Thus did the Master find a hundred faults with the fanciful interpretation [of the Vedantists]. The Bhattacharya 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] a.s.sert only three things about G.o.d, _viz._, our relation to Him, devotional exercises, and love (our need) as the fruit of devotion. All the rest [attributed to Him] is mere conjecture. The words of the Veda are self-evident, and should not be interpreted with the help of conjecture. But Sarvabhauma was not to blame for it; he was merely carrying out G.o.d's will, in expounding atheistical philosophy based on fancy. _Vide_ the _Padma Puran_, Part II. canto 62, verse 31.

The Bhattacharya was speechless and motionless with wonder as he heard these words. The Master addressed him, "Marvel not, O Bhattacharya! The supreme manhood consists in faith in G.o.d. Even those who directly commune with G.o.d (_atmaram_) adore Him, the Supreme Being's attributes are so incomprehensible! Witness the _Bhagabat_, I. vii. 10, Suta's words to Saunaka and others:

_'Such are the attributes of Hari that even mystical and pa.s.sionless recluses feel for Him unreasoning devotion.'_

The Bhattacharya said, "Sir, I long to hear this verse interpreted." The Master replied, "Do you first explain it, and then I shall say what I think of it." The Bhattacharya expounded the verse, like a logician, in nine different ways in accordance with the scriptures. But the Master smiled as He said, "I know, Bhattacharya, that you are a veritable Vrihaspati, and surpa.s.s all other men in interpreting the scriptures.

But your interpretation shows mere scholarship. The verse has yet another sense!" Then at the Bhattacharya's request the Master gave His own interpretation; pa.s.sing by the nine interpretations given by the Bhattacharya, He gave 18 other explanations of His own. First He determined the meaning of each of the eleven words contained in the verse, as taken separately; then He gave different explanations in connection with _atmaram_, laying emphasis on each of the eleven words in succession. The Lord, His powers, and His attributes, all three are incomprehensibly, unspeakably great! These three steal the heart of the devotee, to the neglect of all other forms of devotion. Sanak, Shukadev and others bear witness to this. His diverse expositions filled the 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 Him."

Penitently he sought refuge with the Master, who graciously appeared to him in His divine form, first as four-armed (Vishnu), then as Krishna playing on the flute. At this vision Sarvabhauma fell prostrate on the ground, then rose again and prayed to Him with clasped hands. The Master's grace made spiritual knowledge illumine his heart, he now knew the glory of G.o.d's name, faith, gift, the esoteric meanings of the letters of the alphabet, &c. In a moment he composed a hundred verses, such as even Vrihaspati would have failed to frame. The delighted Master embraced him, and the Bhattacharya fainted in an ecstasy of joy, weeping, standing still, tumbling down at the Master's feet.

The sight delighted Gopinath Acharya. The Master's disciples smiled at the dance of Sarvabhauma. Gopinath spoke to the Master, "You have so transformed that Bhattacharya!" The Master replied, "You are a devotee, your society has so wrought on him through the great grace of Jagannath." Then He composed Bhattacharya, who thereafter praised Him long, saying, "It was a light work to Thee to save the world, in comparison with the wonderful power Thou hast manifested in converting me. Logic had made me hard like an ingot of iron. Thou hast, melted me.

Oh Thy wondrous might!"

The Master returned to His quarters; Sarvabhauma feasted Him by means of Gopinath Acharya. Next day He went to Jagannath's temple, and beheld the G.o.d rise from his bed. The attending priest presented to the Master the garland and offered rice of the G.o.d. The Master rejoiced at it, tied the gifts to the hem of his garment, and hastened to Bhattacharya's house.

It was dawn; Bhattacharya awoke just then and cried out "O Krishna! O Krishna!" to the delight of the Master. Coming out Bhattacharya met the Master, bowed at His feet in a tumult of reverence, and seated Him. The Master untied the knot in His skirt and presented the _prasad_ 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 Puran_, _Taste the maha-prasad 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 maha-prasad no rule of time or place should be observed; a good man should eat it as soon as he gets it.'_

At this the Master was delighted and embraced Sarvabhauma in a transport. They both danced, Master and pupil, clasping each other, perspiring, trembling, shedding tears in ecstasy. The Master said, "To-day have I conquered the three worlds lightly! To-day have I ascended Baikuntha! To-day all my wishes are realized! Because Sarvabhauma has shown faith in the _maha-prasad_. To-day you have taken refuge in Krishna with all your heart. Krishna has taken pity on you without any reserve. To-day he has removed your bondage to flesh; to-day you have torn off the meshes of illusion. To-day your heart has been made worthy to gain Krishna, because you have eaten the _prasad_ in violation of Vedic ceremonies. As the _Bhagabat_, II. vii. 41, puts it:

