Everywhere men began to say that Krishna had again appeared at Brindaban. One morning the citizens of 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 dancing on the hood of the snake Kaliya, whose jewel is flashing in the water. We have seen it with our own eyes. It is beyond doubt." The Master smiled and remarked, "It is all very true." Thus for three nights people flocked there, all saying on their return that they had beheld Krishna. When they said in the Master's presence that they had seen Krishna, Saraswati indeed moved them to speak the truth, for in seeing _Him_ they were beholding the true Krishna; while they were neglecting the real before their eyes in order to behold the unreal [apparition of Krishna in the lake]. When 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?

Fools in their delusion are making a fuss [about nothing]. Don't lose your senses. Stay at home. To-morrow at night go and see Krishna."

In the morning a quiet man came to the Master, and He asked him if he had seen Krishna. The man replied, "A fisherman was catching fish in the lake with a lamp in his boat. People seeing him from a distance mistook him for Krishna dancing on the snake; the boat was regarded as the snake's hood, and the lamp as its crown-jewel! True, Krishna _has_ come to Brindaban, but it is not true that the people have seen him. Far from seeing him they are holding a false notion, just as an imbecile [_sthanu_] man takes things in a contrary light." The Master asked, "Where have you seen Krishna?" The man replied, "You are a _sannyasi_ a walking Narayan. You have come to Brindaban, as the incarnation of Krishna, to deliver all men by your appearance." The Master invoked G.o.d in horror and cried, "Say not so! Never regard this, the humblest of creatures, as Krishna. A _sannyasi_ is a particle of _chit_, a creature is like a single ray of light; but Krishna, full of all the six powers, is like the Sun. A creature and the Creator can never be equal, any more than a blazing fire and a solitary spark can be. The fool who speaks of a creature as equal to G.o.d is a sinner, destined to be punished by Yama."

The man replied, "You have not the human mind. Your appearance and character are like Krishna's. In form you resemble the Son of Braja's lord; your bright complexion eclipses your yellow robe. The musk's fragrance cannot be concealed even if it is tied up in a cloth; so too your G.o.dly nature cannot be kept hidden. Supernatural is your character, your wisdom unfathomable, the sight of you has driven the world mad with the love of Krishna. Woman, child, old man, a Chandal, or even a Muslim,--whosoever once beholds you, dances madly, chanting Krishna's name. He becomes a teacher unto others and converts the world. Not to speak of seeing you, the mere hearing of your name throws a man into a frenzy of devotion to Krishna and makes him a spiritual deliverer to all others. Your name sanctifies even Chandals. Super human are your powers,--beyond description. _Vide Bhagabat_, III. x.x.xiii. 6. Such is your glory, you have the attributes of detachment. Your form and attributes prove you to be Krishna!"

The Master favoured these men, and they returned home wild with love.

Thus did He stay a few days at Akrur, saving men by imparting to them the love of Krishna's name. That disciple of Madhav Puri invited every householder in Mathura. The people of Mathura, Brahmans and good men, in parties of ten or twenty every day invited Bhattacharya, who could accept only one of the invitations. The people, getting no opportunity of giving dinners, pressed that Brahman to accept their hospitality.

Kanauji, Deccani, and Vaidik Brahmans all humbly asked the Master to dinner. They came to Akrur in the morning, cooked, offered the food to the _Shalgram_, and fed the Master on it. One day, sitting on the Akrur ghat, the Master reflected, "Here did Aknir see Vaikuntha, and the people of Brindaban got a view of heaven. So saying He jumped into the water; Krishna-das set up a loud lamentation; Bhattacharya hurried there and dragged the Master out. Then he took secret counsel with the (local) Brahman, saying, "The Master was rescued only because I was at hand. But if He is drowned at Brindaban who will save Him? Here we have crowds of visitors and the plague of invitation every day. It is not good for Him to be constantly in an ecstasy. The best plan would be to remove Him from Brindaban." The Brahman (host) replied, "Let 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 Soron and then start with Him by the same route. It is now the month of Magh; if 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. Tell Him also of the joy of following the bank of the Ganges."

Then Bhattacharva besought the Master thus "I cannot bear this disturbance by the people. They worry me to accept their invitations.

When people come in the morning and fail to find you, they plague me to death. I shall be happy if I follow the bank of the Ganges, and starting now reach Prayag in time for bathing in Capricorn. My mind is restless.

