Sen, Chandra_Chaitanya and His Age

Chaitanya and His Age{Ramtanu Lahiri Fellowship Lectures for the year 1919 and 1921) By Rai Bahadur Dinesh Chandra Sen, B.A., D.Litt., Fellow, Reader, and Head Examiner of the Calcutta University, Associate Member of Language and the Asiatic Society of Bengal, Author of History of Bengali Literature, the Vaisnaya Literature of MediaLvai IBengal, Chaitanya and his Companions, Typical Selections from Old Bengali Literature, Polk Literature of Bengal, the Bengali Ramayanas, Banga Bhasa-0-Sahitya, etc, etc. Published by the UNIVERSITY OF CALCUTTA 1922 Lc. " Hail thee O Chaitanya — the victor of my heart, dance in lofty ecstasy Mark the rhythm of his mystic — quite alone. Merrily sounds the tahor and the cymbal's note keeps time. The joyous band following him sing and dance merrily —merrily ; He steps a pace or two onwards in his dancing gait, And knows Oh my no rest —intoxicated with his own over-flowing joy. I express the ? heart's Lord, how can love I have for thee Saha Akbar craves a drop from the sea of thy piety and love." Song by Emperor Akbar (Translated from Hindi) Contents CHAPTER I. Condition of Bengal before the advent of Chaitanya (pp. 1-57). (i) Vices brought on by reaction against dhist Bud- asceticism (pp. 1-14); (**) Ohandidas as precursor of Chaitanyaic age (in) the (pp. 14-31); influence of the Bhagavata and other sacred works (pp. 31-37) ; (w) Vaisnavism in Bengal before Chaitanya (pp. 87-52)j (v) the political condition of the period (pp. 52-57). ^ CHAPTER II. A historical of the review of the biographical works Vaisnavas —their claims to reliability discussed (pp. 68-98). (a) Murari Narahari Gupta's Chaitanya songs Charitam 68-73). (pp. 58-67). (6) (c) Sarkar's (pp. (d) (e), The Chaitanya Bhagavata (pp. 73-77). The Chaitanya Charitamrita (pp. 77-81). Lochan Das's Chaitanya Mangal (pp. Das's 81-85). (/) Goyinda iff) Karcha (pp. 85-89). (pp. Jayananda's Chaitanya Mangal 89-91). ; XXVI (h) Prembilas, CONTENTS Bhakti Ratnakar and songs 93-97) Bibliography (pp. on Chaitanya (pp. 92-93), (*) Summary (pp. 97-98). CHAPTER III. Ancestry, birth and childhood (pp. 99-108). CHAPTER IV. 109-112) ; Birth and boyish frivolities (pp. education and founding of a T61 (pp. 113-119) ; the defeat of the Scholar Keshub Kashmiri (pp. 119-121). CHAPTER Marriage (pp. V. 121-124); Tour in Eastern ; (pp. 124-127) Return to home (p, 127) Visit to Gya (pp. 128-130) Trances (pp. 130- Bengal ; 135) ; Closing of the T61 (pp. 135-138) ; ; The Sankirtan parties of Jagai Reformation (pp. 138-153) and Madhai (pp. 153-156) ; Srikrishna play (pp. 156-167) His resolve to turn a san; nasyi (pp. 157-163). CHAPTER Chaitanya's VI. 164-167) ; Sannyas (pp. His tour and visit to Santipur (pp. 167-176) ; The incidents at Puri (pp. 176-189); His resolve to go to the Deccan (pp. 189-190), ; CONTENTS XXvii CHAPTER ; VII. Govinda Das's account of his travel (pp. 191Reformation of Sinners Naroji, Bhila194) pantha and Bara Mukhi (pp. 194 to 208). — CHAPTER Visit to Travancore VIII. (pp. 209- and other places 212) ; Reception at Puri (pp. 212-216). CHAPTER Proposed Interview visit to IX. with Brindavan (pp. 216-218) Sanatan and Rupa their — Sanyas (pp. 219-323) account (pp. 323-326) his ; Private tour, ; Stay way back —meeting with CHAPTER — Baladev's at Brindavan — on Khan (pp. 227- Bijli 229). X. Chaitanya at (pp. ; Benares, — discussion ; with Prakasananda (pp. 233-234) 230-233) Tour in Bengal, At Puri (pp. 234-250). CHAPTER (pp. 251-259) ; XI. Reveries and ecstasies gradually increasing His passing away (pp. 259-265). CHAPTER Love (pp. XII. Chaitanya as a teacher (pp. 266-319). — its various phases in the Spiritual plane 266-276); Service to fellowmen and XXVm CONTENTS compassion for the depressed castes (pp. 276-283); Social reformation Vaisnava jurisprudence — (pp. 283-290) 2P0-295) ; His commanding and personality, many-sidedness of (pp. ; character scholarship Spiritual emotion, love for poets mother, influence on the Vaisnava (pp. 295-319). Supplement CHAPTER Chaitanya's religious I. views — the ; Dwaita- dwaitabad (pp. 320-323); Rules of conduct, theory of devotion (pp. 324-327) The fivefold rasas of the Vaisnavas (pp. 327-333). CHAPTER The Sahajias (pp. 341-351) ; II. ; (pp. 334-341) The various sects The Buddhist elements (pp. 351- 356); Their philosophy of love Durgaprasad Kar— the ; (pp. 356-361); Sahajia Sadhu practis- ing love (pp. 361-366) Their love-ideal derived from the Buddhists (pp. 367-370); The Mada- notsava (pp. 370-372) The Radha-Krishna cult The 372-373) wickedness of the Sahajias ; (pp. ; exposed in the novel Charu-Darshan 389); The Sahajia songs (pp. 389-397). (pp. 373,- CHAPTER The duty field of III. in of the Research-students the the Sahajia literature (pp. 398-403). Chaitanya and his Age From Old Records CHAPTER I Condition op Bengal before the Advent of Chaitanya («) Vices brought on by reaction against Buddhist asceticism. (m) (iii) Chandi Das as precursor of Chaitanyaic age, Influence of the Bhagavata and other sacred works, (iv) Vaisnaivism in Bengal before Chaitanya. (») The political condition of the period. (») Vices brought on by reaction against Buddhist asceticism. If "' we take a of bird's-eye view of the religious aspects Bengal from the eleventh to the in a position to twelfth century, 98@ertain we shall be the causes that have led to the developm^t o^.the &^^^inciult in this prpvinoe. i CHAITANYA AND HIS AGE Cbaitanya's advent has produced a far-reaching effect on the religious and social Wstory of Bengal, and in order of Medtvai Bengar to judge and explain how this could be possible, of the religious life a review of the condition and of the in this is social evolution that was going on country, prior to the advent of Ohaitanya, points of view. essential from many We shall chiefly restrict ourselves, however, to the evidences that have been found Bengali literature for arriving at our in conclusions. The Nath-cult which originated with MinaNath and Goraksha Natb had and Nath The ^]j.Qa,dy an extensive literature in Bengali in the thirteenth century, and there was the Dharma-cult also, the Nath- creed and probably co-eval with having The common features. many ^m The mon. a degraded form of Buddhism, and Nathism a compromise between Saivism and was Buddhism. The followers of both the sects Dharma,' though Niranjan' and believed in adhered seems have more closely Nath-cult to the Both believed in miracles, and to Siva worship. in the supernatural powers of the Siddhas. Kalipa, Haripa and Kanupa, are spoken of in ' ' comDharma-cult was points in -rw. ij. terms of high esteem in the literatures of both the cults, and are held in higher regard than even the gods of heaven. But we are not in these songs. Nathism contributed largely to our Vernacular in its primitive stages. but the keynote to them is struck in the panegyrics bestowed on the power The form in of the Siddhas of the Nath-cult. Bengal and is were spread all by parts the of propounders of the Nath-cult over If the reason asked as to why these songs are to be included in the Nath-literature. the Nath-leader. and of Harisiddha and Maynamati. Goraksha Bijay. But though the Maynamati songs far a wider field. his two Bengali There are many incidents described disciples.GORAKSHA BIJAY at present 3 concerned with the details of the respective creeds. of the Nath-cult to be found in the Goraksha-Bijay itself— ^ Bengali work which contains an account of how Goraksha Nath redeemed his ^ru Mina Nath frond his great spiritual . glories of which these songs have come down to us has been considerably modernised by the rhapsodists is of of the later ages. the traverse by most strikingly is significant note. however. I should say that they relate mainly to the Goraksha Nath. and evidences this of range this lie strewn over the whole lyrical literature. but the original framework of the 11 th and 12th centuries. and chief among these contributions are the Maynamati songs presented from different parts of Bengal in manifold forms. These songs originated in Eastern and to us Northern India. of The is )iigh moral tone. in which the Buddha. CHAITANYA AND HIS AGE This book or is degradation. like the peak of a mountain. becoming the by harlot.' it language of twilight' has been called by some scholars. overcoming to wealthy whose fascinations a hundred youths of noble lineage . and preserved among many temptations by chief the lieroes of these poems. and saves Mina Nath from the moral pitfall to which the latter had sets at unheedingly fallen.Doha-0-Gan and many other works as were written. the ' sometimes of called Mina-Chetana' to restoration Mina Nath the spiritual consciousness. and a quiet philosophy and spirit of stern asceticism pervade the work. by * the The doctrines of Yoga as practised Naths are discussed here in the or 'the Sandhya-bhanho. In this literature of the Nath-cult we find asceticism of a high order based on an observance An unmoral virtues. impeachable sexual integrity aimed at. the prince of the Yogis. is poem elevated The tone of and calm. In find the songs of Maynamati facing also we Prince Hira. rises to our view surrounded by many mystic and legendary tales. Gopichandra glorious temptations and them. and amongst them Goraksha Nath. naught all the temptations that a man ever faced from a woman.i. wheii H^ sunrise is just dispelling the mist around it. resplendent in his vows. Where of could we find a greater martyr at the altar of truth and loyalty than Kalu-Dom. naught . The Dharma-Maynamati mangal songs and those of and are crude humour have certainly a . thelerudeness of descriptions and their monotony are But thesei^ often tiresome to the extreme. spotted with the blemishes of style is of illiterate people. invests him with a solemn grandeur which commands our admiration. and fears of grim persecution on the other. which almost with stifle the breath of the readers and prolixity . their incredibleness .THE MORAL VIRTUES 5 had succumbed^ proved powerless before our hero. of loyalty and devotion to the king. but he proves invincible.J The characters are often no doubt drawn byclownish hands there is a forest of wild legends. "Women renowned for their beauty and accomplishments try him. But the great idea which to sets all there- the idea of Unstinted morality. In the Dharma-literature Prince Lou Sen conquers passions like a Yogi. the principal characters are endowed with virtues of truthfulness and integrity which hold to light some of the great features of Buddhistic moral tenets. dangers at knowing the result to be confiscation of property and death. the general Harihara Baity's struggle for Lou Sen ? overeomingthe temptations of worldly prosperities on the one hand. Not only unimpeachable in sexual morality. resulting in his ultimate triumph. of adherence truth. . ^WRreira^T^^ " across a line which we frequently come in our genealogical records. But at this very time when we stern asceti- cism and Reaction. amongst whom all the practice of Yoga and Tantric culture had profligacy been current in those days. sinking low in sat freely all debauchery.) had a mistress of the Chandal- named Pad mini whom he openly of his " above the status of his chief queen. revolting against rigour of asceticism and yielding to and sexual pleasures. accounting for the loss of social status of particular members of our community. moral laws King Ballala Sen (1100raised where 1169 A. We find the people of rustic villages. kings steeped in We of find the courts of these vices.6 CHAITANYA AND HIS all AGlil do not diminish at illuminates the pages. and obliged many by noblemen to eat is the food served her. and the . tantrios. Men and women circle around the Ohakra or the were caste set at naught. Vaisnavism are of school of and Tantricism shown on the reverse the picture. D. originally We find imbued with -the object of attaining a high spiritual goal. -. find > i Side of the picture m • another i>i- which the forces of reaction are old clearly indicated. libertinism in the name and favouring religion by a quite royal indulgence in sensuous pleasures. the lustre of faith that — of faith in the great moral virtues which truly ennoble a race. character o it were being glorified. strength . ^%5=T5=infe:" i.s. and Shekha Subhodaya says that she used to dance in the court of LaTfshman Sen. lished » Abiramlilamrita (pubSee Abhiram Tattwa.* Vaisnava dasi " of Jagannath temple. Banamali Das. See Bhaktamala by Chandra Datta and Joydeva Charitra by . The inscriptions openly praise Lakshman Sen for intriguing with the beautiful Kalinga women. ^HE REACTION title t ^WQ^ is a contemptuous epithet by which our social leaders branded those who obtained rewards from the king. traditions.^ Abhiram Goswami bcrn in 1095 A. and the copper-plate inscriptions •'jTO5Rroftsrer^^»TKtifti. for their licentiousness .D. Abhiram Fatal and by Bhnpatioharan Goswami and Atnlchandra Goswami).. .. while he used to play upon some musical instrument The poets of this period sang to keep time.b. and several authorities confirm that she had been at first dedicated to the Puri temple from where Jayadev picked her up. It is said that this woman was very handsome and was brought by the king to his palace for helping him in tantric practices. for taking food prepared by Padmini.i.yg .. = 1909. p. kept a mistress named Malini and this woman is publicly applauded in the Jayadev himself counts it a point of glory to mention the name She was a " sevaof Padmavati in his songs. a devout Vaisnava. Deo.^ Jayadev glories in calling himself "*W^- F?*i-5t^«t ]5aR^ " implying that she danced.a. 473. panegyrics of their patrons the kings. Vol. which are grossly vulgar. p. indecendy. the standard said. I. we find our archi- tecture and poetry all dominated by spirit the same of during the decline of of morality we must admit that Hindu power.A. as I have a spirit of reaction against the stern attitude of the Buddhist and Nath ascetics towards materialistic life. beginning from the 12th. The great places lays of Jayadev which sometimes rise to spiritual heights are indecent in many and the same should be said of the Pavana-duta by the poet Dhoi of Lakshnian Sen's court... already to due. This country tions is prone is to indulge in religious specula' and there no lack of subtle interpretations attempting to glorify what a moralist would justly condemn.^ On the door-ways of the Pari and Kaniaraka temples are found many human figures in bas-relief. an image in is the gallery of statues embracing Parvati is preserved this image of Siva . shockingly vulgar and evidently belongs to the age of which we have been speaking. But when for three centuries art. 1909. Dfec. 471.% also chaitaNya and his age unmistakably indicate the tendencies of the age by describing the situations of Siva and Parvati inclose embrace. and Epigraphia Indica. 307.B. . of Siva In the gtound-floor of the Sahitya Parisat buildings. p. This indecency and predilection for sensuous » See I. had become low amongst our people.S. in a language not quite becoming or decent according to modern taste. Dome tigerskin> it proved of no ran away to meet the asleep. which has given rise to an animated discussion amongst scholars. amongst the low class women of the Kuchni and The evil-eyed jealousy of Parvati described by Rameswar and other poets lias undoubtedly some very gross . as she fell avail. hai^e expressed a doubt as to the genuineness of the refined In Eangpore. as a rustic? cow-herd in (jlownish for. and platonic songs of the great poet. Krishna dhamabook.oountry-side. THE REACTION life _ 9 are manifest in popular literatures . some of whom. and indeed in many parts of North Bengal. However greatly these songs their may have been their tuodernised in language.we find the same vulgar taste. and in the Krishna Kirtan of Ohandi Das. she had tried to keep. In the Siva songs we have vulgar tales of the Great God's gallantry. lies are still sung in which Krishna a kiss. an humour pursues Radha and the greater is embrace or the the vulgarity in these songs. Cooch-lbehar.humour in it. greater fun -enjoyed by the farmers and the artizans of the. In one of the poems we find her complaining that though. to origin should no doubt be traced the ithirteenth 8 and fourteenth centuries and . familiar with the highly.. as the Great God Kuchni-women as soon To the songs of Mahasa De-vi these Siva songs are found prefixed as prologues. of the Krishna and Siva cults. Siva at home at night by tying the edge of her *aH to his castes. our readers will find that Chandi Das.. and not two. the Sahaja Dharma beijame associated with illicit love. to this. they fell down to the lowest pit of vices. The poet says that it is a dangerous game for young men to play. a was the prevalent fashion in that age to be addicted to woman other than one's own wife the for tantric of practices. was at first the popular in their poetical sentiments. rolling in the mire of sensuous pleasures.10 CHAITANYA AND HIS.n]a Bilasha that a sect of vicious tantrics offered human sacrifices to Kali and danced with We . In the latter-day school Buddha-Gan-0-Doha in we have many is passages which the this sexual love used as symbolic of Sahajia concept his of bliss. and in their attempts to scale the height. life. have it in the Narott3. and that many nobleminded youths started their career of love with the avowed object of reaching a spiritual goal. The tantncs not only became steeped in sexual vices but were dreaded for inhuman cruelties committed in the name of religion. often proved inaccessible them. says that at time Sahajia Chandi Das love was a mania with young men. And amongst Mahayana Buddhist the and among their bhikshus and bhikshunis. AGE an exponient which. being a poet of of that age. however. of intense enjoyment sensual It were also vulgar to the extreme. as one in a million. may conquer flesh and find the true spiritual heaven in woman's love. but they were still a prey to those vices which tantricism among and vitiated Buddhism had brought on during the decline of spiritual forces that had originally inspired those noble creeds and their rituals. ' Chaitaoya Bhagavata."^ In the Chaitanya Bhagavat we have an elaborate description of the robbers who worshipped Kali on the eve of an expedition for plundering the house of an innocent citizen named Hiranya Pundit. Chap. "was ' ' reduced a Narattom Bilash. related to pastoral all its with crude love-makings .nPANTHEiSM i{ swords in hands before her image in horrid ecstasy and no passer-by was safe. -''''" . and faith in dialect gpds they worshipped was but half -expressed in the imperfect popular not yet fully developed for literary composition. who spurned all rules of Hinduism. kings for whole nights. Canto VII. though they were Brahmins. however. life generally speaking. The Hindu Renaissance had just commenced the lay people of this province.^ find drunkards. if unfortunately he happened to walk by the side of the temple at the time. and These songs.^ We find widows of higher classes eating meat and fish and people spending enormous sums in making clay idols for worship. "Eeligion" to laments Brindaban Das. " Even Brahmins are then seized and sacrificed before the goddess. ate beef and ham. Madhya. XIII and ' Jayananda's Chaitanya Mangal. We They sang songs of Pal of Siva or Manasa Devi. Bharati Gossain and many leaders of Sannyasis. CHaitanya Bhagabat. o i 01 It speaks •. Chap.iz CHAIT^Ai^tA AND HIS AGE mere form and there was no faith in men. . a account of the sort of <« • life Ealse Sannyasis. II. the lord of wealth. generally reli^jion speaking. who of Bhargadev of Tripatra. was himself one such. Adi. He did not believe in a personal god and never took tiie mahaprasad of Puri temple before his conversion to Vaisnavism later on. but when they heard the jingling Chaitanya Bhagabat. were staunch supporters of pantheism. was the of the learned during •am^nl'frctoJ:!"' this period. Where own saviour and his be any God outside this met Dhundi- hximan frame ?"^ Chaitanya travelled through the whole of Southern India and ram Tirtha Tripadi. people worshipped Jaksha.'*^ Many. with offerings of wine and meat. a great Sanskrit scholar Bengal. Vasudeva Sarbabhouma. Adi. of Tungabhadra. Mathura-nath of of Chandipore. Chaitanya. that was around. Pantheism. bannayasis if who remained sound of With closed eyeis as lost in deep meditation. When Chaitanya's followers sang aloud the name of sayiig frenzied God many " people of Nadia condemned it Who is is the god for whom his all these uproar meant ? Man is could own god.chandrodaya faithful Natak gives us religious . The impetus received from Islam. wine and women to attain a religious goal . and of Sannyasis whose pride was as great as their haughtiness of temper. growth to personal The at Islam. trics with the help of human corpses. Mahayana had spent vainly strove its best energies and I'he tan- could no longer elevate the people. . ^^hich mav ' of alonc lead to the true faith. about this time. Thus we see that the grandeur of moral virtues upon which Buddhism had been founded was wellnigh reduced to atoms. is indicating the approach of women. the gate of Bengal declaring that One Great God was the supporter of the virtuous as He was the . greatly depraved and confused with crude superstitious beliefs expounded the worship of tortoise and owl {ulluha) with curious speculative theories about the origin of the Universe. with its great energy and appeal God knocked. gods than their own selves of Kapalikas. they slowly opened their eyes and looked with lust. moreover. of men who were given to visiting shrines for mere curiosity without any spiritual object.BENGAL IN kEED OF A SaViOUR bracelets. Nagarjuna's school. both Buddhists and Sivaits. who were false Tantrics. and the pantheists in their self-sufficiency and pride of scholarship were far off from that humility and spiritual meekness . of pantheists who believed in no other . festivities Their temples held rustic the and though a glimmer of faith was occasionally seen in them. with emotional . and that moral law and a sense of brotherhood were the concomitant forces of love which could alone bring the spiritual bliss sprang Incomprehensible One within human realisation. when the cries of the Mahayana Buddhism for the cause of mofal virtues were becoming less and less audible with the gradual disappearance of that faith from the Gangetic valley —when Tantricism was losing sfci^gth as a religious force and leading revel in debaucheries court. poetry men to — when the temple and the and art delighted in sensuousness. Chandi Das. At this juncture. there appeared on our religious and literary horizon a great poet who representing the glow and ardour of a of impassioned love feature of the past school —became the harbinger after —the significant new age which soon life its dawned on our it moral and spiritual the white heat of and charged bliss. theories of one who would prove that the true well of from faith and not from intellectual subtleties.— 14 CHAITANYA AND HIS AG^ and Their vehement faith the Hindu miiid led faith in a personal supporter of the world. Our province specially was in need of a saviour. was irresistible involuntarily to the old Aryan God as the many speculative and philosophical on religion current in the country could no longer satisfy their growing spiritual neisd. details of conversation between the two poets as given by these writers but the interview historical incident. and company and discussed their favourite topic of love from many These anonymous different points of view. Chandi Das had composed 996 songs. stand the test of historical scrutiny and it .* the learned editor of Vidyapati's poems. There are some anonymous verses in which it is stated that Chandi Das and Interview between it-i xl xii V idyapatl mOt OU the baUKS Of Vidyapati and Chandii «• the Ganges. an enigmatic verse which any incident of course There has is been construed into implying that in the year 1403 A. was present. we do not any definite evidence as regards the time when Chandi Das . I as evidence of But the use • am afraid. does not attach any historical value to this tradition. we cannot any value. though h^ does not support his views by any reason.— CHANDI DAS 15 We cannot give any accurate date as regards of Chandi Das's life. may be called in question. itself may be accepted as a possess But all the same. mysterious writing will not. > Babu Nagendranath Gupta. But we cannot summarily reject a tradition to which some of our early writers have subscribed the . and are to be found in the that the poets enjoyed each other's Padakalpataru compiled in the middle of the 18th century.D. that during the interview one E-upanarayan or whoever he — Raja of Mithila might have been. songs are undated. CHAITANYA AND HIS AGE We may. How far earlier. Had Chandi Das been alive about this time. But we are not awaTe of any record relating to such lived at an incident. all of whom were great admirers of Chandi Das. sings an eulogistic song about the poet in which he says that Chandi Da&'s poems had literally flooded the country at his tiihe. and that he was a learned scholar whose songs were inspired by love for R?imi^-the washerwoman. who wrote a biography of Ad waita in 1560 A. there is no doubt that some of the Vaishnab apostles at least.D. refers to an interview which the latter had with Vidyapati probably in the year 1454.D. however. Das night and day. as he was a poet. So the natural surmise is that Chandi Das must have died at a period earlier' than the middle of the 15th century.' would have visited the great Bengali poet who cSTs-trr'"' Nanoor in the Birbhum District. It is well-known to .. all that Chaitanya chanted the songs of Chandi. that is the question now and let us ' . one guess from certain facts. that Chandi Das was as remarkable a musician. make an approximate Narahari Sarkar..16 lived. Ishan Nagar. None of the historical works written about Chaitanya or his followers gives any firsthand information about the incidents' of Chandi Das's life though many lyrical songs of the 15th century and of later periods are prolific in their praise of the poet. of the most intimate friends of Chaitanya and born not later than 1465 A. CHANDI discuss it D/ S 17 We find that one Deva Sarma. The poem describes the amours of Radha-Krishna in many different phases. This work of Chandi Das must notice of scholars. that event probably took place when the latter was already in the prime of his youth and Vidyapati had just begun I to be known to fame. The Krishnakirtan of Chandi Das belongs to that class Dhamali and which is current even now in the backwoods of North Bengal. If ber 1398 by order of Vidyapati. however. In one of the songs of this poet we find mention of Gyasuddin who died in 1373 A. So Vidyapati no doubt had already made his mark as a poet before 1373. as I have already stated. copied the Kavyaprakas in Novemhere.D. Basantaranjan Ray brought the Krishnakirtan to the Expert calligraphic opinion asserts that the handwriting of the copy could not be of a date later than the end of the 14th century. a tradition which has it is long prevailed in the country. we accept the statement of the anonymous writers about his interview with Chandi Das to be true. 3 predominates in . unless upset by proper historical evidence. a Brahmin clefk. At this stage of our investigation Mr. have attained a certain celebrity before others could think of copying it out. of love-songs which is called Krishna The rustic element. Hence we believe that Krishnakirtan could not have been written later than the middle of the 14th century. cannot altogether reject. is Krishna pursuit. no situar however hard. amidst market places an. here a simple village lad who runs after the p3. the problem how this came over the spirit of his songs will But we shall come to it later on. the characteristic of the later Vaishnab school.these CHAITANYA AND HIS AGE juvenile writings of Chandi Das. tQ many of the greatest poets of that age. daunting the love-stricken rustic lad who.18 . Bengal.storal queen of his heart — the is conducted with an intense ardour. The earlier songs throb with somewhat songs burst into gross human instincts. The Krishna-dhamali to which we have already referred was once the craze of whole transition be solved.- of a god. tic.d groves resounding with the songs of birds. amidst the gay natural scenery on the banks of the blaek. the later melodies of finer idealism. If we read the account given by the poet himself as to how he fell in love with Eami. wears the mask tion Krishnakirtau. no condition however low. This passionate ardour of the flesh need not be condemned it in the poetry of mediaeval school as supplied inspiration.watered Jamuna. i i j j j. but which into now survives being driven the borders of Northern Bengal. Towards the end of Krishnakirtau the poet strikes a higher note which becomes loudly audible in his later So this work marks the transition of Vaishnab poetry from the sensuous to the idealis' songs.. where the old things of Hindu life have not yet altogether . . that the in this Begum passion inflicted of a Nawab had fallen love with the poet. substantially confirming the tradition mentioned by me several years ago. Now the expert opinion about the date of copy of Krishnakirtan I find that the book could not have been written by the poet later than 1350. in as a piece of daring literary But is I have met their my previous course of arguments lectures. ill-fated a cruel dekth. and that the result of was the punishment of on him. the handis writing of which referred to a 250 years back. I referred in a note supplied to the editor of Krishnakirtan to a tradition extant in the neigh- bourhood of Nanoor. the native village of Chandi Das. the Emperor of Gour and not a Nawab of the . come in possession of a few pages. In my doubt as accepting the mind there absolutely no shadow of to the genuineness of this work. I shall show that Chandi Das died a most tragic and shocking death that has ever befallen the lot of a poet. Scholars have come forward to brand rustic mode Krishnakirtan forgery.DllATH OP CHANDI DAS J)erished. 19 Chandi Das greatly embellished that of treating Krishna-topics by freely indenting treasures of lyrical wealth from Jaydev. Some years ago.D. It was Alas! the tale is a harrowing one. discovery about Chandi Das is this sad and tragic tale of his death. The latest between 1383 and 1385 A. The Sahitya--: has lately date about parisat library of old Bengali Mss. " warm as For mercy she pleaded.20 . Rami the over details but she says that queen when asked. is herself the writer of this historical iaccount. as said in my note. ling "You do not know ' the . The queen was beside ^^^^^ °* herself with joy and felt a chaDdK passion for the this passion poet. The infuriated monarch was the more enragM. Rami writes that she saw him glance at her from the baick of the elephant with tender love^ fts the last mbmentdrew near. He had the poet to his' court having heard of his great fame as a musician and poet. made a bold front and confessed all to her royal husband. but in vain. nerves must bfe The queen inter- ceded and said. His queen heard Chandi Das sing some of his masterpieces. The EmperoY ordered that Chandi Das should be tied to the back of an elephant and led from place to place and scourged in such a manner that his flesh. His clothes day all . sinews and torn till he bled to death. She laments the day when Chandi Das visited the court of the Moslem Emperor. In the whole world there does not breathe aiiother soul as his. CHATTA^NtA I AI>fD HIS AGE locality. the washerwoman. ster- merit of the man. Rami. is not knowft. How developed and the matter attracted of the notice skips the autocrat . They were so sweet that the very trees and the sky seemed to be rapt in silent admiration. who punished invited Ohandi Das with death. ment. The Mul^ammadan history of Western Asia is replete with instances of punishment of death inflicted on men of rank by placing them under the feet of elephants. Perdausi was ordered to be placed under the feet of an elephant and trampled down to death.' h^ve possibly reached such a climactic . for she had not made the confession. has not been The sad all told. but the poet succeeded in effecting an interview with and averting the punish^ set an elephant against Sher Afgan. the great poet of Bengal closed his eyes without uttering a moan. though that Chief could hold his own by his superior tact and unmatched physical strength. The Begum's end was as tragic.tniTDER ELEPHANT'S Fl^ET i\ all drenched in blood and looking at her steadily the time as the elephant moved on. Thus died Chandi Das by the capricious orders He could not have been of the Gour Emperor. the husband of Meherunnisa. Sultan Muhammad find We Jehangir contriving to ' possibly more than forty years of age at the time of his death. the king's anger would not point. tale of affair more glorious. if not Repentance was natural to her she felt that if in the matter. The animal after a ferocious attack took to heels and fled. Por in the East a woman seldom falls in love with a this tragic man above that age. terror-struck by the blow inflicted on it by the Chief. The elephant was often made an instrument in those days for punishing offenders of high rank. whelmed with repentance for her confession which she had made relying on a generous spirit of appreciation and indulgent pardon from her . and when the cruel scene was enacted before her eyes. we are led to suppose that was the EinperoE sentence upon one of Shamsuddin it who probably passed this horrible the most glorious of Bengal's sons. Rami says that as the queen lay dead she hurried to clasp her feet with tearful eyes. and there is a hint in the account that Overthe poet reciprocated her sentiments. From 1342 to 1385 five monarchs ruled Bengal. more than 40 years old at the time of it — — his death. cannot be if definitely ascertained.aa CHAITANYA AND HIS AGE is There nothing in the account to show that guilty of the queen had been honourable. It anything dis- was her great admiration for the poet which led to a romantic feeling of lo7e. husband. she was shocked at the Emperor's atti- tude. Who this Emperor of Gour was. who was " much respected and beloved bj? . away unable to bear She never recovered from that swoon. as already mentioned. of her for the beating heart had stopped as she saw the horrible torture and death of her lover. she fainted the sight. but we take into ac- count the fact that Chandi Das wrote his juvenile work the Krishnakirtan about 1350 and that he could not have been. Here ends her verses. Shamsuddin Bhengara from 1342 to 1368. but which led to the unfortunate catas^ trophe. Nor had they. against him. while writing elaborate memoirs. May we not imagine that the cruel punishment death .For little more than two years he enjoyed a 'tranquil -period. the nobles raised to the II.his. We Their conspiracy of silence in passing regard to Chaitanya's away is well known. his . a youth of very inferior talent.D. . About the next Emperor Shamsuddin Stewart says.people". who took the title of Shamsuddin II. " on the death of Sultan Assulatwin." unpopular that even the did not support him though a Hindu Zemindar He was Muhammadan Chiefs -killed him and secured the throne for himself. and the youth being unsupported Chiefs was defeated and by the lost. the Zenaindar of Vetoria. described when and how Sachi Devi or . throne his adopted son. The next Emperor Assulatwin ruled for ten years peacefully and was a very popular monarch. rebelled reign.of on the greatest poet of Bengal was probably one of the reasons which had made his rule very unpopular in the country ? can expect no historical clue to this matter from the records of the Vaishnabs themThey skip oyer anything that is melanselves.80 Muhammadan life in the year 1385 A. Sultan Gayasuddin (1359 to 1373) was a patron of poetry who had sent an invitation to Haflz to his court-poet come to Bengal and settle as and about whom Vidyapati wrote an eulogistic verse.. choly or tragic.SAMSUDDIN II 23 . but at the expiration of that Kanis. as no other writer has done and we instinctively of . because he cared not to follow their this It is canons death . save most important point of his horrible death. have already referred to the fact that love for Rami brought on a change over the spirit of Chandi Das's poetry. are to be found authoritative books of Vaishnabs. It is curious to note that many in all points in the career of Gadadhar Pandit. how- ever much he might feeling of have disregarded the in delicate the Vaishnab community the matter. In Jayananda's Chaitanya Mangal a hurried line we come across stating that Gadadhar Pandit had burned himself alive to escape from Muhamraadan oppression. feel that his accounts are quite reliable. It was certainly an epoch-making event in his life. but the details are not given. So we should not be surprised at the fact that none of the Vaishnab historians has written anything about the tragic end of Chandi Das. he has not only referred to the tragic Gadadhara but given us historical information about how Chaitanya passed away. true that the Vaishnabs do not at all regard Jayananda's Chaitanya Mangal to be a book of any worth. The a But poet's gti-ength fails him.J4 CHAITANYA AND HIS AGE Bishnupriya died. one of Chaitanya's best friends. He was a worshipper of Basuli and was piously afraid of We any romantic feeling heart for the runs out of woman. 'Look how he falls prostrate . control. 4. In his heart of hearts he had worshipped Rami. my son. my secret vows could not save me said.BASULI'S ORDER ! 35 before Basuli and laments himself ness of his vow has gone for naught The holi- ! Night and day he prays. your fate that you should do so nay. clear. Each time he saw Chandi Ras's edition. but the glimpses of the glorious form of Rami half-revealed through Remorse. His heart is exactly in the same state as a flower fallen in the tide that flows irresistibly like fate. !'" But not if long after. Basuli's fears her. a consciousness of his difficult social He worships Rami. this love will sanctify you neither I nor hundreds of gods and goddesses like me will be able to give . environment had filled his mind with remorse and fear. Only a — conventional sense of immorality. he laments before Basuli. Now Conventions and mandate was were set at he found her naught. " You could not preserve your child from these unworthy feelings for a ! maddens him inspite of his vow of self -dedication to Basuli. p. Supplement. — you a glimpse of that higher life which this woman's love will teach you."^ Chandi Das arose wonder-struck. - ^"^^ '^ her blue the temple-courtyard. 1 the Sahitya Parishat of 4 . published by Calcutta." woman of low caste ! My austerities and efforts. as dream it is — in a it "Love this woman. Basuli's voice he heard. " Alas mother. a thing to be placed on the head like a gift dropped from the hands of Basuli herself. raises his love to the status of legendary Thus he goddesses. the giver of luck and as Saraswati. . So the traditional that was the cottage courtyard. 333. done before him. and this no Brahmin had. fortunes. and sees good in love far more than in his Brahminic He rises blood or in the scriptures. matri — " father He calls Bami his pitri and mother. Lakshmi. another Godavari and another Jamuna." No to lover ever spoke such a language.woman. Supplement. rivers a Mrtedte"fe."°' '" Among one called the Ganges. sacredness of scriptures and the unapproachable dignity and sanctity of gods all fell to the ground. Brahminic superiority. to He declares Rami the giver of be as adorable as as Parvati. Gayatri. Ghandi Das saw one temple in the whole universe. Basuli's priest there. Love is him was a homogeneous and undivided whole. He says. p.•26 CHAITANYA AND HIS AGE beautiful and lovely as a flower. Sahitya Farishat of Calcutta. the goddess of fine arts and learning. holy as a goddess. they loose their published by the Chandi Das's edition. but when they come down and ' fall into the ocean. above caste-prejudices. washer-woman near and he became the high His love was not limited by any of the conventional idea. " Though T am a Brahmin and you are a washer. I suppose."' you are to me holy as. even friendship.— LOVE'S PHRASEOLOGY NOT LlMlTED individual ^7 and are called by one common name. The old poet Valmiki was the first to put thi? truth in the mouth of so and Dasaratha in his appreciation of Kausalya in the following lines *' : g^ ?RfI '^ sftsmr ^^^W ^«l^^^ 1 But no other poet than Chandi Das has this so forcibly in respect of his lady-love. in the highest degree of intensity. No poet outside India has signified the stages of this names one homogeneous beautifully. But look from the An orthodox Brahmiii worldly point of view speaking in that irreverent and sacrilegious ! way not only trampled upon all conventions of Hinduism about caste and religion. sahhya. So our paternal affection. Was it not meet that for such profane speech he was outcasted and proclaimed . become one and are designated by the same name. " said Thou art to me my parents. batsalya madhuryya of the Vaishnabs indicate degree and not quality. idea and classified it The dasya. Por no lover in the Hindu community or in any other community would call his lady-love his parent." This indicates absolute dependence and resignation. brotherly feelings and nuptial love. that would be blasphemous. but also gave a rude shock to the fundamental sense of social morality. " One who loves and breaks. his people because some of Did Christ forsake them had crucified its petals."^ Sahitya is unseen and beyond perceived by ^ comprehension. brother man.28 CHAITANYA and HIS AGE fallen from the Brahminic order by the beat But though his own men treated of drum? so. Man is the highest. tear off cruelly. none higher than he. . but cannot hurt the soul wearing the armour of and Chandi Das says again. Says Ohandi Das. not recognised in the law-book of Ohandi Das. will be him alone who has edition. 3*3. p."^ A lover is bound to retain his love for the this love. p. dear. He says. spiritually he will gain by his Divorce therefore is tion. to see am not accustomed. all "One who loved. what delights you delights me also. your happiness and mine apart from one another. 337. person whom he has once loved. However much devo- he may suffer." He certainly saw divinity in the human form before him more than elsewhere. " I Radha in one of his songs says to Krishna. still. Ohandi Dae's published by the Parishat of Calcutta supplement = Ibid. him he did not lose his faith in man and he saw no god as high as man. "Hear me. He would believe in no ill from one whom he loved." So the lover may show all sorts of cruelty. does not attain the spiritual goal. him ? crush it It is the flower's love. it will have a smile for you At this stage only a step further and one attains love divine. love for Krishna has dawned on her heart she wears the ochre-coloured cloth and recites the name of Krishna. memory the' lovely Chandi Das not only grip of religious frees himself from the and social conventions. Otherwise where in the ordinaiy romantic poems of love. the very . The advent of Chaitanya is presaged in the account Chandi Das gives of Radha as prostrating herself at the feet of every one who speaks of Krishna.HIS POEMS BREATHE A FREEDOM 29 And we know that before Chaitanya was born. supported half a century later by a statement of Narahari. do we so frequently come across lines which charged with tual meaning bring us spiri- ^"^ '"^' to lovl diviue. Love human had taught him love divine. till like a Vaishnab apostle she is beside herself with joy. but from the bonds of Poetics rules laid and in fact from all sorts of great down by scholars. Chandi Das had felt this love. and been lifted to the plain from which he had already visions of his God. ^^rl ^*t^" of a yogini when .same And did not Chaitanya do thing ? He too like Chandi Das's at Radha fainted the sight of the dark-blue clouds which brought to his colour of Krishna. He was himself a Even if we had not his brother scholar. the numerous slokas in Sanskrit that adorii literal his Krishnakirtan and his closely and yai . Nakul's testimony on that point. to the threshold of the mystic world ? Radha fasts " %f% 'Sft^tC?. not go to the bee The flower. The moon cannot be a lover find as we in the Poetics.30 felieitous CHAITANYA and His AGE translation of gome of the lays of fronraiitlU'lr" Jaydeb evidence his erudition ^nd learning. does when the latter does not come. and an exponent of the popular sentiment. for when the lattef dies in frost. which in the next period trampled down and literary thraldom. all conventions and orthodoxy. the echo of which is still found in the Krishna is language is aglow with impassioned rural poetry that draws no line of demarcation between decency and indecency. Thus freer ing himself entirely from all religious. A-t this stage he is not A^ithout spiritual meaning in occasional verses. a faithful disciple of Joydev. The sensuous element becomes gradually in Chandi Das's later writings. But s-uddenly by the grace of Basuli and love for Dhamalis. Ohandi Das brings in a Vaishnab new era in poetry and in Vaishnab religion. he says. He rejects the rules of Sans- krit Poetics that eternally lay down the bee to be a lover of the flower. social. though in Krishnakirtan they are plentiful. But he rejects all Sanskritic high-sounding words in his later compositions. His Rami we find him at a later stage tlirowing . the moon smiles from heaven. scholarly and gorgeous in his descripfeito of the objects of senses. of the lily. His Krishnakirtan shows him at first as one with the idealised poets of an earlier epoch. p. IGO. 134. For that diligent student of the book neither the slokas with which he kept himself night. We there GiL^nd^/Bhiavat': was a regular craze for ^^^ ^^udy of the Gita and the Bhagavata. the Bhagavata and the Gita had begun to be widely A. Govinda Das's Karcha. an illiterate ing the Gita with a zeal Brahmin was found studywhich was laughed at understood nor correctly by the sacred recited scholars.BHAGAVATA AND OTHER SACRED BOOKS off off 31 the its bark. century before Chaitanya was born. find as also in other parts Govinda Das. mantle of sensuousness as the tree puts and displaying the blossom of love emotions which reached their flowering point in the trances of the great apostles of Vaishnavism. .D. spiritual and fehcitous The influence of the Bhagavata. read in this province.^ engaged day and The lays of Jaydev and 'oKta ifa^ ^f^ Tfw »r#^ II ^t^^ ' if^^ ^ C¥? iltft TtOT II p. Chaitanya's companion.^ When Chaitanya was there. of India. and other Sacred Works. during his tour in Southern India recording that at Poona in 1510-11 A. Skanda a way which has perhaps no the 10th and embodies parallel in world's literature." . vata. however. The 10th Skanda of the Bhagaformed the subject of special study The 11th Skanda treats matters of the Bengalis. poems. which give courts Our Dharmamangal us glimpses of the Hindu of before the advent Islam record that studied there regularly. timci filled the whole at his world^ . Supplement "^. based on the Bhagavata.D.3-2 CHAITANYA AND HIS AGE Chandi Das. the Bhagavata was and that the kings at their leisure-hours listened to discourses on that scripture from their court -pandits. were sung throughout this province.) says that the Gita and the no doubt Bengal and Orissa. missed by the scholarly pandits in their enthusiasm to display erudition. Bengal being a pastoral delighted in country. The that it sports of Krishna as a boy are described in the tenth Skanda in such a fascinating manner has a special appeal for an emotional race ' Chandi Das published by Sahitya Pariaat. — this in world was The Chaitanyabhagavata (1573 A. in a philosophical spirit. its inhabitants pastoral religion poetry and pastoral JB^Sbaf these in '^"'^ "' «^«re than in anything else. and we know it on the authority of Narahari that these songs. Bhagavata were before widely read the country though the author regrets that right interpretation of the sacred books was Chaitanya. They cover their bodies with striped blankets and crawl on hands and knees and become bulls and cows themselves amongst their owa bulls and cows. XII. Skanda X. Sometimes one of them shuts his eyes and becomes blind and catch. when the latter runs forward. One dances in imitation of peacocks. where there is for . do all these merry-makings with other gay boys of the Vrinda groves. the their series of small teeth. Verses 6-12 Chap. 5 . comrade imitates the sounds of a cuckoo or walks with the geese moving tp and fro Krishna and Balaram. These sports on the sunny banks of the dark-watered Jamuna are richly detailed in the. whilst his One hums with the bees. of ^jjjj another iumps over a small •• J- stream imitating the frgg. it carries the ita heels to struggling boys behind the amuse- i See Bhagavata. The boys sometimes run pursuing the shadows of birds that fly in the sky. XVIII.THE SPORTS like the 33 Bengalis. Chap. One takes fancy becoming a crane and covering himself with a white cloth sits amongst while another shrinks and trembles in cranes fear as if he has seen a tiger. nothing of the kind.* five or six years old. when as those birds do. They mimic tails the apes by showing monand often jump from bough to bough pursuing them. —they keys by their tries to find out his the way in that condition. The sports boys.canto. The brothers sometimes pull a small cow by the tail and. Verses 9-16. 84 CHAITANYA AND HIS AGE of the elderly ment people who witness these sports. That Krishna in evidence is God incarnate is of course While playing a hundred games in this way, he now and then unfolds his divinity to his bewildered comrades by everywhere. suddenly killing great Triuabarta and his giants like fiakasura, Aghasura, and crushing under feet the mighty is crest of the snake Kaliya. There a genial breath of affection and in emotional tenderness the whole environment for fond Jasoda and specially in the house, young Krishna and promising evermore in her mind not to beat him for the mischief he does almost every hour, she sometimes loses her temper very justly. For what mother dotes on could bear to see that during her short absence, the child had broken her milk-pitcher, her vessels full of curd and butter, and after having eaten a his small part of the contents himself, the marks of was detected amongst a host of monkeys that had gathered round him, ^he looking like the very prince of them Jasoda was a milk-maid and these pitchers and vessels were articles of her trade. Now she pursues the teeth, which were on mouth and in distributing the remainder — ! mischief-making imp, leaps who with many at sprightly evades his mother and to the last, caught by her, submits with ropes ; punishment of being bound fall short by a few inches, each time she adds to them by bringing in fresh but these THE TEKTH SKANDA ropes, so 35 in that she cannot tie them a knot. The fear. surprised Is it mother looks with wonder and a child or what ? At this stage she and mother is thus confused and frightened, the child-god withdraws the manifestation of his divinity, and once more appears as a little thing extremely playful arid lovable, whom the mother kisses and calls her own. Sometimes the rainy season, the dark night and the lonely forest-paths are made a background from which his plays and love-makings is filled sees in the child a manifestation of divinity with confusion. When the are shown with a singular effect. The whole it were to the call from this background, the irresistible music of which makes the women of the Gokul and surrender come out of their homes pastoral country responds as of his flute themselves unto His love. The pastoral plays of and a thousand if attractive incidents pastoral life have a special charm for the Bengalis, and one examines a library a large of old Bengali manuscripts, one will certainly be surprised to see what number of these contain the Bengali versions of the 10th Skanda became of the Bhagavata. literally The whole country flooded over by these versions, and, as I have already stated, this liking for the Bhagavata-lore had commenced long before Chaitanya came to the world. In the Krishnakirtan of Chandi Das there are many passages which read like free versions of the 10th Skanda S6 CHAITANYA AND HIS AGE This Skanda was translated later on by Maladhar Basu in 1480 A.D. or 6 years before the birth of Ohaitanya. of the Bhagavata. The biographies his childhood of Chaitanya show that in he played with his comrades all the plays that Krishna had played according to the Bhagavata. These sports of Krishna had indeed become the craze with the children of Bengal at that time some one of Ghaitanya's comrades became Baka or Aghasur^ and fought with another who played the part of Krishna. In these Chaitanya was generally the leader. In the Chaitanya Bhagavata we find Nityananda as a ; child playing Krishna-plays with his playfellows The breaking of the cart and the killing of Kansa were of course the familiar subjects he sometimes wore false whiskers and beard and played the part of Narada. The juvenile poems of Ohandi Das illustrate h6w platforms were raised, where players robed themselves in pastoral dresses and played the parts of Krishna and his little companions. Sometimes they played at Ekchaka. ; all f the ? parts of the various incarnations of Vishnu,* and Chaitanya himself in his childhood followed the foot-pri!nts of birds, or covered himself with a striped cloth to appear as a bull after Krishna.* Ramananda born Sir '. in 1299 A.D. (according to R. G. Bhiandarkar) and fifth in apostolic Chandi Das, published by the Sahitya i*ariBat, pp. 14-20. ' Chaitanya Bhagavata, Atul GoswAmi's edition, Adi, p. 40. A BRAHMIN PLAYER DIES succession 3^ from Ramanuja worshipped both Krishna and Rama and made no distinction between them as they were both held to be incarnations of Vishnu. In Bengal too we find Murari Gupta and others following the footprints of that great Vaishnab apostle of Southern India and showing devotion to Rama and Krishna alike.' Murari composed many beautiful hymns in Sanskrit in praise of Rama, and Chaitanya was so delighted to hear these that he gave Murari the title of Ramadas.^ The episodes '" of Rama's life were acted by course of pia^y"^ Bengali children those of Krishna ; along with and Nityananda had played them all long before he first met Chaijianya in 1508.^ The emotion which inspired the players was great, and rose to a frenzy of excitement which sometimes produced tragic results. It is said in the Chaitanya Bhagavata that a Brahmin playr ing the part of Dasarath was so greatly over- powered by grief at Rama's in course of the exile that he died play on the platform.* (iv) Vaishnavism in Bengal before Chaitanya. Vaishnavism was already firmly planted in Bengal by the endeavours of Sen kings who had come from Southern India. For we find ' Chaitanya Charitamrita, Bangabasi i6!d,p. 66. edition, p. 169. edition, p. 65. ^ ^ Chaitanya Bhagavata, Atnl Goewami's ' , . ' , 38 CltAn?ANYA AND itlS AGE the stone - images of the god, popularly ca lied Vashudev from every part of of the later this country, traced from time of these sovereigns. pers of this deity. Some of the Pal kings times also became devoted worship- form of this change in the god he takes a different name. He slight With a has four arras, holding the shell, the disc, the mace and the lotus. If by the first arm he holds the mace he is called Vashudev but if by that arm he holds the disc he is called Pradyumna. ; In "'"""' this way he names takes the diffeof ofvathudev'"* ^^nt Sankarsana, Aniruddha, Keshava, Narayana, Madhava, Govinda, Vishnu, Madhusudana, Tribikrama, Vamana, Sridhara, Hrishikesha, Padmanava, Daraodara, Purushottama, Achyuta, Krishna, Hari, Adhaksaja, TJpendra, and Janardana, simply by changing the sacred emblems of one hand to another. divinity from The iconography of' this god popularly known as Vashudev is minutely given in the Chaitanya Charitamrita. For the sake of convenience, however, we in will follow the popular this name VashuAs all dev designating god. these of different names imply the same deity, it is no use to enter into intricacies of names which to per- concern those worshippers only who have form different "°* *" rituals in regard BeI^^"deTtyf *« *^e different names. This originally deity Vashudev, however, was no god of Bengal, for there is no THE IMAGES OF BLACK STONE tradition of the god to be found in the earlier potters 89 works of our and sculptors who made images of our gods. In the old sculpture of Bengal we find Krishna with his flute, but nowhere is this deity in evidence to prove that Vashudev had been worshipped here before the Sen kings became dictators of the religion under the Brahmanic renaissance. But nevertheless the figure of this deity caught the imagination of the Bengalis in later times, for in almost every village of importance throughout this province Vashudev ground. recovered we find images of from tanks and under- He was certainly imported into Bengal by the Sen kings from Southern India. We find these Vashudevs disfigured by the hands of iconoclasts lying in largest numbers in Eastern Bengal, specially Bikrampore, the reputed seat of the Sen kings. , These images were generally made stone. of black They often show a remarkable tenderness and grace in execution inspite of being wrought out in hard stone. The lips, the nose and the cheeks are so soft that they seem to be made of clay or wax rather than hard blstck stone. lends a Ibvely The dark blue interest to tint of this stone the images, so that when they were mutilated, tehaples, destroyed and removed from the to the helpless worshippers associated the colour with divinity. They began be fasci- nated by the sight of the dark ranges of clouds, 40 CHAITANYA AND HIS AGE Jamuna and of of the dark everything that had a dark bluish colour. In the songs and poems often meet Bengrali Vaishnabs we of the with panegyrics of the dark colour which Krishna's, but though Krishna's dusty colour is is well-known, The dark-blae colour. nowhere is outside StrOSS ^^^ province SO mUCh laid upon the beauty of the dark colour in The people had shed their popular songs. blood in their attempts to save the temples from the hands of the ruthless destroyers, and when they failed they could not look upon anything dark without being reminded of their god. Hence long before Chaitanya this colour had become the craze with the Vaishnabs. Chandi Pas makes his Radha thr6w away the floral wreath that adorned her dark braids, so that she might an undisturbed sight of the dark colour She gazed with wild of her luxuriant hair. emotion of joy at the dark-blue neck of the peacock, and wlien she saw the dark clouds in the stormy sky, she fell into a trance, and her revel in eyes moved not from the vision.^ sight which brought on a mystic The first great Vaishnab apostle of Bengal, Madhavendra Puri, had shown this strange liking for the dark colour in the 14th century. Chaitanya Bhagavatei describes him as fainting away at the sight of clouds. Smitten with .' Chandi Das, Sahitya Farisat edition, p. 30. *itE a love for this later Maddhi sec* 4i dolour Chaitanya himself at a age embraced the tamal tree with its dark blue foliage mistaking it for the god of his vision and passed into a trance.^ The dark waters of a river brought the vision so often that the reader will be at no pains to find instances of the wonderful fascination exercised by the colour on his mind. Chaitanya belonged to the Maddhi sect of Vaishnabs. The originator of this sect was Madhyacharya born in 1191 A.D. The special feature of worship of this sect was the recognition of other gods also than The Maddhi sect. Vishnu , . in ^ the temples, ,~ .,, where Shiva, Parvati and Ganes are worshipped along with that deity. One of the nine rituals practised is there by the worshippers in song and dance. And the temple of Uditi founded the by im- Madhyacharya, music forms one of portant features of service. It will be seen that though Chaitanya belonged to the order of Madhyacharya, he deviated from it in some of the main aspects of their creed. Madhyacharya preached but uncompromising dualism Chaitanya's doctrine was dwaitadwaitavada i.e., dualism and undualism both. According to this an ; creed dualism at a certain stage reaches non- dualism. stress Chaitanya and his sect did not lay upon the omnipotence the mawaryGr—ot — 1 Govinda Daa's Karcha, p. 120. 4^ CHAlTAN^A XKl) Htg AGE ©od^Kead. . latterly developed by Chaitanya.i eharya etnphasized divine «iesMJfflrya or manifestation of power. AH praise is'bestowed on Madhaveridra Puri. but on His captivating power by which S& draws the soul of niaii to Him. he seldoto mentions In' fact (in the great apostle.as of " Almighty Mathura -where recorded in the legends he wielded the royal Bmt though Chaitanya' belonged to the sect "'of Madhyacharya. in the 18th century. Madhya. I find no reference to Madhy^^hiatya in Bejigali prior any Vaishnab work written to Bhaktiratnakar.d a special charm for the Sect founded by Chaitanya. in preference ' to the Grod. manifestations of his powei.ta\ Groswami's bdition. It will be remembered that cleai* Gfa'aitanyai' insisted on Rupa's drawing a li«© of demarcation between the hraja Erishna arid his mathur lila. pp. The Vrinda grOves with their tales of pastotal afEectioii and romance ha.' But in the lattet hie plays the he part of a king. compiled at a much later period. In the former is lila of a cowherd playing pastoral games 'with' his ibempanions. Chaitanya Bhagavata holds him as the QnrvL of the Bhakti-cult in BeitgaP and iNarottam ' Das one of the Vaishnab ' leaders in the Ifth centuty sings a hymn in praise of > Chaitanya Bbagavata. &. 68-69. the reputed founder of the Bhakti cult in Bengal. He I have proved else wh. for he said to Barmukhi the harlot " Do not touch me. eat. he would never beg anything from any . I am untouchable as I beg alms from — house-holders. Indeed this man." The two beautifuLlegendsj. in was a Bengali and this He was an idealist had no care for the materisil life. he fasted. mad. Madhaljenilra.. Pari calliag faith 43 him the gioueejf pf amongst the Vaishnabs of -Bengal. described by me in my previous is lectures^ prove the devotional spirit of the saint.. some of the episqdps^ and life legends about whose in have been desprihiad previous lectures. If any one gave him anything to. Atul Groswami's Medieeval Vaishnavar Literatw'e. " .abput Madhavendra.if ^none gave j.^ nor even .. p. 69.one. was a great saint whfl sowed the seed of that emotional religion qf in my which the harvest was reaped the 16th Bengal in century. Chait^nya Bhagavata describes how he ^ofteij passed into trances at the sight of the dark clouds.' Cj^aitanya Charitamrita states that he would not seqk any help from anyone.i Madhav was thoroughly resigned to the will of God he never cared for the morrow.ere.! In the Vrinda-groves Krishna himself ' said Chaitanya Bhagvata.hay£. unsought for. edition. for to-day. love and In this respect he was like the tree described by Chaitanya Oh^iritamritaj for even though it may dry up it will never seek a drop of water from any pne. Perhaps this ideal was before Chaitanya wben. he ate.ndra. of the mediaeval world. disciples Madhavendra's . been a highly religious veneration . forgetful of all physical pain merged in his trances and love for the god. worthy of popular legends are only for in India such men whose saintliness of character and spirituality are much above the level of average men. were already many in Bengal. but. such legends are Whatever may be their value. place. noted amongst whom were Keshav Bharati. Another of his disciples was Pundarik Vidyanidhi of Chittagong who was held in great reverence by Chaitanya. Ishwar Puri and Adwaita who instructed Chaitanya in the ways of Bhakti. and wrote many Sanskrit verses some of which are to be found in the Padavali compiled by Eupa Goswami. there can be no question as to Madhav's having common." Madhavendra Puri was a good poet himself. " Eame the man of worth who does not seek when Madhav came from Eemuna to Puri. soul. was fasting. filled When crowds in great numbers. sought for by the king and all the nobility of Orissa. says the Charitamrita. At as he Eemuna Krishna literature is said to have stolen thickened In the religious milk for his devoted follower. and he found himself already a renowned man there.— 44 to CHAITANYA AND HIS AGE have appeared before the saint and ^ed him. fled with admiration came to offer him their of respects at tribute Eemuna. Madhav always tried to avoid told of those worldly fame. he from the follows it. the shrines. in the course of his religious tour over India. so is the stanza the most beautiful of all world's poems. Madhavendra had died before Chaitanya was born or when the latter was a mere child. beginning with ^tS'^^ written by Madhavendra. So he could not see the great Vaishnab apostle. and declares in enthusiasm that as the Kaustuva is the finest of all diamonds. somewhere near Bankot in the Madras Presidency. f^sf ^^ ft^ " a new era in the propagation of this particular . He becomes lost in ecstatic joy as he recites the sloka till tears choke his voice.MADHAVENDRA all 45 Nityananda. Chaitanya Charitamrita refers to the incident in Master's where 'sjfg the stianza." We also find Madhavendra paying a visit to Adwaita at Santipur. The Bhakti cult had thus already secured a' firm footing in Bengal and secured considerable number of adherents before Chaitanya came to the Madhavendra was the first to inaugurate a field. and he can no longer recite the full sloka but merely says "^f^ and then passes on into a trance. met Madhavendra Puri at Sri Parvat. that evidences of his extraordinary regard are to be met with life in many Vaishnab he fp{ recites works. to day your inspired love which sanctifies my soul. visiting her various shrines. He clasped the feet of the saint and exclaimed is "Her© the reward I have at last got for visiting all I see. Sir. but he was so fervently impressed with all that Madhavendra had done in inculcating the Shakticult. while the fountain of spirituality and love had gradually dried up. in the worship of by Krislma Dm.- Valya-lilai. one of whom Was a'Mahratta Brahmin. 'viz^ nondualisra. As a child he is said to have declared to his mother : frty(. a fmtA' 'oHieligl^ WMeh '4m(itv^& wai» higbefiplaeeifehian rituals of worshiip. hy all Indian scholars of the age.his emotional propaganda.»(kl^ ' ^ ftws l"^ (Mother. same as of ether savants of the age in India. Thougb led away his for pantheism when he became a scholar in youth. D. At this stage. This: band oi religionists itnmediatifflyibefore the advent of Ghaitanya borit iri was headed by Adwaitaoharya. he had in his childhood shown a liking Vaishnavism and emphatically refused to believe in caste and rituals of worships. t have already started that pantheism.^^ With: his grace and love* found: that < He little nondualism had made people i better than. were so disgusted: with. thattbey refused to accept^ his doctri nes to and deserted him .aiiti>a . sceptics it. but Adwaita gradually feii i the need of a personal God. Canto IV.