The Pilgrimage to the South
The Master travelled very extensively in the South, visiting thousands
of holy places. At His touch they became the holiest of holy places.
Under the pretext of a pilgrimage He delivered the people of that
country. I shall only give a list of the places without arranging them
in the order in which they were visited.
As before, whoever met Him on the way and all the people of every
village that He lodged in, were turned into Vaishnavs and made to chant
Hari's name. _They_ in their turn converted other villages. Diverse
were the people of the South, some scholars, some ritualists, some
extreme sceptics, Lo! the marvellous effect of the sight of the Master!
all such men gave up their own creeds and turned Vaishnav. Even among
the Vaishnavs [of the South] some were worshippers of Vishnu in the
incarnation of Ram, some the followers of Madhwacharya, some of
Ramanuj's sect of Shri Vaishnavs. All of them, on meeting with the
Master, became worshippers of Vishnu in the incarnation of Krishna, and
began to chant Krishna's name.
The Master journeyed on, reciting the verse:
_O Ram Raghav! O Ram Raghav! O Ram Raghav!
Deliver me!_
_O Krishna Keshav! Krishna Keshav! Krishna Keshav!
Save me!_
He bathed in the Ganga Gotami (Godavari). At Mallikarjun He visited the
shrine of Mahesha, where He made all the people recite Krishna's name.
He beheld the Ramdas Mahadev, and also the Man-Lion at Ahobal, bowing
to and glorifying the latter. At Siddha-bat is the image of Sita's lord;
the Master bowed to the image of Ram and sang hymns to it. There He was
invited by a Brahman of the place, who incessantly took Ram's nume and
no other. After passing the day in his house as his guest, the Master
proceeded on. At Skanda-kshetra He visited Kartik, and at Tri-matha the
god Tri-vikrama, whence He returned to that Brahman's house at
Siddha-bat, but found him chanting Krishna's name! After dinner the
Master asked him, "Why, Brahman! has this change come over you? Formerly
you used to cry 'Ram, Ram' and now you chant Krishna's name!" The Brahman
replied, "This is the effect of your visit. The sight of you changed my
life-long habit. From childhood have I been chanting Ram's name; but
when I met you I once tittered the word Krishna, and since then
Krishna's name has settled on my tongue. It is Krishna's name that comes
out of my mouth, while the name of Ram has disappeared. It had been my
practice since my boyhood to collect the texts bearing on the glory of
God's names. In the _Padma Puran_, we read:
_'Yogis sport (rama) in the eternal God, whose self is composed of_
sat, chit, _and_ ananda. _Hence the term Ram means the Supreme God.'_
"Again, the _Mahabharat_, Udyog Parba, canto lxxi. 4, says _'the term
'Krishna', meaning the Supreme God, has been derived from the verb_
krish _meaning existence and the inflexion_ na _meaning cessation.'_
"So, the two names _Ram_ and _Krishna_ appeared equal, but I next
found texts making a discrimination between them. The _Padma Puran_ has
this:
_'O perfect-featured Darling! my heart's Delight! reciting the word Ram
thrice earns as much merit as taking [God's] name a thousand times!'_
"The _Brahmanda Puran_ asserts,
_'A single utterance of the name of Krishna is as efficacious as
reciting God's thousand sacred epithets three times in succession.'_
"The last text proves the immeasurable excellence of Krishna's name. And
yet I could not repeat it, only because I found delight in the name of
_Ram_, the god of my vows (_ishtadev_), and took the latter
incessantly. When at your visit the word _Krishna_ rose [to my lips],
my heart recognized its glory. And I truly inferred that you are Krishna
himself." So saying the Brahman fell at the Master's feet, who after
bestowing His grace left him the next day.
At Vriddha Kashi the Master visited Shiva, and thence went on to another
village, where He lodged with the Brahmans. So great was His power that
countless people,--hundreds of thousand, millions even,--came to see
[Him]. Beholding the beauty and religious ecstasy of the Master they all
chanted Krishna's name, and the whole region was converted to
Vaishnavism. He refuted and proved faulty all the doctrines of the
logicians, _mimansakas_, illusionists, with the followers of Sankhya,
Patanjal, Smriti, Puran, and Veda, though they were strong in defending
their tenets. Everywhere the Master established the dogmas of
Vaishnavism, which none could refute. His vanquished antagonists
accepted His creed, and so He made the South Vaishnav. On hearing of His
scholarship the sceptics (_pashandi_) came to Him, boastfully bringing
their pupils with them. A very learned Buddhist professor held forth on
the nine doctrines of his church before the Master. Though the Buddhists
are unfit to be talked to or even to be looked at, yet the Master argued
with him to lower his pride. The very Buddhist philosophy of nine
tenets, though rich in logical reasoning, was torn to pieces by the
Master's argumentation. The Buddhist professor raised all his nine
questions, but only to be refuted by the Master's vigorous logic. The
great philosophers were all vanquished; the audience tittered; the
Buddhist felt shame and alarm. Knowing that the Master was a Vaishnav,
the Buddhists retired and hatched a wicked plan: They placed before the
Master a plate of unclean rice, describing it as Vishnu's _prasad_. But
just then a huge bird swooped down and carried off the plate in its
beak! The rice falling on the bodies of the Buddhists was [openly]
rendered impure; the plate fell down slanting on the Buddhist
professor's head, cutting it open, and throwing him down in a fit. His
disciples lifted up their voices in lamentation, and sought the Master's
feet imploring Him, "Thou art God incarnate! O forgive us! Out of thy
grace restore our teacher." The Master replied, "Cry out, all of you,
Krishna's name. Pour the word loudly into your teacher's ears, and he
will recover." They did it, the professor rose up and began to chant
_Hari! Hari!_ He did reverence to the Master saluting Him as Krishna,
to the wonder of all. After this playful act the Son of Shachi vanished;
none could see Him.