I cannot bear [our life here]. I submit to whatever the Master may be pleased to command." Though unwilling to leave Brindaban, the Master, to gratify His _bhakta_, said sweetly, "Never shall I be able to repay my debt to you for your having escorted me to Brindaban. I shall do your wish. Take me wherever you desire."

In the morninq-He bathed and became overcome with devotion at the thought of leaving Brindaban. Unconscious of the things outside, He fell into a trance of love. Bhattacharya took Him in a boat across the river to Maha-ban. The devoted Krishna-das and that Brahman knew the route along the Ganges. On the way He sat down under a tree with His party, in order to refresh them from fatigue. Many cows were grazing there, and the sight filled Him with delight. Suddenly a cowherd played on his flute, and at once rapture seized the Master; He fell down in a swoon, foaming at the mouth and His breathing stopped.

Just then ten Pathan cavalrymen arrived there, dismounted, and gazing at the Master jumped to the conclusion that His five companions were sharpers who had poisoned Him with _dhutura_ in order to rob Him of His gold. So they tied up the five and threatened to behead them. The Bengalis began to tremble; only the Rajput Krishna-das was fearless and that Brahman bold of speech. The Brahman cried out, Tathan! I appeal to your Padshah! Take me with you to the _shikdar_. This hermit is my _guru_; I am a Brahman of Mathura. I have a hundred acquaintances at the royal Court. This hermit has a disease which makes Him fall down in a fit. He will soon recover consciousness. Wait a little here. Keep us tied up. After inquiring of Him, slay us if we deserve. The Pathan replied, "You two are up-country men; here are three Bengali _thugs_ quaking in fear." Krishna-das said, "I live in this village, with 100 troopers and 200 bowmen under me. If I raise a shout they will come here, kill you, and take away your horses and accoutrement. The Bengalis are not sharpers. You are rogues, as you want to rob pilgrims and to kill them!" At this the Pathan hesitated. Just then the Master came to His senses, rose up with a shout of _Hari! Hari!_ and danced in rapture with uplifted arms.

His devotional cry pierced the heart of the Muslim, who in fear released the five, so that the Master saw not the captivity of His followers.

Bhattacharya held and seated the Master, who became aware of the things around Him when He saw the Muslims. The Pathans bowed at His feat and charged the five with having poisoned Him with _dhutura_. But He replied, "They are not _thugs_, but my companions. I am a begging hermit, with no wealth to be robbed. Occasionally I fall into epileptic fits, when these five kindly nurse me." One of the Muslims, a grave man clad in black and called a Pin, was melted at heart on seeing the Master. He propounded monotheism and one common G.o.d, on the basis of his holy book (_viz._, the _Quran_). But the Master refuted all his propositions by arguments based on the Muslim scripture, till the man was silenced. The Master continued, "Your scripture establishes one common G.o.d [in the beginning] and refuting that theory sets up in the end a particular G.o.d, who is full of all powers, dark of hue, the embodiment of _sat_, _chit_ and _ananda_, the perfect Spirit, the soul of all, all-pervading, eternal, the self of every thing, the source of creation life and destruction, the refuge of all universes whether gross or fine, the most excellent, adorable by all, the first cause of everything. Men are saved by faith in Him,, and freed from the bondage of the world only by serving Him. Delight in Him is the supreme human attainment, while salvation can give only a particle of that bliss. The highest beat.i.tude comes only from serving His feet. After first insisting on work, knowledge and mental abstraction, these are then set aside and the service of G.o.d is laid down as the final duty. Your theologians have no knowledge of their own scriptures; they forget that where there are two injunctions, the latter is sronger. Decide after studying your own holy books, and see what is laid down as the final conclusion."

The Muslim replied, "True are your words. Men cannot realize G.o.d as described in the scriptures. They discourse on the abstract G.o.d (_Gosain_); n.o.body thinks of adoring the incarnate G.o.d. You are such, G.o.d's own self. Have mercy on me, unworthy sinner! Much have I read, but cannot ascertain the _sadhya_ and _sadhan_ from the Muslim scriptures.