— 46 CHAITANiYA 4NB HIS ill AGE gmen. who 1356 A. he began to preach the Bhakti'cult and some of his disciples.pr more properly' fdwaitavada was favoured . had increased pride in them and made them fond of logical. arguments: and a display of scholarship. at Laur^in Sylhet liad Migrated to Sdatipuc and settled tlwre in his youth. His dootdne xjriginally was the. however. older auth^ities. The latter became a disciple of Adwaita in after years and took the name of Krishna Das and wrote Adwaita's biography in 1409 Saka (1487 A. the real name of the saint and scholar was Eamalakshyk Pundit Adwaita's father Kuver He It was' 32 years old when Chaitanya was^ born. was the minister of the Raja of Laur. a little more than one year old.) when Ghaitanya was a baby. A . are unanimous in saying that he . Of the bhahti was one of the most noted. though later a Mahomcdan writers' have tried to prove that he had been originally of Brahmin extraction. band of enthusiastic bhdktas gathered round Adwaita at whose house frequent meetings were held for devising means to inculcate men Hari Das these cult. and was merely brought up by aH-Mahomedan. Adwaita was the title. when a mere hoy he could by n6 means he led to bow 'before Kali and suffered much perseicution for his refractory conduct.' AbWAtTA ANti iiARt BAS initiation^ 4? E'rifehlia all ritiials such as and takJng the sacred thread are quite unnecessary. is stated in the Vaishnab works that Chaitanya came into the world owing to the constant prayers and appeal from Adwaita to the Most High to send one who would redeem the world-from the ^ seeptical tendencies of the age.D. every . He was born r''0 at Buran in JessOre and wai Han Das. one is free to worship and caste is no haittier.) At Laur. as you all — .'^ duty to punish him."" He was led through 23 market-places at each of which he was mercilessly whipped by the Kazi's The by-standers observed this punishorder. ' ' ' Chaitanya Bhagavat. p. heroic and worthy He was asked by the Kazi to of a martyr.48 CHAiTAN^A AND HIS AGti was a Mahoraedanby birth. as it is your . Give him a few mild strokes only. ^ I shall not cease to recite the name of Hari. 118. . But the the religion of the Kafirs. claiming Brahmin disciples. faith was. and such were his faith and joy in the recitation of the . . it was of orthodoxy amongst the thought degrading that he who had originally been a Mahomedan should be recognised as a leader of the Vaishnabs. The later writers have tried to prove his Brahmanic blood for the simple reason.121. pp. Some said. renounce the faith of the Kafirs: "It is a great fortune that you have been born as a Mahomedan how degrading that you should accept he said. 118. that with the growing idea Vaishnabs. Atnl GoBrrami's edition. ment with great indignation. I6td. and we will pay you money Hari Das took shelter in the name of God." " Though you cut me piece-meal convert replied. The devotion of Hari Das to Vaishnab know. " This pountry will be destroyed by God's wrath some others cursed the emperor and his ministers save Hari Das recourse force to took to actually and some fell at the feet of the officers and said. SRIVAS AND OTHERS holy in 49 name that he was unconscious of his physical pain. joined as glorious such men who Bhuffarva and Gadadhar." of Das was for a time a guest Santipur. suddenly heard God's mandate in a dream cautioning him against '^"^^' the sort of leading. polished brass bedstead . One very curious personality was Pundarik Vidyanidhi." A fuller account of his life will be found Hari- my " Ohaitanya and his companions. Adwaita at The a life of third noteworthy name as exponent of the bhakti cult was Srivas of Nadia. his food was served on gold plates and he travelled PnndarikVidyamdhi. that he life on him and life extended thoroughly changed the course of his and latterly became steeped in the emotional a mystic. of he belonged to It is this the bhakti^cult. called life that he of his was life An ascetic at this stage prophesied that the span of his This so much enervated him to a year only. who living pleasure in his early years. . and a few others. Narahari and Mukunda Datta. Sriman Pandit and Sreedhar. He was rich and 7 handsome and was therefore always . stated of new school him that he usually wore the costume of a prince indulging He slept on a highly in all sorts of luxuries.^ gtatc-palanquins. felicities of There were also several other this other men who band. and beggar-like sought the grace of God. Theye were and saints. said ' Some their religion is a mere plea^ they assemble • to eat fine meals. Datta of Srikhanda sang praises of the Lord begins to sing his sweet emotional songs. and. and already the scholars and lay people assembled to jeer at this hew spirit of Vaishnavism. Mukunda some danced for joy and others wept. cymbal and dance. ascetics that he really was. God's name was recited with the sound of tabor. chaitaKya and his men But AGIi taken for the type of ascetics quite different from outward appearance He was a did not' indicate the man truly.' Others said wh?!. dance furiously . where the famous Ishwar Puri was a frequent guest. The Kirtan band. this moments when he could not put up with this ma-sk of worldliness and threw away all the rich articles he used. The people had alreiady raised a hue and cry against this emotional religion. ascetic at heart. though outwardly he seemed to indulge in luxuries. In the Kirtan parties held by Adwajta at this home. an4. At such moments he looked like the very prince of. was already at work at Nadia.t do all these dancings and uproar mean ? doned the ways qf intellectuail They have abandiscussion which truly become learned nien. says Chaitanya Bhagavata " as soon as Mukunda .56." Ishwar Puri one day listened to these songs and passed into a trance. Chaitanya Bhagavata says " they all ridiculed the Kirtan party when they sang their songs. devotee and. .THE NEED OF A SAVIOUR like 31 'we Hav« diligently read the Bhagavata but find no text in that scripture which recommends such weeiping and dance. '313^214. the sophistry of the age by his tears of love."^ In this band Gadadhar was already a prominent man. so to speak.' Some again Chaitanya as a young scholar was sceptical in his views.few men who soil felt that all this did not point to the right way. the extensive rituals and the great vanity of learning that characterised the citizens of Nadia early in a gap in the minds of these the 15th century " Tertoher"^^^^^ left .. Atul Gdswami's edition. the intellectual subtleties. and prove to the sceptical people around and to the ritualists that I ciiaitanyft Bhagavtlta. Was dry. man was not himself his God and that he needed helplessly the grace and intervention of a saviour? This band of workers weeping cried for divine mercy and prayed Him for sending some one who the path would wipe away. The dark. This had been the religious aspect of Bengal before Chaitanya's activities were put forth for the promulgation of the creed of spiritual love. field A was already prepared by these few men. the path soil was who ? was to fertilize the and' illuminate Pantheism had left no room for faith Who was to bring the message that to grow. The learned discussions. This young man was known for the fervour of his faith when said savages. pp. Hussain Shah. Ram Chandra Khan. was at first inspired like all zealots with iconoclasm. as it would cause hardship to the Hindu population.— that He might be loved more than a rituals man ever were of loved his wife and son. He prepared a large force for leading an expedition against Gour. Pratap Eudra. and that no value unless they inspired bhakti. He was doubtPrftTBud'a'. During the absence of Raja Pratap Kudra from Orissa in course of his warfare in the Deccan. The boundaries of the two kingdoms were. Hussain Shah raided the country and destroyed hundreds of its picturesque temples and broke and disfigured a large number of images of gods and goddesses. {v) The political condition of the Feriod. While Chaitanya was crossing this boundary. and we find the demarcation line marked by tridents and watched over by armed officers on both sides. however. clearly defined by the terms of peace. capital wanted to retaliate these wrongs. the officer of his predecessors of Pratap Rudra. the Emperor of Gour.'' " l«ss a^a'^e Of the f act that one had once invaded Bengal and defeated the Pathan force. so that Chaitanya and people might escape . when he returned to his. but was afterwards counselled hot to do so.53 CHAITANYA AND HIS AGE God was real. took his all possible care. ! 53 from the hands of Mahoraedan Another account states that a high official the title of Nawab. tion of village He ordered a general devasta- Nadia and its locality. Atnl Goawami'a edition. Jayananda's Chaitanya Mangal says that the inhabitants of Nadia were at this time skilled byHuBsaiaShaii. 385-586. it was cut to pieces or uprooted. was greatly impressed by Chaitanya's religious fervour and became one of his staunch admirers. Hundreds of these The same fate attended trees were destroyed. The temples were broken and their gods desecrated. There is a small near Nadia called PiruUya where the carried on localities. We find in many Vaishnab works a mention of this prophecy. ." "These converting 1 Oh aitanya BLagarata. held sacred by the Hindus. the sacred Tulsi plants.*' '^ archcrs SO that Hussain Shah became actually frightened by the prophecy. Mahomedan army encamped and oppressions in the neighbouring Brahmins and other people to Islam by force. the last seat of Hindu kings in Western Bengal. Bathing in the Ganges was prohibited by law. " Wherever there stood a Banian tree. that a Brahmin of that place would drive away the Pathans and become the Emperor of Gour. There was a prophecy instead of showing Mahomedan who had current at Nadia. pp. any sign of hostility as had been expected.PATHAN OPPRESSION molestation zealots. and other contemporary works the modus operandi of Pathan zealots in oppressing the Hindus and making them converts to Islam. degraded in social Islam but remained scale.. reference to such spitting and other to humi- punishments are of the Bengali works of liating be found in many this period.54 CHAITANYA AND HIS AGE Mahoraedans." Many illustrious Brahmins and amongst' them Vashudev Sarbabhouma. " ruined the noble Brahmin families of Nadia. If any of them wore a sacred tulasi leaf on his head. The oppressions in this done to Nadia were not novel pro- vince at the time. they did not accept Hindus. Vashudev ^ent to Orissa where Pratap B>udra honoured him by giving him a golden seat near his throne in his court. have since been called Pirili Brahmins for though unclean food was forced into their mouth and thus they were . Von Neor's Akbar refers to the law that was enacted by the Pathan administrators that Hindu subjects miist open their mouth to receive spitting from Mahomedan revenue A. he was bound hand and foot and brought before the Mahomedan Kazi 'Life of ' for punishment. The Brahmins were not allowed to wear sacred threads. Those Brahmins whose caste was destroyed by force." laments Jayananda. should they wish to spit in course of their discharging public duties. "We find in Bijay Gupta's Manashar Bhashan written in 1494 A. his father Visarad and brother Vidyabachaspati left Nadia at this juncture. collectors.D. . Mahomedan more attained its old flpurishing ^condition. the account supplied by From Brindaban Das we find that there lived a considerable number of millionaires in Nadja When the sky thus assumed a at this time. the agricultural Nadia becomes once more a flourishing city. of the people for But the dread Mahomedan oppression had lurked in the minds of the quiet Hindus throughput the reign of Hussain Shah. in prosperity. oppression once . and becoming immune fxova.I). in 1486 A. We find it mentioned in the same Bengali Work that there broke out a great famine in the locality of Nadia about this time. serene and cloudless aspect. COnUltlOn j-a- OX for p j. subjects at Nadia. But in the spring of 1485 A.i tJie COUUtry changed the city the better. and however much he professed friendship for . the remorseful emperor passed orders for repairing Hindu temples and otherwise compensating the losses sustained by the Brahmins of Nadia.D. a spirit of Whatever it might be. Chaitanya Mangal ascribes this change in the spirit of his administrative activities to a bad dream in which the goddess Kali is said to have threatened him with death. should he continue such oppression. and the city smiled Chaitanya was born at Mayapur.THE It ElSlPEBOR'S BEMORSE 65 all seems that after having committed atrocities kinds of upon his peaceful Hindu commiseration and repentance came upon Hussain Shah. one of its v^ards. well-known that inspite of his loud profes- sions of regard for Chaitanya. Atul Goswami'g edition. they could by no to you. 426. Whenever they saw a large boat coming by the Ganges.56 CHAlTANrA AND HIS AGE means be absolutely Chaitanya was advised sure of his good will. . "though Hussain '^^ Shah seems to be well disposed of HnssairsLaii. there is no faith all in this Mahomedan. deputed by the Emperor to enquire about Chaitanya.king's army." said Keshab Basu. they feared it contained the . Availing himself of the absence of Sanatan fled Hussain Sha. 7. them. and and Orissa. " for. p. we know how the house Ramchandra Khan of Benapole was once raidedby the royal army and its temples desecrated. was sent to jail for no other fault than his willingness to follow Chaitanya. Sanatan. of his cruel nature could not It is always be suppressed. Chaitanja BhSgavata. his minister.h from his capital. How can we forget the wrongs that he did to the Hindus of Bengal by breaking their temples and gods ? There is no knowing when he may change his mind."^ The fear of the Emperor sending an armed navy against Nadia to suppress the sankirtan and oppress its promoters was ever in the minds of the citizens.000. from the jail having bribed Mir with a Habool the jailor sum of Bs. to leave Ramkeli near Gour. Though in his later years Hussain Shah turned sober and even kindly. Sir. . could be seen on his body . Many years after when Hussain Shah became the Jlmperor of Gour.HUSSAm SAHA'S OLD MASTER 57 Hussain Shah in his early youth had worked for sometime as a menial servant in the house of one Subuddhi Ray. and only way to save yourself from this sin is to throw Subudyourself into fire and be burnt alive. it is . . said. The Emperor remonstrated. master for respects whom the Shah entertained high and gratitude. him having once whipped him. if life of an ascetic. . minister of a former Gour Emperor." with Chaitanya at interview an dhi Ray sought Benares and when he met him. he was otherwise very kindly treated by his Hindu after years. insisted on his inflicting some punishment on the with' kindness. Chap. He sought the so that his caste was destroyed. however. 25. he remembered Subuddhi Ray and treated His queen. " the " Go to the Vrinda groves and lead the religious This will expiate all sin. but ultimately the counsel of the queen was allowed to prevail. in But save this punishment. 8 . any sin there has been on your part for the cruelty of others. It is recorded that one day failing in his duty he was whipped by Subuddhi Ray the marks of the whip. Madhyakanda. Subuddhi Ray. they declared."' > Chaitanya Oharitiimfita. and old for man Subuddhi Ray was forced to taste unclean food. advice of stern Brahmin legislators as to how his sin could be expiated. the Master said. Govinda Das's Karcha. Chaitanya Charitamt-ita. (f) (ff) (/<) Bhakti Batnakara and Songs on Chaitanya. a young scholar and an ardent admirer of Chaitanya Dev. (a) (b) (c) Murari Gupta's Chaitanya Charitam. («') Summary. book was written in Sanskrit by the venerable authorfin response to the enquiries made to him by Damodara. Nai'ahari Sarkar's songs. Prettibilas.CHAPTER A II Historical review or the BioaRAPHiCAL WORKS or THE VaISHNABS THEIR CLAIMS — TO RELIABILITY DISCUSSED. {d) («) Lochan Das's ('baitanya Mangal. A vast mass of biograptical literature about This Chaitanya Dev seems to be based on the short sketch of the Master by Murari Gupta. The Chaitanya Bhagavata. . Jayananda''s Chaitanya Mangal. Bibliography. (f) '' (a) Mttrari Gupta's Chaitanya Charitani. look to herbs and plants for curing cough and indigestion. " You are a physician by caste.' 1 » Chaitauyamangal by Lochan Das. . 307. Bangabashi Chaitanya BhSgavata. Having defeated Murari he used to jeer at him. The former had already reached th« zeuith of academic renown when Chaitanya was receiving elementary lessons in Sansferit Grammar. Cl»a''''*''y* Bhagavata.* Later on Chaitanya himself acquired the renown nay became invincible in debates on Rhetoric and Grammar. There are many incidents in Ghaitanya's boyhood showing how naughty he was. Atul edition."^ Murari became a st^auneh admirer of Chaitanya.MURARI GUPTA ^g Murarl Gupta knew Chaitanya from childhood up. soon after Chaitanya's superiority became obvious. science of The study of the diflBcult grammar will not suit you. 49. engaged in an animated discvission on Sanskrit logic with another scholar. p. and was so devoted to him that he wanted to put an end to his own life when he heard that Chaitanya would turn an In later years ascetic and leave Nadia. Adi. tations this time. Adi. We find him as a child one day standing behind Murarl niimicing the gesturcs and ^^'^ Maran's intimate ^^^^^^' "^"^^ments of the veteran schon"awfr life lar. Though the veteran scholar and the young prodigy showed almost equal merit and power in their argumenof a' great scholar. ' p. saying. Goswatni's edition. whereas not genuine! ^J^g ^^^Jj rglatCS to thoSC CVentS also that occurred in and even later ! 1530 A.D..D. a subsequent biographer of Chaitanya. It is natural to expect that if Damodar made any enquiry about the nya's life to the veteran incidents of Chaita. All these would that make it exceedingly probable what he wrote about Chaitanya should possess an unquestionable authority. Chaitanya's date of life by the orthodox Vaishnabs. Lochan Das. lays stress . The given in the colophon is composition chapters 1425 Saka or 1503 A. of First of all let us edition of consider the claim the printed Murari's Chaitanya Charitam published by the Amritabazar Patrika The book is regarded as an authority on all questions relating to Press. himself latter life as his constant Tor Damodar knew much more about the Master's companion at Puri.60 ' CHAITANYA AND HIS AGE Murari's scholarship was held to be quite respectable even in the Nadia of that period when the reputed scholars oiE the city commanded an all-India renown. than Murari whose knowledge was mainly confined to Chaitanya's early life at Nadia. scholar he must have done so regarding his childhood. So either the date must be in rejected or the subsequent account given the book should be regarded as a spurious interpolation. as a genuine work. But we are sorry to say that we cannot place much reliance on this biography. as St. See Chaitanyamangal. Satra Khanda. p. . the latest European scholars ascribe an age not later than 2000 B. We find the same thing spoken in regard to Zoroaster who according Greek historians lived about 6000 B. to rejoice at the birth of Chaitanya.C. eie^rnt." But rejecting the latter portion of the book as unreliable. We find angels coming down cal Sometimes Chaitanya holds a discourse with Adwaita from the womb of his mother. preached by Chaitanya during his stay at Nadia. r^^common Thesc tales havc been told so ^It^/VsLt^L^d prophets. often in regard to the lives and sayings of apostles that their repetition in each case from a historical to must always be suspicious standpoint. BaBgabashi Edition. and to whom.' his boyhood described by he acknowledges his indebted- He says that Murari's Chaitanya Charitam what Chaitanya did " from his birth to boyhood.C. Paul did with Jesus while in the womb of Mary. we have still some dealt with serious objections to accepting the narrative of Chaitanya's early '] life as described by Murari. 3.THE LEGENDS on the account of to this 61 Murari and ness. his book and indeed most of the biographiworks of this kind are replete with legendary tales and ultrahumah matters to which we cannot give any ^credence. We find angels visiting Maya Devi when Buddha was in her ' " mm ^ra ^SPF 5f^ CT ^ I The second line seems to refer to the love-calt. counts of this character. it is vain to discuss any historical questions involved Murari's book chiefly relates to acin them. Buddha and Chaitanya and similar character. clear. of late. recently published a book called a hundred other at miraculous things. Ramkrishna Paramahansa. In India there is an unbroken continuity of such legends and tales even up to the present moment. All these invariably occur at the birth of each of them. this world only the other day. be easily detected in the very methods and styles of description of the world's The sky becomes becomes wholesome and the evil religious heroes. who passed away from has been. It has been said of v .62 CHAITANYA AND HIS AGE heavenly naessengers congratulating womb and Mary told of at the advent of Jesus. I These things are ever growing these and just when I am writing lectures know that such things are being incorporated in a biographical sketch of Prabhu Jagatbandhu of Paridpur regarded as a prophet and apostle by thousands who find divinity in him. the air spirits cease haunting the air. Ramkrishna's in India. occurring birth. In view of the same legends being ascribed to apostles ancient and modern. associated with legends of Babu Rajendranath Hoy has " Sri Ram" krisna Bhagabata in which we find all things ascribed to Jesas. The same tale is Amina Khatun when Mahomed was about Indeed a wonderful resemblance can birth-incidents of to be born. Nadia for good. Even when Chaitanya was only 22 years and a few months old. . has been said of one saint. when he first visited Nadia to see Chaitanya. the band of his followers found an unobstructed course left to them in their people thought is > to be Krishna Himself. " people of the country-side to say that God Himself has come down son of Sachi . however inconceivably hard to believe. this has attracted me The reputation was natural enough tanya in his love ecstasies rose to for Chai- such an exalted plane of emotion and so tho^Belief in _ incama- roughly identified himself with the holy name of Krishna. There Oovm'da Cas's Earcba."^ . Govinda Das says. Nadia as the to the city. Valadeva Bhattiacharyya referring to his having personally seen a tiger reciting the name of Hari at Chaitanya's bidding. 2. the reputation had gone forth that he was Krishna incarnate.CHAITANYA as divine in carnation 63 Jnaneshaur the Vaishnab prophet of Southern India (born in Alandi near Poona in the 13th century) that he made a buffalo recite the name of God. it must be repeated in the case of every subse- quent saint in order to give him an equal prestige amongst deified men and apostles. p. So when one thing. and we find in the (Dhaitanya Charitamrita. that him nodonbt that all attempts on the part of the people to deify Chaitanya met with a stern But after he had left tebufE at his hands. of hoM'ever great he might be from a materialistic Godhead. other than a saint or of to record the events was not considered becoming a worldly man's life. by quoting chapters and verses from scriptures. Moreover in those days was not customary an incarnation with the Hindus to write biographies of any individual. The companions of God were. acknowledged as divinities themselves. Hence since the days of the songs of Pal Rajas and of Goraksha Bijay not had a single memoir written in Bengali. Nityananda became Balarama and Murari Gupta figured the great as ape-god Hanuman it in popular estimation. of we have any great man legendary The was renaissance-literature. them in this respect was a proof of his divinity. mainly speaking. . an explanation. In doing they themselves raised their position in the eyes of people. restricted to cults. The only explanation which could satisfy. as a matter of course. ^-a course which was latterly followed by Lochan Das and other biographers of Chaitanya. Adwaita became Shiva. It standpoint. attempts to deify when the controlling hand so. accounts of special The first biography to be written of a young Brahmin ascetic who lived in flesh and bodv before the needed people.64 CHAITANYA AND HIS AGE him. of the Master was withdrawn. Thus we find Murari Gupta striving to explain to Damodara religious why Krishna incarnated himself in Chaitanya. the haughty.' TTHB NADIA-TALES were did all 65 These scholars i zealots " and to ^jropa- gandists who not care much with record historical facts. Nowhere in this book do we find Ghaitanya declaring that he was God Whereas in the accounts derived from himself. and nowhere of . of we find him receiving tributes worship from his devotees. all Free from propagandism and vanity of Scfablar^hip is the one book. scious of the material world. Nadia-sources. but strove find all their mediaeval learning to texts for proving Ghaitanya to be Krishna himself. as the supreme God of the universe. Govinda Das's Karcha. 9 In fact this Murari Gupta and Nadia period of . We have little faith in stories. proud. these It may be all that when in of his his trances he lost consciousness environment some of his followers eulogised feet . where we find a faithful historical account of Ghaitanya's tour for two years. calling himself the lord as we find universe and assaulting aged scholars him in ^^^ descriptions of BrindabanDas. full >< of humility. sweet in his discourses and sometimes unconpassing days and nights in mystic vision. him tales or offered flowers at his latterly and these his small incidents of were magnified into Ghaitanya's himself admitting divinity. find Ghaitanya lost in God's love. We know that Govinda Das recorded each event that daily occurred during Ghaitanya's Therein we tour in the Deocan for two years. In Ghaitanya Charitamrita we find Satir mata. the infant Krisna." On page 155 of the Adwaita Prakasa we find a distinct reference. _ It - was due to the ardour of the orthodox souls to prove that he was like Damodara. But we find some of his biographers recording that at Adwaita's house he ate meals which many '' How wild myths about Cbaitailya origioated in Nadia men could not by their ioint efforts. But we are not inclined to credit any account that says that he ate more than human beings could do. this was taken objection to by her son-in-law Amogha who asked why should there be such rich meal for an ascetic. . love.66 his life CHAITANYA AND HIS AGE myths and exaggerated which originated from an ardent and is full of wild stories enthusiastic desire of his followers to deify him. — his him fasting for God's frequent trances making him lean and find we pale. knOW hoW SUCh . there to control In the more faithful accounts of him. wife of his — Sarbabhoum. who could put the whole universe within his stomach the brahmandabhcmdodara as he was called. when he was no longer present the ardour of his Bhaktas. making vast preparations for dinner. - legends originated. Wc . shewing that the devotees wished to prove that their deified hero could swallow the whole universe if he liked. so that his friends could scarcely suppress a tear at the sight of his emaciated figure. as he was the same as . as these were evidently manufactured to prove that he was " hrahmandabhandodara. after he had deserted the city. " Cbaltanja Charitamrita.'" Murari Gupta : — believed in all the hearsays and stories that grief- Nadia gave rise to. his rigid asceticism and refusal to accept any rich food."DOl^'T fOlTCH GOOD FOOD " 67 Bamodara. This detracts nothing from our great regard for the author's scholarship and even saintliness of character. though in the light of said that he historical it modern standard devoid of what is it must be the was called sense. Amongst these orthodox Vaishnabs to disbelieve was held that sacrilegious any story was related of Chaitanya for establishing hi& divinity. We Cannot accept Chaitanya Charitam as a historical work. He was so particular ahout food that his instructions to the young ascetic Raghunath should be remembered in this connection " Don't touch good food. nor wear good apparel. in order to soothe herself by indulging in reveries about the divinity of Chaitanya. though a whole cannot be accepted as a historical treatise. are frequently emphasized. we find truer descriptions in which Chaitanya's leanness owing to fasts. vigils.' . This accounts cribed for the extravagant things des- by the biographer. But in these works. We must always admire the poetic beauty of Murari's descriptions and admit stricken many as facts related it by him as true. in 1486.^ But after 1508 A. view. He had already achieved renown as a poet before Chaitanya was born old . that he had composed have already stated beautiful many songs about Radha and Krishna before Chaitanya was ' Goura Pada Tarangiui. Narahari had composed many songs ahout Radha and Krishna. compiled by Jagatbandhn Bbadra. of Por Bono's of some life the earliest materials of Chaitanya's we must fall back upon the Narahari Sarkar of Srikhanda. he was pre-eminently qualified for I acquainting us with particulars about his boy- hood and early youth. attach of may Unfortunately. 456.D. when Chaitanya had become lost attracted in God's love and admirers— of whom Narahari himself was one of the greatest— he took up the Chaitanya-theme for his songs. p. the year Chaitanya's presumed to have iDeen born he about the year 1461 A. however. some of which are exquisite from a poetical point of Previous to the advent of Chaitanya in the field. .68 CHAltANYA AND HIS AGE (6) Narahari Sarkar's Songs. We refer our readers to pp. 100-103 of my " Chaitanya and His Companions " for further particulars about be Narahari. He was a constant companion of Chaitanya at Nadia.D. importance to the songs though being a close associate of the Master. historical we cannot much Narahari also. so if we take him of to be 25 years birth. p. that he ascribed all these to Chaitanya. The poet represents himself as a woman who is The women-folk of Nadia.^ 69 and when Chaitanya was accepted as an incarnation of Krishna. We know that Narahari suffered Granra Pacia Tarangini by Jagat Bandhn Bhadra. The amours of Krishna with the Gopis and sports on the hanks of the Jamuna had so great a hold upon the imagination of this poet and devotee. manners and they are represented as confessing their love for him in hundreds of songs in the same manner as the Gopis did in the Bhagavata. by whom the poet probably meant the devotees. Chaitanya was a prince of ascetics his sexual purity and rigid abstinence are well known to all. none was more forward than Narahari in preaching the Chaitanya-cult. But Narahari makes the women of Nadia yearn after him just as the Gopis of . — the old legend are said to have done for Krishna. Narahari's songs describing the pain of the Nadia women at their separation from Chaitanya are on the lines of the songs of Vidyapati and Chandi Das sometimes the very words bear a strange and unmistakable re- — semblance.NARAHARI'S SOKGS born. are spoken of as charmed by Chaitanya's handsome person and attractive over head and ears in love for Chaitanya. 456 . however incongruous this might seem to us lay people. knows the crvstal purity of . in this strain. . is pass for and assuming their names a well-known fact and those 1 See Ganr Pada Tarangini. 164. pp. There were many people amongst Chaitanya's followers who liked these songs in which love for Chaitanya was expressed in the language of women. 166. That many Vaishnabs do like to adopt not only tbe phraseology of women.70 CHAITANYA AND HlS AGE Chaitanya on intensely from his separation from love symbohis taking Sanyas. 165. who never looks upon a woman with other than very proper feelWhy then do I write ing. Curiously in some of these songs Narahari discourses in a mystic language as regards his propriety in attributing love for Chaitanya Nadii"''3lr' 'a's to the women of Nadia.'" In veplj he gives a hint at the psychology of those devotees who would still express best their tender feelings in the language of women. and as womanly yearnings of his emotional nature. 229-234. Padas Nob. is beyond question. It is like the emotion of lised best the those mystics who accepted Christ as their bridegroom. 167 and 17I. one to this may justly ask. » " Every one. but wear their costumes and ornaments such. he took recourse to this mode in expressing the ardqur of his feelings. Nadia women to be virtuous and chaste strict character of Chaitanya they are reputed at the same time the ." he •' says. J Krishna was loved by theGopiB. ' metrical Bengali had elicited much appreciation ' from the press about half a century ago. This old man dresses himself like a woman. thou can'st not enter now " rings in my . too — late. I do not think the Christian people would feel any difficulty in realising how like all these could be possible. and this dress and all he has adopted to make himself worthy of Krishna's love. class in the Dacca College. slvlCl eyes should risit Nadia t i-j -r« sce Jjalita Devi. for Lalita to all outward appearances a Devi by name and dress is woman.A. wears bracelets in his hands and a beahar in his nose them and sings the praise of Krishna in the manner of a Gopi. Tennyson's beautiful song based on a Biblical text " Too late. Another . But this of the person is a young man Brahmin caste and noted for the saintliness of his character.LALITA DEVI AND NOLAK BABAJI 71 theii' who would of like to see such devotees with • own OevoteeainthegQiae . saint in who practises the tenet of is Vaishnab croed this manner is Nolak Babaji. He is now verging on 80 and is an inhabitant of the village Dhamrai in the district of Dacca. the name by which he popularly called. and while a teacher in a Grovernment school had composed a small poem in English called Toy His translation of Gray's Elegy into for a boy. He had read 'for a time in the M. We know that he has been trying to love Krishna as a Gopi. his real name being Harimohan Chakrabarty. Appear- ances should not confound a visitor . women. but he was very careful in women. for this not the right all way to sing praises of the lord. did not commend its elf to many readers. as a lover .72 CHAITANYA AND HIS AGE ears and shows how Narahari's exquisite songs should be rightly interpreted and understood. . So all .. wisc . tioning is him . . songs not These always approved by the Vaishnavas. That this mode of attributing a passion for Chaitanya on the part of devotees represented as women. men SDouid i i avoid mcH« . . . Adi. as he was. Atnl Goswami's edition. . In this incarnation (evidently in contrast with Krishna) the lord very particularly avoided any touch with women. . It refers to the boyish pranks of Chaitanya in such pranks with — " He indulged regard to all. Chaitanya . „.. is here the bridegroom of the poet- groom . He i . studiously • kept aloof from the fair sex. no doubt that this As -not the right way to lead to a comprehension of historical facts. . f^f^ JT's^rtc^ II c^it^sf ^im c^ ^^ ^tsT II ^'sttfn« "^^ c^ ^ i«(9tt:«i II Chaitanya Bhagavata. 10. 110.'" men should describe him I 4^s(ti5 5t»t^ ^?fs? ^^ 1W 'SR^stn:^ ^ c^5( sTt^r istNf lilt s»1 I at^c«^8 ^ftsfl. p. . Onaifcanya the brideof the poet- However mystic: " appreciate this there is much we may " mode of poetry. . Though yet wise » kinds of praises may be given him. will be known from : the following passage in the Chaitanya Bhagavata. just as some of him a hunger that could not be appeased by eating enormous quantity of food. ((?) The Chaitanya Bhagavata. however intense they may be. It is often seen in world's religious history that feel- ings of admiration and love on the part of the followers of a great teacher. We find many of these Nadia. with a view to putting him on the level of to them ascribed brahmcmdabhandodara. as presence of the Master was no longer there to keep the path of Bhakti clear from all such outgrowths. the writers This The often confounded Krishna all with Chaitahya in latter's their enthusiasm to establish the divinity and attributed things of Krishna's legends to Chaitanya. the tradition. the This book was written in the of Chaitanya.BRINDABAN'S QUARREL This is 73 evidently a comment on the songs of Narahari with whom. to a Next we come consideration of the standard biography Chaitanya Bhagavata. take an uncouth shape when ennobling his conare trolling hand and personality removed. 1573 or 40 years after Chaitanya had passed The inspiration of this book came awav whose imagination was ftom the Nadia-veterans 10 .tales and legends far away from history. distinctly supports it is traditionally knowni passage fact is Brindaban Das had' a quarrel. They grew the like wild plants everywhere. all the interest of his- but when he speaks of the Master. CHAITANYA AND HIS AGE thoroughly charged with the faith that Ghaitanya was an incarnation of Krishna. But Brindaban had a power to follow the sequence and chronology of events. • things ever spoken of one identified in popular estimation with Godhead. in compliance with time-honoured traditions. . figures is itself sometimes blurred a god or goddess If we look to the subsidiary of —:the attendants made by our potters for worship. like a true historian. All the wild myths and legends spoken about the Master were readily accepted by Brindaban Das whose own birth was enshrouded by a supernatural tale in which also he believed more than anybody else. It is just the same thing that we notice in the case of Brindaban Das. we note that these are often life-like and true to nature. is made ultrahuman and grotesque ears and often with more hands and head^ than usual. When minor events are described with eyes that reach the incidentally they have tprical facts. though on account 'Qaite trustworthy in n ^ xi 01 uis being brought up in the the account of minor '"^^' orthodox circle he shared in the belief of the supernatural and extravagant i • -i i j.74. The Master's sketch by over-colouring. It is his perspective that gives us a better glimpse of historical facts. the mythical element is allowed to preponderate. whereas the main god or goddess as the case of clay may be. as usual with the Brahmins. does all kinds their of wicked pranks. dedicates. Just then young Cha. five years old. When in Chaitanya tole. chaitanya asKriahna. AHi. the food to Krishna. Brindaban was eager to prove that Krishna was identical with the same Chaitanya. however inconceivable this may appear to us lay people.KRISHNA AND CHAITANYA body 15 More than Murari Gupta.itanya and takes a handful from the meal and thus apoils it. They the supplement report by the significant remark^" Your son's conduct is verily of same kind as we have heard of Nanda's (Krishna). The girls of Nadia come to Sachi and complain that Chaitanya.'" son the A Brahmin guest comes to house of Jagannath Misra and before beginniiig to eat. his sits surrounded by his pupils Brindaban says that he looks like Krishna in the Nairaisharanya in the company of the Rishis. and in every action of the Master. he finds a repetition of Krishna's doings on the banks of the Jamuna. the teacher of Chaitanya is called Sandipani who gave lessons to Krishna as a boy. Oangadas. All his inspiration comes from the Bhagayata. for no Brahmin would eat the remnant of a meal after an outsider had eaten froni it. more than anyelse. . The Brahmin cooks his meal comes (7t^%t C^t^ '^C^ -^^ li"' Cbaitanya'BIiagayata. of divinity discovered his father. and as the parents move about in the courtyard. this poisonous worm and sleep on or the This will in remind the reader his of the sleep of Krishna Ananta Shayya In the bed formed by the snake Ananta. Of course he was quite justified in doing so in stage reappears respect of the food dedicated to Krishna. A baby of five months. The imp. he kicks from near his bed the pitchers containing curd and milk and the parents wonder how in the such a little helpless this is thing could do so great exactly a repetition of the a feat. if we can only believe that he was identical with that god. and Chaitanya as a baby found to make a bed of it. though he wears no anklets on his feet. who was lurking somewhere near. A is snake is in the room. they hear the sound of sacred anklets room where the baby lies. but tale of sakatabhanjana —the breaking of the I cart containing milk and of Krishna in the butter-pitchers as related Bhagavata. This is exactly what Krishna did in regard to Garga. footprints of the young Chaitanya are the marks by wondering Jagannath. the sage who had become his father's guest for a day. may refer to .u cHaitanya and his age shutting his eyes as again and then before mentally dedicates the food to Krishna. at this and suddenly takes a handful and flies away and this he repeats a third time. xlll with Coincidences account of the the these are no doubt told to prove the identity of Chaitanya with Krishna. Krishna Das lived a life of celebacy in the Brinda groves. The Vaishnab Masters at Brindaban considered the that book to be thoroughly successful from this point of view and changed its name from Chaitanya Mangal to Chaitanya Bhagavata for like the Bhagavata this book also was regarded by them as an' authentic record of Krishna's doings in his incarnation as Chaitanya. about the period and for this it deservedly occupies a high place in papular estimation. ^^^ ^^^^ held in ^ scholar and devotee. The Adikhandafniiot legendg. the book contains much it valu- mS^"'"""^'"*"'' historical information describes. The greatest is work on the Chaitanya life of Chaitanya. of however. begun in 1574 and completed in 1581 A. with which it is the Chaitanya Bhagavata but not needed after of all that has been said. D. < ' But from the historical point of view we . high regard by all. But as I have already stated that barring the in regard account of a supernatural and legendary character chiefly mentioned able to Chaitanya.CH AITANY A CHARITAMRITA further incidents of this is 77 nature replete. My readers will see that the foremost thought in the mind Brindaban Das was how he could best prove Krishna was incarnated as Chaitanya. the Charitamrita Krishna Das Kaviraj. (dy The Chaitanya Charitamrita. Similarly at Benares he qudtes Haribhaktivilas . quotes Bhaktirasamrita Sitidhu—a work written long after the time. he could not disbelieve the statements saints of those whom he considered as and But fact his amongst the Vaishnabk. own weak point however lies in the authorities that being a great scholar himself he represented Chaitanya mainly as • a scholar and the founder of a school of theology. instructive discourses find in this book that Chaitanya. Ramray and his views others.t?8 feaiinot aCHAITANYA AND HIS AGE i-ely on the book in first its entirety. In Adi- -Writing the part of the work—the as khanda —he had to depend. on the accounts of Brindaban Bas ' and other biographers. though towards the * last Khanda OJiaitanya in his descrip- tiohs gradually asserts himself as a lover of God. and supernatural tales nation. Chaitanya in this book frequently holds learned dis- courses and propounds the philosophy of Vaish- nab religion to Sanatan. whjLle discoursing on theology. The great love leading to mystic visions and trances gives him a far greater co^^B^faStl/t ""' '"''"'" ™*!inT prominence than his scholarship. We We no doubt find many of in these but cannot vouch for the absolute historical accuracy of some of them. he himself aeknowledges. He accepted the miracles as they were found in the as being previous books without exercising any discrimi- He could not help doing soi- an orthodox Vaishnab. The theology Krishna incar- latterly developed a theory that nated himself as Chaitanya in fulfilment of a promise he had made to Radha. Radha loved him . Kabikarnapur and other followers of Chaitanya. 17. that he went on quoting chapters and verses from the works most of whom were his contemporaries. and be mystic See Mladhyakhanda. -^a book that was written at a much iater dat©. endorsed by Chaitanya One funda- mental thing should be remembered in this The subsequent Vaishnab theology connection.' THEOLOGY OF A LATBR SCHOOL 7«.* Numerous such instances will be found in: the Chaitanya Charitamrita in which Chaitanya refers in his discussions to passages written in by his followers or their descendants after times. And at the all same time it must views also be stated that these great the theological of Vaishnabs could not be for obvious reasons. was based upon the assumption that Chaitanya was an incarnation of Krishna. Chap. .so intensely that Krishna told her once that to requite this he would try great debt of love in his incarnation of Chaitanya —that he would lost in abandon home ^ for her love. Jiva. Rupa. without remembering in his enthusiasm that Chaitanya could not probably have quoted extracts from their of these -Vaishnab worthies. writings. The truth is that Krishna Das Kaviraj was so imbued with the theological ideas propounded by Sanatan. CHAITANYA AND HIS AGE and roll in the dust like a mad man Radha said. But it must the be admitted at the same time that world's all orthodox biographers of saints and apostles have this tendency to believe in miracles . therefore." his incarnation as Chaitanya lay hidden under vision of her flower. Another theory that the Vaishnab worthies were incarnations of the Gopies of the Brinda groves formed a part of Vaishnab theology and we find in many learned works an attempt to prove it.80 . " How shall I sinsins her name. The theological school of Chaitanya's followers was founded to a great extent on this theory of incarnation to which Chaitanya was far from giving even an indirect support. when you will fall down So Krishna's dusky colour in in your trances. So in many points discussed by Krishna Das in find his his Chaitanya a Charitamrita we account more of legendary than historical character. bright as that of the Champaka Radha covered him with herself and Chaitanya in the eyes of the orthodox Vaishnabs represents the united figure of Radha and Krishna. Radha's fair colour. cover you with my body in that iniearnatiop of yours so that the ground may hurt me and not you my beloved. b^r to see you fall down for the sake of my love on the dusty ground that will hurt you ? I will. These and many such legends which in some cases developed into theology by the scholarship of learned Vaishnabs could not have possibly got any approval from the Master. Paul. Lochana Das cares more for poetry than a 11 strict narration of the historical facts. over the writings saintly men and is brand all miracles and supernatural events related by them as false. and if we regard the Lalita Bistara and other works of this kind as great authorities. John and other writers of the Gospel recording such things. of arrogance. For -instance long description which . We have St. Vaishnab saints? Human mind when it comes in contact with extraordinary greatness is carried away by admiration. to which we have already referred. and sit in judgment. Following his Gruru. of which inspired Lochana Das in writing his Ghaitanya Mangala was evidently to record facts about Narahari Sarkar. and indulges belief of things which do not belong in the We mast not assume an attitude to this world.LOCHANA DAS and legends. even on a of plea of of scientific criticism. (<?) Lochana Das's Chaitan^a Marigala. whose name was left out by Brindabana One the main objects Dasa owing to his quarrel with him. 81 St. but as ours our reason as a historical treatise we must not is put down anything which it is against the light of constituted at the present moment. why should we proceed in a fastidious spirit in regard to the writings If we'ldo not lose our respect for them. We to quote the familiar this of Brindabana Das in connection : " to divert her son's mind wordly pleasures Sachi used to bring his wife. and Bishnupriya wept Chaitanya ' " ^l-ttC^ ^fs?^ (21^ f^I^cfe ^K I ^ttt^ ^^'S (2t^ ^Itff 5t?ni Chaitanya BhSgavftta. . . recited slokas. it very exquisite poetry if you but it is from what really occurred. i . AAi. We love know Chaitanya was no attraction lines for so maddened by God's that the romance of sexual love had absolutely him. and made her is sit near him ?' but Chaitstnya did her. with many a sigh and tear. not possibly have any foundation in fact.8^. in his lution Govinda Das says Karcha that when the news of his resoto take sanyas had spread at Navadwip at the report. CHAITANYA AND HIS AG^ gives of the sweet discourses said to have Lochana The meut poetical eleshadows the his- been held by Chaitanya with his wits Vishnupriya on the eve . torioal facts. of i • his leaving i • tit Navadwip canCall far like. <. Chaitanya Chandrodaya her not taking any notice of and also th(5 we find him Vishnupriya though she was reputed for beauty and accomplishments. ."^ he cried aloud. ' not even do so much In as glance at Where my Krishna gone wept. a charming young woman. Chaitanya here takes leave of his wife like a lover burning with romantic love. ^jje present case he gives • " details such supposed to have of what was passed between Chaitanya and it his wife in their bedchamber. LOCHANA DAS by her but this tears. account to . The fact writer never misses any opportunity to introduce poetic situations. and therebrother of fore he lives through all ages and still reigns in Lanka according to orthodox notions. Authentic accounts of his sanyas given by other writers do also confirm us in the belief that Chaitanya could not give was a such is prolific ex:pression8 to romantic love for his wife as described by that this Lochana Das. Bibhisana was a Havana who had obtained the boon of immortality from Brahma. the Creator.. could do. So after thousands of years from the time when the great . animated visit . ijj chaitanya's attituae towards ms wiie. In the description of is further stated that' Chaitanya in order to prove to his wife that he was Vishnu eyes. ' ^'f did not show any sign of being at all moved This was stoic and even cruel. of Bibhisana's i Bibhisana'a Chaitanya at Puri. as none but one who overheard this episode it the long conversation and recorded then and there. himself showed her his four arms.is -ri -i noteworthy. fact. two of which ordinarily lay hid in this from mortal Not only other poetic description but in many accounts he indulged in free imagination' and often reproduced legendary tales which 'Nadia people were ever fond of hearing about Chai- tanya His visit. We find in all these the characteristic excess and prolificness of imagination that mark the Nadia tales. his mother. he comes to Puri about the year 1530. In the subsequent career of the Master Ave have occasional mention of they are not certainly so in similar legends. and had been recorded in his Chaitanya Charitam from which Lochana Das no doubt copied it. life which he had The Chaitanya Chandrodaya of . I do not know whose fertile brain first conceived this fable. whom the Rakshasa king was bound to pay his homage. knowing that Chaitanya was no other than an incarnation of Vishnu and identical with Rama to. but extravagant and numerous as those related regard to that period of his spent at Nadia. the great scholar. bowed down before him and addressed him. Sachi. What true of I have said other above is more of or less all biographies Chaitanya. The same ardour for believing in the superthe Chaitanya Chandrodaya natural marks Nataka by Kabikarnapura who records the legend of the birth of the heavenly nymph other Urbashi.84 CHAITANYA AND HIS AGE war is said to have been fought by Rama 'at Lanka with his help. but it was believed by Murari Gupta. a Sanskrit hymn. one of his when Chaitanya in trances pro- claimed that he was Godhead. incarnate and of how as Krishna Chaitanya resolved to hiniself and such stories physical which carry us far beyond this Lochana states that plane of ours. seem to have been written under the same inspiration. judged by the scientific standard of the modern times. Murari Gupta was the man who held the pioneer's what he had written flag in the field. But theye are two biographical works which do not belong They have never been recognised to this class. however it is impossible greatly we may regret their want of historical sense. (/) Govinda Das^s Karcha. so far. to a belief in the supernatural. And our comm. All these esteem and the questioned by orthodox Vaishng. referred to above. Though to the these authors yielded occasionally general tendency of the age. the Master. "Without their aid proceed. and though legends and miracles are to be met with in these accounts. in we lor must us to by collecting materials on which build a historical biography of inspired and enthusiasm. however. as works are held in high never authority of these is works of authority by the orthodox people.bs. . great love industry alone. they exhibited. and by other less closely more or was followed biographers. The works. they are also store-houses of historical information which we cannot ignore.GOVINDA DAS 85 Kabikarnapura is a masterly work. as Ohaitanya's boyhood was concerned.ent for the purpose of ascertaining historical facts should not be taken as indicating any disrespect for these authors. aiid like a rhagician creating in course of a few minutes trees with ripe fruits. It was Mfritten in the form of notes taken by the author who was a companion of Chaitanya in his tour in the Deccan from 1510 to 1511. mention his name karcha is in the work. not to the author of Chaitauya Ohari- supers thS" Das's tamrita.U CilAlTAKlfA AND HIS AG:^ Of this the first is Govinda Das's kafcha. as recorded in the Chaitanya Charitamrita. Nor . for the Master would not tolerate anyone recording the particulars of his own life which might* lead to worldly vanity. Nowhere in this book is recorded any fact that jars with our historical sense. It is the same spirit that actuated Lokenatha Goswami in after-times to request Krishna Das Kaviraj. and indeed in regard to all great saints and Sdnpasia There is no mention of six arras of that period. If the author calls Chaitanya here and there as an incarnation of Vishnu it is the language of common courtesy used by all in that age in regard to him. Govinda is plain history. The author says that he took notes every day very privately. this Nowhere is to be found in Chaitanya's hook the extraordinary tale of sowing mango-seeds. scholarly not a work inspired by propagandism. shown hy Chaitanya to people to show that he was the same that had been Krishna and Rama in previous Y gas. It holds to us in It a vivid light what Chaitanya was. as stated about him in many of his biographies. Chaitanya does not appear here as the leader ofan orthodox coramunityj all attention to laws of conduct as laid down in their jurisprudence. as he is sketched elsewhere—the Supreme. The orthodox Vaishnabs had refused to believe But all statement of Govinda Das.' that the The Chaitanya Oharitamrita says Brahmin Krishnadas accompanied in Chaitanya in his tour the Southern India. it was not There are of course certain. evidently in incidents described in conflict this book. is It for colour. however. mentioned in the Chaitanya. Bhagavata. We find. and in responsf the mighty weapon coming through the as is air. with those to be found in standard 'biographies. Baity who could do and undo the universe at they rejected the book saying that authentic.GOVINDA DAS 87 do we find Ohaitanya in this work invoking the infallible chakra the divine weapon— to punish — the ruffians. whirling like a fiery ball. so that Govinda was the sole companion of Chaitanya in this tour. in Govinda Das's karcha that Krishna Das journeyed only a short distance but was required to return. him in his true that the orthodox community was startthis representation of led at the discovery of the book and not finding his: him will. fact In this one book gives a far truer account of Chaitanya than others. in this their arguments have been swept away by a flood of evidences that in recent years have . blowing how he won the hearts of people by his great spiritual force. Why the orthodox oonimunity does not credit it as uot j. compiled by late Jagabandhu Bhadra. A simple historical itself to lay narrative does not or commend people this make any it impression on them. love by ordinary people. portion running up to the 51st page of. show more than true merit. editor Pandit the Amritabazar Patrika. Jaygopal first Goswami Santipur had collected. from the about of 200 years old. AND HIS AGE come Several very old manuscripts of Jayananda's Ohaitanya Mangala confirm that Govinda Das accompanied Ohaitanya in his tour in the Deccan. For reason the book has not been held in that esteem which deserves . old The one that was 250 years custody of late of was in the Babu Sisir Kumar Ghose. are generally ignored old who MSS. for simple truths. and another. often the highest. for some time. Yet of the work are by no means rare.88 CHAITAlSfYA to light. an incarnation of Vishnu. . to be found in the work Gourapada-tarangini. of The reason why of manuscripts Govinda ii i Das's The genuineness karcha are because to the harcha.i uiiiaiaerously f ound is the orthodox people Want is hear that Ohaitanya Krish- na himself more than an account of his love^ They want to hear that he is identical with the great Hog the Baraha. also substantiates this statement. and a song by the poet Balarama Das who flourished in the 16th century. — and could assume the shape any time—that he was ready to prove himself to be Vishnu by a display of many - arms. It orthodox Vaishnab in begins with hymns praise of The book does not feeiong to the orthodox Ganesh and other gods. to is The next work to which orthodoxy refuses Jayananda's Chaitanya give its support Mangala.JAYANANDA his 89 printed edition. we shall depend a good deal on the faithful parts of India. the Chaitanya shown with so much by The minute description the places in Southern India visited of Chaitanya will to students of be great historical interest the topography of the different "We need scarcely say that in the present memoir of Chaitanya which will follow. Nowhere in the is whole true range of the Vaishnab literature greatness force of of as in this book. The language book seems the have been Jaygopal refined here and there by is editor Goswami but there enough of archaic expresits sions to be found lingering in pages. In the orthodox works sucn a thing would not have been possible as their 1% authors would not recognise any god or . a curious work in which all kinds of legends and fables have been given a place together with statements of facts. (g) Jayanandai's Chaitanya Mangala. records of Govinda Das of the who was an to eye-witness his events that he describes in of the book. differs But still it in some respect from works believed to to be authorities according notion. The political condition of Navadwip immediately before the birth of Chaitanya.^ —of Chaitanya's having these a dog which he had named Gangadas. we fi!nd the book based on Murari's Chaitanya Charita.?:^aMon."'"'* this riot Bhagavata had heen written a few years before this work. as Chaitanya Bhagavata. Though Brindabana's Chaitanya new. It is a truly independent work differing in some — respects from those works iii the matter of chronology of events and other particulars. and Jayananda himself admits. book not mentioned For instance there is belonged to Orissa. —rail of this and many small found in this details nature are to be book alone and not in any other. the fact origiri of Pirili Brahmins. Chaitanya Charitamitra and some other works are I naean as far as the account of the Master's boyhood is concerned. of his meeting at Gaya a great sage named Munindra who had observed the vow of of Chait£tnya''s — muteness for 12 years. goddess except Chaitanya and We in find many facts in this other biographies. the that important discovery made from this book Chaitaiiya's ancestors The manner in which Chaitanya passed aWay from this world is a revelation which we owe to this book alone.z.90 CHAITANtA ANIi HIS AGE Eadha Krishna. For instance in this book it is mentioned that . the first wife Laksmi having a named Chitralekha and his being maid-servant attended to as a baby by a nurse named Narayani. own way in describing his narrative without fol- lowing Vaisnava canons. . but whether we accept Jaya- nanda's views or not in regard to tarious points at issue. to us facts not hitherto known about Chaitanya. there is no doubt that he presents to us track. is facts and incidents not following the beaten but independently and this historical students. And it is exactly for this his reason. that makes the orthodox people reject his authority.ndit Gadadhara. we consider it valuable contribution to the Vaishnab biographical literature. bWed":^L m™' Jayananda is sometimes carried away by emotional poetry and sometimes by faith in supernatural tales about the subject of his memoir. but he furnishes historical on obscure points and presents. reliable The latter is perhaps the more account. for Jayananda's asserting himself in .JAtANAMDA 9i Chaitanya was a bhakta and lover of God ifrom bis boyhood. to a great relief to giving them an opportunity form an impartial judgment by discussing conflicting statements. Eor all side-lights these reasons and' for the fact that his ginal. a favourite companion of Chaitanya during his boyhood and early youth at Nadia. whereas it is stated in all the standard biographies that a love for soul for the first God dawned on his time on the eve of his paying a visit to Gaya. not belonging to the class work is ori- approved by the to be a orthodox school. Jayananda's Chaitanya Mangala was writ- ten about the year 1575 at the command of Pa. but Jayananda's Chaitanya Mangal says that for 3 days the fact towards of his leaving Nadia was kept concealed from friends. and proceeded Katwa for Sanyas. In these books though now and then we come about across career. We have however omitted important ° to speak of one informa- mine of ohaitenyrsongs. Prembilasa was written about the year 1640. her by his We shall deal with these small questions in their proper place. The statements made in the different works mentioned by me are sometimes of a conflict- ing nature. Bhaktiratnakara and Songs on Chaitanya.&2 (h) cHaitaNya aKd his age Vrembilasa. There remain to be coasidered some the historical works class such in as the Prembilasa. Bhaktiratnakara 1725 and Anuragballi in 1696. as will help making a complete research in this field. Bhaktiof this ratnakara. Sak 1430. Por instance the Bhaktiratnakara says that Chai- tanya took. the Anuragballi and books which life incidentally many events of Chaitanya's are described. These written are songs about him mostly by Narahari and Basudeba Ghosh—his .leave of his mother on the morning of the 1st of Magh."'' ^^on about Chaitanya. many new he is facts in regard to the Master's represented as with us in much over-colouring. God and Saviour But we shall use such materials to be found in them. Now to recapitulate some points discussed classified in the foregoing of Chaitanya's pages. who had Master's real a direct and personal knowledge of the life. stray lyrical pieces composed by the 93 These should not be mistaken for poets for describing or in momentary sentiments of devotion love. episodes of Many They of these are masterpieces of poetry.SUMMARY contemporaries. to prove him to be an incarnation of The most noteworthy works of this . We shall take help from this poetic treasure in the present memoir of the Master as we go on. indescribable sweetness. the anecdotes boyhood which were magnified into supernatural tales and sometimes owed their existence to the fancy of the pious people who wanted Vishnu. Firstly. Often times a picture is Chaitanya appears in these songs like life-like vividness . (ij Suminary. we have our materials in three groups. the charm of reality of poetic thus heightened by the touch that hand drew these sketches. they possess all the interest of for history and should not be mistaken of mere products in poetic fancy. create pathos of reproducing situations which become bright with the glimmer of poetic Having been written by those light upon them. They are oftentimes threaded together such a way as to describe some of the entire his career. Here the supernatural element of is not at all very prominent but we find Chaitanya Vais'na va theology a later school attributed to Chaitanya. On the other hand there was a natural tendency in all of them to credit miracles which would raise Chaitanya to the level of Krishna.u theological i. the description. Santfas.— H class are The Nadia CiiAITANYA AND HIS AGE Murari Gupta's Chaitanya Charitam and the karchaov notes by Swarupa ^ legends. Secondly. •' Damodara. Nadia and or wish to went on increasing as no one at had the heart contradict them for they were meant in the adjacent locality for the glorification of Chaitanya. somctimes reduccd to a product i i of the j. j. spent at In this period of his life the supernatural element predominates in his memoirs. due to an ardent desire on the part of his biographers to make him an Avatar These tales in popular estimation. The writers of standard biographies of Chaitanya —Brindabana and added Das. had he liyed at the time. while describing the Master's boyhood and early youth before Nadia. Krishna Das Kaviraj and Lochana Das have put implicit faith in these tales to them what they themselves heard from country people. . could not have pos^bly necessary CQrrolaries.u u i au school that latterly arose with its centre in Brindaban. in these • accounts j. having established theories of incarnation and their which Chaitanya. of the latter part of the Master's life is contained chiefly in the Chaitanya Charitamrita. the stamp of a particular theological school of the Vaishnab community. which for its exposition of Vaishnab Philosophy is perhaps unmatched in the world's theological literature of the 16th centuryi Tlie Chaitanya Chahdrodaya of Kavi Karnapur and Chaitanya Bhagavata of Brindaban Das are both monumental works which should be given a place in the field of Vaishnab theology. which do not strictly belong to school and which do not show allegiance to the rules and canons of any particular theological Govinda Das's karcha and Jayananda's section. as they do. has been Jayananda's Chaitanya MarigEll. of vision. have a special claim to the regard of historical students. next only to Chaitanya Charitamrita. as they unfold the various stages of progressive Vaishnavism in Bengal. that has given us the information . And let me repeat here that prominent amongst them is the Chaitanya Charitamrita. 