He arrived at Tirupati Tirumal, where He beheld the four-armed idol, and
then advanced to Venkatar. At Tirupati He beheld the image of Ram, to
which He bowed and sang hymns. The people marvelled at His powers. Then
He came to the Man-Lion of Pana, which He saluted and extolled in a
transport of love. At Shiva Kanchi he visited Shiva; His power turned
the worshippers of Shakti and Shiva into Vaishnavs. At Vishnu Kanchi he
beheld Lakshmi and Narayan, to whom He bowed and prayed long, danced and
sang in fervour. His stay of two days bowed the hearts of men to
Krishna. Thence by way of Tirunal He went to Tri-kal-hasti, and bowed to
the image of Mahadev there. And so on to the Paksha-tirtha, the Shiva,
the Vriddhakal-tirtha (the shrine of the White Boar), Pitambar [probably
Chidambaram] (the shrine of Shiva), the Shiyali Bhairabi Devi, the bank
of the Kaveri, Gosamaj (Shaiva holy place) and Bedawan, (where He adored
the Amrita-linga Shiva). Everywhere the worshippers at Shiva's shrines
were turned into Vaishnavs. Thence He reached Devasthan, a Vaishnav
shrine, and there kept constant company with the Shri-Vaishnavs.
Proceeding further He visited the lake formed by Kumbhakarna's skull,
the Shiva-kshetra, Papa-nashan (a shrine of Vishnu), and Shri-rangam,
where He bathed in the Kaveri and then adored Ranganath, bowing and
hymning to the god to His heart's satisfaction, and dancing and singing
in rapture, to the marvel of all beholders.
Here a Shri-Vaishnav named Venkata Bhatta invited the Master to his
house, reverently washed His feet and with his family drank of the
water. After feeding he besought the Master thus: "Master, the four
months of asceticism (_chaturmasya_) are at hand. I pray thee pass them
in my house, and of thy grace save me by discoursing on Krishna." At his
house the Master stayed for four months, passing the time happily in
talking about Krishna with the Bhatta. Daily He bathed in the Kaveri,
visited Shri Ranga, and danced in ecstasy. All men flocked to gaze on
His beauty and rapture of devotion, and at the sight they forgot sorrow
and misery. From all quarters flocked hundreds of thousands, and as they
beheld the Master they chanted Krishna's name and no other term. All
became worshippers of Krishna, to the marvel of mankind. The Brahmans
resident at Shri Ranga invited Him on successive days; but when the four
months were over there were some Brahmans left who had had no
opportunity to entertain Him.
In that holy place dwelt a Brahman devoted to Vishnu, who recited the
_Gita_ in the temple. In the fervour of delight he read the 18 cantos,
making mistakes, at which some scoffed, some laughed, some chid him, but
he heeded them not and went on with his readings in a rapt mood. The
Master delighted as He beheld the reader's tears of delight, tremour,
and perspiration at his task, and asked him, "Hark you, Sir! what [deep]
meaning inspires you with such rapture?" The Brahman replied, "I am an
ignorant man, not knowing the meanings of words. The _Gita_ I read at
my _guru's_ bidding, correctly or incorrectly as it may be. My heart is
rapt when I behold [before my mind's eye] the dark beauty of Krishna as
he sits as driver in Arjun's chariot giving moral lessons. I can never
bring myself to give up reading the _Gita_, because I ever behold HIM
so long as I read the book." To him the Master spoke thus, "Thou alone
art truly worthy to read the _Gita_, as thou knowest the essence of its
meaning." So saying He embraced the Brahman, who, however, clasped His
feet and prayed, "The sight of you gives me double the joy. Verily I
think you are that Krishna." He could recognize the true nature of the
Master, as the love of Krishna had purged his mind [of its grossness].
But the Master cautioned him not to tell it to any one else. The Brahman
became a devout admirer of the Master and never parted from Him in those
four months, which He spent at the Bhatta's house in blissful discourse
about Krishna. The Bhatta's household gods were Lakshmi and Narayan. The
Master, pleased with his devotion, ever treated the Bhatta like a
friend, constantly joking with him, as is the manner of friendship. One
day He asked, "Bhatta! your Lakshmi is the type of devoted and chaste
wives. My god is Krishna, a cow-herd. How could such a chaste lady seek
this other man's society? Why did she for this object discard pleasure
and perform endless austerities? Witness the following verse of the
_Bhagabat_, X. xvi. 32:
_"Lord! Out of a longing to be worthy to touch the dust of Thy feet,
Lakshmi, though a [weak] woman, abstained from enjoyment and went
through long penances, etc."_
The Bhatta answered, "Krishna and Narayan are essentially one; only
Krishna showed more of sportiveness and charm. Hence Lakshmi's chastity
was not marred when she, for the sake of delight, sought Krishna's
company [Quotation from the _Bhakti-rasdmrita-sindhu_]. Playful Lakshmi
desired Krishna for the sake of the greater gain and _rasa_ delight
afforded by His society. What harm is there in it? Why are you joking?"