At the sight of you my tongue utters Krishna's name, and I have been cured of my proud confidence in my own knowledge. Tell me graciously what are _sadhya_ and _sadhan_." So saying he fell at the Master's feet, who said, "Rise! In repeating Krishna's name you have been washed pure from the sins of million births. Say _Krishna! Krishna!_" They chanted the name and were filled with rapture. The Master renamed him Ramdas.

There was another Pathan named Bijuli Khan, a young Prince and the master of Ramdas and other Pathan troopers. He too fell down at the Master's feet, with the cry of Krishna! The Master touched his head with His toe, and went on His way. All the Pathans turned _bairagis_ and were famous as "Pathan Vaishnavs." They roamed everywhere singing the Master's praise. The Bijuli Khan became a very spiritual person honoured in every _tirtha_.

At Soron He bathed in the Ganges and walked along the river bank to Prayag. When He dismissed the Mathura Brahman and Krishna-das, they begged with folded palms, "Let us follow you to Prayag. Where again shall we see your feet? It is a Muslim country, you may be oppressed anywhere. Your companion, Bhattacharya, is a mere pandit and does not know how to address people." The Master smilingly consented and they followed Him. Everyone who beheld Him turned frantic with love and sang _sankirtan_ aloud. They communicated their faith to others, and these to others again, so that the whole land became Vaishnav, just as the Master had previously converted the South during His pilgrimage.

So walking He reached Prayag, where He bathed for ten days at the junction of the three rivers during the sun's progress through Capricorn. [Text, canto 18.]

CHAPTER XVII

How the Master favoured Rup

Rup and Sanatan, after meeting the Master at the village of Ramkeli, went back to their own quarters. The two brothers devised how to get rid of their worldly ties. They secured two priests with costly gifts, and performed two ceremonies preparatory to a journey (_purashcharan_) in the mantra of Krishna, hoping thereby to attain speedily to Chaitanya's feet. Then Rup came to his own house by boat with much wealth, of which he distributed one half to Brahmans and Vaishnavs, one quarter to his kinsmen for their support, and laid by the other quarter for paying the fine. The money was lodged with good Brahmans, and ten thousand Rupees were deposited with a grocer at Gaur, subject to expenditure by Sanatan.

When Rup heard of the Master's journey to Puri and of His intention to go to Brindaban by the forest route, he sent two agents to Puri to bring quickly word about the date of the Master's starting for Brindaban, as he wanted to shape his own course accordingly.

At Gaur Sanatan thought within himself, "The Sultan's love for me is a tie (keeping me here). If he were only to turn angry, it will be my deliverance." On the plea of illness he stayed at home, gave up his official work, and discontinued his visits to the Court. The greedy writers (_Kayastha_) transacted the business of state (in his absence), while he at home discussed the _Shastras_. With twenty or thirty Bhattacharya pandits he discussed the _Bhagabat_ in a.s.sembly. One day the Sultan with only one attendant suddenly entered Sanatan's meeting.

At the sight of the king, all hurriedly stood up, and seated him with due honour. The Sultan said, "I sent a physician to you, who reported that you were in perfect health. All my affairs depend on you, and yet you are staying at home neglecting them! You have ruined all my business. Tell me what you really mean by it?" Sanatan replied, "I am unable to do the work. Get some one else for the purpose." The Sultan in anger cried out again and again, "Your elder brother is acting like a robber. He has desolated the districts (_chakla_) under him by killing men and cattle. And here you are ruining all my affairs!" Sanatan pleaded, "You are the free king of Bengal; punish all offenders."

At this the Sultan returned to his palace and imprisoned Sanatan lest he should escape. When the king set out to invade Orissa, he asked Sanatan to accompany him. The minister replied, "I cannot bear you company, as you are going to molest my G.o.ds." Then the Sultan set out, leaving Sanatan in prison.

When the Master set out for Brindaban, the two messengers brought news of it to Rup. At this Rup wrote to Sanatan, "Chaitanya has started for Brindaban. We two brothers are going to join him. Do you run away from Gaur by hook or crook. I have left ten thousand Rupees with a grocer there. Spend it to secure your release soon, and fly to Brindaban by any way that you can find." Then Rup went to Prayag with his youngest brother, Anupam Mallik (surnamed?) Shri-Vallabh, devout Vaishnav.