_"Those whom the Lord favours and who take refuge at His feet with all their heart and without reserve, can conquer illusion. Then they no longer look ubon this fleshly body the food of dogs and jackals as 'I'

or 'mine'."_

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

_"Hari's name, Hari's name, Hari's name alone; in the Kali era there is no other means of salvation, no other, indeed no other!" [Vrihad Narad Puran.]_

In full detail did the Master hold forth on the meaning of the above verse. Bhattacharya was filled with wonder. Gopinath Acharya said, "Bhattacharya! I told you before that you would come to this!"

Bhattacharya bowed to him thankfully and replied, "The Master has blessed me by reason of my being related to you. You are a great devotee, and I a blind logician. For your sake has the Master favoured me." Pleased with his meekness, Chaitanya embraced him and then said, "Now go and see the G.o.d". Bhattacharya, after visiting Jagannath, came home with Jagadananda and Damodar [two disciples of Chaitanya], and sent to Chaitanya many kinds of choice _prasad_ with his own cook in their company, and also put two verses of his own written on a palm leaf into the hands of Jagadananda for Chaitanya. When they arrived at the Master's house, Mukunda Datta took the letter from his hand, and wrote the two verses on the outer wall. Then 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 pa.s.sionlessness (_bairagya_) and devotion through faith (_bhakti-yog_). May my mind, like a bee, settle firmly on the lotus-feet of the Lord Shri Krishna Chaitanya, who has appeared in order to revive his own bhakti-yog, which had perished through the wickedness of ages._

Sarvabhauma became a disciple of the Master, attending to nothing but His service. Ever did he meditate, pray, and recite the name 'Shri Krishna-Chaitanya, the son of Shachi, the abode of virtues!' One day he came to the Master, bowed, and recited Brahma's hymn to G.o.d from the _Bhagabat_, changing two letters near its end. The _Bhagabat_, X. xiv.

8:

_'Lord! That man alone enters into the inheritance of Thy salvation like a true heir, who in eager longing for the day of Thy grace pa.s.ses his life worshipping Thee with all his mind body and speech and enjoying the fruits of his actions without being attached to them.'_

The Master interrupted him saying, "The text has Thy salvation (_muktipada_). Why do you read it as Thy faith (_bhaktipada_)?"

Bhattacharya answered, "Salvation is not the fruit at which the faithful fix their gaze; as for those who lack faith in the Lord, salvation becomes a sort of punishment to them [as they are annihilated in the Lord without being able to serve and love Him]. He who does not admit the incarnate Krishna, and he who blames and fights against that incarnation, both of them are punished by being merged in the Lord (_Brahma sayujya mukti_). The devotee does not long for emanc.i.p.ation.

There are five kinds of salvation, _viz._, _salokya_ (living in the same plane with G.o.d), _samipya_ (nearness to G.o.d), _sarupya_ (a.s.suming the same form as G.o.d), _sarshti_ (equalling the glory of G.o.d) and _sayujya_ (absorption in the Deity). Though the first four afford means of serving the Lord, yet true devotees seldom elect them, but they dread and despise the _sayujya_ emanc.i.p.ation, preferring h.e.l.l to it.

'Absorption in the abstract G.o.d (_Brahma_)' and 'Absorption in the G.o.d clad in attributes (_saguna ishwar_)' are two forms of the same thing, indeed the latter is worse still. _Vide_ the _Bhagabat_ III. xxix. II, Kapila's speech to Devahuti."

The Master objected, "The term _muktipada_ has other senses too; it means G.o.d Himself, i.e., He whose feet are the means of salvation. It may also mean The abode of salvation, which is the 9th object [mentioned in the _Bhagabat_, II. x. 1]. Both etymologies yield the sense of Krishna. Why need you change the text to _Bhaktipada_?" Bhattacharya replied, "No, I cannot adopt the reading. Though you interpret the term _muktipada_ in the same sense of _bhaktipada_, yet the former is objectionable as ambiguous. Though _mukti_ has five connotations, yet its princ.i.p.al meaning is absorption in G.o.d. So, the word _mukti_ fills me with fear and contempt, while _bhakti_ kindles delight in the heart". At this the delighted Master smiled and clasped Bhattacharya firmly to His bosom. It was a pure act of grace on Chaitanya's part that Bhattacharya, who had been a student and teacher of the doctrine of illusion, spoke thus. We recognize the philosopher's stone only when it touches a piece of iron. So all men knew the Master for the veritable Darling of Braja (Krishna) when they saw the deep the Vaishnav spirit of [His disciple] 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 in the bright fortnight of Magh, and came to reside at Puri in Falgun. At the end of the latter month He witnessed the swinging ceremony of Jagannath and danced and sang long in ecstasy.

