambaram]

Shiva), the Shiyali Bhairabi Devi, the bank of the Kaveri,

Gosamaj (Shaiva holy adored the

place)

Amrita-linga

and Bedawan,

Shiva).

(where

the

wor

Everywhere

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

kept constant

Proceeding

further

company with the

visited

the

Shri- Vaishnavs.

lake

formed

Kumbhakarna s skull, the Shiva-kshetra, Papa-nashan shrine of Vishnu), and Shri-rangam, where

by (a

He bathed in

the Kaveri and then adored Ranganath, bowing and hymning to the god to His heart s satisfaction, and dancing

and singing in rapture, to the marvel of all beholders.

Here a Shri- Vaishnav named Venkata Bhatta invited the Master to his house, reverently washed His feet and with his who?e family drank off the water. After feeding he besought the Master thus: "Master, the four months of asceticism (chdturmdsya) are at hand.

them in on

I pray thee pass and of my house, thy grace save me by discoursing

Krishna."

his house the Master stayed for four

months, passing the time happily in talking about Krishna

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, and as they beheld the Master they chanted Krishna s name and no other term.

became worshippers of Krishna, to the marvel of The Brahmans resident at Shri Ranga invited Him on successive days but when the four months were All

mankind.

;

over

there

were some Brahmans

left

who had had no

opportunity to entertain Him. In that holy place dwelt a Brahman devoted to Vishnu,

who recited the

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 delight, tremour,

and perspiration

at his task,

and asked

him, "Hark you, Sir! what [deep] meaning inspires you with such rapture?" The Brahman replied, am an ignorant man, not knowing the meanings of words. The "I

Gitd I read at my guru s bidding, correctly or incorrectly My heart is rapt when I behold [before my

as it may be.

mind s eye] the dark beauty of Krishna as he sits as driver in Arjun s chariot giving moral lessons.

myself to R-ive

I can never bring

up reading the Gitd, because I ever behold book." To him trig Master spoke

HIM so long as I read the

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

He embraced the Brahman, feet

joy.

and prayed,

"The

who, however, clasped His you gives me double the

sight of

Verily I think you are that

Krishna."

could

HIS FOUR MONTHS

VII]

STAY AT SHRI-RANGAM

recognize the true nature of the Master, as the love of

Krishna had purged his mind [of its grossness]. But the Master cautioned him not to tell it to any one else The .

Brahman became a devout admirer of the Master and never parted from Him in those four months, which He spent at the Bhatta s house in blissful discourse about Krishna.

The Bhatta s household gods were Lakshmi and Narayan. The Master, pleased with his devotion, ever treated the Bhatta like a friend, constantly joking with him, as is the

manner of friendship.

One day He asked, "Bhatta

Lakshmi is the type of devoted and chaste wives.

your

My god

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

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

"Lord!

dust of

Out of a longing to

Thy feet, Lakshmi,

abstained

from

penances, etc.

enjoyment

ness

and

worthy

touch the

though a [weak] woman, and went through long

The Bhatta answered, essentially

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

gain

and rasa delight afforded by His

society.

What harm is there in it? Why are you joking?" The Master rejoined, know there is nothing to blame in it. The Shastra asserts that Lakshmi never enjoyed the rasa "I

dance with Krishna [Vide Bhagabat, X.

xlvii.

53].

But

the Shrutis attained to Krishna s society by their austerities. [Ibid, 7

Ixxxvii.

19].

What was

the

reason of this

CHAITANYA-CHARIT-AMRITA

[VII

mind fails to explain the reason, as I am a petty creature with a weak understanding, while difference

God s

acts

"My

are infinite like the

deep ocean.

You

are

Krishna s self and know your own; exploits. Their inner meaning is known only to those on whom you have bestowed such knowledge."

The Master said,

"Such

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.

One tied Him to the wooden pestle (udukhal], fancying Him to be her son. Some mounted on His back, taking Him to be a play- fellow. The people of 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. X.

ix.

The Shrutis imitated the milk-maids [Gopis]

16.

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.

Gopis were his dear ones

;

the

so Krishna refused goddesses

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

and other women.

than that of a Gopi can the rdsa pleasure be consummated, as

Vyas

xlvii.

has

said

his

verses,

viz.,

Bhagabat,

53."

Before this the Bhatta used to think in his pride,

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

"Narayan is

Shri-Vaishnavs

the highest form of

the Master, to dash his folly down,

adoration."

opened

all this

But

contro-

REFUTES THE SHRI VAISHNAV CULT

VII] versy

means

jest.

addressed

him

thus,

"Bhatta,

doubt not, know of a verity that Krishna is God

Himself.

Narayan is only the manifestation of the power

{mlds)

Krishna,

l^ierefore

hearts of Lakshmi and others.

Krishna

could

steal

(Vide Bhagabat I.

iii

the 28).

Hence did Lakshmi The verse you have read proves

Krishna surpassed Narayan in power. ever long for Krishna. that Krishna

God incarnate.

(Vide Bhakti-rasdmrita-

Krishna stole the heart of lyakshmi

i. ii.

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

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, not, Bhatta, I

have only jested.

"Grieve

Listen to the teaching of

the Shastra in which Vaishnavs believe

Just as Narayan and Krishna are one essence, so are Lakshmi and the Gopis identical

and not diverse.

Lakshmi

Gopis tasted Krishna s company.

in the garb of the In theology it is a sin

to recognize a plurality of gods.

The devotee meditates

on one and the same God fancy]

;

[diversely according to his he gives different images to the same deity."

The Bhatta spoke,

am a miserable creature, while I know nothing

thou art that Krishna, the Incarnate God.

of the unfathomable ways of God, but I hold as truth

whatever you

tell

me.

Fully have

been blessed by

Lakshmi-Narayan, as His grace has enabled me to see thy feet.

Thou hast graciously spoken to me of the glory of

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

human calculation.

CHAITANYA-CHARIT-AMRITA

[VII

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

this truth.

South.

The Bhatta wanted to leave his home and follow

Him, but with great effort the Master turned him^back. When He left, the Bhatta fainted away (in grief). Thus did Shachi s Son disport Himself.

To the Rishava peak He went and there prayed to the deity Narayan, and visited Paramananda Puri, who was

spending his "four months" there. The Master bowed at the feet of the Puri, who embraced Him. For three days they

lived

together

Brahman s house, lovingly The Puri said, am

that

talking on Krishna s delightful lore.

going to Jagannath,

whence I shall proceed to Bengal to

bathe in the Ganges."

The Master answered, "Go to the

Nilachal, where I shall shortly join you on my return from

Setubandha. kindly

long to keep company with you.

visit the Nilachal."

So He 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 to his house but as the Brahman never cooked, he could ;

place no food before the guest.

The Master asked, "Hark

MASTER EXPLAINS THE ABDUCTION OF SITA

VII]

it is

you, Sir, is

noon and yet you are not cooking?

The Brahman

it?"

replied,

"Master,

live

Why in

the

can be had for cooking. forest, where at present nothing But Lakshman will bring some wild herbs, fruits, and roots,

and then

will Sita

cook

pleased with the Brahman s

them."

devotion.

The Master was The host now

the began cooking and the Master was fed in himself But the Brahman third quarter of the day. Master asked, the "Why do you fast? at which fasted,

hurrieclly

What grieves you? replied,

Why mourn

have no need

you?"

The Brahman

to live ; 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).

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 cannot take cognisance of what is non-Material. rial Believe

my words, and never harbour such sad thoughts

Reassured by the Master s words the Brahman dined and took delight in life.

again."

After bathing in the Kritamald, the Master went

Durbesan, where he saw the image of Raghunath. * This

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

of Helen given

Helena.

Thence

CHAITANYA-CHARIT-AMRITA

84 to

Mahendra

hill,

where

He adored

[VII

Parashu Ram.

Setubandha He bathed in the Dhanu-tirtha (Bow shrine). An assembly of Visiting Rameshwar, He rested there.

Brahmans was listening to the reading of the Kurma Puran, which the episode of chaste women was reached. The narrative declared that Ravan stole only a false phantom of Sita. At the sight of Ravan trie true in the course of

who lodged her with Parvati, while he deluded Ravan by giving up to him a fal$e image

Sita sought refuge with Fire,

of Sita.

After Ram had slain Ravan, and Sita submitted

to the ordeal of fire, the false Sita vanished, while the real

Sita

w as 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 He took the old leaf for creating conviction and returned to the Southern Mathura, where He gave the leaf to the Brahman Ramdas.

At this the Brahman was overjoyed and clasped the saying, "Thou art Ram in me in the carnate, visiting disguise of a sannyasi, and Do consent to dine at my raising me from deep sorrow.

.Master s feet weeping and

house to-day, because on that day to entertain thee worthily.

hast

come again

It is

was too melancholy

my good fortune that thou

So saying the Brahman cooked deliciously and feasted the Master nicely.

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

gazing at the Nine Tirupadis in wonder.

Thence He

visited

Chiyartala

(the

shrine

Ram

Lakshman), Til Kanchi (the shrine of Shiva), GajendraMokshan (where there was an image of Vishnu), Pana-garhi

ADVENTURE AMONG THE BHATTAMARI TRIBE

VII]

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 of

(shrine

seeing

Ram),

Tamal Kartik, He reached Betapani (Raghunath s

where He passed the night. The Master s companion, the Brahman Krishna-das, met a Bhattamari, who tempted the simple Brahman by shrine),

him a woman and money. In the morning Krishna-das went away to the Bhattamari. Soon the Master came in quest of him and addressed the Bhattamari tribe ? thus, "Why have you detained my Brahman (follower) offering

am, as you

see,

a sannyasi

;

and so are you too.

unfair of you to put me in trouble.

It is

At this the Bhattamaris took up arms and flocked round the Master to thrash Him. But the weapons dropped from their hands and struck their own limbs, so Lamentation rose in their that they fled awav on all sides. houses. The Master dragged Krishna-das away by 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 for a long while in rapture, to the amazement of the beholders.

All the people

treated Him very respectfully and He joined the assembly

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

because the Brahma Samhita is unrivalled among (of joy), works of exegetics (siddhanta shastra) and it is 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.

CHAITANYA-CHARIT-AMRITA

[VII

Very carefully did He get the book copied. Thence He went to Ananta Padmanav, where He spent two days, to Shri Janardan, where also He hymned and danced for some two days, to

worshipped,

Sankaracharya,

to Payoshni,

wherf Shankar Narayan

the monastery of Shringeri, to

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

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 to see the image of Krishna, and in fervour of devotion danced and sang (before it) for many a day. The tattwavddis, taking the Master for a mdyd-vadi,

marvelled at

first

slighted

Him, but afterwards they

His religious ecstasy,

greatly as a (true) Vaishnav.

Him

and venerated

Aware

their

pride

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

inquirer, put questions to him

hend sddhya (end) and lighten "To

me on the

sddhan

subject."

do not clearly compre

(means).

The high

the worshipper of Krishna the

resign to Krishna the religious system

and

dshram.

Translation

please

priest

replied,

highest, sddhan is to centring round caste

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 service of Krishna is listening to

Vide Bhdgabat, VII.

and singing His praise.

18.

From listening to and singing hymns, one comes to That the fifth human end, the limit of human attainment. Vide Bhagabat, XI. ii. 38. All kinds love Krishna.

of scripture

condemn (devotion to) work and teach us to Therefore from work

abstain from the fruit of our works.

cannot

spring

and

love

devotion

Vide

Krishna.

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,

III.

xxix.

;

xiv.

;

VI.

xvii. 23.

The devout abjure salvation and work alike. And you two things as the end and means Ah

establish these

you

are only befooling

me as I am a

[mere] sannyasi.

You have not told me of the true characteristics of end and means."

At this the high priest of the tattwa School was inly ashamed, while he marvelled at the Vaishnav spirit of the Master. So he replied, "Your exposition is the true one. All Shastras declare this to be the Vaishnav dogma. Yet our order holds the views laid down by Madhwacharya."

The Master rejoined, "The votary of work and the votary of

knowledge are alike lacking in faith.

see signs of these two.

In your order I

I see only one merit in your order

you have fixed, upon the true God." After thus humbling the pride of that sect the Master went to the Falgu shrine, then to Tritakup (the shrine of Vishala), Panchapsara, Gokarna (where Shiva is wor

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

shipped),

beheld

CHAITANYA-CHARIT-AMRITA

Chor Parvati, and Pandupur [ = Pandharpur] VithaPs image He sang and danced long.

[VII .

Here before

A Brahman of the place invited and reverently the Master.

fed

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

Puri, a disciple of

Brahman s house in that village the Master went to see As He prostrated Himself before the Puri in devotion, He wept, trembled and was thrilled and covered

him.

Ranga Puri wondered at the blessed one. Surely you are connected with my guru, or you could not have displayed all

over with sweat.

sight and cried out,

Shri

"Rise,

such fervour of devotion/

So, he raised and embraced

the Master, and the two wept clasping each other s neck.

After a spell of rapture, the two came round, Master said how He was related to Ishwar Puri.

and

the

(At this)

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

their love welled out

other.

week or so.

The Puri asked about His birth-place.

The Master

Shri .Ranga Puri had once

Navadwip that town in the train of Madhav Puri.

replied

visited

He spoke how he had been feasted in the house of Jagannath Mishra, how delicious the hash of green banana-flower (mochd) had tasted,

what a chaste woman and tender to the world like

how she was matchless in how she had feasted the sannyasis as lovingly as if they were her own sons, how one of her sons had turned monk in youth with a mother was Jagannath s wife,

the universe for her skill in cookery, and

the title of ShankaraYanya and had attained to death in that

very place his

earthly

(viz., life

Pandupur).

Mishra was mv father."

The Master broke in,

"In

was my brother. Jagannath So they had a friendly assembly,

Shankar

VISITS NARMADA AND SOURCE OF GODAVARI

VII]

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 Then He walked by the bank of the Krishna-

host.

of Vithal.

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 a copy.

The world has nothing- like the Karnamrita,

which kindles pure devotion to Krishna. He only knows the fulness of the beauty and sweetness of Krishna s ex ploits,

who ceaselessly reads the Karnamrita.

He carried

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

After bathing in the Tapti, He went to the city of Maheshwati, and then visiting many holy places on the

way, reached the bank of the Narmada. Shrine

the

Bow

(Dhanu-tirtha),

After visiting the

He bathed

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

bodily,

which the people marvelled and cried out, "This sannyasi the tal tree has flown is an incarnation of Ram, for lo Ram can work such a but Who heaven. s to Vishnu up !

miracle?"

Then the Master bathed in the lake of Pampa, and From Nasik and Trimbak

rested in the *Panchavati wood.

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 Him and prostrated himself but the Master

hastened to

;

CHAITANYA-CHARIT-AMRITA

[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. The Master gave a narrative of His pngrimage, and showed 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 village was agitated by the news of the sannyasi s return and all men flocked to see Him. At this 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 or six days were spent blissfully, the two holding forth on

Krishna day and night.

Ramananda

leave, Master, I petitioned

my king, and he has permitted I have already begun my pre

me to visit the Nilachal.

said,

"With

thy

The Master replied, have come here only to take you to the Nilachal." But the Ray parations for departure."

"Master, go you in advance. noisy throng of elephants, horses and soldiers surrounds me. Let me first

objected,

dispose of them, and then after ten days I shall follow you."

The Master consented and returned to the Nilachal

by the route He had previously followed, the people every where chanting Hari s name as they saw Him. joiced

it.

From

advance to

call

Gopinatli

Acharya

Alalnath

sent

Krishna-das

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

Mukunda Pandit went along They all met the

dancing, unable to contain their delight.

MASTER S RETURN TO JAGANNATH PURI

VII]

Master on the way, and He lovingly embraced them,

all

Sarvabhauma Bhattacharya joined the 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 weeping in delight.

;

port* of devotion, trembling, perspiring,

weeping in delight,

The

dancing and singing again and again.

servitors of

the temple offered Him 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

own

house, and fed Him and His party at noon on sumptuous dishes from the temple. lie

Thereafter he

down and rubbed His feet

;

made the Master

but the Master bade him

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, "In all the holy places I have visited I did not meet with a single

Vaishnav who can equal you.

Ray gave me intense delight."

Only Ramananda

The Bhatta replied,

"It

was just for that reason that I had asked you to see him." [Text, canto 9.]

NOTES ON THE PLACES VISITED BY CHAITANYA IN THE SOUTH [In

connection

this

should bear in mind that no record of

Chaitanya s pilgrimage was kept at the time it was made. His dis ciples heard of it, evidently piece-meal, from his lips long after-wards.

A diary constructed on this basis by Govinda-das has been lost. Our

Krishna-das Kaviraj,

author,

of canto

South

ix)

that

the

frankly admits (at the beginning he has not been able to name the holy places, of the

order in which they were visited by the Master.

should also note that

this

pilgrimage was performed between April

1510 and January 1512 and that the great and widespread revival of temple building which resulted from the restoration of the Vijaynagar empire under Krishna Dev just began at the time of

Chaitanya s

visit,

but was completed long afterwards.

Hence many

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

the

famous

shrines

the

visit] .

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

forms of Vishnu.

The

original

temple

supported by 64 pillars, each of which is beautifully carved into In front is a fine unfinished mantapam several miniature pillars. with large pillars of white sand-stone, about 3 feet in diameter, elaborately sculptured.

Ananta Padmanava. Betapani.

(Kurnool Manual,

183-184,

145).

The famous Padmanava temple in Trivandrum.

Bhutapandi

Travancore,

the

Tobala

taluq,

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

not the place

meant in our text.

xiv.

The reference

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

to the

Brahma mountain,

of the Godavari (than the one issuing at

(Bombay Gaz. rvi.

7).

Trimbak) takes

its

rise.

SOUTHERN SHRINKS DESCRIBED

VII]

Chenganur

Chamtapur.

Travancore State.

above sea-level.

M. G.] M. Chose].

[R.

[according to R.

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

w. of Tenkashi in the Tinnevelly district, 450 ft. The falls of the Chittar (a river which joins the of Tinnevelly) at this place are

famous

among the Hindus for their virtue of cleansing from sin.

[Tinn.

Tamraparni

n.J e.

Man. 96.] Dhanu-tirtha.

Dhanus-kodi,

Railway,

M. G.]

[R.

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

Durbesan. [R.

terminus of the S.

Rameshwaram.

south-east of

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

[R.

M. G.]

Kobur,

opposite

Raj-

mahendri, was the hermitage of the sage Gautama, from

whom

Ganga Gotami. this river is

Gokarna. for

its

Godavari

river.

named.

On the west coast, about 20 miles s. e. of Karwar, famous temple of Mahabaleshwar and a very popular place of (Bombay Gazetteer, Kanara, xv. pt. 2, pp. 289-301).

pilgrimage.

Kolhapur.

Out 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

Vaishnav

temples

and

the

north-east of Tanjore town.

Tanjore

contains

one

Kritimd-nadi (the Krita-mala of our

basin

text).

Its

Madura Gazetteer, 267-274. this name is a peak of

Mahendra hill.-^-There State, but too far

miles

Shaiva and

dedicated to Brahma.

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

cribed in the

district,

12 principal

which

(Tanjore

called

temples are des the

Travancore

from Cape Comorin.

a temple to the sage Agastya (i) There is Agastyampalli, close to Vedaranniyam, near Point Calimere in the Tanjore district but it cannot be the place meant,

Malay mountain (Agastya). in the village

;

(ii)

Palni in the

Madura

district

contains

a famous

temple to

Subrahmanya on the top of a hill (Shivagiri) created by Agastya.

CHAITANYA-CHARIT-AMRITA

[VII

But there (iii)

is no temple to Agastya here. (Madura Gaz. 304-306). R. M. Ghose is inclined to identify it with Pothia hill (near

Cape Comorin),

the reputed abode of Agastya (K. Pillai s Tamils

Years Ago,

1,800

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

21.)

of a fine conical peak

Man.

(TV nn.

91).

Mallar land.

Malabar.

Mallikarjun.

Shri-Shailam,

70 miles below Karnul

the In

south

bank

the

Krishna,

the centre of the enclosure

the

temple of Mallikarjun Shiva, the chief deity worshipped here, and considered as one of the jyotir-lingas. (Kurnool Manual, 181-183,

144).

There

much

another and

less

famous temple

Mallikarjun at Bezvada on the Krishna river.

Either

Matsya-tirtha.

(1)

Mahe, the French possession on the coast Or (2) Matsya-gundam, a curious oool

the Malabar district.

on the Macheru

river,

near the village

north north-west of Pacleru

(in

the

Matam,

Padwa

taluq

six

miles

the Vizaga-

A barrier of rocks runs right across the river

patam

district).

there,

and the stream plunges

into

great

hole

and vanishes

reappearing again about a hundred yards lower down. Just where it emerges from under the barrier it forms a pool which is crowded with mahseer of all sizes. (V izagapatam

beneath

this,

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. are

east of Chingleput. is

sea-level, is

[R.

M. G.]

"The

a ridge terminating in a spiked

hill

hill,

on which stands a Shiva temple.

Vedagiri or Vedachalam, and the idol

of the sacred

some 500

feet

kites."

above

The name of the hill called Veda-girishwar.

Every day two birds of the kite species come to the mountain and are fed by an attendant Brahman. The same two are be

come from Benares to receive this daily dole from (Chinqleput Man. 106-107). The ancient and Puranic name of the Tungabhadra. The

lieved to have

time immemorial.

Pampd.

village of

originally

Hampi (the site of the famous capital Vijaynagar) was known as Pampa-tirtha. This name (also (Pampa-

SOUTHERN SHRINES DESCRIBED

VII]

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

Pdna.

Panakal Narasimha

drink more than half of

in the

(Kistna Dist.

it.

Bezvada.

When visitors offer a

M. G.]

Narasimha-swami, the image

draught

[R.

m. south of

Mangal-giri,

But it is too far to the north.

temple refuses to

Man.

179).

Panagodi, 30 m. s. s. w. of Tinnevelly on the road to Tnvandrum. [R. M. G.] But the temple there is to Ramlingaswami Shiva and not to Ram.

Pdnd-garhi.

Panchavati.

Identified with Nasik. in the

and "Trimbak

the source

(at

Nasik

Bombay presidency.

the Godavari)

described in

are

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

Pandupur.

Sholapur

;

415-481).

Papa-nashan. 221).

miles

Eight

There

Kumbakonam

this

the Tinnevelly district).

Palamkota,

(in

Tamraparni

river

takes

Man.

(Tinn.

.country.

w. city

another

its

last

fall

name

Here near a pagoda the

from the

Tiru-vattar in the Travancore State.

Pitambar.

Evidently for

its

M. G.] of

Cuddalore.

great pagoda, covering 39 acres in the centre of

the town,

and sourrounded on

contains the Akasa-linga.

Rishava peak-

[R.

Chidambaram, 26 miles south

wide.

the level

hills

91).

Payaswini.

Famous

(Tanjore Gaz.

29 miles west of

all

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

the

Tungabhadra

near

Hampi.

(Bellary Gaz. 261).

Shiva image.

Either Vedagiris

the shore temple at

Ekambara-swami.

Kanchi

Little

also

miles south-west of Madras.

dedicated

the

Pakshi-tirtham or the lingam

The modern Conjeveram,

Shiva Kanchi. Benares,

Mahavalipuram (Seven Pagodas).

South-east

Conjeveram, with

its

called

the

Southern

The Shiva temple of

temple

Vishnu

stands

Vishnu under

name of Varada-raj.

Shiva-kshetra.

There

a Shiva-ganga tank at Tanjore.

The

great

CHAITANYA-CHARIT-AMRITA

[VII

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

(Tanjore Gaz. 269-271).

The head-quarters of a taluq of that name

Shiyali.

about 48 miles

district,

of Tanjore town.

the Tanjore

has a famous

Shiva temple with a large tank, a shnne dedicated to the Tamil Tiru-jnan Sambandhar, and some other separate shrines, and evidently an image of Shiva s consort who is said to have given suck to this saint when he visited this temple as a^child.

saint

(Tanjore Gaz. 258).

Near the Varkala railway

Shri Janardan.

station,

26 miles north of

Trivandrum.

Kadur

Situated

Mysore.

Shringeri.

the

E.,

on the left bank of the Tunga, 7 miles s. of Hariharpur.

Its

full

district

name is Rishya-shringa-giri.

the head-quarters of the

in the headship of the Jagat-guru or successor of Shankaracharya Smartas. (Rice, Mysore Gazetteer, ii. 443-445).

The famous Vishnu temple

Shri-rangam.

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 place of this name is the one in .the

Shri-Shaila.

Karnul

district,

under

above

described

Mallikarjun.

But

that

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

M. G.], on

[R.

nagari.

four

the left

miles

bank

of the

Alwar Tiru-

Tamraparni and

of Tinnevelly.

Vaikuniham,

Shri

Shri-Vaikuntha.

town. Sometimes 10 miles east of Cuddapa known as the Dakshina Kashi or the Southern Benares. The name is derived from Siddha-vatam or the hermit s banyan tree.*

Siddha-bat.

Sidhout,

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.

rtik.

pass,

(in

the

capital

Thana district), 26 miles north of Bombay. the Konkan from very ancient times to

(Bombay Gaz. Tobala, 44 m.

xiv.

314-342).

of Tinnevelly, 2 m.

temple of Subrahmanya.

[R.

M. G.]

of Aramvali

SOUTHERN SHRINES DESCRIBED

VII]

A river on the left bank of which Tinnevelly stands.

Tamrafjarni. Til

Probably Tenkashi, 30 m.

Kanchi.

w. of Tinnevelly town.

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

Tirupati.

Lower Tirupati, which stands in the plain, chief of them being dedicated to Govinda-raja-swami (the brother of Venkateshwar) and Ram-

N. Arcot there

swami. rnalai,

west

district.

are

templesf the

Upper

Tirupati,

Lower

chief

Its

Tirupati.

(North Arcot Manual,

Tirumala

(from

Tiru-

Venkateshwar.

divinity

142-153).

Shri Kalahasti, popularly called Kalahastri, on the right

Tri-kal-hasti.

bank

called

usually

holy hill), stands on the top of the range, six miles north

the

S uvarnamukhi

Famous for its shrine

river,

miles

of the Vayu-linga Shiva.

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, the principal seat of the

who set up in it an image of Krishna originally made by Arjun. There are also eight ancient maths, each with a swami. (S. Canara Manual,

ii.

263.

For

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.

north

Point Calimere.

second only to

Rameshwaram

Orthodox in

sanctity.

Brahmans (Tanjore

284).

Varaha-swami temple, a monolithic pagoda, n. w. of and 34 m. s. of Valipitham, at Mahavalipuram or Seven Pagodas image of Vishnu with a huge boar s head, overcanopied by the Shesha Nag. Vriddhachalam, on the Manimukta (an affluent of the Vriddha-kashi. Vriddha-kfll.

"Arjun s

Penance"

;

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

Arcot district.

Arcot Manual, 438-440).

Sometimes called Vriddha-kashi. cannot be the place meant,

order of holy places given in our text be correct.

the

CHAPTER VIII The Reunion of the Vaishnavs After the Master had set out for the South, "King Pratap Rudra summoned Sarvabhauma, seated him after

due salutation, saying,

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.

;

could,

however, have contrived somehow an but he has recently gone

interview between him and you 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 salvation to Vide Bhdgabat, I. xiii. 8. Such is the worldly men. unalterable character of a Vaishnav rather

particle

he is not a man but

The Raja rejoined, "Why You ought to have clasped his

God."

you let him depart ? feet and 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

detain him, but could not succeed as God is free." The Raja said, "Bhatta you are the chief of wise !

As you call him Krishna, I must believe it. When he comes here again, may I see him once and gratify my

men.

PEOPLE OF PURI INTRODUCED TO CHAITANYA

VIII] eyes?"

The Bhatta replied,

want a

suitable place for

"He

for

him."

;

must be

Choose such a lodging

The king said, "Kashi Mishra s house is just

that sort of place,

The king

will soon return.

him to lodge

near the temple and yet secluded.

close to Jagnnath and yet very retired."

remained expectant. Bhattacharya informed Kashi Mishra, who said, "Blessed am I that such thereafter

a holy Master will lodge under my

roof."

Thus did all the people of Puri live in ever-growing expectation of seeing the Master, when He returned from the South.

All rejoiced at the news, and they all begged

Sarvabhauma thus, thy mediation

"Lead

us to the Master, that through

we may reach Chaitanya s

feet."

Bhatta

the Master will go to Kashi

charya replied, Mishra s house, where I shall introduce you to Him." "To-morrow

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.

