"The _shanta ras_ consists in recognizing the true nature of Krishna and fixing the mind on him only. Krishna has himself said, 'Devoting the mind exclusively to me is the virtue of _shama_'. _Vide_ the _Bhagabat_, XI. xix. 33:

_'Shama consists in fixing the mind on me; dama is control of the organs of the senses; t.i.tiksha is endurance of sorrow; and dhriti is checking what rises on the tongue.'_

"It is the duty of a _shanta_ votary to give up thirst for everything except Krishna; hence a _shanta_ and a _bhakta_ of Krishna are identical terms. Krishna's devotee regards heaven and even salvation as no better than h.e.l.l. _Vide_ the _Bhagabat_, VI. xvii. 23.

"Devotion to Krishna and conquest of desire are the two marks of a _shanta bhakta_. All the five kinds of _bhaktas_ are necessarily marked by these qualities, just as sound, the attribute of the sky, is possessed by the other four elements also. A _shanta_ votary's attachment to Krishna is like an odourless flower; he has _only_ acquired a true sense of G.o.d's nature, as the supreme spirit and divinity. The _dasya_ mood better develops the cognition of Krishna as the Lord of full powers. A _das bhakta_ constantly gratifies Krishna by serving him with a sense of his divinity, honour, and great glorification; _dasya ras_ has the merit of the _shanta ras_ plus service, _i.e._, it has two merits. The _sakhya ras_ possesses these two merits [plus absolute trust in Krishna]. In _dasya_ Krishna's service is marked by honour and glorification; in _sakhya_ by reliance.

"A _sakha bhakta_ sits on Krishna's back, or carries him on his shoulders, or has a mock fight with him; he serves Krishna and at times makes Krishna serve him! The chief characteristic of the _sakhya ras_ is free comradery, without any feeling of respect or awe. So this _ras_ has _three_ qualities; in it Krishna is loved more ardently, as he is held equal to the _bhakta's_ self; hence this _ras_ captivates the good. In the _batsalya ras_ there are the above three qualities, plus tenderness, which in its excess leads to chiding and chastis.e.m.e.nt. Such a devotee regards himself as the patron and Krishna as the _protege_; his service takes the form of paternal care. This _ras_, therefore has _four_ qualities, and is like nectar.

"In the _madhur ras_ all the above four qualities are present in a heightened form, and in addition to them the votary serves Krishna as a lover offering him his or her own person. Here _five_ qualities are present. All the [four] emotions find their synthesis in the _madhur_, just as in the case of the five elements (sky, air, light, water and earth) the attributes of the first four are all united in the fifth.

Hence is the _madhur ras_ of wondrous deliciousness. This emotion has been fully described. Reflect how to spread it. While meditating, Krishna will illuminate your heart. Through Krishna's grace, even an ignorant man reaches the farthest sh.o.r.e of the emotions."

So saying the Master embraced Rup and started for Benares next morning.

Rup begged leave to accompany Him as he could not bear the pang of parting. But the Master objected, "Let me lay down your duty. You are now within easy reach of Brindaban; go there. Thence return to Bengal and join me at Puri." After giving him a (parting) embrace the Master embarked. Rup fell down there in a swoon. The Deccani Brahman took him to his house.

Then Rup and his brother went to Brindaban. When the Master reached Benares, Chandra Sekhar met Him outside the village, as he had dreamt the previous night that the Master had come to his house and so he had come out of the village to wait for Him. Delighted to see the Master, he bowed at His feet and took Him home with him. At the news, Tapan Mishra came to the Master; forming a select a.s.sembly he invited Him and made Him dine at his house. Chundra Shekhar invited Bhattacharya. After the feast Tapan Mishra begged Him, "Grant me kindly one favour that I beg of thee. So long as thou stayest at Kashi do not dine anywhere except in my house." The Master accepted his invitation as He knew that He would stay for a week only and would not dine with hermits. He lodged with Chandra Shekhar. The Maratha Brahman and many good men of the Brahman and Kshatriya castes visited the Master. [Text, canto 19.]

[1] The celebrated Vallabh-acharya (born in 1479), the founder of the Pushtimarga school of Vaishnavism. _Ambuli_ is evidently _Arail_, a village on the Jamuna opposite Allahabad, which contains a temple of the Vallabh-acharya sect.

CHAPTER XVIII

Sanatan meets the Master and is taught of G.o.d's forms

At Gaur, Sanatan lay in prison, when to his delight he received Rup's letter. Then he spoke to his Muslim jailor: "You are a living saint, a very pious man, well-read in the _Quran_. [There it is written that] if a man ransoms a captive with his wealth, G.o.d gives him salvation.

Formerly I had done you good turns; now show your grat.i.tude by reliasing me. I offer you five thousand Rupees. Accept the sum, and by setting me free gain both money and religious merit."