In Chaitra He liberated Sarvabhauma. Early in Baishakh He wished to travel to the South. He a.s.sembled His followers, embraced them, held them by the hand, and spoke humbly, "I know you to be dearer than life.

Life I can part with, but not with you. You my friends have done me a good turn by bringing me here to see Jagannath. Now I beg one favour from you all, give me leave to go to the South. I must set out to seek Vishwarup [my elder brother], and I will travel alone, taking none with me. Do you all stay at Puri till I return from Setubandha."

They all knew that Vishwarup had attained to liberation, and that the quest of him was only a ruse of the Master for carrying salvation to Southern India. Greatly did they grieve on hearing His words, and sat silent with woe-begone faces. Nityananda said, "How can that be? We cannot let you go alone. One or two of us must bear you company, lest mishap should befall you. Choose any two that you like. I know the roads to the holy places of the South. Bid me, Master, go with you." The Master replied, "I am as a dancer and you are like the manager (_sutradhar_) of the play. I dance as 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 a worldling. In fear of him I have to do whatever he bids, me. If ever I disobey him he in anger speaks not to me for three days! Mukunda grieves at the rigours of my monastic life: the three baths daily even in winter, the sleep on the bare ground. He grieves inly, though he speaks not of it; but his sorrow makes me doubly unhappy. I am a _sannyasi_, Damodar is a Brahmachari, and yet he constantly holds the pedagogue's rod over me. I did not know his character before. My conduct must be quite different from his.

Having gained the favour of Krishna, he cares not for the opinions of other men; but I cannot be so regardless of the public. Do you all, therefore, stay behind at Puri, while I make my pilgrimage alone for some time."

Under the pretext of picking their faults the Master really pointed out the merits which had made them win His heart. Words cannot describe Chaitanya's love for His devotees. He himself bore the hardship of an ascetic's life, but when one of His devotees grieved at the sight of these hardships, the Master could not bear the sight of his grief! He set forth on His pilgrimage as a solitary hermit. Four of them entreated Him hard for permission to accompany Him, but He followed His own will and did not listen to them. At last Nityananda urged, "As you please. It is my duty [to obey you], be the result my happiness or sorrow. But one further request I must make: consider whether you can accept it. Your loin-band wrapper and gourd of water, these are the only articles that you will take with you. But your two hands are ever busy in counting your recitation of Hari's name [on the notches of your fingers]. How, then, will you carry your wrapper and gourd? Who will take care of these when you fall down on the road in a trance? Keep my word: take this honest Brahman Krishna-das with you. He will only carry your wrapper and gourd, and never say a word, whatever you may do." The Master consented.

They took him to Sarvabhauma's house, who seated them all after salutation. After a varied discourse on Krishna, the Master said, "I have come to beg your permission. I must search for Vishwarup who retired as a hermit to the South. Give me leave to go South. Your permission will enable me to return in safety." At these words Sarvabhauma was much grieved at heart; clasping the Master's feet he said piteously, "Through the acc.u.mulated merit of many previous births have I gained your society. But Fate has now parted our company. I can bear the death of a son through a stroke of lightning, but not the pang of separation from you! You are your own master and shall go; but stay some days more and let me gaze on your feet." His humility relaxed the Master's resolution and He lingered for some time longer. Eagerly did the Bhattacharya invite and feast Him with dishes cooked in his own house. His wife, called Shathi's mother, cooked the meal: her history is marvellous, and I shall narrate it in detail later on.

After a halt of five days at the Bhattacharya's place, the Master asked leave to start. His eagerness forced the Bhattacharya to consent. He went with him to the temple and sought the permission of Jagannath. The serving priest presented the Master with the G.o.d'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, along the sh.o.r.e. Sarvabhauma sent Gopinath Acharya to bring from his house four loin-bands and wrappers and some prasad, to the Vipradwar gate. Then he begged the Master, "You must keep my request. On the bank of the G.o.davari dwells Ramananda Ray, governor of Vidya-nagar.[1] Despise him not as a Shudra and worldling. See him for my sake. He is worthy of your society. The world has not another appreciative devotee like him. In him scholarship and faith have reached their extreme points. When you talk with him you will know his worth. I used to laugh at him as a Vaishnav, because I failed to understand his superhuman words. But Thy grace has now made me know his true merit.