The Master rejoined, "I know there is nothing to blame in it. The
_Shastra_ asserts that Lakshmi never enjoyed the _rasa_ dance with
Krishna [_Vide Bhagabat_, X. xlvii. 53]. But the Shrutis attained to
Krishna's society by their austerities. [_Ibid_, X. lxxxvii. 19]. What
was the reason of this difference?" "My mind fails to explain the
reason, as I am a petty creature with a weak understanding, while God's
acts are infinite like the deep ocean. You are Krishna's self and know
your own; exploits. Their inner meaning is known only to those on whom
you have bestowed such knowledge." The Master said, "Such is the natural
characteristic of Krishna that by His sweetness He wins all hearts. The
men of Brindaban knew Him not as God, because He came to them as one of
themselves. One tied Him to the wooden pestle [_udukhal_], fancying Him
to be her son. Some mounted on His back, taking Him to be a play-fellow.
The people of Brindaban knew Him as the son of Braja's chief, and not as
the Godhead. He who adores Krishna in the manner of the people of
Brindaban, can alone attain to Him there. _Vide Bhagabat_, X. ix. 16.
The Shrutis imitated the milk-maids [_Gopis_] and by taking the form of
the Gopis they obtained the Son of the Queen of Mathura. They were
incarnated in the bodies of the Gopis of Braja, and so disported with
Krishna in the _rasa_ play. Krishna was of the milkman caste; the Gopis
were his dear ones; so Krishna refused goddesses and other women.
Lakshmi wanted to unite with Krishna in His form of a milkman, and yet
she did not seek Him by assuming the shape of a Gopi. But in no other
form than that of a Gopi can the _rasa_ pleasure be consummated, as
Vyas has said in his verses, _viz._, _Bhagabat_, X. xlvii. 53."
Before this the Bhatta used to think in his pride, "Narayan is God
Himself, and the worship of Him is the highest stage. And therefore the
worship offered by the Shri-Vaishnavs is the highest form of adoration."
But the Master, to dash his folly down, opened all this controversy by
means of a jest. He addressed him thus, "Bhatta, doubt not, know of a
verity that Krishna is God Himself. Narayan is only the manifestation of
the power (_vilas_) of Krishna, therefore could Krishna steal the hearts
of Lakshmi and others. (_Vide Bhagabat_ I. iii 28). Krishna surpassed
Narayan in power. Hence did Lakshmi ever long for Krishna. The verse you
have read proves that Krishna is God incarnate. (_Vide
Bhakti-rasamrita-sindhu_, pt. I. ii. 32). Krishna stole the heart of
Lakshmi but Narayan could not (conversely) win the love of the Gopis.
What to speak of Narayan? Even Krishna him self, when He assumed the
form of the four-armed Narayan to amuse the Gopis, failed to win their
love in that shape! (_Vide Lalita-Madhav_, vi. 13)." Thus did the
Master humble his pride, but then He gave a new turn to the conclusion
to soothe the Bhatta's feelings, saying, "Grieve not, Bhatta, I have
only jested. Listen to the teaching of the _Shastra_ in which Vaishnavs
believe: Just as Narayan and Krishna are one essence, so are Lakshmi and
the Gopis identical and not diverse. Lakshmi in the garb of the Gopis
tasted Krishna's company. In theology it is a sin to recognize a
plurality of gods. The devotee meditates on one and the same God
[diversely according to his fancy]; he gives different images to the
same deity."
The Bhatta spoke, "I am a miserable creature, while thou art that
Krishna, the Incarnate God. I know nothing of the unfathomable ways of
God, but I hold as truth whatever you tell me. Fully have I been blessed
by Lakshmi-Narayan, as His grace has enabled me to see thy feet. Thou
hast graciously spoken to me of the glory of Krishna, whose beauty,
qualities and powers are beyond human calculation. Now have I learnt
that devotion to Krishna passes all else. You have blest me by unfolding
this truth." So saying the Bhatta clasped the Master's feet, who
graciously hugged him to His bosom.
The four months came to an end. The Master took leave of the Bhatta and
from Shri-rangam set out for the South. The Bhatta wanted to leave his
home and follow Him, but with great effort the Master turned him back.
When He left, the Bhatta fainted away (in grief). Thus did Shachi's Son
disport Himself.
To the Rishava peak He went and there prayed to the deity Narayan, and
visited Paramananda Puri, who was spending his "four months" there. The
Master bowed at the feet of the Puri, who embraced Him. For three days
they lived together in that Brahman's house, lovingly talking on
Krishna's delightful lore. The Puri said, "I am going to Jagannath,
whence I shall proceed to Bengal to bathe in the Ganges." The Master
answered, "Go to the Nilachal, where I shall shortly join you on my
return from Setubandha. I long to keep company with you. Do kindly visit
the Nilachal." So He parted from the Puri and joyfully proceeded further
south. The Puri went to the Nilachal, while the Master visited
Shri-Shaila, where lived a Brahman named Shiva-Durga. Rejoicing to see
the Master, he feasted Him for three days, and the two dis coursed of
mysteries in secret. After friendly association with him, the Master
left him and went to the city of Kamakoshti, and thence to the Southern
Mathura [Madura], where He was invited by a Brahman, noble-minded,
detached from the world, and a worshipper of Ram. After bathing in the
Kritamala, the Master went to his house; but as the Brahman never
cooked, he could place no food before the guest. The Master asked, "Hark
you, Sir, it is noon and yet you are not cooking? Why is it?" The
Brahman replied, "Master, I live in the forest, where at present nothing
can be had for cooking. But Lakshman will bring some wild herbs, fruits,
and roots, and then will Sita cook them." The Master was pleased with
the Brahman's devotion. The host now hurriedly began cooking and the
Master was fed in the third quarter of the day. But the Brahman himself
fasted, at which the Master asked, "Why do you fast? What grieves you?