His

and gave up to The Master appeared to him in the four-armed shape, and embraced him to make him one of His own followers. Then the Master took His seat there. Around Him sat Nityananda and other devotees, The Master was fell

feet,

Him not his house only but his soul also.

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

fied

this

house is worthy of you.

prays."

control. bound."

right

Accept it, as Kashi Mishra

The Master replied, "My body is under your What you bid me, I must do, as in duty Then Sarvabhauma, seating himself at the

hand

of the Master,

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 cries in

you].

anguish for water. All were determined [to see This one is Janardan, a constant attendant on the

person of Jagannath. holds the golden rod

This [in

other

Krishna-das t who

Here

the temple].

Shikhi

Mahanti, the officer in charge of the [temple] secretariate.

Pradyumna Mishra,

This,

foremost

among Vaishnavs,

and he waits on Jagannath during the god s sleep. Murari Mahanti, the brother of Shikhi Mahanti, has no refuge save your feet. [These are] Chandaneshwar, Singheshwar, Murari Brahman, and Vishnu-das, all of whom meditate on

your feet. Here are the high-minded 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 the Master, who graciously held

on the ground before 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

a jewel like

Ramananda.

Truly, you are Pandu,

your wife is Kunti, and your five high-souled sons are the five Pandav brothers."

The Ray replied,

a worldling and a wretch.

am a Shudra,

That you have touched me is

the only holy thing [about me].

I lay

down at your feet

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

KRISHNA-DAS SENT TO MOTHER SHACHI

VIII]

Know me as your own, feel no

whatever you bid him. delicacy,

answered,

but order whatever you desire." The Master "What delicacy can there be? You are not a

stranger to me.

have been

In birth after birth you with your family

five days Ramananda His society will complete my bliss." So

servants.

will arrive here.

saying

IOI

In some

He embraced the father, while the four sons laid

their heads at

His 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."

Krishna-das set up a lamentation.

this

When 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 flock hither on hearing of His return. Let us send

mother. all

Krishna-das

(for the purpose)."

With this they consoled

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.

and"

us to

Let a man

give them the glad tidings (of your safe return)."

The Master assented,

"Do

you like."

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 the mahd-prasdd and at Navadwip, bowed, and gave he

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 the

him

all

about

Master.

the

danced, sang, and shouted I

The Acharya

name all the flock who exulted at the news,

Thakur,

Vasudev

Murari

Datta,

Gupta,

rapture

How shall

for a long time.

Haridas

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 or three days were spent by

clasped to his bosom. the

Acharya in great rejoicing (with them), 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

arrived at Nadia from the

South,

Paramananda Puri

travelling

along the

He lodged in comfort in the temple On hearing of mother Shachi, who honourably fed him. banks of the Ganges.

there of the Master s return, the Puri too wished to hasten to the Nilachal.

devotee, the

He set

off

thither with

the

Master s

Brahman Kamalakanta, and soon arrived in

the Master s presence,

who rejoiced at the meeting and

lovingly saluted his feet, while the Puri embraced

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,

"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 world was Purushottam Acharya, and he waited on the

the inmost recess of the Master s spirit.

Navadwip. Wild at the Master s renunciation went to Benares and turned monk there. His guru, Chaitanyananda, bade him study the Vedanta Master

of the world, he

and expound it to the people.

He was totally withdrawn

from the world and a deep scholar, having taken refuge in Krishna with

all

his

body and

soul.

He had

turned

sannyasi, in a wild longing to worship Krishna in freedom

from every (earthly) thought and care. As a sannyasi he cast off his sacred thread and took the tonsure, but did not put on the yogi s dress. Swarup was the new name given to him. With his guru s permission he came to the 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

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

bhakti and lacked the spirit of delight

[VIII So,

(ras).

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

was a veritable gandharva in musical He was a darling skill and a Vrihaspati in Shastric lore. to Adwaita and Nityananda, and the very life of ShHbas passed others, as he

and other faithful ones.

him

Such was Damodar who came and

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

self

of Act VIII. of the drama Chaitanya-chandrodaya.

The Master swooned

away

and

raised in

ecstasy.

embraced

him.

The two

After

while

regaining

the Master began thus

composure you would come to-day. I

a "I

have dreamt that

It is good (that you have come)

am like a blind man who has got back his two

Swarup

answered,

grievously when

"Pardon

left

sin,

Master

;

eyes."

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

has been a chain round

my neck, dragging me to thy

feet."

Then Swarup bowed at Nityananda s feet, who loving ly

embraced him.

He also did due courtesy as he met

Mukunda, Shankar, Sarvabhauma, and Paramananda Puri. The Master gave him f\. quiet room with a servant to draw water and do other services. One day the Master sat surrounded by Sarvabhauma

Jagadananda,

and

other

faithful

ones,

holding

sweet

discourse

prostrated himself, and

Krishna,

when Govinda arrived,

said,

am Govinda, a servant of Ishwar Puri, at whose

GOVINDA BECOMES MASTER S BODY SERVANT

VIII]

The Purl, when attaining

bidding I have come to you. to

siddhi

told

(death)

Kashishwar

Chaitanya.

105

will

come

and serve Krishnaafter

(here)

visiting

holy places.

At my Master s bidding I have hastened to

your

feet."

this

Master replied,

the

"Ishwar

Puri

loved me like a son, and has sent you to me as a favour."

At this Sarvabhauma asked, "How could the Puri retain a Shudra attendant?" The Master answered, "God is supremely independent. His mercy is not bound by (the

God s grace defies caste and family

rules of) the Vedas. distinctions."

Bidur.

Witness how Krishna dined

Love

Krishna s mercy.

and

service

are

mere

house

at the

instruments

When actuated by mercy He acts in

conventions of religion]. Loving dependently [of treatment is a million times more blissful than dignity. the

The very hearing of it gives intense delight." So saying the Master embraced Govinda, who then

bowed

the feet of

The Master

all.

spoke,

"Bhatta-

the very servant of my guru is honourable to me, and it is not seemly that he should

charya, solve this problem serve me.

should

What

And yet the guru has commanded it. do?"

The

Bhatta

answered,

guru s

command is most strong, and the Shastras direct us not to violate

it.

Witness

the

Raghuvamsa,

xiv.

53,

and

Valmiki s Ramayan, Ayodhya-kanda, xxii. Then the Master consented and permitted Govinda All honoured him as the Master s to serve His* body. 9."

favourite attendant, while Govinda made arrangements for all

the

He was accompanied by the two surnamed the greater and lesser were (who Ramai and Nandai, in tending the Master.

Vaishnavs.

Haridases chanters),

Govinda s good fortune baffles description.

106

CHAITANYA-CHARIT-AMRITA

[VIII

One day Mukunda Datta said to the Master,

"Brah

mananda Bharati has come to see you. Permit me bring him hither." But He replied, "The Bharati

to is

So saying, my guru. It is I who should goc to He went to Brahmananda, with all His followers. At him."

the sight of

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, "You

"Here,

whom you the

before you

do not know. are

Bharati

But the Master objected, but somebody else

not he,

ignorantly

pointing

Goswami wear

nanda inly reflected,

"He

out.

skin?"

likes not

Why this

should

Brahma

my robe of deer skin.

A skin is worn as a mark of pride

He has spoken well.

The wearing of it cannot give me salva

(of asceticism).

tion

from the W orld. 7

Henceforth

shall

renounce this

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

Bharati objected saying,

"These your acts are for instruct Never bow down to me again, it frightens me. Here are now two gods, viz., Jagannath the You are the fair stationary, and you the moving god.

ing the people.

while Jagannath is the dark deity. (between them) have redeemed the world."

These

god,

demurred,

"The

truth

that your

two Brahmas at Purushottam

two

The Master

coming has revealed

your name is Brahmananda, and (you are) the fair-coloured moving Brahma, while Jagannath is the dark and motionless one." The Bharati :

"Be thou the judge between us, Sarvabhauma, and attend to my logical dispute with Him. The Shastras

cried out,

tell

us that creation

v^dbya, while Brahma

vydpak.

MASTER MEETS BRAHMANANDA BHARATI

VIII]

107

He has reformed me by 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 prasdd,

dor,

two-armed

Bhattacharya replied, see." The Master

Angad."

Bharati, the victory is thine, as I

you say must be true. In a logical must always yield to the guru."

"Whatever

said,

disputation, the disciple

But the Bharati objected, victory)

the

otherwise.

hands of thy

bhaktas.

the reason

no,

Listen

but

when

eyes.

Krishna s name broke

another

feat

saw

thee,

thirsts

condition

Krishna became manifest before

from

forth

Krishna s image was stamped on my heart and eye. soul

(of

thy nature to admit defeat at

my life I had worshipped the formless Deity,

All

thine.

"No,

It is

thee

for

thou resem blest Krishna.

truly like that of Billamangal,

lips,

My My

described

in the Bhakti-rasdmrita-sindhu."

The Master rejoined,

"Deep

your love of Krishna, you see a Krishna

so that whatever your eye glances on, there."

Bhattacharya

Krishna had

first

replied,

revealed

but

only

after

the

flesh.

Love

"Yes,

himself

His favour is the (only) Master cried out, "Holy

alone can enable us to see him.

means of seeing him." The Holy God what art thou saying, Your praise in hyperbole is satire in

God

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

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.

all

rivers

[VIII

and brooks

the ocean, so did the Master s worshippers, wherever they might have been, all come together at His in

He graciously kept them atvHis house. described the Master s assembling of

feet.

Thus have

Vaishnavs.

[Text, canto 10.]

CHAPTER IX The Grand Chanting

(

Bera Kirtan )

One day Sarvabhauma said, "Master, may He replied, bold to submit a thing?"

"Say

without hesitation.

make

thy say

a proper request, I shall keep

it is

Sarvabhauma said, "Here is Pratap it* not, not." Rudra Ray, eager to meet you." The Master clapped His

it,

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. a king or a woman is fatal like a draught of poison."

Sarvabhauma entreated, Raja

this

votary

"True

But

are thy words.

Jagannath and the

chief

a king is only the deadly snake in devotees." "Still, another form, just as the touch of even the wooden statue of

again.

mental perturbation. Say not so you do, you will miss me from this place."

woman If

causes

Alarmed, Sarvabhauma retired to his own house. At this time King Pratap Rudra of the Gajapati dynasty arrived

Puri.

With him came Ramananda

Ray, who first of all interviewed the Master in great The Ray prostrated himself, the Master embraced delight. him,

and the two shed

tears

joy.

this

loving

The Ray said, intercourse, all the bhaktas reported your behest to my king, who relieved me of wondered.

my office, as you wished.

I told him that if he would let

me I should remain at Chaitanya s feet, as I no longer wished to manage

affairs

(of state).

At the mention of

110

thy

CHAITANYA-CHARIT-AMRITA

[IX

name the king in delight rose from his throne and On hearing thy name he was enraptured

embraced me.

;

my hand and very graciously told me,

he held

and

your salary as before, freedom from all cares. behold Him.

adore

Chaitanya s

worthless wretch,

Blessed are they in

feet

am unfit to adore Him.

that

life

Enjoy

Right gracious He, the son of Braja s lord. In -oome other birth He will certainlv grant me the sight of Him. is

myself have not a tithe of the passion of devotion which

saw in the Raja."*

The Master replied, adorers

foremost

are the

"You

Krishna.

who

fortunate

loves

the

you.

Krishna will accept the Raja because of the great favour he has shown to you. vii.

20,

Vide Bhdgabat, XI. xix. 21, III. and two verses from the Adi Puran and the

Pad ma Puran."

The Ray bowed at the feet of the four apostles, -viz., the

the

Puri,

properly

met

faithful ones. Jagannath?"

god now." thou done, visiting the

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

The Master asked, "Ray have you visited The Ray replied, am going to see the !

this

Ray ? god?"

the Master cried out,

Why

you come

did

"What

hast

before

The Ray answered, "My feet are my

carriage, my heart is the driver

wherever they take me I, must go. What can I do? My heart brought hither, and did not suggest the of visiting ;

as rider,

ide^i

The Master replied, "Hasten to see the god go to your kindred and home afterwards." At the Master s command the Ray went to see the god. Who can fathom the mystery of the Ray s devotion ? Hn reaching Puri, the king summoned Sarvabhauma, Jagannath first." ;

IX]

KING PRATAP RUDRA EAGER TO MEET CHAITANYA

and

after

bowing to him asked,

"Did

you submit

III

have Sarvabhauma replied, prayer to the Master? entreated Him hard, but He still refuses to grant interview "I

to kings.

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

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

kingdom, my body? Everything is useless to me." Hearing this Sarvabhauma grew alarmed, and

marvelled at the ardour of the king s devotion. So he not. The Master will said, "My liege grieve surely take !

He can be compelled by love, and your love most profound He cannot help doing you grace.

pity on you. is

;

suggest a device by which you can see Him. At the Car Festival, the Master with all His followers will Still,

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 it."

At these words the king rejoiced and accepted plan of meeting with the Master.

learnt

from

this

the

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.

They afterwards joined Him, and reported that many of the

had

faithful

from

arrived

Bengal.

Sarvabhauma

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, Bhattacharya, two hundred Vaishnavs are coming from Bengal, all of them followers of the Master and very spiritual personages. They have appeared in the Arrange

city.

crated

for their being given lodgings

The king

and conse

shall

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

Show me, Bhattacharya,

replied,

Master s

the

from Bengal, one by one."

followers

The Bhatta said,

arrived

"Climb

the roof of the palace.

Gopinath will point them out as he knows them all, I know none, though I long to do so. Gopinath will introduce each." So saying the three ascended to the roof, while the Vaishnavs came near them.

Damodar Swarup and Govinda,

sent on by the 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.

one

That

Swarup Damodar,

the

His servant Govinda.

By their hands has He sent the garlands as a mark of Swarup and Govinda successively garlanded Adwaita and bowed to him. But the Acharya knew not

honour."

Govinda and asked who he was. Damodar Swarup answered "He is Govinda, a highly meritorious servant of

BENGAL VAISHNAVS SHOWN TO KING AT PURI

IX]

113

who had ordered him to tend our Master,

Ishwar Puri,

and by Him is Govinda now retained.

The king asked, "Who is the high spiritual chief to The Acharya replied, whom both have giverf garlands ?"

Adwaita Acharya, respected by our Master and honoured highly by all. That one is Shribas Pandit, and is

"He

those^

are

Vakreshwar

Pandit,

Vidyanidhi

Acharya,

Acharya Ratna, Purandar Acharya, Gangarlas Pandit, Shankar Pandit, Murari Gupta, Nara-

Gadadhar Pandit,

yan 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 (a resident of Kulin village), Ramananda, MukundaNarahari, Raghunandan, Chiranjib (of Khanda), Sulochan, and many more. How can I name them all?

das,

They all follow Chaitanya and hold Him as their The king answered, "The sight fills me with wonder. life."

have

beheld such radiance among before They are all resplendent of hue like a million

never

Vaishnavs.

Never before have I heard such entrancing street

Suns. singing.

Nowhere else have I seen such devotion, such

dancing, such shouting of Hari s name, and nowhere else

have I seen or heard the like of

it."

&gt;

are thy words.

Chaitanya Bhattacharya said, has created this devotional procession-singing (sankirtan). His incarnation is for preaching religion in the Kali age "True

;

the

sankirtan

Wise

are

those

Krishna s name is the

(only)

religion.

who worship Krishna by means

CHAITANYA-CHARIT-AMRITA

114

[IX

sankirtan ; all other men are overpowered by the spirit of

Vide Bhdgabat, XI. v. 29.

Kali.

The king asked, "The Shastras prove that Chaitanya Krishna is (incarnate). Why then^do scholars turn away from Him?" The Bhatta answered, "He alone whom Chaitanya favours even a bit can know Him as Krishna. He who has not Chaitanya s grace is nowise a scholar, and hears Chaitanya without recognizing the Him. Vide Bhdgabat, X. xiv.

as he sees

God

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. They will see Him first, and then led by Him will visit The king next said, "Vaninath, the son of Jagannath." devotion.

Bhabananda Ray,

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

or six porters to the Master s house.

The Bhatta answered, "Knowing that the faithful were coming, .the Master had bidden him is the custom bring the prdsad" The king objected, quantity needed?"

"It

for pilgrims to fast

see

But

the god).

fast?"

why are these men

The Bhatta answered,

breaking their "What you mention is the

But

path of devotion there is a

rule of religion.

subtle

on reaching a holy place (before they

inner

in this

meaning.

God s

indirect

(or

general)

command is that pilgrims should first shave their heads and fast.

But the Master s direct

feasting on the prasad. available, fasting

prasdd

(or

immediate) order is

Where the mahd-prasdd is

the rule

;

not

but it is a sin to refuse the

when the Master bids one eat it

;

especially

when

He is distributing it with His own hands, who will reject such blessedness in order to fast? Before this He had one

BENGAL PILGRIMS MEET CHAITANYA

IX]

1 15

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 it

and seeks refuge in Krishna alone. xxix.

Vide Bhagabat, IV.

43."

Then the king descended from the palace, terrace. He summoned Kashi Mishra and the Parichha officer and bade them, "The Master s followers have come to Him. Give them food and board to their comfort, and make it easy for them to see the god. Heedfully obey the Master s behests.

Even when He does not speak out,

carry out His hinted

purpose."

So saying he dismissed

them.

Sarvabhauma then went away to visit the temple. afar beheld Gopinath Acharya and Sarvabhauma from how the Master met the Vaishnavs. The Vaishnavs (from Bengal) took the

way to Kashi Mishra s

house,

leaving

Just then the Master on the way in great them met attendants His with

Jagannath s

lion-gate on their right.

coming Adwaita bowed at His feet, but He embraced him. glee. In rapture of devotion the two were greatly excited, but in consideration of the occasion the Master composed Himself somewhat. The new arrivals all bowed to Him, and He embraced and addressed each of them in turn, took them inside His house (which was filled with the throng of countless Vaishnavs), seated them by Himself, and personally gave them garlands and sandal-paste. Then Gopinath and Sarvabhauma arrived there and saluted proper terms. Sweetly did the

all in

Master

address

Adwaita,

"Thy

coming has made me complete to-day." But Adwaita He is full and the objected, "Such is the nature of God.

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

all

The Master, delighted to meet Vasudev, body and said,

my childhood. delight."

stroked his

has beeh

my companion from But the sight of you gives me even more

"Mukunda

Vasudev

replied,

"That

Mukunda has gained

your society is a second birth to him. Therefore is~ his rank higher than mine, though I am his elder brother.

Your grace has made him excel in all virtues." Master added,

South for you. them."

Then the

have brought two manuscripts from the

They are with Swarup take copies of Vasudev was pleased to get the books, and every ;

Vaishnav (from Bengal) took a copy of them

;

that

gradually the two works spread everywhere.

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

contrary of the fact?

We four are bondsmen purchased

by your grace." Seeing Shankar, the Master spoke to Damodar elder brother],

"My

love for you

whereas towards Shankar fore

keep him

your

feel

mixed with

pure affection.

There

Damodar

replied,

company."

"Shankar was born after me, but your grace has him my elder brother."

To Shivananda He said,

[his

respect,

made

knew before

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

introduction to

me]

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 between his teeth as a mark of abject humility. As back Master advanced to yyelcome him, Murari stepped a body sinner, my Touch me not, Lord, I am shouting, the

unworthy of your touch." The Master replied, "Away of it pierces my with^your lowliness, Murari the sight seated him by embraced Murari, He So saying heart." back. His side and patted him on the and repeated em Similarly, with words of praise

;

braces

did

the

Master

receive

Acharya

Ratna,

the

Gadadhar Pandit, Gangadas, Hari Bhatta, Then He asked, "Where is and Purandar Acharya. But Haridas lay prostrate far away on the Haridas?" he had first beheld edge of the public road, whence

Vidyanidhi,

Chaitanya. He had not resorted tion, but stopped at a distance.

to the

The

there to lead him in, but Haridas said, of

Master s recep

devotees

hurried

am a low person,

no caste, and debarred from going close to the temple. lie

can get a little retired space in the garden, I shall no servitor there and pass my time in loneliness, so that touch me. That of Jagannath may have anv occasion to

If I

my prayer." At the report of this speech the Master was pleased.

then Kashi Mishra and the Parichha arrived and Delighted to see so many 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

Just

CHAITANYA-CHAR1T-AMRITA

chosen for them.

[IX

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

who will distribute it to all.

lonely house in this flower-garden. I

need

for lonely meditation."

thine,

and

this

houses you please.

bidding.

Let

me have it,

Mishra said,

f\ le

"All

begging is needless. Take whatever We two are slaves waiting for your

pleased

command

us in whatever you

wish for."

The two now left with Gopinath and Vaninath former was shown

all

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

Go to your respective lodgings.

After bathing in the ocean and gazing at the pinnacle of the temple, come here for your

dinner."

After bowing to the Master, they were

led

to their quarters

fervour

of love,

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 the Master overcome by the

disciple s

merits and the disciple by the Master s.

Haridas cried, "Touch me not, Master, I am a low untouchable wretch." But the Master answered, touch you to be purified "I

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 7."

He took Haridas into the garden and gave him a room

all

apart, adding,

"Live

here, chanting

His name.

Daily

MASTER DINKS WITH BENGAL PILGRIMS

IX] will I

IIQ

Bow to the discus on the top

come and join thee.

of the temple of Jagannath (which you can see from here).

The prasad will be sent to you here." Nityananda, on meeting Jagadananda, Damodar, and Mukunda rejoiced with Haridas. 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

was His hand that He gave two or three men s But all the faithful held their hands back from the dinner so long as the Master fasted. Swarup lavish

food to each.

reported this to

Him,

saying,

Unless you

sit

down

Gopinath Acharya has invited He has brought were Bharati and Puri the waiting for you. the prasad, and meal, none else will dine.

the party of sannyasis to dine with you.

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

nanda served the Vaishnavs, who

and

Jagada

ate all sorts of cakes

and syrups, joyously shouting Hari s name every now and then. After they had dined and washed their hands, the Master gave each a garland and a sandal-paste mark.

They then retired to their lodgings for rest. In the evening they came to Him again, when 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 Him with a garland and sandal-paste.

incense

Four parties sang on four sides, while in their midst danced Shachi s darling. Eight dholes and 32 cymbals were played on. All shouted "Hari Hari and cheered. !

The

sound of kirtan penetrated through the 14 regions to the empyrean. As the kirtan began, devotion welled out the people of Puri ran thither and marvelled blissful

;

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

tion,

terrace

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 Master.

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

mony

The Parichhd brought to Him plenty of prasdd which He divided among Then he dismissed them and retired to bed. All the all. time they were with Him, they daily performed kirtan in

returned

this style.

home with

all

the Vaishnavs.

[Text, canto n.]

CHAPTER X Cleansing Jagannath s garden-house Before 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

On Bhattacharya replying that the consent

an interview.

was withheld, the king wrote again, of the Master to intercede with their favour I

"Entreat

Him for

may reach His feet.

I like

the bhaktas

me.

Through

not

my king

if I cannot gain His grace. If Chaitanya does not take pity on me, I shall give up my throne and turn a

ship

Bhattacharya in great alarm went them of the king s plight and showed

religious mendicant." to the bhaktas, told

them the letter.

They marvelled at the king s devotion to the Master "He will never receive the If we entreat king. Him, it will only grieve Him." But Sarvabhauma said, us all go to Him. We shall tell Him about the and said,

"Let

king s conduct without pressing

Him to grant an inter

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.

Why

Nityananda

replied,

then "We

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

cannot keep it back, and yet we fear to speak.

Proper or improper we shall report it all to you. If you do not see him the king wishes to turn hermit." The Master s

CHAITANYA URGED TO MEET THE KING

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

heart

was

secretly

Not to speak of other people, even Damodar will condemn me. If I ever receive the king it will be with Damodar s

Damodar said,

approval and not at your request."

"You

are God and a free being.

You know best what is proper

and what is not.

How can a petty creature like

(for you)

I shall witness your grant

me lay down the rule to you ?

ing him an audience of your own accord.

The king loves make you

his love will you, love compels you, therefore

touch him.

A free God as you are, it is your nature to

be swayed by love." Nityananda broke

in,

"Where

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

Brahman s wife gave up her life on failing to There is go out and see Krishna [Bhagabat, X. xxiii].

sacrificing

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 life." The Master replied, "You are

Do whatever you think

fit."

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

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

Master

again

who begged the once to the king. only But

pressed

show His

Ramananda,

feet

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

the

whether

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

makes

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

dealings with

soul and body. Even the most sannyasi is talked of by all men, just ink on a white cloth cannot be hidden."

all

trifling failing of a

spot

The Ray urged,

have saved (by your touch)

"You

a sinner, while this king bhaktal"

many God and your

a devotee of

The Master parried the argument

as a jar full of milk

shunned

thus,

"Just

contains even one

drop of wine, so is Pratap Rudra, clad in all the virtues, defiled it,

by his title of King.

introduce his .von to me.

one s own self born again.

Still,

you are keen about

The Shastras say, the son is f

My interview with the son will

be equivalent to a meeting with the father."

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

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

reminded one of Krishna. thought

lovingly

Krishna,

seeing him, received

125

the Master

and

him,

said,

very pious personage is this youth, the sight of whom makes all men remember the Darling of Braja s lord. "A

Blessed

that

have seen

him."

So saying

repeatedly embraced the Prince, who was transported by the touch and began to perspire, tremble, weep, exult and

stand inert, and (then) danced and wept chanting Krishna s

name., The bhaktas present praised his good fortune. Then the Master composed him and bade him come there daily.

The Ray took

the

Prince

away

the

king who

rejoiced at his son s exploit, and in embracing his son the touch of the Master s person as it were. Thenceforth

felt

the

lucky

Prince

was numbered among the

Master s

ceaseless

bhaktas.

did

pass

His

time

sankirtan with His followers.

blissfully

He was feasted with His

companions by the Acharya and others successively. Thus some time passed and the day of the Car Festival approached. At the outset He called for Kashi Mishra, the 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,

has been laid the special command of my king to quickly a perform whatever you bid. Cleaning the temple is not but it is one of your playful acts do 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 task worthy of you

brooms.

;

CHAITANYA-CHARIT-AMRITA

126 ,

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

First

it.

the

He swept and

throne.

The two

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

the dancing-hall in front.

brooms, the Master

The hundred bhaktas plied their middle guiding them by His

in the

own manner of sweeping. Following Him they gleefully chanted Krishna s name while at work. The dust covered His fair form now and then His tears washed the ground. The god s dining-hall was swept and then the court-yard. At last all the rooms were cleaned. He made a bundle of ;

the

collection

of straw, dust

and pebbles in His outer So did His followers,

clothing and threw them outside.

The Master said,

too.

done

shall learn the

amount of the

sweepings."

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

the Master s

own bundle was seen to exceed the entire

labour

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 soon

as the Master called for water they placed the hundred pots

before Him. He first washed the temple, top-floor, wall, and the throne in the interior. The water was dashed in earthen cups on to the top, and thus the upper walls were washed. He Himself washed the throne, while the bhaktas washed the inner shrine, and scrubbed it with their

CHAITANYA SWEEPS AND WASHES GUNDICHA

own hands.

127

Some poured water on the Master s hands,

some on His feet, and some covertly drank up the water Some begged this water from others. (so consecrated). 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 throrfe.

took a hundred pitchers of water to wash the

temple.

The purified temple became spotless, cool and deli A hundred cious, like His own mind laid bare to view. filled their

pitchers at the tank, or,

crowded out, at the

A hundred bhaktas brought the filled pitchers in,

well.

while another hundred ran off with the empty ones.

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

new

Krishna

pots to !

replace

them.

They shouted Krishna

as they filled their pots, or broke them, delivered

the filled pitchers or begged for new ones.

was uttered there

;

No other word

Krishna s name became a mystic word

to express all their different purposes.

In ecstasy of devo

tion the Master chanted Krishna s name and did alone the

work of a hundred men, as if He had put forth a hundred arms in washing and scrubbing. He also went up to each whose tasks were well done and gravely chiding those who were slovenly. "You have

to instruct him, praising those

done well,

teac^i others to

do the like,"

at these

words

of His they were put on the alert and did their work with all

their heart.

Then they washed

the

Jagmohan*

the

A quadrangle in front of the inner shrine, where the wor

shippers stand

when gazing on

the idol.

CHAITANYA-CHARIT-AMRITA

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 Master turned angry and sorry. He inly felt pleased, but at the

for the instruction of others

calling

outwardly professed

anger,

out to

Gauriyd.

Swarup "Look at the conduct of your He has washed my feet in God s temple and

drunk the water. salvation?