95 But inspite of is this shortcorning the Chaitanya Charitamrita the most complete of Chaitanya. Thirdly. and authoritative biography And all these works bearing. and it is Govinda and jaya- unfortunato that there are not many good works of this kind.SUMMARY endorsed. °*"'^^- we have too a few works. as already stated. the Vaishnab Chaitanya Mangal are the two books that breathe an air of freedom from convention. and on account of their presenting us with new angles It is haTe a special attraction. though from . he recorded his trances and sayings in life-like He has not one word to say about incidental own high character." When this there was nothing to guide us to truth on point one man at least appears obviously as a fact. of was found speaking what Regarding the notes Govinda Das. All to a hurt being attacked by an other authors are silent on this point. inflammatory fever due he received on his right foot while dancing at Puri during the Car festivities. Though this author was called an illiterate fool by his wife Sashimukhi. as his corporal body consisted merely of spirit. associating the same legend jvith that this in the the image of the latter god. no doubt created by the priests of the rival temple of Gopinath. indicate lost One author seems to legend is true by saying " we him temple of Gopinath. his fidelity. There is another tradition current.96 CHAITANYA AND HIS AGE . as he did. and their silence lends an indirect support to the popular legend that Chaitanya passed into the image of Jagannath. that Chaitanya passed away from this earth. He is so unassuming that nowhere does he assert himself with his views in the name of Vaisnava religion and following Chaitanya with dog-like vividness. we find him possessed of a superior literary talent. we consider them the most reliable though they record events of the Master's life for the brief period of two years only. developed no doubt by the impetus he received from association with the Master. Svarupa Damodar's notes. Chaitanya Bhagavata by Brindabana Das. Narahari Sarkai'. and its translation into metrical Bengali 3.^a true guide to the Bengali Vaishuava life of the 16th century. 4. among other books. Parameswar Das. 6. 9. : Songs of Narahari. Ghos. Govinda Das even tries to expose himself to ridicule by showing himself to be a glutton. 7. by Premadas. (I) BiBLIOGKAPHT of Chaitanya in the For presenting a memoir following pages. 2.D. Basu Rai- Gopala Basu. Nayanananda. Govinda Ghos. 5. Chaitanya Chandrodaya Nataka. 13 8. Chaitanya Mangala by Lochana Das.— StJMMARY 9* remarks we find that he was a conqueror of the flesh like a true Yogi and devoted to the Master as a very few of his followers have ever been. madp a thorough historical study of the following old works 1. I have.) Chaitanya Charit by Murari Gupta. Karcha by Govinda Das (1509 to 1511 A. . Chaitanya Charitamrita by Krishna Das. but one who carefully reads his pages will find him a most instructive companion. Chaitanya Mangala by Jayananda. sekhar and others. Abhirama Lilamrita. 15. . 12. 14. Advaita Prakasa by Isana Nagara. Anuraga Valli. Bhaktiratnakara by Narahari Ohakrabarti. 16. 11. 13. Narottambilasa by Narahari Ohakrabarti.S8 10. CHAITANYA AND HIS AGM Balya Lila Sutra by Lauria Krishna Das. Prembilasa by Nityananda Das. Birth and Childhood Chaitanya's father Jagannatha Misra removed from Dakha Daksin. appears that he and Jagannatha Misra came down and settled at Nadia about the same time. For anthority-and for some 1486 Sachi Beyi was 67 years old in as reference any giving ns when Chaitanya was to his not anomalies which it involves we cannot accept this statement of Sachi Pevi's age to be trne. Nilambara Chakrabarti himself was originally a Brahmin of Sylhet. a of Sylhet (Jaypur of the to village in the district same district according Jayananda) and settled at Nadia. vphen he was about 25 years old. settled Nadia prior It his marriage. . Says ^jjg is Brindabana Das.CHAPTER III Ancestry. " There this town. The chief object of these] people of Eastern countries for coming to Nadia was Nadia. of course the completion . fore. Underwood an article in the Calcutta Keview says that born. learning. no end of scholars in bathe in » Hundreds of professors and students the Ganges every day. This must have taken place at about 1460 A.' in many works with'^Sachi Devi of to his We have references at marriage lie to Nadia there- —the accomplished daughter Nilambara at Chakrabarti.D. The enthusiasm in Mr. had. of their education for Nadia was one of a seat ipf seats of learning greatest o in o India during this period. The reason of their finally settling. ."* match his lance boy with the veteran We all know by that school of Basudeva Sarbabhaum and latterly developed and richly contributed to by Raghunatha Siromani attracted pupils to this academic centre from all parts of India. Jagannatha Misra and Nilambara Chakrabarti as also raany other scholars of Sylhet were no doubt attracted to Nadia as students for receiving academic laurels from this reputed field of learn-" ing. Nilambara Chakrabarti and Jagannatha Misra left their native villages and settled at Nadia at this time . for.at Nadia was. condition of the country had robbery and theft Famine in Sylhet. Chaitanya Rhagavata. The political grown very unsafe had become the order of the People fled to different at this day. Chaitanya Uangala b^ Jayanapda. Adi Kanda.. Says Jayananda referring to this point " There were famine and logic founded there : — drought of a terrible kind in district many parts of the of Sylhet at this time. in the district of Sylhet no good "^ and honest man ^ ' could stay for a moment. In jurisprudence. loo CHAITANYA AND HIS AGE learniag is for will so great to that eyen a come forward professors. the word of Eiaghunandana who wrote his famous Astavingsati Tatva about this time has become the one law for all people of Bengal. countries juncture. however. different. Misra to be Chaitanya's grand-father. in Jayananda's book cannot be relied Jagannatha Misra was junior by some years to Advaita Acharyya who was born in 1434 A.UPENDRA MISRA Jagannatha Misra's ancestor 101 Madhukara Misra. upon. . had made it Syihet? impossible for honest Brahmin folk to live at Jajpur by his capricious administration. In respect of the always safe to trust the version supplied by the orthodox community for they were more in touch with the relations of the leaders of So the pedigree found their sect than lay men.D. for Raja Bhramarabara ^'^"'^ ° the king of Orissa. could be possibly no mistake about the name of Jagannatha Misra's father in such well-knowh Vaishnava biographies as Chaitanya Bhagavata and Chaitanya Charitamrita. appended a table showing the pedigree of Chaitanya in my work " Ohaitanya and His Companions " (p. Madhukara Misra left his native country about the year 1440. This pedigree was collected from some standard works of the Vaishnavas. 218). pedigree it is . Jayananda also gives a pedigree in which he says that Janardana was the grandbut the forriier was his father of Ghaitanya In all standard works we find Upendra uncle. Jayananda tells us that he too had left his native city. There I have . was originally an inhabitant of Jajpur in Orissa. a Vaidic Brahmia of Batsayana Gotra. " When to his great Jagannatha. But he was a poor man. a learned Qhaitanya neglcctcd his duticS as professor owing emotional sentiments and love for God. .102 CHAITANYA AND HIS AGE find the We Misra bowing down before Advaita as a younger Brahmin does to another older than himself. Adi.^""' the time of Chaitanya's birth. Chaitanya was the last of the 8 issues according to Jayeinanda) that Jagannatha Misra had by Sachi Devi. I said to his wife " Just see. we may are ap- proximately accept the year 1435 as the date of Jagannatha Misra's is birth. Takingfjagannatha to be 48 years old (Advaita was at the time 52) at aboufust^D. his old teacher Gangadas reproached " it is not him in this way :^ proper that you should neglect these ' Chaitanya Bhagayata. though I have no He once am a scholar money. It is stated by all authorities that Jagannatha Misra was a scholar of some renoAvn at Nadia. He had obtained the title of P^irandara for his learning. (9. We quite confident that the date not very far from the actual year. . of Nadia.D. the possession of Mahabharata copied by Jagannatha in 1468 is Mahamahopadhyaya Ajitanatha Nayaratna . G. p. 149.) Or 17 years before the birth of The handwriting is beautiful and IS £> n / a bold and looks like a thing of yesterday. Adi. 10^ Just remember your father Jagannatha Misra and your grand-father (on mother's side) Nilambara Chakrabarli. k.'s Edition. They were all learned men. The copy free have any knowledge of the existence of this rare and precious manuscript. A few years ago Lord Carmichael paid a visit to the Pandit's house at this sacred book.iAGANNATHA'S HAND-WRITING duties. should Born of this illustrious fcimily.oo often found in the copies of Sanskrit works. why you behave in such an unbecoming manner ? If for seeking God. the ink is bright and its lustre has not diminished after is from errors. learning is to be eschewed. Saka 1390 (1*68 A. r\ The. were not your father and grand-father learned and religious at the same time ?" Murari's Ohaitanya Charita and Kavikarnapura's Ohaitanya Ohandrodaya also refer to the great learning of Jagannatha Misra. Nadia with the object of seeing ' Cbaitanya Bhagavata. But a more positive information is at hand. and this is a thing not l. Curiously. date Ohaitanya. A copy of the Adiparva of the Sanskrit Mahain bharata written in Jagannatha Misra's own hand bearing his signature and the date of copying. very few Bengalis 450 years. that on his joining the order of Sanyasis he name Sankararanya Puri. had resolved °* ''^^ pursue a high religious But he ventured not openly • to "^^ ^'^^^ parents. adopted the vow for when 16 was on it years old and left him to good. this occasion The feeling of grief that gave rise to may be easily conceived. not a is single grammatical error or spelling mistake met with Such mistakes are found in abundance in the ordinary copies of Sanskrit works. but Jagannatha Misra was stern as Job . that the boy thought that as he was not the right thing to marry ideal. Misra was thoroughly learned in Sanskrit in this large volume. He went how he took the far away and of after having taken the vow of Sanyasa but no lived one yet knows where and died.D. his His scholarship only confirmed him eldest son in his faith in the fairness of divine dispensation and made him humble and meek. however. born in 1465 A. He crossed the Ganges in the night with the musical other still sound of drums and instruments at his house ringing in his ears. stand against the wishes of his ~ parents. Jagannatha Misra was contented with' poverty. We know. It his marriage day. His of Sanyasa Bisvarupa.l6i C3HAITANYA Al^D HIS AGE the This copy of the Mahabharata substantiates statement made by biographers that Jagannatba . Sachi Devi was completely overpowered by her sorrows.. May his will he fulfilled. the company locality. of the mischief. He said in aimpst the very language of the Jewish saint "Krishna hap given and Krishna has taken. ever. be illiterate." Chaitanya grew to he a wild boy being thus freed from the hands of the village schoolHe began to do all wicked things in master. an untoward Seven daughters had died the promising son who was old age to he the supporter of his parents in lost was for his resigned faith to he continued in suffer without a murmur." The medieval learning inspired young learners with monkish ideas of renunciation and asceticism." Though he took this philosophical view of life like Job. Let him but let him remain at home. he must not go to school any more. gave way for a time. Sanyasi. and 14 honest neighbours who had suffer for the child's wicked acts appeared in a . yet five years old But when Chaitanya only quired the alphabet within two or had acthree days and showed a wonderful cleverness. the father said "ho. no good educating him. pathise with this his firmness of character And we can well sym- miserable Brahmin who had fate. Jagannatha Misra said to Sachi Devi " if this boy becomes a for worldly it is he will feel a contempt pleasures and leave home as a scholar.THE BOY GOES ASTRAY of iaS the Old Testament. to fight continually with .making imps of the This the became intolerable to a to degree. time with the old mine and ruining all The lad spends his whole man and never looks at my of . when Chaitanya was only 20 and had not his foolish fears that education yet completed his education. A'charyya's teachings to which. Avas a daughter of Nilambara a of originally Gdvinda Karmakar describes her as "of a quiet temperament and of a very short stature. her young sons listened with attention and confidence." As a doting mother she had a Advaita Aoharyya i held responsible by great dread for Advaita . . and Advaita's council turned him out from home as Sanyasi. said. been already Ghakrabarti.106 chaitaKya Akb HIS to kbri body Jagannatha Misra and requested him not to allow the child to go astray in that way but to send him to a school. Jagannatha died of fever in 1506 A. Jagannatha Misra felt the force of their argument and sent young Ohaitanya to school ag9. Ohaitanya's elder brother. she imagined. Bright as the moon.in. "was that boy of mine. for turning the head of Chaitanya We find her openly charging Ad waita with putting the idea of Sanyasa in the head of her son Biswarup.D. He had no doubt imparted some of his philosophical views to Bisvarupa." she said. and Sachi held hiin responsible also. as has native Sylhet. Sachi Devi. They all reproved him for would make his boy turn a Sanyasi. And not satisfied " with doing so he is now bent on leading astray this young boy happiness of my life. "i 107 Then with a pun on the professing the pantheistic " who calls him Adaitya ? He should rather be called a Daitya " (lit. referred to Govinda Das's harcha. 319.ADVAITA ABUSED ^aughter-in-law. however She was a very eloquently sensible woman and when Chaitanya what Indian mothers had suffered in past for righteousness and truth. a demon) (lit. Bhalctiratnakara and other books that she was afterwards made so. how Kausalya had given permission to Kama for going to the forest and how Aditi and Daivaki had made their natural feelings of love and affection described the — subservient to their sense of duty when their sons ^n ?r^ "p^ ^ (. .^^ 1^ <iit ctff^t 'sit^ I (71^ ^K«t ^ftw^ '^rtt 5® jfsr iii?F *tjq ^f?fiii ^tft^ Clifii. word Advaita faith) she said and she habitually called the veteran scholar by the latter name. to apologise to Advaita for doing Her in quietness of temperament. Bha.. much she suffered for it. is proved by the fact that she finally gave her permission to Chaitanya to follow his resolve of talcing Sanyasa. p. It is related in the Chaitanya Bhagavata. she coiildt not resist the noble appeal though she had argued with him for a while saying cruelty to " what is ? that religion that cbndones to explain to parents You want of religion! the world the truth flt How dd you think yourself fail to for doing so when you mother?"^ do your duties to your old Though she was persuaded to give the permission at last. At her house deserted by Chaitanya she lived a wretched find her life of sorrow.. . . 389. p. " Who is there now left to eat now c^m^ sf'^tcss ^fsf sf^ "^^^ I II f^'f'^^^l *tft ^1% 5^ 1t^ Chai.. she fasted for twelve days after Ghaitanya had left Nadia. 108 CHAITANYA AND HIS AGE were called away from them. She wept and said "He liked this : sort it of ? meal. weeping over a particular One day we nieal that she had prepared to be served to the family-god. The Chaitanya Bhagavata says. she became thoroughly overcome by grief for the time being. Bha. The interview between Chaitanya and his mother shortly after the fornier's Sanyasa at Santipur is one of the most pathetic episodes described in his biographies. and FOUNDING OF A ToL. 1407 Saka. Chaitanya came to the world amidst this general jubilation and recitation of the holy name. corresponding to the 18th February. at 6 p. and the people as usual in this country after an eclipse.m. name. It is stated in the several standard biographies that Sita. Birth and Boyish Frivolities. 1486.CHAPTER IV Birth AND Boyish Frivolities. Editcation. the wife of Sribasa. The boy was given the name of Nimai. this humble name was given to ward off all evil influences. came out free. was born on the full moon day of Ealgun. paid a visit to the house and presented the baby with many The ornaments on tbe 6th day of its birth. cried aloud God's name on all sides. the planet . One of them says that as Sachi's children were generally very short-lived. a. . Chaitanya. bright in its full 1 majesty. and just when . There was a lunar eclipse at the Birth. according to all Vaislinava biographers atid historians. biographers differ as to the significance of the "' *'' Jl\°^^. time. ThB DEFEAT OF THE Scholar Kesava Kasmiri . the wife of Advaitacharyya. . According to Jayananda the nurse who took charge of the baby was one Narayani.nd Malini. attributed to him for establishing his identity vith that god. Bisvambhara or the nourisher of the universe. as the air that passed through for death or witches who was called by such a Nim leaves acted as a cure in fever cases. of the This picture in a boy is sketched by Brindaban Das charming language. According to another the baby got fever and the mother was advised to keep it under a Nim tree for some time. Nimai was only five years old at the time and ran ahead of his elder brother who was then a lad of sixteen and led him homeward by ' — holding the edge of his dhuti. cannot be ascertained.' Nimai. For if . viz. kinds of mischievous that ever a boy The childish pranks. all find Nimai sometimes carrying out small orders of Srivasa who was then already an But more often do we find him doing things did. of five But how p i . Nim tree he was called On the 20th day of his birth the boy was given a dignified classical name.110 CHAITANYA AND HIS AGE might not take notice of one humWe name. far . . Being placed under the Nimai. the descriptions of his boyish i pranks are a repetition genuine and of how far they are the stories about Krishna. We old man. as he was generally called in his early years. often went to the house of Advaitacharyya_ to call back his brother Bisvarupa who used to receive his lessons from that veteran scholar. tHE fRA-NKS ill Krishna followed the footprints of the birds on sand or in his infant freaks stole butter and milk from neighbours' houses. and Nimai suddenly came. him as unNimai entering a mere fun put- ting out their lights to the extreme irritation of The pious Brahmins sat on thebanks of the Ganges with closed eyes in a prayerful attitude. others sprang suddenly on the shoulders of a man and sitting between them declared himself to be the great god with a copy of Here did a Brahmin the Gita in his hand shut his Siva. girls who came to bathe in the Ganges had He put the similar treatments from the boy. and at ear-hole of an urchin of the same age . acts But excluding related of find which savour of the Bhagavata. which it thorny okra seeds on their heads from became difficult to extricate their hair and they . we may take many others questionably true. there is no reason why little other children before or after him would all these not do the same thing. the Ganges in knee-deep water aiid said his into the the little boy pliinged prayers . the little The behind snatched the book and fled. sprinkled water on their faces and disappeared as suddenly Sometimes a Brahmin stood in as he came. boy from eyes meditating on the holy text. water and carried the man forcibly by one of Sometimes he threw water into the his legs. We temples in the evening and for the priests. which I have already We have already mentioned how he stood one day behind and moved his head and hands exactly like the latter. Nimai is described at this age as a very handsome lad with a red-coloured dhuti on and three braids of hair containing five small gold jhapas (pendants) that added grace to his he wants marry me " One day he placed himself amidst unclean refuses in a drain which a Brahmin would not touch and when reproved by his mother. said " Mother I am an illiterate fool. All places are alike to me. I "Look here mothers Nimai was only five years old at the time It was a frequent thing for the young chap to hide himself in a room and give notice of his presence by mimicking the sound of the cuckoo.IT2 CHAITANYA AND HIS AGE iii went ^on's a body to Sachi and complained of her acts. engaged in an animated discussion on some learned subject the veteran scholar Murari with another scholar. jokes. I do not share your prejudices. The swimming in the Ballala Sagara was one of the favourite spbrts. wicked to One ! said. . what do I know of what is clean or unclean ? lovely face. The plays generally played by Niiiiai and his comrades were the familiar geru play and the monkey play in which the boys showed their experlness by j limping or standing »on one leg." His abundant boyish energies found their expression chiefly in to one of mimicry and referred. 113 Jagannatha Misra was persuaded by bis'neighbours to put Nimai in some school for reforming his conduct.NIMAI— AS A STU DENT Education.. and then. upsets it himself and establishes the quite opposite theory formerly held by his rival. that in this of who knew Mmai from iol he not only obtained a thorough mastery Sanskrit but acquired a respectable knowledge of Pali. dine. to the wonder of his fellowJstudents. one would see a book m ' He writes commentaries on grammar himself. Jayananda's Chaitanya Mangala • = Gaura Pada Tarangini.. he beats so thoroughly masters that no one can hold his own when arguing He his opponent and establishes a logical proposition with great cleverness.^ His devotion 'Brindabana Das ' to books was grieat. Says " he always reads. 15 . his hands." But though he grew to be such a fine scholar. soing to bathe or sleep or to .^ his education the tol of Pandit Grangadas^ a very learned "We learn from a song by Narahari his childhood. f . the first tutor appoint- When him was Visnu Pandit from whom he learned the alphabet. even when In the tol. What with he reads him. . He read elementary Sanskrit and vernacular with another teacher ed for named Sudarsana and completed in professor. his heels and could not be overtaken so some of them ran to the Kazi to lodge a complaint. What could be more appalling to a veteran pro- fessor like Gangadas than the fact that his pupil gave the name of Gangadas to a dog and kept it constantly with him and called it aloud by The young lad the name of the professor. however. but the lad took to . where the family had Nimai. Old scholars of good repute would shun the path if theysaw Niraai coming. without Sylhet his to waiting to listen to their just allegation that his own father and mother had been born in it and that part to was extremely ridiculous on be peacocked up as a coqney and the people of his lived mock at own for native place generations. for they were afraid of an encounter with him and of the wild pranks • Chaitanya Mangala by Jayananda.^ of Sylbet He mimiced and resided who then at Nadia. that grammar was . » Chaitanya Bhagavata. A-di- . too complifar cated a subject for a physician better if that scholar it would be would mind his herbs and himself with Sanskrit ridiculed the people .plants and never trouble grammar.^ proudly told the old and respectable scholar and physician Murari. would not wait to argue with them but continue his mimicing so that some of them came forward to assault him with sticks.114 his CHAITANYA AND UIS AGE boyish excesses and faults did not cease. Jagannatha Misra died. While Nimai was still studying in the tol of Gangadas. His -nature. much as happened to meet one of them in the way he would turn aside and avoid her. fault with the great apostle and saint. but when he came of all age he scrupulously avoided contact with women. It is related in the Chaitanya Mangala by Jayananda that Chaitanya was engaged in copying a text at the house of Gangadas when Haridas reported to him Shortly after he that his father was dying. all —he did not even do so . So great of 'Vidyasagara' — was his reputation for scholarship that at that tender age when he had just passed his teens he established a iol and began to teach higher subjects to his students.•the pranks lis and jests fling at debate. . and had once said point blank that there were grammatical mistakes in his exposition of the holy texts. He had teased the little girls if glance at any woman he when only five years old. which the young scholar was sure to them as a sequel to his triumph after a He had even the audacity of finding a verse of Isvara Puri. transparent and pure as had some restraint. but ice. completed his education and was given the title the ocean of learning. wild in excessive energy. Chaitanya Bhagavata says what is repeated in biographies. But Mukunda always tried to avoid Nimai for he dreaded the sceptical views of the young draw out scholar and singer. and one day told Govinda Ghosh " What does ^Mukunda find in these Vaishnava scriptures that he so diligently studies them ? He does not care . was founded by at the munificencie of of Mukunda Sanjaya the wards of that Vidyanagar. and this was no small compliment to the young pandit. to Nimai did not like his conduct at all. the great Yaishnava apostle. his him still matching lance with Murari Gupta whom he found a find We quite formidable opponent in learned discussions. scholar. to master the science of grammar as I do. for 'Murari was an acknowledged scholai".. another fine from his study and hold discussions with him. himself one Nadia. visit to Nadia about this time. He stayed for a few months in the house of Gopinath A chary ya and people ready mentioned by me.lie CHAtTANYA AND HIS The founding of a This tol ACJii Tol. advanced in years and commanded great respect. paid a ." al- Isvara Pari. 'None could defeat the other. was A Bneerer of re- g^JJl fyjl ^f boyish frivolitleS. find Some- times we Nimai Pandit trying rMukunda. Chaitanya Bhagavata took the says Nimai Pandit charge of the education of • Mukunda San jay's son His nature Basudeva. his enthusiastic portion of his own Sanskrit work listener. and when Isvara Puri was one day. strayed about Gopinatha's house. a Krishna Lilamrita. Among those men who had gathered round Isvara Puri and him in great admiration scholar. was heard Isvara Puri lost control over himself and passed into a " trance for he was a mystic and had God-vision. held though a good target-like. for overwhelmed him with many naughty problems of logic. Nimai arrogantly inter- . reading out to Gadadhara. yet in his pride thinking himself to be superior to these men because of his learning. " A s soon as Mukunda's sweet voice. trembling in emotion. all Nimai. was Gadadhara. than grammar or often logic. unable to leave the spot for some strange fascination. did Nimai Pandit see that both Gadadhara and the latter Mukunda had grown Puri. Mukunda frequently called there and sang songs on Krishna. but for some reason or other Nimai did not like the situation. to be favourites of Isvara This was but quite natural.THE PRANKS assembled in crowds to 117 see the holy man. demanding solutions "With an eye of jealousy of them on the spot. He also called on Isvara Puri now and then but that was more for the purpose of convincing him of his superiority as a scholar than for any other. frequently bore Nimai's attacks. who cared more for religion This young scholar. from whom love for God was yet far away. '' . is rupted and said " the verb you use. and says in a glowing language " Scholars see him as a other subjects and second Brihaspati. . he wrote a commentary on grammar when he was reading in the tol of Gangadas. "'^ When he had gra'lZrrtnatgic. ^astcm Bengal he found students reading his commentary. of the Bhagavata eulogising Krishna."^ not The people of Nadia delighted in the scholarship of young Nimai who was handsome in appearance and possessed of bright intelligence but said some " God has given this lad attractive looks about and great scholarship but what is the use of all these as he is irreligious ?" in One day grammar. that as a student he had written a logical 1 Chaitanya Bhagabhata. we findMukunda arguing with him rhetoric and expressing wonder at the all-round scholarship of our young Brindavana Das follows the lines prodigy. the heavenly sage for their lover j women would fain have him out in future as and Yogis see in his person the signs that would mark him the emancipated one. own An avow. There is a reference to it in many of It appears that his biographies. atmanepadi. which was called 'Vidyasagara' after V^^^ ^ ^^^^^ *" his incident is narrated in the truth of which I cannot the Advaita Prakasa.. lig ciiAITANtA AND HIS AGti Sir. Adi. title. If this account is true. Chaitanya Bhagavata says that all man had vanquished scholars of the different . So greatly was that young man struck with the superiority of Nimai's work that he said with a sad look to Niraai " It was my dream. A great named to it Kasmiri The invincible Kes- came Kesava Navadvip ava Kasmiri. An young of event happened about this time which made Js'imai one of the most prominent scholar men Nadia. Both showed their works to each other while crossing the Ganges in a ferry boat. said to One of his fellow students once also him that he had written a book on logic." Saying so he threw away his own book it into the Ganges. my friend.THE PRANKS treatise 119 and had kept it privately with him." dream which I cannot think of Nimai said " Take heart. knowing " that was one of the this principal centres of learning in India. nature inspired by self-sacrifice which lay that time hidden from frivolities. my boy. shows that with all his he had a deeper at fondness for display of learning and desire to defeat scholars in polemics. but with such a powerful rival as yourself it seems to be a mere realising. that I would shine in this branch of learning. I be your rival in the field shall never of logic. people on account of his boyish The defeat of the Scholar'' Kesava Kasmiri. Says Brindavana Das " As if a hundred clouds roared together.. Kanchi.1£0 CHAITANYA AND HIS AGE ^^dian schools of learning. He was dressed like a prince and came riding on an elephant with a large He number of attendants. Tibet. held the youth in little regard as he was so young and taken to be a mere smatterer in grammar. Nimai received the great scholar with courtesy. conducting a controversy. Nimai asked the proud scholar to compose some extempore verses in praise of the Ganges on the banks of which they had been seated. however. . Delhi. Even Nimai's students were struck by the superior merit of the verses." The scholar said to Nimai Pandit. to The veterans ts of Nadia pointed out Nimai the fit person to discuss leiamed Eor this young lad had achieved a notoriety by challenging every one to a free debate and prided in his talents and power of subjects. Guzrat. The latter. the cadence and grand music of the extempore verses filled every one with adniiration nay awe. had with him a large number of letters in which the pandits of these various centres had acknowledged his superiority as a scholar. " You have only an elementary knowledge of grammar. such as. Telegu countries and Parbhanga. of excellent examples of figures which you know so little?" Nimai. How can it be expected that you will appreciate my verses in which — there are so many of Poetics. Beaares. In the first line was the word ^%5^_^ called Biruddhamatl. that.' ^ . The great scholar could not hold his own and. all The scholars gave Nimai the lion of of Nadia of assembled and or is title 'Badisingha' It 'the debate' on as this occasion. . spotted with the fault The next line furnished an instance of the fault Kran abhanga in the word f^\»^ and in the word ^==T^ the fault Punuruktabadabhasa and so forth. having been thoroughly humiliated. iiion oi debate. said that people held him with stop so much bow Some regard that . would and to him and of then resume their the old pi'ophecy Journey. dissected the poem as a doctor does a corpse and showed that each line of the poem had at least one error from the standpoint of Poetics. " We never saw a man so brilliant as Nimai Pandit. fled away. „ . a referred to Brahmin Nadia would be the king of Bengal " Who knows. even millionaires they passed by him in palankins. he might be the same man ?" Others said very justly." 16 .iBADiSINGiiA 12i however. Return to Home. No Indian scholar would make such a mistake. according to conceived a liking The marriage mutually. a matchmaker. Curiously Dr. was appointed by Ballava to negotiate the mairri^ge. Nimai and Laksmi had often seen each other on the banks of the Ganges and Laksmi. Nimai with all accounts. SaNKIRTAN PARTIES Reformation of Jagai and Madhai Marriage. took place by mutual selection. and Ballavacharyya of Brindavana the founder of the line — — of the Gokul Gosains were altogether of two different persons. MacNichol takes this book on Indian Theism mis- man for the leader of the Ballavi sect Avho bore the same name.— — CHAPTEil V MAKRiA-GiE Tour in EiLSXEBN Bengal Visit TO Gaya. — Just before founding a tol of his own Nimai daughter had married Laksmi. Trances— CLOSING of the Tol. But Sachi Devi rejected . Lak^f " '°" "'''' Banamali Acharyya. the oE beautiful Ballavacharyya in his of Nadia. Ballavacharya of Nadia Nimai's father-in-law. " means to complete his educa- Dejected at this refusal Banamali was plodding his way homewards in slow steps when Nimai met him and heard the result of his interview with Sachi Devi.NAMALI— THE MATCH-MAKER 123 the proposal at once. his Owing to the reputation that as Nimai had already Nadia according to all established a scholar at earnings were now considerable. Help him by tion. She said to Banamali.^' of Govinda refers to the fi^e beautiful and spacious huts that he had built on the banks affluence. Nimai coming home said to her " What have you spoken to the Brahmin Banamali that he is so sad ? Why did you not speak to him sweet words that would make him happy?' The mother took the hint and understood that Nimai was willing to. Ballavacharyya Avas a poor man and could not offer him a dowry. He the Ganges. He all is. This is not at all the time for oui' thinking of his marriage. t'athei'less.BA. But the bride was fair and accomplished and the nuptial relation was based on mutual choice So they were happy. She immediately sent for Banamali Acharyya and assented to the proposal. besides. . Like the Brahmin yoiiths of well-to-do circumstances. Nimai used to wear the Krishnakeli cloth with fine black borders.marry. " He is yet a boy and Has not completed his education. aud accounts he lived in moderate '"' haJplirSd. tied to a string of the same metal hanged his portrait as on his and it was usual in that age to is wear floral wreaths. Tour in Eastern Bengal. visit to At the age Bengal.wore golden rings Avith oil His memoirs praise the beauty of his long curling hair scented and washed breast amlak't. besides various preparations of milk. '° BeiTgTi. professor of Nadia and the make clay images of their beloved implying his severance of ' all connections with Nadia. As a Vaishnava he would never touch fish or meat. as the villages *^*^™ earn those in days visited by distinguished used" to to Brahmin professors contribute lump sums as honorarium Chaitanya Bhagavata says that he them. . amongst M'hich the mocharghanta and sukta. Govinda Karmakar gives us a menu of the daily by her. At his home excellent vegetable and railk-preparations were made by his mother. This a Nadia potters still Nimai Pandit as such. are emphasized as relished food prepared most. on his Avith ears. The beta sak often occurs in the descrip- tion as inviting appetite by its sweet smell. They would never recognise him as a monk and ascetic that afterwards he became.134 CHAITA-NTA AND HIS AGE. of 21 Nimai pa=d a Eastern to The object of the trip was money. A golden locket. visited various . Loknatba's step-brother Purusottama took sanyasa and was known in to name well-known Vitadia Svarup Damodara Vaishnava history. it is The named villasje was. From as his — he came in Sylhet. a daughter of Jayarama Chakrabarti hailed from Nadia. of events Lochan Das errs in the chronology and says that Nimai had converted to hundreds of men Vaishnava faith durint. people at that period of his life. nay. Who were these Brahma-Ksatriyas ? Were they Bengal? of the caste of the Sen kings of Nimai's tour in Eastern Bengal according to Nityananda extended up two and a half cantos history Avhicli unreliable. account. an cestr^r place Dhaka his Dakshin where uncle and even his . are held as The finally decided. last Betal and Vittidia.on Sanskrit Grammar. Jayananda in his memoir says that when Nimai visited Eastern Bengal there was a considerable number of Brnhma-Kshatriyas there. his tour in Eastern Bengal. however. and Nimai met there Loknath Lahiri whose mother. where he found students reading his commentary. has not been In this book we find Nimai visiting the villages of Nurpur. a great centre of Sanskrit learning. said. to Assam but the last of that author's metrical contain the point.a DHAKA DAKSHIN AND OTHER PLACES tols 125 on the banks of the Padma. Subarnagram. As yet he was innocent sceptical of all religious zeal. regretted his tendencies. said that here he made a of his copy of Markandeya Chandi for the use grand-father. The wife had behaved exceedingly well as we find in Murari's Chaitanya Oharitam. to live But the young wife long. simply heighten their to importance. is even now a Brahmin population. just as in the case tried of the Kirnahar people their we find who have certain to associate place with incidents of Chandi Das's life. She was beaten . has been said is with regard to this tour by subsequent writers based on vague memcries and traditions. without any suflBcient ground. Nimai is said have made over his sacred thread to his wife Laksmi to be preserved as a token. seat of large as every one knows. fair according to the still lived. on the ground that The authenit ticity of these pieces of .father account. It is grand. 225-26 of my Chaitanya and His Companions. refer my For further details of these tour I readers to pp. and it is not improbable that some villages put in their names. visited The is tradition current in the district of Faridpur the village that Nimai Pandit this of Kotalipar at time. information are called should be in question nobody's care to keep notes of his tour at that time. when Nimai had not achieved All that distinction as a religious leader. When to taking leave of home. and Sachi Devi was well pleased with was not destined her.126 CHAITANYA AND HIS AGE Upendra Misra. This village. Jayananda says that Laksmi. . LAKSMI'S DEATH 127 on a toe of her right foot by a snake and died within a few hours. But from that time forward indulging in those frivolities wont. had been called to her aid. none saw him which had been his His deeper nature w^as roused presaging the advent of the most memorable epoch of his life. and mimicked to them the accents of East Bengal men. thread of Nimai was °^ P^t ou her breast at her wish. Before her death. was the honorarium he had received. good painter. sacred ^'^* snake-bite. He returned with considerable money which in a jovial spirit. to her Nimai event was just on his way back when this happened. could immediately feel that there had been something wrong with his wife. had drawn a picture of Nimai on a canvas framed with Mood. though all ^he OJhas of the locality expert in curing snake bites. Seturn to home. the.. But at He his house he found his mother weeping. With her eyes fixed on this picture and regretting the herself a absence of her husband -from friend Chitralata she breathed her home last. He showed a remarkable calmness and advised his mother not to regret that which could not be retrieved. and was He met Gadadhara and others when he was coming home. Visnu the place. But his mother before granting the permission got him married again to Bisnupriya. of But when reached " what the report the proposed marriage vexation of ? Nimai's ears he said with marriage "r are you speaking whose marriage I do not knoAV anything. appears j! that j. willing to marry.128 CHAITANYA ATSTD HIS AGE to Nimai sought his mother's permission to go Gaya for visiting the shrine. But Nimai afterwards repented his conduct. Nimai the at first rejects proposal of inar•. Nimai said. a matchhad already negotiated the marriage and Sanatana was for his engaged in making pre- the ceremony on a large scale. but to Sanatana and his family who had already spent much money for preparations. called Kasinatha Ghatak to him and tell " Go and my mother that I cannot go against her wishes. parations Kasinatha Ghatak. How can I undo what she . He said that the for good of the at spirit of his father. as much pain and worry w^ere not only caused to his mother. a daughter of the famous Pandit Sanatana of Nadia." The mother was very sorry and sent word to Sanataua that all preparations should be stopped as her son was not willing. friend aided by Buddhimanta Khan.< Nimai was not at all It •/• . pinda offerings should be made to the lotus feet of . without waitmg for U" h]s assent Sachi Devi with the help of ^''^-"'^'"' war^""^ maker. Entering Gaya he sawlshwara Puri. that saint and scholar whom he had so often ridiculed. A turning to prolific point had One given speaking and frivolities had quiet boy and his become a good companions were all struck by this change. Never did Ishwara Puri appear in such a light to the young scholar. low and humble. and in his place. in his life. marriage was thus performed with great started for Immediately after marriage Nimai Pandit Gaya with some pious pilgrims hound for that shrine. At a place called Mandar he water got fever and drank Gayi"" '*^'*' ^°' touched by some Brahmin's feet which. are I have seen shrines. Master. you. it is said. cured him of his illness. He longed for a sight of him. yielding to the emotions which 17 faith brings in. a mere sight of you Gaya would do so a hundred titnes more. You the holiest of If offering pindas to the spirit of my forefathers would save their souls." great emotion as he scholar. He come did not speak much. the said this.VISIT TO GAYA has already done?" l29 The eclat. behold a young Brahmin. and all the shrines put together have not that He trembled in sanctity which you have. . Chaitanya in great emotion held him close to his breast and said " visit My to Gaya is a great success. did no longer exist. for the great haughty youth of Nadia. They were singing the praises of the Feet in the language of devotion and reverence. The recitation rise of the Sanskrit slokas gave to strange emotions in Nimai's mind. it recited that from the divine Feet Ganges to save humanity from was under these Feet that Vali. He had grown weak and nervous and they tended him with care. it He saw. He told his fellow-pilgrims to return home. the emblem of divine power and love.130 CitAITANYA AND HIS AGE In the temple he found priests offering flowers and scents to the Lotus feet of Vishnu. but wept and fell senseless under the spell of an overpowering emotion. but when Krishna. as were. was humiliated and Rishis have contemplated the Lotus Feet the sin — it . I he recovered his senses. — of Vishnu from age beautiful to age. " Oh my father. the whole world bending low before the Lotus Feet. He could no longer bear to hear the sweet recitation. I have no other home than the . Nimai heard fl. " Think of me as one lost. where art Thou ? I thought had found Thee. Trances. the king sages proud of his liberality." Saying this he recited some Sanskrit verses and began to cry vehemently.owed . The companions of Nimai thought that all these were but the after-effects of the fever from which he had recently recovered. but Thou art not now with me. he said. he said. as my life itself." But at this stage tell you he trembled in emotion reclining on the arms of Sriman Paiidit and fell senseless. as dear to was born This me as all my wealth. Ishwara Puri had returned to this place." he said. " sacred. 131 Thither shall I go to seek my Krishna. I have seen a sight of her at Gaya-— the most wonderful thing that human ever beheld. because here. and wept and said that he was the it way back." As he said so he wept and fainted again in great emotion. Ishwara dust is Puri.BACK TO NADIA Brinda-groves. whose handsome figure was besmeared with dust and whose eyes stared in a strange manner shedding incessant tears. But he returned as a mad man. Nadia had sent the proudest and haughtiest young scholars as a pilgrim to Gaya. and blessed. eyes I shall what I saw. Stop. cooked by Ishwara Puri. When handful about to leave Kumarhatta he of it took a his dust from the ground in hand and tied with the edge of his dhuti." As one all delirious in high fever he behaved was with great difficulty that his companions brought him home. Nimai partook of the food. is " This dust. At Kutnarhatta he stopped. shedding tears which would . His companions came one by one and were dismayed To Gadadhara and others to see his condition. the saint. which was his native village. " Hear my friends. " Jayananda says " He does not wear his usual apparel. People came in crowds to see him and all of them said was madness the physicians prescribed sMvadi gJirita and some medicated oil. with sandal as was his wont. when Sachi Devi calls him aloud from behind he does not pay any heed to her.182 CHAITANYA AND HIS AGE stop. acting as one world. He could not tell what he had on a His attempts to do so brought trance. is there. glance at his bride. but Nimai did not care to that it . The costly couch. such as. weeping. In order to divert his mind Sachi made the beautiful Vishnupriya sit near him." lost to this . With joined hands he and then recites the name of bows to Krishna with tears. " Oh Krishna. The evening and morning prayers and worship with the tuUM who is leaves he has eschewed. At noon-day he asks what ? is. Poor Sachi Devi was in great fright. The curling hair is all uncared His golden rings and lockets he has thrown for. " One always finds him prostrate on the ground. He recited Sanskrit verses and always wept occasionally bursting into exclamations. away and he walks in slow careless steps absorbed in something unknown. some one Lost to the world. where art thou Lochana Das describes his condition at this stage. nor perfume himself " time of night it . not seen. but he sleeps on the bare ground. if it Gaya he bursts into tears and the reason " indeed ? is What be so of this madness. One talked about the condition of said " On the barest reference to faints. as they gathered flowers in small cane-baskets. Sriman Pandit.NEAR THE KVNBA PLANTS They all discovered symptoms Nimai the physicians and all. a Vaishnab. beautiful white flowers in all seasons. ^o 01^6 had yct askcd Nimai why he behaved in that way. Nimai. Sriman Pandit said. There the Vaishnabs. received this answer from him " I shall to-morrow pay a visit to the house of Suklambar Brahmachari excepting and fully state my case to you. of 138 lunacy in the to — especially said sympathetic " women-folk." But Vaishnabs headed by Adwaitaoharya. who having put the question to Nimai." Next morning in the house of Sribasa all Vaishnabs met as usual to pluck flowers for worship for in that historic courtyard were rows of kunda plants which supplied their treasures of . bind him hand and foot. " This evening by the wish of Nimai all of us should meet at the house . thought it might be mad man** ^° °^ " and keep him the band of something other than lunacy. who often met at the house of Sribasa. who Sachi Why his do you seem to be yet uncertain about malady ? Know definitely that it is a case of lunacy. under proper treatment. his own eyes wcrc full of tears.." Sribasa Sachi had great confidence in felt reassured. You have heard say if I am mad It " to which all Sribasa had re. He returned to his comrades to say that he had beheld what he had only read of in the sacred Scriptures. He said SffbaBt°rterdicr'^'^' to Sachi that her son was a god he had brought such spiritual treasure from Gaya that she should thank God for it. for a " He has seen the Unseen. Sribasa forthwith went to Nimai's house and Sachi began to weep bitterly. a man came to Sribasa with a message from Sachi Devi that she was in great distress as her son had gone off his head.plied " If you are mad. a bliss to behold his great love. 134 CHAITANYA AND HIS AGE to of Suklambara where he has promised Just speak out his mind." Nimai sat all alone. Nimai was a second Suka or Prahlad. and Medical treatment of her son was given up. They had a long talk and when Sribasa came out from the room. we will at covet a bit of such madness. But Sribasa said " I shall privately see Nimai and find out if it is really madness or And Sribasa entered the room where not. all Nimai in the course of his con- versation with Sribasa had said " ." when this conversation was going on. forget He cannot It is moment what he has seen. once sanctify our . The students laughed and said that all this was due to something wrong in the head of the pandit. but when he was teaching grammar." THE TOL said " If 135 And Ohaitauya you too. When the prophet related all the miracles he had seen to Khadija.IN lives. and besides told her that people called him mad. Tsbsence from Nadia his pupils would not read " Some one me. sat How the professor did his dnty of teaoh""^ The professor came. as usual. had joined these people and called me mad I would have drowned myself in the Ganges. In the court-yard to the temple of Mulcunda Sanjoy." And Mahomet became the took heart at her words. During the period of his to attend his tol." It is just the same sort of thing that we read of Mahomet. Sribasa. to Gangadas I'andit who was Nimai's and told him that they were . first vision of God had first dawned on plays on the flute calling most wonderful thing I have ever But he had seen " said he to the Vaishnabs. was in a place called Kanaier Natsala that the his soul. . and she first of his disciples. 7 7 - x In explamof 1 • ing the derivation words. It is the — with any other attached the tol professor. The closing of the It tol. she said " I can disbelieve heaven and earth but not you. They applied tutor. hC SpOKO n 01 Ohalctl. he said that the universe was derived from God. But he suddenly hears Ratnagarbha. that purity and devotion are not compatible with How. passes into a sloTcas trance. They were both pious men. The old teacher called on Nimai and reprimanded him saying " Why should you give up teaching your students ? Your father Jagannatha Misra was a great scholar and your grand-father Mlambar was also reputed for learning. is And then he passes again into a trance for his work as and mistakes all objects of senses Krishna." What you have recited. Thus his proper professional professor was continually interrupted. a friend of his father. were your father and grandfather pious and learned at the same time ? You are yourself a great scholar. he attends notes on tol The next day and goes on vigorously with giving grammar till evening. Do you want* to say. and weeping. say again. Why should you behave in this way ? " Nimai told him that from that day he would pay attention to his work and that his old professor would no more have any of soul study ? occasion to find fault with him. Nimai. . reciting some from the Bhagavata and he loses all control over himself.136 in CHAITANtA AND HIS AGE great distress as their professor would not teach them any science but continually discoursed on spiritual devotion. Coming it to his senses he runs to meet Ratnagarbha and says " so sweet. then. Both is on your father's side and mother's side there no one who did not attain high reputation as a scholar. I quote the following from the Ohaitanya Bhagavata. professor at school. " is very right. sing his praises. a teacher of But he was grammar and rhetoric. „ ^^^^ ^^^ ^^^ j^ ^^^^ CnOUgh. 137 all of my father and mother and you. My a own sentiments are such that I I cannot speak of them everywhere. humanity by teaching devotion to God. It seemed to them as if a Suka. However it highly the students appreciated his devotional was not that which they wanted to hear from their " All that you say. to me.— HIS ADDRESS TO " Krishna is THE STUDENTS . I pray on my knees. But they were justified in complaining that they had made no progress whatever in their studies Then came a confession from the professor. a Narada or Vyas had fallen assumed mortal shape again to redeem fervour they justly remarked that . fervent faith they were charmed by his most engaging trances. Pandit." Saying so he fervently speaks on God's love and discourses on spiritual philosophy. all these 10 days. " He was pleased with what the students said and addressed them thus: He closes the tol. hut what about our text-books they said. which was plain enough. vision am persuaded by All All from which I sounds bear a message of Krishna space to me looks like His abode. 18 cannot escape. My prayer to . Still for 10 days more he continued They looked with wonder on his his lectures.or Prahlad. If for even a day I have believed Krishna and done any act worthy of His servant." Saying so with tearful eyes he closed the book that was in his hand. For is is myself I cannot rely speak of anything which not connected with What I say true and you may on me. . some other Krishna. I pray to in Him that you may prosper. . Then he blessed " them saying." ^ The Sanhirtan parties. Nimai thus formally closed his school and formed a band of Vaishnabs with Narahari. I give you permission whole- heartedly go wherever you like and read with professor. Bha. Jl^SJ ^7{ ctC<t1 Cttf^CIf^ 5rf5[ II "sitsf \\v?) <5rt^ tti srtft'F 'srfsit^r ii #N jp5j ^1^ t? '^srt^ 'srtfsi f^srfsf ^^ II ^5^ ft? ^^ ^1 "^c^ ^srfsft^r i "sftlir ^%itst fl'i '«itl5rf?r ii 4^ c^t^ sif H^ T»tc^ ^%1 ^51:^ ftf ^ cstsrt T^m '^^^ II Ch.1 " U8 CHAITANYA AKD His AGE is you to-day give that I have no further lessons to to you. . Oh Krishna " composed two lines in which the various names of Krishna are used to heighten the devotionial sentiment. increased. who all danced together and sang the following couplet : ^ffRt^ ItfTfl C^^ ^l " I The couplet the idea " I in is nothing but a repetition of bow to thee. I first heard few young men who life. he used to address humbly and say " Bless me. my friend. Forty years ago. for from your early youth you have been . in my old native village in this the district of a- couplet sung by Dacca. acted a drama on Chaitanya's the impression then I remember the made on me by music and dance. They danced in a circle as they sang this. Whomsoever he met. to the music and as the number of his admirers .— SPIRITUAL DEVOTION AND HUMILITY 139 Gadadhar and Sribasa. who did not pay any heed to you then." To Gadadhara he said " Eortunate are you friend. and can well imagine why people gathered by hundreds at Nadia attracted by this Kirtan. they held their performances in the spacious courtyard of Sribasa every night. You have from my early years tried to impress on I me the value of faith. for lam badly in need of your blessings. was indeed a poor learner. Nimai was only 22 years His great devotional fervour lent a charm old. Our young hero was a completely changed man now. of the • Ganges j> Tioee to . Bha. my me " friends. oneself humbler than a straw. these little services make my vision of Krishna clearer " ' Nimai preached a doctrine of love which may be thus put here." others he said " If I serve you. . Sometimes Nimai helpe a man by carrying a part of his load. . To recite the name of God.qtt? II mf% ^^ ^^ sf^ ^t^ I Oh. he said " Porbear. to protest. his house mspite ot -i i • his sometimes washed the clothes of humble bathers to their intense fear. ' considering " (Totit »!«[ iS\% ^f^I (?^^ CT f^ ^% tt^ II I ^s^ tt?t «(C^ (Tit ^ I ^WSH ^ ^tCfl ^ffif^ ToC^i ^^ "^fsf ^t^ CfiT® "srtlW ^ ^ II isfl -^k^ 'Ft^i:^ (?R ^^ ^ir?r I Tife ^ ^C^ c^rf^ f^^ K51 ^t^ . I find his ser- from the banks . 1. Where they tried to stop him. and sometimes he was found to gather Tcmha grass and dig sacred earth from the banks of the Ganges for some Brahmin worshippers. a devoted servant of God.UO CHAITANYA AND HIS AGE Then turning . my friends. for it was considered a sin to accept such menial services He from a Brahmin. to saying so he devotion for Krishna grow in carried the basket of some one He offers all. thus explains the object of his . older than Nimai only by eight years. -This ideal love is of Christ.ANOTHER YOUNG MAN JOINS 2. all ills patiently like a tree. dhuti and a large blue turban. paid a visit to Nadia. His eyes were large and beautiful. time another young man. visiting all her shrines. who had gone away as a sam/asi. 3. He Nadia at last in order to meet Nimai. 141 Without seeking honour for one's own self to give it freely to others. fruits and shade even to one who cuts it. In appearance he bore a resemblance to Bishwarup. for did he not give love to those who crucified him and was ? not his last word a prayer for their forgiveness At Sribasa's courtyard the Vaishnabs sang . It gives flowers. To bear tree pieces. the inspiration exquisite poetic beauty were composed and songs of by Nara- At this coming from Nimai's trances. He resided at the house of He wore a blue coloured Nandanacharya. and Brindavana Das as says poetically " Where are ? " the lotuses that could be of to Nityananda compared to them a young sanyasi had travelled over the whole He had come India. Nimai's elder brother. He was Nityananda. itself if The it does not defend one cuts to It does not seek a drop of water from any one though it dries up. visit. and danced with Nimai in their midst hari. This made Sachi Devi call him her son. for none is so sinful and fallen as I am. suffered all had this kinds of persecution for his adher- ence to Vaishnab faith. but I not find Krishna in any of them. did There are ' temples. p. revered sirs. as stated already. He is there to redeem the fallen. Bha." saints — * — * By this time Haridas. f^ C^ C^p{ t%« I ^faRTl ^|5{ ^ ^^ C^t^ " III Oh. who. came and joined small band of Vaishhabs at Nadia..' And I have forthwith come here. the Mahomedan con- vert to Vaishnabism. 181. . I asked and holy men How is it. Tt^ srfi^ cfff<t fc^ off^tc^ 5^1 11^ II I fe®"W ^ff^ ^c^ ^t^ c^it^ ^1 ^? «t^ 1^.143 CHAITANYA AND HIS AGE " I saw many shrines —in fact many all associated with Krishna. that I see His throne empty the God I seek I do not find anywhere?' One of them advised me to return to Bengal saying In Nadia you will find Him. is called the Krishna pada or the feet of Krishna. The air of this resonant with the songs of Joydeb. the images of the divine cowherd and his consort. festivities The cow dust — ' godhuli ' darkens the pastures reminding every ruralBengali of Krishna's return home with the cows and Nanda and Jasoda . but in the gardens and meadows. /. All other cults here have been . Chandidas and Vidyapati. Love for Krishna here is not only in the air. The temples of in the evening draw men and women this pastoral bells. where the blue-coloured flower that blooms the sweetest. • /. shine forth as visions seen in a dream.KHISHNA-CULT in bengal sense 143 Bengal is dedicated to Krishna. and becomes charged with the red powder of fag during Vaishnab which lends scarlet charm to the blue landscape. and the big red flower on the top of largest flower-trees is called Krishnd Chura or the crown. iniluencea and . country by the sounds of their sweet and then through the scented smoke and five lovely lights waved by the priests. half veiled by incense that burns there. by Vaishnab province is faith. are the typical parents lips of whose names are on the every Bengali woman. and amidst the chanting of sacred verses. modified i . .worship in a in which no other country of India is. forming a favourite theme for the descriptive powers of our Vaisnava poets. i Bengal a fit soil for the chosen seed. of Krishna. . ^ of Sribasa. His pride was gone. He had so thoroughly identified himself with his dress or of personal comforts. Murari Gupta. like Night in and . only a votees veteran scholar —^^Adwaitacharyya. Nityanada was jii headed by number j. Govinda Ghosh. Bakreswara was nearly as handsome as Nimai and excelled in dancing there were his old teacher Gangadas. was accessible to limited i . where these Scmkir- were held. .of nothing else than Krishna a he fasted and wept maiden love and yielded himself of constantly to recitation and singing of Krishna's name. all that belonged to Krishna. 144 CHAITANYA AND HIS AGE In this land where love for Krishna had entered deep into the hearts of rural villagers and the poet the rich man and the peasant alike inspiration which Nimai's love -ecstasies imparted to the people was almost inspiring the devotee — — overwhelming. Vasudeb. of deii that old and i Gadadhar and Narahari waved when Nimai danced and sang Chamara. Haridas and others who sang in The Chaitanya Bhagavata gives names chorus.ij. . he took no care and his scholarship was considered by him as mere vanity. that it der that the people soon identified was no wonhim with Krishna Himself and called him an avatara.. of nearly 40 men who formed this blessed party and who met every night in Sribasa's courtyard of course there. The courtyard tan performances The Kirtan party. day he spoke . He resuscitated the it tune of boatmen's songs adding to a lovely musical mode which was quite original it sprang from his intense and fervid emotion. Vidyapati and of Narahari had hitherto been sung in the difEerent modes of the Hindu musical system. Chandidas. The Manoharshai became a powerful instrument in the hands of the Vaishnabs and it is pathos was now unrivalled in produc- ing an effect so far as tender emotions are con- cerned . The Kirtan music was heard from outside but the non-believers had no entry. THE MANOHARSAT KIRTAN 145 and occasionally only in that of Chandrasekhar a Vaidya by caste. it is for this reason that when Pratap Rudra. the King of Orissa. The lays of Jaydev. charmed with Kirtana had asked Gopinath Acharyya. the pathos of that musical mode. The music was grand. But it appears that Nimai gave a new turn pastoral to their singing. In the temple of Puri the songs of Jaydev were constantly sung in Gurjari and other modes. Gopinath said that it was Chaitanya who created by his intense fervour. same name in the Burdwan But its power to create no doubt accentuated marvellously by Nimai's devotional spirit. This was the origin of the famous It Manoharshai. remarking that he had never heard a music so sweet.. as to who originated it. was invented in a rude form by some people of the pargana of of the district Bengal.— . But since 19 . Chandidas and others. outsider was allowed 'access. One of these was that Sribasa being a wealthy man served these people with rich meals every night. to appeal to the emotional side of our The Kirtan thus introduced by Nimai Pandit. various rumours were spread about the party. the Garanhati and the Reneti. If a material comparison tunes is not considered as beyond the mark I may say that in subtlety and finenesss of its it resembles the fine weav- ing of the Daicoa. They proudly asked as to where could be the text in the scriptures which justifies such dancing and this play of — offer his prayers to One should silently God. and in the spiritual world there is no force comparable to this in its power nature. the Manoharshai. was developed by the Vaishnabas and classified into three different styles. But howsoever the layman appreciated and enjoyed the emotional felicities afforded by the creed. hence . which should not be taken a gift from the musicians but from the Vaishnabdevotees and which have given a novel interest to the songs of Jaydev.146 CHAITANYA AND HIS AGE sung in as Chaitanya's time these songs have been the Manoharshai. The Vaishnabs gradually became a power in Nadia. muslin. the scholarly people there became hostile to it. Where was it ever heard that people in the name of religion should create such an uproar and disturb others' sleep ? As no emotion. But on all such occasions Sridhara 's reply was " Well hast thou said.^ 1^^ 1^^ ^t^ ^»t^ 1t5 II faJ ^#J ^ C^'F (M^ I <il~«^ ICSf ^tW C^^ t^ f5« " II . The king in his golden hall partakes of rich meals and behold the birds that live on the boughs of trees.SRIDHARA—THE FAITHFUL 147 they attended the meetings so eagerly. sang Krishna's hostile is name aloud in the The party reviled him saying " This mean fellow not worth a kowri but wants . to yet time passes and at the end makes no difEerence. who was a very poor man had been advised by Nimai Pandit to give up his devotion Krishna and worship other gods and goddesses that would fetch him money. Oh Brahmin lad.'" One of these scholars <S(^'^ . to figure as a big devotee he is half -famished hence he cries aloud in the streets to suppress the pangs of hunger. Each has his lot apportioned by God. This of course Nimai had done when bhakti had not yet dawned on his soul. the faithful. Sridhara." Sridhara now attended these meetings very punctually. When death comes it levels all. and besides streets. and the result will be that honest people will share the fate of these wicked men. 224* Chaitanya Bhag. and the .'". One says "At night these people bring five fairies to by witchcraft and incantations." . p. uproar and disturbance of sleep and rest of honest people will not long remain unnoticed. If one does not read forgets its grammar is rules." which another •^^ *tft?r srfc^ 'srfci ^'^^ i ^m »f5 C^fs (M ^^ ^ ^^ ^ II ^rc^5^ tt^ cTtw ^s(c^ ^i:^ srti Tt^ 'stc's I ^t^ fel si3?1 ^<^(^ II fW c^ ^«rf^ ^^ ^ ct^ srr^ ^^ sic^ 1 ^tlw ^R II Chaitanya Bhag. it a complicated science. 148 saySj *' CHAITANYA AND HIS AGE Think of the matter seriously. p. he talents but he has altogether given up his studies. chief may not ere long be forthcoming. what misThis . 214 ." Another is man said "The great scholar Nimai now a totally ruined man. Emperor to of Gour may any moment send an army stop all these. for a He had fine month. was Gorai. ^n G^ ^f^ 'srtfJf ^^^ II if?r^." Others ascribed the famine that threatened the locality then to the anger of God who. The it was alleged. I believe. and asking at once in the him to stop it interest of public peace.^'^ ^C^ 11 st^rt^f^i ^1% ^^ ^%l t?^ itir II ^i «ff?r ^u c^l ^f^ <M^ I Oh.^ CVff«t JTC5 OTf«Rt?T "s:^ i tt'5t^'«f«T C^Jl. and other people. Bha. p.. They applied to the Kazi complaining of the great uproar which caused disturbances of sleep. of aorimoniouB vot^ ^ OTf<fW ^ «rt?( fiJSf 5H «(rt^ II 5t^^5ii 5ftf% ^ jff^f '£i^^ ^%rl f^^1 I . ordered C^ ^^I <£iWm. The Kazi whose name.THE HOSTILITY OF THE SCHOLARS mukhi 149 added " They have learned black art from Madhu- —a fairy. 319.ttf«( ft® w:^ tT^ ^t?