Chaitanya's Life And Teachings Part 17

[Sanskrit words]

"My mind, on hearing of it, has been seized with wonder and curiosity.

If thou tellest it [again] graciously, my ears will be charmed." The Master answered, "I am a mad man; Sarvabhauma took my mad words for truth. I do not remember what ravings I uttered in his house. But should your company inspire me I may possibly recollect a little of it. My mind is not naturally enlightened as to the sense of the verses; what I shall say is only the outcome of the influence of your company."

[His 61 subtle interpretations of the above stanza and the rules of Sanskrit grammar lexicography and logic appealed to by the Master in support of them, are omitted here in the 2nd edition.]

Listening to these [sixty-one diverse] explanations, Sanatan was filled with wonder, and praised the Great Master, clinging to His feet, "Thou art G.o.d incarnate, the darling of Braja's lord. Thy breath called into being all the Vedas. Thou art the speaker in the _Bhagabat_, and thou knowest its meaning, which none else can under stand!" The Master objected, "Why praise me? Why not consider the nature of the _Bhagabat_, which is like Krishna, all-embracing, the refuge of all.

Every couplet, nay every letter of it breathes a variety of senses. By means of a dialogue this fact has been established in the _Bhagabat_ itself. (I. i. 23 and iii. 42). These my interpretations of the _shloka_ are like the ravings of a mad man. Who will accept them? If any one be mad like me, he will understand the meaning of the _Bhagabat_ from this [specimen]."

Again did Sanatan with folded palms entreat Him, "Master, thou has bidden me write the sacred code (_smriti_) of Vaishnavs. I am a man of low caste, ignorant of ceremonial cleanness (_achar_). How can _smriti_ be taught by me? If you teach me an outline of it in the form of _sutras_ (aphorisms), if you yourself enter my heart, then the sketch will inspire the mind of a low man like me. Thou art G.o.d; whatever thou makest me speak will prove true". The Master replied, "Whatever you wish to do, Krishna will inspire your mind with [knowledge of it]. I, however, give you a rapid survey of the different points [which you should deal with in compiling the Vaishnav sacred code] (_A long list, not translated here_). In every case quote as your authority the sayings of the Purans. When you will write, Krishna will inspire you." [text, canto 24.]

CHAPTER XXII

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 G.o.d 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 Kas.h.i.+, 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 a.s.semblies 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_ a.s.serts 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 G.o.d 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 a.s.serts 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 G.o.d's _bhagawans.h.i.+p_, 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 G.o.d as a part and parcel of [His] work; the _Sankhya_ speaks of Him as the cause of Nature all over the universe. The _Nyaya_ a.s.serts 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 G.o.d, according to the _Vedas_. None recognizes G.o.d 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 pa.s.sion, 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 G.o.d-like, by so doing you are destroying me [in sin]. Though everything becomes you, as it becomes G.o.d, 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. x.x.xiv. 7).

The Master cried out, "O G.o.d! O G.o.d! I am a despicable creature. It is a sin to regard any creature as Vishnu. Even if a G.o.d-like person holds a creature to be Vishnu, then G.o.d will rank him among the infidels.

(_Hari-bhakti-vilas_, i. 71)."

Prakashananda replied, "You are G.o.d himself. But even if you insist on being regarded as G.o.d'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 G.o.d 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 G.o.d'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 G.o.d 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 acc.u.mulated 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 G.o.d. Therefore enjoy what G.o.d 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, G.o.d'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, G.o.d 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 G.o.d 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.'_ (G.o.d's speech to Brahma).

"Or in other words, G.o.d 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, G.o.d 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) p.r.o.nounced 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 G.o.d's work, therefore G.o.d's self ('_I_') is different from illusion, just as a faint glow s.h.i.+nes 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 G.o.d] has been unfolded.

"(3) Next in _Bhagabat_, II. ix. 33, G.o.d 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. x.x.x. 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 a.s.sembled 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!