The Master converts the people of Benares and returns to Jagannath
Thus did the Master in two months instruct Sanatan in the entire lore of
the philosophy of faith. Chandra Shekhar's comrade, Paramananda
Kirtania, an expert artist, performed _kirtan_ before the Master.
As the Master had slighted the _sannyasis_ they everywhere spoke ill of
Him. At this the Maratha [Brahman] sadly reflected, Whosoever has a
close view of the Master's character feels Him to be God indeed, and
admits Him as such. If I can bring them and Him together, they will
perceive this [quality] and become His followers. I have always to dwell
in Kashi, and if I do not effect this, it will be a matter of
everlasting regret to me."
So, he invited all the _sannyasis_, and himself went on a visit to the
Master. Chandra Shekhar and Tapan Mishra, grieved to hear Him defamed,
were humbly entreating Him, and His mind, too, was thinking of the
conversion of the _sannyasis_, in order to remove the grief of His
_bhaktas_. Just then the Maratha Brahman arrived and clasping the
Master's feet by much entreaty induced Him to accept his invitation. At
noon He went to His host's house, and bestowed salvation on the
_sannyasis_ in the manner described in Part I. of this book.
From the day on which He blessed the _sannyasis_, a sensation was
created in the village; crowds flocked to behold the Master; scholars of
various schools came to discuss theology with Him, but He refuted all
their philosophies and established faith as the final truth. By His
reasoned speech he turned the minds of them all, and they followed His
instruction and began to chant Krishna's name. All men laughed, sang,
and danced. The _sannyasis_ submitted to Him; quitting their studies
they formed assemblies of their own [to discourse on faith].
A disciple of Prakashananda, equal to him in attainments, spoke
reverently of the Master in open meeting thus, "Chaitanya is Narayan
himself. He explains the aphorisms of Vyas most charmingly. His
exposition of the root meaning of the _Upanishads_ gratifies the
hearing and mind of scholars even. Our teacher [Prakashananda] gives a
fanciful explanation of the aphorisms of the _Upanishads_ leaving their
essential meaning out. On hearing his fanciful explanations scholars
pretend to approve, but are not inwardly convinced, whereas Chaitanya's
words feel to be truth indeed. In the Kali Yug, one cannot vanquish the
World by asceticism; the highest conclusion and true source of bliss is
contained in the exposition which He gave of the verses '_Hari's name
alone &c_'. The _Bhagabat_ asserts that there cannot be salvation
without faith, and that rapture in the name [of Hari] can give an easy
deliverance in the Kali Yug. (_Bhagabat_, X. xiv. 4 and ii. 26).
"The term _Brahma_ connotes God full of the six divine attributes. To
describe Him as abstract is to impair His fulness. The _Shruti Purans_
deal with the manifestations of Krishna's _chit_ power. Philosophers
laugh at it irreverently. They look upon Krishna's _chidananda_ images
as a mere piece of illusion. In this they sin grievously. Chaitanya's
view is the true one. (_Bhagabat_, III. ix. 3 and 4; _Gita_, ix. n and
xvi. 19). The aphorisms [of Vedanta] teach the theory of _parinam_
(result), but our teacher disregards it, calls Vyas ignorant, and
asserts the theory of _bivarta_. This fanciful interpretation does not
satisfy the mind. Fancies at variance with scripture prove a man a
wretch. Engaged in vain disputation, I have hitherto forgotten to know
the Supreme Essence. Oh! how shall I merit Krishna's grace? Our teacher
has obscured the meaning of Vyas's aphorisms, whereas Chaitanya has
revealed it. True are His words; all other theories are false and
futile."