The Muslim replied, "Hark you, Sir, I can let you off, but I fear the Sultan." Sanatan rejoined, "Fear not the Sultan. He has gone to Orissa.

If he comes back, tell him that when Sanatan was sent to the bank of the Ganges to ease himself, he jumped into the river, sank down with his fetters, and could not be traced after much search. Fear not, I shall not live in this country, but turn _darvesh_ and go to Mecca." The Muhammadan was still reluctant. So 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 to convey Sanatan over the hill by his own servants at night and asked to prepare his meal in the meantime. With marks of honour he gave him rice. Sanatan bathed in the river, broke his two days fast, and reflected, "Why does this land-owner show respect to me?" Then he asked [his attendant] Ishan if he had any property with himself. Ishan replied, "Seven gold coins." At this Sanatan rebuked him saying, "Why have you brought this deadly thing with yourself?" Then he gave the seven pieces to the land-owner and sweetly said, "Take these from me and honestly conduct me over the hill. I am a run-away from the king's prison and cannot take the Telia Garhi road. You will acquire merit if you help me to cross the hill." The land-owner replied, "I knew before that your servant had eight gold pieces with him, and I had determined to murder you at night for the money. It is well that you have told me of the money, and so I have been saved from the sin of murder. I am so pleased that I shall not take the coins, but guide you gratis for the sake of merit."

But Sanatan urged, "Some one else will murder me for the money. Accept it and save my life." Then the land-owner sent four footmen of his own, who led Sanatan across the hill by the forest paths at night. Emerging from the hill Sanatan asked Ishan, "I know you have still something left." "Yes, one gold coin," answered Ishan. Sanatan said, "Return home with it." So, leaving him, the holy man set out alone, a bowl in his hand, a tattered quilt on his back, and (therefore) fearless (of robbers). In course of time he reached Hajipur,[1] and in the evening sat down in a garden. His brother-in-law, Shrikanta, a royal officer, lived here, entrusted by the Sultan with three _lakhs_ of Rupees to buy and despatch horses. From a height he discerned Sanatan, and at night came to him with only one attendant. The two had a friendly meeting, and Sanatan told the tale of his escape. Shrikanta said, "Stay here a day or two. Put on decent robes and cast off your rags." Sanatan replied, "No, I shall not linger a minute here. Help me to cross the Ganges, I shall go away at once." Shrikanta with care gave him a Bhutia blanket and ferried him over.

Sanatan in time reached Benares, where he was glad to hear of the Master's arrival. Going to Chandra Shekhar's house, he sat down at the gate. The Master, knowing it, told Chandra Shekhar, "There is a Vaishnav at the gate. Bring him in." Chandra Shekhar reported to the Master that there was no Vaishnav but only a _darvesh_ at the gate. The Master replied, "Well, bring him in." Glad to be called, Sanatan entered. When he was in the court-yard, the Master rushed out and embraced him in rapture. At His touch Sanatan was overcome by love and cried out in a faltering voice, "Touch me not! touch me not!" The two wept ceaselessly, clasping each other's necks, to the wonder of Chandra Shekhar. Then the Master took him by the hand and seated him by His side on the _veranda_ of the house, stroking Sanatan's body with His own hands. Sanatan cried, "Touch me not, Master!" but the Master answered, "I touch you to purify myself. Through the strength of your faith you can cleanse the whole universe. Witness the _Bhagabat_, I. xiii. 8, VII. ix. 9. By seeing, touching, and praising a _bhakta_ like you, all my senses are gratified, as the scripture a.s.serts. _Vide_ the _Hari-bhakti-sudhodaya_, xiii. 2."

The Master continued, "Listen, Sanatan! Krishna is very kind, the saviour of the fallen. He has delivered you from the worst h.e.l.l (_rauraba_). Limitless and profound is the ocean of his mercy." Sanatan objected, "I know not Krishna. I recognize your grace as having effected my deliverance." Then at the Master's request he told the whole story of his flight. The Master told him, "I met both your brothers, Rup and Anupam, at Prayag. They have gone to Brindaban." Then He introduced Sanatan to Tapan Mishra and Chandra Shekhar. Tapan Mishra invited him, the Master adding, "Go, Sanatan, shave yourself," and telling Chandra Shekhar to take away the rags of Sanatan. They made him bathe in the Ganges, and Chandra Shekhar gave him a new garment, which he refused to accept. At this the Master was delighted exceedingly.

After His noon-day prayer, the Master went with Sanatan to dine at Tapan Mishra's house. As He sat down to His meal He ordered the Mishra to serve Sanatan also, but he replied, "Sanatan has some rites to perform.

You dine first. I shall give him your _prasad_." After dinner the Master rested. The Mishra gave Sanatan His leavings and offered him a new cloth, which Sanatan declined to accept, asking instead for one of the Mishra's old clothes. So the Mishra gave him an old cloth, which he cut into a waist-band and wrapper.

