Chaitanya's Life And Teachings Part 19

The Master asked "By what route have you come, Sanatan?" He replied, "By the sea-side." Then the Master said, "Why did you come over the hot sand? Why did you not take the cool path before the Lion Gate (_singha-dwar_)? The hot sand has blistered your feet. You cannot walk; how could you bear the journey?"

Sanatan replied, "It was no great hardship. I did not feel that my feet were being blistered. I am not ent.i.tled to pa.s.s by the _singha-dwar_ road, especially, as the servitors of the G.o.d Jagannath frequently pa.s.s 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 G.o.ds 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 (_maryada_) of rank. Not to do so is to court public ridicule and to destroy one's own earthly life 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 material. It is supra-physical and full of the _chit_ and _ananda_ of _bhakti_. At the time of his initiation the _bhakta_ surrenders himself to Krishna, who then renders him equal to his own self, and fills the body with his own _chit_ and _ananda_. The Lord Krishna has visited Sanatan's body with sores only to test me. If I had in disgust refused to embrace him, I should have been guilty in the eyes of Krishna."

So saying, He embraced Sanatan again, and lo! the sores disappeared and his body a.s.sumed a golden hue!

After the _dol-yatra_ he was given leave to depart to Brindaban with minute instructions as to what he should 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_].

[1] Chapters XXIII-XXVII are taken from the _Antya Lila_ or Third Book of the text.

CHAPTER XXIV

Meeting with Vallabh Bhatta; the Master stints His food

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 separation from Krishna, yet He did not express it outwardly lest His disciples should grieve. When, however, His intense love-sickness [for Krishna] did break forth, His agony baffled description. 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 rich revenue-farmer, escaped from his home at Saptagram in Bengal, joined the Master at Puri and lived in utter lowliness by begging.]

One year Vallabh Bhatta came and met the Master, bowing at His feet. The Master embraced him as an adorer of Vishnu (_bhagabat_) and with honour made him sit close to Himself.

Meekly did the Bhatta address the Master, "Long have I desired to see you and to-day Jagannath has gratified that wish. Lucky is he who can behold you, for you are as it were G.o.d 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. (_Bhagabat_, I. xix. 30.) The distinctive religion of the modern age is the _kirtan_ of Krishna's name, and this religion cannot be established without Krishna's own power. That you have founded this faith proves that you are inspired with Krishna's divine force. Whosoever beholds you, swims in the stream of the love of Krishna. Only Krishna's spirit can call forth this love, as the scriptures say that Krishna is the sole inspirer of _prem_ (love)."

The Master replied, "Listen, great-minded Bhatta! I was a _sannyasi_ following the theory of illusion (_maya-vad_); I knew not _bhakti_ for Krishna. The Goswami Adwaita Acharya is G.o.d incarnate; _his_ society has cleansed my mind. He has no peer in the knowledge of all the Shastras and in devotion to Krishna, and therefore he has been rightly named _A-dwaita_ without a second. Nityananda, Sarvabhauma Bhattacharya, Ramananda Ray, Damodar Swarup, Haridas Thakur, Acharya Ratna and many other _bhaktas_ have all taught me Krishna-love and true _bhakti_, and have preached to the world love for the Krishna-name."

So spoke the Master artfully, as he knew the Bhatta 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 Bhagabat_ best. The Master's words curbed this pride of the Bhatta, and he longed to know the many disciples whose Vaishnav character the Master had just extolled. He asked, "Where do these Vaishnavs live? How can I meet them?" The Master replied, "Some live here, some on the bank of the Ganges (_i.e._, at Navadwip, Panihati etc.). These latter have all come here for the Car festival, and have taken up lodgings in this place.

Here will you meet all of 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 quant.i.ties of _maha-prasad_. The _sannyasis_ sat down with Paramananda Puri on one side. The Master sat down between Adwaita and Nityananda, while His disciples sat before and behind. The _bhaktas_ from Bengal were countless; they filled the yard row on row. Vallabh Bhatta marvelled at the sight of them and bowed at the feet of each. He himself served the _maha-prasad_ to the Master and the _sannyasis_. They shouted _Hari!

Hari!_ on receiving the _prasad_. The roar of Hari's name filled the universe. The Bhatta gave away garlands, sandal-paste, betel-leaf and nuts and delighted all with his reverence.

On the day of the Car procession, the Master began _kirtan_. As before, He formed seven distinct groups of singers, under Adwaita, Nityananda, Haridas, Vakreshwar, Shribas, Raghav Pandit, and Gadadhar, who sang at different places. The Master roamed about shouting _Hari_, while fourteen drums (_madal_) lifted up the din of the _sankirtan_. The sight filled Vallabh Bhatta with marvel; he flew into a transport of delight and could not control himself. Then the Master stopped the dance of the others 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!