So saying he began to sing Krishna's _sankirtan_. At this Parkashananda
remarked, "The Acharya was eager to establish Monism, and he had
therefore to twist the sense of the aphorisms. If you admit God's
_bhagawanship_, you cannot establish Monism. So the Acharya had to refute
all the _Shastras_. No author who wishes to set up his own theory can give
the plain meaning of the scriptures. A philosopher of the _Mimansa_ school
speaks of God as a part and parcel of [His] work; the _Sankhya_ speaks of
Him as the cause of Nature all over the universe. The _Nyaya_ asserts that
the world was composed out of atoms; the Illusionist speaks of the
abstract Brahma as the Cause. Patanjal (alone) tells us of the true
nature of Krishna; so He is the true God, according to the _Vedas_. None
recognizes God as the Supreme Cause, each school of philosophy only
sets up its own theory by refuting the views of its rivals. Thus from
the six schools of philosophy we cannot know the [spiritual] truth. Only
the words of great men are reliable. Chaitanya's words are a stream of
nectar. What He says is the essence of spiritual truth. Hearing all
this, the Maratha Brahman in delight went to report it to the Master,
whom he met going to visit Bindu Madhav after His bath in the five
streams. At the Brahman's narration He was pleased. Beholding the beauty
of Bindu Madhav Hewas enraptured and danced in the courtyard [of the
temple] in love, while Chandra Shekhar, Paramananda, Tapan and Sanatan
joined in a _sankirtan_ chanting,--
_"Hail to Hari and Hara! to Krishna the Yadav, to Gopal, Govinda, Ram
and Madhusudan."_
_Lakhs_ of men surrounded them shouting _Hari! Hari!_ The blessed cry
filled earth and heaven. Hearing it near him, Prakashananda came there
with his pupils, moved by curiosity. Beholding the Master's charm of
person and dancing, he with his disciples joined the cry of _Hari!
Hari!_ The Master trembled, spoke in a choking voice, perspired,
changed colour, or at times stood rigidly inert, bathing the bystanders
with His tears, His body thrilled with ecstasy like the _Kadamba_ tree.
He displayed every passion, exultation, abjectness, lightness &c., to
the marvel of the people of Benares.
On seeing the crowd, the Master recovered His senses, and stopped His
dance before the _sannyasis_. He bowed very low to Prakashananda, who,
however clasped His feet. The Master cried out, "You are the instructor
of the world, and beloved [of all], while I am not worthy to be your
pupil's pupil. Why should a high one like you bow to a low one like me?
As you are God-like, by so doing you are destroying me [in sin]. Though
everything becomes you, as it becomes God, yet, for the sake of holding
up a lesson before the people, you should cease acting thus [humbly]."
Prakashananda replied, "By touching your feet I have washed away all the
sin of my former abuse of you!" (_Bhagabat_, I. v. 12, Chakravarti's
commentary, quotation from the appendix cited in the _Basana-vashya_,
also X. xxxiv. 7).
The Master cried out, "O God! O God! I am a despicable creature. It is a
sin to regard any creature as Vishnu. Even if a God-like person holds a
creature to be Vishnu, then God will rank him among the infidels.
(_Hari-bhakti-vilas_, i. 71)."
Prakashananda replied, "You are God himself. But even if you insist on
being regarded as God's slave, you tire still worthy of being honoured
above us. That I once abused you will be the cause of my ruin.
(_Bhagabat_ VI. xvi. 4, X. iv. 31, and VII. v. 25). I now bow at your
feet, that I may kindle faith in them."
So saying he sat down there with the Master, and asked Him, "The errors
you have pointed out in the theory of illusion, are, I know, the
fanciful interpretations of Shankar Acharya. Your exposition of the
essential meaning of the aphorisms has charmed the minds of all. You are
God and can do everything. Tell me then briefly, I long to hear [your
interpretation of Vyas's aphorisms]. The Master protested, "I am a
creature insignificant in knowledge. Vyas was God's self and his
aphorisms have a deep meaning, which no creature can know. Hence he has
himself explained his aphorisms. When the writer is his own commentator,
men can understand his meaning. The meaning of _pranaba_ in the
_Gayatri mantra_ is explained at length in the four verses of the
_Bhagabat_, II. ix. 30-33. First God imparted these four verses to
Brahma, who taught them to Narad, and the latter to Vyas, who reflected,
"I shall make the _Bhagabat_ itself a commentary on any aphorisms." So
he accumulated the teaching of the four _Vedas_ and the _Upanishads_.