Sanatan was introduced by the Master to the Maratha Brahman, who gave him a general invitation to dinner during the whole of his stay at Kashi. But Sanatan declined saying, "I shall rove (begging alms) like the bee. Why should I procure all my food from one Brahman's house."

Exceedingly pleased was the Master at 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 blanket. When he went to the Ganges to perform his noon-day rites, he met a Bengali drying his quilt, and asked him to exchange it for his blanket, as a favour. The man retorted, "Why are you, a venerable man, mocking me? Why should you exchange your costly blanket for a quilt?" Sanatan replied, "I am not joking but am in earnest. Do make the exchange." So saying he gave up the blanket, placed the quilt on his shoulders and came to Chaitanya. At the Master's query he told the whole tale. The Master remarked, "I have thought of it. Krishna, who has delivered you from attachment to earthly goods, cannot have left a remnant of that attachment in you. No good physician leaves even a trace of the disease unremoved. You were living on alms from door to door, and yet there was a three Rupee blanket on your back! It spoiled your virtue and made you a mock unto the beholders." Sanatan replied, "He who has released me from worldly ties has also cured this last remnant of worldliness in me."

The pleased Master showed grace to him, and thus emboldened him to put questions. Formerly the Master had put questions to Ramananda Ray, which the latter had answered under His inspiration. So, now, inspired by the Master, Sanatan put questions, while He established spiritual truths.

Then Sanatan, biting a blade of gra.s.s 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 (_tapa_) oppressing me? I know not what will do me good. I know not even how to ask about the truth of _sadhya_ and _sadhan_. Do you of your own accord, unfold all these truths to me." The Master replied, "Full is Krishna's grace to you. You know all the truths and are not subject to the three afflictions. You are strong in Krishna's strength, you know the truths already. It is the nature of _sadhus_ to inquire about what they know, only to confirm it.

"You are a proper agent for preaching _bhakti_. Listen to all the truths as I tell them in due order:

"The soul of man is the eternal servant of Krishna. The _tatastha_ power of Krishna manifests differences [between the Creator and His creatures], just as a ray of the sun transforms itself into a flame of fire. Krishna has by nature three powers:-_viz._, the _chit_, the life, and the illusion powers. _Vide_ the _Vishnu Puran_ I. xxix. 50, VI. vii. 60 and 61, I. iii. 2, the _Gita_ vii. 5 and 14, and the _Bhagabat_, XI. ii. 35.

"When a creature forgets Krishna, his face is ever turned to external things, and therefore under the influence of illusion he undergoes the misery of being born in the world, now rising to heaven, now sinking to h.e.l.l, just as a criminal is ducked in water by royal command.

"If under the teaching of true scripture, a man turns to Krishna, he is saved, he gets rid of illusion. A creature labouring under illusion remembers not Krishna. So Krishna kindly created the Vedas and Purans.

He makes himself known through scripture, _guru_, and the soul; and man comes to realize 'Krishna is my lord and saviour'. The Vedas treat of Relation, Epithet, and Needs; that Relation is the attaining of Krishna, faith is the means of this attainment, the epithets are his names; love is the (supreme) need, the most precious treasure and the highest achievement of humanity. _Madhur_ service is the means of gaining Krishna. By serving him we can enjoy the relish of him. The following parable will ill.u.s.trate it: An all-knowing seer visited a poor man and seeing his misery said, 'Why are you so poor? Your father has left you a large legacy. He died elsewhere and therefore could not inform you of it.' At these words the man began to hunt for his treasure. In the same manner the _Vedas_ and _Purans_ instruct men about Krishna. The counsel of the seer is the source, the treasure is the consequence. By his own knowledge the man could not attain to his father's treasure the seer had to tell him the method of discovering it: 'Here lies the treasure. If you dig in the south, hornets will rise and not money. If you dig west a gnome will show itself and hinder you. In the north your diggings will discover a dark serpent, which will swallow you up. But by digging a little on the east side you will get the pots of treasure.'

Similarly the _Shastras_ a.s.sert that leaving work, knowledge and abstraction (_yog_), one can influence Krishna by faith alone. _Vide_ the _Bhagabat_, XI. xiv. 19 & 20.

"Therefore is faith the only means of gaining Krishna, and it is described in all _Shastras_ as _abhidheya_. As wealth gives pleasure and drives away sorrow of itself, so _bhakti_ kindles love of Krishna, and when love is turned to Krishna man is freed from bondage to the world. The fruit of love is not riches or the cessation of re-birth, but its chief object is the enjoyment of the beat.i.tude of loving."

[A long discourse on Krishna's forms, omitted in the second edition.]

[Text, canto 20.]