After the festival the Bhatta begged the Master, saying, "I have written a commentary on the _Bhagabat_ and want to read it to you." The Master replied, "I do not understand the meaning of the _Bhagabat_ and am not qualified to hear [and judge] any interpretation of it. I only sit down and recite Krishna's name, and even then fail to complete the promised number of recitations in twenty-four hours." The Bhatta rejoined, "I have made an exposition of the meaning of Krishna's name in my commentary. Listen to it." But the Master objected, "I do not pay any regard to the many senses of Krishna's name; I only know that he is Yashoda's darling son and darkly beautiful [like the _Tamal_ leaves].

This only I know for truth, and I have not arrived at any other meaning 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 feminine, and Krishna is their husband, so you hold. No devoted wife utters her husband's name. And yet you repeat Krishna's name. What sort of _dharma_ is this?" The Acharya replied, "_Dharma_ in the flesh is sitting before you. Ask Him, and He will justify it."

Then the Master broke in, "You do not know the essence of _dharma_. It is the _dharma_ of a true wife to obey her husband's commands. Our husband has commanded us to chant his name ceaselessly. No true wife can disobey his command, and so we chant his name and derive 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 a.s.sembly and said rather boastfully, "I have refuted [Shridhar] Swami's commentary on the _Bhagabat_. I cannot accept his interpretation Where his view differs from mine, I do not follow the Swami." The Master smiled and remarked,. "One who does not follow (her) _swami_ (=husband) is ranked among harlots!"

Chaitanya had come to earth as an _avatar_ for the good of mankind; by various humiliations He purified the proud heart of the Bhatta. At night Vallabh Bhatta began to reflect in his own house, "Formerly the Master favoured me greatly at Allahabad, when He accepted my invitation to dinner in the company of His disciples. Why then is His heart turned away from me now? Let my heart be free from the pride of gaining victories in debate. The G.o.d-souled does good to all. I am filled with the pride of a.s.serting myself, and He humiliates me in order to cure me of this pride."

So thinking, next morning he came to the Master and meekly praising Him took refuge at His feet, saying, "I am ignorant and have foolishly displayed my learning before you. You are G.o.d and out of your natural grace you have removed my pride by means of disgrace. The blindness of pride has been removed from my eyes through the collyrium of your grace now, and true knowledge has dawned on me. I have sinned. Forgive me; take refuge with thee; lay thy feet on my head."

The Master checked him saying, "You are a scholar and a devotee at the same time. Where these two qualities are present, there pride cannot exist. You have written a commentary on the _Bhagabat_ in scorn of Shridhar Swami! I understand the _Bhagabat_ through the grace of Shridhar Swami; he is the world's _guru_, my _guru_. What you write contrary to Shridhar is labour lost; no one will accept it. Therefore, write your commentary on the _Bhagabat_ in the footsteps of Shridhar.

Leave off your pride and adore the Lord Krishna. Give up your failings and join the _kirtan_ of Krishna, and you will soon attain to Krishna's feet."

Then the Master agreed to dine at Vallabh Bhatta's house once again. The Bhatta used to meditate on G.o.d as the child Gopal. But the society of Gadadhar Pandit turned his mind, and he longed to adore the youthful 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_ of Jagannath. After the meal the Puri asked Jagadananda to feed on the food left over, and serving the _prasad_ repeatedly made him eat much. And thereafter, washing his hands and mouth, Ramchandra Puri began to cavil, "I had heard that Chaitanya's _bhaktas_ were great gluttons. Now I see it with my own eyes to be true. By gorging _sannyasis_ with so much food, their piety is destroyed. You are _bairagis_ and yet you are such huge eaters! Your _bairagya_ is not sincere."

Ramchandra Puri was notorious as the universal fault finder, having been cursed for it by his own religious preceptor, Madhavendra Puri. 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 bidden, and taking note of what others ate.

The Master was daily fed at different houses, at a cost of four _pan_ of _cowries_ [_i.e._, one anna] for the three of them,--the Master, Kashishwar, and Govinda (His body-servant.) Ramchandra Puri closely inquired into the Master's abode, manners, food, bed and travels. He could not reach the Master's merits, but roaming in search of His defects, could not find any. Then he began to slander the Master to all the people, saying, "He is a _sannyasi_ and yet eats sweetmeats. How can such luxury enable him to control the l.u.s.ts of the flesh?"

He daily came to visit the Master, but only to pry into His shortcomings,--for that was the only work of the Puri,--while the Master did him reverence as His _guru_. He knew of the slanders spoken by the Puri [against Him], but welcomed and honoured him greatly. One day the Puri came to the Master's house in the morning, and noticing some ants on the floor, delivered this covert attack, "Verily sweetmeats were brought here last night, for ants are running about. A wonder _sannyasis_ 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 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 _pinda-bhog_ worth 20 cowries [i.e., one quarter-anna]. Don't accept any food above this for me. If you bring more, you will not see me here."