Why mourn you?" The Brahman replied, "I have no need to live; I shall
destroy myself by jumping into fire or water. The divine Sita, the
mother of the world and the emblem of Supreme Goodness, was (rudely)
touched by a demon, as I hear. So I ought not to live. This sorrow
consumes me, though my spirit does not leave the body." To him the
Master thus: "Think not so any longer. You are learned and yet you do
not judge the matter in your mind! Sita, the beloved of God, is the
embodiment of spirituality and bliss (_chit ananda_). Physical senses
cannot see her, not to speak of touching her. Ravan abducted only an
illusive image of Sita, while the true Sita had disappeared.[1] The
Vedas and the Purans constantly teach this truth that the Material
cannot take cognisance of what is non-Material. Believe my words, and
never harbour such sad thoughts again." Reassured by the Master's words
the Brahman dined and took delight in life.
After bathing in the Kritamala, the Master went to Durbesan, where he
saw the image of Raghunath. Thence to Mahendra hill, where He adored
Parashu Ram. At Setubandha He bathed in the Dhanu-tirtha (Bow shrine).
Visiting Rameshwar, He rested there. An assembly of Brahmans was
listening to the reading of the _Kurma Puran_, in the course of which
the episode of chaste women was reached. The narrative declared that
Ravan stole only a false phantom of Sita. At the sight of Ravan the true
Sita sought refuge with Fire, who lodged her with Parvati, while he
deluded Ravan by giving up to him a false image of Sita. After Ram had
slain Ravan, and Sita submitted to the ordeal of fire, the false Sita
vanished, while the real Sita was delivered to Ram by Fire. The Master
was delighted to hear this theory. So He borrowed from the Brahman the
leaf (containing the passage), and made a copy for being placed in the
book, while He took the old leaf for creating conviction and returned to
the Southern Mathura, where He gave the leaf to the Brahman Ramdas.
At this the Brahman was overjoyed and clasped the Master's feet weeping
and saying, "Thou art Ram incarnate, visiting me in the disguise of a
_sannyasi_, and raising me from deep sorrow. Do consent to dine at my
house to-day, because on that day I was too melancholy to entertain thee
worthily. It is my good fortune that thou hast come again!"
So saying the Brahman cooked deliciously and feasted the Master nicely.
After passing the night under his roof, the Master went to the
Tamraparni in the Pandya land, where He bathed in the river and wandered
on the bank gazing at the Nine Tirupadis in wonder.
Thence He visited Chiyartala (the shrine of Ram Lakshman), Til Kanchi
(the shrine of Shiva), Gajendra-Mokshan (where there was an image of
Vishnu), Pana-garhi (shrine of Ram), Chamtapur (Ram Lakshman), Shri
Vaikuntha (Vishnu), the Malay Mountain (Agastya), Kanya Kumari [Cape
Comorin], Amlitala (Ram), the Mallar land (where the Bhattamaris dwelt),
and then after seeing Tamal Kartik, He reached Betapani (Raghunath's
shrine), where He passed the night.
The Master's companion, the Brahman Krishna-das, met a Bhattamari, who
tempted the simple Brahman by offering him a woman and money. In the
morning Krishna-das went away to the Bhattamari. Soon the Master came in
quest of him and addressed the Bhattamari tribe thus, "Why have you
detained my Brahman (follower)? I am, as you see, a _sannyasi_; and so
are you too. It is unfair of you to put me in trouble."
At this the Bhattamaris took up arms and flocked round the Master to
thrash Him. But the weapons dropped from their hands and struck their
own limbs, so that they fled away on all sides. Lamentation rose in
their houses. The Master dragged Krishna-das away by the hair, and that
day reached the Payaswini river, in which He bathed and visited the
temple of Adi Keshav, where He bowed, prayed, danced and sang for a long
while in rapture, to the amazement of the beholders. All the people
treated Him very respectfully and He joined the assembly of the very
devout there. Here He got a manuscript of the book
_Brahma-samhitadhyaya_ to His boundless delight, tremour, weeping,
thrill, perspiration, stupor, and frenzy (of joy), because the _Brahma
Samhita_ is unrivalled among works of exegetics (_siddhanta shastra_)
and it is the chief instrument for teaching the glory of Govinda, as it
expresses vast dogmas in a few words. It is the very cream of Vaishnav
sacred writings.
Very carefully did He get the book copied. Thence He went to Ananta
Padmanav, where He spent two days, to Shri Janardan, where also He
hymned and danced for some two days, to Payoshni, where Shankar Narayan
is worshipped, to the monastery of Shringeri, the seat of Sankaracharya,
to _Matsya-tirtha_ (Fish shrine), to the river Tungabhadra, and to
[Upidi], the seat of Madhwacharya, the spokesman of spiritual truth.
Here He gazed devotedly on the Udupa-Krishna. The image of Krishna in
the form of the dancing young cowherd (_Gopal_) was very charming.
Madhwacharya was moved by a dream to rescue this image from a cargo of
consecrated earth [_Gopichandan_] in a sunken ship, and to install it
[at Udipi], where it is worshipped to this day.
The Master was overjoyed to see the image of Krishna, and in fervour of
devotion danced and sang (before it) for many a day. The _tattwavadis_,
taking the Master for a _mayavadi_, at first slighted Him, but
afterwards they marvelled at His religious ecstasy, and venerated Him
greatly as a (true) Vaishnav. Aware of their pride in Vaishnavism, the
Master began a discourse with them. The high priest of the
_tattwavadis_ was an expert in all the holy books. The Master, assuming
the tone of a humble inquirer, put questions to him: "I do not clearly
comprehend _sadhya_ (end) and _sadhan_ (means). Do please enlighten me
on the subject." The high priest replied, "To the worshipper of Krishna
the highest _sadhan_ is to resign to Krishna the religious system
centring round caste and ashram. Translation to Vishnu's heaven, after
attaining to the fivefold salvation, is the supreme _sadhya_. Thus
speak the _Shastras_." The Master objected, "The _Shastras_ assert
that the supreme _sadhan_ of the love and service of Krishna is
listening to and singing His praise. _Vide Bhagabat_, VII. v. 18.