The Master delighted at the news. As He was going to visit Bindu Madhav, _lakhs_ of men came to meet Him, some weeping, some laughing, some singing and dancing, others rolling on the ground while shouting _Krishna! Krishna!_ The Master drowned Prayag in the flood of Krishna's love, while the Ganges and the Jamuna between them had failed to submerge the land! Seeing the crowd, Rup and his brother stood apart.

The Master was thrown into ecstasy when beholding Madhav, and danced with uplifted arms shouting 'Say _Hari! Hari!_' Men marvelled at His greatness. His feats at 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 gra.s.s between their teeth, they fell down p.r.o.ne on seeing Him from afar. Again and again they rose up and fell down, reciting many verses, overcome with love at the sight of Him. Graciously did the Master speak, "Rise, rise! Rup, come to me! Krishna's grace pa.s.ses all speech: He has plucked you from the well of worldliness in which you were sunk. Witness the _Hari-bhakti-vilas_, x. 91; the words of G.o.d:

_'It is not by studying the four Vedas that one can become my bhakta.

Even low-caste Chandals can win my love by their faith. To such bhaktas I grant my love and accept their love, and they are worthy of adoration like myself'."_

Repeating the above verse He embraced both and placed His feet on their heads as a favour. At this they praised Him humbly with folded palms.

[Verses].

Then the Master seated them by Himself and asked for the news of Sanatan. Rup answered, "He is in the king's prison. If you save him then only can he be released. The Master said, "Sanatan has been set free and will soon join us all. The Brahman invited the Master to dinner. Rup pa.s.sed the day there. Balabhadra Bhattacharya bade both the brothers to dinner, and the two ate the leavings of the Master's plate. The Master lodged in a house on the junction of the rivers; Rup and Vallabh took a house near it.

There was then one Vallabh Bhatta[1] at the village of Ambuli. He came on hearing of the Master's arrival, bowed to Him, received His embrace, and the two discoursed long on Krishna, at which the Master's devotion surged up, but He checked Himself in the presence of the Bhatta, who detected the uncontrollable fervour within Him and marvelled exceedingly. Then the Bhatta invited the Master, who introduced to him the two brothers. They very humbly bowed to the Bhatta from a distance, and as he ran to meet them they receded further crying, "Touch not untouchable sinners like us!" The Bhatta marvelled; the Master was delighted and told their story to the Bhatta, adding, "Touch not these; they are of a low caste, while you are a Vaidic sacrificial Brahman, old and a _kulin_." Hearing Krishna's name incessantly on their lips, the Bhatta, taking hint from the Master's winking, remarked, "Krishna's name is dancing on their tongue. They cannot be low; they are the best of men. Witness the _Bhagabat_ III. x.x.xiii. 7."

The Master, pleased to hear it, praised him much and in rapture recited these verses:

_"Wise men will honour even a Chandal who has been purified in consequence of the sins of his low birth having been burnt away by the blazing fire of pure faith; while an atheist is not to be honoured even though learned in the Vedas. Vain are high pedigree, scholarship, repet.i.tion of the holy name, and austerities, in a man who lacks faith in G.o.d. As a lifeless doll is dressed up only for show to people, so are the virtues of a faithless man futile._ (_Hari-bhakti-sudhodaya_, iii.

12 and 11.)"

The Bhatta wondered as he gazed at the Master's pa.s.sion of devotion, power, true faith, and beauty. He took Him with His followers in a boat to his own house for dinner. Beholding the sparkling blue waters of the Jamuna, the Master was overcome by love, and leaped into the river with a roar. They were all seized with concern at it and hurriedly pulled Him out of the water. He began to dance on the boat, which rolled right and left under His weight and shipped a good deal of water, being ready to sink. His love was uncontrollable; still in the presence of the Bhatta the Master checked Himself, as His transport was inopportune, and disembarked at the Ambuli 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 and lights. Bhattacharya cooked and the Master dined; so did Rup and his brother; Rup and Krishna-das were given the leavings of His dinner. After chewing spices the Master lay down to repose, the Bhatta rubbing His feet. Sent away by the Master, the Bhatta despatched his own dinner and came back to His feet.

Now came there Raghupati Upadhyaya, a great scholar and Vaishnav of north Bihar (Tirhut). As he bowed, the Master greeted him with "Be thy mind fixed on Krishna,"--to the great delight of the Upadhyaya. At the Master's request he recited verses of his own composition describing Krishna's deeds. [Verses.]