Every _rik_ which is the subject matter of a particular aphorism, is
formed into a separate verse in the _Bhagabat_. The _Bhagabat_ and the
_Upanishads_, therefore, speak with one voice; the former is nothing
more than a commentary on the latter. _Bhagabat_, VIII. i. 8, says,
_"'Everything that exists in the world is the abode of God. Therefore
enjoy what God has given you, and covet not another's possessions.'_
"The above verse takes a bird's-eye view of the whole subject. Similarly
every verse of the _Bhagabat_ is like a rik. In the 'four verses' the
_Bhagabat_ has unfolded the characteristics of Connection, Means
(_abhidheya_), and Need. Connection with 'I' is the truth; perception
of 'I' is the highest knowledge, the devotion and faith necessary to
attain to 'I' is called the Means. The fruit of devotion is love, which
is the radical Need. That love enables a man to enjoy 'I'. _Vide_ the
_Bhagabat_, II. ix. 30, God's words to Brahma:
_'The knowledge of me is deeply mysterious. Accept as spoken by me
whatever is united to supreme knowledge (bijnan), attended by mystery,
and a part of tat.' Or in other words, God says here, 'These three
truths have I explained to you, because being a creature you could not
have understood them, viz., my nature, my dwelling (sthiti), and
my attributes, works, and six powers. My grace will inspire you with all
these.'_ So saying God imparted the three truths to Brahma: (i)
_Bhagabat_ II. ix. 31,--
_'May you, through my grace, at once attain to true knowledge about the
nature of my form (swarup), my component element (sattwa), and my
attributes and acts.'_ (God's speech to Brahma).
"Or in other words, God says 'Before creation, being myself endowed with
the six divine powers, and drawing into myself _Prapancha_-Nature, I
create while dwelling within it. The _Prapancha_ that men beholds is no
other than me. In destruction my remaining attributes manifest
themselves, completing me and so _Prapancha_-nature finds absorption in
me.'
"(2) Again, _Bhagabat_, II. ix. 32, God speaks to Brahma:--
_'This I alone existed before creation, and none else. Nature, the cause
of the gross and subtle universes, did not then exist. This I alone
exist even after creation; this universe is indeed myself. Whatever will
survive the destruction (pralaya) of the world will also be this I.'_
"In this verse the phrase 'This I' occurs thrice and determines the
dwelling of the full-power divine incarnation (_vigraha_). He has
(clearly) pronounced on this point in order to rebuke those
(philosophers) who do not admit incarnations (_vigraha_). The term
'_this_' indicates _jnan_, _vijnan_, and _vivek_. Illusion is God's
work, therefore God's self ('_I_') is different from illusion, just as
a faint glow shines in the sky where the Sun was, but it cannot appear
of itself without aid of the Sun. It is only by going beyond illusion
that we can perceive. Here the truth of Connection [with God] has been
unfolded.
"(3) Next in _Bhagabat_, II. ix. 33, God tells Brahma,--
_'Know that to be my illusion which being unreal appears to the (human)
mind as real, or being real is not recognized by the mind; just as the
reflection in the water of the moon of the sky, though unreal, seems to
be a second moon indeed; or as the Rahu of darkness, though real,
escapes man's perception.'_
"Listen to an exposition of faith as a means of devotion. In religious
rites we have to observe distinctions according to person, locality,
time and condition. But in the practice of _bhakti_ no such difference
has to be made; it is the duty of all in every place, condition and
time. Ask a _guru_ about faith, and learn its nature from him.
(_Bhagabat_, II. ix. 35).