"From listening to and singing hymns, one comes to love Krishna. That is
the fifth human end, the limit of human attainment. _Vide Bhagabat_,
XI. ii. 38. All kinds of scripture condemn (devotion to) work and teach
us to abstain from the fruit of our works. Therefore from work cannot
spring love and devotion to Krishna. _Vide Bhagabat_, XI. xi. 32; also
_Gita_, xviii. 66; _Bhagabat_, XI. xx. 9. Truly devoted men renounce
the fivefold salvation; in their eyes salvation is worthless, no better
than hell! _Vide Bhagabat_, III. xxix. 11; V. xiv. 43; VI. xvii. 23.
"The devout abjure salvation and work alike. And you establish these two
things as the end and means! Ah! you are only befooling me as I am a
[mere] _sannyasi_. You have not told me of the true characteristics of
end and means."
At this the high priest of the tattwa School was inly ashamed, while he
marvelled at the Vaishnav spirit of the Master. So he replied, "Your
exposition is the true one. All _Shastras_ declare this to be the
Vaishnav dogma. Yet our order holds the views laid down by
Madhwacharya." The Master rejoined, "The votary of work and the votary
of knowledge are alike lacking in faith. In your order I see signs of
these two. I see only one merit in your order: you have fixed, upon the
true God."
After thus humbling the pride of that sect the Master went to the Falgu
shrine, then to Tritakup (the shrine of Vishala), Panchapsara, Gokarna
(where Shiva is worshipped), Dwaipayani, Suparak, Kolhapur (where He
beheld Lakshmi and Kshir Bhagavati), Nanga-Ganesh, Chor Parvati, and
Pandupur [=Pandharpur]. Here before Vitha's image He sang and danced
long.
A Brahman of the place invited and reverently fed the Master. Learning
the good news that Shri Ranga Puri, a disciple of Madhav Puri, was
residing in another Brahman's house in that village the Master went to
see him. As He prostrated Himself before the Puri in devotion, He wept,
trembled and was thrilled and covered all over with sweat. Shri Ranga
Puri wondered at the sight and cried out, "Rise, blessed one. Surely you
are connected with my _guru_, or you could not have displayed such
fervour of devotion". So, he raised and embraced the Master, and the two
wept clasping each other's neck. After a spell of rapture, the two came
round, and the Master said how He was related to Ishwar Puri. (At this)
their love welled out wondrously and each honoured the other. Day and
night they held forth on Krishna for a week or so.
The Puri asked about His birth-place. The Master replied Navadwip. Shri
Ranga Puri had once visited that town in the train of Madhav Puri. He
spoke how he had been feasted in the house of Jagannath Mishra, how
delicious the hash of green banana-flower (_mocha_) had tasted, what a
chaste woman and tender to the world like a mother was Jagannath's wife,
how she was matchless in the universe for her skill in cookery, and how
she had feasted the _sannyasis_ as lovingly as if they were her own
sons, how one of her sons had turned monk in youth with the title of
Shankararanya and had attained to death in that very place (_viz._,
Pandupur). The Master broke in, "In his earthly life Shankar was my
brother. Jagannath Mishra was my father." So they had a friendly
assembly, and then Shri Ranga Puri set out to visit Dwaraka. The Master
was detained for some four days by His Brahman host. He bathed in the
Bhimarathi and visited the shrine of Vithal. Then He walked by the bank
of the Krishna-binna, visiting the temples at the many holy places
there. The Brahmans of the country were Vaishnavs and studied the
_Krishna-karnamrita_, of which book the Master joyfully made a copy.
The world has nothing like the _Karnamrita_, which kindles pure
devotion to Krishna. He only knows the fulness of the beauty and
sweetness of Krishna's exploits, who ceaselessly reads the
_Karnamrita_. He carried with Himself the manuscripts of the _Brahma
Samhita_ and the _Karnamrita_ like two precious jewels.
After bathing in the Tapti, He went to the city of Maheshwati, and then
visiting many holy places on the way, reached the bank of the Narmada.
After visiting the Shrine of the Bow (_Dhanu-tirtha_), He bathed in the
Nirbindhya, and then passed on to the Rishyamukha mountain and the
Dandaka forest, where He beheld a _saptatal_ tree, very old stout and
high. As the Master embraced the _saptatal_, the tree disappeared
bodily, at which the people marvelled and cried out, "This _sannyasi_
is an incarnation of Ram, for lo! the _tal_ tree has flown up to
Vishnu's heaven. Who but Ram can work such a miracle?"
Then the Master bathed in the lake of Pampa, and rested in the
Panchavati wood. From Nasik and Trimbak He passed on to Brahma-giri, to
Kushavarta (the source of the Godavari), the seven (branches of the)
Godavari, and many other shrines, and finally returned to Vidya-nagar.
On hearing of His arrival, Ramananda Ray joyfully hastened to Him and
prostrated himself; but the Master raised him and clasped him to His
bosom. Both wept in delight and their minds were unstrung by rapture.
After recovering composure they talked of many things together. The
Master gave a narrative of His pilgrimage, and showed him the
_Karnamrita_ and the _Brahma Samhita_, saying "These two books bear
out the theories of devotion (_prem_) which you had expounded to me."
The Ray in delight tasted the books in the Master's company and took
copies of them.