From this sin where can 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 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

see what a heap the gleaning of each can make.

He whose collection is small must forfeit his cake and syrup to me !"

Thus was the temple made clean, cool and pure, like His own mind. The water running down the drain looked like a new river flowing to the ocean.

He then cleansed the Man-lion temple in and out, rested a little, and then set up dancing. And in the same manner He swept the roads in front of the temple. The bhaktas danced around, while the Master danced in their

midst like a raging lion, perspiring, trembling, turning After washing His body pale, being thrilled, and roaring.

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 the sky, the vigorous dance of the Master

shook the earth.

The resonant singing of Swarup pleased

MASTER DINES IN GUNDICHA GARDEN

who danced wildly in delight.

the Master,

I2Q

After dancing

thus, He took rest at the proper time.

Shri Gopal, the son of the Acharya, the Master to dance, fell

so overcome by devotion that he

The father hurriedly took him up in his

down in a fit.

arms,

&lt;was

when allowed by

and was

afflicted

see

his

breathing stopped.

Uttering with a sky-splitting roar the "spell of Nrisingha" he dashed water on the youth s face. But the youth did not regain consciousness, in spite of all their efforts.

The

Then the Master Acharya wept, the bhaktas wept too. laid His hand on the youth s breast and cried out, "Rise and lo at the cry Gopal came round. The Gopal!" bhaktas danced chanting Hari s name. !

After

a short rest,

the

Master disported with His

On rising from the water He put on

followers in the tank.

dry clothes, bowed to Nrisingha, and went to sit in the garden, with His followers around Him. Then Vaninath,

accompanied by Kashi Mishra and Tulsi Parichhd, brought to Him the maha-prasad, rice, cakes, and syrup, enough to feed five hundred men.

the

terrace

Brahmananda

The Master delighted at the sight. down to meal with the Puri,

sat

Bharati,

Adwaita

Acharya,

Nityananda,

Gadadhar, Acharya-Nidhi, Acharya-Ratna, Shankar Nyayacharya, Raghav, Vakreshwar and SarvaShribas,

bhauma. terraces

Then the bhaktas

sat

down in the successive The garden was filled

below them, in due order.

with them.

,The Master repeatedly called for Haridas,

who from afar off replied, "Partake of thy repast with the I am all too unworthy to sit with thee. bhaktas, Master. Govinda will afterwards give me prasad outside the gate." Knowing his intent, the Master did not press him further.

The food was served up by Swarup, Jagadananda, Damodar,

CHAITANYA-CHARIT-AMRITA

130

Kashishwar, Gopinath, Vaninath and Shankar, while the bhaktas shouted Hari! Hari! at intervals. The Master remembered the picnic on the Jamuna bank which Krishna had held of yore. He checked, as inopportune, the rapture of devotion said,

which seized His mind

Serve me with sauce

bhaktas have the sweets.

and

(at

fry

Being

the thought), and only,

and

omniscient

let

the

He knew

who liked which dish, and directed Swamp to serve each according to his taste.

Jagadananda, in the course of his

serving, dropped sweet things unawares on the Master s plate, and though the Master angrily protested, he supplied more by force or cunning, as such serving was his delight.

As Jagadananda came there on his rounds again and gazed at the sweets

he had served before, the Master in fear of

him ate a little of them, lest Jagadananda should himself fast

Swarup with his hands full of sweet prasdd stood

before the Master praying

"Taste

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 did these two bhaktas repeatedly show

ate a

little.

their

wonderful

tender

regard for Him.

Sarvabhauma,

who sat at the Master s side, smiled at their loving conduct. The Master ordered sweets to be served to Sarvabhauma and repeatedly pressed

him

eat.

Gopinath Acharya

placed nice dishes before Sarvabhauma and said sweetly, "Bhattacharya

where is your former line of conduct now?

Whence do you feel such supreme bliss ? Answer me that." Sarvabhauma replied, was a sophistical disputant. Your "I

grace has made me attain to this fortune. the only Gracious One.

The Master is

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

out of the same mouth I utter Krishna s name

former concourse with externalist logician

131

What was disciples,

and what is this society of saints like merging in the ocean The Mastei* said, "Your devotion to Krishna waves!"

had already matured (before I met you)

It is your society

that has made us all devoted to Krishna

There is none

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

bhakta s heart.

bhakta and to soothe a

the

Then

the

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

Adwaita and Nityananda,

sitting

together began

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 is above defilement from food-contact

(with a casteless man like an abadhut}, for so the Shastras But I am a Brahman householder, and therefore say. liable to defilement.

has been a great sin on my part

to dine in the same row with a man whose birth, pedigree,

conduct and character are unknown to me

Nityananda

replied,

are

"You

Adwaita

Acharya.

According to the theory of Adwaita system (Monism), the duty is abstract bhakti. He who accepts your theory recognizes only one principle and no second. With such a person as you have I dined

know not what led me to

So they wrangled,

join your company." one another kuthe garb of abuse.

After

Hari

the dinner,

loudly enough

the to

really praising

Vaishnavs rose up shouting The earth and heaven.

split

Master gave to each of them a garland with His own hand. Next the waiters, Swarup and the other six, sat down to their

repast

within

the room.

Govinda

laid

aside

the

CHAITANYA-CHARIT-AMRITA leavings of the Master s

plate,

be given

[X to

Haridas.

The bhaktas and even Govinda himself took a little of this hallowed food.

Various are the sports of the free God, such as this ceremony of washing and cleaning.

For a fortnight the people had been denied sight of the god Jagannath [while his image was being painted anew]

and their grief changed into joy when,

the expiry of the period, the eye-painting (i.e., the last stage) ;

being over, they could again see him. thither with all His followers.

at"

The Master went

First marched Kashishwar,

making a lane through the crowd, next went Govinda with a bowl of water. In front of the Master walked the Puri and the Bharati, and by His side Swarup and Adwaita, the

other bhaktas bringing up the rear.

Anxiously did He go Jagannath s temple and in passion of longing stepped beyond the rules, asking to see the fair face of the god in the dining room. The thirsty eyes of the Master ardently drank in the face of Krishna, like a pair of bees sucking in to

a lotus.

The god s eyes surpassed the blooming lotus in

beauty, his cheeks flashed radiance like a polished turquoise mirror, his lower lip

was sweet as the Bdndhuli flower, a

light smile spread a ripple of nectar over his form.

As the

bhaktas gazed on, the charm of the god s countenance increased every moment gratification

;

their

thirst

their eyes could not

increased

with

move from that

its

face.

Thus did the Master with His following gaze at the god till noon,

perspiring, trembling, weeping incessantly, and again checking these outbursts in order to have a clearer

view of the deity.

At the time of bhog He began to 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,

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

followers

accompanied by his Court showed the Master s bhaktas the ceremony of Jagannath leaving his throne to taKe his Girt round by Adwaita, Nityananda and

seat in the car.

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. high heaps of cotton were placed

Thick and

at different points,

and

the god was raised from one and quickly rested on another of them scattered

;

but the touch of his feet broke up the

heaps and

the

(In

cotton

with

loud

Jagannath supports the universe

;

sound.

He moves of his own will, to disport himself. "Great

Lord!

Master

fact)

who can move him ? 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 s CAR DRAWN BY BHAKTAS

XI]

135

Men marvelled as they beheld the trappings of the was covered with fresh gold and high as the Hundreds of fly- whiskers and Sumeru mountain. above were flags and a polished mirrors hung* from it on it. canopy. The ghdgar rattled, bells jingled It

car.

;

pure

Many coloured silk cloths covered it.

Jagannath mounted

one oar, Subhadra and Balaram two others. For fifteen days had Jagannath remained (behind a screen), dallying in secret with Lakshmi, and now with her leaVe he came out for a ride in his car to give delight 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

along in

pleased with what he saw on both 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 to the Then He divided

bhaktas sandal paste and garlands

the chanters (kirtanids) into four parties, all

consisting

of 24 singers and eight men playing on the khol, their

Swarup and Shribas. Then He bade Nityananda, Adwaita, Haridas, and Vakreshwar dance. In the first party Swarup was the leading singer, while the other five were Damodar, Narayan, Govinda Datta, Raghav with them danced Pandit and Shri Govindananda Adwaita. Of the second party the spokesman was chiefs being

;

Shribas, his followers being Gangadas, Haridas, Shriman,

Ram

Here

danced

Shuvananda,

and

Nityananda.

Mukunda led the third party, consisting of

Shri

Pandit.

Vasudev, Gopinath, Murari, Shrikanta, and Vallabh Sen, The fourth party with Haridas Thakur as the dancer.

CHAITANYA-CHARIT-AMRITA

was composed

[XI

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),

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

car

of Jagannath,

two

walked on the flanks, and one in the rear. These seven parties played on 14 khols in all, the music of which

maddened the Vaishnavs present. enthusiasm melted in showers, along with the nectar of kirtan.

The cloud of Vaishnav their eyes

dropped tears

The shout of kirtan filled

the

three worlds 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

that each cried out,

grace for us

"The

all the seven parties, so Master is with us. Out of His

He has not gone elsewhere."

describe the inscrutable

power

No one can

of the Master,

only

the

pure-souled esoteric bhakta can know it.

Jagannath,

with the sankirtan,

pleased

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 are,

O King,

fortunate

Mishra, who replied, limit."

Sarvabhauma exchanged

glances, secret manipulation of Chaitanya

favours can

know Him

cannot recognize Him.

;

"You

The king and as none else knew the

beyond

only those whom He without His grace even Brahma He had been delighted with the ;

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 *&gt;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

rasa

and

other

sports

Brindaban

Dancing thus, the Master on the wave of enthusiasm to

the

Gundicha

people away As Jagannath was going

swept the

garden-house,

the

kirtan before the god for a long time.

Master performed 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 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 Salutation to Shri Krishna! who is the divine God, the protector of fyahmans and kine, and benefactor of the To Krishna, to Govinda, I bow again and universe. :

(Vishnu Pur an, pt. I. xix. 48.) attend Devaki s son, the "Victory

again!"

Vrishni race, the lord!

Deep

colour, tender are his limbs.

Lamp

blue like the clouds

the

his

He is the Redeemer of the

CHAITANYA-CHARIT-AMRITA

138

world from

its

load of sin.

(Paddvali,

108.)

Padavali,

Also

[XI

Victory to him!

Bhagabat,

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

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

of Kashishwar,

Mukunda and other bhaktas locking their

hands together.

Outside Pratap Rudra with his ministers formed another ring to keep the spectators in check. The

king, with his hand resting on the shoulder of his prime-

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, even Jagannath himself wondered at the dancing of the Master, stopped his car, and gazed at the dance with winkless eyes. Subhadra and

XI]

CHAITANYA DANCES BEFORE JAGANNATH S CAR

139

Balaram smiled in delight at the sight of the dance.

strange change came over the Master while dancing with all

His might

all

the eight spiritual phases (sdt-wik bhdb]

manifested themselves at the same time.

His hair stood

on end, with their roots in the skin bulging out, like a His teeth clashed Shimul tree pirt round with thorns. together fearfully, as

inarticulately.

He lisped ja

ga His eyes poured down tears like syringes,

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

Blood

they would be dislocated.

and sweat ran over His body.

;

times motionless like a dry wood,

other

times prostrate on the ground and breathing faintly, to the

At times water oozed out of His

alarm of His bhaktas.

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 fire of Cupid."

Loudly did Swarup sing this burden, while the Master in delight danced tenderly. Slowly Jagannath s car moved on, Shachi s son dancino- before

it.

With eyes 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

[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

the following stanza.

He loudly recited

(Kavya-prakash, I. canto 4 and also

Paddvali c. 380).

Again and again did He read the stanza, of which the meaning was known to Swarup only. It meant in effect that as the milkmaids at Kurukshetra were delighted to see Krishna, so was the Master gratified at the sight of

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

Jagannath.

your incarnation

Krishna], and yet Brindaban steals

Brindaban again Here there are crowds and the din and bustle of elephants, horses and heart.

Appear

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

Here I have not a drop used to taste in thy society at with thee to dally at Brindaban

company of flute players

of the ocean of bliss

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 S RAPTURE AT SIGHT OF THE IDOL

XI]

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 s sway the Master

music in abstraction. sat

down and with bowed head

ground with His finger.

traced

on the

letters

Lest His finger should be hurt,

Swarup prevented Him.

Swarup s song was

accord with the Master s emotion

exact

he gave a vocal shape

;

to every mood 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

heart,

rapture

and

wild

wildness

rose, a passion subsided, at

asserted

gold

;

last

swept

through

Him

the

different

tumult,

Him like hostile armies.

emotions fought in

and

storm

raised

came

;

passion

to terms with another,

normal mood of spirituality (sdtwik) The Master s body was a pure hill of

His

itself.

His emotion a tree with every flower in bloom.

The sight drew the hearts of all

He moistened their minds. the

;

with the nectar of love

All the servitors of Jagannath,

courtiers

the

residents of Puri,

all

marvelled at the Master s dance and

all

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

slowly

witness

the

Thus dancing, the Master advanced to where Pratap Rudra stood, and was about to fall down when the king

Him up.

On seeing him the Master recovered com 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 Master s speech, but Sarvabhauma told him not to

consorting with worldly-minded men. at the

lose heart,

"The

Master is pleased with you

;

He is only

by means of you. I shall seize a proper time for entreating Him. You will then go and meet Him." instructing His followers

Then the Master walked round the car, and standing behind it pushed it with His head. ran on with a clatter

;

At His push the car

the people around shouted Harif

Next the Master led His followers away to dance before the cars of Subhadra and Balaram, and when that was done He returned to dance before Jagannath s car. So the cars reached Balgandi, where they stopped, and Hari!

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, whatever his position, offers his best food to the god.

and

The king, his wives, ministers

Puri, great and small, the pilgrims from various lands, the people of the pro courtiers,

vince,

all

offered

citizens

him

their respective

bhog.

No order

was observed, each deposited his offering of food in front, behind, on the two sides of the god, or in the garden, wherever he could find a spot. The crowd grew immense at the tinu- of the

bhog, and so the Master stopped dancing

CHAITANYA RESTS IN GUNDICHA GARDEN

XI]

and entered the garden, where

143

He lay prostrate on the

veranda of the garden house, overcome with love

;

the

exertion of dancing made Him perspire copiously and He

enjoyed the fragrant cool wind. All the bhaktas who had been singing kirtan came and rested under the trees. [Text, canto 13.]

CHAPTER XII The Hora-Panchami Procession of Lakshmi As the Master lay thus in the trance of love, 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 s delight as He heard the verses, and He repeatedly cried

"Go

on."

When the king proceeded to the stanza

beginning with "The nectar-like discourse of thee/ the Master in devotion rose up and embraced the king, saying "You have given me many priceless gems. I have nothing to give in return, save this embrace." So saying He read the verses over and over again, both quivering

and showering tears. "The

nectar-like discourse of thee,

to -the afflicted,

antidote peace.

sin.

the

theme

of praise

The hearing

Blessed are they

O darling! is life sages,

and

the

does good and gives

who spread it far and wide on much alms." (Bhaga-

earth, for they are truly givers of bat,

X. xxxi. 9).

Crying the giver of much alms,

the Master embraced

knowing now who he was. The king s had won for him the Master s pity, who now service lowly

the

king,

not

CHAITANYA EMBRACES PRATAP RUDRA

XII]

145

made him a gift of His grace without any inquiry. the power of Chaitanya s grace, questioning.

The Master

which bears fruit without

asked,

"Who

art

thou,

benefactor, that hast pcwred by surprise into my ears the

nectar of Krishna s

deeds?"

the slave of thy slaves.

The king

make me the servant of your servants."

am you may

replied,

only desire is that

Then the Master

revealed His godhead to the king, forbidding 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 fortune. Pratap Rudra took leave after prostrating him self, and then with folded palms bowed to all the bhaktas, and went away. At noon the Master with His followers breakfasted on the plentiful prasdd sent by the king by the hands of Vaninath, Sarvabhauma and Ramananda. The prasdd from the Balgandi bhog was excellent and of infinite variety, but none of them was cooked food. it

anybody.

[Details of the dishes.]

Knowing the fatigue of the kirtan singers, Chaitanya resolved

feast

them.

He seated them in rows and

began to serve the food Himself. Each man was given one leaf and ten cups of Key a leaves. Swarup informed

Him that as none would dine before the Master, He ought to sit down to meal. circle

Then the Master sat down with His The excess of prasdd that

and fed all to their fill.

was left over sufficed to feed a thousand men. at the

food.

Govinda,

Master s bidding, brought in beggars to eat this At the sight of the beggars feast the Master taught

them to chant Hari s name, and they were carried away on the stream of love as they shouted Hari-boL

Now came the time for dragging the car of Jagannath.

CHAITANYA-CHARIT-AMRITA

146

[XII

The Bengal athletes pulled at the rope, but the car did not move. So they gave up the work in despair. The king and his Court hastened thither in alarm.

set

the wrestlers to draw the car ancv applied his own hand to it but still the car did not move. Then powerful ;

elephants were harnessed to the car, but

vance a step in spite of their utmost efforts.

did not ad

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 pull, as the car

shouted

;

they had not really to In delight the people

advanced of itself.

No other sound Glory to Jagannath In a twinkle the car reached the gate of the

"Glory!

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

147

leading followers invited Him for nine days.

Among the rest as many got a chance of entertaining Him as there

were days in the

"four

of His followers had n

two

months,"

while the rank and file

day free for each individually

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), acting in many gardens the feats of Krishna at Brindaban, disporting in the tank of Indra-

dyumna, splashing His bhaktas with water,

while

they

splashed Him from all sides, now forming one circle, now

many, and clapping their hands while croaking like frogs. Sometimes a pair of them wrestled in the water, the Master looking on to see who would win. Adwaita and Nityananda tried to overwhelm each other with water the former was beaten and vented his feelings in abuse.

;

Vidyanidhi struggled with Swarup, Shribas with Gadadhar, Raghav Pandit with Vakreshwar, Sarvabhauma with

Ramananda Ray.

The gravity of the last two disappeared

and they became boys again Seeing their excitement the Master smiled and said to Gopinath Acharya, "Both are !

grave scholars and venerable men, but they are acting like wild boys. Stop them." Gopinath replied, "When the ocean of your grace surges up, a single drop of it can

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 putation."

serpent, while He Himself reclined on him (like Vtehnu). 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

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 garden to sleep In the garden, in company with His bhaktas He sported as at Brindaban. The trees and creepers blos somed at His sight, the bee and the black-bird sang, the house

zephyr blew. alone singing.

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 JAGANNATH VISITS GUNDICHA GARDEN

XII]

Panchami,

the

"To-morrow

triumph.

king

spoke

earnestly

the

day

Hora-Panchami,

149

Kashi Mishra, of

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 to come out with His

Master

followers to behold

it."

morning the

Master

with

His

party

visited

to the temple Jagannath at Gundicha, and then returned Kashi festival. behold the Hora-Panchami to

eager

Mishra with great honour seated the Master and His party Chaitanya wished to hear about a in a good position.

and smilingly asked Swarup,

particular emotion

"Though

Dwaraka, manifesting his natural beJagannath From- the temple he goes to pretext of a ride in his car. lives at

visit .

Brindaban.

The parks here resemble Brindaban

;

on the longs to see them therefore, and leaves his temple the temple he goes to pretext of a ride in his car. From

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 reason. Lakshmi has no access to Brindaban, as Krishna s play mates there are milk-maids. ravish Krishna s heart."

So none but the latter can

The Master continued, "Krishna

on the plea of a ride. Subhadra and Baladev accompany him. His dalliance with the milk-maids is sets out

CHAITANYA-CHARIT-AMRITA

[XII

done in secret in the parks, unknown to others. does not overt offence.

Krishna

Why then does Lakshmi fly into

a rage at his journey to Gundicha?" is the nature of a loving mistress.

"Such

Swarup

replied,

Indifference on

the part of her sweetheart rouses her anger." Just then Lakshmi arrived in an angry mood at the Lion Gate, riding a golden litter set with many ei:is, and accompanied by rows of men bearing flags, fly-

whiskers, umbrellas and standards, with many musicians, and preceded by the dedicated A dancing-girls (devddsi).

hundred

dressed

richly

hand-maids

bearing

betel-leaf

caskets, goglets of water, fans and fly-whiskers,

and much

display of wealth

and retinue came in her train. Her maids chained the chief servitors of 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 illustra tive quotations from Sanskrit treatises on love]. At his words Shribas laughed and said "Hark

Damodar

behold the vast wealth of my Lakshmi.

you, Brinda-

ban can boast of only flowers, leaves, hills, peacock plumes, and the Gunchhd fruit. And yet Jagannath has

gone

to visit

Brindaban

pect Krishna s motive in Brindaban."

Lakshmi might naturally sus leaving such

wealth for poor

As he was laughing Lakshmi turned

chastise him, saying

your god has left such splendour and gone to the Gundicha garden for the sake of flowers, leaves and fruits Why does the chief of the "Behold,

wise act thus?

Bring your lord before

Lakshmi!"

CHAITANYA INSPIRED WITH RADHA^S PASSION

XII]

151

Lakshmi s handmaids brought the Master s attend ants tied with their waist-bands, made them bow at her

saying,

mercy.

They beat (Jagannath s)

and treated Jagannatk s cried with

folded hands,

Jagannath before you." returned to her abode

officers

with their

car like

"To-morrow

shall

sticks,

until

thieves,

they

we produce

Then Lakshmi was 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

rapture while

and began to dance in Sing on!" He "Sing on!

emotion of Radha,

Swarup sang.

His enthusiasm welled forth on hearing the song of the love-making at Brindaban, and cried with ears on the alert.

He flooded the village of Puri with devotion.

Lakshmi went back to her own place in time, but the Master danced on till the third quarter of the day. The four parties grew tired with singing, but His ardour became doubly intense.

Under the influence of Radha s love He

became an image of the passion. from afar

Him, but

prayed deration of His ecstasy.

Nityananda seeing Him

came not near

in consi

None but Nityananda could hold

the Master [and force Him to stop dancing]. His ecstasy did not cease, and the kirtan therefore had to continue. So,

Swarup by gesture informed Him how the party was 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 Lakshmi s prasdd. In the evening

He 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

[XII

came the return journey of Jagannath

in his car to his temple, at

which the Master 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 XIII The Dinner at Sarvabhauma s House -Thus did the Master live at the Nilachal with His and delight. In followers, engaged in dancing, singing, ,

He used to visit Jagannath to whom He bowed, hymned, danced and sang. When the the temple god s Upala-bhog was offered, He issued from the

first

year

(of

His stay)

and took Haridas home with Himself, and there chanted Hari s name. Adwaita arriving there adored the Master, washed His feet with perfumed water, rubbed Him all over with 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

The Master adored the Acharya with the flowers

palms.

and Tulsi leaves left over on the ritual tray, and recited bow to thee, that art what thou art!" Then the verse a He made playful sound with His lips and had a laugh "I

at the

Acharya.

Thus did the two honour each

other. *

The Acharya repeatedly asked the Master to dinner. The Master with His party dined at the houses of the different

bhaktas on successive

spend four months festivals of

days.

Thus

did

His company, witnessing

all

they the

Jagannath.

On Krishna s Nativity Day took place the ceremony of

Nanda s grand festival, at which the Master with His

bhaktas personated the cowherds [of Mathura]. On His own shoulders did He carrv the loads of milk and curds

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 Rudra

Pratap Kashi Mishra, Sarvabhaunia, and the Parichhd (minister) Tulsi, the Master danced and sported, spattering all their bodies with milk, curds and yellow liquid. Adwaita said, "Bear with me when I tell the truth. I

himself,

shall

know you for a cowherd only if you can brandish

a staff

At this the Master began to play with the staff.

He tossed it in the air and caught it repeatedly as it fell. He swung it round His head, behind, before, on the two sides,

stick

and between the legs, spectators laughing. circled round and round like a lathe, all

wondering at the sight. with his staff.

The men

Similarly Nityananda too played

Who can fathom the deep cowherd mood

of these two ?

At the king s command, Tulsi Parichha out a costly cloth, once worn brought by Jagannath, and tied it round the Master s head. were [Other clothes]

presented to the Master.

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 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 the Bijaya-dashami,

Chaitanya play.

the day of the storming of Lanka, the Master with His followers played the part of the monkey army [of Ram]. the

Transported by

spirit

Hanuman, He seized a branch and broke it off as if it

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 S CHARGE TO HIS APOSTLES

XIII] kin."

"Glory

155

The people marvelled at His passion and exclaimed glory

He witness the celebration

So, too, did

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

Calling all His bhaklas together, He said, to

Come here every year and

Bengal.

Gundicha garden with honourably laid His command, me."

Krishna

the

On Adwaita Acharya

"Teach

down

men,

all

"Return

visit

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 alone

dance.

of all

men will be

able

see

me.

bow to

Give my mother this cloth and her and beg her pardon for all my faults. I have turned this has been an act of a monk leaving her service all

this prasdd

;

irreligion and not of religion on my part.

her love

;

service to

her

madness on my part to quit it.

religion.

am bound by It

has

been

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 shall Daily do I go and occasionally go home to see her.

her

behold her feet

;

she feels a delighted sensation but does

not admit it as true. rice, five or six

patal,

One day [for instance] she cooked

vegetable soups, sdk, mochdghanta, fried

nim leaves, lemon, bits of ginger, curds, milk, and

CHAITANYA-CHARIT-AMRITA

156

and

sugar

and

cream,

offered

these

[XIII

many

dishes

Taking up the prasdd she lamented, All these were Nimai s favourite dishes. He is not here. Who

Saligrdm.

On seeing the empty dish she wiped her tears v-

thing.

So I went there quickly and ate up every

[at her grief].

On seeing the empty dish she wiped her tears

thing.

Who has eaten the rice and soups? Why

and asked,

;

Has the young Gopal (idol) eaten them Has some an illusion seized my mind ? ? has Or up animal came in and devoured them? Or did I by mistake the dish empty?

serve no food on the plate at all ?

again

So thinking she looked them full, to her

the cooking-pots and found

and suspicion [of defilement by some beast or demon]. She then called Ishan, had the place cleaned,

wonder

and offered rice to the god Gopal afresh.

Thus, whenever

she cooks nice dishes, she weeps in eager desire to feed me on them. Her affection compels me to eat (the food there)

;

and she is pleased at heart, though outwardly she

This happened on the last Bijayd-dashami Say unto her and make her believe." Though overcome in making this speech, the Master composed

disconsolate.

day.

Himself in order to bid farewell to the bhaktas.

To Raghav Pandit He spoke feelingly, "Your pure made me your servant. Hear, all ye, the

devotion has story

excellent

namely

his

Krishna

serving

manner.

Let

the

speak

offering

of cocoanut

gandds

cocoanut

sells

Though

his orchards

five

most pious and one thing only,

bhog.^ In his place

[i.e.,

quarter anna each].

have hundreds of cocoanut

yielding lakhs of fruits, yet wherever he hears

palms

very sweet cocoanuts, he procures them at the price of four annas for one, even from 20 miles distance. Every day

RA GHAV S SUPREME DEVOTION TO KRISHNA

XIII]

157

he strips the fibre off five or six fruits and cools them in Then at bhog he smoothes them and making small

water.

who drinks

holes at the top offers the fruits to Krishna,

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.

while

meditates

outside

the

(the

fruit

god s

dining

room).

Krishna eats the offering, and leaves the dishes bare, or

them again with the kernel.

fills

this

the

Pandit s

devotion grows and he swims in the ocean of love.

One day to

&lt;loor

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 this the Pandit threw away the fruits as defiled and un worthy of offering to the god, because the dust raised by the feet of people entering at the door sticks to the wall By such pure loving service he has surpassed the

above.

world

Similarly whenever he hears of any good fruit

mango, or jack, in far off villages, he care them dear, washes, cleans, and offers them to fully buys

like plantain,

the god.

So, too, vegetables, roots, fruits, chird, hurum,

confects, cakes, sweet drinks, pickles,

scents,

cloth,

condensed milk, kdshandi, and the pick of all

ornaments,

things he offers cleanly to the god. His loving service is unmatched an$ soothes the eyes of all who behold it."

So saying the Master embraced Raghav, and showed due respect to the other bhaktas. To Shivananda Sen he spoke in terms of honour,

"Do

you look

after

Vasudev

Datta, who is so charitable that every day he spends all his

day s earnings, saving nothing.

But he

a house-

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.

In your capacity as head

man arrange (his affairs properly). -Come every year with all

the bhaktas to the Gundicha garden,

taking care of

them."