[1] The town of Hajipur on the north bank of the Ganges, opposite Patna, was the seat of the governor of Bihar on behalf of the Sultans of Bengal. (_Riyaz-us-salatin_, Eng. tr. 134 _n_.)

CHAPTER XIX

On the sweetness of Krishna's attributes

[The Master continued His teaching of Sanatan thus:]

"G.o.d in His all-embracing form dwells in the highest s.p.a.ce (_para-byom_). The diverse Vaikunthas are beyond count. The extent of each Vaikuntha is millions and millions of miles. _Ananda_ inspired by _chit_ fills all the Vaikunthas. All of [His] attendants are filled with the six attributes (_aishwaryya_). The endless Vaikunthas and s.p.a.ce are His retinue; above all of them is Krishna's Heaven, like the seed-pod of the lotus. Thus, [Krishna's] six attributes are [only]

places of [His] incarnation. Even Brahma and Shiva cannot count them, what to speak of men? _Vide_ the _Bhagabat_, X. xiv. 21, Brahma's hymn to Krishna.

"Thus Krishna's celestial attributes are endless; Brahma, Shiva, Sanak and others cannot see their end. _Vide_ the _Bhagabat_, X. xiv. 7.

"Not to speak of Brahma and others, even Ananta with his thousand tongues, is eternally singing [of His attributes] without being able to finish them. Vide Bhagabat, II. ii. 40.

"Even Krishna, the omniscient and supreme being, cannot find the end of His own attributes, but remains eagerly longing [to know of them]. _Vide Bhagabat_, X. lx.x.xvii. 37.

"The mind fails to comprehend His exploits, even of the time when He incarnated himself in Brindaban. At one and the same time He created the natural and the supernatural groups of cow-herds and kine, as described in _Bhagabat_, [X. xiii and xiv], countless Vaikuntha-born embryos, with their respective Lords. Such a marvel is heard of no other [G.o.d]. The hearing of it makes the heart overcome [with rapture]. In that miracle of His every one of the millions and millions of calves, cowboys, their rods, pipes, horns, clothes and ornamems, all a.s.sumed the form of the four-armed Lord of Vaikuntha, each with a separate universe, and Brahma adored him. From the body of one Krishna all these appeared! And after a moment they all disappeared in that body! The sight amazed and fascinated Brahma, and after hymning [to Krishna], he declared this, Let him who says that he knows the full extent of Krishna's power, know it.

But as for me, I admit with all my body and mind that not a drop of this endless ocean of your power is cognizable by my speech or intellect!

_Vide Bhagabat_, X. xiv. 36.

"Many are the glories of Krishna; who can know them? Think of the wondrous quality of the place Brindaban: the _Shastras_ speak of it as 32 miles in extent, and yet in one corner of it the embryos of the universe floated! Krishna's divine power is boundless beyond calculation."

The Master, Himself the ocean of divine attributes, was seized with ecstasy in speaking of Krishna's divine attributes; His mind became absorbed in the subject and He lost consciousness. He (then) recited _Bhagabat_, III. ii. 21, and expounded it, relishing with delight its sense. "Krishna is the Supreme Deity, G.o.d Himself. None else is greater than He or even equal to Him. _Vide Brahma Samhita_, V. I. Brahma, Vishnu, and Shiva, the lords of creation, [preservation, and destruction], all obey Krishna; He is their suzerain. _Vide Bhagabat_, II. vi. 30.

"Hear the meaning of the phrase _unequalled Supreme Lord_: Three _purush_ incarnations are the causes of the universe, _viz._, Maha-Vishnu, Padmanava, Kshirodak Swami. These three occupy the souls of everything, gross or subtle. These three are the refuge of all, and the lords of the universe. And yet they are mere particles of Krishna, who is supreme [over them]. _Vide Brahma Samhita_, v. 54.

"This interpretation is only external. Listen to the esoteric sense. The _Shastras_ speak of three abodes of Krishna, _viz._, Antahpur, Golok, and Brindaban, in which [last] ever dwell [His] parents and friends; where He manifested His sweet attributes, tenderness, mercy, &c.; where the illusion of _yog_ was His bondmaid, and where _rasa_ and other exploits took place.

"Below it the Supreme s.p.a.ce named Vishnu's Heaven, where dwell Narayan and other eternal forms of Him, is situated. The middle abode of Krishna is the store-house of the six attributes, where He dwells in His eternal form (_ananta_). The Vaikunthas are endless, and there the rooms and attendants (even) are full of the six attributes. _Vide Brahma Samhita_, v. 49, [and other Sanskrit verses].

"Below it is His external abode, beyond the _Biraja_, where the universes are endless, and the rooms are illimitable. It is named Devidham, where creatures dwell. The Lakshmi of the Universe nourishes it; illusion dwells there as His slave.