The whole village was agitated by the news of the _sannyasi's_ return
and all men flocked to see Him. At this Ramananda went back to his own
house. At noon the Master rose for His meal. Ramananda returned at night
and the two kept a vigil discoursing of Krishna. Thus five or six days
were spent blissfully, the two holding forth on Krishna day and night.
Ramananda said, "With thy leave, Master, I petitioned my king, and he
has permitted me to visit the Nilachal. I have already begun my
preparations for departure." The Master replied, "I have come here only
to take you to the Nilachal." But the Ray objected, "Master, go you in
advance. A noisy throng of elephants, horses and soldiers surrounds me.
Let me first dispose of them, and then after ten days I shall follow
you." The Master consented and returned to the Nilachal by the route He
had previously followed, the people every where chanting Hari's name as
they saw Him. He rejoiced at it. From Alalnath he sent Krishna-das in
advance to call Nityananda and others of His own folk. At the news,
Nityananda went to meet the Master, his devotion knowing no bounds.
Jagadananda, Damodar, Gopinatli Acharya and Mukunda Pandit went along
dancing, unable to contain their delight. They all met the Master on the
way, and He lovingly embraced them, all weeping in delight. Sarvabhauma
Bhattacharya joined the Master on the beach of the ocean and fell at His
feet; but the Master raised him up and held him to the bosom,
Sarvabhauma weeping in rapture. The whole party went to visit
Jagannath's shrine, where the Master had a transport of devotion,
trembling, perspiring, weeping in delight, dancing and singing again and
again. The servitors of the temple offered Him the dedicated garlands
and food of the god, at which the Master regained composure. The
attendants of Jagannath joyfully flocked together. Kashi Mishra (the
high priest) fell at His feet, but the Master did him honour and
embraced him. The _Parichha_ of Jagannath, too, did Him obeisance.
Sarvabhauma took the Master to dinner at his own house, and fed Him and
His party at noon on sumptuous dishes from the temple. Thereafter he
made the Master lie down and rubbed His feet; but the Master bade him go
and dine; and He passed the night also in Sarvabhauma's house to please
him, narrating the story of His pilgrimage all night to His followers
and host, and saying, "In all the holy places I have visited I did not
meet with a single Vaishnav who can equal you. Only Ramananda Ray gave
me intense delight." The Bhatta replied, "It was just for that reason
that I had asked you to see him." [Text, canto 9.]
[1] This is exactly like the version of the legend of the abduction of
Helen given by Stesichorus and accepted by Euripides in his _Helena_.
NOTES ON THE PLACES VISITED BY CHAITANYA IN THE SOUTH
[In this connection we should bear in mind that no record of Chaitanya's
pilgrimage was kept at the time it was made. His disciples heard of it,
evidently piece-meal, from his lips long after-wards. A diary
constructed on this basis by Govinda-das has been lost. Our author,
Krishna-das Kaviraj, frankly admits (at the beginning of canto ix) that
he has not been able to name the holy places, of the South in the order
in which they were visited by the Master. We should also note that this
pilgrimage was performed between April 1510 and January 1512 and that
the great and widespread revival of temple building which resulted from
the restoration of the Vijaynagar empire under Krishna Dev just began at
the time of Chaitanya's visit, but was completed long afterwards. Hence
many of the famous shrines of the South dating from the early 16th
century were not seen by him, as they were completed after his visit].
_Ahobal.--Ahobilam_, in the Sirvel taluq of the Karnul district. The
most sacred Vishnu temple in the district, it is dedicated to Narasimha.
Together with other temples in the neighbourhood, it forms a group known
as the Nava (nine) Narasimha, represent ing nine different forms of
Vishnu. The original temple is supported by 64 pillars, each of which is
beautifully carved into several miniature pillars. In front is a fine
unfinished mantapam with large pillars of white sand-stone, about 3 feet
in diameter, elaborately sculptured. (_Kurnool Manual_, 183-184, 145).
_Ananta Padmanava_.--The famous Padmanava temple in Trivandrum.
_Betapani_.--_Bhutapandi_ in Travancore, in the Tobala taluq, n. of
Nagarcoil, with temple of Bhutanath. [R. M. Ghose.]
_Brahma-giri_.--There is a Brahmagiri near Sopara (_Bom. Gaz._ xiv.
315); but that is not the place meant in our text. The reference is to
the _Brahma mountain_, in the ridge joining which to the Trimbak
mountain the Kikvi, a larger and more distant branch of the Godavari
(than the one issuing at Trimbak) takes its rise. (_Bombay Gaz_. rvi.
7).
_Chamtapur.--Chenganur_ in Travancore State. [R. M. G.]
_Chiyar-tala.--Shertala_ near Nagarcoil, [according to R. M. Ghose].
_Courtallam_, 7 m. s. w. of Tenkashi in the Tinnevelly district, 450
ft. above sea-level. The falls of the Chittar (a river which joins the
Tamraparni 15 m. n. J e. of Tinnevelly) at this place are famous among
the Hindus for their virtue of cleansing from sin. [_Tinn. Man._ 96.]
_Dhanu-tirtha.--Dhanus-kodi_, terminus of the S. I. Railway, 12 m.
south-east of Rameshwaram. [R. M. G.]
_Durbesan.--Darvashayan_, on the sea-coast seven miles east of Ramnad.
[R. M. G.]
_Gajendra-mokshan_.--Probably Devendra-mokshan or Suchindram, 2 m. s.
of Nagarcoil. Here Indra was cleansed of his sin and built a temple to
Sthanu-linga Shiva. [R. M. G.]
_Ganga Gotami_.--The Godavari river. At Kobur, opposite Rajmahendri,
was the hermitage of the sage Gautama, from whom this river is named.