To "Come

the

pilgrims

here

every

village

sa?.d,

with

silk

cloth

(for

striped

Gunaraj Khan wrote the Shri Krishna Vijay,

Jagannath).

one

from the Kulin year

devotional

sentence

Nanda s darling which, has made me the bondsman

Krishna is the lord of my life,

Not

of his line.

speak of you, even a dog of your

village is dear to me, above all others."

At this Satyaraj Khan and Ramananda too entreated the Master,

devotion?

am a worldly man

beg thee

lay

how can I practise commands on me." The ;

Master replied, "Ever serve Krishna, ever serve Vaishnavs, ever sing Krishna s

name."

Satyaraj asked,

"How

shall

know a Vaishnav ? Tell me of his general character istics." The Master answered, "Whosoever utters Krishna s name even once is to be honoured above all other men Krishna s name alone washes away all sins and kindles many forms of faith. It does not make a man I

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, Krishna s name destroys our bondage to the world and draws the heart to the love of Krishna. Vide Shridhar

Swami s stanza in the Paddvali, xviii. Therefore, he who utters Krishna s name alone is truly a Vaishnav. Honour him as such." Of the pilgrims

from

Khanda

the

leaders

were

MUKUNDA S INTENSE LOVE FOR KRISHNA

XIII]

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

my doubt." Mukunda replied,

verily believe

that Raghunandan is my father and I his son, because our

devotion to Krishna has been imbibed from

him."

The

He delighted Master broke out, "True are thy words. who gives us faith in Krishna is our guru." Bliss it is to the IVJaster to unfold the greatness of bhaktas, and He holds forth on the subject through five mouths as it were.

Turning

His

Mukunda s faith.

followers

said,

"Hark

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 It is a

One day the Musalman king was talking with him about medicine, on a high dais, when a servant held

devotion ?

Nawab s head. At the Mukunda in a rapture of devo tion tumbled down from the height. The Nawab, think a peacock- feather fan over the

sight (of Krishna s crest),

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

to the Nawab s query about the cause of his fall, he replied

was subject to epilepsy. The Nawab was very he discerned the real reason and thenceforth regarded wise, that he

Mukunda as a great devotee." Raghunandan served at Krishna s temple, in front of which there was a tank with a Kadamba tree blooming all

the year round on its ghat. there

(as

if)

derived

Daily two flowers blossom

from

continued, turning to Mukunda,

Krishna. "Your

business is to earn

money, Raghunandan s to serve Krishna. 12

The Master His heart has

100

CHAITANYA-CHARIT-AMRITA

no other desire.

[XIII

Let Narahari remain with

my bhaktas.

Do you three ever perform these duties respectively." Graciously

addressed the

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 his sincere devotion thus, "Listen, O ye bhaktas I had for !

merly often tempted him saying, Passing sweet is the lad of Braja s lord, O Gupta Krishna is God himself, in !

His fulness, the refuge of all.

source of all passions

Love is pure, clean, the (ras), the ocean in which all virtues

are stored like gems.

He is wise, expert, sedate, the chief

all

of the masters of emotions. is

Sweet is his character, sweet

his fascination ; his sports are 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

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 at heart. sore and whole the weeping, watching night spent In the morning he returned, clasped my feet and cried, I have sold my head at Raghunath s feet, and cannot draw it away now, so great would be the pain of it. I cannot leave Raghunath s feet, and on the other hand thy command will be disobeyed. I have no help for it. Take and let me die before pity, therefore, on me, O Kind One free will.

;

XIII] VAISHNAV SACRIFICES HIMSELF FOR MANKIND thee, so that the conflict within

me may be ended.*

l6l

these words I rejoiced exceedingly, raised and embraced him, saying, Excellent Excellent firm is your devotion, !

O Gupta, as my wottls have not

shaken

your purpose. the devotion of servants of this kind that ought to be

It is

offered at the Lord s feet,

when the Lord draws away His

fQetf the devotee does not let

you repeatedly was only

go his grasp.

to test this

That I urged

your earnest

You are Hanuman himself, the servant of Ram. then should you leave his lotus feet ?

faith.

Why

This is that Murari

Gupta [addressing the other bhaktas], the very life of me. My heart breaks to see his meekness of spirit. Then He embraced Vasudev, and dwelt on his merits "

The Datta, blushing to hear own praise, begged at the Master s feet, "Thou hast come down to deliver the world. Grant one prayer of with a thousand tongues. his

O Gracious

mine.

It can be easily granted, if thou wiliest,

One

My heart breaks to see the sorrows of mankind.

Lay thou the sins of the rest of mankind on my head let

;

me suffer in hell under the load of their sins, so that,

Master, thou mayest remove the earthly pangs

on earth] of all other beings."

birth

Trembling and weeping He answered in request is no surprise, coming from

Master s heart. broken accents,

[i.e.,

These words melted the

"This

you who are a Prahlad.

Full is Krishna s grace on you. Krishna brings to fruition whatever his servants ask for

;

he has no other work than to gratify his servants wishes. You have prayed for the salvation of all the creatures of the universe.

say) they will all be delivered, without

The who is Krishna, omnipotent. suffering for their sins.

(alone)

much for Why should he make you

task

undergo the due chastisement

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

knows not the loss, if a fruit drops and perishes.

So, too,

if one [from re-birth], Krishna does not regard it even as a trifling loss. Endless are Krishna s

universe is set free

Vaikuntha and other places belong to him.

possessions.

They are girt round by the ocean of the Cause of Creation. 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. So, too, Krishna does not feel the loss if one universe is gone. Even if illusion and all the universes subject to it perish,

loss of

Krishna does not mind the loss. The illusion [-created world] is no more to Krishna than a she-goat is to the

owner of ten millions of cows giving inexhaustible milk. Vide Bhagabat, X. Ixxxvii, 10."

In such terms did the Master speak of the different merits of all His followers, embrace and give them leave.

They wept at parting from Him, while His mind, too, was saddened. settled

Puri,

Him

Jaleswar

was

[in

Jagannath-Puri].

The

Da modar f

thus,

to Bengal, I

"Now

that

all

Pandit,

these lived with the Master at

He visited Jagannath every morning. solicited Him

One day vSarvabhauma palms

and

Jagadananda, Swarup Damodar,

Govinda, and Kashishwar, Puri.

Him

Gadadhar Pandit stayed with

with

folded

the Vaishnavs have returned

have got an opportunity of entertaining you.

XIII] MASTER A GUEST AT SARVABHAUMA S HOUSE

163

Be pleased to be a guest at my house for a month."

The

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."

too is opposed to the rules of a sannyasi."

Sarvabhauma

came down days, but the Master insisted on dining with him for one day only. Then Sarvabhauma, to

fifteen

clasping His feet, begged for ten days out of which the Master gradually reduced five, and accepted the invitation

Then Sarvabhauma made another are ten monks with you, out of

for five days only.

prayer, saying,

"There

whom the Puri will dine with me for five days, as I told Damodar Swarup, my friend, will go to my The other eight will be my guests dining singly for two days each. Thus a month is filled up with engagements. I fear lest I should fail to show due hospitality if so many monks come to me

you before.

house with you and at times alone.

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 said, rice"

"It

what is a

impossible to eat so

The Bhatta replied,

[viz., three maunds].

sufficient quantity

for you.

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] 18

mothers,

and

at the

the

houses of your 16,000 queens, At Brindaban you

Yadav clan.

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 herd comrades.

form less than a mouthful.

You are God indeed.

a wretched

Consent to take only a little Smiling, the Master sat

creature.

little

mouthful of food at my house."

down,

the

Jagannath.

Bhatta

Him

with

the

Amogh,

prasdd

the son-in-law

He was a He wished to see the fesding,

and the husband of Shathi.

of Bhattacharya

Kulin and a

serving

Just then there came

fault-finder.

but could not come, as Bhattacharya kept watch at the When Bhattacharya was busy serving door stick in hand !

the prasdd, Amogh came in and looking at the rice began to criticise,

"What !

a single

monk is eating this rice, on

which ten or twelve others can feed to their fill

Hearing

these words Bhattacharya looked over his shoulders, and

Amogh

fled

away

His father-in-law cursed him and

prayed for her daughter s widowhood. That night Amogh spent in hiding, and next morning

his mother-in-law

he was seized with cholera. dying,

At the news

Bhattacharya exclaimed,

"The

gods

that he

was

are

and are doing my work. A sin against God bears immediate fruit. Witness the Mahabharat, Bana-parva, ccxli. 17, and Bhagabat, X.iv.3i." When Gopinath Acharya went to see the Master, side,

in 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

Amogh s breast and

Brahman s heart,

said,

"Pure

by nature

a fit place for Krishna to sit on.

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.

Rise, thou,

Amogh

165

chant Krishna s name.

Soon

At these words, Amogh rose up with the cry of Krishna! Krishna! and began to

will

God have mercy on you."

dance in an ecstasy, of devotion, standing stockstill, perspiring, lisping. at seeing the surging up of his love. IVf aster, fault."

weeping, trembling, The Master smiled

But he begged the "Gracious Master forgive my

holding His feet, 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 hast not

house are dear to me above all others. Chant Krishna s name."

offended.

So saying the Master came to Sarvabhauma s house, who clasped His feet, but the Master embraced him, took His seat and began, "Amogh is a child.

He cannot offend.

Why are you fasting, why are you angry with him ?

Up,

bathe, visit Jagannath, and break your fast soon, if you want to please me. I shall wait here so long as you do

not return with the prasdd (for your dinner)." Clasping His feet Sarvabhauma asked "Amogh was dying. Why did you revive

your child.

him?"

The Master replied,

"Amogh

The father, especially if he 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 him." the god. bath."

The Bhatta said,

you But He replied, "Gopinath

"Go,

Master, to see

my When the Then He went

there after taking

I Shall quickly join

stay here.

prasdd comes to him, inform me of to see the god, while the Bhatta bathed, prayed, and dined. it."

This Amogh became extremely devoted to the Master.

CHA1TANYA-CHARIT-AMRITA

[XIII

A very sedate man, he incessantly recited Krishna s name. [Text, canto 15.]

CHAPTER XIV The Return to Bengal ,

Pratap Rudra grew sad when he heard that the Master

wished

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 they said, "Wait to see the Car Festival, out in the month of Kartik." In Kartik they

to Brindaban,

and

set

urged,

"It

Better set out after wit

mid- winter now.

So they plied all arts to not their consent in fear and gave

nessing the Swinging Festival."

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.

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

Nitya-

Him to stay in Bengal 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

Khanda,

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.

The night was passed there Nityananda distributed them the twelve among 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, who pushed on to Puri, eager at heart to meet the Master. When they reached Athdra-nal& (Bridge of 18

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 spans), Govinda, sent

BENGAL PILGRIMS VISIT PURI AGAIN

XIV] intense

bliss.

There

the

two began

the

sankirtan

169 of

Next Swarup and other followers, sent by the Master, received them with garlands

Krishna and advanced dancing. at the Narendra Tank. *

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 With His own hands He served them the

lodgings.

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 at Puri, joining

pied by

His

arrived,

klrtan.

When

the

season

the

Car Festival

He took them, as on the last occasion, to wash

Gundicha temple, presented to Jagannath the striped silk brought by the people of the Kulin village, danced the

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

long before the

car,

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

As before, they Hord-Panchami

The Master was invited to dinner at which a rain storm burst. Then by Acharya Goswami, procession with Him.

Shribas invited Him, and the Master s favourite dishes

were cooked b^ Malini, who was His handmaid in devotion, but a mother in tenderness. Acharya Ratna and other leading disciples gave dinners to the Master at intervals.

When the four months were over He again took counsel in secret with Nityananda.

Master mystic hints

;

The Acharya whispered to the

he seemed to be muttering and none

CHAITANYA-CHARIT-AMRITA

[XIV

could know his meaning.

Chaitanya laughed at seeing the This the Acharya took to be a mark

gestures of his face.

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.

Then He addressed Nityananda, "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 am but the body

Nityananda replied, you are the life of it. It is admit ted that the body cannot live apart from life yet you, by your incomprehensible power, are performing such an undertaking."

;

do whatever you make me. any [other] law." The Master embraced and gave him leave, and so to the other bhaktas

not

Well,

impossibility.

subject

shall

too.

The pilgrims from the Kulin village begged, as before, appoint

"Master,

us our

duty,"

which

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

"By

The Master knew

their

real thoughts, smiled, and answered, "He is the true Vaishnav, who has Krishna s name ever on his lips. Adore

his feet." Next year they put the very same question, and the Master by His answer taught them the

gradations

Vaishnavs

"Know

him to be the besf of Vaishnavs,

the sight of whom brings Krishna s name on

Thus did He describe Vaishnavs

in succession

your tongue."

the three grades of

good, better, and best.

All the Vaishnavs

returned

alone stayed at Puri that year.

Bengal.

Vidyanidhi

He formed a close friend-

CHAITANYA EAGER TO VISIT BRINDABAN

XIV]

171

ship with Swarup, and the two lived together engaged in

He gave mantra anew to Gadadhar On the day of Orani Shashthi he witnessed the

discourse on Krishna.

Pandit.

wear

procession, and felt contempt at beholding Jagannath ing a cloth with the size not washed out of it. That very

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

witness the god s procession in the Master s company. I shall describe only the years in which something special

Four years did the Master pass in this way

happened.

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

[

for four

months ].

Then the Master embraced Sarvabhauma and Ramananda and said, "Very eager am I to visit Brindaban. At 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.

On my way I shall

Permit me freely to depart." see them. is not good to oppose At these words they reflected, "It

Him too much,

and then told Him, season, which makes travel impossible. depart on the

"It

now the rainy

You will certainly

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

[XIV

also the sandal

wood and coloured threads.

Taking leave

of Jagannath,

He started in the morning, and sent back

172

who were following Him. With His RLmananda Ray coming behind in his litter. They spent the night there, feeding the Oriya disciples

men He

reached

Bhabanipur,

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.

The Master lodged

the outer

garden, and after dinner reposed under the Bakul tree.

Ramananda Ray went to inform King Pratap Rudra,

who hastened

thither

joy

and repeatedly prostrated

himself at the Master s feet in ecstasy, and prayed to Him

with tremour and

tears.

The

Master, pleased with his

The king hymned and faith, rose up and embraced him. bowed to Him again, his body bathed with the tears of the 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 became famous in the world under the name of "the Saviour Master s grace.

The royal ministers adored the Master, who then dismissed the king. Coming out Pratap Rudra

of Pratap Rudra."

sent letters to "Build

all

officers in his

kingdom, bidding them,

new houses in different villages [ on the route ]

fill six or seven such rooms with provisions.

the Master and wait on

Him day and night with your

rods [of authority] in hand."

His ministers Harichandan

and Mangraj he ordered, "Conduct all this business. a

new

boat to the river

;

There lodge

bank.

Bring

When the

[Mahanadi] Master after bathing crosses the river, plant a staff there I shall daily bathe there. to mark the spot as a holy tirtha.

XIV]

CHAITANYA LEAVES KATAK FOR BENGAL

May I die there.

173

Hang out fine new cloths at the four

Ramananda, go you back to the Master." The in king heard that the Master would resume His journey

gates.

the evening.

So he nfcmnted 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 in their devotion, chanting Krishna s name with tears of such heard been not has three worlds the In eyes. distance a from view another gracious saint, whose very 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 huge quantities at the king s command by means of

host of servants.

Then the Master wended His way, served by Rama nanda, Mangraj, and Hari Chandan, the three [officers He was accompanied by the Puri Goswami, of the king].

Swarup

Damodar,

Jagadananda, Haridas Thakur,

Mukunda,

Govinda,

Vakreshwar Pandit, Kashishwar, Gopinath Acharya, Damodar Pandit, Ramai, Nandai and

many other bhaktas, of whom I have named the chief Gadadhar Pandit only, for who can count them all ? When followed Him, the Master forbade him to quit the seat The Pandit pleaded, "Where of his monastic devotions.

you are, there is my Puri. Let my seat of monachism go to wrack and ruin." The Master said, "Stay here, worshipping Gopinath

but the Pandit insisted,

"The

174

CHAITANYA-CHARIT-AMRITA

sight of thy feet

The Master argued,

rest

me."

on me.

worth ten million worship of

gods."

you give up the worship, mine Stay here and worship, if you want to

will be the sin.

please

[XIV

"If

The Pandit answered, I shall

"Let

the entire sin

go alone, and not in your company.

am going [to Nadia] to see the Mother, and not to bear you company. I am ready to bear the sin of quitting the I

worship I had vowed to perform." So saying the Pandit proceeded alone. At Katak the Master called him. The Pandit s devotion to Chaitanya passes comprehension :

he gave up the vowed worship of Krishna as lightly as a

The Master was inly pleased at his conduct, but loving anger He told him, holding his hand, "Your object of quitting your promised worship has been straw.

fulfilled,

as you have already arrived far [from the temple of your

god at Puri].

By wishing to stay with me, you are seeking

your

pleasure.

(selfish)

your dharmas

(duties).

return to Puri.

grieve to see you losing both

you wish to make me happy, swear an oath, if you insist any the Master embarked, while the If

shall

further." So saying Pandit swooned away on the bank.

lead

the

Pandit

away. such is the Master s play.

He bade Sarvabhauma

Sarvabhauma

said,

"Get

You know how Krishna broke his own vow to keep the vow of his adorer Bhishma. Vide

Bhdgabat,

ix.

separation from

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 about night

XIV] MUSLIM GOVERNOR EAGER TO SEE CHAITANYA

1 75

At every village (on the way) the royal officers,

Krishna.

under orders, entertained the Master with various things 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 and arms His wept. him up in Then He reached the boundary of the Odhra country, where the royal officer met Him, tended Him for three or ;

Before four days, and told Him about the path in front, you lies the land of a wine-bibing Muslim king, through fear of

His territory

whom none can travel on the road.

extends to Pichhalda. None dares cross the river in awe with of him. Stay here for some days, while we negotiate

him to secure a safe voyage for you." Just then an Oriya This servant of the Muslim had visited Katak in disguise.

Hindu spy, witnessing the wonderful deeds of the Master, monk has come from Jagannath, reported to his king, "A

with many pious persons in his train. They sing of Krishna laughing, dancing, singing, weeping. The incessantly, but after once seeing people flocked in lakhs to see Him, as return not they became almost could home, Him they s weeping and Krishna dancing, name, mad, chanting in words, described be cannot He rolling 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 / 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, tells us in canto that Ramananda Ray accompanied the Master to Bhadrak. Remuna is 5 miles west 1

and Bhadrak 28 miles south of Baleshwar. 13

CHAITANYA-CHARIT-AMRITA

[XIV

officer. The man bowed to the Master and became over whelmed with love as he cried Krishna! Krishna! Then

he composed himself and spoke to the

Oriya king s officer,

Muslim governor has sent ms to you to seek your permission for him to come here and meet the Master. He "The

very anxious to do it, and entreats you. Fear not any attack, it will be a peaceful journey." At this the frontieris

officer

cried out in wonder,

could have done this to it?

Muslim s heart

Who

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,

am to trust in him."

On hearing this, the Muhammadan governor arrived Hindu dress, and prostrated himself with tears of joy on seeing the Master from afar. The frontier-officer led him forward with due honour, and the governor with in a

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 thy feet ? officer,

My life is useless.

moved

Let me die

by these words,

clasping His feet,

"This

The frontier-

praised the Master after

man has got a view of thee, whose

very name when heard purifies a Chandal. What wonder that he will be saved? Such is 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 to repeat Krishna s name. The governor replied, bid

I have found acceptance with thee, Let me earn deliverance from the sin

"As

me serve thee.

i77

CHAITANYA S RETURN TO BENGAL

XIV]

of hurting Brahmans, cows and Vaishnavs, of which

I have

Datta broke

in, been too often guilty." Then Mukunda of the bank the reach to wishes Master our "Listen, Sir,

command

great 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 a

gleefully.

pff

formed

friendship

with

him,

and

gave

him many

Next morning the Muslim governor sent out to escort many* decorated boats with his Hindu minister presents.

The Oriya frontier-officer,

the Master.

too,

accompanied

Him. The Master placed His men in the cabin of a new who stood on the boat, and dismissed the frontier-officer, bank gazing at the voyagers with tears in his eyes. The Master s feet, started the governor after bowing at the flotilla,

pirates.

with ten boat-loads of soldiers as a defence against He crossed the terrible river Mantreshwar, and 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 men crowded together on coming created a sensation came and led the Master Pandit land and water. Raghav :

to his house,

with great

making their way through the press of men

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 the Kulia village shrinking from the Here in the house of Madhav-das millions had a

one night .crowd.

fled

all the view of Him, and here He stayed a week saving

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, high-born, and foremost in piety,

the support of

the

Brahmans

whom they helped with land and money.

Navadwip,

Their guru was

Nilambar Chakravarti, who treated them like his brothers. As they had formerly served Purandar

Mishra, they were Raghunath-das was the son of this Govardhan, and averse to the world from his child hood

well-known

the Master.

On the Master s coming to Shantipur after hermit,

Raghunath had come and

feet in a rapture

love.

fallen

turning

down

The Master had

His

graciously

touched him with His toe. Raghunath s father always did good turns to the Acharya who did Raghunath a favour, helping him to eat the leavings of the Master s dinner. After staying at the Master s feet for a week, he had been sent away by the Master when He went to Puri. 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

the

his

failure

Master s present

Shantipur and begged his father thus: see the Master s feet, or my soul will

"Let

visit

me go and

quit my body."

His

MASTER S ADVICE TO YOUNG RAGHUNATH

XIV]

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, 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

I go to Puri 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 advice, outwardly gave up his mania and other- worldliness, and did his proper work without being absorbed in it.

His parents were pleased at the change and relaxed their rigour.

Here at Shantipur, the Master embraced Adwaita and other bhaktas one by one and said, "Permit me, ye all, to go to Puri. As I have met you all here, you need not go to

Puri this year.

From

this

place

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 said,

after seeing in

wanted to go to Brindaban by way of Bengal, my mother and the Ganges. When I arrived

Bengal a thousand followers gathered round

riads of people flocked there to see the fun.

;

The crowd

Wherever I put up, the houses and Wherever the rested there a was sea of heads. With eye great difficulty I reached the Ramkeli village, where two brothers Rup and Sanatan came to me. They were foremost of devotees winners of Krishna s grace, outwardly royal ministers and governors, old in knowledge faith and wisdom, and yet behaving as meeker than grass. Their humility could have pierced a stony (heart). Highly pleased I gave them leave saying, It is good to be lowly and curb one s own When going away Soon will Krishna deliver you. pride. blocked the roads.

walls were broken down by their pressure.

&gt;

Sanatan spoke a riddle To be followed by a million men is not the right manner of visiting Brindaban. At :

mind the saying, and next morning named Kanai s Dancing-hall. Here at

that time I did not

reached a village

night I pondered over Sanatan s dark saying and it struck He has spoken well. With so many men following

me,

me, people will point at me 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 pilgrimage thither Instead of my going

XIV]

l8l

MAvSTER WILL VISIT BRINDABAN ALONE

there alone (as

beating drums

proper), an

is !

Shame on

army is accompanying me me O Shame on me !

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

give

me your

Brindaban.

counsel

have

how

failed

go reach Brindaban because I left Gadadhar behind here and I

peacefully

At this Gadadhar in rapture seized Wherever you are, the Master s feet and spoke meekly, and all holy there Ganges is Jamuna, there Brindaban,

thus pained him

You are going to Brindaban only to give an objectYou will do what your heart likes. The lesson to men.

places.

Spend these four months at Puri. Thereafter do as you list. Go or stay as you like. Who can prevent you?" The other bhaktas joined in and said,

rainy season is coming.

"Gadadhar

wishes,

the

has voiced our

Master

thoughts."

stayed

there

four

Yielding to their months. Pratap

Rudra was glad to hear of it.

That day Gadadhar feasted

the Master and His bhaktas.

[Text, canto 16.]

CHAPTER XV The Pilgrimage to Brindaban With the coming of early autumn the Master s mind turned to His pilgrimage.

can

visit

Brindaban.

He secretly took counsel with

you two help me, At night I shall quit my bed and

Ramananda and Swarup,

saying,

"If

escape by the forest path without taking a single attendant. If any one afterwards seeks to follow me, do you detain

him, letting none depart. Mind not the sorrow. Be of good cheer and give me leave. If I leave you pleased,

my way-faring will be happy." The two replied, "You are God and a free agent

you But listen to one request You have just now said that our happiness would ;

act your will, subject to none. of ours.

make you happy. Well, then, Sir, grant this our prayer. You must take a good Brahman with you. He will cook your food and carry yo ur pots. In the forest path you meet with any Brahman whose cooking is fit to

will not

Give us leave

be eaten.

send a Brahman along with

you."

The Master replied, "No, I shall take none of my own comrades with me. If I take one, the others will be Some sweet-souled stranger may be my com grieved. panion.

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 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. * The night before, He visited Jagannath and took the

god s

He slipped away unperIn the morning the bhaktas missed Him and ran

leave,

ceivedL

and before sunrise

about anxiously seeking Him. they

knowing such

stayed,

Swarup stopped them, and to

the

Master s

wish.

Leaving the beaten track the Master took to by-paths, and passing by the lonely forest

left of

Katak entered the jungle.

In the

He fared forth, chanting Krishna s name, moved away from the path at the In an ecstatic mood He passed through

elephants and tigers 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 was lying across the path. in abstraction trod

name

And lo

and

cried,

"Speak

The Master 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

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

there to drink.

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,

The deer

drawn by His sweet voice, and marched

CHAITANYA-CHARIT-AMRITA

1 84

with

[XV

Him on two sides, while He 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 recited the verses descriptive of the virtues of Brindaban.

Bhagabat, X.

xiii.

55.

When the Master shouted "Chant Krishna s name," the deer and the tigers danced together (peacefully) shout ing Krishna! Krishna! a wonderful sight to Balabhadra

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 all the inanimate things in the jungle of Chota

animate and

Nagpur

(Jhdrikhand)

He communicated

Krishna and maddened them with love.

the

name

In every village

that He passed through or halted in, all the men were filled If one heard the name of Krishna from His lips, he spread it to a second, the second to a third, and

with devotion.

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 ;

concealed His devotion and gave no outward exhibition of it, yet the very sight of Him, the hearing of His words,

and His power made all the people Vaishnpv. in Central Bengal, East Bengal,

Travelling

West Bengal, and Orissa,

He had delivered the people there. Now, on the pretext He came to Jharikhand and

of a pilgrimage to Mathura,

saved the ruffianly bearish people by teaching them the faith

that

springs

from

Krishna s

name.

The

wood

XV]

DEUGHTS OF TRAVELING IN WOODS

suggested

Brindaban,

every

185

looked like Govardhan,

hill

every river seemed to Him a Jamuna.

There He danced in

ecstasy, and fell down weeping.

Bhattacharya gathered all green leaves, roots and fruits wherever he found them on the way. When they halted at

village,

Brahmans would invite Him

six or seven

one supplied Bhattacharya with curds,

ghee,

Where

sugar.

;

rice,

another with milk,

there

was no Brahman

the Shudra merchants invited Bhattacharya. inhabitant, the wild He cooked vegetables, which delighted the Master. all

He kept a store of rice to last for three or four days.

the lonely parts of the jungle, where there was no human of habitation, Bhattacharya cooked that rice with soup

wild vegetables.

The picnic delighted the Master exceed

ingly and the solitude gratified Him.

Him

as tenderly as a slave,

Bhattacharya served

Brahman carrying

his

the

Thrice daily He bathed in the

water-pot and clothing. hot springs, twice He warmed Himself by the fire, as fuel

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,

journeying me gracious has Krishna been to (alleged)

hardships

to this forest path to give

Passing

forests.

He has directed me

me varied delight.

Previously

when I had resolved to visit Brindaban after seeing my mother, the Ganges and my bhaktas, and taking a party my followers faith me, and with that aim went to Bengal, and after delighting myself with the sight of those dear of

ones,

set

out joyfully with

my followers,

million

me through people joined me. Then Krishna instructed He hindered that journey and the mouth of Sanatan O Ocean of Mercy! forest this to me path. brought ;

unto

gracious

CHAITANYA-CHARIT-AMRITA

[XV

humble wretch

this

pleasure without thy

charya help."

He said,

this

embracing Bhattapleasure have I through thy

But Bhattacharya replied,

are the gracious one

taken pity on me

There can be

Then

grace!"

"All

"You

are Krishna,

am a despicable being

you you have

;

you have (deigned to) take me with and to eat food cooked by me. I am a wretch. But you, 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 ghat.

Tapan Mishra was then bathing there, and felt some

surprise on seeing the Master, as he

heard

Chaitanya

having

turned

had previously (only) hermit.