( I c^ #ta iff ^ot^ sfs/ II Chaitanya ^hag. hostility of the scholars did not stop here. full The view they took of the Vaishnab soags was attack and ill-disgaised malice. was provoked by the great uproar and dance of these false people. . But when Nimai heard of this order.150 CHAITANYA AND HIS AGE man should be allowed thenceforth to of that no sing the name God in the public streets. defiant showed a bold front. Their main dance and music had hitherto been confined to the courtyards of the houses of Sribasa and Ohandrasekhar. he said ^^at the wholc air of Nadia must ring with kirtcma songs Formerly Haridas and Nityain the evening. ^ ^ for Nimai. while singing in the public people That day the great love in which young Nimai was held by the people The great love of was striMugly The ^ o in cvideuce. to see the kirtana When . •/ people had all along been it sorry that they had no access into Sribasa's house was announced that Nimai with his whole party would come out in the public streets in the evening. he Nimai's attitude. and make their round through the whole Great preparations were made. But on that memorable night Nimai ordered that all of them would come out and hold their performance together in the public streets city. though it to all that in the night previous police officers had been known some street. had assaulted Sridhara and broken his tabor. every house was illuminated. Kirtana was thus stopped by the hand of the law. nauda and some other Yaishnabs used to sing in the public streets in small bands. picttiresque performance. it was believed. availing themselves of the general carelessness . i leader i of u j. The whole of Nadia was astir with love and procession coming. became ablaze.i the second party was Haridas Sribasa and the fourth by the third was led by Nimai himself accompanied by Nityananda. the . oil to Some people city carried jars full of scented help the lighting of hundreds of torches by which the whole ground. their number was insignificant. The people were moved his appealing looks to tears his love- as they ecstasies.A DEFIANT ATTITUDE house. curiosity to have a sight of the young Pandit who. records that so intense that thieves and pilferers who had planned to carry on thefts that night. The procession was divided into four groups. Nimai had frequent trances often falling senseless on the he recovered he asked everyone with a piteous look " Oh where is my Krishna gone ?" He wept and behaved as one separated And when from his love. had brought a message for them from Heaven. and 151 banners were waved aloft from the top of every men and women It dressed in fine ap- parel waited with anxious eyes to see the grand showed that though the hostile party was all along active and inveterately set against Nimai. saw and The Chaitanya Bhagavata was the effect. The first was led by Adwaitaf The great prooesBion. ii . Each party consisted of a large number of Vaishnab musicians and dancers. charya . 249. Pardanga and other wards of Nadia. Nimai went dancing in the midst of the procession there hundreds of lights were brought forward by people anxious to catch for her lover. . One to old man amongst them returned with the message that as he had been coming up prevent the crowd.152 CHAITANYA AND HIS AGE that prevailed in the city.' Hiis immense crowd that gathered and passed through the streets with torches ing the night bright as day. forgot their object as they saw Nimai crying for God. the j. The Kazi probably felt that it would be imposKazi. lightning fell close ^ " sitter® ^rtfk^ ctW c^ fwr^ ^r^ 5CT ftf w:^ c^ ^ ^ ii II i 'ft^ ci2t^ s?ft ?c^ JHt^ 5?^t5i^ m:^ Gour Pada Tarangini. mak- —the deafening sound of tabor and the shrill clang of cymbals and mandira could not remain unnoticed by the The procession passed through Gadigaccha. the poet.^^ enthusiastic ^^^^^ ^ ^^^^^ g^ constables to learn all particulars. p. woman a glimpse of his face. like a young says that wherever Balarama Das. sible to stop The Kazi welccnes Nimai. " Reformation of Jagm cmd Madhcd. Nimai with his party passed by his very gate and some of the crowd surely a sign of divine wrath. as it happened in hundreds of other cases. Then comes the episode of reformation of Jagai and Madhai. two notorjagai and Madhai.JAGAI to AND MADHAl his white beard 153 was The fact seems to be that the defiant attitude of the crowd overawed the Kazi's constables and they were not prepared to meet the situation. lad. It is further on record that the Kazi's admiration was roused by the enthusiasm of the people. said to Nimai sweet words apologizing for his order and adding " You do not know how dear you are to me. Subhananda grandsons of were Roy. Happy am I to see you serious notice of it. So young bright and handsome he had foregone all the pleasures of the world and was so devoted to One for whose interceding love and grace there is need in every The Kazi came down from his house and heart. him and singed —that But he did not take any The sight of Nimai had filled his mind. After all they bad been singing God's name and were harmless. They ious rufi&aus of Nadia. pelted his house with stones. your father and grand-father were my close friends. with admiring love. so devoted to Allah. — to-day. This man had two sons Raghunath and 20 . Accordingly when Nityananda was singing Krishna's name one day. if it was in your mind to strike ? " one of us. They belonged to an aristocratic Brahmin family of Nadia and were very powerful. blessed offence and Nityananda took no -him. Though Brahmins they ate beef. They had reviled and assaulted these pious men and one of them was badly hurt. One of the songs current in • the country-side attributed this speech to Jagai is "Oh Madhai. Yet not a word of anger came from them but they blessed them instead. he simply said " Madhai. solved to assault Nimai Pandit and his followers for singing kirtcm songs in the streets. Jayananda says that they not only These two ruffians retook beef but also ham. go and see what sweet sound . Jagai and Madhai were dead drunkards.154 CHAITANYA AND HIS AGE Jagai or Jagannath Janardan. was a son of Raghunath and Madhai or Madhaba of Janardan. Jagai and Madhai stood wonder-struck. why did Saying this he silently you not strike me took Nityananda with him and the crowd followed them in deep but silent sorrow.there on the banks of the Ganges ! Fo^^lerly . and when Nimai came and saw the condition of his friend. They could not sleep in the night and in the morning they paid a visit to the saintly men and repented. Madhai flung a broken bottle at him ^which cut his forehead and it bled profusely. burnt houses and took away women -by force. conduct." of one gave you any offence. And when people came to bathe there he approached each new comer with joined hands and said with repentant tears " If. had seen it. whom he had hurt. but in a drunken state I assaulted many men and the thought of this weighs heavily on my mind. sir. tliat his sin was pardoned. consciously or unconsciously I ever be pleased to forgive me. Ganges where men and women could gather He built the ghat himself with a spade in his hand like a hired labourer and he recited the name of God day and night.^ ^ He is now verging on last year. and one day said " You sir. I deeply repent my to see this humility And many wept who had been a dreaded man of Madhai. could not find any rest for his soul.MADHAI'S REMORSE the sound of Kirtana pained soothes my soul. Madhai though assured over again by the saint. has now disappeared. you have forgiven me. after his The bathing ghat name.D. Narahari who wrote the Bhaktiratnakar about 1725 A. How can I find " rest until I have made adequate the banks of the atonement ? He was advised to build with his own hands a bathing ghat on to bathe every day." 155 my ears. 75. and Mahamahopadhyay Ajitanath Nayaratna of Nadia tells me that he saw in his childhood some bricks of the old ghat. called in Nadia.' The old scholar died . to-day it Jagai and Madhai thenceforth became totally changed men. and faith. It is the Chaitanya Bhagavata that Nimai. situation. as that god's incarnaAnd the disc came rolling tion. The old king her father. had settled her marriage elsewhere.nd the in the overawed by seeing the divine weapon. stories of many similar reformatio ns but there Nimai did his work by the simple marvel of his love . g. Just about this time Nimai organised a dra- matic performance at I* Nadia. Krishna carried away the bride in a chariot Rukmini herself doing the work of a charioteer. But EiUkmini had written a letter to Krishna saying that she had resolved to give herself up So when all the princes to him and none else. had every claim. So it was a very romantic . We shall later on find in more authentic records. ^^« °f ^o^rse about Krishna. Krishna — shot arrows on all sides to disperse the army that pursued them.156 CH AIT ANY A AND HIS AGE Like all events of Nimai's story of life associated with Nadia. ruffians were completely air. had gathered to witness the marriage. of ^KSiTna ^fr"" Krishna according to the legend in the Mahabharata had taken away Rukmini from her father's house by force. the simple the reformation of these two ruffians has hecome mixed up with stated in marrellous tales. called for the disc which belonged to Vishnu and on which he. angry at the conduct of Madhai. Here her tears were real. the princess. Nimai had said before the com- mencing of the performance " Those that have passions should be privi- fully controlled their leged to witness the play. As the spiritual love in the play might be mistaken for sexual romance. Adwaita played the fool's part and Sriman that of a sweeper. forgot B/ukmini wrote her love-letter to Krishna. Narada with his long flowing white beard and a lyre that hung down from his shoulders had so marvellously changed himself that none but his wife Malini could recognise him to be Sribasa." said that he could Upon which Adwaita not say that he was worthy. as the head of His Majesty's police force. human shape. Haridas. Adwaita- charya became the stage-manager. Sribasa also in clear language declared that he was not above human passion. The performances of the two created much humour and mirth. for Nimai had that he had been playing the part of the . But when Nimai came from the green room dressed as Rukmini. upon which Nimai smiled and did not press his point. came on with a pair of peculiarly cut whiskers and a huge turban. Buddhimanta Khan supplied the requisite costumes and jewellery. even his mother could not recognise him The spectators questioned if the figure before them was Sita or Lakshmi or kindness or love that had come there assuming a .THE KRISHI^A PLAY 157 The performance was held at the house of Ohandrasekhar. What he wrote playing the Rukmini he could not read. The romance became real and the audience were taken by surprise at the emotion of the players. For That whether Radha or Rukmini. Nimai had played the part of one lost in Krishna's love. who was also an old woman carrying Radha's love messages to Krishna. and when the first streaks of the sun's rays entered the stage they thought that the happy night had ended too soon. some points but I think of difference There are certainly between the two plays the account of we should credit Chaitanya Bhagavata.— 158 CHAITANYA AND HIS AGE was in his love-ecstasies at the re- princess aud collQction Krishna. and not about Rukmini does not — Nimai is represented by that It authority to have played the part of Radha. Sribasa figure played the part of Narada. especially of Nimai elevating them to a high spiritual plane. the author having heard . is admitted both accounts. a in common by both the plays. materially alter the situation. for his voice was choked with tears. The part of play continued till dawn exciting a warm inter- est supplied by the real spiritual emotion of the bhaktas. According to one account Nityaold to nanda played the part of an carried Rukmini's love letter woman who Krishna and according to the other he figured as Yogamaya. According to Ohaitanya Chandrodaya by Kavikarnapur the drama played by Nimai was about Radha and Krishna. Both the works are no douht admitted by orthodox Vaishnabs as authoritative on Nimai's life. " he bears the pain of separation from Krishna which gives him no rest.I>. and Chaitanya Bhagavata in 1573 A." Govinda Das says " If any one makes the slightest reference to Krishna his eyes become full of tears. Murari Gupta's Chaitanya Charitam says " "When left alone at home he wept all night for Krishna's love." Bashu Ghosh says that " his looks are constantly towards where the flowers bloom lotuses and he suppresses with some that as effort the tears come to his eyes at the sight of the if they remind him of some One. shedding tears his closed eyes. is and Bashudev asks ? in a song " What the thought in which he remains absorbed resting his chin on his hand Look how he enters his room and comes out again .D. and mis-statement of the work on this point." " In his heart. Thus we find Nimai Pandit's intense love for Krishna expressing itself in hundreds of ways by which he attracted people.INTENSE LOVR FOR XRlSHNA 159 everything from Nityananda himself who had taken an active part in the play. The Chaitanya Bhagavata was written a year after the Chaitanya the no doubt corrected latter Chandrodaya. Chaitanya Chandrodaya Natak was written in 1572 A." Lochan describes him as reclining in his trances on the arms from of Narahari and Gadadhar." says the latter. till he entirely lost all touch with his environ- ntjfs ^. p.(^ n" Gour. . 313. and each word that fell from him while in a trance sounded sweet as a note of a lyre. irresistibly attracting people's minds. p. c^<?rt^ TW^ (atetsTf^r I ^c«i ^«i ^?n:?t T5W— 315. and his age does he look so sad without any cause. The pain caused by love for Krishna became more and more intensified as time passed on. to-day ? ' Why Some one will come to me '^ he says and sheds tears !" This abstraction and. 317. GrO'ir..160 chaitanya. ecstacy proved a fascination..M^9t^ ^^ ^^% I SR Jf^ ^^ ^'?rs f^<FK II C^ 'srf^ej (Tf "sit^si ^ jpo^ . Keshab Bharati." Nimai said in reply. She felt greatly depressed in and frightened whenever she saw any sanyasi coming to Nimai. " Why do you indulge in all these foolish fears ? How ? can I think of cutting my ties with Nadia said Sachi again. I had kept the manuscript with me long. that you will not turn sanyasi.MOTHER'S MISGIVINGS meut and seemed his godly vision. had come to Nadia and Nimai was observed to pay more than usual spirit by her regards to him. assure me. I thought contained a message of sanyas for you and it. Why did you do so ? My heart was filled with terror at the sight. but coStirt:*." Nimai was very sorry at having lost the precious manuscript a gift from his brother. 161 to live in the poetic plane of And Sachi Devi now felt that the family tie was held in very little regard son. Sachi silently approached " Nimai and have I of said softly with tearful eyes. But when Sachi Devi expressed her remorse and I burnt — 21 .' that it ''' when Biswarup had turned a sanyasi and left me. Why ? this weakness that I feel if anybody in speaks heart scmyasis. " My eldest Then son Bishwarup had " given me a manuscript and told me that it should be kept for Nimai for his use when he would grow up and become a scholar. a chill my The other day you paid great reverence to Keshab Bharati. Tell me my dear. the reputed Vaishnab ascetic. it is a blessing. he said. to ask pardon of me. Ganga Das. as I have already said. old teacher of Nimai. the -. In the courtyard of Sribasa where kirtana songs and dance went on every night. • Once a israhmm who was an ardent admirer of Nimai wanted to enter but was not allowed. There can be no offence for which you can do In all matters it is I who should ask pardon. wherever Nimai was found to sing and dance in the midst of the procession. hundreds of torches were lighted to get a sight of his face. and a poet who was an eye-witness .16a CHAITANYA AND HIS AGE prayed for pardon. had access. " As you kept me outside and didn't allow me to hear the kirtan. the rest of your life." The Sankirtan party now came out in the public streets oftener and there used to be immense gatherings on such occasions. good mother. In such processions fourteen tabors usually sounded together. only a selected party. Thus a few months before Nimai resolved to turn a sant/asi. " It ill becomes you. The next day he met Nimai on the banks of the Ganges. So great was the fascination created by Nimai's presence that." so." Nimai smiled and said " This is not a curse Brahmin. his sacred thread A curse on Nimai. your son. At the gate of the house. may you remain outside your home. -r» i i In great rage he tore off and uttered a curse. a presentiment had been already working in the mind of Sachi Devi. acted as a guard to keep out crowd. P. T. People of India of the had for long been longing for a saintly personality who would show by his life the absolute saving power of the idea of devotion. he gradually lost his senses.. 339. p. as he Nimai was always in a state of frenzy. immersed in joy. . it was a revelation to all that one unseen and unknown could be so greatly loved. the scholars of Nadia and the advanced students of her tols were too proud. had found a child. Sometimes the sight of blooming flowers or the note of a bird reminded kept time while singing/ him Brinda-groves and. to accept The emotional religion repelled them. Nimai in actual touch with God. as already stated. communing with Krishna with tearful eyes. In fact the world had already grown weary of They saw this cold and heartless intellectualism. man who loved nay in him they God more than a wife ever loved her husband or a mother her In that dry and sceptical epoch of our history. it. G. But however highly the popular sentiments might have been in favour of this attitude to God. as it rejected reasoning and intellectual subtleties which reigned supreme in the Nadia-colleges.A MESSAGE FOR THE SCEPTICAL AGE 163 describes how old Adwaitacharya looked grand with brows pursed up and charming gestures of hands. The six schools of philosophy and all the current theological controversies in which subtle reasonings predomi- nated could not give them any peace of mind. {d) His resolve to go to the Deeean. Nimai now resolved to take the step so dreaded by his mother and friends. was dire the people who were fondly attached to news to him." So long as he as absolutely was a house-holder the country would not accept his spiritual services to mankind disinterested and prompted by the highest of renunciation in the motives. The They I have gone shall see so far as to threaten to assault it . His tour — visit to Santipur. (e) The incidents at Puri. (fi) VI.CHAPTER («) Chaitanya's Sani/as. still He " scholars of Nadia are hostile to me. me. They all.he first week of February. . how they do for I shall be a beggar at their doors for Krishna's love. SaT'^' he turning sanyasi to disclosed his intention of said Mukunda. In *° '''''' t. . and however. 1509. they numbered thousands. A tangible proof of demand of shape of the severance of instinctive was the a people that was accusall earthly ties tomed to associate religion with the entire It self- dedication of an ascetic. " Nitya- and Sribasa at his courtyard. spoke of nothing but of Nimai after his desertion of Nadia and dreamt of him in his sleep. this is not the time for you to sit stupefied by grief. Oh people of Nadia. "The images of god. "in Nadia-temples looked count says that city pale. sobs aloud and is mad with grief. own courtyard the Sankirtana party sang the . ^j ^^^ Ganges he missed his great companion and sat for hours together meditating on him who was dearer to him than everything else in the world. Vashu Ghosh asks in a song. stretch your hands to stop him. where there were music and dancing every " He night. The mother lay unconscious overwhelmed with grief. he took leave of Sachi Devi and with a single follower Govinda started early in the morning for 30th of Magha (raid-February) Katwa. " What are a ou doing. The morning marked the beginning of a universal mourning throughout Nadia. Often cries like a child.D.THE GENERAL MOURNING knew that his 165 word was inexorable. nanda while gathering flowers for worship he recollected Nimai and the basket of flowers fell lost in from his unconscious hands as he lay reveries. and he In his forgot that he had come there to bathe." Another ac- all the shops were closed in that and no one smiled. Sometimes going to the banks sribasa'a grief." describes a poet. On the 1609 A. for a sanyasi would never visit his home again. practically gave up eating. she said " Everything that you this house belongs to you I I have this nothing to do with these. a poet. seeking Nimai in her sleep in the bed. the tumbrel and dance and he stood there listening to the singers . world to call have nothing in mine. Oh Krishna " he said unconsciously " I bow to thee. On the day previous to that says of Nimai's desertion of home "she went" the Ganges." Bishnupriya. only one or two maids remained with her. " What thee. that ails The mother-in-law asked. so that while offering flowers to Krishna. She never lifted her face to look at any one. Nimai's desertion." down When see in Sribasa met Sachi Devi on the day of all. When could not speak.166 CIlAITANYA AND HlS AGE Lord again with the high sounding but often his voice fell praises of the cymbals. child P " But she wept and Another poet describes her when he had gone away. times he felt that the God of his Somesongs and Nimai were the same. his cheeks. She heard something there and when she came back she " to bathe in was is it in tears. was choked with tears and he down on the bare earth in grief crying like a child. as he remembered himself. XDh Nimai. Sachi Devi heard that her son had gone to . and then with her mother-inlaw running in the streets enquiring of every passer-by if he had seen him going. instead of saying " I bow to thee. the young wife." tears rolled And. One morning." is is Kantaknagore. found this tradition supported by any written record. course. Sis tour and visit to Santipur. He proceeded towards ' drivcn by Katwa iu all hastc. " become a aanyasi. have fasted for 12 days. according to another poet. weeping. charmed with the familiar voice she came out of her room.— SAClirS GRIEF 167 Kanehannagore claimed. and these outbursts of popular feeling could not. Sachi described to Malini a dream in which she saw Nimai approach her and say. the is - city of The popular belief of that an abbreviation given to that city Kantaknagore by Sachi Devi. is Katwa which is a name T have not. to it golden city) thorns. " like a flower " says a poet and . however. however. her dream had vanished. his emotion. Leaves home reaches Katwa. and Bashu Ghosh says that one night towards its close when Malini Sribasa's wife Sachi said to — came out of her room. I have travelled to many places as a mnyaai. stop Nimai from his and . she saw some one lying times. she exDo not call it Kanehannagore {lit. " Mother. but nowhere could I stay without seeing you " and when. on the bare ground of the courtyard where Nimai had danced and sung a hundred Coming nearer she discovered Sachi lying on the dusty ground in that dead hour of night. She embraced her and they both wept without saying a word. All this grief. and fell senseless at the sight of the Ganges mistaking to be At Kanchannagore he stopped." times he embraced a tree in the it way mistaking on the ground it for Krishna. I shall be deprived of the . Keshab acceding to their request told Nimai that his was not the proper age for sanyas. parted from him Kesbab Bharati was to be his Guru.168 CHAITANYA AND HIS AGE Some- biographer. But Nimas said. "swept by rushing wind. From under They a bel tree he gave listened to instruction to them. Nimai told her that it was good the Jamuna. Saka 1430 corresponding to 1509. They all tried to persuade Kesbab to refuse him initiation into sanyas at that young age. Govinda Karmakar's wife came there and solicited Nimai that he might allow her husband to return home. They said " How would his poor mother and wife live. for ever ? " " If I die early. Nimai reached Katwa on the evening of the 30th March. but all gretted his sanyas as people re- he was young. and the women-folk particularly. But Govinda after a stay of a few hours at Kanchannagore ran in all haste to overtake Nimai who had gone a few miles ahead of him. him with great respect and attention. of ' importunate cryings But the Sashi-mukhi moved ' him and he ordered Govinda to go back home. There hundreds of men and women gathered to see him. A.D. for suits his soul to devote himself to spiritual pur- and to the good of the world. literally. If Madhu is a traditional ' Ihe popular belief is that the in Govinda Das'8 Jearcha we find the name given on such the eye-witness occasions. A barber named Deva^ was called to shave his head. the cutting off of family head shaven. Gopiohandra on the eve of his sanyas. 22 . We find in an old'record that the name Krishna Ohaitanya name of the barber was Madhu. " Madhu " seems to be a general name for the barber who shaves a man before In the Mainamati songs. so when the barber applied the razor to his hair the women stood there like silent pictures and shed tears. The women of the town said "Deva." This was the in India ideal life towards which the enlightened have always moved ties —the severance Though not of the family- and adoption of a cosmopolitan life for the good of the vrorld. do not do such a cruel thing. the young sanyasi stood up "he looked" as a poet says " like mount Sumeru his He had clad in clouds of deep purple. we find " Madhu " shaving Raja his sanyas.KRISHNA-CHAITANYA 169 chance of following the best path for men. and the Bharati consented. the popular belief and the evidence of may both be accepted in this case. the name Ohaitanya has nearly thesalne significance as the Buddha or the enlightened one. Nimai as a sanyasi was given the name of Krishna Ohaitanya or one having God-consciousness. But name Dera distinctly meutoned and therefore cannot disbelieve the word of an eye-witness." His great love for God and eloquent appeal could not be resisted. and when wearing: an ochre coloured cloth." This shaving of the head all implied ties. Do not cut off such fine curling hair. Some cut banana-plants and made rafts." 170 CHAITANYA AND HIS AGE sounded strange to the Henceforth. and at Nadia it was we shall call received with great sorrow. where a large crowd from Nadia and neighbouring places assembled to see the new " So great was the excitement " says Brindaban Das " that hundreds of men tried to cross the Ganges to go to Kulia and though all the ferry-boats were engaged and filled to their utmost capacity they were not equal to the demand. others seated in earthen jars plied them across the Ganges. in the place of Nimai. scmyctsi. and Bashu the poet regrets his sanyas in these words " Those days of music and dance and God-intoxication are over at Nadia. reviled Even the non-believers who had Nimai repented of their conduct and joined After sanyas Chaitanya the general mourning. Many swam across the river. came to Kulia. ears of the Nadia people. The news of his aanyas had by this time spread all over the country. him Chaitanya the name by which he is popularly known everywhere." They were all eager to have a sight of to visit their God -man who was never Ghosh Nadia again. we shall not again —the have them like thought pierces the heart a dagger. however. Many boats sank in midGanges owing to the excessive crowd and these people had to swim across the river. . : THE HOLY NAME 171 Govinda Karmakar along with other biographers have mentioned the names of the noteworthy men who went to meet Chaitanya Katwa. do not turn a sanyasi how will the sinners and those that are stung with the world's sorrows be saved ? My heart weeps to see the misery of " the people around. Other books mention only the names of the orthodox Vaishnabs. The Chandals women and children all hear His praise. Even boys and girls Aghore Panthis and of His will sing His The other vicious tantriks will be attracted by His sweet name. But Govinda gives also the names of the distinguished visitors outside the Vaishnab community. who had joined the assembly. After scmyas Chaitanya all himself free from worldly bonds and ecstasies his heightened emotions and became marked. —the will stand with wonder and love to name. on the his object eve of his sanyas. But look at the . name will wave high in the PrinIf ces I and poor men alike will sing His glory. We find these names at not recorded elsewhere : — Chanda felt Chandeswar. Kasiswar Nayaratna. They are spoken of as princes amongst Pandits. to He all had. The great saviour may not have a high recognition from the aristocracy. Panchanan Vedantik. proclaimed to " I shall wander from house of house giving the holy name lowest caste — God to all. The banner air. the needs of his Once for three days he fasted. the labouring province the beggars and the diseased ones throughout this great —have placed in their heart a throne for Chaitanya whose heart wept for their sorrows. " What prince at the dawn of and esteem ? the day and towards its close receives such a univer- sal tribute of sincere affection As he proceeded on his way to the south.172 CHAITANYA AND HIS AGE Bengal and see how the poor classes. as my good man. ings In the evenvillage of go to the huts of rustics in insignificant. name of Chaitanya " the friend of the of the " The merry sound cymbals and mandira accompanied by the deep-mouthed voice of the khola. wherever he saw a river. rural villages of people —the artizans. and I shall hold you my life. Vaisnava ascetic visits every house and sings the praise of Chaitanya in this strain : — " Name dear him. This throne is far more glorious than laid claim to that of an Emperor who has ever recognition and immortal fame. the memory of the and Jamuna in whose stream Krishna had sported . Bengal however the artisans any and you will find at the close of their day's and peasants gathered in a room work and singing the fallen. giving a sweet and solemn grace to the In the mornings the songs sung in chorus. his emotion gave him no rest and he so totally lost himself in his felicitous communion with God that he cared not for food or physical body. " INTERVIEW came so 173 to vehemently into it his mind that he ran jump told into weeping and crying. for was glad to see Adwaitacharya again. tween the mother and pathos. she left Nadia for great haste.^ to Santipur see that sight. ' He had longed to meet the young for his scmyasi and reception. Ganges and drown Though she Santipur in said so in grief. the The interview beson was full of Chaitanya found his mother reduced . come and see her dear The message was received by to Sachi Devi with tears and she said " bear the sight of his shaven head ? How shall I to I shall not go ""^^ ° Adll^ait. made preparations He. sent a message to Nadia asking Sachi Devi son at his own. he said " I will lead you thither. that And Chaitanya. when he knew he he was duped. of this. and Chaitanya in great love followed his guide along her banks till they reached Santipur. Adwaita was 76 years old at the time. to He brought Chaitanya by this trick Adwaita's house. He was a rich man and lived in a great mansion called the ' Vpakarika great ' or the ' beneficient home. —rather I will go to the myself. but his devotion to God and Chaitanya was wonderful. took advantage Nityananda and when Chaitanya to him that he was going the Brinda- groves. besides. was not sorry. " The Ganges was shown him and falsely called the Jamuna. with the sacred thread again though you have Nimai seemed to be greatly moved left them. me ever near you for in spirit.174 to CHAITANYA AND HIS AGE fasts. them involving the observance some sacred . Kapila to turn an ascetic. how can ? Don't you be fit you know that I have none else in this world besides you ? Return home and go on singing God's name with Sribasa and others as you used I shall engage Brahmins to invest you to do. good mother. Think of Kausalya who gave permission to Ram to go for teaching religion to others to the forest." " For the cause of universal good. In your kitchen where you prepare food. was besmeared with dust and he looked like a mad man abstractly gazing at the sky and shedding tears. " Then the mother said "You are going to preach religion to the wife world. a skeleton owing to grief and curling hair. a of is necessary to resume rites. in the words of the poet. with an outer His body cloth hanging from his shoulders. and she saw him. you will feel my presence . priya will surely find who permitted You and Bishnu. — of Devahuti. said but mother. beautiful " shaven of his and greatly reduced he wore a kaupm as the mnyasis do. a Is desertion of a poor mother and that religion ? part of Behaving in this way. this renunciation must be made. for there is nothing so penance ' For a Brahmin who gives up his sacred thread. I can never be far away. and never saw me again. But when Adwaita asked him to stay there for some time. to his I shall stay there. said. mother. tears flowed slowly said again " Bishwarup turned a sanyasi whose did her son's. pathos on such to She made entreaties Adwaita fast fall. " Mother. and to every one present. — How can I requite the immense debt of your "Wherever you will order affection. Looking at the rich food served before him. me to stay And saying so he bowed mother again and again. do not he so cruel. " To which her son sweetly replied. this body of mine has sprung from you it is yours. if you tempt him in this way." " MOTHER delicious. " as Then Sachi. How The Kirtana sounded its high music for ten days. prepared by Sita Chaitanya sany isi. and the God-intoxicated youth was in the height of his emotional felicities and passed into trances often and fell down on the bare earth in an unconscious state. as AlSft) SON 175 your preparations. to hold her son he might not be hurt by his so that Twenty-four years after this time Chaitanya . " he said " It is not proper for a sanyasi to live his relations. anywhere accompanied by Adwaita had made vast preparations for his reception. Sachi's anxious soliciti- tude for her son was full of occasions. not proper for a is can an ascetic learn abstinence so necessary for self control. — " This food — Adwaita's wife. Then for sometime he was in a state of unconsciousness. and he passed into a trance. after ten days. On hearing this. Adwaita was disconsolate . meal of Krishna)". tears rolled down his cheeks. and went some distance with him while bidding him farewell the old man cried like a child upon which Chaitinya mildly admonished him saying " If a veteran scholar and aged man like you behave in this way. as Then he a stay of already stated. A very fine rice was " served him and he asked "What do you call this " rice ?" They said Its name is Gopalbhoga (Lit. running after and pursuing his vision like a mad man with tears which never ceased. Santipur Chaitanya came to Kanchannagore in the district On the way to Puri. left Santipur. at the mention of Ktishna's name.1 01 Burdwan and then crossing the Damodar came to the house of a rich man named Kashi Misra who had made great preparations for his reception... One day leaving -r. « 1. Nityananda followed him like a shadow. how can I trust my poor mother to your care ?" (c) The incidents at Puri. 176 CHAITANYA AND HIS AGE away from this passed world having an inflammahis foot tory fever caused by a hurt on from such a fall at Puri. i • On he stopped and staring at Nityananda said " Who . They were Bireswar Sen and Bhawanisankar who were wonder-struck by seeing Chaitanya's fervour of devotion. Ohaitanya was Samanta said to Govinda. Leave this profession which is wicked. his companion." At pur.ON THE WAY TO PURI are you ?" 177 Nityananda was grieved to see him in this state of frenzy. the Mahanadi and visited Amarda and B/amchandrapur. surely one so young cannot he an ascetic. " Here accept this gift from me and satisfy your desires. gaudily caparisoned. the latter place two very respectable and wealthy men came riding elephants. however. being lost in world's desires. The tridents of the contending chiefs were planted in the place marking boundaries. even so does a realise man fail to his real condition. and no one was allowed to go from one country to i}3 . that Keshab not convinced." It appears." Ohaitanya gave him many instructions in course of which he remarked " Just as a man drowned in a river cannot see what takes — place on her banks. for you want to deceive people. Erom Kashi Misra's house he went to Hazipur where a rich young man named Keshab Samanta called on him and offered him money saying. "Let us go to NarayanThere is no good staying at Hazipur. From Hazipur he went to Jaleshwar and here he crossed the Subarnarekha and then He crossed the Baitarani and visited Balasore. Here a high official named Ram Chandra Khan helped him to cross the river. the It family of which should be remembered that ancestors of Chaitanya were originally inhabitants of Jajpur. Chaitanya started for Brindaban but going up to the village of Ramkeli near Gour he came back to Puri vid Santipur. But Chaitanya. Chaitanya Charitamrita says that after having visited Puri. sang aloud God's name saying that the recitation of the holy name would drive away all danger. and Jaya- nanda of one states that he stayed there at the house Kamalalochan. He wept for joy and cried aloud. But . advised Chaitanya and those Khan Ram Chandra him not to speak aloud as the spies of the Mahomedans were everywhere. The boatmen employed by the Gour-Emperor. " I have found — Him at last. He next visited that followed Jajpur on the banks of the Papahara. The sight filled him with strange ecstasy. From Jajpur he marched to the shrines of Jameswar and then came up to see the famous temples of Kanarak and Bhubaneswar. sparkling with its gold- embroidered decorations in the morning sun. who was a member of the Chaitanya was a scion. flag of the Puri temple. Reaching Alalnath he saw from far the great Shiveswar.]78 CHAITANYA AND HIS AGE another on pain of death. quite fearless. This refers to the animosity carried on with great force between Raja Pratap Rudra of Orissa and Hussain Shah." differ Accounts about this tour to Puri. to his house. had by chance come to the temple about this time and was struck by the sight of the unconscious young man who looked bright as a god.a VISIT TO The temple 179 Brindaban Das and Govindadas speak of the visit to Santipur as having taken place during his tour from Katwa to Puri. himself admits that in points of chronovisit logy of events. he cannot always vouch for the Visiting the Puriis accuracy of his statements. his Different own i_ native place. heedless of the strokes of whip that fell on his He learned that the young man belonged back. • accounts his first regarding ^isit to the temple. many to years after Chaitanya had paid his Puri. Basudev Sarbabhauma. and his mtcrest in him i i • • j i • was farther rouscd on hearing that he was a grandson of Nilambar Chakrabarti great friend of Sarbabhauma's father Bisarad. the author. — was carried But the Chaitanya Chandrodaya . In matters of chronology of events we can hardly rely much upon the accounts written first of Chaitanya Charitamrita. still unconscious. By his order. fell senseless and was whipped by the priests who had taken him for a mad man. temple Chaitanya said to have been so over- powered by emotion that he forcibly made his way through all obstructions of the priests and came up to the very pedestal of the sacred images. Chaitanya. Krishna Das Kaviraj. and who There he though senseless had been shedding tears of joy. to Nadia. the great scholar. the Chaitanya Oharitamrita and other biogra- phies on this point. The description given by Kavikarnapur is very poetic. He took Chaitanya for a young man led astray and seized by a mania. early in the morning of the day after he had reached Puri. events at Puri. lilies and other Chaitanya enters the temple delighted and entranced by the sweet smell and by the sight of a hundred blue gems in the temple thai reflect the rays of the morning sun. " Having . It says that Chaitanya young ascetic had attracted Sarbabhaum's attention from the very first. paid his visit to the temple. From the doors rushes forth the fragrance of a thousand flowers. The doors of the temple are opened and a sweet music bursts forth announcing the as a time for public entry.180 CHAITANYA AND HIS AGE gives a different account. had little regard for the hhakti cult. It is unanimous. moment in visiting the In regard to the account of subsequent all biographers are. however. For it seems by no means creditable. However poetic this description may be. would brook the delay of a temple. the great champion of non-dualistic creed. we prefer to believe in the accounts of Chaitanya Bhagavata. reaching Puri. vasu'neTr^^'^^'"" ° certain that Basudev Sarbabhaum. and staying at night with him. he had accepted the hospitality of Basudev. He said to one of his people. that Chaitanya. and before going to visit the Puri temple. me to be so exalted a person as a sanyasi. Bless me that my soul may this find rest in Krishna's love. it even so. have you to become a sanyasi at What this tender age ?" is Chaitanya replied meekly " Yes. It for this that I have shaven my head and torn think I off the sacred thread. am a very humble person. And how is it that will teach every time meal served to Jagannath in the temple he partakes of it. he weeps which they take as a sign of his devotion to Krishna. semyasi must not is A Mukunda. home he This is not the age for sanyas." but they said nothing. and Basudev was impressed with the meekness and sincerity be undergone by one who having once adopted • Penance is to sanyas. parted from Krishna. would like to return to home-life. Do not. you know that Ishwar Puri and others took sanyas when right two-thirds of their life had passed. Dancing and singing do not become an ascetic.VASUDEV AND CHAlTANYA left 181 feels a great sorrow and recollecting his wife. Let him return home subjecting himself to proper penance ^ and acquire a knowledge of the Upanishads which him his duties." As he said he wept. Sir. Sir. . But why do you mistake me for a P sanyasi I have lost all control is over myself. Basudev called Chaitanya to his presence and said " Young man. Gopinath and other followers of Chaitanya were sorry at this remark eat at all times. He is harely 24. my are best to solve the questions. kind." And Basudev. inactive.182 CHAiTANYA AND HIS AGE lad. manifesting himself in every object of the universe and hold the pantheistic theory. apparently not heeding own my lectures. But who reported to be a scholar. never spoke a word. and I you. of the He advised him to listen to his dis- courses on Vedanta Philosophy that he delivered evening. And when Basudev interpreted the text of the Bhagavata . identical with it. On the day when Basudev finished his lectures. without form. loving and merciful and even willing to save people from their sins. that do not agree with mine ? " Then a regular discussion force took place in which the dualistic views were put forth with so much by Ohaitanya that Basudev waivered in his argumentation to up- The God without quality. and inert. the veteran scholar. wonderingly asked " What could your views be. and Ohaitanya meekly sat amongst the audience every day and said not a word. Will you tell me what you Ohaitanya is discourse?" " Sir your replied have learnt from my very humbly learning vast. Your eloquence of is great and you have the power creating a wonderful impression by your speech. but sat plunged in your emotions. child. could not hold His own against the God. but your views have not always appealed to me. he said " Many of those who attended every my discourses raised points to be cleared by tried me. and from that time became one of his staunchest The news of Basudev's defeat and followers. details of the points came to Puri But how pay far the of discussion given in the Chaitanya Charitamrita are reliable I cannot say. . and great scholai'S spread all over the to their respects to Chaitanya. but which do. the author of Chaitanya Charitamrita. admired the young ascetic but was now struck find in him sparks else.D.THE DEBATE ( 183 Sk. of points at raised by Basudev was touched. acceptance of Chaitanya country. which none . had identified himself so much with the theological views of his school that he missed no opportunity of introducing them. for it is found that in course of the debate. mingled with eloquence and great learning. displayed by Chaitanya had a hypnotic effect on Basudev who to for sometime had merely as a brilliant scholar. canto 7. verging on a state of poetic frenzy. one party quoted the Bhaktirasamritasindhu written in the year 1541 A. verse 11) in nine different ways striking the audience and the intellectual suhtleties. The great scholar Krishnadas Kaviraj. once carried his audience to a far higher spiritual plane than Basudev could ever The great emotion. of at Divinity that he had seen in no one He once accepted him as his God and saviour. D. witli his scholarship Chaitanya gave 18 in different interpretations to it. whereas the debate took place in 1509 A. 1. n > j. Sometime before Chaitanya came to Puri. weeping like a woman.D.i i • of that e j. The Chaltanya Chandrodaya does not speak anything regarding the debate. We have rejected the statement made in the Chaitanya Charitamrita that Chaitanya Ramkeli shortly after he had arrived at Puri. therefore quite natural that the sight of a sanyasi. who dis- played so much emotion and lay besmeared with dust. At first he had his doubts. tanya Bhagavata case. -ii j. He It often cut pleasant jokes at in Ram Rai. for his is fervent Vaishnabism. ngbt With the king place. should pro- duce an unfavourable impression. We read in Sterling's History of Orissa that this king was faith at fl.rst a Buddhist.184 CHAITANYA AND HIS AGE though in some cases his scholarly ardour clouded his historical sense. tells The Chai- that this was really the Chaitanya Charitamrita says that the king once said to Sarbabhauma " How is it that the ascetic takes meal without bathing or shaving himself it. He must have done so after returning from the Deccan about the year 1512 A.u i. On his return to the city Pratap Rudra heard of the great impression on his people that Chaitanya's visit to Puri had produced. B.a]'a Pratap Rudra of Orissa had gone to Bijaynagar in the Deccan to went to Chaitanya and Baia Pratap Rudra. his minister." The rules of the shrine do not allow ? But though at first he had his doubts. he . I never heard such music. It is stated in the Chaitanya Chandro- daya and Chaitanya Charitamrita that Pratap Eiudra felt very sorry at this refusal." king's wish. who communicated the saw such dance. a young man loving God with all his heart. that as a sanyasi he should keep himself aloof from the fountain of power and wealth. and asked Basudev and others to intercede for him again. permission interview. But though a king he was poor in spirit and claimed admittance to the Master's presence I think there is an exagon that ground. as he saw him name of The emotion and the poetry of the situation. that he fasted for ten took place The however. geration in the account given by some of these biographies that so grieved was the Raja at not getting the days.PRATAP RUBRA soo» felt a great 185 admiration verging on love for singing the Chaitanya. . Chaitanya was lying in an unconscious state in the house of Gopinath Acharya. God such a sight. regretting that the humblest of his subjects had a privilege which was denied him because he was a king. I never The king wanted to be allowed to see Chaitanya. had an effect which irresistibly appealed and the Raja is said to have exclaimed as he saw Chaitanya passing by the streets from the roof of his palace: "I never saw in the midst of his followers. But the young ascetic told Basudev Sarbabhauma. when the Eaja stole into the room and held shortly after. 24 . A picture drawn half a century later showing Chaitanya and Pratap Rudra in this situation. wrestlers whom all Indian dreaded and who was to the most for- midable enemy of the Pathans." recovered from his trance. that presents of rich food came to him in large quantities from his Nadia-friends and admirers. and the young scholar Jagadananda was the custodian of these . the minister and poet. wonders as to how such a great warrior as the Raja was. and said that he was ready to give up his power and wealth for the sake of the Master. could be so over- powered by emotions as at the melt like a soft thing Master's touch. ! my work "ChaiWhen Chaitanya he drew his feet off and said "Ah I have touched a man given to worldly power!" But when the Raja bore the remark humbly. in his celebrated work the Jagannath Ballav. convinced of his sincerity. We read in the accounts. Govindadas writes: " When the kirtana party passed by the public street with Chaitanya in the centre. will be found reproduced in tanya and his Companions. Chaitanya. the king all like Pratap Rudra walked behind them very humblest of his subjects. And Ram Ray. embraced him in deep love." the Ohaitanya's fame had by this time spread all over India. and pilgrims came to Puri to visit him as they did to visit Jagannath in the Great Temple.— 186 fast CHAITANYA AND HIS AGE the Master's feet with imploring l«oks. The amrita batiha or the nectar halls also formed one of the delicious presents. the thickened layer of milk. Various other things were presented by Basudev Datta. is still he lived famous. prepared with locality sugar and spice. and would not Jagadananda became silently retired into angry at such himself.A JAR OF SCENTED OlL and Govinda was entrusted ^'"^''^"' °* ISl to serve them. But he did nothing of the kind. Murari Gupta. Chaitanya tastes see little a these. and ordered that oil the jar of should be sent to the Jagannath . The scent was very pleasant and it was the ardent wish of Jagadananda that Chaitanya would use a little of it at the time of bathing. Buddhlmanta Khan and others. Young Jagadananda attended Chaitanya at the time he took his food and insisted on his taking a portion from each of these. — But Chaitanya stuck to his ascetic-vows touch his any • rich food. oil refusals. The that of request in each case to Govindii ioot ""^ w^s " ^^^J> Govinda. for which the in." Some presented pedo —the famous milkto preparation of sarbat. some very nice cakes and send the Adwaita Acharya used excellent sarpuria. Gaya. and room with the resolve of not eating anything On one occasion a jar of perfumed was presented to Chaitanya by an admirer. Sribas sent his sweet cakes and karpur kupi a preparation scented by camphor. 188 CHAITANYA AND HIS AGE temple where the lamps would burn with that oil at the time of Evening-Service. the it store-room to pieces. stop the But of this how can you boy is mouth ? of the people.* of Chaitanya's constant asso- and an ascetic followed the rules of his Order to the letter. widow and very handsome." Damodara one ciates. : —" You are a privi- god in human shape and leged to do as you wish. said to Chaitanya Damodara. He even went further and occaat Puri. Chaitanya slept on the bare floor and the stone on which he rested his head was hard. to A Brahmin boy came frequently to pay him The mother of the boy was a young respects. greatly devoted sionally gave advice to Chaitanya as regards his morals. Can't you judge your situation The mother very beautiful though of course she has the reputation of good character. This man wants that I should enjoy life as worldly men who do. Jagadananda one day brought a pillow for him upon which Chaitanya said "Jagadananda should bring a couch for me from the palace. broke in the and and brought the its jar contents flew down compound. and when he ran and Chaitanya would not to use the oil. often reprimanded him for not observing too closely the shastric ordinances for scmyasis. You are a . One day Damodara Chaitanya. Jagadananda fasted for three days in still anger. Whatever he wishes I do for fear. Day and night visitors came and allowed no rest to Chaitanya. your sound advice. My friend Mukunda is grieved to see life nae observe the austerities of an ascetic's that . For if I do not do so he will not talk with me for I have no option to act independently. But this is a great hindrance to me. Jagadananda wants me to taste life's pleasure as a worldly man. You deceived me by shewing me the Ganges and calling the river Jamuna. to leave Puri and go on a tour to Southern India. Why do you allow this boy to come to you so often and thereby give opportunity to scandal-mongers ?" And Chaitanya said " I admire you for . Turning to Nitya" nanda he said again I do as you wish me to do." He referred to Nityananda's having broken his ascetic's staff on his way to Puri. was going to Brindaban after my sanyas and you brought me to Santipur. His intention was that by doing so he would be able to make Chaitanya return to his home and live there as a house-holder. I three days. You should go to Nadia my poor mother and wife will certainly need the help of such a disciplinarian and guardian. brethren. The affection of you all for me is unbounded. One day he addressed Nitya- nanda and others and said " Permit me." {d) His resolve to go to the Decean.A NEW FAMILY AT PURI 189 youth and have adopted stern asceticism. and to hundreds of others offered accompany him."^ shrines of Nityananda said that he knew all the India and would act as his guide. he said that one of the missions of his tour in Southern India would be to seek out his elder brother Biswarup.bolt falls on my But head and all even riot if my son dies I can perhaps bear that. my friends. would cause great pain to her. acts as the guardian of for my morals and admonishes me breaking the rules of for his religion only. . but !" separation from Chaitanya avail. these reasons. you. II. these were of no a place of Chaitanya had perceived that created at new family had been the old Puri in the left at one that he had Nadia. but He cares I cannot forget that I am a human being and liave all some duties to do to my fellow-men. Basudev Sarbabhauma is said to have exclaimed thus at the news of Chaitanya's resolve to lea^e Puri : " If a thunder. 1207. Damodar asceticism. For should remain here and I must go abroad visiting shrines for a while. Then probably recollecting that the news his of his departure from Puri from which mother could always have tidings of him.— 190 I CHAtTANYA AND HIS AGE bathe in winter three times every night and I am an ascetic but sleep on the bare ground. and that he must extricate himself once more from the ties of affection to be able to impart to millions of people his message of love for God. • The Typical Selections from Old Bengali Literature. Vol. p. (ii) (m) Naroji.CHAPTER {i) VII. travel.. solitary ii He starts for the t. yet I believe the notes were actually taken from the time when Ghaitanya left Puri. The . 1432 (1510 A. (a) Govinda Das's account of travel.D. He had stayed at Puri for a little above two months from April 1509 A. Muraris and Baramukhi. GhoAtanya's Inexorable in his resolve. Bhilpantha. Ghaitanya with a companion left Purl on -n a ths 7th day of Baisakh. viz.. that of the period immediately before samyas. We are glad to say that for an account of Ghaitanya for a period of two years and ten months from the 7th Baisakh.). we have a clear and reliable record in the ha/ircha by Govinda Karmakar who took notes daily of what he saw and heard. during his tour in the Deccan. Saka Deccan. Govinda Das's account of Chaitanya's Reformation o£ sinners.D.! i i> • i i i Though the karcha begins with "" "°''' by'^GovS''" an earlier account. 1432 Saka. as already by the very nature of the narration of events being written off-hand. Govinda could not possibly have conceived the idea of writing a sketch of the Master in the presence of these scholars. The picture is of the divested from all manner of glorification supernatural powers to him. whereas the notes relating to the latter period are full and exhaustive.192 CHAITANYA AND HIS AGE months previous notice of the period of five or six to scmyas. It was w^hen no one near to record the events of his . exaggeration in reality in most instances mars true glory. that Govinda felt tempted to do so is and this surmise of ours staled. abounding with graphic sketches of all that to had taken place. The karcha shows how the young ascribing by Such . as his education was of a very humble else could be life. all facts. substantiated. Por Nadia and in Puri there were many scholars who were Chaitanya's companions. the earlier as if from ones possessing and the notes of later the freshness and living interMaster in this narrative est of a chronicle written on the spot. kind. like Sarup. recollection. were ever ready to record the inciand an unassuming man like dents of his life . is somewhat imperfect and seems evidently to have been written from memory. who. It is natural for us surmise that the idea of jotting down at notes originated in Govinda's mind in connection with Chaitanya's tour in the Deccan. Damodar and Murari. Ramgiri was completely defeated and became a follower of Chaitanya adopting the Vaishnab name of Haridas.THE MAD ASCETIC ascetic 193 wandered from village to village intoxi- cated with God's love and passed into trances as often as he saw a river. The Raja of Trimanda acted as judge. At a place called Tripatra we find him followed by children who cried out " There goes the ascetic at mad after God. the famous Buddhist leader. heedless of all beheld in hini something more than human and accepted him as God. We his also read in the karcha that in the midst of maddening love for God. his outer torn and . they woods and marshes. The sight of this trance was so attractive that everywhere it drew large crowds. young ascetic made a great impression but when establishing the cause of devotion and faith by his scholarship." robes Some threw were all dust bim . had a tough fight with Chaitanya on spiritual questions. such as Ish war Puri of Chandipur. a flower or a newlyrisen cloud. he recited the name of Krishna fervently with tears in his eyes and followed his vision through physical pain. he every now and then displayed a great eloquence inspired by spiritual fervour. Ramgiri. Bhargadev of Tripatra and others. defeats scholars and they accept his He and defeated tations of the scholarly the argumen great pantheist leaders of Southern India. On many the occasions the extraordinary learning of . have seen how a story of simple the parallel of which is so often furnished We by Govinda. he accounts are '! so simple that is we can quite understand how great faith capable of sanctifying the lives of the fallen. and with that purpose brought turn him into a saint. women shedding tears over pathos created by God's name. faith. given to frivolous pleasures.194 his CHAITANYA AND HIS AGE body was covered with mud. thought that Chaitanya as a young man would easily be captivated by the charms of young women." to a The name of -Krishna raised him state of poetic frenzy and completely distracted him. Govinda Das gives several instances where Chaitanya reformed sinners. . Even the majesty of Vishnu with his mortal disc can terrify the sinner but cannot Near Bateswar the rich young man Tirtharam. find At Munna we listened to "him giving instructions by hundreds of the men and women with rapt attention. But punishment is not the adequate means in such cases. (b) Reformation of Sinners. was magnified by the Nadia-people into a tale of legendary character in which Chaitanya is said to have assumed all the power and dignity of Vishnu and called on the chakra (the divine disc) to punish Jagai and Madhai. looks like Says Govinda "He a mad man. TIRTKARAM two very lovely harlots. 56-58.* But et^ Plot's ^ ^« Jf®I ^«n <F5 II JfsSjt^ ^fl|tr|| «|^| TttCg JCTfSH I II 9R 15 ^t '2t^ ^511 ^1^ "s^ 'tta iw cff't 51^ f?^ pPFtsI 'rtt «t^ 'WJS c<(ra ^ n I ft^ JT^^I^rl tcis pjTCtcs ii c"^ 'sitirt^ ii^Tl^ ^ '^ 'srW^ ^^ I 1 '21^ tfW5r| s(?'ft #151 ^'eta St? "sis^^^t «ra «ta ^ts ^1 -^m^i( ^ II sTttros srtf'H '21^ ^^ c^TI II f fa ii I catsitf*® ^^^a "siaF faffa «fpt iftts ^ii l^vm ^ow ft'ra ^ cVl»fN ^?^ II I a^ '^ 'Bft^rfsal tra # itlft TtTJ? ^W dt5\ * I I c^ ^^ ^^t® 'rtfwta c^ttfl # S(ft ii ^ sat ffa # • * C«ff«t Pit 1PI PistpFSI ii '5t5re« 1(^ ^aia ^i^ sftfi! saci ^^^ ^a * «Ttf»tfe afSt all? fc»i ^ aw ?tw * ®rt5( 1 'sit'satt p * i a^B^ ^t ' flsfa^ 5fal ^fa c?? wtt5 «if ^ 5rt^ i II' itfati ttaoaca '^ "STtf^i^ «r| ^5 ^<at^ "sftft ^ f^tsfJi II tfaai ^5 tac*! (JsWa i ^fs( v5 Slft^ '5^ ^!^ Ttf ^ II" Govinda Das's Karoha. pp. Satyabai 195 and Lakhibai. "Instructed by ing themselves Tirtharam they Ohaitanya and began to smile. sat near to try the ascetic's spiritual force. partially uncoverto display their charms. . " Ohaitanya for a while could not speak but recovering from his trance embraced Tirtharam and said in a tone of deep love " Brother. AND HIS AGE quiet Ohaitanya sat singing the name of Krishna —unmoved. this fellow is lost." fell Saying so he sang name he of Krishna. Tirtharam made a gift of his vast property to his wife Kamalkumari and taking the beggar's bowls in his hands turned a Vaishnab mendicant. shedding hurt incessant tears sometimes the thorny ground which down on him and sometimes danced in ecstacy of all joy. He pushed away outer mantle flew away." This made the repentant young man weep and cry for mercy." Kabikarnapur had said of . and humility Why do you bow to me. Tirtharam wept. Lakhi in felt that he was too far saintly to be led astray She bowed to him Ohaitanya remarked " for I all by temptations. So great was moved and to tears some of the Buddhists who were feet there. you are a pious man. He and lost consciousness of the physical world his The wreath of flowers that some admirers had put on his neck was torn to pieces. Tirtharam with his unconscious of the his emotion that it feet. quite latter's presence. of men. said. me begets am the humblest the . mother. humility of others towards sin.196 CHAITANYA. His friends all said " Look there. great falling at his sinner. "I am a save me O Lord. 148." Other apostles. of gang Chaitanya marched from Munna tojthe forest of Bogula of which Choranandi formed a part. deep into the forest and sat under a Chaitanya talked silent to him in that language. The man stood ' for a while and casting Govinda Das'a Karoha. " a higher plane of existence. But Chaitanya worked wonders in spiritual and moral fields. 146. In the woods of Choranandi there lived a '""°'''' formidable bandits in those days headed by Naoroji. communicated their messages to the world hy instructions and sermons.THE FOREST OP CHORANANDI Chaitanya . Muraris and Barmukhi." Chaitanya replied " What have I with me that people may rob me of ? " Chaitanya entered tree. a sanyasi. The very sight of him raised people to . Ramgiri. There were many bad men there who lived by robbery. pp.^ What attractions are there for a Sadhu ? The woods these are infested with wicked men. saints and prophets. of whom we read. . often without any sermon or speech. so Kavikarnapur was right of in saying that the effect of a sight him was wonderful. said " Choranandi is no shrine. Bhilpantha. One fellow spoke a language that was jargon to me. 197 The effect of a sight of him is wonderful. Whoever heholds him feels God's love. (<?) Naoroji. ' Naoroji I never saw a sight like this. They brought heaps of these. a searching look entered the jungle. At this men stood surmoment Chaitanya had all passed into a trance and lost consciousness. A keen appetite grew in me at the sight of these things. their Then came chief. I had travelled with Chaitanya in many countries but nowhere did I find such palatable Placing all this things and in such quantities. him for he was unaware in The milk flowed the feet. Why does my . some sugar. Sir. was an you will spend the night my place. Three or four they all bowed to ascetic). himself. Naoroji said " Come with me. to that spot Naoroji —a strong-built man he men came Chaitanya in came well armed with Naoroji and (as he." " Hearing this he ordered some of his people some alms for the sanyasi. with weapons. his nimble feet away heaps of of food stored before everythiug. fruits and sweet roots. And threw as he danced in the joy. Some brought fuel. ground crushed under his and fruits were One or two men among them is ' -said ' What sort of sanyasi is this ? He said wilfully spoiling the articles. They went away and Chaitanya sat there singing the name of Krishna. milk and butter and others brought rice. to bring food in proper place Naoroji's rounding us.198 CHAITANYA AND HIS AGE around." Chaitanya said " I shall spend the night under this tree. caste. If a handful of rice enough . what magic you know. His body was trembling in great love and tears were incessantly falling from his eyes. In the evening Chaitanya fell on the ground senseless. were flowing from Chaifull of and the people there stood as pictures silently beholding the sight. by . I am sixty years old and a very wicked man. From seeing you I feel that I should not live the sort ' of life that I have hitherto done. young sanyasi. will give again. and looked Chaitanya with of eyes tears Large drops tanya's eyes.NAROJI REFORMED heart vreep at the sight of this 199 to-day ? is My this P heart bursts in young scmyasi grief and remorse. and all the robbers assembled there one by one. " Chaitanya said . wondering love.' " Naoroji stood on one side. go and live the of a mendiis cant by begging. " Naoroji wept aloud and said Tell mo. no matter I at What before snare that the sanyasi has laid is me The food spoiled.' to-day a new chapter in my I shall no more be the leader of Saying so he looked at his companions and threw away the weapons that he had with him. Wear your a bark-dress that will be enough to cover life shame . though I am life a Brahmin open. The news had spread. ' Naoroji listen to me. Give me a little dust from your feet will robbers. Panchabati. same path the Emperor and the meanest of his subjects will go. ' a calaNaoroji mity befell us after three days' fever. Chaitanya sat At the moment of his death near him and tended him with his . Daman. By the. why should you care for securing the latter excellent water. I shall have one day to go to the realms of Death.' Saying so the robber-chief he had and accompanied us wearing a bark dress. but Naoroji followed us. After having crossed the Narmada they reached ' Baroda died of ' Where. Varouch near the Tapti up to Baroda. Nasik. writes Govinda Das. expressed his wish to accompany ' He said I know all the jungly paths and shall be able to act as your guide while visiting of this the various shrines cou^itry." Naoroji accompanied Chaitanya through Khandal on the river Mula. do I care to be the leader of the You are my saviour and have shown me the real path.' " Naoroji us. stay.200 CHAITANYA AND HIS AGE what is for preserving life the use of hoarding money by evil ways ? The hollow of your palm may serve you as cup. Prom to-day no more shall I have to do anything with these have vile weapons. Other robbers went away to left all that their place. Oh how many murders committed with these hands and what language have I not spoken with this mouth I not ! No more robbers. you The millionaires. ? The fountain will give say. he gives the name of Krishna to all from The people of the country (near door to door. One who in sees Chaitanya has not the power to leave the spot. ears. its attraction being a part of its nature—as a gift from the All-Beautiful One. so weak that he can scarcely walk." At Bankot he lay three days a trance under a tree." In the Bogula. Bankot) speak jargon.woods there was another Bhiia anthi robber named Bhilapantha. Charm and poetry of his devotion and trances. no matter anybody sees it or not. and Ohaitanya reformed him in the it is same way. if not right to say Just as means consciously for a flower smiles. greatly by fasting. Chaitanya attracted people by the. There was no propagandism. During these three days he did not touch any 36 . the very sight of him revealed to them the wonderful beauty of spiritual life and the reformation came as a matter of course without any conscious effort on the part of the reformer. But I think that he employed any reformation.AT BANKOT own ever. When his eyes closed for to Chaitanya sang Krishna's name his Ohaitanya hedged alms from people and gave Naoroji a burial there. His life was a concentrated spiritual force which proved irresistible in most cases and produced a wonderful Says Govinda of Chaitanya " Reduced effect. 