The Master had a transport of love as He listened and urged the poet to proceed further. The 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?" The poet replied, "Black is the best of colours." "Where is the best abode of the black complexion?" The poet answered, "Mathura is the best of cities." "Which is the best age--boyhood, maturity, or adolescence?" The Upadhyaya replied, "Adolescence is the only age fit for our meditation." "Which do you think is the best among emotions?" "Love is the highest of all emotions (_ras_)." The Master remarked, "Thou hast taught me the true lore", and then in a tremulous voice recited Madhavendra Puri's verses (embodying the above answers). In rapture He embraced the Upadhyaya, who began to dance in a frenzy of love.

Vallabh Bhatta marvelled at the sight. With his two sons he fell down at the Master's feet. The villagers flocked thither to see Him, and at His sight became worshippers of Krishna. Vallabh Bhatta stopped the Brahmans who were inviting the Master, saying, "This holy man jumped into mid-Jamuna in ecstasy. I must not detain Him here, but convey Him back to Prayag. Invite Him there, if you list." So saying he carried the Master across in the boat.

Avoiding the press of the people, the Master went to the Dashashwamedh ghat and there taught Rup about Krishna's essence, the path of _bhakti_, the lore of emotions, the conclusions of the _Bhagabat_. He imparted to Rup all the doctrines He had learnt from Ramananda, and infused (His own) force into Rup's heart, in order to make him a perfect doctor of Vaishnav theology. (Verses quoted from the _Chaitanya-chandrodaya_.)

Thanks to the Master's grace on them, Rup and Sanatan became objects of favour and pride to all His leading devotees and a.s.sociates. Chaitanya's attendants used to ask every one who returned to Bengal from Brindaban, "Tell us how Rup and Sanatan are living there. Tell us of their asceticism, their meals, their adoration of Krishna all day." Then praising the two, the returned pilgrims would answer, "The two are living homeless, sleeping every night under a different tree. In the Brahman houses they get coa.r.s.e 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 pa.s.sion of chanting the name, they deny themselves even that short sleep. At times they compose works on _bhakti_, hear discourses about Chaitanya, and meditate on Him." These words greatly pleased the Fathers of the Church.

What wonder [that such should be their life], when Chaitanya's grace was on them?

Thus pa.s.sing ten days at Prayag, the Master taught Rup and inspired him with strength, adding, "Listen, Rup! to the signs of a _bhakta_, which I shall describe in brief sentences, without going into detail. I speak to you only of one drop of the sh.o.r.eless profound ocean of _bhakti_, in order to give you a smack of it. Behold in the universe countless beings that pa.s.s through 84 lakhs of births. The nature of a creature is as minute as a hundredth part of a hundredth part of the point of a hair.

[Verses from the _Shruti-byakhya_, and the _Panchadashi_, 83.]

_'O, immutable G.o.d! if we admit that bodied beings are limitless, eternal and omnipresent, then we cannot maintain the law that they are subject to you. Then the creatures, though subject to birth, will be law-givers unto themselves, even though they have not risen above their mortal nature. Those who say that G.o.d and beings are equal, know not thy true nature and their doctrines are false._ (_Bhagabat_, X. lx.x.xvii.

26.)'

"Among creatures we must distinguish between the animate and the inanimate. Among the animate are many cla.s.ses, such as sky-dwellers, land animals, water animals &c., men being only a minority of them.

[Eliminate from] men the Mlechchhas, Pulindas, Bauddhas, and Shabars; and from the followers of the Vedas one-half who follow the Vedas in lips only, doing sins condemned by the Vedas and disregarding piety.

Among religious people many are devoted to work [as the means of salvation]. For ten million men devoted to work we have one devoted to knowledge, and therefore superior to the former. Among ten million men devoted to knowledge we have only one liberated soul. And among ten million liberated souls hardly one devotee of Krishna is found. The _bhakta_ of Krishna is pa.s.sionless and tranquil, while those who covet enjoyment, salvation or _siddhi_ are perturbed. Witness the _Bhagabat_, VI. xiv 4.