When

the

recognition became certain, he was filled with rapture, and

wept clasping the Master s feet, but He raised and embraced him. The Mishra guided the Master to the temple of Vishweshwar and Bindu Madhav, and at last brought Him to his own house, where he served Him, danced (in ecstasy)

with his garment fluttering, drank with his whole family the washings of the Master s feet, fed Him, honoured Bala

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 vShekhar, a scribe of the Vaidya caste, resident in Benares, a friend of the

Mishra and a devotee of the Master, came

there on hearing of His arrival.

As he wept at His feet,

Chaitanya lifted up and graciously embraced him. vShekhar said,

Chandra

thy grace, Master that thou hast At my first coming to Benares appeared to thy servant "Great

CHAITANYA AT BENARES I

187

used to hear nothing but the words illusion

Brahma

(mdyd) and

Here nothing was preached except

of the six systems of

expositions

Then the Mishra kindly

philosophy.

told

me of Krishna, a*d we two meditated

thy

feet.

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 except, in my house."

two devotees, stayed there for some ten will.

anywhere

Thus the Master, compelled by His days against His

A Maratha Brahman came to see Him, marvelled at

His beauty and devotion, and invited

Him, but He declined With the day.

saying that He was already engaged for the

same plea He put him off day after

day in fear of some

sannyasis joining His company. Prakashananda used to deliver

public

Vedanta to his many pupils.

lectures

The Maratha Brahman, after

having viewed the Master, described Him to Prakasha nanda thus, sannyasi has come here from "A

whose glory and power I cannot

Jagannath, 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.

marvel!

The

Narayan.

Whosoever

sankirtan.

All the marks of a great

sight

Him

convinces one

beholds

Him

that

chants

Krishna s

bhdgabat as described

in the Bhdgabat are evident in Him.

Ever does His tongue sing Krishna s name, His eyes run tears like the Ganges stream. Now He dances, now laughs, now sings and now weeps, or at times roars like the lion. The world s bene factor

He,

named

appearance, and virtues,

Krishna-Chaitanya. all

are matchless.

His

name,

To see Him

[XV

CHAITANYA-CHARIT-AMRITA

1 88

know Him as fashioned in God s mould. Hearing will not make one credit this marvellous The philosopher laughed much and scoffed at the is

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

Bhattacharya

Chaitanya s company.

hear that the great scholar

has

mad

turned

this

He is a sannyasi in name only, but

But his stock in trade of senti great wizard. do Attend to Vedanta mentality will not sell at Kashi

really a

;

not resort to

him

The companionship of the wild man

you in life and death." Grieved at these words, the Maratha Brahman left the place appealing to Krishna. His mind having been purged by the Master s sight, he came to Him and unfolded the tale of his sorrow. The

will ruin

Master smiled.

The Brahman continued,

"When

mentioned you to him, he said that he knew you.

first

When

he uttered your name in the course of his abuse of you, he thrice used the form Chaitanya without adding Krishna! me to hear him speak your name in such a con It grieved

temptuous manner.

Tell

me the reason of his conduct,

for my lips uttered Krishna s name as soon as I saw you." "The philosophers who hold the doc The Master

replied,

trine

illusion

sin

against

Krishna.

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.

one

;

there is no distinction between them

of the form of soul s bliss (chiddnanda)

;

the three are

Between Krishna s

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 xi. 269. f

Krishna s name, body, and action (vilds) cannot be comprehended by the natural senses they mani fest themselves. His name, qualities, and antics are the "Therefore

;

soul s bliss (chiddnanda) like Krishna s own form

From God comes the fuller pleasure of appreciating

delight in

Krishna s actions

man.

spiritual

"From

relishing)

(Hid),

which

attract

Vide Bhagabat, XII.

delight in

and conquer the

xii.

52.

God comes the fuller pleasure

(of

Krishna s merits, which attract the inmost spirit

of the soul.

Vide Bhagabat, I. Vi. 10. Not to speak of Krishna s feet, even the odour of the Tulsi plant captivates the inmost sense of the soul. "Therefore

Vide Bhagabat, III., xv. 43. does Krishna s name fail to rise to his lips

;

the Illusionists are mere Phenomenalists.

He has said that

I have come to Kashi with a parcel of sentiments for which

there

no customer here, and

must take it all back

Well, how shall I carry away this heavy load ? I will sell it here even for a trifle!" So saying and making that

Brahman His own, next morning He set out for Mathura.

The three followed Him, but He sent them home from a distance.

In His absence they used to meet together and

sing His praise, mad with love.

At Allahabad He bathed

in the Triveni, a.nd danced and sang in devotion before the image of Madhav. In rapture at the sight of the

Jamuna,

He jumped into it, but was hurriedly dragged out by Bhattacharya. Three days He spent thus at Allahabad saving men by imparting to them the love and name of Krishna. On the way to Mathura wherever He halted, He made the

[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 leapt into it, senseles^ with love. On approaching Mathura, He prostrated Himself in an ecstasy of devotion at the sight of the city. Here He the way,

bathed in the Vishram ghat, and bowed to Kesav s image He danced, sang, and shouted at the place of his nativity.

One Brahman

men marvelling at his fervour.

in rapture,

with Him over clasped His feet and then began to dance embraced each in danced Both love. rapture, come with The with uplifted arms. and cried Hari! Krishna! other,

spectators shouted Hari! Hari!

there was a tumult

the

;

attendant of the image garlanded the Master. Marvelling at the sight of the Master, the people said, "Such beauty

and such devotion can never be human.

Verily,

He is the

incarnation of Krishna, come to Mathura to save mankind,

because at the sight of Him men are intoxicated with love and laugh weep dance and sing Krishna s name!" Then the Master took the Brahman apart and asked

him secretly, and old.

"You

are a

Brahman, noble-minded, simple

Whence did you acquire such wealth of love?"

The man replied, "When Madhavendra Puri came here on he made me his travels, he was pleased to be my guest ;

his

disciple

revealed

the

and ate of (concealed)

Govardhan to this day." feet,

cooking.

Gopal,

who

That great soul is

worshipped

At this the Master touched his

but the Brahman in alarm fell

down at the Master s

The Master explained, You are my guru, and I am The guru should not bow to the in fear and surprise asked, "Why Brahman The disciple." "

feet.

almost a disciple to you.

do you, a sannyasi, use such language?

But stay!

Your

XV]

MASTER AS A MATHURA BRAHMAN S GUEST

IQI

fervour makes me infer that you are connected with Madhavendra Puri [by the tie of initiation]. He was filled

with love of Krishna

nowhere do we find even the savour

of such love except

jmong those connected with him." Then 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

cook

tion for me.

Vide Gita, in. 21." Though the Brahman was a Sanoria, at whose house sannyasis do not dine, yet the Puri, drawn by his truly

Vaishnav behaviour, had

initiated

and dined with him.

Now that the Master begged to eat of his cooking, the Brahman humbly said, "Great is my fortune that I shall feast you.

You are God, unfettered by rule and practice.

But the ignorant will blame you, which I cannot bear to hear." The Master answered, "The Shruti, the Smriti and all the sages are not of one opinion, but at variance with one another.

The actions of good men are for 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 The truth of religion is hidden differ from those of others. in a cave.

therefore

the

path trodden

by good

men."

the

Then the Brahman feasted the Master, to see whom citizens of Mathura came in lakhs. The Master

appeared to them outside the house, and with uplifted arms cried "Chant Hari! Hari!" The men raised a shout 14

CHAITANYA-CHARIT-AMRITA

IQ2 of Hari!

and danced mad with

love.

[XV

He bathed at the

24 ghats of the Jamuna, and was shown by that all

the holy sites

Brahman Swayambhu, Vishram, Dirgha-Vishnu,

Bhuteshwar, Mahavidya, Gokarna, &c.

Wishing to see the woods, He took the Brahman with Him and visited the Madhu-ban, the Tal-ban, Kumud and r Bahula, in all of which He sang in a fervour of love. Xhe 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.

At the

sight of Him, the animate and inanimate things of Brinda

as on

meeting with their friend. Seeing their affection the rapt Master played with them all, over

ban

rejoiced,

come by embraced

Each tree and creeper He He offered every flower and fruit Weeping, trembling, shaken with love, He

their ;

to Krishna.

influence.

in thought

Say Krishna! Krishna! The living and the inert shouted Krishna as if echoing His deep voice. Clasping shouted,

the necks of the deer

and shed tears.

He wept, while the deer trembled

The green parrot with its mate appeared

on the branches, and on His wishing 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 and the birds flew back to the branch. words, Delighted

He gazed at the dance of the peacocks, the neck of the bird reminding Him of Krishna, and He swooned away The (local) Brahman and Bhattacharya nursed Him, sprinkled Him with water and fanned Him with His cjoth. Loudly they poured Krishna s name into His The ears, (at which) He awoke and rolled on the ground. in, rapture.

brambles of the rough jungle path scratched His limbs, but Bhattacharya took Him in his lap to soothe Him.

Krishna s love 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,

the cry of

while the Master wended His way dancing.

The Brahman

marvelled at the fervour of His love and grew concerned

about His safety. His passion of devotion on the way to Brindaban grew tenfold of what it had been at Puri it ;

increased a thousandfold on seeing Mathura, and a hundred

thousand times when He roamed the woods of Brindaban.

When He was in other lands the mention of Brindaban had caused His love to well out and now He had actually ;

come to that Brindaban

His soul was steeped in love and and He and dined (unconsciously) bathed night, day

as a matter of habit.

[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 villagers wondered at the spectacle. The Master began to praise the Radha pool in love Radha is dearest to Krishna among all the milk-maids. :

So is the Radha- kunda dear (to him) as the bathing-place of his darling.

In this pool Krishna ever sported in the

water with Radha and on the bank he dallied in the rdsa dance.

Whosoever bathes once here gets from Krishna a

love rivalling that of Radha.

Radha s self

;

its

glory

The pool is charming like Radha

great like

s."

Recollecting Krishna s acts in the pool, He danced in rapture on the bank, and painted His forehead with its

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 it,

and madly embraced a rock.

In a frenzy of devotion

He proceeded to the village of Govardhan, where he bowed to the god Hari-dev, the first incarnation 6f Narayan, who 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.

How then can I get the sight of Gopal?" He remained silent over the matter,

i&gt;ut

Gopal knowing His mind, played

The god Gopal was installed at Anna-kut, a the Rajputs. Some one informed the headman of village a

trick.

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,

where the god was worshipped in secret

Brahman s house. Then they all fled, leaving the village empty. Thus did Gopal migrate repeatedly in fear of the Muslims, being removed from temple to bower or to

another village.

In the morning the Master after bathing in the Manas

walk round Govardhan. Moved to He advanced dancing and xxi. 18. X. chanting the verses, Bhagabat,

Ganga,

set

out to

rapture at the sight of the hill,

Bathing at the Govinda-kunda and other holy spots,

He learnt that Gopal had gone to Ganthuli, whither He and proceeded to see the god, before whom He danced sang in a transport of devotion. Moved by Gopal s beauty He recited a shloka and danced till the close of the day.

For three days did He view Gopal on the fourth day Gopal came away with Him, as He walked singing and dancing, and went back to his former temple [on the 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 to the devotee who passionately longs to see him and yet declines to set foot upon Govardhan. Thus did he appear to Rup and Sanatan. When Rup was too old

CHAITANYA-CHARIT-AMRITA

196

[XVI

to walk and yet longed to see Copal s charms, the god took

refuge for a month in the Vithaleshwar temple at Mathura

Muslims.

in fear of the

Then Rup with his disciples saw

him there for a month. [Rup s disciples named]. After a month Gopal went back to his temple, while Rup returned to Brindaban.

Then

the Master visited the

Kamya forest, and all

other places in Brindaban in the manner described before.

Thence 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

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

rapture touched

all

the

limbs of the child Krishna.

After dancing and singing there all day, He 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. After visiting Gokul He returned to Mathura. Here He stayed at that 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

He went to the Kashi tirtha.

He fainted away in love,

the

ground,

laughed,

At the

and on recovering

wept,

danced,

recited

RAJPUT FOLLOWS MASTER LEAVING ALL

XVI] verses,

and sang.

IQ7

In such deeds was the day spent there

in the evening He 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.

Close by flowed the Jamuna

;

cool

brgez*es blew ; 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 of Brindaban.

crowded in such numbers to see Him that He could not dance freely.

So He came back to Brindaban, and sitting

apart sang the holy names till noon.

In the third quarter

of the day He appeared to the people and advised them all to make sankirtan of Krishna s name.

Then arrived a Vaishnav, of the Rajput race, named Krishna-das, a householder living in a village on the other side of the Jamuna. After bathing in the Keshighat he

was going to the Kali lake when he suddenly beheld a holy

man sitting under the tamarind tree.

Admiring the beauty and fervour of the Master, he bowed to Him in devotion.

To the Master s query as to who he was, he replied,

Rajput from across the river. I long to be servant to a Vaishnav. Last night in sleep

a miserable householder, a

saw a vision which exactly agrees with you."

the

Master graciously embraced him, the Rajput mad with love

He followed the Master at and ate His leavings. Next morning he bore the Master s water-pot [to Brindaban] and kept His company, leaving his wife, children and home. danced crying +Hari!

noon

to the

Hari!

Akrur-tirtha

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 with our own eyes. Master smiled and remarked,

The

It is beyond doubt." "It

is all

very true."

Thus

saying on their

for three nights people flocked there,

all

return that they had beheld Krishna.

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

[apparition

Krishna

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 should Krishna appear in that lake? delusion are

your senses. see

Fools in their

making a fuss [about nothing]. Don t lose Stay at home. To-morrow at night go and

Krishna."

In the morning a quiet man came to the Master, and

He asked him if he had seen Krishna. "A

The man replied,

fisherman was catching fish in the lake with a lamp in

People seeing him from a distance mistook him Krishna dancing on the snake the boat was regarded as the snake s hood, and the lamp as its crown- jewel

his boat. for

;

True, Krishna has come to Brindaban, but it is not true Far from seeing him they

that the people have seen him.

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

XVI] A 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 cried,

not so!

Never regard this, the humblest

of creatures, as Krishna.

A sannyasi is a particle of chit,

a creature

"Say

like a single ray of light

ofrafl the six powers, is like the

Sun.

;

but Krishna,

full

A creature and the

Creator can never be equal, any more than a blazing fire

The fool who speaks of

and ^ solitary spark can be a

creature as

equal to

punished by Yama

God is

sinner,

destined to be

The man replied, "You have not the human mind. Your appearance and character are like Krishna s. In form you resemble the Son of Braja s lord complexion eclipses your yellow robe.

;

your

bright

The

musk s

in a fragrance cannot be concealed even if it is tied up so too your Godly nature cannot be kept hidden. cloth ;

Supernatural is your character, your wisdom unfathomable, the sight of you has driven the world mad with the love of Krishna.

Woman, child, old man, a Chandal, or even a

Muslim,

whosoever

once

beholds

chanting Krishna s name. others and converts the world.

you,

He becomes

dances

madly, unto

a teacher

Not to speak of seeing you,

the mere hearing of your name throws a man into a frenzy of devotion to Krishna and makes him a spiritual deliverer to all others.

Your name sanctifies even Chandals.

Super

Vide beyond description. Bhagabat, III. xxxiii. 6. Such is your glory, you have the Your form and attributes prove attributes of detachment.

human

are

powers,

your

you to be Krishna

The Master favoured these men, and they returned home wild with love. Thus did He stay a few days at

200

CHAITANYA-CHARIT-AMRITA

[XVI

Akrur, saving men by imparting to them Krishna s name. That disciple of Madhav

the

Puri

The people

every householder in Mathura.

love

invited

Mathura,

Brahmans and good men, in parties bf ten or twenty every day invited Bhattacharya, who could accept only one of The people, getting no opportunity of

the invitations.

giving

dinners,

Brahman

that

pressed

thur

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 ghat,

the

Master

reflected,

"Here

Aknir

did

see

Vaikuntha, and the people of Brindaban got a view of heaven. So saying He jumped into the water; Krishna1

das set up a loud lamentation

Bhattacharya hurried there

;

and dragged the Master out.

Then he took secret counsel

with

saying,

the

(local)

Brahman,

rescued only because I was at hand. at

Master was But if He is drowned "The

Brindaban who will save Him ?

of visitors

Here we have crowds and the plague of invitation every day. It is

not good for Him to be constantly best

plan would be

remove

Him

ecstasy.

from

The

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 with Him by the same route.

now the month of Mdgh

;

It is

we start now ,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

Tell Him

bank of the Ganges."

besought

the

Master

thus

MASTER LEFT BRINDABAN TO AVOID CROWD

XVI]

2OI

They worry

cannot bear this disturbance by the people.

When people come in the

me to accept their invitations.

morning and fail to find you, they plague me to death. I shall be happy if I follow the bank of the Ganges, and starting now reach Prayag in time for bathing in Capricorn. My mind is restless. I cannot bear [our life here]. I sub/nk

whatever

Master

the

Though unwilling

command."

may leave

pleased

Brindaban,

the

Master, to gratify His bhakta, said sweetly, I be able to repay

shall

"Never

my debt to you for your having escorted

Brindaban.

shall

your

Take me

wish.

wherever you desire." In the morninq- He bathed and became overcome with devotion

the

thought

Brindaban. Un He fell into a trance of

leaving

conscious of the things outside,

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

sight filled Him with delight.

the

a cowherd played

Suddenly He on his flute, and at once rapture seized the Master 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

His gold.

So they

tied

up the

five

and threatened

The Bengalis began to tremble only the Krishna-das was fearless and that Brahman bold of Rajput I appeal speech. The Brahman cried out, Tathan behead them.

;

to&lt;

CHAITANYA-CHARIT-AMRITA

your Padshah

[XVI

Take me with you to the shikdar.

hermit is my guru

;

am a Brahman of Mathura.

This I

have

a hundred acquaintances at the royal Court.

This hermit has a disease which makes Him fall&lt;lown in a fit. He will soon recover consciousness. tied up.,

Wait a little here. Keep us After inquiring of Him, slay us if [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,

you, and take away your horses and accoutrement. The Bengalis are not sharpers. You are rogues, as you want to rob pilgrims and to kill them!" At this the kill

Pathan hesitated.

Just

then

the

Master

came

His

senses, rose up with a shout of Hari! Hart! and danced in

rapture with uplifted arms.

His devotional cry pierced the heart of the Muslim,

who in fear released the five, so that the Master saw not the captivity of

His followers.

Bhattacharya held and

who became aware of the things around Him when He saw the Muslims. The Pathans bowed at seated the Master,

His feat and charged the five with having poisoned But He replied,

with dhuturd.

my companions. to be robbed.

"They

Him

are not thugs, but

am a begging hermit, with no wealth

Occasionally I fall into epileptic fits,

these five kindly nurse

me."

One

the

when

Muslims, a

grave man clad in black and called a Pij;, was melted at heart on seeing the Master. He propounded monotheism and one common God, on the basis of his holy book (viz., the Quran).

But the Master refuted

all

his propositions

by arguments based on the Muslim scripture, till the man was silenced. The Master continued, "Your scripture

XVI]

establishes one

MUSUM TAUGHT BY CHAITANYA common God

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

the soul of

Spirit,

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,

Men are saved by faith in

the first cause of everything. Him,, and freed from the bondage of the world only by serving

Him.

Delight in

attainment, while

Him

the supreme

human

only a particle of

salvation can give

that bliss.

The highest beatitude comes only from serving

His

After

feet.

first

insisting

knowledge and

on work,

mental abstraction, these are then set aside and the service of

Your theologians

God is laid down 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

my own

knowledge.

what are sddhya and sddhan." 1

Tell

graciously at the

So saying he fell

In repeating Krishna s name you have been washed pure from the sins of million Krishna! Krishna!" They chanted the

Master s

feet,

births.

Say

who said,

"Rise!

CHAITANYA-CHARIT-AMRITA

204

[XVI

name and were filled with rapture. The Master renamed him Ramdas. There was another Pathan named 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! toe,

and

bairdgis

The Master touched his head with His

went on His way. All the Pathans turned and were famous as "Pathan Vaishnavs." They

roamed everywhere singing the Master s Bijuli Khan became a very spiritual person every

praise,-

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

you

Prayag.

again shall we see your feet ?

It is a

may be oppressed anywhere.

Your companion,

Where

Muslim country, you 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

and does

people."

municated their faith to others, and these to others again, so

that

the whole land

became Vaishnav, just as the the South during His

Master had previously converted pilgrimage.

So walking He reached Prayag, where He bathed for ten days

at the junction

the three rivers

sun s progress through Capricorn.

during the [Text, canto 18.]

CHAPTER XVII

How the Master favoured Rup ,

Rup and Sanatan,

village of Ramkeli,

after meeting the Master at the went back to their own quarters. The

two brothers devised how to get rid of their worldly ties. They secured two priests with costly gifts, and performed

two ceremonies preparatory to a journey (purashcharan) in the mantra of Krishna, hoping thereby to attain speedily to Chaitanyate feet.

Then Rup came to his own

house by boat with much wealth, of which he distributed one half to Brahmans and Vaishnavs, one quarter to his kinsmen for their support, and laid by the other quarter

The money was lodged with good and ten thousand Brahmans, Rupees were deposited with a for paying the fine.

grocer at Gaur, subject to expenditure by Sanatan.

Rup heard of the Master s

journey

to Puri

When

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 of the Master s starting for Brindaban, as he

shape his

wanted

own course accordingly.

Gaur

Sanatan

Sultan s love for

thought

within

himself,

me is a tie (keeping me here).

"The

were only to turn angry, it will be my deliverance."

the plea of illness he stayed at home, gave up his official and discontinued his visits to the Court. work,

The greedy writers (Kdyastha) transacted the business of state (in his absence), while he at home discussed the With twenty or thirty Bhattacharya pandits he Shdstras.

[XVII

CHAITANYA-CHARIT-AMRITA

206

One day the Sultan

discussed the Bhdgabat in assembly.

one attendant

with only

suddenly

Sanatan s

entered

At the sight of the king, all hurriedly stood up,

meeting.

and seated him with due honour... The Sultan sent a physician to you,

you are staying ruined

all

my affairs depend on you, and yet

All

perfect health.

said,

who reported that you were in

home

business.

You ha.ye me what you really mean am unable to do the work.

neglecting them

Tell

Sanatan replied, by Get some one else for the purpose." The Sultan in anger cried out again and again, "Your elder brother is acting "I

it?"

robber.

has desolated

the districts

under him by killing men and cattle. ruining free

all

my affairs!"

king of Bengal

;

Sanatan pleaded, all

punish

(chdkld)

And here you are are the

"You

offenders."

At this the Sultan returned to his palace and impri soned Sanatan lest he should escape. When the king set out to invade Orissa, he asked Sanatan to accompany him.

The minister replied, are going to molest

cannot bear you company, as you

my gods." Then the Sultan set out,

leaving Sanatan in prison. When the Master set out for Brindaban,

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

crook.

thousand Rupees with a grocer there.

have

this

left

ten

to secure

Spend that your release soon, and fly to Brindaban by any way his with you can find." Then Rup went to Prayag youngest

brother,

Anupam

Mallik

Vallabh, devout Vaishnav. The Master delighted at the news.

(surnamed?)

Shri-

As He was going

RUP MEETS CHAITANYA AT PRAYAG

XVII]

2O7

to visit Bindu Madhav, lakhs of men came to meet Him,

some weeping, some laughing, some singing and dancing, others rolling on

the

ground

while

shouting

The Master; drowned Prayag

Krishna!

the

Krishna! flood

Krishna s love, while the Ganges and the Jamuna between

them had failed to submerge the land

Seeing the crowd,

Rupjand his brother stood apart. The Master was thrown into ecstasy when beholding Madhav, and danced with Men marvelled uplifted arms shouting Say Hari! Hari! at

His greatness.

His

feats at

Prayag baffle description.

A Deccani Brahman who knew Him, took Him to

his

house, where the Master was sitting down in seclusion when Rup and Vallakh came to Him. With two blades of grass between their teeth, they fell down prone on seeing Him from afar.

Again and again they rose up and verses, overcome with love at

fell

down, reciting many

the

sight

Him.

did

Graciously

the

Master

speak,

Rup, come to me! Krishna s grace passes "Rise, He has plucked you from the well of worldliall speech ness in which you were sunk. Witness the Hari-bhaktirise! :

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 [Verses]. praised Him humbly with folded palms. Then the Master seated them by Himself and asked for the news of Sanatan. Rup answered, "He is in the

king s prison. 15

you save him then only can he be

208

CHAITANYA-CHARIT-AMRITA

[XVII

The Master said, "Sanatan has been set free and will soon join us all. 11 The Brahman invited the Master to dinner. Rup passed the day there. Balabhadra released.

Bhattacharya bade both the brotherr to dinner, and the two ate the leavings of the Master s plate. in a house on the junction of the rivers

The Master lodged ;

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

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 detected the uncontrollable fervour within Then the Bhatta invited the Master, who introduced to him the two brothers. They very humbly bowed to the Bhatta from a distance, Bhatta,

Him and marvelled exceedingly.

and as he ran to meet them they receded further "Touch

not untouchable

marvelled

sinners

us!"

crying,

The Bhatta

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

;

Hearing Krishna s name incessantly on Bhatta, taking hint from the Master s winking, remarked, "Krishna s name is dancing on their tongue. They cannot be low they are the best of men. Witness the Bhagabat III. xxxiii. their

kulin."

lips,

the

;

7."

The Master, pleased to hear it, praised him much and in rapture recited these verses

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

2OQ

men -will 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

an atheist is not to be4ionoured even though learned in the Vain are high pedigree, scholarship, repetition of

Vedas.

the holy name, and austerities, in a man who lacks faith in

G&a*.

people,

a lifeless doll

are

the

dressed up only for

virtues

(Har^rbhakti-sudhodaya,

iii.

and

faithless

show

man futile.

n.)"

The Bhatta wondered as he gazed

the

Master s

passion of devotion, power, true faith, and beauty. He took Him with His followers in a boat to his own house for dinner.

Beholding the sparkling blue waters of

Jamuna, the Master was overcome by into

the

river

with

love,

and

the

leaped

They were all seized with

roar.

concern at it and hurriedly pulled Him out of the water.

He began to dance on the boat, which rolled right and left

under His weight and shipped a good deal of water,

being ready to sink.

His love was uncontrollable

;

still

in the presence of the Bhatta the Master checked Himself, as

His transport was inopportune, and disembarked at the

Ambuli

ghat.

The anxious

Bhatta,

after

keeping

His

company at bath, brought Him to his own house, gave

Him a fine garment, washed His feet and poured the water on the heads of himself and his family. He clothed the Master in a new waist-band and dhuti, and adored Him with

scents,

flowers,

incense

cooked and the Master dined

Rup and dinner.

;

and

lights.

Bhattacharya

so did Rup and his brother

;

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

[XVII

own dinner and came

Master, the Bhatta despatched his

back to His feet.

Now came

there

Upadhyaya,

Raghupati

great

As he Bihar (Tirhut). fixed mind "Be him with Master the thy greeted bowed,

scholar and Vaishnav of north

At the Master s request he

the Upadhyaya.

the great delight

Krishna,"

verses

recited

composition describing Krishna s deeds.

The Master had a transport

own

his

[Verses.]

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 excellent?" of the black complexion?" is

the best of

maturity,

"Adolescence

adolescence?" is

the

only

the best abode

The poet answered, "Mathura is

"Which

cities."

The poet replied,

"Where is

"Black in the best of colours."

the best age

The

age

fit

Upadhyaya for

our

boyhood, replied,

meditation."

do you think is the best among emotions?" "Love The Master re is the highest of all emotions (ras)." marked, "Thou hast taught me the true lore", and then "Which

Madhavendra Puri s verses (embodying the above answers). In rapture He embraced

in a

tremulous voice recited

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

see

Him, and

Krishna.

Vallabh

With his two The villagers

His sight became

Bhatta

stopped

the

Brahmans who were inviting the Master, saying, I must holy man jumped into mid-Jamuna in ecstasy.

"This

not detain

Him here, but convey Him back to Prayag.

XVII]

RUP AND SANATAN S LIFE AT BRINDABAN

Invite Him there, if you list." Master across in the boat.

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,

He imparted to Rup all He had learnt from Ramananda, and infused (His own) force into Rup s heart, in order to make him a

the conclusions of the Bhdgabat.

the cfoctrines

perfect doctor of Vaishnav theology.

(Verses quoted from

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."

pilgrims would sleeping

every

Then praising the two,

answer, night

"The

under

two a

are

the returned

living

different

homeless,

tree.