_Gokarna_.--On the west coast, about 20 miles s. e. of Karwar, famous
for its temple of Mahabaleshwar and a very popular place of pilgrimage.
(_Bombay Gazetteer_, Kanara, xv. pt. 2, pp. 289-301).
_Kolhapur_.--Out of about 250 temples in this city at present six are
well-known, namely, the temples of Ambabai or Mahalakshmi, Vithoba,
Temblai, Mahakali, Phirangai or Pratyangiras, and Yallamma. (_Bombay
Gaz_. xxiv. 309-311).
_Kumbha-kama.--Kumbakonam_ in the Tanjore district, 20 miles north-east
of Tanjore town. It contains 12 principal Shaiva and 4 Vaishnav temples
and one dedicated to Brahma. (_Tanjore Gaz_. 217-219).
_Madura_--on the river Vaigai, the minor basin of which is called
_Kritima-nadi_ (the _Krita-mala_ of our text). Its temples are
described in the _Madura Gazetteer_, 267-274.
_Mahendra hill_.--There is a peak of this name in the Travancore State,
but too far from Cape Comorin.
_Malay mountain (Agastya)_.--(i) There is a temple to the sage Agastya
in the village Agastyampalli, close to Vedaranniyam, near Point Calimere
in the Tanjore district; but it cannot be the place meant, (ii) _Palni_
in the Madura district contains a famous temple to Subrahmanya on the
top of a hill (Shivagiri) created by Agastya. But there is no temple to
Agastya here. (_Madura Gaz._ 304-306). (iii) R.M. Ghose is inclined to
identify it with _Pothia_ hill (near Cape Comorin), the reputed abode
of Agastya (K. Pillai's _Tamils 1,800 Years Ago_, 21.) (iv) The
Tamraparni rises on either side of a fine conical peak known as
_Agastiar-malai_ or Agastya's hill. (_Tinn. Man._ 91).
_Mallar land._--Malabar.
_Mallikarjun.--Shri-Shailam_, on the south bank of the Krishna, 70
miles below Karnul. In the centre of the enclosure is the temple of
Mallikarjun Shiva, the chief deity worshipped here, and considered as
one of the _jyotir-lingas_. (_Kurnool Manual_, 181-183, 144). There is
another and much less famous temple to Mallikarjun at Bezvada on the
Krishna river.
_Matsya-tirtha_.--Either (1) _Mahe_, the French possession on the
coast of the Malabar district. Or (2) _Matsya-gundam_, a curious pool
on the Macheru river, near the village of Matam, six miles north
north-west of Pacleru (in the Padwa taluq of the Vizaga-patam district).
A barrier of rocks runs right across the river there, and the stream
plunges into a great hole and vanishes beneath this, reappearing again
about a hundred yards lower down. Just where it emerges from under the
barrier it forms a pool which is crowded with _mahseer_ of all sizes.
(_Vizagapatam Gaz._ 285).
_Nine Tripadi.--Alwar Tiru-nagari_, 17 m. s. e. of Tinnevelly. Around
it are 9 temples to Vishnu (_Tirupati_), the idols of which are
assembled in this town on holy days. [R. M. G.]
_Paksha-tirtha.--Pakshi-tirtham_ or _Tiru-kadi-kundram_, 9 miles south
east of Chingleput. [R. M. G.] "The hill of the sacred kites." It is a
ridge terminating in a spiked hill, some 500 feet above sea-level, on
which stands a Shiva temple. The name of the hill is Vedagiri or
Vedachalam, and the idol is called Veda-girishwar. Every day two birds
of the kite species come to the mountain and are fed by an attendant
Brahman. The same two are believed to have come from Benares to receive
this daily dole from time immemorial. (_Chingleput Man_. 106-107).
_Pampa_.--The ancient and Puranic name of the Tungabhadra. The village
of Hampi (the site of the famous capital Vijaynagar) was originally
known as Pampa-tirtha. This name (also _Pampa-saras_) is now borne by a
tank on the Haidarabad side of the Tungabhadra near Anegundi. (_Bellary
Gazetteer_, 6, 261).
_Pana_.--Panakal Narasimha at Mangal-giri, 7 m. south of Bezvada. But
it is too far to the north. [R. M. G.] When visitors offer a draught to
Narasimha-swami, the image in the temple refuses to drink more than half
of it. (_Kistna Dist. Man._ 179).
_Pana-garhi.--Panagodi_, 30 m. s. s. w. of Tinnevelly on the road to
Trivandrum. [R. M. G.] But the temple there is to Ramlinga-swami Shiva
and not to Ram.
_Panchavati_.--Identified with Nasik in the Bombay presidency. Nasik
and Trimbak (at the source of the Godavari) are described in _Bombay
Gazetteer_, xvi.
_Pandupur.--Pandharpur_, on the Bhima river, 38 miles due west of
Sholapur; famous for its temple to Vithoba. (_Bombay Gaz_. xx.
415-481).
_Papa-nashan_.--Eight miles s. w. of Kumbakonam (Tanjore Gaz. 221).
There is another city of this name 29 miles west of Palamkota, (in the
Tinnevelly district). Here near a pagoda the Tamraparni river takes its
last fall from the hills to the level country. (_Tinn. Man._ 91).
_Payaswini.--Tiru-vattar_ in the Travancore State. [R. M. G.]
_Pitambar_.--Evidently Chidambaram, 26 miles south of Cuddalore. Famous
for its great pagoda, covering 39 acres in the centre of the town, and
sourrounded on all four sides by a street 60 feet wide. It contains the
Akasa-linga. (_S. Arcot Manual_, 400-407).