201 lotus-hands. yet he imparts love of — God to them. an aged woman. The struck with Muraris are still to be seen near Poona. He met Sadananda Pun there i and held a discussion in which Puri was beaten and he acknowledged Ohaitanya's superiority. those bad women who professing themselves to The Muraris. be the wives of Khandova. Thence he went to Nagar " covered with mud. Next he went to Panna Narasingha and there crossed the Bhadra. CHAITANYA AND HIS AGE " From Bankot he went to Girishwar where he met a sanyasi who ^""'"' ^ad taken. r of Nanda and Bhadra. Thence Chaitanya proceeded towards Chaipalli met a female anchorite hundred years old. About 450 years have not improved the state of things. ten miles from the former place. Their leader was Indira Devi. He next visited Kalatirtha off and thence went to Sandhitirtha. the deity worshipped in the temple at Jizuri near Poena. i -r. on the confluence the rivers Sadananda Pari." We find him paying a visit the Muraris. led vicious lives. . at GineZar. ~ . speaking of nothing all else but of Krishna to the way. looking grand and beautiful inspite of her age. . with hair bound into a (Trichinopoly) where he knot. the vow of silence. This sanyasi was maddened by emotions as he saw the trances of Chaitanya. who emotion and spiritual fervour of Chaitanya became thoroughly reformed.20a food. folk flocked in large numbers to have a sight of him everywhere he went. It appeared as if the ' — very gods of heaven stood overhead to hear the name. A smell of lotus came flowing in in the Chaitanya all absorbed poetic frenzy spoke of Krishna. to Krishna's name recited by him. and Govinda says " The women wonderingly asked Is this the famous Chaitanya ? Ah how young Krishna. the Hundreds of villagers came in large numbers. air.' AMONGST THE MAHARATTAS Scholars approached from different to 203 localities hold controTersies with him and make him of adopt pantheism. but went away after debate. The air blew gently. as convinced Vaishnabs reciting the name women. At defeated a great after a he soho?a™*' ^ ^'^°" named Arjuna ! long discussion and then stood up and cried aloud Oh my Krishna " The place at once turned as if into Baikuntha the heaven of Vishnu. men stood surrounding him to listen. All eyes were fixed on tears. for his name and fame had already spread up to the farthest interior of Southern India. ' ! The he is ! Why does he in this tender age wear the ? knotted hair jof ascetics Look how reduced their he looks by fasting passion ! ' but often in com- turned to admiration spoke of God * and wept Gurjari scholar when Chaitanya great love. him and eyes shed all The big Mahrattas came there and heard the recitation of the . religious instructions Chaitanya maddened the people of this country. the harlot. In the Bhakta-Mal by Navaji. . of course. i her and she turned a Yaishnab the Deccan after Chaitanya's forgotten there. we find men. Govinda Das's harcha that we find a graphic description of this reformation. „ -. accompanied. I never saw such a wonderful sight. CHAITANYA AND HIS AGE Behind them all I saw hundreds of women of noble families assembled. by Govinda Karmakar and' also by two other Bengalis who had met him surprise way — Ramananda Basu and Govinda Charan Basu. . . To their great in the and delight they had discovered .204 liame." and at others in The story of the reformation^ of Chaitanya does not end here. At a village named Ghoga near Dwaraka Chaitanya arrived. Navaji gathered his information about Baramukhi from name had been pages of So that the Bhakta-Mal does It is in the not give a full account.-. Sometimes Chaitanya spoke in Tamil Sanskrit. The women were weeping and wiping away their tears by the edge of their sari. a Hindi writer. listening to him with devotional sentiments. I shall quote the account here. tion of harlot. . Baranmkhi. Many Vaishnabs and By his Shaiva ascetics stood on the spot listening to Chaitanya with closed eyes. . -. It is stated Baramukhi a beautiful there that a Sadhu reformed saint. She used to wander about her house and the adjoining garden with a view to tempt rich people. There was a large pit near the road and Chaitanya fell into it an unconscious state. I Ramananda and Govinda Charan sides stood on two and clapped their hands to keep time. the villagers became excited and were about to give him a sound thrashing. had travelled with him in different countries so long but never did I see so much emotion in him. have seen many impostors like you. She was immensely rich. but Chaitanya .BARAMTJKHl THE HARLOT 205 Chaitanya in the shrine of Dwaraka which they had come to visit. A wicked man came there and began to abuse Chaitanya. Attached to her residential building was the garden called Chaitanya came and sat near Peyari-Teanan. as they sang the name of Krishna. Her dress was like those of the women of Peshwar and she had many male and female servants. He addressin ed him and said ' Why have ? the simple villagers here you come to deceive You want to take devotion to see money from them Krishna. that garden and became totally lost in God's love. " At Ghoga lived a harlot named Baramukhi. She had acquired this wealth by her bad livelihood.' When the wicked man spoke in this way. I shall by I feigning presently what sort of sanyasi you are. Her apparels and ornaments were like those of a princess and she lived in a large palatial house. They began to speak on this an excited manner and laughed and set up a great uproar. ' restore to its natural Turning to the man he said Now.' I shall recite to all you come to me. A few moments after the harlot came down and Mira. it Put ' in him that which may fertility. by what charm he knows best. give him a bit of God's love. "Baramukhi. saw and heard all that happened from her window and said aloud What a cursed life I have been leading this young ' ! scmyasi appears to me like a god. I shall leave everything and go to him. How long a hell to me ? Will not this god has saved wicked be gracious unto Balaji from me He life. brethren ? Here is one whose heart is dry. I shall go to him and fall at his feet and will not leave him until he saves me. It is like a desert. He has no money with the shall I be in this house ? him yet which is my now heart throbs with delight at sight of him. interceded ' who had recovered behalf and said : on his you going to beat.' Saying so he went to him and began to sing the name of Krishna.' a sinful "Erom the window of her mansion she her uttered her reflections and people who heard topic in were pleased. His mind has grown ' Whom are sterile without devotion. her maid-servant. you the name of Krishna and will your sorrows will be removed.: 206 CHAITANYA AND HIS AGE himself. . my pious brother. the harlot. Sir. of here. she opened her long tresses which fell down like clouds behind her figure. Baramukhi at this time said to Mira I give you all the wealth that I have. Baramukhi. She stood with joint hands flash of lightning. People and Mira. But Chaitanya moved a few steps as if to avoid a touch.' Saying so. said again and again I Save am from the bonds of the world. You know I have immense riches ' : but I long to-day to be a street-beggar. you are ' my God. began to cry aloud. If you do not show is me mercy. 'Listen to me. what cursed " life ?' the good of my bearing this And saying so she did not wait but cut off her long hair with her a very humble dress Chaitanya and stood him. there admired the haCrlot I give to you all the house any guest comes show hospitality as becomes a wealth.' said Baramukhi and fell at his feet. She however with a smile addressed Mira and said. beautiful like a The tresses fell a long way behind her back and Chaitanya closed his eyes. If my .: BARAMUKHI*S RENUNCIATION 207 walked behind her. her maidservant. and live devoting hands.' " You are my Krishna. He said ' Make the sacred Tulsi plants She put on and again came near with joint hands before a garden. and people stared at her face. own yourself to Krishna. Mira. a great sinner. before ' Ghaitanya and me. Her beauty was of a dazzling nature. 208 CHAlTANYA AND HlS ^Gt Recite the house-holder. It is good to love. ' Goyinda Das's Karcha pp. . giving all her property to her maid servant. but not a deceitful man."^ herself up The account of the Bhaktamal details how Baramukhi made a garden of Tulsi plants and lived a pious life.' Saying so she took a string of sacred beads in her hands and gave to Krishna. name of Krishna day and night and do not live a sinful life. Try to love Krishna. graphic and full of vivid interest. Visit to Travaneore and other places.' a topography of my work The karcha gives the shrines of South- ern India. 27 . details of the tour are given in Chaitanya and His Companions. Rudrapati. and ChaiAnother Raja tanya received him kindly.ya8i came to see him and offered many presents Upon which Chaitanya declined to accept. to him accept from which the Raja entreated him some alms as he did from ordinary people. We of find how Chaitanya ' tried to avoid the big Rajas of the Deccan. (*) Visit to Travaneore and other for places. sam. On Chaitauya's refusal to do so the messenger threatened him with punishment. sent a *« man asking Chaitanya to Rudrapati.CHAPTER (i) VIII. he went himself on bare foot and in humble dress. But when the Raja heard that the would not come to him. . (m) Reception at Puri meeting with Raghunath Das. King of Travaneore. From Ghoga Chaitanya The ' started Somnath. the King Travaneore. V^J ^ ^isit him at his palace. the Raja of Orissa as described in the Chaitanya Oharitamrita and other works.210 CMAITANYA AND HIS AGE Chaitanya in compliance with the request sent Govinda to his palace who took only a handful of rice from the servants is of the Kaja. when Chaitanya meets of the Ram Ray. on the banks of Godavari. why the Brahmins of olden times aristocracy of were respected by the They were contented with poverty but were proud of their pure life and culture and never showed any sign of humiliation before those that had power and wealth. He plainly tells us that not even a hundredth part of the conversation is reproduced in his book. the minister king Pratap Rudra. The stern attitude of the scmyaai in perfect accord with the account of his conduct towards Pratap Rudra. himself a man of very not follow them. But Govinda Das being humble education could So he was naturally very For instance. the author of the latter work. owed the details to the notes left by Sarup Damodara. Krishna Das Kaviraj. But Chaitanya Charitamrita gives - us details of the discussion. . brief in his description bf these. also proves This India. Govinda Das gives only a very inadequate gist of the learned conversation between him and Chaitanya. We lars of have seen that Chaitanya held frequent learned debates with many of the reputed scho- Southern India. D. He arrived at Alalnath in December. is in all probability that of Chaitanya.) we find it mentioned that he reatjhed Dwarak^ on the Aswin of the next year. Tamil and Maharatta literatures if. The womtgas have not yet been translated. 1511 A. the of mention them. Here he stayed 15 days. proper research be still But him maybe found in the vernacular literatures. . traditions about some made. to enquire For it is about anything relating to the of if a Sadhu. Bhandarkar of tells me that he has got two which that saintly poet says that Chaitanya appeared^ to him dn a dream.i AVANGAS OF TUKABAM 211 Chaitanya started from Puri. I stated in the course of my previous course of lectures that the statue of Haribola in the The ithpression made in soathern India. R. that Chaitanya had made in the Decean lasted a long time. as already stated. The impression. the people of Southern India kept any informar tion about Chaitanya beyond the fact that he was not thefcourtesy in India life a great Sadhu. temple of Ramcswaram .D. previous to' his sanyas. avangas:. But no in Tukaram research has been yet made in the fields of old^ to ascertain. us. on the 7th of Baisakh 14*32 Saka (1510 A. Professor D. of' Ghaitanya's tour occurs in < any Chaitanya avoided sorts so that self-glorifijcation of all even Govinda took the notes "very It is noti probable thai privately" as he tells. convert. the news spread over the country in a few hours. and hundreds of Haridas. not They permitted to go with him as attendants.. came up in breathless haste. appeared with a flag in his hand. were awaiting his return with great eagerness. The companions of Ohaitanya. the famous musician. Narahari. man overpowered sounded the horn. Das. Culla. and Krishna Das. When farers from to B>issa the weary after waylong came Alalnath all their journey. whose big belly was a noteworthy sight. the old knelt down. the Mahomedan others followed. 212 of CHAITANYA AND HIS AGE the different countries that he had visited is for there no doubt that he had made a very great impression." in great haste and when Chaitanya embraced with his emotion. all hastened to meet him. We find the party that marched from Puri to give him a reception headed by the lame scholar Khanjanacharya. him. (**) Return to Puri and the reception. Ram The famous singer Lakhan's voice was heard above all voices. Murari Gupta came up of others. Some danced for joy and . for he sang sweet songs of reception. the saintly poet of Srikhanda. Says Govinda Das " though lame he ran ahead The veteran scholar Vasudev carried a drum himself and beat it with his own hands to indicate his joy. went on bare foot. On the Magh 1433 Saka (1511 A.D.^ ^^^^ ^^^^^^ and turned an ascetic.THE RECEPTION 213 others sang. and aside behind Ohaitanya and behind every one. joining 3rd of the singers." Puri as The account of Ohaitanya's find in the karcha and that given in Ohaitanya Oharitamrita are very much alike. and in their midst was seen Ohaitanya with tearful eyes. met him. . Ohaitanya visited the temple of Puri and as he men. like the humblest of his subjects. Says Govinda "The joy of this union cannot be expressed in words. I am a common we mortal. joined the procession. On his return to Puri Raghunath Das." They all began to sing the praises of Krishna. that princely youth BaghunathDae. Many people had certainly witnessed it in Orissa. so that Krishna historical Das could information from easily gather correct direct sources. beautifully moving his head in emotion. who had given properties ^^ j^. saw it he was absorbed in his love-ecstacy. from landed estates was 12 lakhs His income of rupees a . lifeless. throwing sight of him his royal pomp. do not speak in that return to way. but you are living Vishnu " and Ohaitanya when he heard this admonished Vasudev saying "That is blasphemy. Basu- dev Sarbabhauma says " There is the image of Vishnu in wood.) Ohaitanya reached Puri with these Thousands of men gathered to have a and Raja Pratap Rudra. this.•214 CHAITANYA AND HIS AGE and he enjoyed besides a further large income from taxes levied upon sea-going vessels and other sources. Though he was so highly religious he knew business tactics well. then Krishna himself will show you the way. ei'e to give himself up to Ghaitanya. and the result was thait the latter's troops attacked their palace They had however absconded. First go and do the duties of the world. are a young boy. as he was the only heir to their joint estates at Saptagratn. It should be remembered that the* value of money at that time was much year. the joy of this return — sounded throdgh the streets of their city by loud Nahabat! Orchestra. once come latter it is barelj 16s -he. at Saptagram. the lost one was found." Raghunath spoke not a word' but returned to the great joy of his father And home Gobardhan Das and uncle Hiranya Das. : not easy^ in your age to turn an You it. higheri than now. . Baghunath When was dearer to them than all their riches. had. Raghunath had married one of the handsomest girls' in that part of the country. When But the ascetic. Young Ragbiihath was fearless and came forward and was forthwith arrested. addicted to duties But be not too much And when by discharging worldly be fit you will for renunciation^. his A' quarrel ensued soon after between uncle and father on one side and Hussain Shah the Emperor on the other. had then said "Do not feign asceticism. for five or six years. his escape. Eaghu- nath had walked on bare foot through jungles and woods to avoid detection for ten horsemen were behind him trying to trace him out.HAGHUNATH PAS When managed was the affairs 815 brought before the Emperor he cleverly and an amicable settlement result. They were therefore alarmed to find Raghunath's growing tendencies towards ascetic's life again. shelter to sleep in nights. and Mukunda Datta recognised the youth from a distance and . He was kept Brahmin care watch and several were appointed to teach him that there existed no higher duties than taking scholars continually under of old parents and doing duties of the like. parations for the It was his course of pre- great renunciation which his parents had mistaken for worldliness. He In the way he hardly found fasted many a day. . And one day it was discovered that relaxation availing himself of a little on the part of the guards. Eaghunath again longed for joining Chaitanya. After doing bis duties to the letter. Chaitanya was then in the house of Kashi Misra. world by helping people in distress and the But Chaitanya's frenzied love for God and poetic life had a fascination which could not be overcome by such advice. After 12 days of great hardship he reached Puri. young Eaghunath had made tUhaitanya had just returned to Puri. even as the Master had advised. " Raghu.' my works ' Ohaitanya and his Com- . fuller For a is account of Raghunath Das the reader referred to panions. How look 1" And Raghu touched this time. our beloved pale and imatiated does he there the feet of the Do me Master with tears and said Ohaitanya appointed Sarupa Damo" not leave dara to teach him Vaishnab scriptures.216 cried CHAITANYA AMD HIS AGH aloud " Look Baghu comes. one of his admirers. (i) Proposed visit to Brindaban. samyas. so that the sani/asi could walk pleasantly on bare foot. (m) {iv) Baladev^s account. The was well metalled and was paved with coloured stones and on both sides tanks were dug and rows of flower-trees were planted.CHAPTER (t) (ii) IX. When Chaitanya marched out flowers were spread on the way. Interview with Private tour . Stay at Brindaban on the way back. Arrangements were made by Raja Pratap Rudra to keep record 28 . meeting with Bijali Khan. He built the road up to Kanai's "' Natsala near Gour. and ChaiNarlgZlnr'' tanya road Oharitamrita gives a description of the magnificence of the plan. and Nrishinghananda. Rupa and Sanataa'—their . Proposed visit to Brindaban. became ready to devote his whole fortune towards making a road from Puj"i to Brindaban on this occasion. ex- After a short stay at Puri Ohaitanya pressed his wish to go to visit the Brinda groves. •218 CHAITA.NYA AND HIS AGE of this trip. He sent three of his chief ministers, Mongoraj, Harichandan and Ram Ray with orders that every place where Ohaitanya would bathe might he turned into a shrine. A monument should mark such spots. Owing to Raja Pratap Rudra's continued animosity with Hussain Shah the places beyond Pichilda, the limits of the jurisdiction of Uriya Raja, were very unsafe for the pilgrims the who intended to travel beyond boundary-line. The Mahomedan Governor appointed near Pichilda was, the ministers of Pratap however, a great admirer of Chaitanya and he made friends with every facility for Rudra and arranged the pilgrims. The road made by Nrishighananda was called Nrishinghananda's " Jangal " and may probably be still traced near Kanai's Natsala. A crowd of thousands of men followed Ohaitanya, but he, overjoyed at the thought of visiting the groves sacred by associations with Krishna, heeded not these magnificent arrangements thoughts. but went absorbed in his own When he had come up to Ramkeli, Hussain Shah heard the report of the great crowd that attended the Scmyasi and sent one Keshab Basu to make enquiries scmyasi he was. as to what sort of The Emperor was evidently struck with the impression that Ohaitanya had created in the country and wondered how a poor Brahmin lad could command such a widespread influence as to be followed by thousands. HUSSAIN SHAH'S ATTITUDE (ii) 219 Interview with Sanatan and Scmyas. Rupa — their It is stated in the Chaitanya Oharitamrita that the Emperor felt a genuine respect for Chaitanya, after what he had heard from Keshab Basu. But when Sanatan, the Prime Minister, interChaitanya it viewed long. at Ramkeli, he told the Master that was not safe for him to stay there said, " This Mahomedan ruler," he " has broken numberless images of gods throughout the provinces of Bengal and Orissa and greatly oppressed the present Hindus. It is true that at the moment he seems to be favourably disposed towards you, but who knows when his good disposition will pass away yielding to despotism which is his element." And Sanatan further remarked that it was not becoming for a scmyasi as he was to go to visit a shrine with such a Chaitanya who had not large number of men. so long minded the external things around him was roused to a sense of his duty as an ascetic remark and expressed his desire to return He came back to Puri but not without to Puri. leaving an impression in Gour which bore great by this on in the cause of Vaishnavism. Sanatan and Kupa, one the Prime Minister and the other an assistant in the court of Hussain fruits later were formerly called by the Mahomedan names of Sakarmallik and Dabirkhas respectively, Shah, 22SO CH AIT ANY A AND HIS AGE for they had practically given up their Hindu ways though they had been originally Brahmins, and adopted Mahomedan habits. The names of Sanatan and Rupa were given to the brothers by Chaitanya. Sanatan was a great Sanskrit and Persian scholar and Rupa afterwards became the foremost Sanskrit poet of Bengal of those days. Their efFect visits to Chaitanya produced the usual in and the brothers saw before. This sanyasi him what others had seen in love with God, hitherto had actually fallen beheved to be too high for human comprehension. fascination did They beheld not cease but the court, with wondering love the beauty of his mystic trances and this grow with lapse of time. Rupa left turned sanyasi and joined Chaitanya at Puri leaving a note for about the year 1516 of a Sanskrit verse into English " AD. Sanatan his elder brother. This was in the form which may be thus rendered is, alas, now Ayodhya, the the kingdom of Rama ? Its glories have vanished and where is the reputed Mathura of Krishna ? Where It Rupa and Sanatan. is also devoid of its former Think of the fleeting nature of things and settle splendour. your course." The Prime Minister, however, could not so easily leave the capital as the Emperor kept him under watch after his brother had fled. He asked him to accompany him in his expedition SANATAN'S HUMILITY against a told the 221 Hindu kingdom. But Sanatan plainly Emperor that he could not be a party to help iconoclasm, upon which the Emperor threw him into prison. But his relations bribed Mir Habul, the jailor, with Rupees 7,000 and helped his escape. He joined the Master at Puri. Ohaitanya the brothers to sent both Brindaban with the mission to identify places associated with Krishna and write books about Vaishnavism. There might have been a political reason for Chaitanya's sending the brothers away. hostilities If they lived at Puri, the between Prataprudra and Husain Shah might be renewed on this plea, as both the brothers had fled from Husain Shah's court and one had actually made his escape from prison The manner in after having bribed the Jailor. which Sanatan met Chaitanya, his great spiritual humility and the pathos of the situation have been vividly recorded in the pages of the Ohaitanya Charitamrita. to He would not allow Chaitanya But Chaitanya embraced it saying that there was nothing so dear to him as that body in which a touch his body afflicted with eczema. and love for God dwelt. Sanatan left the ordinary path leading to the temple and walked through the sun-burnt sands self-sacrificing spirit which scorched his feet. He had avoided the public road owing to the fact that the Pandas might ways. object, as When he had once adopted Mahomedan Chaitanya pointed to the burns on — 222 his toe, CHAITANYA AND HIS AGE Sanatan said " I did not know or feel these, so overjoyed was I that Master had called me." And Chaitanya said " Even the very gods of heaven would be sanctified by a touch of yours. You are the holiest of the Brahmins that I have ever met, yet you did not despise the This only shows ordinary rules of the temple. your superior breeding and noble character." Chaitanya gave Sanatan instructions on Vaishnab and its tenets for a period of three months and these were elaborated and compiled by Sanatan in his magnas opus the Haribhaktireligion — Bilas, the highest authoritative work of juris- prudence with the Bengali Vaishnabs. Both the brothers, Sanatan and Rupa, went to Brinda- ban and settled there by the Master's command, and it is they who eventually raised the old shrine to such a was a pastoral village dotted here cottages, but it Formerly it and there with now claims some of the most is great eminence. magnificent temples of India, and one of the most splendid citation of a of of her ancient cities. The resus- the old shrine few ascetics led is due to the efforts by Sanatan and Rupa, who had no house to Live in, who slept under trees and lived upon the scantiest of meals by begging, and wore rags. This noble renunciation which has marked them the out as recurring types of attracted Buddha and Mahabir in Indian History, millionaires who built temples to ; THE GREAT CROW commemorate the effect in 223 We thus fiad that the inspiration of Ohaitanya had a far-reaching shrine. moulding the fortunes of the remote from Bengal. cities far (c) Private tour —Baladev^s account. He to After a short stay at Puri Chaitanya again planned a tour in Upper India mainly with the object of visiting Brindaban. expressed his intention ^_^Tour in Upper In- a companion i^ t^ose words " Last time I intended to go to groves, but there was such had the Brinda an immense crowd was impossible for me to proceed after having gone some distance. . Wherever I stayed, people ascended the roofs of houses and tops of walls and it looked as if all the buildings would fall with a crash wherever I happened to glance I saw only the heads of men and women deserted paths were filled with teeming population, and this did not stop, but increased from day to day. It had been my object to visit the shrine alone but I looked like a Marshal or a Captain followed by a large army who beat " drums to announce the visit. This time he was resolved not to allow any such thing. The arrangement proposed by him was that when people would come, after he had left, as usual in the morning to see him, they that it ; 224 CHAlTANYA AND HIS AGE should not be given any report of his departure from Puri for some time so that they might ; him on the way. would allow no one to accompany him not hasten to overtake entreaties of friends He ; the and followers were all in vain. One Baladev Bhattacharyya was already proceeding to Brindaban and the friends of Ohaitanya insisted on his taking him as companion. Ghaitanya after a protest acceded to this request. The matter was kept private for some time, according to his desire, so that the whole Puri was taken by surprise at the news of his departure of which they heard many days after Ghaitanya had left the city. A popular song thus describes him as a pilgrim to the famous shrine of the Vaishaabs " Look how Ghaitanya goes to the Brinda groves! Look at his shaven head, the rag on his back and the beggar's bowl at his hand." : Baladev's account is very inadequate. He did hot evidently take any note but tried to take his audience by surprise by narrating miracles about him. to He also seizes every opportunity emphasize the pleased his point that Ghaitanya was in greatly offered by the manner to which he his services him. It pleased this vanity to say all these and no doubt heightened his importance in the eyes of the Vaishnabs. He said that the plants and trees of the Brinda groves came near Ghaitanya to IN UPPER INDIA offer 235 him their tributes tigers of flowers and fruits on the way recited the of Krishna, when Chaitanya had bidden them to do so. Krishnadas Kaviraj, a devout Vaishnab and scholar, recorded these in spirit of and that even the name implicit faith, nay, threatened the non-believers The contrast between account recorded in the Charitamrita and what we find in the harcha of Govindadas is imprecations. with Baladev's striking. One is mostly a fairy-tale and gib- berish piece of history. and the other a simple and unassuming But on this we need not dwell of any more. One s the important facts in regard to Ohaitanya's tour in Upper India relates to in- happened at Benares. While in that city he put up with one Tapan Misra and later on stayed for some time at the house of Chandrasekhar, a Vaidya. The leader of the cideuts that sanyasis at this time in that city was the far-famed scholar and He was a son of Benkat saint Prakasananda. Bhatta of Southern India and brother of Gopal Bhatta who latterly rose to eminence as one of the six Goswamis among the Gauriya Vaishnabs. Like all Indian scholars of that age Prakasananda was a pantheist. One account says that he had suffered from leprosy for a time. It is recorded that one of his Mahratta. disciples paid a visit to 39 Chaitanya and found the said " I came to sell a little of the emotional sweetness with which my of soul is is charged. " only sneeringly replied He an impostor . is however. nonsense will not do. here these emotional again. to the people of this city. here. Do not go to him Read the Upanishads carefully and leave the mad man alone. His love for God was ported to be so great that sanctified every man who for beheld it.226 CHAITANYA AND HIS AGE Nadia. but he to has certainly power hypnotise people as Benares. feeling how deeply the young scholar's feelings were wounded. that his tears created pathos which were irresistible and taught men a love disciple declared God without a sermon.ascetic merged in the love of Krishna. I do not know what a black art he knows. I too have heard him. But there no purchaser The burden my emotion oppresses me and fain would I sell it to you at whatever small price you would offer. He. Prakasananda's scholarship was equal to his pride and he did not like when his Mahratta pupil came to the him and spoke it eulogistically of re- Nadia-sanyasi. a city of the learned ." The Brahmin was sorry to hear Chaitanya abused in this way and reported all these to him. all he seems to have done you. The Prakasananda is that he believed Chaitanya to be an Avatar of of God." . . At the sight of the neck of a peacock. Eor several days he did not The rush of visitors talk with anybody.^ ^^ At Jharikhanda. the bluish dark colour of which reminded of him and Krishna.. he fell senseless to the ground for days together remained absolutely without any food whatever. He danced ' in emotion and cried aloud Krishna' Krishna.VISITING THE SHRINES (iv) 22? Stay at Brindaban. went He village of Arit and thence proceeded to a village named Gathuli and lived in Brindaban for some time. On arrival at Mathura he stopped near Bisranti Ghat. At Jharikhanda he passed through a regular amphitheatre of woodland scenes and was be. side himself with ' joy. He came Allahabad and stayed there for a few days. bounds. . —on his way back — meeting with Bijli Khan. Chaitanya felt immensely delighted with the forest-path through which he went.' while tears flowed down to his cheeks that knew no bounds. His religious ecstasies in this favoured place of the Vaishnabs knew no shrine of the Vaishnabs. Chaitanya paid him great respects. Here he met a Sonoria Brahmin whose status in society was low but who was a disciple of Madhabendra Puri and had been initiated into the Bhakti cult by that famous apostle. . each of which was a great He came next to the to Annakut. . He visited the twenty-four landing ghats of the Jamuna. . the Rajput. It was probably the Magh and let us go to visit it. Chaitanya began to tremble . great that Baladev " These became almost unconBhattacharya one day told it • the Master people . Ten horsemen headed by Bijli Khan. Every one comes invite invitations be accepted every you and how can a thousand day ? The great Allahabad Mela of the Sanyasis will take place at on the 30th of 1517. disturb sible me for me to in such a to stay manner that it is not poshere any longer. was a valorous man Krislina Das's enwith Bijli counter and was not to be cowed down. arrested them. . Krishna Das." Kumbha Mela of the year Chaitanya made no objection and being accompanied by Baladev Bhattacharya. you trances. came up there at this moment and suspecting that the five men had drugged the ascetic in order to rob him of his money. a Rajput Chief named Krishna Das and three for Brahmin that city. often remain m your . Leaves Brindaban.228 CHAITANYA AND HIS AGE so became trollable. an interview with you. threatened the Mahome- dans saying that he had an army behind him soon come up to teach proper lessons When a hot discussion was going on. «. started the In the way a milkman was playing on his flute at sound. who cannot have as . of Krishna's flute memory He who would to them. the son of a Pathan Nawab. the became vivid and he swooned away. admirers of Brindaban. and Bijli Khan with his Mahomedan followers became converted into Vaishnab faith. with which all The eloquence and devotion was said made a great impression. one of great scholar in them who was a Mahomedan theology entered into a discussion with Chaitanya who at once convinced him of the superiority of the bhahti cult. I am suit'ering from epilepsy and these friends have kindly attended me during my illness. your suspicion is ungrounded." Attracted by the sweet courtesy and his exceedingly attractive manners.BIJLI KHAN 229 Ohaitanya recovered his senses and said " Brethren. Kindly release them. . I am an ascetic and have no money to be robbed of. He returned to Benares and was received there by his two old friends Tapan Misra and Chandrasekhar. Chaitanya at Benares. (li) Tour in Bengal. (a) Chaitanya at Benares . Then took place . discusion with Frakasananda. gave him further instructions about the hhaktiThese teachings occupy a long space of cult. Chaitanya nanda." At Allahabad Sanatan met Chaitanya and both stayed there for ten days. discussion with Prakasananda. Chaitanya produced such a wonderful impression that Krishnadas Kaviraj remarks " The joint streams of the Ganges and the Jamuna could not plunge Allahabad. (c) At Puri. his respects. the Chaitanya Charitamrita. At Allahabad. also came up to meet him. The Mahratta Brahmin. but the flood of Krishna's love brought by Chaitanya did it. the confluence of the Ganges and the Jamuna.CHAPTER (a) X. the pupil of Frakasa- He stayed this time at the house of Chandrasekhar where Sanatan also called on to pay. and Sk. Sk. Prakasananda. between Priklaian"df" him and the great leader of the sanyasis of Benares. he clearly established the superiority 5. 2. Sk. Sk. 11. 32. 26. 23. verse 4. This book seems to be The author of the Chaitanya Charitamrita says that having once given particulars of in this discussion it his Panchatattyakhyan he did not think worth while to repeat the same in the Charitamrita but that he would only briefly refer to . 10. known try to in So the particulars are not yet but from what has been written in the book. it in that . " 2. 8. 30. 43. 14. pantheism as he had done other much he tried here to establish the religion of Bhakti. 33. 10. 4. and 28 and those of other scriptures. Sk. cidating and elaborating the texts Sk. 25) written by Kaviraj. 4. 30. 1. it is emphasized. 12. 4. 3. This was of course relating to the respective merits of the pantheist school and that form of dualism in details of this which bhakti discussion. 2. 53. called the Panchatattyakhyan (Chaitanya Chari- tamritra. 3. p. Thus by eluof the Bhagbat Sk. verse 8. Ch. 10. Sk. 3. The is were embodied in a work Krishnadas lost. said. 2. 8. 11. 11. Sk. 5. 6. 14. 1. 11. 31. 3 and Sk.PRAKASANANDA CONVERTED the 231 much expected controversial discussion which had been reserved during "'"' Chaitanya's last visit. 34. 2. 35. Sk. Charitamrita we see that Chaitanya did not as as demolish places. Sk. Sk. . 1. 9. 10. though now thoroughly overcome by his spiritual humanity. showed of itself. but was also sweetly of a young chastened by emotion and was full of spiritual ways. visit When Chaitanya went to the temple of . Prakasananda discovered in him far deeper spiritual force new man with a and wider moral outlook than he could ever conceive it to be possible in a human had of pedantry which The element characterised young being. and Prakasananda who had so long scaled great intellectual heights and in his arrogance considered God and man to be identical. in his 7. canto the is he skanda of the Bhagavata.233 CHAITANYA AND HIS AGE cult . tualising capable of thoroughly spirihis life. difference in the present case The apparent in the fact that his felicities that made the deepest of impression. which said to have explained in 61 different first became speech was not only divested from all arrogant manners pedant. it is said on this occasion. startling interpretations of the verse 10. So great was the effect Prakasananda's acceptance of all Benares gathered to " Chaitanya as his Guru that and its neighbouring localities have a sight of the divine man. felt that a new fountain of soul was of the bhakii discovered from which sprang sweetness. and sanctifying And when at the end of his discourses Chaitanya wept for of love a God. Chaitanya as a scholar of Nadia. resig- nation and love. He next visited Baranagar near Calcutta. am not. suggest that the above 30 Chaitanya had his paid a visit to villages on way back from . where his sandals are still preserved in the temple erected I by Bhagavatacharya. as it were." says 233 Charitamrita.' with tearful eyes. (b) Tour in Bengal. He also met there Bashudev Datta." When Chaitanya sobbed Krishna and called Him aloud in a voice choked vrith tears. staying at Barokona ghat near Nadia. the people shouted Krishna Krishna. said to have On his return to Puri Chaitanya is ^''°°^^ ^ again made a trip to Bengal. quite sure of chronological accuracy in regard Most of the biographers seem to to these trips. should be remembered. Chaitanya used to hold his tol at Nadia. of this to^. He paid a flying visit to Kumarhatta and stayed for a short while at the residence of Sribas. so that the whole atmosphere. " immense crowds gathered on both sides of the road to have a glimpse of his face. From Kumarhatta he came to Panihati where he was a guest of Raghab Pandit. however.CONFLICTING ACCOtJNTS Bishwanath.^ Jayananda says that during this tour he visited Kulia. at whose house. rang with Krishna's for ' ' ' name. where his mother Sachi Devi had again an opportunity of seeing him. it son of Mukunda Sanjay. who was a second time. His tour in the Deccan and in the Upper India altogether took six years '^^^^ Or^sa!'**^" '" '^^^ he spent the remaining 18 life years of his at Puri.D. It appears that King Pratap Rudra used to appoint reporters wherever Chaitanya travelled. (c) At Puri. the court Pandit of Raja of Karnat. . had reported to Reporters appointed by Pratap Rudra. Kavikarnapur says that one Mallabhatta. Chaitanya had already stated that Govinda Das's account of the brief period before Chaitanya started for the Deccan is neither perfect nor given in detail. He became a mnyasi on the completion of the 24th year and passed away from this world in his 48th year— in 1533 A.284. with these him. makes visited doubtful them before he But I have returned from Southern India. ) s tour in ii the The reporters are also observed to give the Raja details in regard to the doings of Chaitanya and some of his Deccan. says nothing This ever about it his visit to if villages. Pratap Rudra r\\ the j. details • of a Chaitanya •!. before he had started for Brindaban But Govinda Das. CHAITANYA AMD HIS AGE Ramkeli. Hence with some hesitancy we are inclined to credit the account of the other biographers on this point. his chief For that monarch and queen Chandrakala. with a golden broom in his hand cleansed the temple of Jagannath according to an old custom.) the Raja saw the immense gathering at Puri from the terrace of his palace and sadly reflected that everything looked void and un- meaning to him. when the great personality of —the living fountain of faith that had so long inspired such gatherings —was no longer Chaitanya Kavikarnapur was commanded to write a drama on Chaitanya to give some consolation to the Raja in his great there to gladden his eyes. daughter of Shekhara. were the staunchest followers of Chaitanya and interested themselves profoundly in every act of the Master. I firm conviction Chaitanya's especially that of the long 18 years that he had spent at Pari.A PROBABLE SOURCE followers at Pari. the Raja. of this Prom have incidental references nature life. After Chaitanya had we have of it on the authority of (sometime after Kavikarnapur. one of the biographers says that after Chaitanya's passing away. was preserved in State papers in the Uriya language by the order of Pratap Rudra. 235 We find several Brahmin reporters bringing to the Raja information about Chaitanya's interview with Ram Rai on the that banks of Godavari. passed away. and grief. while discharging this . that on an occasion of the great Cart festival Jagannath 1533 A. Once every year the Puri Raja.D. Chaitanya had lived 18 years of his the Uriya country where so great that his admiration for him is still images are worship- ped in almost every important village. is But great fit though popular regard for Chaitanya everywhere.1 am almost certain the old papers and documents of the are palace searched. The poet-laureate of Pratap Rudra's court was Banipati. 125 from it a Panda Rs. rounded by life in Uriya scholars and Uriya king's chief ofl&cers. could not suppress his tears in recollection of Chaitanya. an American tourist for We have Rajas in this and Maharajas Sur- whose munificence religion is in the cause of Vaishnab well known province. no one has ever thought ransack the store of old Uriya it to MSS.200. and the find out Master might be found from that very probable source. Babu Suprakash Ganguli. in six volumes. important hiographical sketch of the Master may still be recovered. a grandson of Maharsi Debendranath Tagore. some of them may be found to contain hymns and .236 CHAITANYA AND HIS AGE From function. containing Chaitanya's life. what facts about the life of Surely if his verses are still extant. all these evidences of his great love for the Master and the incidental references to his appointing reporters to record the incidents ahout him. for Rs. tells me that he had purchased a large Uriya MS. of the Puri temple and sold almost immediately after to 1. that if . to say presumed. and Sanatan friends of Chaitanya for came to visit him at Puri some short months of the rainy season. i pillar at the gate of the m j Temple and through saw j. Chaitanya literally merged see in When he to the sacred images in the Puri temple. It is in the Uriya books and records that we may naturally expect to find far larger materials about the epoch of of Master's life spent at Puri.u sights eyes lost overflowing with tears the images from afar. . of upon the aristocracy scolarships for Bengal to TVe found research initiating historical investigations in this very important field. something about the inspiring personality of the B.upa saw Chaitanya occasionally as they had made Vrindaban their permanent home. The Bengali admirers and Master. he became so overpowered with emotion that he could not control himself. Sometimes he ran to the very pedestal. On went his return to Puri we find love-ecstasies. to embrace the images. — He stood resting his elbow on i the Garur The Gadura-Pillar. Not only Banipati. but other contemporary poets it is and writers might have. to aril other or things of the world. Coming to his senses he regretted his conduct and made it a point not to enter the temple.AT PURI adulatory call 237 lyrics in honour of Chaitanya. so the sources availed of by Krishnadas are not at all an exhaustive nature. Many life incidents period of Chaitanya's are relat- and in these we find exhaustive notes on some of such as Rupa. The young poet was very willing that the Master would listen to a recitation of his But Chaitanya declined to do so on the work. the famous sloka in one of these works beginning with " Tunde i • /-< • "IS jj i — tandabini. a Sanskrit drama on Chaitanya. We find Chaitanya greatly admiring Bidagdha Madhava and Lalit Madhava. the inspiration of which had come from Chaitanya himself. being specially appreciated." etc. These dramas were held in great admiration by all Vaishnabs specially by Ram Ray. Master plea that he was not the proper critic.238 CHAITANYA AND HIS AGE his elbow. About this time we find a poet of Eastern Bengal who had written Ballava in Sanskrit. the author of Jagannath who was himself a great dramatist. paying to Puri a visit and getting himself introduced to the by one of his followers Bhagaban Acharya. The mark caused by 18 years. These I have detailed in my work called " Chaitanya and ed in the Ohaitanya Charitamrita Lalifc Madhava and Bidagdha Madhava. i t Companions and I need not repeat them here. two Sanskrit dramas written by Rupa. evidently avoiding to hear his own eulogies. Sanatan and his followers E/aghunath Das. for a period extending over still to be seen. of this is which touched the pillar every day.. On the . ed friend Adwaitacharya. your praises are misplaced. learned in all the branches of human knowledge. Eamananda Eay knows the niceties of spiritual emotion to an extent which is my constant joy to hear. there are Jagadananda Bakreshwar. Though holding him in high admiration Ballava had companions. Ohaitanya's p ji companion Swarupa Damodara distinguished visitors fail in the i iieard the verses of the I'lit drama i ° visftl^ ^" found in many rhetorical flaws the work. Kasishwar. Another man Ballava Bhatta.1 tke poet. " little regard for his But Chaitanya said in reply to the eulogies with which Ballava had accosted him. Nityananda whose mind is an ocean of spiritual felicities. the renowned leader of the sect that goes by his name. Besides these men. for I am an ascetic devoid of any love for God. Mukunda. came to pay res- pects to Chaitanya. and Damodara Swarupa is a living fountain from whom spiritual sweetness ever flows. it has fertilized my heart by infusing into a bit of his great love. My esteemSir. These truly saintly little men taught me the devotion to Krishna that people find in me. Bashudev. Murari and others whose saintly company has helped me to acquire a little faith which has attracted you . and Bashudev Sarbabhauraa jvho knows the six schools of philosophy as few There is know them have in India.BALLAVA BHATTA persistent Some 239 entreaties of j . as that for his scrip. leading the main party. Govinda Ghosh and three others led six of them. Ballava had written a commentary on the Bhagavata and had an ardent desire that the Master would see it." Ballava invited them all to his house and was struck by their great devotion and scholarship. the procession was great. ture was too high comprehension the two letters ^^ he says were a fascination to him he needed no expansion of the and beyond this religious idea. accompanied by Nityananda. Chaitanya himself. Then Ballava said that letters he had explain- elaborately interpreted the two to ing the religious import they Chaitanya told him it that But him the word carried. During Rathajatra seven great parties marched to hold Kirtcma in the Mukunda. of The joy and the more did Ballava see of Chaitanya the more was he convinced of his divinity. public streets. But Chaitanya to a discourse said that he was not fit to listen on the Bhagavata. was enough and meant a simple thing and . He however. Chaitanya said " They are all now to see the Car festivities." Ballava had thought that there was none at Puri with him he could discourse on religion except Chaitanya for whom he had of course a high regard. Sribas. did not much relish the words of Chaitanya.240 to visit CHAITANYA AND HlS AGE me. but for the here sake of courtesy asked where these worthies could be interviewed. " Ballava Bhatta. He did not like to hear any one blaspheming the saintly commentator. " was a 31 . husband) Chaitanya is said to have made a pun on the word and said " How can one be called true who has rejected the Swami ?" BallavA was very sorry at being treated with indifference by the Master and wondered why Chaitanya had changed his attitude towards him first .1 cloud his fault The truth is that Ballava had found with the established commentary on the Bhagavata by Sridhar Swami. his part to discard Sridhar's commentBhagawhereas being ." he thought. " This pride. " must be given up. Sridhar Swami was the prince of vata commentators and a saintly man he proceeded to establish his points guided by pride alone." again till Coming home he reflected on this suddenly he felt that it had been very wrong on ary.BALLAVACHARYA further interpretations would only faith. 24. the Master received him with more tlian usual kindness. But when one day Ballava vaunted before him that he had rejected the Swami (lit. " says Charitamrita. and Chaitanya had already heard of this. and hence he tried to avoid Ballava Bhatta." and the next day when he met Chaitanya again. for thought he " When I had seen him at Allahabad he had received me very kindly. for he had marked in his remorseful looks that true spiritual humility had dawned on him in the place of the haughtiness and pride of mere scholstfthip. but as Ballava of is the reputed leader of another sect Vaishnavas. At Puri occurred that melancholy incident causing junior Haridas to leave the city arid drowifl himself at the confluence of the The tragic end of junior Haridas. He changed his views in respect of Vaishnavism by the teachings of Jagadananda. The Master said.242 CHAITANYA AND HIS AGE worshipper of Bala Gopal practically —child-Krishna. new we must await a scrutinising enquiry into the literature of his school toto the before accepting"^ ' account of the Charitamrita. sacrcd rivcrs near Allahabad."^ This account of Ballava Bhatta is to be found in the Charitamrita and must be substantially correct. a contemporary of Chaitanya had not accepted the latter's form of faith but founded a school. •. and he Earn Kay . i ti i -i- i Chaitq.nya had heard that this young ascetic had begged alms from Madhabi. a "young scholar and admirer of Chaitanya. and though. I cannot bear to see his face »ever allowed him to come near him. . an accomplished woman and a sister of Sikhi Mahiti. ". evidences of the great which Chaitanya exerted on the great Vaishnav saint of Assam of the 16th century. who was a copyist in the king's court.Being a sanyasi he interviews a *' worfen. find in We Sankara clear the old frequent references to interviewing Assamese literature the Vaisnava apostk There are influence Chaitanya. drowned himself in the Jamuna near Allahabad where he had gone for penance. whom This he had not the accounts for here. But Chaitanya had never objected to this. used to 243 Mve his dramas played by women and directed their rehearsal himself. tic interest^ related in the in Charitamrita. " . The reason seems to be that this young ascetic who had a sweet musical voice had not yet extinguished his sexual desires. has been reproduced by me my work "Chait- anya and localities his Companions.^ Shibananda Sen. and this Chaitanya knew well. full of pathebut failing. of Nadia and the neighbouring had the Master's permission for coming to Puri and staying y „ ° there for •' four months of the rainy season. The people „^. he knew them to be men of approved character and saintliness. r—all heeti except Chaitanya's poor mother. least about doubt. wife little and Nityananda. . though he had taken the vows of asceticism. whereas in regard to the worthies mentioned above. cruelly hard upon junior Haridas. shadow of Haridas the difference in treatment referred to Junior tried in vain ^o soften the attitude of Chaitanya. however. to But Nityananda paid The leader of the order of Chaitanya and came often the party toPiritosee him. Nityananda had two wives. He was." JUNIOR HARIDAS the great friend of Chaitanya. The supernatural tale about this man. who knew all the paths and was rich enough to bear expenses of those who had not the means.244 CHAITANYA AND HIS AGE veteran Vaishnata that from Nadia was Sibananda Sen. " A great discussion took place at Puri amongst Ram Ray. put much faith in the reports of the people which he took for mere story. is the author of the cele- brated drama Chaitanya Chandrodaya and other works in Sanskrit. Adwaita's change of views. sometime after Chaitanya's return to Puri after his tour in Upper India.D. Sibananda was an inhabitant of Kanchrapara near Naihati. a few . Then came a letter from Nityananda himself. pilgrims from Bengal reported to him that Adwaita had eschewed the bhakti cult and reverted to that of jnan and was busy explaining the five-fold paths of emancipation from desires (Mukti) according to pantheistic views propounded by Sankara and Chaitanya did not other leaders of that school. saying "Adwaita-. They all expressed themselves against him in . eharya has given up the bhakti cult and is explaining the tenets of non-dualislic belief. It appears that about the year 1520 A. and his son Paramananda Sen who is generally known by his title of Kavikarnapur. Gopinath Acharya and Bashudev as to the course to be adopted Sarbabhauma for preventing the veteran leader of Vaishnava from the mischievous course he had been following. 'For somehow or other he has conceived the notion that when the interests of the bhakti religion will he at stake. that everything was right and that even Nityananda had misunderstood him. and in the meantime a reply came from Adwaitacharya himself to whom Chaitanya had written a letter. It said in a sort of enigmatic language like the Sandhya bhasa —in which conversations were sometimes carried on amongst Chaitanya." of home more than any one The scholars of Puri.dwaitacharya to pursuade me to visit Bengal once more. Adwaita in every respect regrets sit quiet at is who mine my aanyas and desertion else. headed by Ram Ray. The letter further assured that it was impossible for Adwaitacharya to swerve an inch from his loyalty to Chaitanya. That a sort of quarrel on some minor points of religion had arisen between Adwaita . I shall not be able to Puri like a mere looker-on. looks.SUSPICION ABOUT ADWAITA a somewhat free language. 21 feet long. sought divine grace in the Puri temple for safeguarding the interests of Yaishnava religion and the Priest High came up with reassuring of . saying flourish that the cause for ever Vaishnavism would as a sign of divine blessings he presented a garland of flowers. 245 when he heard their speeches. from the Temple. however. But made Chaitanya^ light of the whole thing and said with a smile " I am afraid it is a mere trick on the part of A. Nityananda and Adwaita. (Jopinath's trouble.' . poetic talents. su'bstanPrembilas from fiating the statement of the which we have taken the above account. Only a portion of the torn paper could be recovered by Miikunda. Ramananda — nath was . had four brothers. the poet . and dramatist. Kavikarnapur says. arrears of rent to the Uriya king ^^ ^^^ ^^^^^^ ^^^^ 200. best horses in lieu of money. what is reproduced by some of the later biogra* teSy SarTawfaum"!' phers. settled their price by an The kiJag . after having expert.000.:. and a great -friend of Chaitanya. still living. hiihself in hinted by Brindaban Das^ of his many places work. One of them was Gopinath Bay a feudatory Their father Banichief under Pratap Rudra. . Gopinath Bay was in .^46 CHAlTANtA AND HIS AGE is : and: Mtyananda. But as he was financially embarassed he made an application to the king stating that he had a latge number of horses in his stable and that His Majesty might be pleased to take some of the.'. written two verses in honour them to of Chaitanya Dev and entrusted Mukunda Datta to he shown to the Master. But' the latter tore off the verses. and the Charitamrita quotes the portion and remarks in a language of flourish' that the high quality of the verse was like the trumpet-sound of victory announcing Bashudev's unparalleled . that Sarvabhauma had .'. B/ay. highly inthei censed at this report." • unsheathed swords were kept ready him. with death by a process called the " Change The exact nature of this bapicsl punishment is not known. Gopinath was greatly' offended with his horses him for having thus under. horses in his zeal to serve the interest of his friend.CHANGE' CHAR A'NA requested a friend of his. Pratap Rudra. This yoiing man had a peculiar mannerism he used to turn his neck and stare. This prince under. ordered an arrest of whole family. 24^ a prince of a neighbour- ing country.! to receivisl ^' ' '-'' '- •' -" ^-- . *he TJriya king. at the sky in the midst of his speech every tiirie' that he spoke.valued the . and even old Banihath was ti6t Gopinath was ordered to be punfshe^ spared. who had expert knowledge in respect of the price of horses. The offender was raisedto a high place prepared with bamboo sticks? upon a spot wherfeS down and thrown Charana. but from^ the aCGoWiit^ of Charitamrita and other books we have a' rough idea of it.valued manner "My horses do not turn their necks and stare at the sky^ why should they be priced so low ? " The pririe^ naturally took umbrage at this insulting reference to himself and spoke against Gopinath to Pratap Eudra and convinced him that the" object of that chief was to defraud the Rajifei and said in a rude of his just revenue. to go and settle the matter on his behalf. . God. though I. 200. to How ? ask the Raja to remit Rs. means from the great at this stage to inform One man came king's Chaitanya that Gopinath was about to be» carried away by men to be put on the Chang. ascetic I little As an can I is can beg only five gandas of kowri (a above one pie) and not more. The king had already capital withdrawn the order of was on Gopinath by minister Hari Chandan. Swarupa. Chaitanya was leaving give punishment that the intercession of his and when he heard that Puri. he sent word that should the Master take such a step he would up said his royal throne He that he had and follow him. They justly pleaded that the family of Baninath were all deeply attached to the all Master.000 for It I not me meddle in matters of State. no knowledge of the . applied to Chaitanya requesting him to speak to the king in their behalf. Chaitanya regretted the incident." He made himself ready for leaving Puri. ask him to seek the aid of Tor me I should not henceforth be near the Raja and must at once start for Alalnath. but sorrowfully remarked " It is for this reason that I did not like to come in touch with the king. find no means of remedy.U& At CHAITANYA AND HIS AGE this crisis all the friends of Ram Ray headed by who were also Chaitanya's followers. and that they should be saved by danger. for these sorrows of worldly men pain me. am very sorry for Baninath. and that it was his greatest joy to pass away from the world in sight of the Master. was about the year 1530 that Haridas. ^49 his officers. he looked at Chaitanya and said that all his spiritual inspiration. . and he held Chaitanya to be his God. last. whatever their worth might be. But the Raja did all these to please him. had come from the Master. nay. What Brahmin is there who may be compared with you ?" To which Sanatan had added Sadhu " There are people who . Your if thoughts have ever been as holy as the Ganges. 200j000 Gopinath but remitted him the outstanding dues and moreover made him a grant of a Jaigir. the It Mahomedan The death of Haridas.i i . Chaitanya had never asked for these." When Haridas's last moment came. breathed his .. convert to Vaishnai i . All your acts have in themselves a sanctity as they were the ideas rites of a great religion. . of Your have the grandeur or Vedic hymns. tanya had the highest respect for him. it was passed by He fiot only cancelled the order of capital punishment on ot Ks. he had declined to beg any favour of any one. HARIDAS punishment . Chai- y^i . vism. preach religious truths others there are but do not live them who lead pure life without caring for the good of others but you have preached the truths and practised them in life. Chaitanya 82 . Chaitanya had once told him " I have marked that you bless those who assault you and pray for them. Chaitanya and his men body to the sea-shore where Chaitanya himself was the first to help in digging carried his a grave for his burial. .250 CHAITANYA AND HIS AGE all made pi^esent there touch the feet of the great saint. and good Brahmins and ascetics did so at his bidding. nally been a Though Haridas had origiMahomedan. but the towards the close of this book specially. • bristles chapters of the Charitamrita. In these accounts we surely catch occasional glimpses of Chaitanya's spiritual nature which appears to us like a full-blown flower. Reveries and ecstacies gradually increasing. he had a side in his character which created a storm of popular admiration wherever he went and — . lay men But however much Chaitanya that we are.CHAPTER (a) (b) XI. with incidents like these. As I have already stated this great work on Chaitanya belongs to a school of philosophy with complicated Vaishnava theological ideas which sometimes fail to interest us. His passing away. might have been appreciated by learned men. ^i xi and not infrequently are the j j- theological discourses full of learned quotations and references introduced. The The last last part of the Chaitanya Charitamrita j. theological element and scholarship generally speaking preponderate in the pages of Krishnadas. though judging as a whole. absorbed in God's love night frenzy of the ^^J' ^^ ^^^ ^^S^*« particularly " the pain of God" distressed He sometimes saw Krishna come embrace and at others missed him. Jaydev and Billamangal. juthi and other flower-plants to give fell them tidings of Him. and this was for a long time with Bhagavat 'Acharya who showed it. Sometimes Swarupa sang and the Master danced . relate of however points minor interest : —the real man and Chaitanya was Fine lov^er. elaborating the sweet appeals messages that they bore to a man's soul of a love of the infinite. and in that stage he cried and wept like a bereaved him greatly. distracted by Krishna's love. The to incidents described above.D. He of spent the whole night hearing the songs Ghandidas. the Oharita- mrita must always be considered as one of the world's greatest books of theology. according to Premacopy bilas. sung to him by Swarupa. prayed to ktmda.252 this CHAITANYA AND HIS AGE side more vividly portrayed by Govinda Das than any other bioof his character we find grapher. Chaitanya's tears of the incessantly on the pages Bhagavata spoiling its letters. to Srinibas about the year 1600 A. to his soul. stage he interpreted At every and the songs in a charming manner. Bidyapati. He read the 10th skanda of it the Bhagavata and those passages of larly particu- where the milkmaids. JAIDEY'S SONGS 253 and wept. feeling that the excitement would vigil. fell unconscious on the ground as During the last two years these love-estacies came upon him so often that the emaciated body could bear them no more." the midway. for famished with fast and prove too . the singer through briers his feet. One day a female musician attached to the Dasi Puri temple —a At Seva this — was singing a song of Jaydev in that sweet heard a it musical mode called the Gurjari Bag. and thorns that pierced his Govinda overtook aud caught him in and he was roused from singing. and Swarupa would sing no more. he had become For hours together he danced and wept in this way. severe a strain on the nerves of Chaitanya but with solicitous eyes full of tears. . time Chaitanya song. of his physical exhaustion. unmindful very weak. Chaitanya would beg him to go on. from a distance and or a knew not whether man woman sang the He ran with open arms to embrace. One day Swarupa sang the famous song of Jaydev beginning with and Chaitanya he heard it.. dream is by the attendant's voice saying aloud " It a woman him that is And Chaitanya thanked for saving him from touching a woman. Rupa and others. to Meantime Ohaitanya the verses of the had grown even more restless Bhagavata continually supplied inspiration to him and stole away sleep from his eyes. night and The clouds brought on trances by their dark blue colour which reminded him of Krishna. not to be enjoyed by an ascetic. why have the sweet union?" His body you became so reduced that the hard floor whereon he slept pained him and Jagadananda brought a pillow for his head. "Ah I disturbed however.^54 CHAITANYA AND HIS AG^ fits The of unconsciousness came often and somedead . it would pain him very much to see the end of Ohaitanya which every one felt was imminent. never forsook him. times he was taken as of but constant his friends recitation of the name Krishna by brought him back to his senses. but was unable inspite of himself to stay long without seeing Ohaitanya. The stern element of friends. There he met Sanatan. the pillow which he called a luxury. day. 'Ke fainted at the sight of the lightning . and he reprimanded Jagadananda for having brought asceticism. Puri after a short sojourn. so sorry at seeing his condition that it prudent to leave Puri he considered for thought he. And Jagadananda was . and he said on one occasion on thus coming back to himself was with Krishna. He accordingly left Puri with the permission of the Master and stayed at Brindaban for some time. He came back . reminded of the Gobardhan hills where Krishna had sported. The chirp of birds was continually. Sometimes the smell of flowers soft and sweet. him to The cranes flew in the dark-blue sky in flocks looking small from a distance. At called Some one and he thought His embrace by the sweet music. reminded of the divine touch. The Krishna was approaching and the scent of a thousand flowers announced his approach. emanating from the Puri temple kept him fixed he thought that his to the spot like a picture cowherds. and he trembled in deep emotion with tearfuLeyes and passed into a trance.THE FINE FRENZY 255 which he mistook for the bright purple robe of the Lord. mistaken for the sound of that flute. The place he had selected was a corner of the temple to the north of the LionGate behind one of the doors. the sight of every hillock he fell into a trance. The place was over-shadowed by a large Nim tree and called . flowers . The rush of people to drink his pddodah (water touched by his feet) became so great that he had to hide himself whenever he went to visit the Puri temple. and every river showed him the ripples of the Jamuna on the banks of which the pastoral god had played with his fello^ reminded him of the beauties of Krishna's eyes and he wtept when he touched them. and Chaitanya thought them to be a string of pearls decorating the breast of his dark blue god. as he interpreted the He passed into trances to verses Swarupa and attend- Ramananda ants at this B. Ohaitanya was much annoyed with him when he discovered the trick. and to this a reference has already been made. He bed and sought for Krishna in the flower. On recovering his senses he wondered as to how he had come there. At night his reveries and trances grew more .