In the

Brahman houses they get coarse food, in contrast with the -sweetmeats they formerly fed upon. They chew dry bread or gram, leaving all enjoyments.

In their hands is

the beggar s gourd, they are wrapped in tattered quilts they speak of Krishna, chant his name, dance, and exult.

;

Throughout the day and night they recite Krishna s praise, and sleep for two hours, and sometimes, absorbed in the passion of charting the name, they deny themselves even that short sleep. At times they compose works on bhakti , hear discourses about Chaitanya, and meditate on Him." These words greatly pleased the Fathers of the Church.

What wonder

[that

such

should

Chaitanya s grace was on them?

their

life],

when

212

CHAITANYA-CHARIT-AMRITA

[XVII

Thus passing ten days at Prayag, the Master taught Rup and inspired him with strength, adding, "Listen,

Rup

to the signs of a bhakta,

which

shall

in brief sentences, without going irito detail.

describe

speak to you onlv 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 I

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! if -we admit that bodied beings are

limitless, eternal and omnipresent,

then we cannot maintain

the law that they are subject to you.

Then the creatures,

though subject 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.

(Bhagabat,

X. 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 by the Vedas and disregarding piety. Aoiong religious people many are devoted to work [as the means of salva For ten million men devoted to work we have one tion]. devoted to knowledge, and therefore superior to the

Among ten million men devoted to knowledge we have only one liberated soul. And among ten million former.

RIGHT METHOD OF GROWING BHAKTI

XVII]

213

liberated souls hardly one devotee of Krishna

found.

The bhakta of Krishna is passionless and tranquil, while those who covet enjoyment, salvation or siddhi are per turbed.

Witness the Bhagabat, VI. xiv 4.

roving through the universe, lucky is the man who gets the seed of the creeper of faith (bhakti) through "In

grace of his guru and Krishna.

He sows the seed like

a gardener, waters it with hearing and chanting [the holy

name j

the

universe, passes

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,

the gardener on earth carefully covers the elephant of sin.

uproots or tears

But if parasites,

it,

to save

from

or forbidden

slaughter of living beings,

of gain or fame, adhere to the creeper, sites flourish

like love of enjoy

ment or salvation and countless other things, practices like rubbish,

Then

leaves wither.

its

thirst

then these para

from the watering, while the main creeper s

then will Cut off the parasites first growth When Brindaban. the main branch reach the heavenly is

arrested.

;

the mature fruit of love drops down, the gardener tastes it,

and proceeding up the creeper he reaches the wishingThere (in Vishnu s heaven) he tends the wishing-

tree.

tree,

and

blissfully tastes the juice of the fruit of love.

the highest fruit, the supreme human bliss, in comparison with which the four human attainments are as

That

straw

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

pure

Its signs are described in the

Narada-pancha-ratra and the Bhagabat, &c.

III.

xxix. 10

one desires enjoyment, salvation, &c., he cannot kindle love, even by means of devotion From (sddhan). "If

the culture of bhakti ardour is born it

called love (prem).

called

sneha,

bhdb,

just as

when ardour deepens As love grows it is successively ;

man, pranaya, rdg, anurdg, bhdb, fnahdwe have successively cane-seed, sugarcane

juice, molasses, sugar,

and fine sugarcandy.

the enduring forms of bhakti in

All these are

Krishna, if they are joined

by provocation and addiction of mind. When the spiritual (sdtwik) and extensive (byabhichdri) emotions mingle together, bhakti in Krishna taste,

and

just as curd,

camphor,

becomes a veritable nectar in

when mixed with sugar, ghee, pepper,

becomes deliciously sweet. In different (rati) assumes different forms, viz.,

bhaktas the inclination

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 the

comic, 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 and other [cow-boys] and in Bhim and Arjun of Hastinapur. ddsya mood.

MOODS OF BHAKTI ANALYZED

XVII]

215

The bhaktas of the bdtsalya mood are father, mother and other elders. Of the madhur mood of bhakti, the exam ples are chiefly the milkmaids of Brindaban, queens, Lakshmi and countless others.

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. ardour

"Again,

(rati)

Krishna

for

any consciousness of his Godhead, while at Mathura, Dwaraka, Vaikuntha and other places the former prevailed.

Godhead is predominant, love the way of pure ardour whereas [for him] it is openly shown. when even Godhead his to is disregard

Where

sense of

the

his

contracted

;

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

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,

When Krishna jested with Rukmini, she became

xi. 41.

mortally afraid lest he should quit her. bat,

X. Ix.

Vide the Bhaga-

23.

pure love called kebald (unmixed) ignores his divinity, and in case it does recognize him as God, it dis "The

avows its loving connection with him. Vide the Bhagabat, X. viii. 35, ix. 12, xviii. 14, xxx. 32, xxxi. 16. "The

nature

shdnta

ras

Krishna

consists

and

fixing

recognizing the true the mind on him only.

Krishna has himself said, Devoting the mind exclusively Vide the Bhagabat, XI. to me is the virtue of shama. xix. 33

2l6

CHAITANYA-CHARIT-AMRITA

[XVII

Shama consists in fixing the mind on me control of the organs of the senses ; titikshd of

sorrow ; and dhriti

tongue/ "It

what

checking

;

dama is

endurance

rises

the

&lt;

the duty of a shdnta votary to give up thirst

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

Krishna and conquest of desire are the

of a shdnta bhakta.

All

the

five

kinds of

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.

votary s attachment to he has only acquired

Krishna is like an odourless flower

;

God s nature, as the supreme spirit and The ddsya mood better developes the cognition

a true sense of

divinity.

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

trust

Krishna].

has

i.e.,

The sakhya ras possesses these two

absolute

service is

plus service,

merits

In ddsya Krishna s

marked by honour and glorification

;

sakhya

by reliance. "A

him

sakhd bhakta

sits

on Krishna s back, or carries

on his shoulders, or has a

serves Krishna and at times

The

chief characteristic

mock fight ? with him

;

makes Krishna serve him!

the sakhya ras

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

held equal to the bhakta s self

;

hence

CUMAX OF THE STAGES OF BHAKTI

XVII] this

ras captivates the good.

217

In the batsalya ras there

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 care.

;

This

nectar ras, therefore has four qualities, and is like

madhur ras all the above four qualities are to them present in a heightened form, and in addition his or him the votary serves Krishna as a lover offering "In

the

her own person.

All the

Here five qualities are present.

the madhur, just [four] emotions find their synthesis in five elements of the the case as in (sky, air, light, water

and earth) the attributes of the first four are all united Hence is the madhur ras of wondrous deliin the fifth. ciousness.

This

emotion

has

been

described.

fully

While meditating, Krishna will Through Krishna s grace, even an

Reflect how to spread it.

illuminate your heart.

ignorant man reaches the farthest shore of the emotions." So saying the Master embraced Rup and started for

Benares next morning. Rup begged leave to accompany Him as he could not bear the pang of parting. But the

Master objected,

"Let

You are

me lay down your duty.

Thence now within easy reach of Brindaban go return to Bengal and join me at Puri." After giving him Rup fell down a (parting) embrace the Master embarked. him to his took Brahman Deccani The a swoon. there in ;

house.

there.

When met Him

Then Rup and his brother went to Brindaban. the Master reached Benares,

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. ;

Bhattacharya. "Grant

After the feast Tapan Mishra begged Him,

me kindly one favour that I beg of thee.

as thou stayest at Kashi do not dine

So long

anywhere except in

my house." The Master accepted his invitation as He knew that He would stay for a week only and would not dine with hermits. He lodged with Chandra Shekhar. The Maratha Brahman and many good men Brahman and Kshatriya castes visited the Master. -canto 19.]

the

[Text,

CHAPTER XVIII San at an meets the Master and is taught of God s forms 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 read in the Quran.

tion. Formerly I had done you good turns now show your gratitude by reliasing me. I offer you five thousand Rupees. Accept the sum, and by setting me free gain ;

both

off,

money and religious merit." The Muslim replied, "Hark you, Sir, but I fear the

Sultan."

back,

can

let

you

"Fear

He has gone comes him that when Sanatan was sent to the bank

not the Sultan. tell

Sanatan rejoined, to Orissa. If he

of the

Ganges to ease himself, he jumped into the river, sank down with his fetters, and could not be traced after

much search.

Fear not,

I shall not live in this country,

but turn darvesh and go to

was still reluctant.

Mecca."

The Muhammadan

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

[XVIII

convey Sanatan over the hill by his own servants at night and asked to prepare his meal in the meantime. to

With marks of honour he gave him rice. in the river, broke his two days

Sanatan bathed and fat*, reflected, "Why

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

Sanatan

rebuked

this deadly thing

him saying, with

"Why

have you brought he gave the

Then

yourself?"

seven pieces to the land-owner and sweetly said, "Take these from me and honestly conduct me over the hill. I

am a run-away from the king s prison and cannot take the You will acquire merit if you help me

Telia Garhi road. to cross the

hill."

The

land-owner

replied,

knew

before that your servant had eight gold pieces with him,

and

had

murder you at night for the money. you have told me of the money, and so I have been saved from the sin of murder. I am I

determined

It is well that

so pleased that I shall not take the coins, but guide gratis for the sake of

But Sanatan urged, for the

you

merit."

one else will murder me and save my life." Then the

"Some

money. Accept land-owner sent four footmen of his own, who led Sanatan it

across the hill by the forest paths from the hill Sanatan asked Ishan,

night.

Emerging

know you have still

something left." "Yes, one gold coin," answered Ishan. Sanatan said, "Return home with So, leaving him, it."

the holy man set out alone, a bowl 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

Sanatan replied,

rags."

linger a minute here.

Help me

"No,

shall not

cross the Ganges,

shall

go away at once." Shrikanta with care gave him a Bhutia blanket and ferried him over. Sanatan in time reached

hear

the

Master s

Benares, where he was glad arrival.

Going to Chandra Shekhar s house, he sat down at the The Master, gate. knowing it, told Chandra Shekhar, "There is a Vaishnav at the gate. Bring him Chandra Shekhar reported to the Master that there was no Vaishnav but in."

only a

darvesh at the gate.

him

in."

Glad

The Master replied,

be called,

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 "Touch

me not!

faltering voice,

touch

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 cried, "Touch me not, Master!" but the Master answered, touch you to purify myself. Through the strength of side

stroking Sanat%n s body with His

Patna, was the seat of the governor of Bihar on behalf of the

of Bengal.

(Riyaz-us-salatin,

Eng.

tr.,

134 n.)

Sultans

CHAITANYA-CHARIT-AMRITA

222

[XVIII

your faith you can cleanse the whole universe. the Bhagabat, I.

xiii. 8,

VII.

ix. 9.

Witness

By seeing, touching,

and praising a bhakta like you, all my senses are gratified, as the scripture asserts. xiii.

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 !

found is the ocean of his mercy.

know not Krishna. effected

recognize

Sanatan objecte d, r

your

grace

having

my deliverance." Then at the Master 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

invited him, the Master adding, "Go, and shave Sanatan, yourself," telling Chandra Shekhar to take away the rags of Sanatan. They made him bathe in

Tapan

new gar

the Ganges, and Chandra Shekhar gave

him

ment, which he refused to accept. was delighted exceedingly.

this

the Master

After His noon-day prayer,

Sanatan to dine

the Master went

Tapan Mishra s

house.

with

As He

sat

down to His meal He ordered the Mishra to serve Sanatan also,

but he replied,

You

dine

first.

"Sanatan

shall give

has some rites to perform.

him your

prasdd."

After

The Mishra gave Sanatan His leavings and offered him a new cloth, which Sanatan de dinner the Master rested.

clined to accept, asking instead for one of the Mishra s

old clothes.

So the Mishra gave him an old cloth, which

he cut into a waist-band and wrapper. Sanatan was introduced by the Master to the Maratha

XVIII]

SANATAN DISCARDS HIS FINE BLANKET

223

Brahman, who gave him a general invitation to dinner during the whole of his stay at Kashi. But Sanatan de clined saying,

shall rove (begging alms) like the bee.

Why should 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

disapproved of it. So Sanatan planned to get rid of the When he went to the Ganges to perform his

blanket.

noon-day rites, he met a Bengali drying his quilt, asked him to exchange it for his blanket, as a favour.

and

The

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

The Master remarked,

tale.

have

thought

it.

Krishna, who has delivered you from attachment to earthly goods, cannot have left a remnant of that attachment in

No good physician leaves even a trace of the dis ease unremoved. You were living on alms from door to

you.

door, and yet there

back the

It spoiled

beholders."

was a three Rupee blanket on your

your virtue and made you a mock unto Sanatan replied, "He who has released

me from worldly ties has also cured this last remnant of worldliness in me."

&gt;

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 my

life,

plunged in the well of vile worldliness. I know nothing of my own good or evil, but I have held as truth whatever

was approved in vulgar practice.

As you have graciously saved me, tell me of your grace what my duties are. Who

am I? Why are the three afflictions (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 confirm it.

are a proper agent for preaching bhakti. Listen

to all the truths as I tell "The

The

soul of

tatasthd

them in due order

man is the eternal servant of Krishna.

power

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,

the Bhagabat, XI. "When

iii.

ii.

35.

the Gita vii. 5 and 14, and

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

just as a criminal is "If

to Krishna, he is saved, he gets rid of illusion.

labouring

under

illusion

remembers

not

A creature

Krishna.

Krishna kindly created the Vedas and Purans.

He makes

himself known through scripture, guru, and the soul

;

and

man* comes to realize Krishna is my lord and saviour.* The Vedas treat of Relation, Epithet, and Needs that ;

Relation is the attaining of Krishna, faith is the means of this attainment,

the epithets are his names

;

love

the

(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 man and seeing his misery said,

Why are you so poor?

Your father has left

He died elsewhere and therefore could not inform you of it. At these words the man began to hunt you a large legacy. for his treasure.

In the same manner

Purans instruct men about Krishna seer

the source, the treasure

the

Vedas

and

The counsel of the the consequence.

his own knowledge the man could not attain to his father s

treasure

the seer had to tell him the method of discover

Here lies the treasure. ing it hornets will rise and not money. :

will

show itself and hinder you.

ings will discover a up.

If you dig in the south, If you dig west a gnome

In the north your digg dark serpent, which will swallow you

But by digging a little on the east side you will get

the pots of treasure.

Similarly the Shastras assert that

leaving work, knowledge and abstraction (yog), one can Vide the Bhagabat, influence Krishna by faith alone.

XI.

xiv. 19

& 20.

226

CHAITANYA-CHARIT-AMRITA

[XVIII

Therefore is faith the only means of gaining Krishna, and it is described in all Shastras as abhidheya. As wealth gives pleasure and drives

away sorrow of itself, so bhakti when love is turned to

kindles love of Krishna, and

Krishna

man is freed from bondage to the world.

fruit of love is not riches or the cessation of re-birth, its

The but

chief object is the enjoyment of the beatitude of I6vmg

[A long discourse on Krishna s forms, omitted in the second edition.] [Text, canto 20.]

CHAPTER XIX On the sweetness of Krishna s attributes ^

thus

Master

{The :

continued

"od

Sanatan

teaching

His all-embracing form dwells in the highest

The diverse Vaikunthas are beyond

Space (pam-byom). count.

His

]

The

extent of each

Vaikuntha

Ananda inspired by

millions of miles.

millions

chit

and

the All of [His] attendants are filled with the

Vaikunthas.

six attributes (aishwaryya).

Space are His retinue

;

fills

all

The endless Vaikunthas and

above

all

them

Krishna s

Heaven, like the seed-pod of the lotus.

Thus, [Krishna s]

six

[His]

attributes are

[only]

places

incarnation.

Even Brahma and Shiva cannot count them, what to speak of men? Vide the Bhagabat, X. xiv. 21, Brahma s hymn to Krishna.

Krishna s

"Thus

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

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

comprehend His

exploits,

even

228

CHAITANYA-CHARIT-AMRITA

[XIX

when He incarnated himself in Brindaban. At one and the same time He created the natural and the

of the time

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, clothes and ornamems, all rods, pipes, horns, assumed the form of the four-armed Lord of Vaikuntha,

their

each with a separate universe, and Brahma adored him. From the body of one Krishna all these appeared And !

moment they all disappeared in that body

after a

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! "Many

them?

are the glories of Krishna

Think

Brindaban

the

wondrous

;

who can know

of the place the Shastras speak of it as 32 miles in extent,

quality

and yet in one corner of it the embryos of the universe Krishna s divine power is boundless beyond

floated

calculation."

The Master, Himself the ocean of divine attributes, was seized with ecstasy in speaking of Krishna s divine His mind became absorbed in the subject and attributes ;

He lost consciousness. ii.

21,

and expounded it, relishing with delight its sense.

"Krishna is

He (then) recited Bhagabat, III.

the Supreme Deity,

God Himself.

greater than He or even equal to Him.

None else Brahma

Vide

KRISHNA THE SUPREME DIVINITY

XIX] v.

Samhita, creation,

Krishna

Brahma, Vishnu, and Shiva, the lords of all and obey destruction], [preservation, i.

He is their suzerain.

;

22Q

Vide Bhagabat, II. vi. 30.

"Hear the meaniifg of the phrase unequalled 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.

Lord

tile

And

universe.

who is supreme

Krishna,

they

yet

are

mere

them].

[over

particles

Brahma

Vide

Samhita, v. 54. interpretation

"This

esoteric

sense.

Listen to the

only external.

The *Shastras speak

three

abodes of

in Krishna, viz., Antahpur, Golok, and Brindaban, where friends and which [last] ever dwell [His] parents ;

He manifested His sweet attributes,

tenderness,

mercy,

&c where the illusion of yog was His bondmaid, and 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 and there the

(ananta).

The Vaikunthas

rooms and

attendants (even) are full of the six attributes.

are

endless,

Vide Brahma Samhita, v. 49, [and other Sanskrit verses]. "Below

His external abode, beyond the Birajd,

where the unhierses are endless, and the rooms are illimit The It is named Devidham, where creatures dwell. able.

Lakshmi

the

Universe nourishes

;

illusion

dwells

there as His slave. "In

these

Supreme Lord,

three viz.,

places

Golok,

the

Supreme Space,

and

does Krishna the

dwell

CHAITANYA-CHARIT-AMRITA

230

The region where He manifests His chit power

Nature. is

[XIX

Three- fold

the

called

Divinity

(tripdd

aishivaryya),

whereas the places of the display of His power of illusion are called One-fold (ekapdd)

Three-fold

"The

Divinity

Krishna

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

All

(chira-loka-

One day Brahma came to Dwaraka to see Kri3hna; the porter took the message to Krishna, who asked Which Brahma? What is his name? The porter returned and asked Brahma, who replied in amazement, Go, tell him, pdla).

it is the four-headed father of Sanak After taking Krishna s permission, the porter introduced him. Brahma .

himself at Krishna s honour and reverence and asked

prostrated

visit.

Brahma replied,

feet,

for

who showed him the

reason

his

I shall tell you of that afterwards.

What did you mean What Brahma other than

First solve one problem of my mind.

Which Brahma?

by asking

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

beyond the power

milliard,

counting.

with millions of millions of heads.

Rudras came

Indras appeared with

millions of eyes.

At the sight the four-headed Brahma

became

senseless,

a hare surrounded f by

a herd

Brahmas prostrated themselves elephants. before Krishna s seat, which was touched by their crowns. All

None can

these

[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

XIX]

KRISHNA S POWER OF INFINITE CREATION up a sound,

of the Brahmas, set praises of

His seat

231

the crowns recited

With folded palms, Brahma Rudra

Lord! Great hymned Krishna thus.: Oh is thy mercy to us, a% thou hast shown us thy feet.

and other

deities

thou hast called and accepted us as our good fortune and we shall place thy behest on our Bid slaves. us, thy Krishna replied, I longed to see you, and so heads. !

Have you any Be ye all happy They said, Thanks to thing to fear from the demons?

called you all together.

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.

Krishna s feet, saying, I have to-day witnessed an example of what I had previously known fpr certain in my mind. Vide Bhagabat, X. xiv. 36. This universe, though 500 million "Krishna replied,

.at

hence you have four Other universes are a thousand million, a

leagues in extent,

heads only.

very small

;

lakh kror, or even a kror kror leagues in extent, and their

Brahmas have^ heads proportioned &gt;do

these

I uphold the whole system of universes.

fold divinity cannot be measured.

three-fold

divinity?

Thus sizes. Even my one

Who will measure my

saying

Krishna

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

[XIX

means the three regions 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

the lord.

The guardians of directions in all

the aforesaid universes, and the eternal guardians of crea

bow to Krishna s sefct, In His own touching it with the jewel of their crowns

tion in Ananta and Vaikuntha,

chit

power Krishna dwells called

ever.

This property of* chit-

the six divine attributes

power Lakshmi in the form Vedas declare Krishna is

all

supreme

God

;

it is

also styled

Hence, the Himself. I cannot bliss.

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 Discourse on Devotion as the Aim J

Master

[The

thus] *

continued

His

address

Sanatan

The Vedas teach that Krishna is the sole Essence.

Now let me speak of the signs of the aim (abhidheya), from which one can get Krishna and the treasure of All the Shastras speak of faith in Krishna

Krishna s love.

Hence ftie sages declare, We know for certain that thou, O Lord, art our refuge, because the mode of thy worship that Mother Shruti lays down in answer to our questions, is also indicated

as the aim. (

by Sister Smritis and Brother Purans*. "This truth is taught by the Monist

Krishna

God Himself

Swarup power

;

that

school

He 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.

The

ever liberated* are

ever

eager

for

Krishna s feet; they are named Krishna s followers and they enjoy the bliss of serving Him. The ever fettered are ever excluded from Krishna, and ever feel the suffer ings of Hell that reason

;

them for the three internal agonies scourge them they ;

are kicked at

the Fury, Illusion, ever torments

;

by Lust, Anger [and other deadly

sins]

234

CHAITANYA-CHARIT-AMRITA

whose slaves they

are.

If in

the course

[XX 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).

;

Worthless are the

fruits of other

yog, and knowledge,

as work,

bliss of bhakti ; the

comparison with the former cannot give us Krishna unless

we have bhakti in Him. 16.

iv.

Knowledge

salvation

;

vii.

Vide Bhagabat I. v. 12 and II.

dissociated from

bhakti cannot give but a man devoted to Krishna can gain salvation

without knowledge. Gita,

kinds of devotion, such in

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

"Creation,

fact

;

adores Krishna and serves his guru, he is released from the meshes of Illusion and attains to Krishna s feet. If,

while observing the rules of his caste, a man does not adore Krishna, he will be plunged in hell in spite of his

doing his caste-duties.

The votary to

Vide Bhagabat, XI.

knowledge imagines that he has attained the condition of one liberated even in earthly life* ;

but in truth his mind cannot be purified without faith in 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. Krishna.

;

13.

Even if a man prays once saying /Krishna I am

thine,

he is saved by Krishna from the bonds of Illusion.

the seeker after enjoyment, salvation and attainment

(siddhi),

wise,

Vide Bhagabat,

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,

335:

adoring me he is What a great fool is he, in thus begging for poison instead of nectar I am wiser, why then should I grant this fool [his coveted] earthly pleasures? I^et me give him the nectar of my feet, so that he may forget earthly joys/ Vide Bhagabat, V. xix. 28. If a man adores Krishna even for fleshly lusts, arguing,

soliciting for material joys.

he [soon] longs to abandon his desires and become a slave* of Krishna. In going through this worldly life,

some

are fortunate

enough

to gain salvation;

just as

log of wood drifting down the current now and then lands

on the bank. luck some

Vide Bhagabat, X. xxxviii.

4. By good men s bondage to the world is 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 teaches him as his guru seated in the heart.

man,

Vide Bhagabat, XI. xxix.

If in the

company of holy

men a man feels inclined towards bhakti in Krishna, he gets love, the fruit of bhakti, and is freed from the world.

Vide Bhagabat, XI. xx. the noble a

Save through the favour of

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.

panionship of the holy. to, it

All Shastras recommend the com As soon as such society is resorted

gives success in everything.

Vide Bhagabat, I. xvii.

The gracious Krishna, in addressing Arjun [in the Gita], has laid down instructions for the salvation of 13.

mankind.

Vide the Gita, xviii. 64 and 65. had first commanded the Vedic religion, work, yog, and knowledge. After these had been observed, "God

CHAITANYA-CHARIT-AMRITA

[XX

He finally commanded bhakti, which superior [to the former]. [latest]

If,

must, 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 g. unquestioning faith. If one adores Krishna, it is equivalent to his all

the prescribed ceremonies [of religion]. IV. xxxi. 12. "Men

doing all Vide Bhagabat ,

who have shraddhd are qualified

and are ranked as superior, average, and

for

bbakti,

inferior, accord

ing to the quality of their shraddhd.

He whose shraddhd confirmed by listening to the reasoning contained in the Shdstras is a superior entitled vo bhakti and he is

liberated from the world. in

spite

average

his

He whose shraddhd is strong of shastric arguments, is

ignorance

entitled to

bhakti

;

he,

too,

He whose shraddhd requires a visible object [of is

an inferior

entitled to bhakti

9 ;

in time

very fortunate. adoration]

he will advance

to the stage of a superior

bhakta. There are different grades of bhakti, according to differences of ardour and passion, as has been described in the eleventh skanda of the Bhdgabat, (XI. "All

ii.

43-45).

the high attributes are found in the person of a

Vaishnav, because Krishna s bhaktas.

(Ibid,

xviii.

attributes

spread

His

The

12). following qualities they cannot be exhaustively named, I only take a rapid view he is compassionate, spiteless,

mark

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 controlled,

diet,

self-

honouring others and yet not proud himself,

XX]

STAGES OF VAISHNAV S SPIRITUAL EVOLUTION

237

grave, tender, friendly, learned, skilful and silent.

Vide

Bhdgabat, III. xxv. 20, V. v. is

The society of holy men

the root of the birth of devotion to Krishna (Bhagabat,

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.

;

proved by the case of Uddhav.

Vide Bhagabat, III. ii.

The helpless and the refugee [among devotees] have same characteristics. Then comes resignation in.

23.

the

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

;

ever an end

kindled

and

praise],

bhakti

religion,

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 a natural

the desire

[heart s]

inclination.

[for Krishna]

adores

[XX

CHAITANYA-CHARIT-AMRITA

238

Him in obedience to the bidding of the Shastras

;

such

bhakti is called regular (baidhi). It is the

King!

duty of the men who seeks liberation akaut God, the universal

to hear, to praise, and to meditate

Soul,

supremely Beautiful, and the Liberator (Bhagabat, II. i. 5. and also XI. v. 2.)

the

bondage.

modes of cultivating bhakti are many I shall you briefly of the chief of them: [they are]

"The

only

from

tell

;

taking refuge at the feet of the guru, initiation, service of the guru, inquiry into the true religion, following the path of saints,

renunciation

enjoyment

out

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 of the moon, reverence to foster-mothers, fig trees, kine, Brahmans and Vaishnavs, shunning from a distance all offences against adoration and the holy name, abjuring the company of non-

Vaishnavs, taking only a few disciples, avoiding the study and exposition of too many books and arts, looking at loss

and gain as alike, control of grief and other passions, abstention from abusing other gods and scriptures, never about Vishnu or Vaishnavs nor to village gossip, giving no shock by thought or speech to any listening

scandal

creature

that

lives,

keeping

God

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 is dear to one s own self, meditation, and serving Him. "The

Krishna

service of the following

four

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 all

"Direct

days

in the

company of bhaktas.

Ever fly to him for refuge,

celebrate Kartik and other bratas.

are the sixty-four modes of

"These

The five chief of them are

(i)

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

When the mind has become steady, the wave of

many.

love surges

Many bhaktas have

[in it].

success by following one mode only.

bhaktas cultivated many modes.

attained

Ambarisha and other

(Vide Bhagabat, IX.

iv.

The man who by renouncing desire adores Krishna

15-17)-

in obedience to the injunctions

of the Shastras, is not indebted to the gods the Rishis or the manes of his ances

(Bhagabat t XI.

tors.

37).

feet rejecting sJiastric rites,

ation

for

forbidden

He who adores Krishna s

feels

nevertheless no tempt

Even if he commits a sin unwittingly, Krishna purifies him and he need not practise penance

for

it.

sins.

(Bhagabat,

38).

Theological

knowledge and monachism are not at all necessary means 17

CHAITANYA-CHARIT-AMRITA

240

[XX

of cultivating bhakti ; Krishna s society gives inoffensiveness and discipline. Vide Bhagabat, XI. xx. 31. "Hitherto

have held

bhakti in accordance let

with

forth on the

the

sfastric

cultivation

Now,

teaching.