_'The man who seeks spiritual truth will admit that that substance alone
is the Soul (atma) which dwells at all times and within everything by
acting as the anwaya (necessary) and byatireka (non-necessary) causes
[of things].'_
"Attachment to '_I_' is love, the Needful thing. I shall describe its
marks by means of actions. As the five spirits (_pancha-bhut_) dwell
within and without all creation, similarly I inspire my _bhaktas_
within and without. (_Bhagabat_, II. ix. 34),--
_'As the Great Spirits (maha-bhutani) enter material objects after their
creation, but remained outside them as causes before their creation, so
I too remain at once within and without all created things.'_
'My _bhakta_ has confined me to his lotus-like heart. Wherever he
glances he beholds me.' (_Bhagabat_, XI. ii. 50 and 43, X. xxx. 4).
"Thus does the _Bhagabat_ explain three things, Connection, Means, and
Need. (_Bhagabat_, I. ii. 1).
"Now listen to the _abhidheya_ faith, which inspires every line of the
_Bhagabat_ (XI. xiv. 20).
"Now hear about love, the radical Need, whose marks are joyous tears,
dance and song. (XI. iii. 32 and ii. 38).
"Therefore is the _Bhagabat_ that author's own commentary on the
_Brahma Sutra_; it settles the meaning of the _[Maha] Bharat_,
explains the _Gayatri_, and amplifies by gloss the meaning of the
_Vedas_, as is said in the _Garuda Puran_. _Vide_ also the two verses
from the same Puran quoted by Shridhar Swami in his commentary on the
_Bhagabat_, I. 1, also _Bhagabat_, I. i. 1-3 and 19, the _Gita_,
xviii. 54, _Bhagabat_, II. i. 9, III. xv. 43, I. vii. 10."
Then the Maratha Brahman told the assembled people how the Master had
explained the last mentioned verse in sixty-one different ways. The men
wondered and pressed the Master, who gave His interpretations again.
They marvelled exceedingly and concluded that Chaitanya was Krishna
incarnate.
This said, the Master left the place. Men bowed to Him and shouted
_Hari! Hari!_ All the people of Benares began to make _sankirtan_ of
Krishna's name, laughing, dancing and singing in love. The _sannyasi_
philosophers took to the study of the _Bhagabat_. (In short) the Master
saved the city of Benares, which became a second Navadwip [in fervour].
Returning to His quarters with His attendants, the Master said
jestingly, "I had come to Benares to sell my sentimental stuff, for
which there was no purchaser here. I could not carry my merchandise back
to my country, as you would have been grieved to see me carrying the
load! So, to please you all, I have distributed my goods freely!"
They all replied, "You have come to deliver mankind. Before this you had
carried salvation to the South and the West. Benares alone was adverse
to you, and now you have redeemed it, to our delight."
The sensation at Benares spread. Millions of country people began to
come to the city. They could not see the Master at the place of
_sankirtan_, but formed lines on both sides of the road to watch Him
going to bathe or visit Vishweshwar. With uplifted arms He ordered them
to chant Hari's name; they prostrated themselves and shouted _Hari!
Hari!_
Five days were thus passed in delivering the people, and then the Master
grew anxious. When He started walking away at night, His five _bhaktas_
followed Him,--_viz._, Tapan Mishra, Raghunath, the Maratha Brahman,
Chandra Shekhar, and the singer Paramananda,--all wishing to accompany
Him to Puri. But the Master sent them back gently, giving them leave to
come afterwards, as He was returning alone by the Jharikhand route. To
Sanatan He said, "Go to Brindaban, to your two brothers. If my _bhakta_
beggars, clad in quilt and bowl in hand, go there, cherish them." So
saying He embraced and left them, while they all fell down fainting.
Recovering they sadly took the way back to home.
When Rup reached Mathura, at the Dhruba ghat he met Subuddhi Ray, who
had once been governor of Gaur with Sayyid Husain Khan as his servant.