Conversation with him will disclose his greatness." The Master agreed, embraced him and bade him farewell saying, "Worship Krishna at home and bless me, so that through your favour I may return to Puri."

When the Master turned to go, Sarvabhauma fell down there in a faint, but the Master moved on quickly, without heeding him. Who can understand the heart and mind of the Master? The hearts of the great are at once tender as flowers and hard as the thunderbolt. Nityananda raised Bhattacharya and sent him home with his men. The faithful quickly overtook the Master, and Gopinath also arrived with the clothes and _prasad_. The Master went with them to Alalnath, where He sang hymns for a long time, dancing and singing in rapture. The persons present flocked to gaze on the scene: they shouted _Hari! Hari!_ while the Master danced in ecstasy in their midst. The people marvelled as they gazed at His golden hue, His crimson robe, and His tears of delight, His tremour and perspiration, which set off His beauty. All who came to see it forgot their homes and stayed to join in the dance and song of Shri Krishna Gopal; men and women, old and young, all were swept away by the tide of spiritual love. Seeing it Nityananda said to the faithful, "He will dance thus at every village [on the way]." It was high time, but the people did not leave Him; so Nityananda contrived a plan: He took the Master away for His noonday bath, the people rushing on all sides to look on. After the bath he led the Master to the temple, and as soon as his own men had entered he shut the door. He fed the Master, and they all ate His leavings. The crowd gathered outside the gate, shouting _'Hari! Hari!'_ Then he opened the door and the people entered joyfully to gaze on the Master.

The stream of people thus pa.s.sed and repa.s.sed till the evening. They all became Vaishnavs and danced and sang [with the Master]. He pa.s.sed the night there with the faithful, in delightful discourses on Krishna. Next morning after the morning bath, He bade farewell to the faithful. They fainted, but He looked not at them. The Master wended His way grieving at separation from them, Krishna-das following Him with the gourd. The faithful pa.s.sed the day there in a fast, and returned sorrowing to Puri the next day. Like a raging lion the Master walked forth, chanting G.o.d's name in a transport of love. His words were:

_Krishna! Krishna! Krishna! Krishna! Krishna!

Krishna! Krishna! O!_

_Krishna! Krishna! Krishna! Krishna! Krishna!

Krishna! Krishna!_

_Krishna! Krishna! Krishna! Krishna!

Krishna! Krishna! Save me!_

_Krishna! Krishna! Krishna! Krishna!

Krishna! Krishna! Deliver me!_

_Ram Raghav! Ram Raghav! Ram Raghav! Save me!_

_Krishna Keshav! Krishna Keshav! Krishna Keshav!

Deliver me!_

As the Lord Gaur walked on reciting the above verses He met a wayfarer and asked him to chant Hari's name. Mad with love that man cried 'Hari!

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

The man on returning home made all his village Vaishnav, talking of Krishna, laughing, weeping, dancing incessantly, and urging all to take Krishna's name. Chance visitors from other villages became like Him from the sight of Him, and spread Vaishnavism in their own villages. In this way was the whole Southern country converted to Vaishnavism. In this way did the Master make hundreds Vaishnav by embracing them in His travels.

If He lodged and dined in anybody's house in a village, all the villagers flocked to see Him. Through the Master's grace they became great _bhaktas_, and acted as apostles for the deliverance of mankind.

All the way to Setubandha, He did this; connection with Him made all the land Vaishnav. The power He had not manifested at Navadwip, He now put forth for the salvation of the South. He who worships the Master gains His favour and realizes the truth of these miracles. He who believes not in supernatural miracles loses both this world and the next.

In this way the Master travelled to the shrine of the Tortoise[2] [the Second Incarnation], saluted and praised the G.o.d, dancing, singing, smiling and weeping in rapture, to the wonder of by-standers. Crowds gathered to see Him; the Very sight of His marvellous beauty and devotion made them Vaishnavs. They danced with uplifted arms chanting Krishna's name in deep emotion. These very men converted other villages.

Thus did the nectar of Krishna's name overflow the country, Vaishnavism spreading from man to man.

After a time the Master came back to His senses. The priest of the Tortoise did Him great reverence. This happened everywhere that He went.