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 who cultivate

rdgdnuga ( inclination-led ). A passionate long ing for the object of desire is the swarup characteristic of

it are called

inclination (rag)

tatastha

;

absorption in the object of desire

feature

The

nature

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

Him incessantly. In the path of inclination he takes Krishna as the object of his chief

serves

emotion,

as master, comrade, child or sweetheart.

(rdg), viz.,

(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]

"Listen

now, Sanatan,

love, the fruit of bhakti, the hearing of which gives know

ledge of

the

spirit

When passion

bhakti.

(rati)

Krishna is deepened it is called prem (love), the permanent form of bhakti in Krishna.

swamp

and

tatastha.

It also

has two aspects,

viz.,

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 name. From the attainment of bhakti, all his troubles are

removed, and as a consequence

of the latter,

his faith

becomes constant, which gives him a taste for the listening and [hymning of Krishna s name]. From taste (ruchi)

comes strong inclination (dsakti), which gives birth to the sprout of passion for Krishna in the soul.

emotion

deepened,

takes the

name of

When this love

(prem).

That love is 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, I. Rati-bhakti,

n, Bhagabat I. xix.

disturb his mind.

Such

13).

No earthly affliction can

man

without communing with Krishna.

never wastes his

time

He never fears [attack

by] enjoyment, material success, or the objects of sensual (Bhagabat, V. xiv. 42). Kven the noblest

gratification.

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

[for

with

union

Krishna].

Ever

does he relish the work of singing Krishna s names, and ever engages in it.

At all times is he addicted to holding

forth on Krishna s charms.

Everodoes he reside

at the

Krishna s exploits. of rati for Krishna. "So far I have described the marks

scenes of

Now let me describe the characteristics of love for Krishna. Even the wise

fail

comprehend the speech,

acts

and

gestures of the man whose heart is full 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 molasses, 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, stages in the development subject,

rati is of five

bdtsalya,

and madhur.

(bhdb)

have

five

kinds

of love. viz.,

relation

to its

permanent emotions flavours, which delight the

These

different

shdnta, ddsya, sakhya,

five

bhakta and over-power Krishna.

The permanent emotions

of love etc., on meeting with the proper ingredient, mature in the form of Krishna- bhakti ras.

(bhdb) on being mingled with ras

The permanent emotion is

changed into these

bibhdba, anubhdba, sdtivika, byabhichdri ; just as on being mixed with gur, black pepper, and camphor, curd,

four,

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 flute,

etc.

Anubhdba is stimulated by smile, dance and

Stupor and other sensations are included in sdtwika anubhdba. Byabhichdri is of 33 kinds, such as delight,

sonjr.

rapture, &c.

MASTER EXPLAINS RAS TO SANATAN

XXI]

243

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 for Krishna) "Krishna,

the darling of Braja s lord,

lovers, while the lady

the chief of

Radha is at the head of mistresses.

Krishna s qualities are endless, even a single one of them when* unfolded can soothe the ears of a bhakta Countless are Radhika s qualities,

which 25 are

the principal ones, which have conquered Krishna lover and his mistress are the themes of two

"The

and

rasas,

foremost

the

Krishna.

Similarly,

servant,

in the

sakhya

the

ddsya

class ras,

a comrade,

Radha and

are

the subject

bdtsalya the

in the

parents. "This

ras is tasted only

by Krishna s bhaktas ; those

who are not devoted to Him have not the lot to enjoy it

Before

this,

Allahabad I discoursed on ras and

inspired with my power your brother

Rup Goswami.

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 tures of the creed of bhakti."

Thus 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

the

ii.

metaphorical

inter

pretations (siddhdnta) of all the acts of Krishna s life} and

the

Master

clasped His

explained them. At last Sanatan and biting a wisp of grass in sign of

clearly feet

CHAITANYA-CHARIT-AMRITA

244

abjectness prayed to caste,

taught

Him thus

and the servant of the unclean.

me theological

knows not

expositions

[XXI

am a wretch, of low And yet thou hast

which even

Brahma

My despicable mind 6annot contain even a

drop of this ocean of exposition that thou hast poured into it. Thou canst make even the lame dance, if so single

thou wishest. Lav thy feet on my head and pronounce on me the blessing that all that thou hast taught me may

become bright within me. power!"

And

May I derive power from thy

Master

the

blessed

him

accordingly.

[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

on hearing of it, has been seized with "My mind, wonder and curiosity. If thou tellest it [again] graciously,

am my ears will be charmed." The Master answered, mad man Sarvabhauma took my mad words for truth. "I

a I

;

do not remember what ravings I uttered in his house.

But should your company inspire me I may possibly re collect a little of it.

My mind is not naturally enlightened

as to the sense of the verses

;

what I shall say is only the

outcome of the influence of your company." [His 6 1 subtle interpretations of the above stanza and grammar lexicography and logic

the rules of Sanskrit

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 SMRITI

245

with wonder, and praised the

Great

Sanatan was

filled

clinging to

Master,

His

feet,

"Thou

art

God incarnate,

Thy breath called into being

the darling of Braja s lord.

Thou aft the speaker in the

Bhdgabat, and thou knowest its meaning, which none else can under stand The Master objected, "Why praise me? Why all

the Vedas.

not* consider the nature of the Bhdgabat,

which

Krishna, all-embracing, the refuge of all.

Every couplet,

nay every letter of it breathes a variety of senses. By means of a dialogue this fact has been established in the Bhdgabat itself. (I. i. 23 and iii. 42). These my inter pretations of the shloka are like the ravings of a mad man.

Who will accept them*? will [

any one be mad like me, he understand the meaning of the Bhdgabat from this

specimen

]."

Again did Sanatan with folded palms entreat Him, "Master,

thou has bidden me write the sacred code (smriti}

am a man of low caste, ignorant of cere monial cleanness (dchdr). How can smriti be taught by me? If you teach me an outline of it in the form of sutras

of Vaishnavs. I

(aphorisms),

you yourself enter

my heart,

then the

sketch will inspire the mind of a low man like me.

Thou

art God whatever thou makest me speak will prove true.

;

The Master replied,

"Whatever

will

mind

your

inspire

with

you wish to do, Krishna [knowledge

it].

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).

In every

case quote as your authority the sayings of the Purdns

When you will write, Krishna will inspire canto 24.]

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 s artist,

comrade,

Paramananda

Chundra

faith.

Kirtania,

expert

performed kirtan before the Master.

As the Master had

slighted the sannyasis

they

At this the Maratha Him. [Brahman] sadly reflected, Whosoever has a close view spoke

everywhere

ill

Master s character

feels

Him to be God indeed,

and admits Him as such.

If I

can bring them and Him

of the

together, they will perceive this [quality] followers.

and become His

have always to dwell in Kashi, and if I do it will be a matter of everlasting regret to

not effect this, me."

So, he invited a

visit

Mishra,

the

grieved

all

the sannyasis, and himself went on

Chandra

Master. to

hear

and

Shekhar

Him defamed,

Tapan

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,

too,

and clasping the Master s feet by much er.treaty induced Him to accept his invitation. At noon He went to His host s house, and bestowed salvation on the sannyasis in

the riianner described in Part I. of this book.

From the day on which He blessed the sannyasis, a sensation

was created

the village

;

crowds flocked to

SANNYASIS ABJURE YOG FOR BHAKTI

XXII]

-247

behold the Master

;

scholars of various schools

came

He refuted all their discuss theology with Him, final truth. By philosophies and established faith as the but

His reasoned speech fie turned the minds of them all, and they followed His instruction and began to chant Krishna s name. All men laughed, sang, and danced.

The sannyasis submitted to Him they formed assemblies of their

;

quitting their studies

own

[to

discourse

faithi

A disciple of Prakashananda, equal to him in attain ments, spoke reverently of the Master in open meeting He explains the thus, "Chaitanya is Narayan himself.

aphorisms of Vyas

r/lost

charmingly.

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

meaning

nishads leaving their essential

out.

Upa

On hearing

his fanciful explanations scholars pretend to approve, but

are not inwardly convinced, whereas Chaitanya s words \vo

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 contained in the exposition which He

Hari s name alone &c\ The Bhagabat asserts that there cannot be salvation without faith, and that rapture in the name [of Hari] can give an easy gave of the verses

deliverance in the Kali Yug. ii.

26).

(Bhagabat, X. xiv. 4 and

&gt;

term Brahma connotes God full of the six divine To describe Him as abstract is to impair His attributes. "The

fulness.

The Shruti Purans deal with the manifestations

Krishna s

irreverently.

chit

They

power. Philosophers laugh at it look upon Krishna s chiddnanda

CHAITANYA-CHARIT-AMRITA

248

[XXII t

images as a mere piece Chaitanya s

grievously.

and 4

III. ix. 3

;

illusion.

this

view is the true one.

n and xvi. 19).

Gita, ix.

they

sin

(Bhdgabat,

The aphorisms

[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.

how shall I merit Krishna s grace ?

obscured

the

meaning

Vyas s

this

and

whereas

aphorisms,

True are His words

Chaitanya has revealed it. theories are false

Our teacher has all

;

other

futile."

So saying he began to sing Krishna s sankirtan. At Parkashananda remarked, "The Acharya was eager Monism, and he had therefore

to establish

twist the

you admit God s bhagawdnSo the Acharya had ship, you cannot establish Monism. sense of the aphorisms.

No author who wishes to set

to refute all the Shdstras.

his

own theory can give the

of f

plain

meaning

the

A philosopher of the Mimdnsa school speaks

scriptures.

God as a part and parcel of [His] work

;

the Sdnkhya

speaks of Him as the cause of Nature all over the universe.

The Nydya asserts that the world was composed out of atoms the Illusionist speaks of the abstract Brahma as ;

the Cause. of

Krishna

Vedas.

Patanjal (alone) ;

He is the

None

recognizes

tells

us of the true nature

true

God, according

God

the

the.

Supreme Cause ,

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 cannot know the [spiritual] truth. Only the words

great

men

are

reliable.

Chaitanya s

CHAITANYA CONVERTS PRAKASHANANDA

XXII] words

are

stream

nectar.

What

349 says

Hearing all this, the Maratha Brahman in delight went to report it to the Master, whom he met &oing to visit Bindu Madhav after

the essence of spiritual truth.*

At the Brahman s narration Beholding the beauty of Bindu Madhav

His bath in the five streams.

He was pleased.

Hewas enraptured and danced in the courtyard [of the in love, while Chandra Shekhar, Paramananda, and Sanatan joined in a sankirtan chanting, Tapan* to Krishna the Vaclav, td "Hail to Hari and Hara!

temple]

Gopdl, Go-vinda,

Rdm and Madhusudan."

Lakhs of men surrounded them shouting Hari! Hari!

The blessed cry filled earth and heaven.

Hearing it near his came with Prakashananda there pupils, moved him, of person charm s by curiosity. Beholding the Master and dancing, he with his disciples joined the cry of Hari!

The Master trembled, spoke in a choking voice,

Hari!

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.,

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

am not worthy

the world, and ibeloved [of

all],

to be

Why should a high one like

your

pupil s pupil.

while I

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 "By

varti s

Prakashananda

[humbly]."

feet I

[XXII replied,

have washed away

all

the sin

(Bhagabat, I. v.

12,

Chakra-

commentary, quotation froifc the appendix cited in

X. xxxiv. 7). God!

the Bdsand-vdshya, also

The Master

cried out,

despicable creature.

O God!

a sin to

regard any creature God- like person holds a creature to be Vishnu, then God will rank him among the infidels. as

Even if

Vishnu.

(Hari-bhakli-mlds,

71)."

God himself. But even if you insist on being regarded as God s slave, you Prakashananda

replied,

"You

are

That I once tire still worthy of being honoured kbove us. abused you will be the cause of my ruin. (Bhagabat VI. xvi. 4, feet,

iv.

that I

31,

and VII.

25).

now bow at your

may kindle faith in them."

So saying he

sat

down there with

the Master,

and

you have pointed out in the of I theory illusion, are, know, the fanciful interpretations cf Shankar Acharya. Your exposition of the essential asked Him,

"The

errors

meaning of the aphorisms has charmed the minds of all.

You are God and can do everything. I

knowledge.

am a creature insignificant in Vyas was God s self and his aphorisms have

The Master protested, a

Tell me then briefly,

long to hear [your interpretation of Vyas s aphorisms]. "I

deep meaning, which no creature can know.

Hence he

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.

God imparted these four verses to Brahma, 30-33. who taught them to Narad, and the latter to Vyas, who First

XXII] MASTER EXPLAINS ESSENCE OF THE BHAGABAT reflected,

on any

shall

make the Bhdgabat itself a commentary So he accumulated the teaching of Every rik which is

aphorisms."

the four Vedas and the Upanishads.

the subject matter of a,particular aphorism, is formed into

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,

says,

"Everything that exists in

the world

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

subject.

Similarly eviry verse of the Bhagabat

In the

rik.

like a

the Bhagabat has unfolded the

four verses

Need.

of Connection, Means (abhidheya), and Connection with I is the truth perception of

the

characteristics

;

highest

knowledge,

devotion

and

faith

called the Means.

The fruit

which is the radical Need.

That love

necessary to attain to of devotion is love,

the

Vide the Bhagabat, II. ix. 30, enables a man to enjoy I God s words to Brahmd The knowledge of me is deeply mysterious. Accept as spoken by me whatever is united to supreme knowledge Or in (bijndn), attended by mystery, and a part of tat. other words, God says here, These three truths have I .

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

(sattwa),

[XXII

of my form (swarup), my and my attributes and acts/

(God s speech to Brahma). in other words,

"Or

God sayst

Before creation, being

myself endowed with the six divine powers, and drawing into myself Praawcfoa-Nature,

within

it.

than me.

In destruction

completing finds absorption in me. Again, Bhagabat,

"(2)

while

dwelling

my remaining attributes mani

fest themselves,

Brahma

create

The Prapancha that men beholds is no other

me and so Prapancha-^ature II.

ix.

32,

God

speaks

This I alone existed before

and none

ct eation,

else.

Nature, the cause of the gross and subtle universes, did This I alone exist even after creation ; not then exist. this universe is

indeed myself.

Whatever will survive the

destruction (pralaya) of the world will also be this

"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}.

in order to rebuke those (philosophers)

incarnations (vigraha}. vijndn,

and

vivek.

God s self (7

)

The term Illusion

is different

who do not admit

this

indicates

God s work,

from illusion,

jndn,

therefore

just as a faint

glow shines in the sky where the Sun was, but it cannot appear of itself without aid of the Sun. It is only by

Here the going beyond illusion that we can perceive 7 truth of Connection [with God] has been unfolded. .

"(3)

Bhagabat,

II.

ix.

33,

God

tells

Brahma,

Know that to be my appears

to the

illusion

which

being

unreal

(human) mind as real, or being real is not

FAITH AS A MEANS OF DEVOTION

XXII]

.253

recognized by the mind ; just as the reflection in the water of the moon of the sky, though unreal, seems to be a,

second moon indeed ; or as the Rdhu of darkness, though j

escapes

real,

man s perception.

In religious

tion.

acpc/rding

means of devo

to an exposition of faith as a

"Listen

we have

rites

person,

to observe distinctions

time and condition.

locality,

But

in the practice of bhakti no such difference has to be made it

the duty of

all

;

and time.

in every place, condition

Ask a guru about faith, and learn its nature from him. (Bhagabat,

II.

ix.

35).

The man who seeks all

spiritual

truth will admit that

the Soul (dtmd)

that substance alone *is

which dwells

times and within everything by acting as the

and

(necessary)

byatireka

anwaya

causes

(non-necessary)

[of

things]. "Attachment to

the Needful thing.

is love,

I shall

As the five spirits

describe its marks by means of actions.

(pancha-bhut) dwell within and without all creation, simi larly I inspire my bhaktas within and without. (Bhagabat, II. ix. (

34),

the

Great Spirits (mahd-bhutdni)

enter material

objects after their creation, but remained outside

them as

causes before their creation,

within and without

all

remain

too

once

created things/

My bhakta has confined me to his lotus-like heart. Wherever he glances he beholds me. 50 and 43, X. xxx. 4). "Thus

does the

Bhdgabat

Connection, Means, and Need. "Now

listen

to the

(Bhagabat, XI.

explain

three

(Bhdgabat,

abhidheya

faith,

every line of the Bhdgabat (XI. xiv. 20).

ii.

things, ii.

i\).

which inspires

CHAITANYA-CHARIT-AMRITA

254

[XXII

hear about

"Now

the

love,

radical

Need,

marks are joyous tears, dance and song. (XI. ii.

iii.

whose 32 and

38).

the Bhagabat thet author s own commen Brahma Sutra ; it settles the meaning of the

"Therefore is

tary on 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,

also

Bhagabat,

his I.

commentary 01? the 1-3 and 19, the Git-i.

Bhagabat, II. i. 9, III. xv. 43, I. vii.

10)."

Then the Maratha Brahman told the assembled people

how the Master had explained the* last mentioned verse sixty-one different ways. The men wondered and pressed the Master, who gave His interpretations again. They marvelled exceedingly and concluded that Chaitanya in

was Krishna incarnate. This

said,

the Master left the place.

Him and shouted Hari! Hari! began

make

Men bowed to

All the people of Benares

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

stuff,

for

which there was no purchaser here.

my merchandise back to my country,

could not carry

you would have been grieved to

loadf!

So, to please you

all,

see

me carrying the

have distributed my goods

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 it, to our delight/

The sensation at Benares spread. Millions of country people began to come to the city. They could not see the Master at the place of sankirtan, but formed lines on both* sides of the road to watch 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 If

them, while they all fell down fainting. sadly took the way back to home.

Recovering they

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,

But the queen urged him to destroy life. Husain answered

a father unto him.

the

Ray s caste

while sparing his

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,

up your

"Give

This is not a

ghee.

venial

by drinking steaming

life

sin

The Ray remained

perplexed, but when the Master arrived there, he told Him

Chaitanya advised him to go to Brindaban and cease lessly chant Krishna s name, as one utterance of the name all.

would wash away all his sins and a repetition of it would gain him Krishna s

feet.

The Ray reached Mathura by way of Prayag, Ayodhya, and the Naimish forest (where he lingered some In the meantime the Master returned from Brinda days).

ban

Prayag,

and

Subuddhi

Him.

The

reaching

Mathura

dry faggots at Ray bundle. He lived by or six five at piece per Mathura, chewing one pice worth of gram and lodged the rest of grieved to miss

sold

Whenever he met a poor bdnid. to and fed he Bengali pilgrims he gave him, Vaislmav, oil for and rice anointing the body. Rup greatly curd,

his earnings with a

favoured him, and took him through the "Twelve Woods" in his

own company.

After a month at Brindaban, search Sanatan out.

Ganges route

Rup hurriedly left to

Hearing that the Master had taken the

Prayag,

Rup and his brother Anupam

But Sanatan from Prayag went to Mathura by the king s highway, and so missed Rup, who

followed that path.

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 Tapan Mishra. 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 there,

kirtan.

After a ten days

stay

Rup left for Bengal.

The Master wended His way to Puri, feeling intense bliss in the lonely jungle path.

Balabhadra accompanied

Him, and He sported with the deer and other animals as during His first journey. Reaching Athara-nala He sent Bhattacharya in advance to summon His followers. At

news of

His return, they got a new life as it were, ran to Him in rapture and met Him at the Narendra tank. the

The Master touched the feet of the Puri and the Bharati, who embraced Him lovingly. Damodar Swarup, Gadadhar Pandit, Jagadananda, Kashishwar,

Govinda, Vakresh-

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* o

Author s words in commencing the Last Acts (Antya bow to the Lord God Krishna-Chaitanya, whose

Lila)

grace enables a cripple to cross mountains arid a dumb man to recite the scriptures.

am blind

;

this path is difficult,

and I am again and again stumbling on it.

May the saints

be my support by lending me the staff of their compassion "I

adore the feel of

my six gurus,

Rup, Sanatan,

Raghunath Bhatta, Jiv, Gopal Bhatta, and Raghunath-das, who will remove evil (from my path) and fulfil my desire.

In the Madhya Lila I have given a brief outline of

the Antya Lila.

am now stricken with the decrepitude

of age, and know death to be near. detail

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 sent word of it to Bengal. joiced to hear of

;

set off for Nilachal.

Shachi re

all the bhaktas rejoiced. They all The men of Kulin village and the

men of Khand all joined Acharya Shivananda. Shivananda Sen undertook to pass them through the police out posts (ghati) ov the road, looked after them, and secured When they arrived at Nilachal, they lodgings for them At the end of four all met the Master, as in past years 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.

many

For 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

He was a comrade of Swarup Goswami, and

Krishna s].

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

had been supplied by Madhavi through the

When He returned to His lodgings, he oidered Givinda to exclude Haridas from the place from that day onwards. Lesser Haridas.

Haridas grieved at the Master s doors being closed to him. of

his

For three days he exclusion.

Master, who replied,

fasted. None knew the reason Then Swarup and others asked the "I

who speaks to a woman.

cannot look at the face of a bairagi

Our passions are hard to control

and take hold of their natural objects of gratification. Even the wooden statue of a woman can steal the heart of an ascetic." (They prayed for His pardon, but in vain.

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

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

Allahabad without telling anybody. He concentrated his mind on attaining to the Master s feet [in the next life]

and gave up his life by plunging into the junction of the three rivers, (Triveni at Allahabad).

An Oriya 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

enjoyed

the

Master s

favour.

Damodar could not bear to see this attachment, and again and again forbade the boy [to come]. But he could not 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

shall soon connections you are called a Goswami. All men will soon know what sort of Goswami you are !

sing the praise of our

Goswami

His reputation will be

now

established at Puri

are

The Master, hearing it, asked, "What is this that you The man replied, "You are a talking, Damodar?"

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

free

man.

are a wise

Why then do you not reflect deeply?

Why do you love a widow s son ? an ascetic

;

*True, she is chaste and

but she has the faults of being beautiful and

young. You too are youthful and extremely handsome. This w ill give an opportunity to scandal-mongers to r

whisper."

Damodar ceased speaking.

The

Master,

pleased at

smiled and reflected, thinking "This is a current I have no well-wisher like Damodar."

heart,

of the purest love.

Another day, the Master took Damodar aside and said, go to Navadwip, and stay there with my mother. I do not see any other guardian for her than I have no candid you. You have warned me even "Damodar,

friend

you among my

followers.

Unless a

man is

cannot be guarded. You (lit., impartial), have done something which even I cannot do. You have candid

virtue

reprimanded me, what shall we say of others? Go to In your pre

my mother s house and remain at her feet.

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 of my happiness. Say that I have sent you to her to tell her constantly of me. So saying delight her heart (The miracles of the Vaishnav saint Haridas Thakur,

not translated}.

When Rup Goswami, after visiting the Master at Puri, went

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 his body.

On the way he sadly reflected,

belong to a low Master

I shall fail to see the

My body is v*e.

caste.

near the temple. go to Puri. He lives, I hear, are But I dare not go near it, as the servitors of Jagannath there on business and it will be a sin

when

constantly passing if I

[accidentally] touch

them.

Therefore, I shall renounce

my tiody by throwing myself under the wheels nath s car when the god

of Jagan-

is taken out in the car procession;

thus shall I attain at a holy place relief from my pangs

and

the salvation of my soul." at So resolving, he* came to Nilachal and alighted

Haridas s place. learning his

He bowed at the feet of Haridas, who

name embraced him.

His heart yearned for

Haridas assured him that

the sight of the Master. would soon come.

The Master, after witnessing the Upala-bhog of Jagan The to meet Haridas. nath, came there with His disciples raised Master The themselves at His feet. two prostrated

Haridas

and

embraced

him.

Sanatan, bowing to you."

Haridas

said,

"Here

The Master looked at Sanatan

while Sanatan with interest and advanced to embrace him,

ran backwards shouting, "Touch me not, Master,

I beseech

is run Thee. I am of low caste, and in addition my skin him by with exudations." But the Master embraced

ning

and His fair 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 The Master then bliss is that I have gazed on Thy feet."

force,

26 4 *

CHAITANYA-CHARIT-AMRITA

asked

about

the

Vaishnavs

[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.

Day and night he used to meditate on the name of Ram, hear the Ramayan re&d, and chant it. He used to live with Rup and myself constantly and listen with us to Krishna s deeds and the tested him saying,

he abounds in beauty, therefore,

adore

Bhagabat.

We one day

Listen, dear, Krishna is very delicious ;

sweetness, love, and grace.

Krishna

Do you,

our

three company. brothers shall dwell together in the delights of discourses on Krishna. So we two urged him again and again. Our influence turned his mind a little and he responded, How long can I resist your command ? Initiate me in the mantra and I shall adore Krishna [in So saying, he future]. paced up and down all the night, waking and crying how he could leave Ram s feet. Next he told

morning

us,

have sold

my head to the feet of Ram, and it pains me excessively to draw my head away Have mercy thence, on me and permit me to worship Ram s feet birth after birth.

Then we two embraced him and praised him

ing J^oble is the firmness of thy faith. bless a family, disappear."

say-

Master, when you

enjoys every good, and

all

its troubles,

SUICIDE PREVENTS SALVATION

XXIII]

365

The Master replied, "Just in the same way did I test Murari Gupta before. That bhakta is noble who does not leave his Lord s feet. That Master is blessed who does It is well that you have not abandon his own devotee Dwell in the same house with

come here.

Haridas."

One day the Master came there, as was his daily wont, to

me et the two, and began abruptly to speak, "Sanatan

If giving

life

could have

could &gt;have sacrificed

moment.

made one gain Krishna,

a million times over in a

life

It is not by courting death but by adoration that

we can gain Krishna.

There is no other way of gaining him than bhakti. Suicide and the like are a low dark But the tdmas and rajas kinds of (tdmas) kind of dharma. dharma cannot give us the essence of Krishna. Without and without love Krishna

bhakti there cannot be love,

cannot be attained. cause of sin

tdmas dharma, and the through them a devotee cannot attain to The loving bhakta wishes to quit his body

and the

"Suicide ;

Krishna s feet.

like are a

but when love has brought of death think he cannot Krishna to him, Give up your evil intention and listen to the kirtan, and soon will you get the treasure of love for Krishna.

when separated from his Lord

;

Even a low-caste man is not unfit to adore Krishna. Even a well-born Brahman is not, [merely by reason 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 highi

born, the learned, and the rich are too proud [in His e^es] the "Among the methods of adoration the chief are .

nine kinds of bhakti, which

most potent in giving us,

CHAITANYA-CHARIT-AMRITA

266.

[

XXIII

The highest of Name. Chant the Name with a pure soul and you will win the treasure of Krishna s

these

love,

even Krishna himself.

ndm-sankirtan

divine love

chanting the t

Sanatan marvelled when he heard all this, thinking "The Master is omniscient. He has divined my plan of suicide

and forbidden

feet, crying, I

it."

Then he clasped the Master s

are omniscient, gracious, free, and God.

"You

move like a wooden machine as you turn my handle.

I am lowly, a wretch, and wicked of disposition. would you gain by keeping me alive?"

What

The Master replied, "Your body is my property. have given yourself up to me. destroying what

another s property ?

Cannot you

tinguish between a crime and a just deed ?

my chief instrument poses.

The

devotee and

;

You

H6w dare you think of dis

Your body is

with it I shall carry out many pur

exposition

the

nature

devotion,

the

the duties and daily practices of Vaishnavs, the establishing of devotion to Krishna, love for

Krishna-/&gt;r&lt;?ra,

Krishna and service, the restoration of forgotten holy

places, faith at

places,

the teaching of asceticism, the preaching of this

Mathura and Brindaban which are my favourite these I wish for. But by my mother s com

all

mand I live at Nilachal, and therefore I cannot preach the The body by means of religion at Mathura in person. which I want to do all these works, you want to give up.

How can I allow

it?"

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 said,

out knowing why he is dancing or through

whom."

MASTER AND BHAKTAS AT PURI

XXIII]

Thereafter the Master embraced the two and

left for

His home to do His noontide devotions. 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 will compose the exegetics of

and lay down its scriptures body has been of no service

and

though born

the

[holy]

practices.

to the

bhakti,

[Alas!]

Master.

My body,

land of Bharat, has become

futile."

But Sanatan consoled him saying, equal?

Among

fortunate.

"Who

else is

your

the Master s followers you are the most

The work of His incarnation is the preaching

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 Name,

and stayed with the Master for the four months of the monsoon. The Master introduced to them Sanatan who bowed at their feet and the occasion of the Car

festival,

they favoured him. His excellent character and [deep] 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?"

replied,

"By

the

sea-side."