Husain was ordered to dig a tank, and on his committing some fault, his
master, the Ray, flogged him. When, afterwards, Husain Shah became
Sultan of Bengal, he greatly promoted Subuddhi Ray.
But the Sultana, noticing the scar of the lash on Husain's back, pressed
him to murder the Ray. The Sultan declined saying that the Ray was his
former patron, a father unto him. But the queen urged him to destroy the
Ray's caste while sparing his life. Husain answered that Subuddhi would
not survive the loss of his caste. The king was hard pressed by the
queen, and at last forced water from his own goglet into the Ray's
mouth. At this the Ray left all his possessions, fled to Bewares, and
asked the _pandits_ there about the proper penance. Thev replied, "Give
up your life by drinking steaming _ghee_. This is not a venial sin!"
The Ray remained perplexed, but when the Master arrived there, he told
Him all. Chaitanya advised him to go to Brindaban and ceaselessly chant
Krishna's name, as one utterance of the name would wash away all his
sins and a repetition of it would gain him Krishna's feet.
The Ray reached Mathura by way of Prayag, Ayodhya, and the Naimish
forest (where he lingered some days). In the meantime the Master
returned from Brindaban to Prayag, and Subuddhi on reaching Mathura
grieved to miss Him. The Ray sold dry faggots at Mathura, at five or six
piece per bundle. He lived by chewing one pice worth of gram and lodged
the rest of his earnings with a _bania_. Whenever he met a poor
Vaishnav, he fed him, and to Bengali pilgrims he gave curd, rice and oil
for anointing the body. Rup greatly favoured him, and took him through
the "Twelve Woods" in his own company.
After a month at Brindaban, Rup hurriedly left to search Sanatan out.
Hearing that the Master had taken the Ganges route to Prayag, Rup and
his brother Anupam followed that path. But Sanatan from Prayag went to
Mathura by the king's highway, and so missed Rup, who had taken a
different route, as Subuddhi Ray told Sanatan on his arrival at Mathura.
Tenderly did the Ray treat Sanatan, who cared not for tender treatment;
being very averse to the world, he roamed through the woods, passing a
day and night under each tree and grove. Securing a copy of the holy
book named _Mathura Mahatmya_, he searched the forests to discover the
forgotten shrines.
Rup with his youngest brother came to Kashi and there met the Maratha
Brahman, Chandra Shekhar, and Tapan Mishra. He lived with Chandra
Shekhar, dined with the Mishra, and heard from the latter how the Master
had taught Sanatan. Delighted was he to hear from them about the
Master's doings at Kashi and His grace to the _sannyasis_, and to see
the devotion of the people to him, and hear them chanting _kirtan_.
After a ten days stay there, Rup left for Bengal.
The Master wended His way to Puri, feeling intense bliss in the lonely
jungle path. Balabhadra accompanied Him, and He sported with the deer
and other animals as during His first journey. Reaching Athara-nala He
sent Bhattacharya in advance to summon His followers. At the news of His
return, they got a new life as it were, ran to Him in rapture and met
Him at the Narendra tank. The Master touched the feet of the Puri and
the Bharati, who embraced Him lovingly. Damodar Swarup, Gadadhar Pandit,
Jagadananda, Kashishwar, Govinda, Vakreshwar, Kashi Mishra, Pradyumna
Mishra, Damodar Pandit, Haridas Thakur, Shankar Pandit, and all other
_bhaktas_ fell down at His feet. He embraced each and was over come
with love. The faithful swam in the ocean of bliss. With them He went to
visit Jagannath, before whom He with His party danced and sang long in
rapture. The servitor of the god presented Him with a garland and
_prasad_, while Tulsi Parichha bowed at His feet.
The Master's arrival was [soon] noised abroad in the village.
Sarvabhauma, Ramananda, and Vaninath joined Him. With them all He
repaired to Kashi Mishra's house. Sarvabhauma bade Him to dinner, but He
declined, and ordering some _maha-prasad_ to be brought, feasted there
with all His followers. [Text, canto 25.]