Half of this the Master ate and the other half He left for Govinda, and both remained famished. Then He commanded Govinda and Kashishwar to beg their food elsewhere. Thus some days pa.s.sed in great hardship. Hearing of it, Ramchandra Puri came to the Master and smiling told Him, "It is not a sannyasi's _dharma_ to gratify his appet.i.te. He eats just enough to fill his stomach anyhow. I find you lean and hear that you eat only half your fill. This drying _bairagya_ is not a sannyasi's _dharma_. A sannyasi performs true _jnan-yog_ when he fills his stomach as far as is necessary but does not enjoy his food. (_Gita_, vi. 16-17.)"

The Master replied, "I am an ignorant child and your pupil. It is my good fortune that you are teaching me." Ramchandra Puri then left.

Next day the _bhaktas_ headed by Paramananda Puri complained to the Master against Ramchandra as a universal fault-finder and instigator of gluttony, which he afterwards censured. They urged Him not to listen to Ramchandra and famish Himself, but to return to His old diet and accept invitations. But the Master replied, "Why do you blame Ramchandra Puri?

He expounds the natural _dharma_, and has done no wrong. It is very wrong for a sannyasi to have a l.u.s.tful palate. It is a sannyasi's duty to eat just as little as will keep body and soul together." They all pressed Him hard, and yielding to their entreaty He fixed His rations at one-half of its former cost, _viz._ at two pan of _cowries_ [_i.e._, half anna], which was shared by two, sometimes three persons. If a Brahman whose cooking He could not eat, invited Him, He took only _prasad_ worth two _pan_ of _cowries_. If it was a Brahman whose cooking He could eat, He took a little of _prasad_ [purchased with money] and a little of the meal cooked in His host's house. But at the houses of Pandit Goswami, Adwaita Acharya, and Sarvabhauma, He ate whatever they asked Him, for there He had no independence; He 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 _bhaktas_ came to Nilachal [carrying loving presents,--food and preserves, for the Master]. It was the day of Jagannath's sporting in the water of the Narendra tank. The Master came there with His followers to see the water-sport and there the Bengal pilgrims met Him.

The Bengal musical parties were singing the _kirtan_; on meeting the Master they began to weep in love. The water-sport, instrumental music, song, dance and _kirtan_ created a tumult on the bank, while the boats plied merrily on the water. The mingled din of the _kirtan_ and weeping of the Bengalis filled the universe. Then the Master entered the water with His disciples and sported gleefully with them all. These water-sports have been described in detail by Brindaban-das in his _Chaitanya-mangal_. I shall not repeat them here.

Another day the Master went with His party to behold Jagannath at his rising from bed. There He began the _bera kirtan_. Seven parties began to sing, and seven chiefs danced in them, Adwaita Acharya, Nityananda, Vakreshwar, Atrhyutananda, Shribas Pandit, Satyaraja Khan and Narahari-das. The Master visited all the seven groups, each thinking that He was with it only! The roar of the _kirtan_ filled the earth; all the citizens came out to see it; the king came with his Court and gazed from a distance, the queens beheld the scene from the roofs of houses. The earth trembled under the influence of the _kirtan_. Men shouted _Hari!_ thus adding to the din. After a while, the Master was inclined to dance Himself. Around Him the seven parties sang and beat their instruments; in the centre He danced in supreme transport of love.

He recollected the Oriya verse, _Jagamohan parimunda jaun!_ 'Charmer of the universe! I abase myself before Thee', and bade Swarup sing it. To this air He danced in ecstasy, while all the men around swam in tears of love. With uplifted arms He cried, "Chant! chant!" and they in delight shouted _Hari! Hari!_ At times He fell down in a trance and ceased to breathe, then suddenly started up with a roar. Frequent tremour burst over His body, making it look like the _shimul_ tree, now it was quivering and now it stiffened. The sweat burst through every pore in His skin. With faltering speech he muttered _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 others. Then Nityananda resorted to a device; he silenced the _kirtan_-singers gradually, and only the leaders of the seven groups continued singing with Swarup, but in a low tone. At the cessation of noise, the Master came to Himself somewhat. Then Nityananda told Him how fatigued all were. The Master at this 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 The Master had stretched Himself at full length across the doorway; Govinda could not 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 over the Master's body and entered the room leaping over Him.

His shampooing threw the Master into a sweet a sleep and relieved Him of His fatigue. After two _dandas_ (48 minutes) He woke, and seeing Govinda there, asked in anger, "Why are you here still, _Adi-basya?_ Why did you not go away for your meal when I fell asleep?" Govinda replied, "You lay blocking the doorway, and I found no path for going out of the room." But the Master rejoined, "How, then, could you come in? Why did you not go out in the same way that you entered?