"In roving through the universe, lucky is the man who gets the seed of the creeper of faith (_bhakti_) through the grace of his _guru_ and Krishna. He sows the seed like a gardener, waters it with hearing and chanting [the holy name]. As the creeper grows it pierces through the universe, pa.s.ses beyond the _Biraja 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_). If any sin against Vaishnavism is done, it uproots or tears the creeper like a wild elephant, its leaves wither. Then the gardener on earth carefully covers it, to save it from the elephant of sin. But if parasites, like love of enjoyment or salvation and countless other things,--or forbidden practices like rubbish,--slaughter of living beings,--thirst of gain or fame, adhere to the creeper, then these parasites flourish from the watering, while the main creeper's growth is arrested. Cut off the parasites first; then will the main branch reach the heavenly Brindaban. When the mature fruit of love drops down, the gardener tastes it, and proceeding up the creeper he reaches the wishing-tree. There (in Vishnu's heaven) he tends the wishing-tree, and blissfully tastes the juice of the fruit of love. That is the highest fruit, the supreme human bliss, in comparison with which the four human attainments are as straw. From pure faith is born love. Therefore I tell you of the signs of pure faith: Leaving desire for others, worship of others, knowledge and work, devote all your senses to the cultivation of Krishna. This is pure faith, the source of love. Its signs are described in the _Narada-pancha-ratra_ and the _Bhagabat_, III. xxix. 10--12 &c.

"If one desires enjoyment, salvation, &c., he cannot kindle love, even by means of devotion (_sadhan_). From the culture of _bhakti_ ardour is born; when ardour deepens it is called love (_prem_). As love grows it is successively called _sneha_, _man_, _pranaya_, _rag_, _anurag_, _bhab_, _maha-bhab_, just as we have successively cane-seed, sugarcane juice, mola.s.ses, sugar, and fine sugarcandy. All these are the enduring forms of _bhakti_ in Krishna, if they are joined by provocation and addiction of mind. When the spiritual (_satwik_) and extensive (_byabhichari_) emotions mingle together, _bhakti_ in Krishna becomes a veritable nectar in taste, just as curd, when mixed with sugar, ghee, pepper, and camphor, becomes deliciously sweet. In different _bhaktas_ the inclination (_rati_) a.s.sumes different forms, _viz._, the _shanta_, the _dasya_, the _sakhya_, the _batsalya_, and the _madhur_. From these differences in the nature of the pa.s.sion, the mood (_ras_) of Krishna's love a.s.sumes five forms of the same name, which are called the chief _rasas_, while there are seven minor _rasas_, _viz._, the comic, the grotesque, the heroic, the pathetic, the rude, the horrible, and the timid. The five former moods permanently occupy the minds of _bhaktas_; while the seven minor moods rise fitfully when they get a favourable occasion. The nine sages [who instructed king Nimi] and Sanak and others are examples of _bhaktas_ of the _shanta_ mood. Countless are the _bhaktas_ everywhere who ill.u.s.trate the _dasya_ mood. The _sakhya_ mood is typified in Shridam and other [cow-boys] and in Bhim and Arjun of Hastinapur. The _bhaktas_ of the _batsalya_ mood are father, mother and other elders. Of the _madhur_ mood of _bhakti_, the examples are chiefly the milkmaids of Brindaban, Krishna's queens, Lakshmi and countless others.

"Again, ardour (_rati_) for Krishna is of two kinds: (1) accompanied by a sense of his G.o.dhead, and (2) pure and simple. At Gokul the latter was displayed, free from any consciousness of his G.o.dhead, while at Mathura, Dwaraka, Vaikuntha and other places the former prevailed. Where the sense of his G.o.dhead is predominant, love [for him] is contracted; whereas the way of pure ardour is to disregard his G.o.dhead even when it is openly shown. In the _shanta_ and _dasya_ emotions this consciousness of His G.o.dhead 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 G.o.dhead. Witness the _Bhagabat_, X. xliv. 35.

"Arjun was awe-struck at beholding the vision of Krishna as G.o.d, and begged his pardon for having treated him familiarly under the notion of a friend. Vide the _Gita_, xi. 41. When Krishna jested with Rukmini, she became mortally afraid lest he should quit her. _Vide_ the _Bhagabat_, X. Ix. 23.

"The pure love called _kebala_ (unmixed) ignores his divinity, and in case it does recognize him as G.o.d, it disavows its loving connection with him. _Vide_ the _Bhagabat_, X. viii. 35, ix. 12, xviii. 14, x.x.x.

32, x.x.xi. 16.