Ther^

Master said, "Why 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 has blistered your feet. You how could you bear the journey?"

Sanatan replied, feel that

[XXIII

"It

was no great hardship.

my feet were being blistered.

o pass by the singhd-divdr of the god Jagannath

I did not

am not entitled

road, especially, as the servitors

frequently pass along it and it would

be a disaster if I touch

any of them."

The Master s heart was pleased to hear of

it, and He began to tell Sanatan, "Though you are the saviour of the world and your touch can purify even the gods and sages, yet it is the sign of a [true] bhakta to respect the dignity" [of rank or caste] It is an ornament to a sadhu s character .

to observe distinctions (maryddd) o to court public ridicule and to J

life

rank.

Not to do so

destroy one s own earthly

and 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.

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 Sanatan s to his

body had in disgust refused to should have been guilty in the eyes of

with sores only to test me.

embrace him, Krishna

If I

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 to !

depart

Brindaban with minute instructions as to what

he should

XXIII]

ACHIEVEMENT OF RUP AND SANATAN

,269

do there to propagate the faith. [A long list of the Vaishnav literature produced by Rup, Sanatan, and their

nephew Jiv, the son of their youngest brother Vallabh Anupam, not translated here].

CHAPTER XXIV t

Meeting with Vallabh Bhatta stints His food

;

the Master i

Thus did the luminous 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 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

rich revenue-farmer, escaped in

Bengal, joined the Master at Puri and lived in utter

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 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]

271

as it were God in a visible form.

Even to remember you

[from a distance] hallows a man.

No wonder, then, that

the sight of you makes one blessed.

(Bhdgabat, I. xix. 30.)

The distinctive religioji of the modern age is the kirtan of Krishna s name, and

religion cannot be established

this

without Krishna s own power.

That you have founded this

are inspired with Krishna s divine

faith proves that

you Whosoever beholds you, swims in the stream of the }ove of Krishna. Only Krishna s spirit can call forth force.

this love,

as the scriptures say that Krishna is the sole

inspirer of

prem

(love)."

The Master

replied,

"Listen,

great-minded Bhatta

was a sannyasi following the theory of illusion (mdyd-

vdd)

;

Adwaita

knew

not

Acharya

cleansed my mind.

bhakti for Krishna.

God

incarnate

;

The Goswami his

society

has

He has no peer in the knowledge of

the Shastras and in devotion to Krishna, and therefore he has been rightly named A-dwaita without a second ... all

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 to be very proud of his learning, and to have long cherished

the conceit that he

knew all the

bhakti- theology of the

Vaishnavs and could expound the Shrimad 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.

do these Vaishnavs live? Master replied,

"Some

He asked, "Where

How can I meet them?" The

live here,

some on the bank of the

CHAITANYA-CHARIT-AMRITA

2?a

Ganges

(i.e.,

Navadwip, Panihati

[XXIV

etc.)

These

latter

come here for the Car festival, and have taken up lodgings in this place. Here will you meet all of

have

all

them."

Next day when all the Vaishnavs came to the Master s place, He introduced them to the Bhatta.

Their Vaishnav-

splendour filled the Bhatta with amazement and he looked like a firefly in their company. Then he feasted the Master and His disciples on huge quantities of mahd-prasdd. The

down with Paramananda Puri on one side. The Master sat down between Adwaita and Nityananda, sannyasis sat

while His disciples sat before and behind.

from Bengal were countless

The bhaktas

they c filled the yard row on Vallabh Bhatta marvelled at the sight of them and

row.

;

He himself served the mahdMaster and the sannyasis. They shouted prasdd Hari! Hari! on receiving the prasad. The roar of Hari s bowed at the feet of each. to the

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

kirtan.

singers,

under Adwaita, Nityananda, Haridas, Vakreshwar,

Shribas, Raghav Pandit, and Gadadhar, who sang at differ

The Master roamed about shouting Hari, places. while fourteen drums (mddal) lifted up the din of the The sight filled Vallabh Bhatta with marvel sankirtan. ent

;

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, "I

The Master replied,

do not am not and understand the meaning of the Bhdgabat I qualified to hear [and judge] any interpretation of it. only sit down and recite Krishna s name, and even then

want to read it to you."

complete the promised number of recitations in have made twenty-four hours." The Bhatta rejoined, fail .to

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."

;

darkly beautiful

know

for truth,

[lik^

the

Tamdl

leaves].

This only

and I have not arrived at any other mean

ing of the name."

At the Master s slight, the Bhatta went

back to his quarters, downcast in mind. (He took his commentary to the chief disciples, and even read out parts of his own motion, but they slighted it and he was abashed).

Daily did Vallabh Bhatta go to the Master s place -and dispute with [Adwaita] Acharya and other disciples.

Whenever he established a proposition, the Acharya used immediately to refute it. Before them Vallabh Bhatta appeared like a crane in the company of majestic swans. One day the Bhatta asked the Acharya, "Mankind is

No feminine, and Krishna is their husband, so you hold. And devoted wife utters her husband s name. yet you What sort of dharma is this?" repeat Krishna s name. The Acharya replied, Dharma in the flesh is sitting before you. Ask Him, and He will justify the Then the Master broke in, "You do not "

it."

knoyr

essence of dharma.

It is the dharma of a true wife to obey

her husband s commands.

Our husband has commanded

[XXIV

CHAITANYA-CHARIT-AMRITA

274

name ceaselessly. No true wife can dis command, and so we chant his name and derive

us to chant his his

obey from it the fruit of the birth of love for Krishna s feet." This silenced Vallabh Bhatta and he went home sorrowing at his public humiliation.

Another day he came to the Master s assembly and have refuted [Shridhar] Swami s

said rather boastfully,

commentary on the Bhdgabat.

cannot accept his inter

Where his view differs from mine, I do not pretation The Master smiled and remarked,. follow the Swami." "One who does not follow (her) swanii = husband) is ranked among harlots!" (

Chaitanya had come to earth as* an avatar for the good

by various humiliations He purified the proud At night Vallabh Bhatta began heart of the Bhatta to reflect in his own house, "Formerly the Master favoured

of mankind

;

me greatly at Allahabad, when He accepted my invitation company of His disciples. Why then is His heart turned away from me now? Let my heart be The free from the pride of gaining victories in debate.

to dinner in the

I am filled with the pride of He humiliates me in order to cure

God-souled does good to all. asserting myself, and

me of this 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 before you. You are God and out of yo ur natural grace ( The you have removed my pride by means of disgrace "I

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 ;

refuge with thee

;

lay thy feet on

head."

XXIV]

VAI^ABH ACHARYA BECOMES A DISCIPLE

The Master checked him saying, "You are a scholar Where these two qualities

and a devotee at the same time. .are present,

there pride cannot exist.

You have written

a commentary on the Bttdgabat in scorn of Shridhar Swami I

understand

the

Swami

Shridhar

;

the

Bhdgabat through the world s guru,

grace

What you write contrary to Shridhar is labour lost one will accept it.

guru. ;

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 the Etidgabat in the footsteps of Shridhar.

Krishna s

feet."

Then the Master agreed to dine at Vallabh Bhatta s The Bhatta used to meditate on house once again God as the child Gopal. But the society of Gadadhar Pandit turned his mind, and he longed to adore the youth ful Gopal.

He begged the Pandit to teach him the mantra

and ceremonial

of this kind of adoration, but

Gadadhar

declined to act without the Master s permission... Another

day Gadadhar Pandit invited the Master, who agreed and at the dinner permitted Vallabh Bhatta to be initiated by Gadadhar.

HOW THE MASTER STINTED HIS FOOD

Ramchandra Puri 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

[XXIV

Now I see it with my own 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

not sincere."

Ramchandra Puri was notorious as the universal fault finder,

having been cursed for

preceptor,

Madhavendra Puri.

by his own religious

He now 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 of them,

pan of cowries [i.e., oye anna] for the three Kashishwar, and Govinda (His

the Master,

body-servant.)... Ramchandra Puri closely inquired into the Master s abode, manners, food, bed and travels. He-

could

not

reach

the

Master s merits,

search of His defects, could not find any. to slander the

sannyasi

Master to

and

yet

all

eats

the people,

sweetmeats.

but

roaming

Then he began saying,

How

"He

can

such

luxury enable him to control the lusts of the flesh?" He daily came to visit the Master, but only to pry for that was the only work of into His shortcomings, did him reverence as His the Master while the Puri,

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

guru.

the

slanders

and noticing some ants on the floor, delivered this covert attack, "Verily sweetmeats were brought here last ing,

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 If you bring more, accept any food above this for me.

you will not see me here." Half of this the Master ate and the other half

Then He left for Govinda, and both remained famished. commanded Govinda and Kashishwar to beg their food Thus some days passed in great hardship. to the Master... it, Ramchandra Puri came Hearing a not is and smiling told sannyasi s dharma to Him^

elsewhere.

"It

gratify

his

enough to fill his I find you lean and hear that you eat

appetite.

stomach anyhow.

eats

just

your fill. This drying bairagya is not a dharma. A sannyasi performs true jnan-yog when he fills his stomach as far as is necessary but does half

only

sannyasi s

not enjoy his food.

pupil.

It is

vi.

(Gitd,

The Master replied,

16-17.)"

am an ignorant child and your

my 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 after

wards censured.

They urged Him not to listen to Ram

chandra and famish Himself, but to return to His old diet

and accept invitations.

But the Master replied,

"Why

you blame Ramchandra Puri? He expounds the natural dharma, and has done no wrong. It is very wron^ for a sannyasi to

have a lustful palate.

gether."

They

all

a sannyasi s

keep body and soul to pressed Him hard, and yielding to

duty to eat just as little as will

278

CHAITANYA-CHARIT-AMRITA

[XXIV

He fixed His rations at one-half of its former

their entreaty

two pan of cowries [i.e., half annaj, which was shared by two, sometimes three persons. If a Brahman cost, viz. at

whose cooking

He could not eat, mvited Him, He took

worth

two pan of cowries. If it was a prasad Brahman whose cooking He could eat, He took a little of prasdd [purchased with money] and a little of the only

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 had come down to earth to render His

devotees happy. After a time

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 freely invited the Master to kirtan and dance, and all freely partook of the prasad.

CHAPTER XXV The love of the pilgrims from Bengal The

Bengal

came

bhaktas

loving presents,

Nilachal

food and preserves,

[carrying

for the Master].

of Jagannath s sporting in the water of the

was the day Narendra tank.

The Master came there with His follow

ers to see the water-sport

and there the Bengal pilgrims

The Bengal musical parties were singing the

met Him. kirtan on meeting the Master they began to weep in love. ;

The water-sport,

instrumental music,

and

dance

song,

Tartan created a tumult on the bank, while the boats plied of the kirtan and merrily on the water. The mingled din Then the universe. the filled weeping of the Bengalis

Master entered the water with His disciples and sported These water-sports have been gleefully with them all. described in detail by Brindaban-das I shall not repeat

mangal.

his

Chaitanya-

them 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

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

the

kirtan

came

out

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

thus adding

shouted Hari

After a while, the Master was

to the din.

inclined to dance Himself.

Around Him the seven parties

in sang and beat their instruments danced in supreme transport of love. ;

the

centre

recollected

Channer Jagamohan parimundd jdun ! and universe! I abase myself before Thee

the Oriya verse, of

the

bade Swarup sing it. while

men

the

all

To this air He danced in ecstasy, around swam in tears of love.

With uplifted arms He cried, in delight

"Chant!

shouted Hari! Hari!

and ceased

chant!"

At times He

and they fell

down

then suddenly started up with a roar. Frequent tremour burst over His body, making it look like the shimul tree, now it was quivering in a trance

and now it stiffened. in

His

skin.

With

to breathe,

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

day His dance did not cease. All the people in ecstasy forgot [fatigue of] body and [the distinction of] self and he others. Then Nityananda resorted to a device ;

silenced the ferrfaw-singers gradually, and only the leaders of the seven groups continued singing with in

low tone.

Swarup, but At the cessation of noise, the Master

came to Himself somewhat. Then Nityananda told Him how fatigued all were. The Master at tKis put an end to the kirtan and went to bathe in the sea with them all. Then with all His bhaktas He partook of the 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 DEVOTED SERVICE TO CHAITANYA The Master had the doorway

stretched Himself at full length across-

Govinda could not

;

281

enter

the

room and

begged Him to move aside a little, but He declined saying that He was too weak lo stir His limbs, and told Govinda to

do whatever he liked.

Then Govinda threw his sheet

Master s body and entered the room leaping over Him. His shampooing threw the Master into a sweet sleep and relieved Him of His fatigue. After two over, the

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 my duty I do not hesitate to commit a million sins,

but

fear

even the touch of sin for

my own personal

needs."

This year the Bengal pilgrims came in large numbers,

two to three hundred of them, including many women. Shivananda Sen acted as their guide and caretaker on the way.

They came to Puri and met the Master, the women gazing at Him from a distance. They were all given lodging-houses and invited by the Master to eat the 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

[XXV

CHA1TANYA-CIIARIT-AMRITA

they

there.

stayed

sweetmeat-seller

Nadia, named Parameshwar, had

his

shop

(modak)

to the

In His boyhood He used to this man s shop and the man* used to treat Him to

Master s paternal house. visit

He loved the Master from His He prostrated see Him. himself before the Master saying, am Parameshwaf."

confects made with milk. infamry, and

this year

came to

In delight at seeing him the Master asked, "Parameshwar! are you well?

It is a

happy thing that you have come."

The man added "Mukunda s mother has come", [meaning his own wife]. The Master was shocked to hear the name of a woman, but out of love for Parameshwar said nothing.

The loving simple-minded grocer did not know the ways of the learned ; these qualities inly delighted the Master

Four months passed away in the usual way, and then

He permitted

the pilgrims to return to Bengal.

invited Him to dinner and

They

He lovingly spoke to them all,

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 heart.

to live in Bengal.

order

;

what can

had commanded Nityananda

He has come here in defiance of my I

say

him ?

The

[old]

Adwaita

Acharya, leaving his wife, children and home behind, performs a long and difficult journey to meet me. How can I repay the debt of his love? Nilachal without I

merely

sit

here

having to do any exertioif for your sake.

am a sannyasi, without wealth.

With what shall I repay

my debt to you? My only property is my body, and this I

give up to you.

Sell

it,

you

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 left the city weeping.

The Master

re-

majned there 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

Master and His doings All the bhaktas of Nadia met him and entertained him in their houses, listen

the

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

to Nilachal

asfced Govinda to rub it on the Master s head, to cure Him

of bile,

wind and other sickly humours

reported it, but the Master replied,

bidden to rub oil, especially scented 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 ten days afterwards, Govinda repeated Jagadarequest that He should accept the oil. The Master burst forth in anger, "Very well, engage a servant

nanda s to rub

me with the oil

have turned sannyasi ?

you

for such pleasures that I

What is ruin to me is a sport to

Every one who will smell the fragrant oil on my

person in the streets, will call

me a carnal sannyasi

Govinda remained silent on hearing this.

Next morning, when Jagadananda came to the Master,

He said, "Pandit! you have brought Bengal. But I am a sannyasi and

for

cannot

oil

from

it.

[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

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. to his

own house, bolted the door of his bed-room tfrom

within, and shut himself

up there

taking

[without

any

On the third day the Master went to his dosr and food]. Pandit you must feed me to-day on your cried out, own cooking. I shall come back at noon. I am now off So saying, He left the house. The to see Jagannath." !

"Rise,

Pandit rose from his bed, bathed, cooked, and

when

the Master returned, placed the dishes before

noon,

Him

The Master

on the leaves and bark of the plantain-tree. Serve your said, "You must dine with me. another leaf."

meal, on

But the Pandit entreated Him to eat first

The and let him sit down to his meal after his guest cried Master and the delicious out, vegetable soup was This is a "When one cooks in anger, it tastes so sweet !

proof of Krishna s grace on you." The Pandit served and the Master ate,

unable to rise from the

feast,

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 When Govinda reported the fact, then the. really eating! Master lay down in bed in peace of mind.

CHAPTER XXVI The Master s love-sickness for Krishna

;

His visions

and transports of bhakti 1

The Master felt his separation from Krishna just as

the milk-maids did after Krishna

Mathura.

Gradually

had left Briiidaban

He began to

break

out

for

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 his body

Krishna in the rasa dance gracefully and playing on the ;

sleeping,

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

;

He felt that He was at Brindaban and had

gained Krishna s company.

As He was late in rising, Govinda wakened Him but He saddened when He became conscious of the real world. ;

After performing the necessary acts of the morning He went to behold 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

Govinda saw it 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. 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

has

not

inspired

with this woman s passionate longing for him.

Her.body

mind and soul are so absorbed in the God that she dicf not notice that she was treading: on my shoulder $he is !

Let me worship

blessed.

intensity of

her feet that I too may

have her

devotion."

Sadly did the Master return home, and sitting down on the ground began to draw linea^on the floor with His finger-nails.

Tears streamed from His eyes and blinded

His vision.

"Alas!"

have

him.

lost

Where have I come?" delight

;

but

He cried,

"after

Who has taken

gaining Krishna,

away

my Krishna?

In His trances He quivered with

when He regained

consciousness,

felt

He had lost His treasure, and sang and danced like mad, though He went through His bath, dinner etc. by that

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 to his own house, while Swarup and Govinda slept at the door.

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 S BODY

XXVI]

from within, but the Master was not in the room. They became alarmed at His absence, lighted their lanterns, and

went out in search of Him. They found the Master lying on an open space a little His body was north of the Lion-gate of the temple. His breathing and He was unconscious 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. trunk from the by half a cubit were and waist disjointed

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

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 ran towards it in rapture with the Govinda could not overtake Him. speed of the wind 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 Goswami, all went to the sea-shore. "SThe lame Bhagabdn Acharya hobbled slowly behind. After running at first like the wind, the Master Puri, Bharati

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 like sweat. His throat gurgled, not a syllable could He utter. Ceaseless tears ran down both His cheeks

lost

colour

and

became death-pale

Then a quivering burst over His frame* Jike a tempest on the bosom of the sea. Trembling, He fell down on the ground, and then Govinda came upc with

conch-shell.

Him, sprinkled Him with water from the flask, and fanned Him with his sheet. Swarup and the rest now arrived and all

began to weep

at the

Master s plight.

They loudly

sang the kirtan in His hearing and* sprinkled Him with cold water. After they had done so many times, He rose with the cry of Hari-bol! The Vaishnavs in up delight

shouted Hart! Hari! sides

Half-conscious again, the Master addressed

Swarup, here. lila&gt;,

The sound of joy rose up from all

"You

have brought me back from Govardhan to

You have snatched me away from viewing Krishna s among the herds of cows and calves, Radha and

her handmaids, on Govardhan

hill

Why have you

brought me away thence, only to cause me grief?" So saying, He wept, and the Vaishnavs wept at His plight.

Thus did the Master live at Nilachal, plunging day and night in the ocean of grief at separation from Krishna. 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

;

in that mood at times in a transport of ran hither and passidn He thither, at others He rolled on

the rasa

lila

;

CHAITANYA LEAPS INTO THE SEA

XXVI]

the ground in a faint.

^89

As soon as He recollected a verse

of the rdsa lila He expounded it.

cannot describe all the acts He performed from day

day in these twelve "ears [of residence at Puri],

lest it

should make my poem too long. While rambling thus, the Master one night suddenly

The moonlight of the sea from Ai-tota. caught a sight billows they sparkled like the water silvered the heaving Unseen by others, the Master went to the of thejamuna.

He fainted and knew not what He the waves now sank Him, now floated Him was doing on the^ waves He was carried about like a dry tree- trunk. On the waves He drifted towards Konarak, now under sea and leaped into it.

;

water,

now above it,

and

dreamt

all

the

time

Krishna sporting in the Jamuna with the milkmaids.

Swarup and other followers were when they missed Him. Uncertain whither He

the meantime,

..In

startled

had gone, to the 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 A party of them came to the beach and there

everywhere.

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 water.

for the

Overwhelmed with sorrow,

Master in the sea-

almost

out

their

senses, they still walked on searching for Him in their love.

They met a fisherman coming towards them with his net on his shoulders, laughing weeping dancing and sing-

CHAITANYA-CHARIT-AMRITA

29*

ing

"Hari!

"Tell

Hari

Swarup questioned him

fisherman, have you met a

us,

[XXVI in

surprise,

man on this side?

Why are you in this mood?" The fisherman

answered,

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 with tremor, weeping, choking of voice, and

bristling

up of hair

fixed stare in the eyes,

remained inert ghost, find I

It lay stiff as a corpse,

If I

die of the possession of

how will my wife and children live?

an exorcist, he will expel the

work

with a

but at times it groaned, at others

evil

spirit

If I

this

can

from me.

my 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,

too."

From these words, Swarup understood it all, and told the fisherman gently,

am a great ghost-doctor, and I He uttered some verses, laid

know how to lay spirits."

hand on the fisherman s head, gave him three slaps, "The evil spirit has left you. Fear no more." The man now became a little composed. Swarup his

and cried out

"He whom you have taken for an evil no spirit, ghost, but the Lord Sri K*rishna-Chaitanya. In a transport of love He had jumped into the sea. Him

reassured him, is

hav^ you raised in your net. with Krishna s love, possession of a ghost.

His touch has thrilled you

which you have mistaken

for

the

Now that your fear is gone and

CHAITANY RESCUED FROM THE SEA

XXVI]

your mind has been calmed, show landed Him."

The fisherman said, It

cannot be He

;

it is

*2QI

me where you have

have often beheld the Master.

&f more than man s size."

The fisherman led them all to the place.

They beheld

Him lying on the ground, huge-bodied, pale-skinned from immersion in water, coated with sea-sand. His limbs were abnormally long, loose and with the skin flapping. Over such a long path they could not carry Him home so they ;

removed His wet loin-cloth and put a dry one on Him, and laid Him down on a sheet of cloth after brushing away the sand.

Then they

up the chant of Krishna s After a time the word His with a roar up leaped

lifted

kirtan and poured it into His ears.

entered His brain and

;

limbs were rejoined and returned to their proper places. Hal f -unconscious still, He looked hither and thither [in

perplexity]

the

Jamuna

"Beholding

spoke, [in

the

from I

ocean]

the

sky,

went

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

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

with a great noise brought me here.

where is the

Jamuna, where Brindaban, where Krishna, and whei^ the milkmaids? You have destroyed that bliss!" Then Swarup made Him bathe [in the sea] and brought Him home, to the delight of all.

CHAPTER X^CVII The Master s last year on earth Thus

did

the Master

love-madness for Krishna Jagadananda Pandit was very dear in

lament night and day. unto Him, and was every year sent by

Him to Nadia to

console his forlorn mother Shachi.

"Go

Master charged Jagadananda, "convey mother, touch her feet on my behalf.

Nadia",

so the

my salutation Tell

her

to re

member that I go there daily (in tne spirit) to bow to her That I have taken the sannyasi s vow leaving her sendee only shows that I am mad and have really undone all

dharma.

Mother

obedient to thee, I

pardon

am living at Nilachal.

remains to me." (at

had

this fault of mine.

am thy son. I

thy bidding that cannot leave thee while life It is at

The Master presented

His

mother

the Puri s suggestion) the consecrated cloth that

with choice prasad

received

the

Gopa-lila

Jagannath. He was the crowning example of filial piety, for even though a sannyasi He served His mother After receiving an enigmatic message in verse from the Acharya Goswami (of Shantipur) through Jagadananda

when he returned to Puri, the Master plunged

into

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

Thus Krishna

did Gauranga weep, saying, "Alas alas for where hast thou gone?" Swarup and Ramananda !

cor soled Him in many ways, singing joyous songs, which

calmed Him a little. I

These

lamentations

were

carried

midnight.

Then Swarup laid the Master to bed in His room. Ramananda left for his home, and Govinda lay down at the door of the room V| Love for Krishna was thrilling the

Master s heart He awoke and began to sing the Name the pang of separation convulsed His heart, and He began ;

;

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

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

didst

could

not

anxiety.

out

very

contain I

Swarup asked, The Master answered, myself in the room in my [love]

thou do

this?"

rushed in search of the door in order to go I could not find the door and only

soon.

knocked my face against the four walls.

was torn,

bled, but still I could not go out."

Then, Swarup in anxiety took counsel of the other bhaktas next day and made Shankar Pandit sleep in the Master s room, nursing His feet. In fear of Shankar He could not leave the room nor knock His face against the

[XXVII

2Q4*

CHAITANYA-CHARIT-AMRITA

walls.

These feats Raghunath-das has described

his

Chaitanya-staba-kalpa-briksha.

One Baishakh night, when it was full moon, the Master went with His bhaktas to vftit the great Jagannathvallabh 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 plants and creepers

dance.

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.

laughing

rushed

meet

who

Krishna,

The Master,

Krishna

disappeared after

losing having caught sight of him, fell down in a faint. The odour of Krishna s person filled the garden it took away the ......

;

maddened Him, and He began to sing and hold forth on the verses that Radha, enamoured of Master s senses, the

scent

Krishna s

body,

had

addressed

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

sankirtan of the

Master

spoke,

"Listen,

the supreme healer in this

Name.

It is [equivalent to]

the Vedic sacrifice, and the true sacrificer in it is rewarded

CHAITANYA S LAST INSTRUCTIONS

XXVII]

with Krishna s feet.

and the world

;

^295

Sankirtan enables us to conquer sin

creates purity of soul, all kinds of bhakti

Chant the Name at meals, in

and devotional practice

bed, here there and every where. particular place or time,

It is

not restricted to a

works everywhere.

bears

the name of sarva-shakti (omnipotent). ..

Listen,

way in which the Name

to the

Ramananda,

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,

possessions to

but all

on*

the

hand

other

gives

away

its

who ask of it, bears sun and rain itself

but protects others from them. The Vaishnav, however he should venerate all hign, should be free from pride ;

forms of

life

as animated

Krishna.

Take

Krishna s

Name thus, and you will be inspired with prem." As He spoke He was filled 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 not even a particle of faith in Krishna

"Lord !

for wealth or followers or the gift of poesy.

I ask not

Give

me in

birth after birth only unreasoning instinctive devotion

God."

In utter lowliness of

spirit

He proclaimed Himself a

worldly-minded^ creature and prayed to be inspired with a slave s devotion (ddsya bhakti). Nanda s son! Have "0

pity on this thy servant ^

World! feet!"

sunk in the dread ocean

(rf

the

Look on me as a particle of dust on thy lotusNext, He was seized with the anxiety of humility

and begged of Krishna,

"Without

the wealth of thy love

CHAITANYA-CHARIT-AMRITA

[XXVII

my life is poor and futile.

Make me thy slave and give me the treasure of thy love as my wages. *

Then

came

the

mood

melancholy-humility

eyes are running with tears tike the rainy sky. A moment is as long to me as an aeon. The absence of

"My

Govinda (Krishna) has made the universe empty to me!" In this way He recited His own eight Sanskrit verses on the different moods of bhakti and expounded them all.

For twelve 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 bow at the fee*t of all my Vaishnav

Therefore, I

His Was here

hearers and end iny history of Chaitanya s acts.

The last scene of Jayananda, p.

(translated

150)

from the Chaitanya-mangal

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 [of His coming disappearance]. With all His followers He sported in the water of the

Narendra tank [for the last time]. On the sixth day of the moon, the pain in His toe grew severer, and He was forced to take to His bed in the garden. Here He told the Pandit

Goswami that He would leave the earth next

nighf at 10 o clock.

Celestial garlands of

flowers were thrown on

many-coloured

Him from the unseen.

Celestial

singers (vidyddhar) began to dance on the highway.

The

CHAITANYA S ASCENT TO HEAVEN

XXVII]

j 297

The gods began to cry out, "Bring the heavenly chariot s car with the figure of Master mounted into Vishnu !"

His material body lay behind on the

Garuda on its spire. while

He wen^ to Vaikuntha

(Vishnu s heaven). His servants killed themselves Many by serpent-bite. Meteors and thunderbolts fell on the earth. At the news earth,

Nit^ananda and Adwaita Acharya, Vishnupriya and Shachi swooned away Purushottam and other servitors of the Master grew speechless at His departure disciples

and vowed before

Name alive.

We will make all We will not

Nityananda consoled the them,

"We

men/ down

will

keep the

the

Chandals,

Vaishnavs.

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 of -"Bengal

and Orissa

applause at his words.

blessed."

We will make the realms The Vaishnavs shouted

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Krshnadasa Kaviraja Chaitanya s life and teachings