^ and frequently bathed in the tanks called the Narendra Sarobara and the Indradyumna Sarobara. A Brahmin named Sankara . Towards the close of. and more left his till he lost all control over himself. We find one Brahmin stealing into that nook and drinking the padodak Without his knowledge. He lived for sometime in the Gundicha. feet and allowing people to drink water touched by his was repugnant to him and he had given strict order to Govinda not to allow any body to go where he bathed.ay who were his constant stage. his earthly career we find him maddened by the passages of the Bhaga- vata describing the sorrows of the milkmaids pafted from Krishna.256 CHAITANYA AND HIS AGE The idea of being deified Baid Pashara. We find from the records that he spent nine days in the flower-garden called the Jagannath Ballava. and one night his followers found him out lying in an unconscious state near the Lion-Gate. Another night towards its end he w^s discovered in the cow-shed attached garden during his trances to the Temple. and Raja Pratap Rudra was himself in a state of great anxiety. " Be patient as a tree. that they all apprehended that his end jnight be near. of and delighted with the colour waters jumped into the dark blue the sea. "Become good and yourself humbler than a straw " he said and It does not comthfin.- mrita ^ was to Ram Ray in i some -. It stojiny one that exposes itself 33 . thinking that. Meantime Swarup Damodar.hjB ran into the embrace of Krishna or into the his waters of the Jamuna. practical advice . It does not beg a drop It ^of water from anybody though it dries up. the favourite resort of dark blue God. caught him up and brought him to the shore. ihe loud recitation of Krishna's name restored «him to his senses. gives freely its treasure of flowers and fruits seeks them. and he looked so pale.THE End was appointed to keep watch over him at ^o that he might not leave his room unconscious state. Ram Ray him ^nd hundreds of his followers were seeking -everywhere in the streets of Puri. One fisherman who used to catch fish towards the close of every night by net. exhausted and' weak. consider -i Advice to Earn Ray. and the last act on his part described by the Charita."' f spiritual matters. When the fisherman brought him back. But he gradually give „ -„ survived.plain if any one outs it. ^p7 nigl^ts in a|i from his But one night he stole away chamber and came to the sea-shore. . t5S to rain others. nor wealth nor give learning. unto my soul a bit of devotion for thee. be it pain or be it pleasure in the world's eyes." And then referring to a verse of Padmavali he said want followers. Even if he for gives me pain that would be like a loyal my joy ." " He prayed again and again in the spirit of a true servant Here accept my most humble services but give me as my wages a bit of devotion for thee." He said next " The world looks void without Krishna. rewarded with in this Him. tears come to the eyes like drops in the rainy season. is any for himself. bliss. without seeking like this One who becomes Krishna's name. it ill or be it —be —should be is always accepted as thing for myself. I do not covet any- Whatever he gives my joy. a feeling of soul. make me humble and give devotion unto " Neither do I my soul. whatever he gives me. CHAITANYA AND HIS AG:^ and sun but gives all its treasure to A Vaishnab should be absolutely with- out pride." ." great As he spoke humility came to into his and he prayed Krishna "Oh Krishna. and then recites a love for way. good in the world's eyes." Then he again referred to a verse composed by himself to be found in the Padmavali " As eager- — ness to taste God's love grows in the soul. He should consider that Krishna dwells in every soul and therefore give respects to others. wife accepting any gift from her husband. nor poetical powers. general conspiracy of silence observed by In the printed edition there is of Chaitanya Mangal Press. belief The general an unconscious amongst the educated fell in Bengalis so long was that as Chaitanya state into the sea.THE UNSOLVED PROBLEM As he spoke till 259 this. long expected.""""^'""'^ nothing on the point. Murari's Chaitanya Charita and Kavikarnapur's standard biography of Chaitanya say "^ how Biiln^. (fi) Mis passing away. published by Battala no reference as to how the end. the reading of which was there settled on consulting several manuscripts. fell senseless trembling with emotion he pn the spot. that was clear . But how and when he did so is not mentioned. by Lochan Das. In one of the very old recent editions of the work. and Chaltanya Bhagavata also does not illuminate us as to Chaitanya passed away. is A all. at last came about.D. published by the Bangabasi Press. earlier In the chapters each one of these works had referred to Saka 1455 (1533 A. and this is not found in the main body of the book but the editor appends it to the foot-note. Here Charitamrita ends.) as the year of his passing away. is a passage with a bare hint. his eyes glistened with tears. The priests of the Gopinath's temple relate a similar story in respect of Ohaitanya's passing of into the image that temple. the Vaishnab community lay enervated by the great shock.'Zm CHAITANYA AND HIS AGE Enough and that the story of his rescue by a fisherman was afterwards fabricated." is . however^ says in not a very clear language. Their grief belief wa? quite overwhelming is is moreover their die. Chaitanya The latter spot through which was incorporated with the image. that it is a sin to hear of the end of one who years for all times and can never For fifty after the tirodhan of the great teacher. of their graphers do not spcak of the Chaitanya because they it. no doubt that the Vaishnab gjj^ of hip-. passed into the image of Jagannath at OPuri.There . which. feel a great pain in relating . and as an evidence to substantiate their statement. apostle under its deep waters. tradition seems to be upheld and indiindicates the cated by a line in one of the biographies. Chaitanya The popular superstition is that whose physical frame had nothing material in it. Their Kirtana music which had taken the whole country by surprise stopped for a time after that melancholy event and was not beard . point out a sign near the knee of Gopinath whidh they say.Thereason general silence. " lost We Chaitanya in the temple of Gopinath. the sea must have buried the great Drowned in the sea. What happened seems to be this . perplexed at not finding any clear mention of the end of Ohaitanya's career. So we have quite a reasonable ground as to w. and when we find mention of events subsequent to his rescue in the pages of that book. order to historical made a surmise easy solution like this^ in difficult give an to a problem.— the year when Chaitanya disappeared from the munity for this long period world. it in a language was a mere conjecture But they showed a lack of ordinary historical sense "by declaring as . They might it have been excused if they had spoken of of doubt stating that on their part. The Charitamrita says distinctly that he was rescued from the sea by a fisherman.hy no mention of the passing away of Chaitanya is found in his standard biographies. Zdl nearly half a century in the great proyinces Bengal and Orissa. But we cannot agree with those who believe that he was drowned.WHY WERE THE DOOES SHUT for of : . of We do not get authentic records the progress of the Vaishnab com- from after 1533. and when no other authority contradicts the statement rior says that Chaitanya was drowned in the sea. some of our modern scholars having only a superficial knowledge of the Vaishnab literature. what justification is there for attaching so much importance to a mere conjecture that he was lost in the deep waters of the Bay of Bengal. 262 CHAITANYA AND HIS AGE certain absolutely what was at best a mero surmise on their part. We have, however, definite information on Mangal by Jayananda, brought to light some years ago, by Prachyavidya-maharnava Nagendranath Basu and edited by him and published by the Sahitya be rememParishat of Calcutta. It should bered that this work is not recognised by the this obscure point from Ohaitanya Vaishnavas ; hence the author, who was outside the pale of the school of Brindaban from which sprang how^SasseTawty."* all canons and censor- ship in literary matters, could exercise his own discretion in using his materials and was not handicapped while writing things, such freedom not being allowed in strictly orthodox literature. This book says of that in during the Car-festival Jagannath a in Ashar 1455 his left Saka, Chaitanya got small brick hurt the in foot from a coarse of his dancings. Then on the tithi at sixth Hthi the pain increased and he could not rise from his bed. On the seventh ten dandas of night (about 11 p.m.) he passed away from the world having suffered from a sympathetic fever. Now this account seems to be quite true, as several very old Mss. of Jayananda's Chaitanya be- Mangal have been recovered which proves yond doubt the edition. genuineness of the printed There seems to be something, like an tHE DA^TE AND THE HOtJR 263 indirect corroboration of this statement by an- other account given in Lochan Das's Chaitanya Mangal. edition tithi of that of appended to the Bangabasi book says that on the seventh Ashar on Sunday at tritiya prahar text The (between 3 and 4 p.m.) Chaitanya passed into the image of Jagannath, and at the time the priests shut the gate of the temple against of all enquirers. The Chaitanya Mangal further adds of the that none followers Chaitanya had been allowed to see the Master for a long time before he disappeared. Amongst the crowd that had pressed we find others. Temple Sribas, Mukunda Datta, Gauridas and But the priests could by no means be in vain for entrance into the persuaded to open the gates. Thus from two independent accounts we find that it was on the seventh tithi of Ashar Saka 1455 that Chaitanya left this world. There are two pahkhas in a month, the one white and the other dark. Whether the seventh tithi belonged to the white or the dark pakkha is not stated, but this that th6 may So it be easily found out from the fact place in the white of the white Car-festival takes pakkha. was the seventh titU pakkha, and in both the accounts we find Sunday to be the date of Ohaitanya's tirodhan. of course is well The year two known, for not only these works but all accounts agree in saying that Chaitanya passed in Saka 1455, corresponding to 264 CHAITANYA AND HIS AGE The only point that remains Jayananda the 11 p.m. and according to the year 1533 A.D. to be settled is that according to time of tirodhan is Lochan Das 4 p.m. "We may, however, make a the fact of reasonable guess as to the case. Chaitanya was in the Jaganath temple when he suffered from high fever. When This the priests apprehended the to his end to be all near they shut Gate against take visitors. they did the time If for left burying the world him at within temple. the doors, he about 4 p.m. till we know, were kept was taken the for closed 11 p.m. re- —this time p.m., burying him and paring the floor after burial. The priests at 11 opened gates and gave out that Chaitanya was incorporated with the image, of Jagannath. passed So according to one account he away at 11 p.m. But the better informed people knew that he had passed away at 4 p.m., when the doors were closed. In all our almanacs the tiihis of births and deaths of all distinguished Vaishnavas are giveo'; tithi is but Chaitanya's birth there. only mentioned The compilers of almanacs seem also tp have joined the general conspiracy on this point. The Vaishnavas believe in the birth of Chaitatiya but would not believe in his death. I have clearly put ; my is doubt in some of my previous lectures the question Lochan Das's account may be asked, if true, why did not jihe *rHE priests MARK ? IN THE KNEE The answer is 265 open the gates a simple the priests would not like to shew him dying as an ordinary man. They declared that they had witnessed with their own eyes that Chaitanya passed into the image of Jagannath. one, This report would certainly prove his divinity it absolutely beyond doubt. They him somewhere under the floor of the temple and would not allow any outsider to enter it until the place was thoroughly repaired and and make buried no trace stated. left after his burial as I have already This is the only rational explanation that may be advanced for explaining their conduct in shutting the temple gate. so with Probably they did the permission of Raja Pratap Rudra. I But I think go too far in suggesting that the monarch's conniving at their conduct. When a report like this got into air, it is- not unnatural that the priests of the Gopinath temple were tempted to give out a similar story! associating the event with their own temple.. The golden mark on the to left knee is still shown the pious pilgrims, as marking the spot through which the spirit of Chaitanya passed Gopinath image, and the priests into the certainly charge fees for shewing it. 34 CHAPTER XII. Chaitanya as a Teacher. (a) (i) Love — its various phases in the spiritual plane. Service to fellow-men and compassion for the . depressed castes. (c) .: Social reformation, —Vaisnava Jurisprudence. love for mother, his influence {d) His commanding personality, many-sidedness of character and scholarship. {«) oil Spiritual emotions, the Vaisnava poets. A sible European scholar writes "When allowances have been made, it is the charge all pos- difficult to acquit Chaitanya of of being lacking in sanity and poise."' distinction Dr. Another writer of MacNichol speaks sneeringly of the sensubusness and lack of moral sense in Chandidas's poems and even does not spare Chaitanya., He says "We are told that in his last days he would spend whole nights singing the , ^t-j Some hostile opinions. ,., ^i „ songs of Chandida,s and vidyapati, and we may be sure that they were the inspirations ' as article well of his earlier years." Underwood's on Chaitanya and Vaishnavism in Bengal, the Clalcatta Review, No, 295, p. SO. THE DETRACTORS Mr. Beveridge, the Asiatic historian, writes in the 267 Royal a dreamer and more akin to George Fox than to Luther. He abandoned his household duties and his head was always in the clouds. If he did not actually Society Journal " Chaitanya was commit suicide, drown It himself. I am not sure he certainly tried to if he really helped the world." must be said for the sake of truth that inspite of the harsh quoted, both Mr. comment that we have just Underwood and Dr. MacNichol the former admitted Chaitanya to be a great saint. Says " Chaitanya came at a time when force in Bengal afed the life Buddhism was a spent spiritual of the people at a very low ebb. all But loving God he was able to lives of as undoubtedly he did with the ardour of a passionate and imaginative soul, fill with blessedness and joy the the springs of the soul's many in whom devotion were well nigh dried up and to whom' God seemed the strain far away " and and writes, MacNichol follows "So fervent was his'' lover rapture and so intense his desire to be to Kriishna as Radha was " I to her divine that we can to. well believe that he " was sometimes heard murmur am He. Many European writers like Dr, Anderson and Dr. Carpenter (the latter calls him an Indian Prancis) and others have given just tribute St. of: honour to the great Vaisnava apostle, but we need. 268 CHAITANYA ANi) HIS AG^ not refer to their remarks in the present treatise. Chaitanya loved God as no man before or after him has ever loved. The "Western idea of love for God is generally of obedience that a servant embodied owes in the spirit to the master. In Christ we see the resigned affection of a In the lives of European child towards father. mystics in a few isolated cases soul longing for we find human Him as a bride does for the bridegroom. Some of the mystics as St. Juan of of the Cross, St. Teresa and Angela of Toligno soul. loved Christ as the bridegroom their In the old Jewish conception of the Church as the bridegroom, no doubt conceived after the idea of the Buddhist Sangha in the song of — songs which is Solomon's, the spiritual desire of its the soul with all sexual demands is expressed in a poetical way. in But Underwood tells us that less of Europe such things have always been more or an isolated nature and they are np lon; ger held allegorical by the vast majority of Christians but read as literature. Hallam tells us that Buddhist ideas from the tenth to the fourteenth centuries had spread themselves in the religious atmosphere of the Christians. love for When God assumes the form is of a servant's duty to the Master, which now the generally accepted conception of to man's relation of God in Europe, we know that the whole fabric pf religion would stand on the fulfilment PATERNAL AND NOT FILIAL a man's moral duty. This is 269 emphasized in to Europe's religious literature of the present day which advocates the theory chief if of work I be man's not the only object. do not believe that Christ's childlike dependence on God forms any real part of the religious views of modern Christendom. Had such an idea developed in to Europe, the idea of God as mother would not have been inconceivable as it is European Christians now. Once granted that man is a child of God, the idea of dependence creates a place for motherhood. Sex in respect of the Supreme power barring our acceptance of the deity in the In India God aspect of a mother is untenable. has been accepted both as father and mother from the Vedic age, and a large literature has developed in respect of the Mother-cult along with that illucidating the fatherhood of the deity. This paternal relation of the deity in is superior quality to that existing between a servant less and a master and emphasizes the moral aspects of religious philosophy in a far child resigns forcible and depends on the word of father which raises him far above moral obligations. But it should be presumed manner. The that the moral sense is perfected in one before one would aspire to accept If there is God as a parent. any flaw in one's moral nature one cannot raise himself from the position of servant to that of a child. "i. have Tbe Batsalya ' rasa. as children of God. in the higher stages of their The Vaisnavas.270 CHAITANYA AND HlS AGE I should here refer to Batsalya the which of feeling. is The parents delight resignation certain in the cbild. emotional felicities. is but in the first stage the child's position one of unconscious one who has these to and to latterly that of duties perform. altogether dispense with every form of sentiment associated with duty or extraneous compulsion. T»i. A son's feeling to his parents connected with a sense of more or less duty and reverence. -rr* filial duty to perform to Him. The greatest sacrifices are to be made but the spirit should be such as to proceed in the path of joy. This sort of sacrifice cially is made by parents. presents a unique aspect in is religion emotion. all. Neither of positions give him any opportunity enjoy rasa or bliss as conceived by the Vaisnavas.i iii j But it should be under- stood that the Vaisnavas recognise no element in the conception of their spiritual experiences which is not associated with emotions of joy. it not filial but paternal The Vaisnavas have made a departure ficance of this rasa in the spiritual word. in their conception of Batsalya from the ordinary signi- In ordinary sense God is the recognised Father of the world and we. not impelled by a sense of duty. espespirit by mother who sufi'ers but the . says the Vaisnava. They this call and know the child — to be God. fresh and fills : new the minds of the parents with infinite delight God comes as a child to every home. from one of duty. or if The they Vaisnavas do not God . finds a manifestation of God in the child. but froni the new. as the never-ending promise — The old. God reveals Himself of the to the old. care-worn world in the child. the rotten and the faded world passes away new. Por the child. She which is her sole inspiring far force.GOD REVEALED IN THE BABY that actuates her is 271 suffers for affection. of The angle thus changed. whatever may be its external form. She conceives the blessedness of this feeling t6 such an extent that she becomes ready for every kind of martyrdom. wrinkle-faced. The mother. reveals to the mother. have called Him so any time. they have done so they do not reserve as a mere matter of form a place of father in their conception of the Diety. According to the Vaisnavas. Por beautiful thing. absolutely pure. the fresh its and the surprisingly beautiful takes place. as . the gay and the beautiful. but not at all from a sense — of duty. perfect beauty and perfect bliss. call it The God. Pather. Vaisnavas salute this ever recognising the felicities inspired New and holiness and the eternal by the Deity vision call is in the small form of the new comer. view. the lioness and the the woman-kind in the human world look upon the new-born with equally tender eyfes of affection — eyes full of never ? to be allayed thirst and unceasing wonder beautiful. of the life in midst of decaying forms. The European mystics makes an conception of the Vaisnava their Batsalya its mind. though not in perfectly flowering I need not enter into and discuss the nice five-fold classifications of a man's relation to God by as o urya ^^. giving promise of the continuance of this fair world. really ideal beauty and ideal love. of hope in the loveliest symbol of the preservation of the world. flowers The dry leaves and the withered here gladly make room for the new which hope blossoms to-day in the full glory of the present and giving • and promise of the future. in the child of is Eecognition of the most Godhead one of attractive features this is the Vaisnava theology and child-Christ of the approach to this rasa.^ detailed Ram Ray the banks in discourses with Ohaitanya. and as one for whom the greatest sacrifices are made without a consciousness of duty on the part of those who undergo them and one who typefies in the eyes of the it parents. aspect. the most attractive The most has come to the home. Is not wonderful that the softest of tigress. when the latter met him on of .872 CHAITANYA AND HIS AGE the midst of death. which sounds the sweetest on musician's lyre and the shepherd's flute. romances and this love which forms the chief attraction fables. is the most significant and the most powerful element in human life. of which the love — whole paraphernalia of natural scenery serves must be admitted. as the background. making all other human action subservient to it. it 35 . more or less in life. and without this.SEXUAL LOVE Godavari in 1510 A. that howsoever intellectual and sober a man may be. which has made — Valmiki and Homer write the grandest and most charming epics. resignation child This sexual love ever attracted the —the human beauty of which has mind. and it must be said that each of the lower stages comprehends and presupposes perfection of moral duty. and Dante suffer as few have sufEered. in hundreds of stories. nay it is mystic in its infinite strangeness and maddening Every one of us has felt this love force. this love. and who can say.D. of some of the greatest dramas. the sexual — — which forms the quintessence of every lyric and song and on which human energies are ever at work. ascent to any higher stage is impossible. 273 beyond of this sphere of But I must say that man's duty to God as of a servant to the Master and even beyond that and absolute dependence of a on his parent is the sphere of love between man and vroman denominated the Madhurya rasa by the Vaisnavas. . so when it tries to bring the Infinite to the realisation of and in the nearness of the must be admitted that Chaitanya was the one man who loved God with an ardou which calls forth the whole poetry of the It human mind.— 274 CHAITANYA AND HIS AGE and equilibrium he has preserved the poise of his head when under love. That he was ever keen to his great moral obligations will be observed from many instances. if its consists in the excess of poetic imagina- we cannot less dictate boundaries to its sphere. kindred In fact love is but a storm of nature. he loved God as his bridegroom who had entirely captivated his soul. but sublime beauty in a tempest. and what painter will say that he did not get the highest inspiration from the sight of a storm in which beauty and subli- mity poise are are mixed together? Equilibrium and the region of not the criterions in poetry and emotion. that Shakespeare says not calm tranquil the lover. The sea it when rises to presents a beautiful sight. if storm is the nature of love. the poet and the lunatic have elements. Now romance tion. Moral must be as man who thinks of scaling the height of loving the Highest. nature who in a He says is a poor observer of human perfect that Chaitanya side showed a lack of moral sense. He loved God He served Him a child as a servant But more. much finite. loves his parents. Let serves his master. for sinners of all classes." People in hundreds be killed left home themselves and nationality called they in what for the sake of the great war and we praise them though their and went to kill others deaths have created gaps in their families that can never be filled up. the robbers and harlots gathered round him and were reformed by the power of Krishna's name. the king and the poorest of his subjects will all feel the irresistible charm of Krishna's said he . He see to assault me to-day will me a beggar to-morrow singing Krishna's name at his door. this sacrifice should not be called a breach of duty. was sorry to see the miseries of the people he must go from door to door singing the name of Krishna. But the sacrifice of home-life . educated people of the country did not accept his teachings." He fulfilled to the letter what he had said . and if Mr. " The vicious Tantricks. it was as the Charitamrita says " for the good of all. 275 He did not turn a recluse or a pessimist by becoming He had told Govinda and others that the because he was a house-holder. the Aghore Panthies.BROTHERHOOD us discuss the reason that led to his scmyds. is I cannot be at rest when the world that threatens so unhappy around me. a scmyasi. the unbelievers. He name. scholars who revelled in intellectual heights. Beveridge says that he neglected his household duties. So a great renunciation was necessary. the Chandals and low-born men. ! 876 CHAITANYA AND HIS AGE humanity which the Buddha and Chaitanya made without bloodshed and inspired by a real and genuine love for fellow men. does not imply the same ardour loving humanity. Beveridge has any doubt as to what help he did to the world. in if it most well-behaved and virtuous of world's peasantry and love of God is . Mr. and In almost every house of the rustic peasant and artisan his name is chanted with Bengal. This has sweetened their lives and made them the meaningless. for the depressed How far are we away from Chaitanya to judge him properly! loved God. wj-inging out waters from the clothes of old men whose hands shook in their . Beveridge in the interest of (b) Service to fellow-men and compassion castes. cannot be appreciated by Mr. It was on his uot an attempt part to reach a high stage of spiritual life by extinguishing his —the It loving the whole creation of was the one great factor of his life. let him come and observe the villages of certainly not if one like us. universe We love our wives and children and at best our nation. the one great inspiration and the one great poetry that moved his whole existence. He was desires. but he alone which means its Maker. loving regards. We have seen him at life the earliest stage of spiritual carrying the baskets of worshippers. especially with those life who having materialistic views of can understand the value of moral duties but cannot realise the . named Amjhora in the Central Prowe find it described in Govinda's Karchai once absolutely Chaitanya had two days and 2 on the third present of seers of flour no food for day he got a with which he prepared 16 breads. This service to men. 14.CHARITY efforts to 277 do so owing to infirmity. and carrying the clothes of others on the banks of the Ganges. There were four men to be served with charan. At a place vinces. — Ramananda. The Maddhyakhanda. Ch. he says. and old for Govinda- Govinda Karmakar stage Chaitanya At this one man came^ there with a boy and asked to eat something and Chaitanya gave him his share though he had fasted for two days. These little acts of charity are almost negligible facts in a man who had renounced the world with all its pleasures for God's love. himself. how Ohaitanya At Munna in to delighted in the Madras Presidency he begged clothes and food from in order provide a half-starVed woman who stood in need of help. these. was holy as it helped to bring to his soul devotion for God. Verse 20 of the Charitamrita gives an account of feeding the people old poor. And I would not have mentioned them here but for the reason that these little things seem to carry an exaggerated importance now-a-days. that Chaitanya gave to the people was a bit of his love for God which sanctified the lives of sinners and of the fallen and soothed souls that were weary and heavy-laden not by sermons or speeches. "We find mentioned in many places of his different biographies that he held secret discourses with Nityananda regarding privately was the social matters and so conversation conducted that none was allowed to enter the room. Chaitanya had found the caste-system eating ' Literary History of India by E. Nityananda was appointed by him to stay in Bengal with the sole charge of social reformation. p. in the reorganisation of the selected Hindu his He to men from amongst and social followers work it in different spheres of life for the propaga* tion of faith reformation. . but by what Fraser calls about him. " the mesmeric influence of his — presence. full of The great thing ecstasies and sweet emotions. oriental of the true and beautiful mind enjoying communion with the The moral world is one of mere pebbles delight and stones of the foundations upon which that Diamond Harbour of the soul is built. 350."^ Those that would say that he was lacking in poise should be reminded of his many-sided intellectual activities and his heroic attitude society.278 CHAITANYA AND HIS AGE • mystic Deity. W. Fraser. We the last chapter of Oharitamrita that one Kalidas. no evil . used to eat the refuse from the plates of lowcaste men.NO BRAHMIN.be your brethren there will be no Brahmin. an uncle of the celebrated apostle Haghunath Das of Saptagram. Chaitanya proclaimed fied this. Chaitanya not only preached the advocated practice equality of men but sometimes step find in in a of somewhat forward this the doctrine. the moment that you say that you love God. ^ . his followers 2?9 and he and were determined to root out this from the land. He said " He that eats a meal cooked entitled by a Dom grace becomes of pre-eminently to the God. Kalidas was born of a Kayastha family of high status and was himself a great ' ChaitaDya Bhagbat. Antya Khanda. in an unquali- language.^ am afraid my European readers is will hardly be able to realise the position of a Muchi in our society." certainly the lowest caste in Bengal. His touch of held to be more hateful than that a dog. of The Dom is The motto Vaishnavas was " Even a Chandal should be held higher than Brahmin if he has devotion for God" and this is a well-known text of the Naradiyai Puran. the " If a I prays to God with devotion Muchi (cobbler) bow a hundred I times to his feet " said Chaitanya. Sudra. Por. all human beings will . NO SUDRA into the vitals of our social fabric. Kalidas picked taste it. —the food had eaten. But when and blessed . since he honoured merit and not caste. Kalidas called on Eanai one to day and bowed him. reality inspired by propagandism. one of the lowest castes in Bengal. One could eat from the plate from which a dog or cat but not even touch the plate used by castes. it up and began all. the But he was an unbalanced mind. of to eat the refuse simply to give whims He man had resolved of a rude shock to the popular prejudice that the an unclean caste was not worthy of touch touched by him was unclean. who helonged to the sweeper caste. Rupa. one of the unclean held heroic When the caste-rules were so stringent Kalidas's conduct was certainly there lived a by the reformers. and when Kanai had partaken of a part and thrown away the remnant. but a cleanlier exist man than Kanai did not in the country in respect of morals and devotion to God. Kalidas ofEered him a mango. at which that very that as humble soul mildly protested saying a Kayastha he should not have bowed to a sweeper. Once at Purl man named Kanai. In his own life his treatment of Haridas. his CHAITANYA AND HIS AGE This habit that he had acquired from youth might he construed into a sort of in foolish mania.280 scholar. Ohaitanya heard of this he praised him saying that God's grace would be on him. to This was a horror to the refuse of a Kayastha eating a sweeper. " ' You have mine dedi- cated yourself to to-day ' . though originally a Brahmin. me saying I is am yours from in every that body of yours respect . should he nity the In the Vaishnava commuhighest respect. had adopted the ways of a Mahomedan and had consequently been outcasted by the of Hindu society. used religious to he shown tions. Haridas even at func- Chaitanya often touched Haridas saying purified " I feel myself hy your touch. When Chaitanya first met Ram Roy he ran into his arms and wept for joy." But Chaitanya would forcibly embrace him and say. an in all-sacrificing it is and all -loving spirit dwells it. I am unclean.HARIDAS Sanatan and ordered that first AlSfD SANATAN z'Sl Ram Ray At respecter of caste. generally shown to exalted the most to Brahmins. the served. Why Thus should you consider yourself against Chaitanya in vain did Haridas protest touching him. Mahomedan convert. holy as a temple." And when Haridas died he made all the good Brahmins drink water touched hy his foot. Sanatan. In the early years acquaintance when Chaitanya was about to touch him. The Brahmins who were there on the banks of the Godavari all wondered and said " Look at this unclean ?" 36 . showed that he was no a feast held at Puri he Haridas. His conduct towards Sanatan also showed the same catholicity and affection. he would shrink back saying " No Master. held in high appreciation. Hindus. though they were distinguished as true that Haridas. praises and tributes of worship are offered to him every night and the song "Praise unto Chaitanya the god-man of Nadia. But the Brahmins of Santipur headed by Jadunandan Acharya had at first treated him with contempt and offered him great resistance. the It is Mahomedan.ND HIS AGE ascetic ! Brahmin He looks brilliant as the sun. It Why does tion of he touch a Sudra and weep ?" should be borne in mind that there was no relaxacaste-rules in favour of these men. We have it on the authority of several standard biographies of Chaitanya that the people of Santipur had taken great objection to Haridas interpreting the scriptures of the Hindus. as the re- deemer of the is fallen and a reformer of the society. In the country-side the character of Chaitanya. saints.282 CHAITANYA A. the which is held unclean up to it is this day by the name of one who had once adopted Mahomedan ways. had accepted the Vaishnava faith and turoed a smmyasi. In the humble huts of the peasants and other loW-caste people. because associated with the His subsequent conversion to Vaishnavism was not regarded as a sufficient atonement. the freiend of the fallen and one who does not believe in caste " is often sung The popular songs from the time of in chorus. Govinda Das and Balaram Das who flourished in . A tank dug by water of Sanatan in Jessore still exists. the esteemed friend of Chaitanya. Krishna Das."' (c) Social in the social scale are brought to the reformation — Vaishnava jurisprudence. as already stated. there ill no distinction of caste. This saintly man. from which emanated laws that governed the See Gaurapada Tarangini. says " Our chief complaint is now re- moved. to Nityananda.CASTE-DISTINCTION the sixteenth century 283 down to the present times have all this one burden. writing about the evils that were driven out from the country by the advent of Chaitanya. says in a song "The high and low same level by Chaitanya" and Balaram Das repeats the same idea " He weeps embracing the fallen. " Chaitanya never cares for caste he is a sea of compassion and embraces Chandals and other low castes with tears in his eyes. . ate the food cooked by Uddharan Datta of the Subarnabanik caste (one of the unclean castes) and he spent his t-ime chiefly in the houses of low-class men. a poet of that period. though a Brahmin. Khardaha. is preserved in my . became the chief centre and resort of the Vaishnavas. translation. Chaitanya entrusted the charge of reformation of society. the residence of Nityananda. the destitute and the low." Govinda Das sings in his rhythmical and impressive style." Sivananda. 200 Neras (Buddhist monks) and 1.300 Neris (Buddhist nuns). in all probability they would have embraced the Islam. however. They credit could raise public. does not. their portals of brotherhood to all men irres- pective of castes. accepted them as disciples.284 CHAITANTA AMD HIS AGE Goswamis of VaisTinava community. acceptance of the The It historic fair was discontinued diffi- about ten years ago owing to financial culties. mainly represented by the mercantile classes of Bengal with a few exceptions. funds for it by appealing used to to the sit The spot where this fair was . Had Ohaitanya accepted these men in his Order. ate at their houses and agreed to do not priestly offices in their temples. Nityahis and son Birabhadra admitted into the Vaishnava Order 1. No Brahmin Would formerly do any religious function in Bat the Vaishnava Goswamis their houses. to commemorate which these Nera-Neri& held an annual fair at Kharda for about 400 y6ars. The fallen Buddhists. The Khardaha^ and Santipur. had lived as out-castes. reflect any on the descendants of Nityananda that they given have up this -memorable institution. opened . This nanda fallen was a great act of mercy. They were accepted in the Temple of Brotherhood raised by the Vaishnavas. as a large number of Bengal Buddhists had already done. the descendants of Nityananda and Adwaita respectively. " is He that seeks castes later among the the Vaish- navas a sinner. status of of a a Kayastha. and Narottam Das of Kheturi who lived in the sixteenth century. brought about in the world of caste by these a tempest of opposition amongst acts.VAIDYA AND KAYASTHA GURUS who of 285 about six years ago visited by a European scholar designated it as the place of the death Buddhism in Bengal. ascetic a an hari Sarkar was not Kayastha. the famous poet and friend of Chaitanya. was Brahmin by the to Vaishnavas unanimous voice gathered at a meeting the district the held at Kheturi in of Bajshahi. Many against were the complaints that were made Nityananda for breaking the caste-rules. and Sribasa was called jati-nasha." In raised times Narottam. well-known. disciples. because he had allowed Nityananda to live with him. one a Vaidya and the other a Narabut householder. a destroyer of caste. sings. —receiving Brahmin — The exalted position of a Guru in our society The disciple has to eat refuse is. raised the orthodox . We find Narahari Sarkar of Srikhanda. from the plate of his Guru and drink the water touched by his foot. The revolution. The leaders proclaimed that one who had realised God in his heart was a true Brahmin and one who merely wears the sacred thread was so in name. But the Vaishnavas repudiated caste One of their poets in an uncompromising way. It is on these topics leaving that Chaitanya frequently. eeived from extent of which might he con- the fact that these and clapped their Narottam was being the orthodox Brahmins hissed hands when the dead body of carried for cremation. All these have been in elaborately treated by me my ' Medieval Vaisnava Literature of Bengal. to his great love for Chaitanya he frequently violated tbis order and came to interview him. Chaitanya at Puri. and it is for the object of the latter undisturbed in the course of his reconstruction of society that Chaitanya no permission visit to leave gave him Bengal and pay him a Owing. knew perfectly well that Nityananda had not the least vanity of caste or learning and.286 CHAITANYA AND HIS AGE the Brahmins. Narasingha." is better than an The inspiration of this great revolution came from Chaitanya himself under whose instructions Nityananda organised the Vaishnava of course community in Bengal. devoted entirely to God as he was.' The lay Vaishnavas would not now excuse any man if he would ask as to what caste they had belonged before adopting Vaishnavism. he was pre-eminently . the Raja of Pakkapalli was incited by Brahmins to undertake a regular expedition against Narottam and his followers. talked in private with Nityananda. however. One of their writers says " if a Mahomedan or a low Sudra turns a Vaishnava he ordinary Brahmin. " Thus we see that he was behind the great mafoot. chinery of social reformation set on guided and controlled by him at every stage of the advancement of the cause of Vaishnavism in this great province. as fit a scholar 28t to hold the torch of brotherhood and social any one came from him against Nityananda's conduct in mixing with low-class men and receiving presents from them. I know the metal he is made of. Chaitanya spoke with firmness in the following way " Even if I were to hear that Nityananda was a drunkard and had great moral vices. I should not lose reformation. was to be ^ Chaitanya Charitamrita. Antya I. Where will you another scholar in the whole world as learned as Sanatan ?^ " This man who had renounced his high status in life and vast fortune and turned a Vaishnava ascetic was appointed by Chaitanya to write an elaborate work of jurisprudence by which the new Vaishnava community.SAKATAINT. . founded by him. Chai- told Ram Ray find about Sanatan. if Hence Bengal and complained to faith in him. rerse 114. Do these acts look like those of one lacking in sanity and poise and could such results be ever achieved by one of such description ? According to the unanimous opinion of Vaishnava scholars Sanatan was the most learned amongst them tanya had once " in Hindu Jurisprudence. (10) The power of the holy (11) PenaAces. (9) Parti- culars about images. But how can I belong to life. You should dwell on the following points in an elaborate manner. Sir.fold services Arati. " When be seriously after God who will inspire and But still I will give you briefly a synopsis of what your work should contain. daily duties of a Vaishnava for keeping his body (4) The signs of a true Vaishnava. Gopichandana. (6) The sacred plant Tulasi and the sacred dust and mind clean. five. to compile a work of jurisprudence for the Yaishnavas. (3) The rites of worship and ordinary help you. such a work be undertaken by to scriptures. was not a mere command. (7) 130 kinds of of rituals. me ? a low caste and have hitherto led a It is contrary to ven- only possible for in me you you ture to take up the work it. (1) The necessity of Guru in religious life. but Chaitanya in an elaborate on Chaitanya himself supplied the synopsis of this monumental work. (5) The marks to be worn on his person to distinguish him from the people of other sects. discourse impressed religion Sanatan his views on and drew an outline of the work which Sanatan was required to compile for elucidating the rituals of the bhakU-c\i\t. it is hand if inspire will me. (2) The respective duties of Guru and his disciple.2^8 CHAlTAlSrYA It AND HIS AOjfe governed. Sanatan said " You have ordered me." Chaitanya replied. (8) The name. Japa or recitation of the . THE OUTING partaking of the sacramental meal. prostration. he did not recommend them those in for advanced in spiritual life (Chaitanya declared that Charitamrita. of the festivities (16) of observances The Janmasthami (15) (birth of (birth of Krishna). 19). mastery of These rituals and outward forms comprised restriction of conduct directing what a Vaishnava should do and should not do. (13) To hear the recitation of the Bhagavata. (17) Nrishingha Chaturdashi. This synopsis embodies all the details of Vaishnava religion. synopsis for Sanatan he showed a wonderful details. Chaitanya himself did not care to observe rules and used to say that Damodara and Swarupa knew them much better But when he elaborated the than he did. The great Hari Bhakti Bilas compiled 37 . (14) Fasting on particular days. 28? Mantras. So at a certain stage the rituals should be given up altogether. Ramnabami Earn). perambulation. Though Chaitanya described these rituals minute details. -of evil company. He these rituals oftentimes received greater attention than they deserved and instead of helping rather impeded the growth of real spirituality in those men who were above the average run. (18) How Vaishnava temples and images should be made. But it gives a mere outline of what was detailed by Chaitanya himself later on in an elaborate manner. (12) Giving up of the habit of scandalizing. Maddhya. sacred hymns. many-sided' ness of character and scholarship. objection might be raised to its acceptance as by the orthodox people. into trances Though when Chaitanya passed and mystic dignity in the visions. In Adwaitacharya. Sanatan thought When that the work was finished. the author of which was a disciple of Sanatan.290 CHAI'TAlvrYA AND HIS AGE by Sanatau on the lines directed by Chaitanya is now the one undisputed guide for the Vaishnava community in the performance of their daily duties and religious functions. he had at one time adopted Mahomedan ways. that the work was written by the latter under directions of Chaitanya Pev. {d) His commanding personality. Narendra Sarobar where . nephew of Sanatan. So it was published in the name of Gopal Bhatta. he reniained unconscious of the physical world. But we know both from the account of Charitamrita. and from the elaborate and scholarly commentary on the work by Jiva Goswami. So we see that the organisation of the reformed society on the solid basis of scriptural rules satisfying the needs of the IthaMi cult owed its existence to Chaitanya though the immediate labours of the work were done by Sanatan. yet we mark frequently a him which commanded respect. and the Master inspired every detail of this monumental work. Wo find him often stopping in the midst of his emotional dance and music a dignified air at the approach of strangers not initiated in the bhahti cult. Adwaitacharya and. in Others shone There were the field of vernacular poetry as Narahari. such Sarbabhoum. in one of his heartiest His motto was " With only indulgence in emotion men and lay of our own circle. He was below thirty at this time and Adwaitacharya. the admonish- ment of the Master was heard cautioning them against behaving in a light-brained way. as also others great in all-round scholarship.INSPIRED SCHOLARS AND POETS 291 Nityaninda and others ia the excess of their glee had been once playing boyish pranks. We find him assume at the approach of the pantheists of Benares. though he had been then emotional felicities. But before men In one should restrict himself to the recita- tion of God's all name only. sented quite a galaxy of them. Many men of the provinces of Orissa and Bengal had joined his Order and in the 15th and 16th centuries these places pre- Some of them. RupaandRamananda Ray. such as Kavikarnapur. There were besides men who showed great . eostacies of spirit were allowed. produced best dramas in Sanskrit. Sanatan. Basa Ghosh and Goviada Ghosh. spheres of religious and spiritual his activities were found in the most pronounced of the great form." life. one of the veteran scholars of the day. was over eighty years old. as it has been the . that Chaitanya manifested his manifold glories firstly through Ramaconquest over nanda Ray whose life was a passions of the flesh. The preference to ascetic life. fourthly.Ii92 CHAITANYA AND HIS AGE temporal glories in renunciation by eschewing Raghunath Das. and which have per" haps raised the complaint of " lack of sanity in him. But these social revolutions to which we have referred and of which he was at the helm are indisputable facts of history which showed his remarkable powers as a leader of men and a leader be was. let us name Chaitanya and none other. patience and spirituality. through Haridas who showed an unparalleled power of suffering and patience. thirdly. through Sanatan and Rupa great spiritual humility. through Damodara who showed in his life absolute resignation and unsparing judgment on others' conduct. Uddharan Datta and Sauatan. . secondly." We need not refer here to Chaitanya's trances in this materialistic age to be rightly or emotional dance which are too subtle spiritual phenomena appreciated outside India. absolute resignation. such as Bhakti Ratnakar lines of is right in declaring on the originally written what had been by the author of Charitamrita. But all of them had been inspired in their great works that distinguished them by Chaitanya Dev. " But if we are to name one man who combined in him the four-fold qualities of conquest of the flesh. people gathered sacred dust trodden by him. . Sarbabhoum in and Ishwar Bharati were defeated by him public debates. the crowds pressed so thickly around him that they roofs filled all imaginable space. ascending the . his teens And even when by scarcely above he had obtained the title of " Lion of a debate " (Badi Singha) defeating such haughty scholar as Punjab. and tops of towers and old buildings often crumbled down under the weight of their feet. that he the had acquired of Pali and a thorough knowledge Pingal's Prakrit Grammar in tol of Gangadas Pandit at Nadia. such as Prakashananda. whenever he went in big towns. his friend and contemporary.HIS SCHOLARSHIP lot 293 of few amongst his contemporaries to be. For the purpose of merely catching a sight of him. In fact many of the distinguished professors of pantheism who. period India.^ He had obtained ' Chaitanya Bhagbata.' His scholarship was great. • Goura Pada Tarangini. so that the paths were shorn of a layer of earth. so to speak. had monopolised all mediaeval Indian learning. is Keshab Kashmiri of the Chaitanya was also a master of many the parallel to of whom in that difficult be found in the annals of We learn on the authority of Narahari Sarkar. Wherever he passed of mansions by. languages. he had written an excellent treatise on logic. Some of the verses he wrote in Sanskrit are still extant and amongst these eight stanzas are to be found in the Kavyaprakasha compiled by Rupa.29i CHAITANYA AND HIS AGE title of ' the Vidyasagar ' for his proficiency in Sanskrit.* He wrote a commentary on Sanskrit Grammar which was taught in the tols of is Eastern Bengal. Kashmiri. bidding Swarupa to sing it to him. His great proficiency in Vedanta philosophy was schools all over always in evidence in his public discussions with the leaders of the pantheistic His knowledge in the scriptures elucidating the bhakti cult was of course without a He lived in Orissa for 18 years during parallel.. Govinda etc. India. which he acquired a thorough knowledge of the language of that province and that he actually from a reference in the Charitarecited an Oriya poem beginning with Jaga/mohana Pari/immda. did so learn we mrita to the fact that he Das tells us that he addressed in people in the Bombay Presidency he spoke "a in the Sanskrit and Tamil and in another place of the Deccan in is stated that " language of jargon to the people who spoke " jargon " and adds it Karcha a note further stating that travelling for a long time the * Southern India Chaitanya had Adwait Prakash by Ishauuagar. . That he excelled in Poetics proved by his successful encounter with Keshab According to Ishan Nagar. Oriya and Maithili. Influence on the Vaishnava poets. Thus we see that he had acquired the lingua many franca the of the Dravidian languages of Southern India during his tour. Malayalam. That he had acquired Maithili fact easily observed from the he recited songs of Vidyapati day and night and at his time these songs had not been yet Bengalicised. spiritual because of as we have But these already sanity stated that the charge of other great lacking in has been laid at his door. It is to deal with his this. different Pali and Prakrit but also Indian vernaculars such as Telegu. he possessed the most valued thing in the fish ? Similarly . If you call it a disease the it must be. Next we come emotion. Canarese. • {d) Spiritual emotion and love for mother. We thus find that he had classical not only mastered the Indian languages Tamil. Hindi. such as Sanskrit. it it goes without saying that ho had mastered having lived in Upper India that for is six years. as I have said elsewhere. emotions that above many qualities was the great weapon with which he conquered. like pearl in a pearl-fish which is also called a But is it not nevertheless disease of the animal. of India at As Hindi was this period.AS A LINGUIST 295 in acquired the different popular dinlects current that country. His famous verse beginning with . And indulged in all the niceties of emotion relat- ing to this romantic situation. of Chaitanya's related to man's love for God ful love-tale that but it is most wonderlove men ever heard.206 CHAITANYA AND HIS AG^ men made the trances of CHaitanya were the most wonderful thing that ever his beheld life in him. This as a lyrics. duty does not The wife gives her all. and this ideal is lowered by restricting her scope to certain arise prescribed rules for the guidance of conduct. But it seems incon- ceivable to as many how human soul can love the bride does the bridegroom. But when one approaches of God at in love. . emotions. We talk of duty his everywhere. breathe inspiration. . wrote exhaustively about Ihese emotions. emotion magnificent great epic poem. who was appointed by Chaitanya bhakti cult by to elucidate the writing dramas about Radha- Krishna in Sanskrit. the it masterpieces of songs. all the limities of sub- feminine emotions become as a matter the attributes of such a soul. of course Man may God can be a servant in God's temple call he even God a father. Supposing for a moment that a man can God as a bride does the bridegroom. The whole Vaishnava True. There can be no question that Chaitanya actually fell in love with One so long considered as beyond the range of lie all human conception. Eupa Goswarai. the question all. and may not bear Hence Chaitanya did not public to speak of it before the whom he con- fined himself to a name. 38 . Swarupa. The manifold emotions. at his bidding. mere recitation of Krishna's But with Swarupa and Ham Ray he points revelled in the elucidations of the subtler of love-philosophy. but the sexual romance is nothing does not teach us to taste the higher joys of I the spiritual plane. do not know why the question of decency so often arises in respect of sexual love.GOD AS BRIDEGROOM 297 " Timde tcmdavene " was no doubt conceived from witnessing the solicitude of Chaitanya for hearing and reciting Krishna's of Sanskrit poetics. human in our all we believe in God and duty its to love him. —since If it is the purest. so poetically conceived in kilahmchit Rupa. referred to the various stages and conditions of He spoke a lover's emotions in his private talk. How all this is possible is not for me to if it explain. this sexual love purged of grossness should be the very type of the sentiments with which the highest of us may approach Him. commented upon by Jiva Goswami (who brought out the whole wealth of the subtle felicities of the soul in love in his annotations) bear the stamp of that inspiration which came from Chaitanya*s described by love-ecstasies. this Like is all things of superior love delicate too rough a touch. name. the most all romantic and the most beautiful of sentiments. quality. if lover smiles and talks pleasantly. when the spirit of galantry had made it a fashion for the learned to introduce subtle feminine feelings. And are still for instance the last- named two Sama. 298 CHAITANYA AND HIS AGE of dhira. Avhich developed during the days of the declining Hindu power. Mridu. subtler classifications . the maiden in love who being wrongM. speaks sweetly and if the lover embraces. These were no doubt used by Rupa as materials but looked classifications of at and interpreted from an entirely new standas point matters of spiritual plane. strikes the lover and makes him a captive with a string of flowers. There are also there Maddhyas and Pragalvas. etc.. including other infinite varieties of tender emotions. How Chaitanya thought only of his God and His relation to man from the nice classifications . of Dhiradhira who being wronged speaks crooked words and cuts ]6kes and is sometimes full of entreaties and at with it others of to showers abuses or remains indifferent being wronged knows not Mugdha who how the be angry but covers her face with hands to hide her tears and forgets and forgives. are classified into We need not enter into this very Mukhara. comwas no doubt plicated science of love. returns the embrace of adhira who being wronged takes away the lotus that decorates her ears and . does not reprimand her lover but gives him a seat near her and does not express her anger. all but not merely that. He visited the shrines only with the object of ." attained a clear vision privileged to see He the visited the shrines associated with Kali. and everywhere he presence of that felt God who pervades this universe. for the intensity was much greater than that of any human lovers ever described by a poet. It has been urged in some quarters that the object of his worship was not a fit one. " Everywhere the das records Chaitanya's saying.splendently. is One who has it. GovindaAvere the abode of his God in his eyes.THE GOD-VISIOK which the pages of rhetoric and is 299^ poetics supplied. but there no doubt that his in God was near him and mystic delights that he revelled that' exalted all the which presence brought to his heart in the various shades of feelings which a lover feels in this nay more. image of God shines re. Ganes. human love was adopted of under the allegorical form the Gopis loving actually One may suppose that he took the Brinda groves to be the abode of his God. Shiva and Krishna. man may feel for God. But he has assured us again and again that as human language is not sufficiently adequate to denote world of ours . — of his love the sort of love that a the phraseology of Krishna. the places at which he had stopped and through which he had travelled. shrines He not only did so but he took all the that he visited as abodes of his God. is not for me to say here . The house he raised paid a of harlots or the resorts of robber-gangs to the rank of temples visit to by his faith. however low it might appear to superficial lookers on. faith created flowers out of filth. sincerely have travelled for cenis seeking One who the final stay of the world.D. that the Mother of the universe will take meat and wine like a drunkard ? The scriptures have been wrongly interpreted. yet his religion that was the universal catholic sacred by the devotees felt made him approach every spot of prayer and worship held with reverence.800 CHAtTANYA AND HIS AGE experiencing a heightened joy by the associations of these places with worship. He the image of Kali in the Ashtabhuja temple at Padmakot in 1510 A. Though on account of his peculiar reli- bent of mind favouring the emotional side of gion. and he equal spiritual ecstasies at the temple of Kali at Padmakot as he had done before that of DwarakajdhishatDwaraka. he is identified with the Vaishnavas. . He rejected nothingin the spiritual world. and when a Brahmin brought a goat for sacrifice he approached him and said " How can you believe it. just as science rejects nothing as useless but by machinery turns rags and His bits of paper to some fine useful purpose. Por to each and all of chese shrines pilgrims turies. friend." His ecstatic fervour in the temple and his tears had already produced an impression as usual and the Brahmin as he heard him speak sweetly thought . the tank." Chaitanya stood up and breathed heavily. its Krishna part appeared riding every night towards latter the great snake Kaliya and many men bore testimony to having witnessed the wonderful spectacle. Tn due course the night. In Boroch his spiritual fervour became so great One that a large throng gathered to behold it. flowers and sandal.RATIONALISM that he heard the voice of God. 301 He let loose the and worshipped Kali with simple offerings of leaves. place in the In the Brinda- groves some people came and informed him that at a certain Jamuna. The man again your Krishna stretched is "Just see there." Then Chaitanya his . came stating that a fisherman used to ply his boat in the Jamuna every He was mistaken for Krishna and the boat was taken for the snake Kaliya and the light in the boat was thought of as the red eye of the snake_. at said aloud in His eyes shed incessant tears the mention of Krishna. foolish are Chaitanya smiled and said " to believe How " ! you in such a nonsense and he appointed some of his intelligent people to find out what had deceived the eyes of the ignorant report men of the shrine. Though temples and shrines were helpful in awakening afresh his emotional felicities and goat serving as signs and reminders. he did not share at all in popular superstitions. " your Krishna man wickedly said Don't you see is in the yonder tank. Kanupad and other mystics and but that he received such a message. But howsoever the romantic love Krishna may have softened his nature. Chaitanya said " Why . On coming back to his senses.302 CHAITANYA AND HIS if AG:B run into the arms of his lover and flung himself into the tank and became unconhands as scious. maddening his soul with love and elevating it to a plane in God and of Man which the eyes of met and exchanged mutual of glances. parallel in the Song of Songs. for use . the Brahminic asceticism by which such love was fed and nourish- ed was the dominant characteristic that in his is marked career subsequent to sannyas. to He was rescued by the help of the people began to reproach the wicked Brahmin who who had said the Krishna was in the tank. waters and in the sky above ?" all-pervading deity was the object of his worship and all things that he saw or heard bore a mes- sage to him from the Most High. do you reproach the Brahmin ? Where is He not The — in earth. admits of no doubt. or in the song — celestial of Joydev. or in the phraseology of human passion in the Dohas of saints. This message might have been written in a language which one that may find a is Hebrew or Greek to us. We find him declining to keep Govinda Ghosh of Agradwip on the list of the ascetics of his Order as he was found to keep the remnant of a Haritaki fruit after Chaitanya had partaken of it. his overwhelming humility was in evi- dence. an accomplished woman " ThesiB men feign asceticism but have lust and their hearts. am a man and belong to the Order Just as in a white cloth a dark spot becomes prominent. becomes the . to said Chaitanya. these accounts coming as they do from some of his followers who tried to establish that he was no other than Krishna himself." Being refused admittance to his presence junior Haridas committed suicide after his vain attempts to have commiseration from the Master. reincarnated on the earth. he replied " I of ascetics. He declared was a poor mortal and divinity to him. When one of his ardent admirers had said once that he was God himself and should not subject himself to any moral restraint. of his earlier his that would be a sin to attribute Though in the Nadia-accounts life we find him described as often identity asserting with Godhead. however small. " 303 for He stores things the morrow like a worldly man" sent him back to home-life. and We have referred the incident of his refusing to admit junior Haridas to his presence for the fault of begging alms from Madhabi.HtJMlLlTYon the next day. must be accepted for all their worth with great hesitancy. ever any When- man took him for an incarnation of the in all such cases that he it Deity. even so a flaw in the conduct of an ascetic. worldly desire lurking in I will have nothing to do with such men. the most lovable features of interviewed his mother only During language." He said often. I am your affectionate son and am entitled to every indulgence. twice. the In the last year of following message to his his life he sent mother through Jagadananda " Mother.304 CHAITANYA AND HIS AGE of subject full harsh comment by . He mother never forsook him. such interviews he showed his feeling and affectionate regard in an unambiguous At one of them he said " Whatever you bid me do I will do " and complying with her request he promised that as sannyasi he would live at Puri from which place she would have an opportunity of receiving fre- quent messages about him. relished any food so well as that cooked by my mother. his love cruelly cut himself off from for of and it was one his character." Instances of such spiritual meekness all strewn over his life as a sannyasi and are too numerous to be mentioned. Though he had home. I left my you and came away as sannyasi. once after his sanwyas. Pray excuse me for this. and according to a doubtful authority. it is like a pitcher of milk spoiled a drop of lie wine. I turned mad and laid axe to the very root of all religion by discarding you." Whenever any one came from Nadia he asked him to tell his mother that her kitchen was the one place " I have never which he could never forget. and we have seen immediate duties to . to the consciousness of his material surroundings. " At a revival in 1800. Others leaped and bounded about like live fish out of the water. or with convulsive twitches of face and limbs. many dropped to the ground cold and still. should be taken for their worth. into a trance forgetting all his worldly What were these trances ? Mr. he felt temporarily as ordinary good people But a moment fic after he beheld the vision beati- and passed ties. " at Red River. his remorse and all." The jerks began with the head. and when occasionally only he came down feel. As the excitement increased it grew more morbid and took the form of " jerking " or in others it became " barking exercise" and in yet others it became the "holy laugh. Underwood says that tbey were similar to those experienced by men during what is called Wesleyan Revival. Ohio. Others rolled over and over on the ground for hours. which 39 ." he says. All that Chaitanya said about his mother. he embraced Damodara with love and said that he had spoken the truth. his eyes The and vision of it Krishna Mas ever before attracted him to a higher world day and night.VaishnaVa France how 365 Sachi one day prepared some meals liked by Chaitanya for offering to Krishna and wept saying " Who will eat these — my Nimai has On forsaken me ?" from one occasion when Damodara told Chaitanya that he had derived his spiritual nature his mother. to see these wild scenes of One man takes an incense- hand and runs followed by drummers who beat their drums aloud and other people gather together to form a procession. Underwood these days people has taken his extracts. and when the sufferer struck an obstacle and fell." Christendom knows the psychology of this form of adolescence in the history But it is a of Quakers and other sects also. he would bounce about like a ball. The jerking becomes vijolent that the man seems to lose all conscious- example is followed by several others who do the same thing. religious excitement. At a pot in his certain stage the man stops with the burning his incense in his hand side and throws with head so from side to violently twitches of the faee and eyes. Men a fancied themselves dogs and gathered and yelping "treeing the devil. In Eastern Bengal they ness. and it his call Bdilpard. After doing many things . On gather by hundreds. about tree barking — Shivait festivals all low-class illiterate men do nearly the things described by Hall and James from whose works Mr. great mistake to confound these with a Vaishnava We have these in India still and no one trance. here will mistake them for Vaishnava experiences On the day of the Charak and other of emotion.306 CttAlTANYA AND HIS AGE was thrown violently from side to side so rapidly that the features were blurred and the hair almost seemed to snap. the Shivaits consider of their religious exercise. doing all the wild things imaginable in the course of Bdilpara and in religious excite- ment. When this point is it reached. found among the Greeks and other ancient people and among the Shivaits and the Dharma worshippers of this province. ecstatic dances and abnormal jerks seem to have come down from a very remote antiquity and are the They were to be relics of a barbarous age. Only low-class* men at the present day are observed to adopt these ways during their religious festiChristianity may have derived some of Tals. Vaishnavic fai? experiences the excitement takes a mildet and more refined form and the excitement itself is brought on by subtle religious appeals conveyed by songs of great poetic and' spiritual . a great success I have seen women taking prominent part in these religious exercises and remember very well a woman named Karuna in the village of Suapur in the District of Dacca.BAILPARA 807 much on for the lines of Mr. these from its contact with the religions of the East or from the heathen ancestors of the present races that dwell in Europe. I cannot say that- the emotional dance and trances of the Vaish- navas have things much in common with In the the kind of described above. Underwood's descrip- tions they become void of their senses and remain some time as dead men. These wild excitements. review of the Ashta Satvic Bihar existence. life Ohaitanya's advice to regulate one's before one can reach the higher plane of bliss is mystic comprehensive. Vaishnavas present the The mystic trances according to the Vaishnavas are beyond the reach of an ordinary man's realisation. laying down canons for the culture of the emotional side of the mind. illiterate Shivait The barbaric action of the might have originally had some it. classified all experi- ences of emotion in such a Satvic BiJcm^ or manner that the Ashta sorts the to eight of spiritual fervour according their classifications bears and stands on the basis of an analytical and masterly grasp of the whole problem of human mentality in respect of now a scientific scrutiny tender emotions. scientific A vast literature giving is. a va. Some of them I give below. by scholarly exposition of their to a subtle religious philosophy. .308 CHAITANYA AND HIS AGE beauty and by an exposition of the emotional doctrines based on the text of the scriptures of the Bhakti cult. to There seems be hardly any affinity between the savage of the at excesses of religious experience of the Shivaits and the cultured mysticism respective forms in their day. other hand have. element of mysticism in but it has been re- duced now mere physical display of morbid The Vaishnavas on the religious excitement. pure and be faultless in morals. Do not by your speech or thought cause Recollect his kindness pain to a living thing." eflB. temperate in diet. abused. Him to be a friend and then dedicate yourself to Him. is Do Vaishnava tales. dignified. friendly to not given to talking. God's name. all.