_Rishava peak--Anagarh-malai_, 12 miles north of Madura. [R. M. G.]
_Rishyamukh_.--Identified with the hill on the Nizam's side of the
narrowest of the gorges in the Tungabhadra near Hampi. (_Bellary Gaz._
261).
_Shiva image_.--Either Vedagiris at Pakshi-tirtham or the _lingam_ in
the shore temple at Mahavalipuram (Seven Pagodas).
_Shiva Kanchi_.--The modern _Conjeveram_, also called the Southern
Benares, 56 miles south-west of Madras. The Shiva temple is dedicated to
Ekambara-swami. South-east of it stands _Vishnu Kanchi_ or Little
Conjeveram, with its temple to Vishnu under the name of Varada-raj.
_Shiva-kshetra_.--There is a Shiva-ganga tank at Tanjore. The great
Brihatishwar temple of this town seems to be meant in our text.
(_Tanjore Gaz._ 269-271).
_Shiyali_.--The head-quarters of a taluq of that name in the Tanjore
district, about 48 miles n. e. of Tanjore town. It has a famous Shiva
temple with a large tank, a shrine dedicated to the Tamil saint
Tiru-jnan Sambandhar, and some other separate shrines, and evidently an
image of Shiva's consort who is said to have given suck to this saint
when he visited this temple as a child. (_Tanjore Gaz_. 258).
_Shri Janardan_.--Near the Varkala railway station, 26 miles north of
Trivandrum.
_Shringeri_.--In the Kadur district of Mysore. Situated 13 25 N. 75 19
E., on the left bank of the Tunga, 7 miles s. of Hariharpur. Its full
name is Rishya-shringa-giri. It is the head-quarters of the Jagat-guru
or successor of Shankaracharya in the headship of the Smartas. (Rice,
_Mysore Gazetteer_, ii. 443-445).
_Shri-rangam_.--The famous Vishnu temple in an island between the
Kolerun and the Kaveri, north of Trichinopoly. (_Trichinopoly Manual_,
337-340 and _Gazetteer_, 45-51, 91-126, 319).
_Shri-Shaila_.--The most famous place of this name is the one in the
Karnul district, described above under Mallikarjun. But that place
cannot be meant in this context, which suggests some hill between
Trichinopoly and Madura, sacred to Shri or Lakshmi.
_Shri-Vaikuntha_.--_Shri Vaikuntham_, four miles n. of Alwar
Tirunagari. [R. M. G.], on the left bank of the Tamraparni and 16 m. s.
e. of Tinnevelly.
_Siddha-bat.--Sidhout_, 10 miles east of Cuddapa town. Sometimes known
as the Dakshina Kashi or the Southern Benares. The name is derived from
_Siddha-vatam_ or the hermit's banyan tree. Eight miles south of it is
Ontimetta ('the solitary hill') with a large and very holy pagoda and a
tank. The pagoda is dedicated to Kodanda-Ram-swami. (_Cuddapah Manual_,
48-49).
_Suparak-Sopara_--(in the Thana district), 26 miles north of Bombay. It
was the capital of the Konkan from very ancient times to 1,300 A.D.
(_Bombay Gaz_. xiv. 314-342).
_Tamal-kartik.--Tobala_, 44 m. s. of Tinnevelly, 2 m. e. of Aramvali
pass, temple of Subrahmanya. [R. M. G.]
_Tamraparni_.--A river on the left bank of which Tinnevelly stands.
_Til Kanchi_.--Probably _Tenkashi_, 30 m. n. w. of Tinnevelly town.
_Tirupati_.--A very famous holy city in the Chandra-gin taluq of the N.
Arcot district. In Lower Tirupati, which stands in the plain, there are
15 templesf the chief of them being dedicated to Govinda-raja-swami (the
brother of Venkateshwar) and Ramswami. Upper Tirupati, usually called
_Tirumala_ (from _Tirumalai_, holy hill), stands on the top of the
range, six miles north west of Lower Tirupati. Its chief divinity is
Venkateshwar. (_North Arcot Manual_, 142-153).
_Tri-kal-hasti.--Shri Kalahasti_, popularly called _Kalahastri_, on
the right bank of the Suvarnamukhi river, 22 miles n. e. of Tirupati.
Famous for its shrine of the Vayu-linga Shiva. (_N. Arcot Man_.
220-222).
_Udipi_.--36 miles north of Mangalore (in the South Kanara district),
the principal seat of the Madhavacharya priests. The temple of Krishna
is said to have been founded by Madhavacharya himself, who set up in it
an image of Krishna originally made by Arjun. There are also eight
ancient _maths_, each with a swami. (_S. Canara Manual_, ii. 263. For
a full description, see _Bombay Gazetter_, xxii. 56).
_Vedaban.--Vedaranniyam_ or the forest of the Vedas, in the south east
corner of the Tirutturaippundi taluq of the Tanjore district and five
miles north of Point Calimere. Orthodox Brahmans consider it second only
to Rameshwaram in sanctity. (_Tanjore Gaz_. 284).
_Vriddha-kal_.--Varaha-swami temple, a monolithic pagoda, n. w. of
"Arjun's Penance" and 3/4 m. s. of Valipitham, at Mahavalipuram or Seven
Pagodas; image of Vishnu with a huge boar's head, overcanopied by the
Shesha Nag.
_Vriddha-kashi.--Vriddhachalam_, on the Manimukta (an affluent of the
Vellar), in the S. Arcot district. Sometimes called Vriddha-kashi. (_S.
Arcot Manual_, 438-440). It cannot be the place meant, if the order of
holy places given in our text be correct.