— BASIS OF EMOTION " 809 One should be kind without hostile feelings towards others. without desire. not addicted to pleasures. a universal lenefactor. resigned to God. turn of mind. Do what he wills as a servant. but not wishing for any himself. in body and mind. do not abuse gods worshipped by other peoples scriptures. believe bow to him and worship him. calm. his He should adopt truth to be greatest stay magnanimous. giving honour to others. do not read too and their many books and do Take profit not pose as a teacher continually criticising and elucidating religious views. humble. in the and loss same light. full of compassion. not stay there where a Do not listen to village Listen to the recitation of ." of The last advice is the quintessence Vaishnava religious philosophy-^ ^mos nibedan or self -dedication implies the absolute surrender of one's body and soul to the Deity in the spirit of a bride . a controller of passions.cient in work and of a poetic In another place preceptors was " his advice to the religious Do not take too many disciples. These tender and romantic situations described in tive. literature are exceedingly attrac* But when we find one who actually mistakes a tamal tree and a summer cloud for the god of his vision and remains for days together. and Jaydev makes his Radha absorbed in her reveries with her gaze fixed at the lovely clouds which she mistakes for her da*k-coloured god. The creed of emotional religion lays stress on our capacity of realizbliss. —the soul of man being his if If God may be obeyed as a servant.310 CHAITANYA AND HIS AGE the bridegroom. So that a mere physical display or neris vousness not mistaken by the Vaishnavas for spiritual any high degree of advancement were often the most The trances of Chaitanya exalted sight to those lover sees illusions sity of his who witnessed them-. unconscious of the material world los-t in mystic round him becomes really inspiring. He . offering herself to "When this stage is reached trances become natural to the devotee. the poetic interest that gathers' ing god as lover bride. by a descripnuous flow of his tion of the illusions and trances of his hero. The at every stage of the inteni- emotions showing his kindredness with the poet and the lunatic. charming poetry. Ram seeks tidings moods from the pomegranate and mango trees and Valmiki gives a pathetic interest to his unmatched poetry about Sita in one of such felicitous Bhababhuti keeps a contiby describing them. ADMIRATlOiSr OF POETS 31 J. to a white flower with swarms of bees on it. says " Lo there he goes driven by ! emotion." is His beauteus form the favourite subject on which many have Das compares his body spotted with ink. and. and they One poet struggled to give expression to their sentiments." Another says " He looks like the glorious summit of Sumeru. One dwelt. Brindaban poet praises the beauty of his acquiline ncse and . as a flower by storm. He shows us but a glimpse of His lovely form. hears the sound of the anklets of His feet in the hum of bees and in the drone of the announcing His approach. M'here is the psychology that would draw its limits barring from being our lover ? To the devout Vaishnava He comes to win the human heart with a thousand flowers in the spring and shows Himself Him in the glory of a summer cloud with the crown of rainbow on his head and in the autumn with the purple rays of the sun spreading a golden view that looks like a gorgeous apparel. Ihe devotee beetle. He comes to win the human heart by presents of his sweet fruit baskets every season. in the thousand beauties that appear in nature. He plays on his flute in the songs of the cuckoo and in the chirp of nightingale. trembling under hurricane. may be taken to be our father. when as a lad he first went to school. The sight of Chaitanya's extraordinary love created a tempest of feeling in people. Kalahantarita. There are some that treat of the pastoral life of Krishna are in the midst of his fellow cowthe herds and these are called Gostha songs. to the other. — his lotus eyes they betray a strange emotion. TheKirtana songs after his s««»2/«s were inevitably introduced by Gaurachandrikas which gave a spiritual tone to the Radha-Krishna songs much more than they had possessed formerly. The Radha-Krishna songs are divided into several classes.312 CiiAiTANYA AND HIS AGE another sings of his lovely eyes that became full of tears at the sight of flowers. Bipralabdha." The literature is of lyrics describing the emotions of Chaitanya and we recommend our readers to the excellent work Gaurapadatarangini compiled by Jagatbandhu Bhadra and published by the Sahitya Parishat of Calcutta which contains considerable. and in Man is full which Radha feels herself wronged and . The stages of Milan contain the v^aried phases of love Khandita. The Doutya is the message of love sent by one Then comes the union or Milan. the largest collection of these songs. The influence songs is of Chaitanya on the Vaishnava enormous. describe There fell in besides those which the romantic position in which Radha and Krishna and these are the Purba Raga songs. the poet says " He talks with Radhamohan Some One not are tearful and seen by others. He turned the very tide of them from the sensuous to the idealistic course. and this forms a sort of comment ous matters are thus 40 . tenderness him really and truly. which for poetic beauty.— GAURACHANDrIKA of anger because Krishna does not 31-i come fall to her bower as expected. which give to apparent sensuous The Gauradescriptions a great mystic import. I refer my my History of Bengali full Language and Literature for a account of the bearing which the Gaurachandrikas have on the Radha-Krishna songs. The Gaurachandrikas by alluding to Chaitanya's emotions give a realistic Interest to the Radha-Krishna songs. where Krishna leaves her for ever and goes to Mathura. have a quite unique place in world's lyrical literature. but the inevitable prologue the Gaurachandrika must be sung readers^to pp. supple- mented by Bhabasanmilan her in which Eadha finds realises his presence in spirit and thus though physically separated from him. four or five hours. fed as they are by the great spiritual culture of the Hindus and by Vedantic philosophy. imagining his approach at every The last of all is the Mathur. while she spends the night of leaves. chandrikas are the songs describing Chaitanya's These songs are introduced as prologues before each class of B/adha-Krishna songs Each of the above classes is sung for is sung. and pathos. I need not dwell on these different classes of songs. All sensu- purged of materialistic elements and become thoroughly idealised by the exalted allusion. 538-42 of first. emotions. just as have done.iU CilAltANYA AND HlS AGE upon the songs interpreting'the whole in the light of spirituality. is it really He or merely the clouds? of his Are those the peacock feathers crown or the rainbow ? Are those that look like strings of pearls on his Tareast really so or the flocks of cranes in the distant clouds ? Is this his purple dress or a flash of lightning ?" This is the thin line beyond which the fine frenzy —the trance of Chaitanya often steps forth. She trembles with joy and with joint hands offers praise to the clouds thinking them to be Krishna. for staying a while to listen to her But the clouds pass away and when Krishna actually comes to her doors she weeps and says " Say. Radha goes to Kunda and Juthi flower plants and seeks the tidings of Krishna from them. The . which becomes so apparent and striking that the romance of ordinary love only heightens the spiritual felicity of the musical performance. In the Swapnabilas and Dibyonmad by the poet Krishna Kamal. we find a systematic and successful attempt on the part of the poet to portray Chaitanya's spiritual felicities in the outward form of the Kadha-Krishna legend. The audience thus become inspired' by the spiritual side of these songs. born in 1810. Chaitanya is said to The vision of clouds bearing its ever-beautiful message to the Vaishnava devotee is attributed to Eadha. my maids. laments. as described in the Antakhanda of the Chaitanya Oharitamrita. it we treat the Vaishnava a scholar has suggested. and inspite of all that may be urged upon by hostile critics. merely as of spiritual becomes divested of its whole wealth charm and it is besides impossible life in the present stage of the songs to disconnect from the Radha Krishna song^. in which the allegorical element becomes very prominent lyrics. in which the fact of his presence appeared too dearly-prized to h^ . as literature. during a If Kirtana performance is pure and elevative. lamented the separation in his frenzied condition only. times gone to Mathura and so he lamented.THE ALLEGORY God became to 315 poet began his work by saying that when the vision of clear. Chaitanya thought be in the Brinda groves. but when the vision faded he thought Krishna to have Krishna Somebecome maddened by his vision and said to Swarupa "Show me. many of the songs of Govinda Das a situation of Radha is described in which she is near Krishna. but laments as if parted Chaitanya's For instance in from him. This is in perfect accord with the Vaishhavite belief that Chaitanya who was always with Krishna. Chaitanya who have but a superficial it idea about Indian reli- must be said that the atmosphere of songs gion. dear friend. Thus Gaurachandrika makes the burden of the Radha Krishna songs quite clear. once more the lovely sight or else I will die" and he fell unconscious on the ground. One who attends a Kirtan performance.316 CH AIT ANY A AND HIS AGE beKeved. Eadhamohan strain. How a without can this situation be explained which reference of the bearing described as resting Chaitanya's ecstasies had on the Radha-songs ? In many places Chaitanya is on the shoulders of Narahari and Gadadhar and lamenting the pain of God in the most poetic way. There are very direct references which cannot be interpreted life. without bearing on Chaitanya's Those whose cry is that some of the Vaishnava songs are erotic. The and audience feel the inspiring sight presence of the spirit of Chaitanya in the Goup Chandrikas and altogether lose material world being gradually of this carried into the higher regions of Divine grace and love. the poet describes Eadha as in leaning on her maids and lamenting the same In the accounts of Abhishar after Chaitanya's scmnyas in such a Radha to way as is described always remind us of Chaitanya's leading the Kirtana their profession. moment the when properly . lose sight of the spiritual back- ground against which the Radha-Krishna songs are set. must be struck with the edifying effect inevitably singers produced their on the hearers. One who has witnessed the solemnity of these performances will not doubt for a exalted character of the songs interpreted. any more than we can expect Nim fruit from a mango tree.THE NERA NERIS Last of has been all S17 we refer to the criticism which made in certain quarters regarding the immoral lives of lay Vaishnavas as due to a defect in the system of emotional religion founded by Chaitanya. And if sexual vices still prevail in their society. The immodesties complained of as existing amongst the Sahajias and Nera Neris who at the present day profess Vaishnavisnl. and this has gone a great way towards reforming their character. should not be attributed to anything wrong in the Vaishnava creed . they bottle are like the dregs in a wine —the remnants of bygone depravities. introduced marriage system amongst them. is due to a fall of celibates and their profligacy the moral standard during the declining days of Buddhism. however. Instead of being an instrument of degenerating their morals Vaishnavism has reformed them to a great extent and the work They were of reformation is still going on. These Sahajias and Nera Neris were originally Buddhist Bhikkhus and Bhikkhunis (monks and nuns) amongst whom great sexual vices prevailed. Vaishnava leaders have. since we have seen that Chaitanya and his followers from whom the religion emanated were stern ascetics of purest morals and it is not fair to suppose that from asceticism and purity immorality can spring. this and the the fault of must not be fixed on . in that rpressions It will be seen that the Emperor songs of ' Hindi song uses onomatopoetic ex* much on the lines of the Ohandvardai. 1-4 per head are grow- ing scarcer day by day. j . temple at Brindaban the statement is found that Rupa and Sanatana were the Gurus of Mansingha. That their morals had been gradually but steadily improving will be proved by the fact that the markets or fairs where women used practically to be sold for Re.ai8 CHAITANTA AND HIS AGE Vaishnavas. and conceived an admiration for him. It is We therefore quite natural that the Emperor had heard a good deal about Chaitanya from His favourite general and others. Growse tells us that the Emperor paid a visit to Brindaban and was struck His famous Tansen sang before him songs in court-musician honour of the Hindu gods and goddesses and it is well-known that both had catholic views in respect of religion though they were Maho- by the piety of the Yaishnaya Gurus. ndedans. though their leaders admitted the fallen of great compassion people within the fold of their religion.out to do formerly. II of the Supplement of this book. subject will be dealt with elaborately in Chaptel* have quoted a song by the Emperor Akbar in honour of Chaitanya on the title page In the inscriptions of Govindaji's as our motto. And with these people -*^the Sahajias and Nera Neris —the Vaishnavas TH6 had nothing . just as the in the mirror.GOVtNDA bAS*S HYMN 319 I cannot conclude this review of Chaitanya and Ohaitanyism better than by quoting the following verse by Govinda Das. Where is the heart so magnanimous When he danced. When he wept. for this that I believe him to be God." reflection of the Sun is . And surely His spirit was in him. ' ' the sound was caught by the multitude. the eyes of the world were blinded with tears. the blind and the deaf danced with him. the distinguished poet of Budhuri in the 16th century. When he called ' Krishna ' Krishna aloud. and It is it reverberated in air from direction to direction. the lame. " He gives love of God to men without their as his ? seeking. who was entirely emotion and always of them. Vaishnava Jurisprudence be There he appeared more like a sound scholar and theologian than a man given to devotional ardour. Chaitanya gave an elaborate account of the Vaishnava creed to Sanatan. A poor man sought the help of an astrologer to tell him when his evil days would come to an end. and to referred in several places in the It is this we have curious to observe that one given to felicitous excesses oE carried the people body of this boot. He was told that his father had dug a cavity under . The Dwaitddwaitahad.SUPPLEMENT CHAPTER I. that he had but But with all this. Chaitanta's Religious Views. when in a quiet Sanatan dictating the ' chamber he sat with lines on which his should book of written. it appears little regard for Shastrie ordi- nances. This he explained by a parable. all by an exuberence quoted scriptural texts in supporting almost his views. " bees will cOme out in swarms and sting you. If . symbolised '' by the word east " in the parable and wanted that the spiritual soul must come in direct contact With G-od-^only a little communion with saintly men aiid the Guru would serve to awaken in him a religious curiosity and inspire him with devo- tion in his pursuit* " Superficial digging of the surface " excessive is a caution against falling a victim to book-study leading to orthodoxy in theological mattei?s. are not always a safeguard to rely on. Only the surface of th6 eastern one should be superficially dug into and '* man would come to find the treasure. if disturbed." The shasiras^ the heritage left by our fathers.you dig in the south/' he said. By practising penances and methods of the yoga and by mortification of the body. He pointed to the direction of thfe of the rise of the sun. which was the vice of the age. austerities. He preached what has been called the Dtoadtcidtomtabdd or "non-ivLaXiam within dualism. only evil results may befall you. light. soiitii great riches for him." The 41 . in their different phases represented by the four directions.THE PARABLE Szl the plinth of his sleeping-room and there stoted But the astrologer oautibh* ed him against seeking them in the north. and western then the plinths. will stand in the way qf your getting the riches. is In the northj there an awful black snake and in the west there is an evil spirit who. This is the meaning of the parable. which fills all space. and the little soul becomes merged in the Great Soul. help Man are eter- nally different. that Universe The demarcation between the all. The moment we attain Jnan or true knowledge. saying that when faith has reached the soul forgets state its of perfection. that he own existence. so absolutely. which promulgates that God and ly on His mercy. That is Chaita. and every touch is His. —only a refined form of dualism the highest stage of devotion. The Dwaitddwaitahdd of Ghaitanya advocates Dualism in religious speculation but lays stress on the devotional side. the human see own the eyes nothing but Him —the sight of all sights. human is soul and the Great Soul embracing more fancied than real —the origin of the fancy being the phenomenal world denominated Maya in the midst of which we live. the latter having to rely constant* and compassionate grace. the phenomenal worldj which is a mere illusion. self. passes away.nya'8 non-dualism with in in dualism. The Dwaitabdd or Dualism is of course the ordinary theory accepted by most people. so that all that has created the difference ceases to exist. . The senses in fact instead of leading to the conscious- ness of many make the devotee aware of the presence of forgets his Him only.32^ CHAITANfA AND HIS AGE of is AdwaitabM line of Sankara advocates the theory identical with the Deity. the Bars hear nothing but the sound of His flute. the greatest scripture of the Vaishnavas. The Brahma Sutra of Vyas hints become one at a certain stage — — is at " an emotional stage on which the Dwaitddwaitabdd " of Chaitanya may be said to be based. omnipotent tion." Certainly the Bhagavat. in which the Gopis each of of the Vrinda-groves so far forgot themselves in the excess of their devotion. the non-dualistic views of Sankara. This unity of the lesser soul with the Great Soul is a momentary experience in the excess of emotion and does not as indicate the stage of man's identity with the indicated in Absolute that and the Omnipotent. Om Tf*rt^" (constantly think- ing and recalling her beloved beautiful —Mddhaba. has a text.BASED ON THE BRAHMA SUTRA At 5rt«R 328 this stage Vidyapati's Rddhd is thus des5lt*R cribed in the Mathur songs =^tt of the poet " 'si^'^ (7lt€f?!?5. Jaydev practically had said the same thing nearly five centuries earlier in the line " ^i!(<(C«1tf<»'«*l"Q^^teTl. ^*lf^*f5tB5 " and This clearly indicates that **C»tfrt3i iff^WtS""a devotee in the excess of his emotions may lose consciousness of his self and become merged but he cannot thereby attain the in God. that them considered herself Krishna himself. who asserts God and man when the phenomenal world the Maya removed. powers of creation and destruc- . 1^*j[??f5lf^ ^Ns^%11. from which these poets took their idea. in the lines "'^t^'tl^^" (ff???«tt«. the one turned herself into Madhaba). however comprehensive one's —they are likely to man makes for lead to error an4 faith his guiding confusion. The rules guidance of one's action^ in his instructions aye fully detailed by him to tp Sanatan and are be found in Chaitanyt^ Cbaritamrita (Chap. are The codes on the lines of aseeticisqi an4 control of passions. unless star." and Narottaw Pas's " Prembhaktichandrikd " also give us sonie views in regard to action {Karma) and knpwledge {Jnam) as opposed to Bhakti. when the human soul reajised the principle of that good actipn its and §elf- qontrol could not ^e safeguard. in morality without He faith.324 CHAITANYA AND HIS AGE The rules of conduct. listen to gossip to the fact that at his time much pedantry or become news-hunters. and for the training of the mind to devotion. —the theory of devotion.— Madhya Khan4^)- liQQhan Das's " Durlabha Sdr.the time Chaitanya. which. Chaitanya advocated abstito avoid taking nence. however whole- hearted one's work. liad much spiritual and moral gyown4 been trodden.nya. study. of his Fyom f(f the Buddha to Sankara. till . conHe would not allow men to ceited and proud. made people vain. wished men fine rich meals and wearing against too apparel. preached by for daily observance Chait£|. He was This is always perhaps much due was rampant. uptU . wpuld not believe However acute Jcnpwledge the moral sense. THE BUDDHA AND CHAITANYA it 835 fixed its anchor on God's love which leads tg truth, ' the unerring perception of ' not to ' he attained either by Jnan ' or Karma divested from faith. The latter oftentirne entangled the SQul in the meshes of selfishness and conceit, Chait^nya shov\red the force of this fatith, often vrithout any llis sermon or speech. It was all, it was the beaming with the light of mystiq tyfmce that acted as a charm on the multitude. eyes with tears that attracted sweet face "What country has produced such a galaxy of poets to sing hymns and melodious songs in praise of their prophets as Bengal has done in hqpour of Chaitanya ? The whole Vaishnava literature of Bengal, rich in its twenty thousand devotion in songs, in its conception of the imagery of E-adha expressed F^dfis, pf is in its numberless to the flower-tribute the feet in the Nadia Brahmin, a of poor ^annyasi in life, but the prince spirituality. her princes the dPTOS'i'i o^ self-controlled majesty of the The compassionate afl(| Buddha has facle^ its 3,way from this country yielding Qhjjitanya, throne to now on the lips of thousands of crypto Buddhists who have emhracgd whose naine -is Vaishpavism, The Buddha showed us the precipitous and ]?ickpty ladder of moral life uftsupportecj by f^ith Ip - scale inaccessible |ieights ever-lost in tljg summer clouds, but what of the naan who actually QP^ned the. gates of the .Region of Light an^ 326 CHAITANYA AND HIS AGE thus gave us some tangible good to be realised Thus to-day in Bengal the blacksmith forgets his hammer, the ploughman his bulls and the good housewife of the peasant her husking, as a song on Chaitanya is sung by the peasantry, making all hearts leap forth in joy by all. and adoration. The Buddha had laid great stress on the control of, nay a total extinction of passions. Chaitanya looked at spiritual truths from quite another angle of passions vision. He perceived that and emotions were the great motorsoul. powers of the for God has given It is these to men use some definite object. their proper and not misuse that would help in serving their In the 'Prembhaktichandrikd' by purpose. Narottam Das and in many other works of the Vaishnavas, this idea give a sharp is clearly set forth. to a child, it If we weapon will prove is dangerous, but the sharp weapon not to be destroyed because the child has cut his finger with it. The world ties is not to be renounced, nor are the It that bind us to to be given up. These I have ties are sacred, and if properly understood, lead us to the realisation of referred to the santa, permanent bliss. dasya, sakhya, vatsalya and madhurya of the Vaishnava creed of Bengal, as embodying the highest truths of their religion! I have explained some of them iu a loose and general manner in the body of this book an4 iat FIVE RASAS for the sake of a clearer ^27 this comprehension of moist essential doctrine of the Vaishnava, I shall crave your indulgence to recapitulate the points summed up an article of mine entitled "The domestic element in the religious creeds of Bengal " and make the following extract from the in concluding portion of the article.^ These five-fold rasas of the Vaishnavas of the Chaitanya order have been described by me also in my works " Chaitanya and his Companions " and " History of the Mediaeval Vaisnava Literature." • The Jive-fold rasas of the Vaisnavas. " The Vaishnava theology, as I have already stated, reached its highest point and very flower was no form in the realisation of the emotional side of religion. It boldly asserted that there faith of higher among the world's religious systems which did not possess an honoured place in the scope of the Vaisnava doctrines. Pirst of is all, the " quiet " or the ' shdnta' stage Buddha and other sages where the human soul is made clear of the meshes of flesh by removing the desires. The that attained by the field is fit weeded out of wild plants and becomes The for the sowing of the spiritual seed. life is Vaishnavas say that the doctrine of a moral belongs to this initial stage when the mind placed under discipline and controL ^ See Silver II. Jubilee Commemoration Volame of Sir Ajsutoah Mnkherjee, Fart 328 CHAITANYA AND his AGE The next is " service " or " ddsya," where the devotee, after having restless soul grown fit by bringing his under discipline is eager to establish a relation between himself and his God. i'elatioa is This has for that of a servant to his master ; he his motto " duty." He considers all in this stage and longs to hear the applauding word, " Well done " from his Lord after his day's work holy Gharitamrita, This stage, says the " shdnta" or "includes the labours. is the "quiet" spiritual and a a step forward to in the as progress of man, inasmuch establish he has been relation able now definite between in this himself some and his faith is Maker." The next stage the ' progressive sakhya ' or " friendship." Here the devotee distance as the feels that has gained another step and has come nearer to Him. master in this God is is now not he has ' at such a from his servant. The devotee to play ' stage with his brother- men of the world with a heart full of love and is sweetness, and is conscious that in this play He, always his playmate to direct and the Lord, control the play, encouraging him when he is weary and protecting him from crisis. evil at every The devotee with love for sees the divine smile and to love filled Him, knows how " all others. The ^sakhya' which comprehends the as the Gharitamrita says ' attributes of step^ in shdnta ' and ddsya,^ has again gained a ' THE VATSALYA asmach as. sweetness and a mere moral sense." love has been added 3^9 to In the next higher stage comes the 'vdtsalya' The devotee realises God as the child. This appear a mental paradox to those who iiave been accustomed to look upon God as Father only. But is not the sentiment inspired may by the child the grandest emotion ever a felt by human being : ? A little thing, it gives infinite pleasure it shews beauty unperceived by others, it. the mother alone discovers vista the Through a small itself it were, presents before the amazed eyes of the mother. whole heaven, as How up when could such a wonderful thing be ever believed that a tigress that was ferocity all itself, gathers conceivable tenderness in her eyes ? beholding her cub ful The discovery in the midst of of the beauti- new-born child is things rotten of and decayed sight of a presentation to is the. soul the One who all ever new in the universe, and through the wear and tear of ages Iceeps up the charm of the unfading smile in all that ours. we observe in this phenomenal world of A.nd this stage comprehends, according to the Charitamrita " all the previous phases of shdnta, dd&ya and sakhya, and implies a further advance in the realisation of bliss. The all devotee views the child Krishna as of in that smiles supplies delights and plays around one never-ceasing fountain who new a to the soul. 42 380 CHAITANYA AND HIS AGE The last stage is the ' mddhurya' for This is typified by the love of its man woman. It includes in for scope all the attributes of 'ddsya' is here the devotee's hand ' ever ready to " serve; of sakhya,' for he is absorbed in his ; 'plays' with his Divine Playfellow of "vdtsalya all for he discovers in his loving God the beauty and grace which the fondest of mothers ever found in the face of her child and much more, inasmuch as every sound conveys to him a message from the Lord, every form a sense of Divine presence and every touch the warmth of The devotee attains to a state of fine frenzy which lends the highest poetic material world, which significance to this becomes to his sense a symbol of the greatest The rustling wind is taken as spiritual bliss. divine contact. indicating His approach, the dark blue sky, the become symbolic of the colour of the Divine Kgure. The " mMhwya " creates emotional felicities and a longing which are but sea and landscape imperfectly expressed in the best worldly poems dealing with the romance of love. Thus home-relations are gradually till idealised is the highest point of emotional fervour Through the doorway of the servants' outer quarters, through the front-garden of the home where we play with our playfellows, our brothers and sisters, through sleeping-room of the baby where the mother watches through the reached. night, and last of all through the closed door of tHE MODERN WORLD the nuptial chamber tee's SSl —from the finite— the devo- wends its- long journey towards the Infinite. The small windows and shutters of our houses open a vista commanding the outlook of the Illimitable. The Vaishnavas believe soul that the Incomprehensible may be brought within the range of human realisation —nay loved a thousand times more than ever a mother or a lover loved, and as an illustration of this they point into a to Chaitanya's life which has been woven to hundred songs by is their poets. This home-life now about be broken. The parents are no longer loved with absolute trust and devotion, and the baby itself scarcely imparts more delight to the soul than gold. How the can the spiritual soul in now one, realise the "vatsalya" as people did the days when Bhdgvata was their scripture? How when can the idea of " sakhya,'^ whick to be spiritualised must be universal, elevate the soul, the idea of brotherhood has become clan- nish and confined to the interest of a few named How can even " ddsya " flourish, a nation ? when the ideal of loyalty to the throne seems to be swept away by the whirlwind of Bolshevic The " mddkury a " ia now a dream far ideas? off from our realisation when sexual love has lost the saving graces of devotion and poetry ever and has been reduced delighting in to fleeting emotions new conquests. Nuptial purity has lost its sacreduess and many writers are ^32 CilAITANYA a is AND HIS AGE in marriage. advocating " contract system Give up " nowhere and I will give." The sublime teaching of " dasya," which finds blessedness in work, cannot find room anywhere in the present state of society, the cry heard all around and does anybody say, " Come unto me where work has lost its holy motive and is directed to legalised robbery, machines are being scientifically and huge manufactured will in this for the destruction of men. Who unhinged state of people's mentality stand up with God's banner in his hands and say, " I will serve Thee, his O Lord, as a devoted servant serves I will master. hear Thy voice, play ' my Thy great Play-fellow, in my ' with others and listen off not to party-politics which shut voice from me. delights in I will delight in Thee as the " mother her babe, as a lover delights in the ? beloved of his dreams Who will rebuild the temples that have been broken and repair the Churches where the figures lie of Christ and Mary unadored, where some people in the frenzy their of excited blood even go so far as to de- that Christ came to the world with a sword in hand to support their cause and to clare declare it not slow in The opposite party are also giving him the same character, and holy P they invoke his co-operation in their destructive policy, which they also misname "righteousness." In ful, this state of society all around, the peacedevotion of sweet and all-sacrificing the which were taught us by those who loved us most is a subject — that may be held as deserving of an attentive light consideration for rebuilding society in the of all that is good and holy.THE DOCTRINES LOST UPON US family-life 333 reli- which inspired most first lessons of of our gious cults with a spirit of universal love and brotherhood." . exposed to the contumely of the revivalists of . leaving millions of lay Buddhists as moral and spiritual wrecks. But the old faith culture and age-long conventions do not die out. The new recruits retain their under the mere name of the advenrepresented turous offspring of the old wisdom by the the new religion. Mahomedans have Thus the Sufis amongst itself retained the old culture of the Buddhists. the old decayed creeds surrender themselves to the take refuge in the thrusts New-Comer and of faith new temple portals which open old its of hrotherhood to all. In Bengal a hundred different forms of the Buddhist faith of the Mahdyana school were prevalent.CHAPTER II The Sahajias When a great religion with the trumpet-call of its latest culture and new ideal. already packed up and gone to Nepal and other resorts of Buddhism. faith Buddhist and other are forms of pagan of found rituals the Church. and in Christianity underlying the the Gaelic. proclaims its advent to the world. when Vaishnavism sent its trumpet-call The leaders of thosecreeds had far and near. denominated by some as the Sandhyd Bhdsd. Even now the Sahajias (by which I comprehend the Bdul. some cases on seemed profanation. sects the Kartd Bhajds and a hundred other different which now represent under names the broken pieces of the great marble house of Buddhism that once stood in full majesty in this land of ours) hold their meetings in secret and have a language in circulation amongst themselves. of leading to sexual depravities the grossest kind amongst The tenets which the author of the Vidyonmadtarangini puts in the mouth of a Buddhist leader trample on all laws of morality and shew the worst form believe in the of atheism. Buddhism thus became a hated name in the country and those that still followed it. but I cannot say that these societies have not in view some of the highest ideals of the decayed religion. . the NerdNeris. Sahaj dharma based romantic love. Perverted and led astray. tried by all means to hide their religious societies from of marriage-tie and the public view. 335 In these monasteries the Bhikshus and the Bhikshunis started the the creed in of ''''^*"^''''^ Buddhism. which them. in They did not sacredness human soul. the in any thing beyond the pleasures of the present moment. not understood by people outside the pale of is their own members.SAHAJIA A COMPREHENSIVE NAME Hinduism. the Layity in sexual morals one of features of degenerate Buddhism. Bir Bbadra. however. the shaven couples -t the Buddhist monasteries. They have written a large number of books propounding the . Eor they have retained the their rituals. mystic training and call though they themselves Vaisnavas.336 CHAITANYA AND HIS AGE still the ancient wisdom of monastaries in lingers some of these societies take care strictly but their members to hide from the public. My friend Pandit Khirod Chandra Goswami. They merely cry aloud the names of Chaitanya and Nityananda and there ends all their connection with Vaisnavism. does not mean much. Instances of such cures have also been reported me by nothing but contempt for the to such secret societies. ancient forms of practices. who have people who belong others I have mentioned elsewhere that when the Bhikshus and the Bhikghunis. This conversion. son of Nityananda. gave them a shelter and converted thena to Vaisnava faith. They develop psychic powers in a wonderful degree. abandoned by their leaders and got nothing but contempt from the people of the were Hindu Renaissance. of a direct descendant the Vaisnava apostle his wife Nityananda. tells me that had been suffering from a serious disease for a long time and was ultimately given up by the best doctors But she was miraculously cured of Calcutta. by an bhaja old woman who to belonged to the Karta- sect. ' of The Buddhist join the Vaisnava Order. They. communicated the gospel to some of their disciples from whom the Sahajias have got them. nor refer to any Buddhist texts which would make it far easier to trace to some local the doctrines to their genuine origin. they try to explain away the anomaly by manufacturing fables. like Krisnadas Kaviraj. have to be modified a extent for adaptation to the texts of Vaisnava works like the Chariit tamrita . many and views have left their . many . but for some reason or other the masters could not find time or opportunity to put them to writing in their life-time. form of latter-day Buddhism.the Chaitanya-cult. however. author said to have been one of of Vivarta the disciples of Krishna Das Kaviraj to whom The process of adaptatioii. often in that unintelligible language of theirs and in all these they have tried to trace their doctrines to some Vaisnava doctrines of authority of . when they cannot contrive to do and of their views are in direct discord with those the Vaisnava masters. Hup and to Sanatan. In the theories themselves Buddhist 43 rites and in their practices.VAISNAVA AllTliORITt S&f doctrines they follow. ^j-g attributed . They maintain that the Vaisnava masters were themuelves the originators of the theories propounded by them. mystic ' views which in reality belonged . is Thus Mukunda Das. The Sahajias would by no means confess that they were Buddhists. The the latter-day Mahdyana certain creed. Vilds. unless he visits Chifctagong and other border-lands of Bengal. of in their views and These Sahajias profess the various sects.A. engaged indeliable marks. will disclose to you. as he is in making research in into the various forms of the prevailing Sahajia creed in Bengal. a very in his large number in Bengal. where no outsider had The modern Sahajias themselves do not that they their know tenets. was Rama- nanda who wrote a Ramayan in Bengali early in the 18th century. But though the student of Buddhism will find ample materials amongst the Sahajia sects. who outwardly present the Vaishnava religion. he will find none among them who openly professes that ethical standard raised faith. The last man Bengal proper who openly declared himself to be a Buddhist. M.338 CHAITANYA AND HIS AGE which my friend BabuManindra Mohan Bose. . Ward work on the Hindoos says . The by the Hindu Renaissance became such a complete monument of sexual purity that the corruption prevailing amongst the Sahajias was a shame which feared the exposure of day light and passed into the shade of their societies nocturnal access. Mr. elosely follow the Buddhist ancestors to concealed the fact the Vaishnava in their rituals when order. they were admitted while following them at the present stage still and it is the duty of a historian grains and chaff scholar to thresh out from the and find out the true Buddhist elements practices. If of Their literature is very we examine the different libraries it old Bengali manuscripts in the country. considerable. or which have not them some treatise is brochure on the immense literature^ numerically than any one could think of ten years ago. shews that Their activities. They do not put any stress on any special religion which would serve to limit the They gather recruits from scope of their work. mms amongst Very . The upper classes of canons but they are not country are orthodox. all religions. i in in touch with some of the greatest discoveries the theological and spiritual domain. to conviction The proselytising work they are doing is wonderful. leaflets will be seen that there is scarcely a bundle of a dozen in and It books. lopment ^ mcdaus. Qften the members of depressed castes take the . so. an far greater . The spiritual truths they disclose often come to us like a marvel it Sahajia cult. Christians and Braha xi -it them. the lowest classes i of our js -x community have been.RECRUITS FROM ALL RELIGIONS 339 that nearly one-fifth of the whole Bengali nation are Vaishnavas. They have always remained open and are ready to follow new light if an appeal on religious questions is made to them in an intelligent and feeling manner. There are MahoThe nniversal charaoter of their Order I deveof occult powers. r^i • •• i -r. By far the largest portion of these are the Sahajias. . set forth which our at all is They and theories with a boldnessreally amazing. In the atmosphere of the free societies this country. and often the texts of their faith are furnished by the Koran and not scriptures of attention. lead in their society so that even a cobbler claims homage of self- surrender and utmost humility from his Brahmin disciples. in the nocturnal meetings with the Mahomedans and eat beef without the case. rank society and orthodoxy of there. the Brahmins. but that no bar to his enjoying perfect fellowship with the in their secret societies. sorts of A The Hindu course have their due respect and Kartd-bhaja or a Baul (the different rarely by the Bible. a is Mahomedan of his sect in or a Christian. Sahajia) may be a Hindu. the least scruple. Christians. They put stress upon . views are out of question disciples of They are a Guru and for in that capacity meet together sacrifice any or duty which the Guru may enjoin on it —ready them. Would be believed that those. I do not mean Sahajias this to say that in every society of the is These local societies under different names and forms have special guidance and there are such of for codes them where beef and Mahomedans is freely used by the Hindus alike. hold on created by the Sahajias are from all caste-prejudices. Mahomedans and the depressed castes eat at the same table. members Caste. a' where stringent caste rules have such the people.340 CHAITANYA AND HIS AGE and are accepted as Gurus . who in sit the day time pass as good orthodox Brahmins. —and progressed of towards a surprising different unification men of conflicting religious views. A. to r. he happened The Karta-bhajas.. I will give here a brief account of the leaders and other particulars of the Sahajias. meet a . They are under the banners of a cult that has subordinated all the religions prevailing in life the country to a of training. this curious to observe that country rent by caste-distinction and crushed by orthodoxy has within her fold a people. It is Christian. Mahadev Bdrui brought the boy to his home where he lived 12 years. . ij lad. of the more important sects In the village lived of Ula (near Santipur) there Barui in caste. no no Hindu.. most essential question and in that no Mahomedan. One morning . who seemed who would by no means disclose his name or whereabouts. who possessed of entertain the utmost freedom in thought in religious and social matters. .D. they hold to be merely a superficial is mind there the is The training of body and thing. February. very large a special number of wisdom. a man of the named 1694 Mahadev.BABA AUL the training of the physical system in the psoychic powers developed by 341 man and practices. . Then he sojourned for seven years in to possess bright talents but different countries and in his 27th year appeared . —mystic creeds and and unknown. Yoga Profession of religion. eight years old. ever-content he always says 'Tell the truth. the Guru of the sect. ^t?^. The current song in the countryside describing Baba Aul runs as follows. Nitai Ghosh and a few others. their chief. gives back what ^ is lost and at his word the rivers become dry.342 in a place CHAITANYA AND HIS AGE called Bejra in 1715. Bam after Saran became Aul. ^^#1 ^.' " There are twenty-two are all " men with him —they to- one mind and soul. They gether " —'Praise all. chief amongst whom were Hatu Ghosh. llamsaran Pal. ^tu c«toi ^m I . raise their to hands up and sing our master' and are full of love for And he. and here he shewed some wonderful attracted disciples. ^«t 'i:?! ' I'sj ^ ' I 4^ iwr^i^*! 1^ 'Si'^^. six miles to the west of Chakradaha. Ifl^ Bj^. restores life to the dead." signifying This " the was not his father. Baba Aul preached his creed to 22 disciples. Bamsaran Pal with seven other followers of Aul cremated him at Parari. Baba •si^ Tt^c^ c^. cs\'i." name but title. powers called He was by which he " Baba Aul. " mad Oh whence has this strange man come ? " Without anger." Baba Aul Chand died in 1769 at a village called Boali. —" Yes. and then get or " Let one.— " — THE INiTATION This sect admits Hindus. The ordinary rule in this respect is embodied in this couplet : woman. It requires a promise on the part of the initiated to con- what convers?ition down in the following between the Guru and his disciple. Sir. are true. first become an eunuch or a hermaphrodite. " Will you be able to act in conformity with the doctrines of our creed ?" The The disciple (called Barati). The disciple.' The disciple. whether man admittance to the order of the Karta Bhajas." ^ The form to rule of initiation is simple. Gturu. you must not commit adultery." much with women. Christians to its 34S Mahomedans and strictly enjoined. —" You must give up — "No. fold without any distinction is whatever. it is more honoured in breach than in observance. — — " You — You are ' true. But we shall dwell upon this point hereafter. " Say to me your words are true. you must not also mix too lying. Sir." The Guru. I will not do any of these things. your words are true." . Sexual morality though among most of these sects. is laid The Guru (called Mahdsay by this sect). you must not steal. not a I moment always am am with The In desciple : is enjoined to observe the following rules respect of body — to avoid adultery. unpleasant talk. a wish tb steal and a wish murder. I am always in I thy company. enjoining strict privacy in regard The mantra " is to this effect. vain talk and talking a good deal. — There were sect many Mahomedan Gurus Gurus. The Guru is believed by his disciple to be his God. In respect of the tongue to avoid lie. ." thee. and I plates these believe the state of things continues to this day. theft and murder.— 341 — A:fJD — CHAITANVA Then the Guru HtS AGE certain gives him a mantra for recitation to it. Baba without thee. Aul. This in this and good Brahmins eat of refuse from the is what Babu Akshoy Kumar Datta wrote 50 years ago. The principal seat of this sect is at Ghoshpdrd of a village near disciples Calcutta. In respect of the to mind—to avoid a wish for adultery. Oh my Guru. They believe Aulchand to be an Incarnation of Ghaitanya. Here thousands meet every year on the occasion of the Grand MeM that sit there in April. They ^'** *"^ *^^ Banis.* behave ly. 345 The Neras and the Bauls do not shave they seldom wash themselves. . explanation for their above pre- judices and conventions of every sort and to court populaf contempt as if to keep themselves in secluded glory and aloof from the rest of . exists nowhere in the universe. Its Just as the tree in the seed. " «t^ *rt^ J3^"Q which means that what is not in the human body. " Curiously the word is exactly the same as we find in the religious code of a class of Mahayanists who assert that " The Void " is to to be contemplated.THE VIEWS OF THE BAULS . ^ The body lies in is the epitome is of the whole world. They do not believe in images. They do certain things which are abominable to mention and abominable rise to hear. so the universe a state of embryo in the human powers are capable of infinite development by mystic processes of which they profess to have knowledge. though they give their own In fact they try to conduct. On one occasion I had asked a !Baul if he worshipped any image of Chaitanya for whom he shewed such devotion. like mad men outwardis Their object in doing so shew that they are absolutely beyond the prejudices and conventions of the ordinary people living in society. He smiled and said " How can one worship any image of Chaitanya when he is without any form ? " He used the word " Stmya Murti. body. Their motto is " ^t^^ ^1J. and Christians and classes of cull out their doctrines the Gita. the Koran and the Bible men. bhaja . name - of its founder. called so after the The Saheb Dhani. they hope to reach the highest spiritual plane.346 CHAITANYA AND HIS AGE mankind esoteric —content with their : own mystic and is knowledge One of their principles " C^ viif! C6TW5t^. They believe the scriptures of the Hindus. >n[^^5^ ^KS to "il^W^. i i • sect sprang into existence against the Karta. no caste. . The Ramballavi The Bamballavis. . Dogachia and other villages in the district of Erishnagar. tained But this idea is enter- and practised by many sects of the Sahajias and we shall speak of it at some length in this discourse. They do not worship for flourished i j . . . a long time at Shaligram. Mahomedans from All alike.. by which. Krishna Kinkar Guna Sagar and Srinath Mukhopadhyay were once its leaders.) hy the Guru." their (When living among men conform in the circle led rules —hut no when rule. including Christians and Mahomedans sit in the circle and partake of beef and other profane food offered to their altar without caring for caste. Another sect _ the • Saheb Dhani. as a protest which its founders originally belonged. A class of these people totally idealise sexual love. to beria in in the District of Hughli. They were inhabitants of Banssect. THEY ACT AS MAD images. may They openly life. pre. sect. let all mix together as brethren under the banner of our Guru Saiji). transgressed Women elect their own Chtru. The Darvesh The Darreahis. And if anyin left approaches them. said to have been founded this . eat food served by men. „ "C^ _. sect is for indiscriminate chance may The Sahajia of men and women. But this Guru need not be . in human society. by Sanatan. entirely relying on what food or sleeping accommodation bring them. and become bound up by the utmost ties of fellowship and good will under a Guru. c- ft^ C^?l1 ^«1*<H ^? ^#lf% sffl" (No difference between a Hindu and a Mahomedan. They live as celebates all their They will not sleep in the same place every night. f^MlflC^ in a language which appears jargon to us. in their all they abuse him be a vulgar language. The curious sect of sdddhmi is openly in revolt with all that is laid down as rules of conduct' They talk like mad men. includes . irrespective of caste. to follow. They body behave like mad men. mixing In doing but before them._ I cept. is which they profess at every step. are Hindus and Mahomedans plate in their circle served from the same. and caste is MEiSf 347 no bar with them. so that they undistiirbed course. which he had not committed.. n ^t Which is one of the lowest in Balaram was born in the the Hindu Society." The founder The Balaramis. incarnation of Chaitanya. 348 one. • — — .. Devagram m the district of Krishnagar. body and soul. of .. . j. -rv was founded at a called . " If in distress or trouble do pray unto me. He was a chcmkidaf in the employ of the well-known Malliks of the village and was once suspected of theft. I will pray to that One for you. sect we will belong to him. CHAITANYA AND HIS AG^ Living under the guidance of a Guru for the time being. Mantra which the essence of He who our heart. had a large following of Hindu and Mahomedan disciples by whom he was believed to be an j. Bhaga j • near • i. and her motto is " ^?F ^?f^ »|v5 "^ ia 'Rf^ Tt^ will I ^ IWl^l fw^ is ?t^ t^ ^ ll" ("We make a hundred Gurus but to be will capture follow one life. . Khusi Biswas enjoined absolute surrender of his followers to himself.y The Khusi Biswasi village The Khusi Biawasis. she yields herself entirely to him. year 1785 in Malapara a ward of the village Meherpur in the district of Nadia. Khusi Biswas. and when after long years he < . His call is to this effect. ^ the Balarami sect was one Balaram a Hari by caste. And if / have any One. who was a Mahomedan. He gave up the post in disgust and sojourned in different parts of Bengal. By his pithy eccentric sayings. PagalmtU The Hazrati. On one occasion the Brahmins of the locality were performing tarpan in Ganges.BALARAM HARl returned. This was the custom of river taking handfuls of water from the and throwing it down. the thirst of their departed ancestors would be allayed. he said. When asked the reason. . many to ^jjg sects in Western Bengal which general those may be given of denomination "Sahajia" besides mentioned above. the Oohmi and the though the were founded by Mahomedans. Balararo attracted the Brahmins by taking handfuls of water like them and throwing it on the bank. by which acts they believed. " If your water will go to your departed forefathers who are far away. The boldness the illiterate man was immense. 34.& he proclaimed himself to be of God Almighty. There are Minor sects. thrusts levelled at the superstitions and conventions of the Hindus." Balardm has left a treasure of spiritual songsj couched in the patois of the They are simple and direct homecountry. mine ought to go attention of the to my vegetable garden which is only a mile from here and certainly not so remote as the land of the dead. he often hit at great truths which came as surprise to the Brahmins. It is said that no one ever heard him tell an untruth. -. there lived Panchu Fakir who had a large following of Hindu and Mahomedan disFanchu Fakiri. Gobra belonged to the village of Muradpur and Pagalnath to Nagda. and Darpandraycmi are also impor- point of faith they preach. a preacher of the mystic doctrines of the Sahajia creed.. the lyriwhose songs elicited admiration even followers from distinguished a men This of letters. his much are every cal beauty of increasing and In Jessore Pagla Kanai. illiterate. Hazrat was a native of Bansbaria. was perfectly but the songs that he composed are is man ' Mnch of (he above taken from Babu Akshoy Kumar Datta'B ITpasaka Samprpdaya. At a is village is the same district there another named Mainat Mahoappreciated medan Fakir who by people. bulk of their followers were Hindus. and in aristocratic families of the locatity. He died only lately. tant from the Spastabadi. .' In Eastern Bengal there are still many such sects about whom we have got some information. .• . . died within few decades. .860 CHAItANYA ANt> HlS AGE Tilakdasi. and Darpanaryan was a cobbler in Santipur. a mile to the east of Ghoshpara. and his services were frer quently required by even the enlightened . In a village named Xharar Char near Rowile in the District of Dacca. ciples the healmg power possessed by this man was highly admired and appreciated. j-ear. Each of these prophets has a large number of followers. however. The educated community of Bengal have now. Hin- dus and Mahomedans. j i? reserved for a future j n the and fuller discourse on iv. which lie and which have not masses. They believe in him entirely as the Christians believe in Christ and the Mahomedans. the deep-rooted in the soil. the treatment of which The Buddhist elements. and of whom we have only a superficial idea. 351 characterised by a keen perception of spiritual He has left a vast number of follow- ers who culture mystic powers on the lines of the Sahajias. is • subject. secured some accounts of their religious veiws. these creeds will disclose the con- pection which they evidently have with one . and to they amounted about fifty. kept themselves quite aloof from developments. The of reli- gion they propound some phase lessons of the old Buddhistic wisdom. We have. in is the Prophet. who are counted by hundreds and thousands. of up to these indigenous but there is no doubt that some astoundingly times. If been forgotten by the properly enquired into. There are hundreds of these sects silently working in Bengal.THE HIGH STATUS OF THE GURU truths. these have attained an flourishing condition in recent The other day or I counted roughly the of number still of the prophets Bengal who are living died a few years ago only. The achdr includes rules eating and daily practices of certain rites. and their indiscriminate behaviour at dining table reminds one of the custom prevailing at Puri. achdr observance of rules of conduct was recognised the first quality. During the Brahmanic Renaissance. and age-long iantric in The doctrines predominating is Buddhist idea (he apparent. The doctrines are imbued with those of the different schools of Indian philosophy and present a hotch-potch of various elements of Indiail spiritual speculations practices. or as of religious In fact achdr was considered to be the most important of the nine qualities to be entitled to Kulinism. nor does he bow to the himself a latter's image. though he calls member of his apostolic Order. or a position of honour in the social scale. in This was evidently laid down which view of the extreme lawlessness . where strict orthodoxy the various sects observed by all of the Hindu the —nearly these sects are without any prejudice.CHAITANYA AND HIS AGE the other of the different schools of Maha- yanism of the Madhyamic school. founded by Nagarjoon in the first century of the Christian era. In many places the Sahajia refuses to eat the meal-offering made to Chaitanya. In the matter of eating cookis ed food. once the greatest shrine and resort of the Buddhists.352 or . The sects are generally opposed to caste. The feature so prominent in the Sahajia sects is to revert to the original recklessness of decayed Buddhism tantrio and a complete upsetting of our social fabric. hypnotism and mesmerism are gaining strength under scientific One of the Buddhism was great merits of the names. they often in a clear and undisguised language revile the Brahmins and the Vedas (p. the The different sects of the Sahajias in countryside have this special feature that the adepts are endowed with some hidden and occult powers which they do not explain to those outside their own circle. these sects of owning a popula- Hindu tion as their members. Arid curiously though they 45 call themselves Vaishnavas. their creed appears in some essential points Hindu in character. pp. the curative power of those who were said to have developed certain psychic powers of the soul. 1632). At the present day. For the purpose of bringing their body under full control and rites discipline. they perform many which the followers of each of these sects take care to hide from others. the old conventions of power by touch. The elaborate quotations I have made from the work mystic " Jnanadi Sadhana " in my Typical Selections from old Bengali Litrature (Part show the Though owing to very considerable number will clearly II.] 630— 37) Buddhistic element in them.CURATIVE POWER 353 characterised decaying Buddhism. they . formally acknowledged as such at the time of initiation. This tax gives the to Guru his gets for to the permission he disciple dwell in his body. many of these creeds have no faith in sexual morality. or followers of Gurus and the Hindus Devaj'm The one or followers of the Devas the gods. This trust Guru is so great that a wife will sometimes accommodate herself to the will of the if Guru without the least scruple. by which term he implies absolute master his body.354 CHAITANYA AND HIS AGE do not believe in any image of Krishna (p. as Chandidas . The preach ideal of love is which some of the Sahajias a dangerous game. even the latter happens This implicit istic of the when her husband is living. The Sahajia disciple pays an annual tax to the Guru as rent of the house he dwells in. but this will be discussed hereafter. nay some of them openly discard it in favour of free for the culture of love. Though living in society. 1632) to which fact I have already made a reference. faith in the Guru is the characterBuddhists of the Mahayan school. which they take to be a higher ideal in sexual matters emotion than the marriage- bond. to be a bad man. In Nepal the Buddhists are called Ouhhajus. of which the is the Guru. — common feature of the Sahajia to creeds is the implicit surrender of self the will of the Gurus on the part of their in the disciples. The images accept whatever is offered. the washer-woman. At the first sight the lover captivates the heart by unfolding many charms But as and seems to be perfection proceed and put up with him of the person's character will itself. There he Wor|Jiipped. as if apif proving the sort of that he may lead. But on the throne of an image. no god or goddess who can teach spiritual truths more than the person whom one loves with the whole heart. she. In fact this was the mandate which in heaven the poet whom him will from the goddess BashuU he worshipped. She is said to have told received " Stick to your love. the defects gradually become . the creator will not be able to lead you to that heaven of bliss which Rami the woman will help you to reach. goIos 355 himself a Sahajia. you or her." teach An adept in the Sahajia-cult explained to the worship of images cannot elevate me why love can the heart to that heaven of bliss to which lift it human it so. the difficult situation will be a complicated and one. Even Brahma.Man higher than the poet. you higher truths than I or a hundred gods and goddesses like me can teach you. many ^ The Seznal Bomance. you place a man or woman. at least the worshipper supposes Even a tion decoit or thief may discover by his devo- a smile on the life lips of the image. declares in of his poems. up. hut Says The poet » x to that no God is is Man or "Woman. Whatever ill you may receive from the lover. "If she be a woman and wife. But a enjoin particular sect amongst the to is Sahajias love that you should continue Their motto " inspite of everything. she must give but with in difference that she will delight only the joy which she will afford to her lover. and the person for whom she professes love wants the surrender of her body ?" She said in reply." My informant was an aged woman. or should not get may J be That one's joy will your joy and you will absolutely forget yourself and abide by that person's will surrendering your own will. Forget all social conventions the when you If deal with the ideal of Sahajias.S56 CilAITANYA AND cases. The philosophy their love. the it. and I asked of her. man wants this her body. When you have accomplished this you will be able to reach that One who pervades the whole world. all novelty will pass to away in most often giving rise a feeling of vexation and disgust. she must give her all without reserve. and shall the gratification absolutely be indifferent to . " When her lover is her God. One who loves and then leaves does not get the spiritual culture of emotion. You vexed although the person of give you a hundred causes for it. you are to bear with smile. HIS AGlS glaring and by living together a while. At the outset choose your man or woman and pay your heart's homage to the person. but train her . with their dead husbands in the days bygone as living examples of their absolute The woman from whom told I learnt the particulars.— THEIR IDEAS NOT CONVENTIONAL of 357 her senses. admittedly pure and unalloyed all analysis. The lover may spurn her. receiving nothing but contempt of society and surrenders herself absolutely the sacrifice love is to her lover at of every other consideration —that gold. How far they were actuated by love cannot be determined in view of the complex character of the sentiments which prompted them in doing all praises that they did. Sahajias do not believe in the established'ideals of womanhood represented by Savitri and the suttees who burnt themselves devotion." She says " referred to a line of ^" its Ohandidas which (this ^t^ ^^ Ctf^C^ <(>|^t^ body should be reduced to the state ^^ of a dry log) and said the of body will be beyond physical plane pleasure or pain and it should be merely a vehicle of the spirit dedicated to the worship of her lover. not with mere patience. assault and betray her and prove false in a hundred ways but she must bear all ills standing the test of — and cleave. in the next life and rewards of getting hopes scriptures from society in this for their chaste life. me " These examples from your Hindu and epics fall short of the love-ideal These wives were actuated by of the Sahajias." These Sita. If a woman foregoes the ties of family. pain joy. its range is infinite patience.. society all is The phraseology of is to be changed. " In a million. is not recommended for the average 1 he Sahajias do not mean their love-oreed . against Chandidas cautions to training. men and women.NYA AND HIS AGE so as to consider her misfortunes mind and sor- rows as joys sation — gifts from her dear lord. " to recommended not merely in the bu. well-being. " a frog dance in the Let him come. who can make mouth of a serpent or can hang a mountain by the fine thread of a cobweb. in This should be the to Sahajia. He alludes to innumerable instances . SayS Chaudl- ^v j. Says Ohandiis He that loves and breaks not privileged leads is have that training which to one's spiritual nised in first. The devotee takes his worldly pain.standpoint regard emotions of a lover. . This creed so dangerous. " Love Love here love always " is the motto here. das.." not recog- religion. He says. case of a das..S58 CHA1TA. infinite joy out of infinite sorrow. is Divorce the ethical code of a Sahajia.t also for woman a man.. men and women though he himself try their strength in this sphere of was a Sahajia." This means that it is an impossible height to scale for one who has not absolutely conquered his body. " there ^ . all foul fair here.. as divine dispen- and bears This is it with joy. *" "" may be found one man up coming spiritual to the mark " — the rest will be ruined. If devotion is live apart proved inspite of all these.— LOVE IDEALISED 859 where youths and maidens were attracted by the romantic creed of the Sahajias. months certain to do so by touch- ing her At a stage the lovers must from one another. sensuality. enjoying her for the next six feet. the region of — —the and expedite the reaching of the . will facilitate attainment of their goal Sahaja desha the heaven of the Sahajias. the next higher stages practices should be attempted. The lovers are required to do some mystic practices for regulation of breath by which a control over the mind and a conquest over the flesh might be achieved. Through all these trials the mind must be in an atmosphere of perfect freedom and face temptations. the teachings. The Yoga added to this. but by far the greatest number of whom became utter wrecks and eternally damned. It appears from Chandidas' writings that this form of the Sahajia creed does not require a mere culture of emotion. We are not conversant with the language of Yoga and therefore cannot interpret For the culture is of love without sit the lover required to whole. without touching her. which is nothing but a stage of bliss. sight . nights on the bed of the object of his love for six months. and perfect freedom must be given to them to mix with other people and the personality of one individual must not be allowed to exert an undue power over the mind. is this will appear as utter nonsense. as it any risks which phantoms to many is The Sahajia creed pernicious so of misleads and has misled hundreds of young men and women. a sealed book to us it and if we are to hang we must give a hearing. counting figures in an Insurance Office. —where the time and patience for all these absurdities for a man busy with jute-business. no risk. and we must join with Chandidas in condemning those who recommend it to the youth of our society. But it should not be forgotten that it is a system which is complete with is its canons and codes. . CHAITANYA AND HIS AGE To the purely materialist mind. Orient. or actively preparing statistics for administrative But here lies the difference between East and "West. based on yoga . —which it. is extremely foolish whether result be success or failure. the occidental at mind has followed pursuits appear as the pursuit of people. of Abhiram and Thakur who lived Billwamangal about the of same time. besides the judge must That some the scaled heights contemplated have by people this religion of love will be obvious from the facts acquire fitness for trying his case. I might as well say ? work that a man who sacrifices his life to attempt to discover the Arctic regions In the spiritual world. That in Bengal hundreds of men Swami who flourished in the 11th century. in the life of the poet Chandidas.! 860 beatitude. as no sacrifice has daunted the in the physical plane. and asceticism of character. who was a neighbour distantly related to Durgd Prasdd. Kanaibazar. would not tolerate this conduct in the young 46 . The name of this Sddhu was Durga Prasdd Kar and he belonged to the village of Khcma Sahasra in Fargana Ita Ssbajia ^sddhu pracSylhet.DURGA PRASA'D EAR 861 and women are attracted by the romantic nature of the creed up to this day and some of them at least have. His father was Han Ballava Kar and mother Shanta Dasi. the biographer of Durgaprasad. He loved or rather worshipped a woman named Manomohini. with an ardour which. whose home is now a shrine visited by hundreds of pious men and women. shewing his devotion proved not only the essence but the motive-power of his spiritual life and curiously even Mano- — mohini herself knew nothing of it for many years. Durgaprasad was born in the year 1851. Achyut Babu. attained their goal will appear from the perusal of a book called the Sddhu Charit by Babu Achyut Oharan Chaudhury of Mayna. Kayasthas by caste. Sylhet. the He woman and plate implicitly carried out the least wish of delighted in eating food from the from which she had eaten first. This book is the memoir of a departed Vaisnava saint of the Sahajia sect. in recent years. ' ' m — relates many incidents in the life of the Sddhu. in its first This love stageSj none but himself knew of. This caused some scandal and Manomohini. "Our Sddhu against the express wish of Manomohini still waited at noon that day. his But "Why should she. I will here quote an extract from the memoir. Durgd PrasM meanwhile had taken the vow of silence^ but every morning and evening he called on her staying for a to pay minute there. that he might afterwards eat the rest.362 CHAITANYA AND HIS AGE man. The scandal to which I have referred was not of any grave character. At noon day his (he took his meal only once a day) the mute Sddhu stood ate a little at the gate of Manomohini. prcmdm. as every man in the village was perfectly aware before her. Manmohini came out and abused him in a rough language. she did not stop there. but being vexed with the . " There was no reason why she should behave thus roughly. "tolerate prcmdm every day to the maniac to pay her and his why should she take any food from plate?" On a certain day the shy lady took fright and refused to come out when the Sddhu presented himself before her. As he stood still mutely gazing at her. with a plate in his hand hoping that she would partake a little of the food. who from the plate which he placed and then he returned home and ate the remaining food. but cruelly threw away the food from the plate and went her way. of the stainless morals of both.these persons." the people said. She did this deliberately that day to discourage his mad excesses." Prasdd returned broken.THE FAST scandal she had taken the this d6d to tolerate vow never any more. however. and Durgd moved by the earnest requests of kin. The relations of Durgd home in disappointment and two days more passed but the Sddhu 's fast was not His two brothers in great distress remembered their aunt who had a great in- fluence on their brother. The brothers. so when he arrived at his aunt's. took him in a boat and arrived at their aunt's village on the third day. and his brothers guessed from his looks and learnt on enquiry that he had not taken any food. attempts that to During their journey. all their make him take food failed. But she lived at a place which would take two days to reach from their village. departed with the empty plate and did not touch any food that day. "What Do does matter to me if some one eats or does not eat? What do I know of it ? not trouble me with any request on behalf of that man. They brought him milk and fruits but could not persuade him to eat. The Sddhu (a youth 24 years old). he had already . " He looked pale and weary. who had taken the vow of silence. but her reply was it cut and dry. Three days passed in this way Frasdd continued his fast un- His relations and appealed to Manomohini his kith and tried to bring her to him. Durgd PrasM could not be induced to eat anyIn great disappointment and grief his brothers brought him back to their home thing. yet fact was a beyond still all witnessed by many who at this are living. of the village took alarm A youth whose morals were saint unimpeachable.364 CHAITANYA AND HIS AGE fasted seven days. 14 days This seems almost inconceivable. tion. and of the village Her heart had secretly now when the people gladly went made the request she following morning and partook of the meal prepared at hii^ house and gave Durgd PrasM her plate from to the Sddhu's house in the ." The good people point. bled at all this event. fame to of a was going die of starvaof. sees every thing dark around him. The brothers stayed there for three days but the good old woman's lamentations and entreaties proved of no avail." Jhe biographer here says " How could this be possible ? An ordinary man. who by great austerities and piety had already attained the in popular esteem. and all this they could not bear to think in a They went body on the evening of the 14th day of the of the SMhu 's to fast to Manomohini's life house and appealed her to save the young man. How it could Durgd ? Prasdd live having fasted doubt. and two days more passed in the way. if he fasts for a day. So that Durg4 Prasdd had now fasted 14 days. He brought him to his dirty cow-shed and ordered him to stand up there for the whole night. Durgd Prasad's course spiritual training seems almost inconceivable at the present day For a time he accepted every man's command as the word from the Most High. For some time Manomohini was gracious. the The Sadhu was completely stench of the cow-dung and of a thousand gnats sound which covered his whole body and drank his buzzing blood could not in move . and . the first handful from of Numerous While fully instances of this sort have been mentioned by Sddhu. and the straw-roof leaked profusely that the drenched. we cannot help feeling compassion for the great sufferings caused by his unswerving devotion and of his great forbearance. silence. this picture of patience human shape the midnight passed. but off and on she treated him cruelly refusing him the privilege of prandm and not agreeing to eat his plate.Word o^ god 365 which he gladly ate the remaining food. One evening a man named Kalicharan wanted to Tarafdar try the extent of his spiritual forbearance and patience. At this stage he still observed the vow of of rationalism. position of a the biographer the recognising the delicate Hindu woman and of her repugnance to pander to the queer fancies of an outsider to her home. It was thundering all and raining so around. If the East and the West are to be weighed in the scales. He followed a principle. he came to the cow-shed at 1 a. and released the poor his sad predicament. the he must have been of the type of Durgd Prasdd. cause. If we are to dismiss him as a queer man taste.366 CHAlTANYA AND HIS AGB still he was as standing motionless in that hell. whose devotion Sddhu. For. infinite love. in the system of his creed. infinite His life is an instance of life devotion and infinite patience for a he lived a ciple.m. and patience are all miraculous. last But the heart fearing of this man at relented and lest his conduct would bring down God's curse on him. and uniform consistency. If ever man as nothing short of a any man performed miracles. to folly. but consider the above instances of the patience of and devotion miracle. I want some one of this type from West to be balanced against our love. one will find elements of culture . of prinThe story in one of the Buddhist Jdtakas of has a living parallel in him and he belongs to a region of which the words are the Upanishads and the Puranas. Sddhu from Many I miracles are related of this man. it may be odious to modern urged. we will certainly do him wrong. and an antiquated specimen of humanity. but our scriptures and reli- gious systems have reserved a place for him. considering the word of Kalicharan Tarafdar divine mandate. e. and well it is a subject worth being carefully investigated by our scholars. out their future The Uttara Pdthaks attribute such practices even to their holy men and hold that " infra-human beings^ taking the shape of Arhants follow sexual desires. Indians. it may be. definite proof of it love itself was derived called the We are now in possession of from a Pali work Katha Vathu compiled in the 3rd century B.C.BUDt)HISt ORIGIN from the whole Indian ^67 of wisdom stiff the Past. must analyse the whole system before pronouncing the word of judgment.' but in the domain of spirituality the extreme step of the ladder often indicates a nearness to the gates of the Paradise." i. We find in Book XXIII of this work that the Andhras. . In the case of the Sddhu.. The Sahajia concept of from the Buddhists." . it was an extreme point that the soul coveted to reach. in some Buddha shrine and aspire to be united throughlives. Similar training in mystic ways is practised even now in the country-side. the Vetalyaks and the Uttara Pdtbaks amongst the Buddhists had special sects which advocated a system of religious culture by what has been termed Ekahhippaya or "united resolve. The exotic air may he too for an outsider but we. by a human pair who feel natural sympathy or compassion (not merely passion) and who are worshipping. 368 CHAITANYA AN1> HIS AGE These people certainly cultured higher sexual feelings in private and gave them a religious character even as early as the third century B. and it He declared himself in a clear language against all sexual romance. and the Katha Vathu these of instances of their attacks on sects. But as I mend stern have already stated. But the orthodox commubitterly hostile amongst the Buddhists were is full to the supporters of these views. He to " Just as the his ardour of a youth meet beloved.. i is not bound in DUt romaUCO. He accepted is Kddhd Krishna legend said as merely symbolical. . -u x wedlock Parakiya cepted aa a mere .. the essential feature of thlS Spiritual boibychaitanya. I believe. spiritual aspirants.C. have since been holding their meetings in secret as their views could never bear exposure before the orthodox society. he did not recomthis extremely risky path to ordinary Ghaitanya's voice was more decisive. ." Love The for one with ao<iytn- whom is . made it abhorrent the Ohandidas of course believed that nothing could be so sublime as this form of idealised sexual love at the spiritual and he attempted to arrive plane by practising it in his life. one . nity if not earlier. so . ^^^ ly^rieinl this influence of which average in creed exerted on the morals men and women eyes of men.. who. said that of He could not be the path the for salvation men. I remind you of the treatment that junior Haridas received from him. but on feli- the contrary only heightened his spiritual cities. I other hand if one will comthen pletely get rid of the sexual feeling and find no difference between men and women. knowing its true charac- sexual romance you. The fence lost. In his delicate vision. be visited the shrines. the material and the immaterial seem to have and every sight and sound threw him into a frenzied delight. of the outer world proved no bar. on the is not the higher' love.. . taste true As an instance of his stern attitude little towards those who wanted to cultivate a the romantic feeling of a sexual nature. and the figure of Krishna was ever present in his mental vision.be privileged to love. only that one will. It was a mere sign to bring to his soul the whole treasure of devotion. I have already stated that the Sahajia in its various forms represents the old culture wisdom of the Buddhists in the shape it assumed during its declijiing days in this country. It was not merely hard but cruel." it is. Chaitanya said " People speak a good deal about love wittiout ter tell . The higher order of monks and nuns fled frpm 47 and had .all difference. CHAITANYA CONDEMNS this allegory is IT 369 should the ardout oi the soul be to meet to signify the earnest yearnings of God adopted for lack of a better one the soul." True. and men and women mixed indiscriminately the green trees wearing red apparel. The Buddhist lait^did not receive any enlightenment from their leaders. — Dance and song. which requires the discriminating eye of the expert to separate for ascertaining their respective worth. owing to profuse /a^' that filled the whole atmosphere. swinging and playing — all these created an atmosphere of light amusetnents from which all sterner laws of sexual ethics were dismissed for the time being. reference to it We find a in the Mudra Rakshasa written in the 6th century. flower and the red powder fag. ^j. Surely the Madanotsava or the Puspotsava of the old times was in this counKamdeva conquered by Krishna. over which the April — sun threw its gaudy purple rays. There was an extraordinary enthusiasm amongst the masses which chiefly consisted of Non-Aryan population. Such dance and song. so the occult knowledge they preserved is found mixed with great vices and superstitions. It is like gold mixed with asserted itself in full much alloy.370 CHAITANYA AND HIS AGE Bengal proper when the Brahminic Renaissance glory here. on such occasions. swinging .„ •" bcforC the aSCOndcnCy Of •' the Krishna-cult. . and it was amongst the masses that the teachings of the Mahayana were preserved in a crude form. This festival used to be held in honour of Kamadeva the Indian Cupid. as it were. I think it because Krishna had driven the older Deity of love from his established throne. the Bala mentioned in Khanda of the Krishna Kirtan that being . clearly the Vaishnavas put a great stress and Prema. There is. In order to shew the contrast. Madana's throne now occupied (Krishna) and in the by Madana Mohan Vaishnava songs there are frequent references to Krishna's power of crushing the pride of hundreds of Madanas.kADAJSrOfSAVA and other amusements prevail among many the neighbouring hill-tribes Stl of even to-day. distinct all evidence shewing that Krishna fulfilled the functions that Kamadeva had done in a It is previous chapter of history. and the latter has retained the^light pleasures and gay amusements of the former in many respects in a somewhat abated form of course the pure moral — standard festivals of the Vaishnavas has given these a far more sober character in respect of is sexual freedom. when the Krishna-cult gained ground. This Madanotsava was replaced by the Dolotsava. The victor thus exults over his fallen adversary. however. " Krishna is the destroyer of pride of hundreds of Kamadevas " is an epigraph to be met with in upon Kama many is songs in honour of Krishna. and occupied it himself that his followers found an occasion for repeating every now and then that Kamadeva was no match for Krishna. Kamadeva is the God of desires and Krishna is the god of love. Radha-tantra. Krishna at recourse to aiming his five in last took invincible flower-arrows. exclusively to Kamadeva. it was found necessary by his followers traditional to give equipments of the rival him all the whose throne situa- he had usurped. dispelling all gloom and making things appear in their true light. at his lady-love.' literature. had al- ready been introduced amongst the tcmtriks. Now nowhere in the Vaishnava or other scriptures do we find mention of Krishna being equipped with five arrows made of flowers. as is universally known. number. but Prema is like the glorious sun. But the Vaishnavas no doubt made the tion infinitely more exalted." As Krishna was placed on the throne of Kamadeva in the Dolotsava. These weapons belong. I believe.87a CH AlXANtA AND HIS AGE bjr isweiet unable to persuade Radha td love him worda and even by threat. earlier than Brahminic Renaissance. The phaitanya Charitamrita emphasises the point that Kama clouds the reason. who is popularly known as "the God of five arrows. The Radha-Krishna cult. both Hindu and Buddhist. vival ' before the Vaishnava re' in the 15th ' century. the B-adha-chakra are familiar names in the Tantrik names " Rai-Kanu " so popular in savour of a Prakritic derivation. the country. scholars Some of the European have asserted that thp . They idealised love and purged it of all dross of sensuality. . before the higher standard of Vaishnavism gave it a symbolical. interpretation. whereas the sexual freedom embodied in the legend was adopted by the more sensuous people as supplying a sanction pleasures. THE DARK Gita-Govinda itself SIDE. in his descrip- His is a work of satire which always proportions. must here repeat that the . purifying the atmosphere from all sensuality. as the metres in the book conform and poetics used rules of more to the Prakrit rhetoric than of Sanskrit. Eadha-Krishna songs are found in Prakrit: in some of the anthologies of that The Badha-Krishna n n xi _ cult supplied subjects for Tantrik practices. his magnifies small faults into huge but that there is truth underlying I account. is sometimes found These vices have been exposed in the most outspoken manner in a novel named " Oharu Darshan " written by K^aviraj -Parvati Oharan Kavishekhar of Dacca. had existed in a more or gross form. therefore. m^'i Tantriks language. • i j Krishna cult for their mystic practices. There is no doubt a great deal of exaggeration tions. In the secret meetings of the Sahajias. the old some of the Sahajia atrocious element of sensuato lism linger. ' §73 < seems to be a Sanskri tized version of earlier Prakrit lyrics. for the gratification of grosser The less cult. no one will deny. All this shcws that -i ii -r»ni the Kadhaused . the degenerate Buddhists. " relates to the visit of a Deputy Magistrate. of selfish practices. The dregs of the old monkish'life. It is a tale of degraded moral and disgusting manoeuvres of a class of the Sahajia Gurus with vested interests. in question of the book "Charudarclass shan. has been manifest in the account given by Parvaticharan. ing the morals of the Sahajias Vaishnavism. against himself hoarse throughout hia he cries interesting novel. " Kishori This one of the secret meetings held by a Sahajias Bhajaks " or of class sects. brought by Babu Jogendrachandra Bhattacharya and Mr. gradually improv- — the dilapidated Buddhists of the later school in Bengal. The author saw the grim skeleton of old. conquest of the flesh conceived by now sunk The chapter to in the utter depths of sensualism. Babu of Parvati Charan himself draws a clear line demarcation between the Vaishnava ideal and the contemptible moral standard of the Sahajias —the whom so-called Vaishnavas of Bengal.374 CIlAlTANYA AND IltS AG:^ charge of wickedness in sexual morals on the part of a section of Vaishnavas. Underwood is not true. who is call themselves " Worshippers of maidens. tantric virtues. devoid of its mystic import of a its originators. the vices which brought about the overis throw of Buddhism in Bengal. as I have just said." even now the most degraded of all such It should be stated here that the members a of the society^ with Guru at their head . heads of temples. these people were cent. ' Bhajaks. of the visitors were youthful men and youthful women. zeminder. There was no man seen there who had any respectable status in society. The more respectable of them were a few mukteers. amongst these 83 per were widows the number of the young amongst them was no fewer than 50 per cent.' he found that about *'" KUhori Bhajaks" ^00 souls had already gathered there. so the rules of privacy were relaxed The following gives an account as to what happened upon the entrance of the Deputy Magistrate into the circle. Their mean dress and coarse manners shewed that they were mostly recruits from the scum of society. also men and villagf tax-collectors. munsiff. Ninety-nine per cent. Though the Ddputy Magistrate was not favourably grocers . pleader. talukdar. head pundit or scholarly Brahmin in the assembly. the number of old was very small. Amongst the male members. of women. : None of these women had any cbild in their arms. Seventy-five per cent. there was hardly any below 16 years of age. But as the Guru in the present case in a criminal suit was involved pending before the Deputy Magistrate. There was scarcely any judge. professor. he was eager to please him in every possible way. "When he came to the circle of the Kishori in his favour.What the deputy saw seldom allow any outsider to enter their 375 circles. he thought^ could not boast of an equal in social reformation. CHAITANYA AND HIS AGE all impressed with that he saw.376. freedom. dear brotherj> sit not too close to us. they could not allow their women to. once for all.. ypu do will go. to this assembly of Hot. your caste .. one point struck him as specially good in the assembly. feature he observed in their function. As he in the society was contemplating this excellent Dasi. mix with men with the same degree of unreserved? familiarity. : . Come If brother. A far greater toleration he found in this assembly than he could taken believe possible. without so greatly rejoiced at this state of things that he forgot. so. alb the defects that had struck him' on his first entrance. mad men.. came near the Deputy and sang the following song of other : number " Do not come. Though the Brahmas loudly. -Krishna with a the woman who suit. Men and women had any scruple and with fulL freedom. The Deputy who was an einthusiast in the cause of social reformation. was implicated in the criminal together women. was their seats incjiscriminatesly. of iwhich th? reformed Brahma Somaj Even he was a progress member. advocated the cause of female. the religious service commenced. as he met here. his Guru. full and men and women In their joy sat mouth of men and the into the food put women latter were not slow in returning the attention. and himself and dust. which implied that unless hunger was lost. the Shiva of the Brahmins and the Shai (prophet) of the Musalmans. large plates. their devotional fervour would be of eatables. Another mad man He gave all to delights in ashes is our great God Siva. appeased. their Guru Kamal Das stepped forward and said something in a language known only to the people of the sect. Deputy was 4«8 greatly pleased at seeing this . He sleeps in the cremation ground. We is shall name yet another mad fellow. were brought On the bed that was spread there. There was a mad man like us in the Vrinda groves.THE MERRY MEETING 377 Here the Ohandal cooks the food which the Brahmin takes." (Shambhuchand who founder of the is mentioned in the colophon of this song was evidently the sect. and the house rang with merry laughter. The there and freely ate them. He acted as the policeman and made his consort {JRadha) the queen. He Shambhuchand The Guru of the our — Hindus.) When the song was finished. Yet what wondier. has given The Spectacle fraternity. but leaped up from his seat and addressed the assembly thus " Dear sisters and brethern. He felt as if the impossiblb had taked place the people of high when he witnessed castes caste-rulfes. union. could. presented me me infinite delight to thank and I cannot suppress you from the bottom of my my desire heart. considerable as they had already made a advance towards social reform. they lived in the Hindu society and passed for its brthodox members He was encouraged to hope that these ! people could be easily induced to accept the tenets of the enlightened Brahma Samaj. I am not here : to encroach of in vain on your time. eating and low by one vying with each other in bi-ieaking the left remnants of fodd andther. without the least prejudice. Especially has your absolute disregard of the pernicious caste system filled me with wonder- ing admiration. When this new hope was kindled in his soul. sit together and eat from the same plates placed tastes on their beds (highly repugnant tb Hindu and. to freedom and friendly here. the Magistrate could no longer restrain himself. Hence I have risen to speak— . absolutely forbidden by their caste-rules). He themselves Hindus and belonged to so many different castes.who called ' unceremonious display of freedom by the ^omen.— 378 CHAITANYA AND HIS AGE could not conceive that the people. so that visitors might come and see this noble sight as I am doing. why then. but did not swerve from its ways. I hope Fill excuse me for this iaterauption to tell the truth. If these things are done secretly. and whom. it would be well for you to keep the doors of your house open. I feel almost ashamed at the thought that I you you am causing a delay in the discharge of your religious function hy assure you. But I my address will be short. friends. sfeeret. caster-system Now and shewed such noble exaniple by dining together so freely. improve your community and awaken thpm you want .9 THE DEPUTY'S SPEECH to 3? pour out my sympathy with you. Two words more and you have disregarded have done. is It is for this reason that our cause gaining ground. should you fear? Who can resist the force of truth and religion ? Just remember that Jesus Christ gave his life at the altar of truth. exist to Hinduism barbarous the system does If of This system not amongst any civilized nation. of One of the chief causes of the is degeneracy Zenana. When religion has given you the strength to discard the old conventions. Why as if do you perform this function in the freedom allowed to women is a great sin cause of call The Bramha Samaj advocates the the emancipation of womes by trumpet? and in the open daylight. there will be no the opportunity given to the world for preaching the truth. my I speech. I believe every word of what I say is vigorous.-^ absolute emancipation must be given to women.— m Just see. unless you give the same advantages to your women. announced with a thundering voice '• : Awake —awake O Indian women. culture and high education you may give to your men. light will CttAlTANYA modern AND HIS AG^ and freedom.m. the nation will not. if half the portion is of a tree gets sun- and the other half never be in the shade. or a sign of earnestness on our part. If you would feel any scruple or hesitancy in coming to our Samaj without a formal invitation." ! I am afraid most of you are not adyocates Still of higher education. its true. and cannot. It is for this reason that our poet. If you agree to go to . on that day and take you there. I should gladly bring here some conveyances myself at 12 a. whatever stunted for ever. the tree growth will remain In the same way. to a call of cirilisation. If you awake not— our nation will not awake. thrive. as you are quite unknown there. to I shall be present there shew you our scheme of social reform. there is I see from your ways that much agreement between of your views and those the enlightened It is community —the Bramha Samaj. next Sunday. for this reason that I invite you to attend the meeting of the Bramha Samaj. with a deep insight into the problems of our society. the " true When the magistrate had men his and women " of the sect. the sound of the and conch. own besides considered image-worship. the assembly. : began " Oh to sing in chorus the following song my soul. we shall be all verythankfultoyou. for the culture of which their sbcieties had their nocturnal meeting?. They only sacred bell aspired for a state of beatitude." This speech was not understood by in to any one attention teachings. or caring to give any to reply. or for their elders.— *HEY SING IK CtlORtJS 3Si our Society's Hall and grace the function with your presence. They entertained no respect for The either the priestly class. They considered scholarship and wisdom to serve only to lead to the wrong way. it. do not % in the twilight. They believed with their whole soul that they were the only persons who knew the right path and the rest of the world had gone wrong. finished. women cared nothing for their husbands. They not believe that there could be any other mouth from which any advice should proceed. They their selfish ends. . the current ideas about abstinence and purity to be all vain. They considered the Vedas and other scriptures to have been manufactured by worldly men for They had no regard for the Brahmins. without heeding speech any way. oh my bat. They did not pay such nor care to listen to of their The mouth did Guru was the only fountain- source of instructions recognised by them. Ah my .— life and death. " The eighlj leaves and the red something " mystically refers to This is certain occult and tantrik praotioes. foolish bat. poet Chandi (who mentions whether Hindn or Mnsalman.! 382 CHAITANYA AND HIS A^E If the black crow can ah trace you — it will seize you and bite. Why Thou hang thy tail upwards? ? Is not that a vile habit. itpelf day-time. my dear bat. and it is the midst is a red something. On its the top it covered of with bushy leaves and outside eye-like holes are numbers jiiioe. absolutely indifierent to the and hides in the duties enjoined by the respective communities. but become clever in the night. thou ignorest the ananas which grows on the Now listen to the truth about the ananas. induced by your bad nature juice . doest thou. that grows on the soil. delig^test in drinking the fruit. quite futile. which grows on the higher branches reli- — The of tasting of the Kq.mranga fruit tree is its symbolical of higher speculation indulged in by our gious aspirants. The Sahajia also does His whole activities are roused in the night in the secret societies. powers of the physical body. probably implies the habit of speculating about higher things. The bat sees in the night so. remain as a blind thing in the daylight. . condemned and contrasted with tasting the ananas. —inside is sweet Alas Chandi could not taste this sweet juice !"' ' The meaning portion the of this song is known only to the adept. is of the Kam- ranga Thy tongue cursed that soil. in It puts in forth eight leaves eight directions. for spiritual which according to the Sahajias is They attach a great igiportance to the training of the body purposes by means of which occult powers grow in the soul. The reference it to the bat's turning its tail upwards is condemned . revealed to one by yoga I am not an adept in these things. dear bat. his In the first cplciphpn) people of name in the refers evidently to the advice so commonly given by the this sect to remain inactive members of their societies. by which the Sahajias mean the body. one cannot attain is simplicity. at this came amusements enjoyed forward to give a religious character He said : " Oontemptj shame. of respectable tnan. The Deputy became quite disgusted with the opposite." The Magistrate could find no lessness of the agreement between what Kamal Das said and the shamei- women there. one cannot approach God. these bonds should be cut. He was not. proved repugnant to the taste of an educated man. did ilot JalloW the So after bathing he the privilege women which of they had there. envy and addiction to worldly things and a habit of blaming thiase are the eight bonds. fear. What pleased the illiterate. The women came forward to help the Deputy to wash his. clothes were Kamal men and men. The result. They began to wash their face. But it was quite the soiled. anger. By regular — training of the mind. greed. for his Das had expected that the song and amusements would capture the Deputy's heart.— THE qURU'S SERMON 88^ Thp song and the repast were now both finished. however. . person as well as was a bath a his little later. prepared for this avoifi queer piece of courtesy and struggled to the friendly service offered. Unless one simple as a child. however. There is difference between shamelessness of women. stage to the wiping the person a The Gurh Eamal Das there. But Kamal Das. Unless one childlike is free from these. The Vedic rites. In respect of the region of : "Sthula" —the coarse and the superficial 1. 3. 4. . (5) Abalambana (ways and means). There are six things in respect of each these : of Desha country... Abalambana (ways and means) . Kdla (Time) The The world. : resumed his speech in the way " There are four regions in the spiritual plane. . the " Pravartaka " that — — the more advanced in spiritual training... (3) of the Sadhaka emancipated. The feet of parents and elders. (Jambu Dwipa). Kdla (time). . 2. Desha (country). (4) Siddha— of the (2) of the beginner. 5. Uddipana (impetus) Hearing of the recita- tion of scriptures. . (4) Pdtra (subject).. fleeting as opposed to eternal. .. (1) The " Sthula " or that of the superficial and coarse. (2) (3) Ashray (help). Brahma — 6.— 884 — — CHAITANYA AND HIS AGE a* stopping for following while. A.. (6) Uddipana (1) — (impetus). The Creator. Ashray (help) Pdtra (subject) .. : Desha . Company Recitation man.THE SERMON 385 B In respect of the region of " Pravartaka "—(the beginner) 1.) 2.. of saintly The feet of the Chaitanya. Guru. of the name of Krishna.. C In respect of the region of the Sadhaka : . (The beginner must consider himself as a citizen of the shrine. —the Kali-yuga. Nadia —the birth-place of Chaitanya. Eternity. having no connection with the rest of the world. : Desha .386 CHAITANYA and HIS AGS D The region of the Siddhas 1. . mystic and unintelligible. the of the former is quite different. The or its spiritual truths embodied in the song at all moaning were not so clear to the Deputy. The author next proceeds to denounce the imby the men and women of the circle. directness and force. I need not give the song here but shall resume the topics of the book. though couched in the current language. The Vaisnavas of the Chaitanya Order have naught but unmitigated abhorrence for the Sahajias of all classes. The scene created thereby appeared moralities indulged in revolting to our magistrate who contrived with much It difl&culty. to escape from the assembly. savonring of the practices of the Buddhist tantriks of the latter da^. though the latter These fonr stages hare things more or less in of the Vaisnavas bat the bj the Sahajia Modus operandi common with those common element is the result of an adaptation Qurus of their own creed to that of the Vaisnavas.THE WICKEDNESS OP THE GURUS Then the women sang another 387 song. need hardly be said that the good opinion which he had formed at first. some of whom had a fancy to play the sports played by Krishna and the milkwomen. women in their appreciation of All of them covertly smiled in derision and the magistrate felt the insult. full of simplicity. was now completely removed and he serious left the circle with a feeling of disgust. he could not join the men and it. for the family ties. Written by one. the Buddhistic it. It is a remarkable book. who knows the character of his own people far better than most men. ever. The book ought to be translated into English. the Sahajia. a Bengali romance by Babn Farvati Charan Its Kabishekhar published at the Moslem Hataishi Press. There is. the Vedas and the besides. There are certainly good Sahajia Gurus. flashes than ' Dacca. full developed. views are in evidence in open revolt against Hindu the Brahmins. Dacca. however. ' humours hag more ' one finds in the Hutnm Pechar Naksa or ' Alaler Gharer Dulal life — it gives the most faithful picture of Bengali and of the religions views of those unfamiliar with Western ideas. there may he quite naturally some crude and vulgar elements in Even in the above extracts. gives a sunny and smiling sketch of the Vaisnavas of his ovra order. how- professed mostly by the and the rustics.cult illiterate is As. The author of " Charu Darshan " * as I have already noticed. also good disciples. as well as for their ascetic of nohle abstinence and philanthrophy. and realistic vividness. which would remind one of similar sentiments expressed in the a Jnanadi Sadhana.388 call CHAITANYA AND HIS AGE themselves Vaisnavas of the same order. Asak Lane. and it is to be its had of the anther. while sneering at the faults of the Sahajias. ' The reader is will find how man may " Gharu DarBban " 1-8 as. douht that his account is one-sided. he has the gift of style which is not acquired but is natural. If one wants to know Bengal as let him read this book — it it not clouded by European ideals. price is Be. famous for the mystic powers they have life. and his shrewd insight into human character invests like his writings with a lifeit is. the monkish disregard society. . No one will.. the eyes see ! water everywhere — lands submerged. Though most of the songs of the Sahajias . 1. which burst forth from the heart. Bftsr 5f«i ^rtt^ f^.. Whoever has storm. "A great storm is breaking in are . eLrewvitteniii the Sandhyabhdsd which none but the adept can "^ penitrate which are intelligible to us. difficult I will quote here authors. yet the instance of Durga Prasad clearly shews that it is quite possible for a man. .) are mostly of comprehension. They touch the heart by their naive and simple charm. i^ ?t»T k^ ^^ra i . like the Kundi and the Malati flowers from our soil. don't must face the you know this a boat. ply thy oar steadily. II. listen ! Spread the sail of truth and ply the boat slowly over the rough waters. O boatman and boatman. Look at and see the One Who is at the helm. boatman ? Wait a while. to a few of the songs written by other shew the lucid charm of these spontaneous songs.to accept the doctrine and follow it. 389 spiritual woman— as a coarse of his Though such a thing may appear queer to us. The songs of Lai Sashij from which I have given copious extracts are in yet there some my Typical Selections (Vol. „ „ Sahajia Songs. thou look at the storm ?"^ 1 Why dost ^5p1^ ^^\f^ ^ra.THE SONGS worship a training. —a mere fight. Talk not of his are possessions. teaches truths to the poor and lowly —nay. qtfe f'Ff '®1 f^ ^ C5I»t. thrice-blessed he. c^ iptc^ 'sif^atts. what excellent qualities . 6*^ 5tffe 'Srtr^P^ '5CT tft'SR 5l^ cn^ 'srtii c?'i5l ^"tll. c^tl-srltw—it^f ?1^^k5rh3ii 'R ^t^ f ^ 'Its ctW ^wtqii . He throws away sandal perfumes and covers himself with ashes. "^^ tfil 'tf? Wti) 51^ ^l^rtt Jf^ 'StTa C»W. with When combatants these names throw them into a puzzle. sing Kali.— 390 2. c^M «rtr^ c^«il Trt. there a perfection and harmony in them. He is an empire that he gives them. there casts his quick glance around and no place where he does not go. of the One. all A mere rag He it is and torn mantle. ' "131 'SIRJI ttt^I C^Ttt. 1 Do not 1 be a party to these disputes. embodying their tenets runs " Kali fight and Krishna. «(CT5 ^11. that I find in Him. is CHAITANYA AND HIS AGE My oh ! Guru is a mad fellow. ^m ^Mt\ I I E*5i csrtst^ 5ts. He is here now and everywhere.^ has he ! He is is without qualities they say it is false. " > Oh my soul Krishna. cftsift^ iicBR 5ft«l. he has. God and Khoda * —the names spiritual The Brahman is without qualities according to Sankara's philosophy. and where is it that he of is not ?" ^ A thus : curious couplet of the Ramballavi sect the Sahajias. God and Khoda names. there is a respec- table minority of higher class people amongst them. He ha's a large number of . theology the songs are all about boats trades. in February. evidently such appropriate and direct reference experience. April and November. many thousands of people. Even outside Bengal there are these Sa. having talent and education of no mean order. they seem have a great influence upon those who understand the technicalities of the Sahajia to .THE MYSTIC IMPORT I do 891 not quote too many of these couplets because I cannot understand them but from their exceedingly simple language.^ adopt A other Baddhist sects ^jj^g under various names. At Ghosh- para and other centres. used with to mortgages. In creeds in Orissa. where special religious festivals are held thrice every year. " up-country" man. „ ^ju. there is a temple of towu of Dhcukanal in Orissa Mahaprabhu. and homely re- ferences to the familiar things of village-life. Though the majority of the recruits are from the lower ranks of society. Their number is immense. religious and strung in such rhythmical harmony that they have the power to charm and please. mostly women. farming and a hundred other topics of rustic interest.hajia i. gather during the religious festivities of the sect in April. Many thousands The Guru is an of people attend these festivals. ^%. though most of the higher truths conveyed are unfamiliar to us. The more advanced members of this sect are said to be endowed with marvellous powers of healing. The name of the Guru is Mani Das Babaji. as these people do not belong to the Chaitanya cult. retaining much As of original creed of Mahayanism. of these sects refuse to take . Though this is not a quite relevant topic. the Vaisnava sects opened their doors of brotherhood to all. Bengali disciples besides a considerable number of the Madrasis. Though of an " up-country " extraction he is a domiciled resident of Jaj pur. N. but the Sungod. irrespective of creed and colour most of these Buddhists incorporated themselves with community. Besides they would by no means eat in the house of a Brahmin or the food cooked by him. Railway.392 CHAITANYA AND HIS AGE known people. and what could be a greater proof of their having once been Buddhists than that the fact that some. There amongst these a sprinkling of the Kurmis of the North- The temple lies at a place 24 miles distant from Jonepur a station on the B. The people of the sect are prohibited to eat in a house where the srad ceremony is going on. the Buddhists. took shelter under different forms of prevailing their Hindu religion. after the Brahminic Renaissance. as the ' Telengas is ' or Telegu-speakihg western Provinces. The Mahaprabhu worshipped — in the temple is not Chaitanya. I have introduced it here to show that in various parts of India. though they call themselves Hindus? The Brahmin was the great enemy of the Buddhist who was eventually crushed by him. of Orissa.. proved this fact beyond all shadow of doubt in his book called " Buddhism in Orissa. Unfortunate\j thcse havc uot yet been t mi coUectcd Or published. that the Mahomedans were commissioned by the Most High to destroy the Brahminic The Bathuris and some other tribes temples.— THE BAUL AND THE VAISNAVA food cooked by a 393 Brahmin up to this day. Badha. however much she was gratified by them.They have preserved much of the older creed in their theology and scriptures under the disguise of Vaisnava Rai Sahib Nagendra Nath Vasu has religion. who outwardly profess Vaisnavism were at one time Buddhists. the man or Radha's jealousy and her outward indifference to Krishna's entreaties. i i i Thesc songs deal with the loving sports of the Divine cowherd and his consort the princess.Krishna. the abhisar or or — the secret meetings— the mathur other still separation and many nicer 50 ." The Sahajias have composed many songs on Kadha-Ktisna The Bongs of the Bauis as contrasted with those of the Vaisnavas. The Sunya Puran of the Bengali Buddhists cries itself its hoarse in last chapter against the Brahmins and announces that it was for vengeance of the wrongs done by the Brahmins to the Buddhists. the — — adventurous boat-trip of the lover called the Noyka Khanda. and delights In the pure do not in dying the death of a love-martyr. a creed of joy and Buddhism of In the Baul-songs reference to decay. Vaisnavas. Vaisnavism misery. his Every now and then the songs introduces Dehatatta. classifications of The Sahajia Vaisnavas do. For instance when the ferry-boat of which Krishna is at the helm is tossed by the waves of the Jumna under a storm. and frequent. transitoriness of life and body is But the true Vaisnavism makes an essential departure . This brings in the phraseology of Divine Service and prayers in his attempts to describe sports. from viewing such an aspect it is all sunny and even in its pain. in the Baul-songs of Noyka Khanda. Vaisnava-songs the theological ideas . or the physical principles for development of our occult —the is goal of the Buddhist tantriks.394 CHAITANYA AND HIS AGE tender emotions. it of life seizes the golden moments of love. the these topics Bauls and others. offers a regular The prayer like a devotee fallen in distress. also deal with as the genuine But one can clearly see a difference between the modes of treatment of the two different schools. The Baul takes a very ordinary view songs and cannot for a of matters in his moment forget that Krishna is the Lord of the Universe and Radha is a devoted worshipper. death. human Baul in powers interest flags as the spiritual element gets the upper hand. Radha. so far as the spirit of his songs is concerned. only because this love appears in such an idealised in in and platonic form. The Bauls aim at that quiet But of the souls which is purely Buddhistic. it points to human feelings.spiritual as well. as in their faith there no place reserved for image-worship and there is more of philosophy in their creed than ardour of devotion. new creed according to age-long con- ventions of a different character. though he has frequently borrowed the sweet language of the Vaisnava masters. the lyrical . that. The the divine element intensely human the selfless absorption of one's self in love intensely .— ' THE BAUL AND THE VAISNAVA find a place. and analyse from the standpoints of the different creeds of the Baul and the Vaisnava. The Bauls have appealed is to him. though it is born human heart. the other offer- ing all the freshness of a new ideal in poetry and spiritual domain which essentially emanated from Chaitanya. I invite the students of the vernacular songs to apply themselves to finding out the difference. ' Rabindranath has not accepted their pessimistic outlook of training life nor their speculation of physical — the Dehatatta. 395 The love songs are pure love-songs spiritual and it is if they bean a high significance. Sir Rabindranath Tagore is more indebted to the Baul than to the Vaisnava. — is The Baul and the one model- pure Vaisnava thus ling the offer a contrast. they to be mentioned their hands and bow. They enter the house for this purpose in the frame of mind in which one enters the church. however wicked he will never forget the sacredness may be. But not so always with the pseudo-Vaisnavas the austerities nava saints. Their point of strength is tantrikism. Under the shade is sketch of the Radha-Krishna legend. with a spiritual awakening thoroughly faith. . he depicted as prac- tising all kinds of sexual immoralities. when they have to appear in the ashar of the Kirtan songs. in the soul.396 CHAITATSTYA of AND HIS AGE literatures both the cults which professing differ so the same religion. they are and offer their respect to the songs. as if sacred as mantras. of the Radhathe bad Krishna legend and defile it. of a Babu Parvaticharan has given the Sahajia Guru. What ? greater refutation can there in be of the charge of sensuousness in- the Radha-Krishna songs The audience variably return as better people. in These songs have been the idealized country by the and renunciation of the Vaiswhose interpretation has filtered down to the lowest layer of our social life. But the genuine Vaisnava. — Sahajias. When join a song is is finished and the name of the poet in the colophon. Even women of the city purify themselves by touch- ing the Ganges water and changing their clothes. yet of largely in some their essential features. SAHAJIA A FORM OF BUDDHISM 397 yoga. . Hence the Radha-Krishna cult was in some cases vitiated by the more wicked of the Sahajia of jnan. is the aim. They adopted the Vaisnava creed merely for expediency's sake in order to hare some status in the country which had rejected them altogether. and a hundred ways to attain a mystic stage which control of self. in Gurus. not the beatitude reached by emotions. when Max Muller.CHAPTER I cannot conclude this III. their My appeal is to all educated men of my country. which we of can approach for research and interpret as no It is true that for the purposes foreigner can do. should always to satisfy await messages from Europe even in Our intellectual curiosity matters that are Indian. Buddhism has not passed away from this counit lives not amongst a few but amongst try thousands to-day. nay purely Bengali? Shall we sit quiet like Buddhist gods in stone and put forth our energies only a or to copy. specially to these students. as they are the more immediately interested. European officers who can easily command help from the Government excavations . a Rhys Davids. a Sylvain Levi an Oldenburg has brought us new facts? We boast of our intellectuality but completely ignore the large field that us in our is before and around immediate neighbourhood. Is it not curious that we . and other expensive measures required for research. book without point- ing out the duties of our young graduates who have taken up the Indian vernaculars as subjects of study. time that we should make researches in these fields. What they acquire from our old scriptures and literature is good enough. It is. philosophy and literature which they have preserved and we have lost. the Marwarees. remains poor to-day through not knowing the principles of organised labour. But in respect of a research into the ways and manners of the various sects living in Bengal no money is required. I am afraid. ha^e a distinct advantage over us. Europeans want to be intimately acquainted with the truths of Indian wisdom from educated Indians. the Japanese. but about the phases of genuine Indian religious culture and rural literature. Yet if we learn the lesson of organised action. rich. at present the educated Indians . The proud Europeans mix with them when they want jute and other products of our land —but we do not care to do so. the English and even our neighhours. which are so near to us.THE DUTY OF THE RESEARCH STUDENTS and from their 399 own communities. not despising our rustic neighbours. even for the sake of the truths of our own religion. "We should only mix with our own men. Vaisnavism is making itself accepted more intimately in the ranks of these pseudoVaisnavas and. after some years the Buddhist wisdom amongst them will dwindle away. that We must forget the race that has made the Germans. pecuniary resources may he open not to us in a hundred ways. therefore. In these religions. as them may interpret the already shown by us in this Mahayana literature. They have a very vast only a portion of which has been published by the Presses of Bat-tala. They will only re-echo the sentiments. Within the last half a century on If Western lines strides to the utter destruction of made our own rapid ideals of culture. chapter. there a constant tendency to rebuild the social fabric on the basis of amity and brotherhood and unify . surely there are others whose teachings represent the flowering faith of the Buddhists. There are even to-day many Gurus who preach the old cults. And though some of scriptures wickedly. let him go to the some of his European countrymen go seeking jute and other agricultural products. In the pride we have so long kept aloof from which we has from the more genuine sources education could learn much. of Europeans in a feebler will mislead voice.400 CHAITANYA AND HIS AGE and disappoint them. born any European scholar seeks the anew amongst our multivillages even as tude. is lying in the shape of manusall noticed uncared for and not at by the is educated community. but by far the greatest portion of which cripts. not know our We do of western culture own country. but this they do not expect from Indians. old Indian wisdom. They are not guided by the spirit of Hindu renaissance but proceed in the catholic manner of the ancient teachers laying no stress on caste or convention. There are Mahomedans and Christians and in some parts also a sprinkling creeds. reserved a the Grantha Saheb of to the this Guru Nanak. but have also. It is therefore very interesting to observe that many of the Sahajia creeds have included not only the Bible and the list Koran in the place for of their holy books. in a Though attending thus religions scriptures of all prevailing spirit. in land truly cosmopolitan they have yielded their own oif views to none. there is of population professing other such as the Sikhs. but have subordinated aU to their them which contain the old wisdom of the Tantrik Buddhists. of the country. the Missionary and the Hindu Guru. The song quoted on page 380 says that the Sahajia remains the 61 . as the Ramvallabhis have done. they have contrived to have own special creeds large foUowings from all these great religious sections of the population of Bengal. They have not been able to declare war against the Maulavi. Christian Sahajia. the them their own in the fullest sense. but in an unassuming way .SAHAJIA AN ALL-EMBRACING CREED 401 the divergent elements into one homogeneous whole. though outwardly he seems to cling to his community. making Eor. the Mahomedan Sahajia and the Hindu Sahajia pay by far a greater respect to their Sahajia Gurus than the conventional leaders of their The Sahajia at will give own respective societies. up his life and property bidding of his Guru. rites. but he becomes the true man at night begins. In the day-time he has to do conventional to observe the rules of caste and pay respect to the Mollah. There they perform their mystic doctrines of promulgate the the their creeds. The catholicity of soul and the brotherhood are done of men that are cultivated in these circles to- gether with a high spiritual training. the Missionary or the Brahmin as the case may be and abide by their orders. There but in much that very good mixed only with the vulgar and bad. and pious man.402 like CHAITANVA AND HIS AGE one blind in the daylight. have only been possible in Bengal because all these different classes of men can gather together under the banner of Chaitanya. every men and women it the Sahajia cult consider if their greatest naisfortune they cannot attend them. It was he who preached an all-embracing brotherhood and showed that the portals of heaven with all its treasures of beatitude might be open to men . indulge in songs for the culture of emotion. many such societies good things where the Guru is really a good. things. and pay no heed to rules of is caste and is other social restrictions. as I have already stated. in the secret societies. his eyes are opened in the night and his true life begins in the night. when his real work that and so great which of sit is the attraction of these societies night. to name up now. .SAHAJIA UNDER CHAITANYAISM 403 by culture of tender emotions and by discarding scriptural rites. and their mystic writings in the Sandhya Bhasa should be made clear by research. and hence it is that the Sahajias have flourished under the protection of his The creeds require thorough investigation. 242 Amarda...62. Assamese.. Baisakh . Aahray.361. Basu Ghosh..384. . 190.179... Alandi..... 245. Ajitnath Nayaratna. 180.191.l24. ... 211. 46..63. Addikhanda. 102. 241...306.. Anaiita. Annakut.211 Ayodha.l7l.73.l77.. Aghore Panthis.88. Asiatic Society Journal.. Adhaksaja.92..316.. 241....344...244.?. Arctic regions. .. Ashta Sastreo Bikar. 125.. 175. Assulatvrin 23. 118. 192.242.. 61. 237. ..66.173.34. Bataranri... 236. Abhiram Swami. 393.236. 396. 386. Allah. 187.. . Baikantha.23!}. 88..... .60. 1 18.384..342... Baniantree.S61..203. Aul. Amritabazar Fatrik... 100.. 106.. Basudeva Sarbabhaum.. American tourist.. Arati..38.. 385. .41. Ballava Bhatta.. Aiulaki. Astavingsati Tatva. 275. Banipati. 241. 212. 230..213.288. 242.. Ananta Shayya.... 360.. 185.308. 248. .. Amritabatika...49. 386.227.322.76. 109. Agradwip . 385.97.76 Aniraddha. Arjuna.. Adwaitabad. 98. Arhants. 267.l77...314. Ashar. 187. Basudev Ghosh .38. Aryan..l08.. 64. Atulchand. 227.66... 98... 167.. 133. 309. . .. Ballare. Adhira..... . 240.. 263..344 Alalnath.239. Achar.. 144... Aghasura.. ...l21. 157..802..242. Badisingha. Anta Kbaada....a Aohyatoharan Choudhury.98.lOO. Bailpara... Almanepadi...l0'7...63. . 159.l07 Aditi. .220.. 47.. 36.277.. Ainogha.342. .. Atmanibedan 228...262.. Aohyuta.239. Adaitya.INDEX Abalarabaua. 163. Assam. Akshoykatnar Datta. 239. Anaragballi. . 291 Adwaita Prakasa. Amjhora. 291. Abbiratn Lilaiurila. Aiswarya..... Adwaitaoharva. 14. 284....352. 248... Adiparva..298. ' Amina Khatoon.. 244.. 256. 42...... Baraha....62..203. Allahabad. Avanga8.2U..l08.. 101. 293. Abhiram Goawami..153... Bandhu. 307... 151.38.. Abhisar..l6. 107. Baiba Aul. 344.360... . 1 10.... . 278. 348. 92.371. 37-39.. 225. . 1.. 21.. 338..l77. Banamali Aoharyya. 355. 254. 276. BHugarva... 360. 110.l0.24. 232.l24. .341.238. Sattala Press . BhaUi. 103. 228. 19. 244.. 135.. 267.. 399.. 323. 233. 51. 230-232.... 335.. Baid Pashara Buddhism... 313. 118. Barati. 64. 25...l97. 69. 401 402. 296... Railwajs...252.. . 325. 111.261. 121 Bishanath. .206. 289. 21-23. Batsayana Gotra.27. Batsalya. 346.. Bengali. Bikrampore . 310. Bel.246.24. Bhabasanmilan . 285.... 123.43.. 294. 291.. Bengal. 42.. 182. Bau]. 57. 405 Barmukhi.340... Bibhjsaiia..392. Barai.45... 244. Balya Lila Sutra.. 193.. 280. Bisranti Ghat. .. Bharati Gossami . Benapole. 32. 143. 239. Batsalyarasa .. 336. Balasore.... 10...242... 141. 56. 208. 285.. Bay of Bengal.l25 . 331. BhubaneBwar.. 177.. 17. 334..31.56... 401.294.. 287. 64.l79.. 76. 181... 103. 222.. Beve'ridge. 284. 206. 283. 286. Boal:.... 33. . 228. 237. 35. Bombay Presidency.. Banana plant..1-3... Bhargadev.224.. 22^.343. 47. N. Balii Balaram... 204. 241.. Bhakta . Bijli Khan.. Bakreshwar .. .310. 166 174. 44. Baladev Bhattacharya.51. 201. 180. 220.... 204.284. Basanta Banjan Bay. Bhagan Aoharya....... 326.. 73. Bankol. 128...ll6. . 180. 259.. Betasak. Bireswar Sen. 288.. 172. 201. Baranagar.. ..169.42. 185.. Bateswar. 138. BalagQpal. 39. 175.. 238... Begum. Bisarad. 98.. Bagula. 26.. Bipralabdha..l22.. INDEX Basudeva Datta... 136. . . BhagaTata. 178.224. 291. 184..312.. Bijoynagar. 204.. 392. 252.... 256. 161.233. 155. 230.. Bharati Derg. 101. 32. 97. 77. 88. Bamnath. 183. . 229...202. 170.. 336. BakaBur. Bhaktirasamrita Sindhu. 275. 345. 240.33. 205. 120. Bible. 339.. Borooh.267. Bijoy Gapta. 351..395. 348. Ballavi Sept.233......47. 223. 246.. 400...331. Balaram Das.. 36.. 46.l6.. 276. .. B. 245. 30. 239. Ba8uli. 336.... 22fi. .. Bangabasi Press .l2. 279...... 335. 183. ^ 59. 152.34...2. 1 2.167.301.83.... Bniamanjal.. 32....201. Bidyapati. 338.. 95. 106.200.l87. 272...36. Bhaktiratnakara. 35... 98. Bhik8hus. 252. Bhagayat Aoharya.259.54... 232. Biradhamati. 237.342..200.. 244.. 147. Beshar. 52. Bishnudev... Baladeva. . 71. 267. Birabhadra. Bashndev. .. Bidagdha Madhaba Bi8hwarup. 182. 37. 282. 247. .Cnlt. 66.. Ballal Sagar. Bhilpantha. Baroda. 225.l23.. Bhowanisaukar. Betal..71.. Bhababhuti. 43.. 290.. Balaji. Birbhuin..l59. 219.252.ll2. 42. 227. Baroda. ..233. Balahevic.l. 231. Bha kti. 398... .l94... 100. Baka...49. 207.22. 349. Benares. Biahnnpriya. 51. 256. Brahi^a Eshatriyag.19. 41-45. Bhakta Mai.. 233. 54.. 202. Bhikshanies..348.. Banamali.394. . 324.Bhaga. 142..78. 201. 177.. Khmda. 391.. Bhadra.. 91. 393.270.l04.]25. 340. 249.. 370. 54. Brindabandas. 328.. 184.. l7l. 269. 290. .11. 129. Chaitanya Deva. . 44.. 325. 246.. 94.38. Chandrasekhar...406 Brahmin. 248.. 141. 97. 392. Brindaban. 214... 11.. 169. 87. . 344. 372.. Chandipore. 354. 348. 349. 50. 299. 115. 103. 126.. 177-183. 16-22. 279. 306. 225. 246..ll8. 300. 158.. 112. 74. 176. 368. 303. 345.. . 247.. 52.. 31. 274. 372. 89. 74-80. 71. 340. 29. Chandal.. 286. 157. Buddhist Bhikkas. 101.105. 248. 77.111. ..... 159... 209. 77. 97. 126. 80. 184. 78. 199. 324. 145. 289.. 314320. 235.. 377. 275. 282... 162. 1 1 .. 294. 279. Canarese. 254. 67-72.. 257.. 79. 308. 87. 234. 238. 344. 377. 331. S3. 381. 87-97. Chandvardai. 113. Das.. 126. 170.. 36. haitanya Bhagavata .96.376. 36.. 369. 402. 137.84^352. 145. 213. 368... 210. 343.23. 388.. 395.77. 246. 96. 69. 388Chittagong. 318. 146. 242. 90. 230.. 32.. 44.. 322-327. 135.. 84. 57.. 159.49. 77. 94. 115. 23.. 143.ll. 373. 243. 336. 189. 159. 47. 60. 368. 353.. 312..313. 123. 231. 14. 1 18. 337... 227. 103. 77. Biabman £rishna Brihaspati. 17. Chaipalli. 90...99-102.66. 336. 228.. 28. 335. 151. 197. 40.. 40. 119. Chandidas. 314. 42.. 219. Buddhist tantrics BudhuTi.. 170. Champaka. 338. 222. 344. 146..6. 217-246. 63. 48.262. 129. Chaitanya Chandrodaya.. 262..37 .. 305.... 16. 107. 110. 228. Chaitanya Charitamrita. 374. 372. 62. 292. 250.. 95. ChandaTBhau. 367. 226.. . 246. 26-30. 233.. 252. Buddhimanta Khan. 124. 318. 86. INDEX Brahma. 13. 157. 97. Chankidar.. 81. Buddhism.. 15 . 353.. Charitamrita.. 302.. Brahmandabhandodasa. 88.l45. 275. Christ.295. 307. 337 Charak. 348. Budha... 216.28. 327. 310. . 392. 141.... Change Charana. Chaitanya and His Companions. 87. 222. 94.. 115.2. 90. . 84. 55. 329. 377. 266. 193. 145. 64. 339. Chaitanya Charitam. 82.. 13.323.. 374. 267. 116.26. 58-64. 178. 268. 221-224. 105109. 108.75. 301.l2. 317.. 231..61. 351... 332. 97. 68.. 392. 131. 210. 94. 127. 290. Brabmanic Renaissance .. 81. 268. Chaitanya. .. 281. 243. 12. 24. 334.6. 139. 194.. 289. 151. 352.. Christianity. 387. 354.. 77. 357-360. 235.317.. 73. 292. 183-185. 187. 49. Chaitanya Charit. Chitralekha. Chaitanya cult. 217. Bnran. 84.. 90.74. Brahinmio. 285. 378.. Chang. 221. . 14. 223.. 72. 65. 171. 87. Brahma Brahma Sntra. 224. 122. 55. 73. Chaitanya Chandradoya Natak 12.. 225.401. 57. 290. Buddha Gan-o-Doha. 69.9. 324-327. 90. 282.lO Buddha Doha-o-Gan.. Samaj. 252. 82-85. 241. 156. Brindagroves. Chakradaha.384 Brahmas. 32. 193.. 394.186.. 140. 379. 40-43-47.. 339. B nddhist Sangha 268. 158. 73. 70. 26. Chaitanya Mangal. 276. 256. 402.2. 147. 261. 61. 259.. 202. 209. 37.8. 337.. 312. 55. 150. 302. 259. 53. Chandrakala. Christian. 178180. 126. 263. 31. 99. 292295. 124.. .. 244. 27.. 398. 256. 276-280. 211-216... 95.. 128. 342. 95. Buddhist Bbik:khams. 335. 35. Cham Darshan. 284-287. 48.. Chakra. Ghoranandi. 185200. 67. 97. 393. 259. 230. 284. 336.. 315. 45.. 254. 218. OarfestivitieB.. 36. Biirdwan. Calcutta. 56. 144. 172-174. Chitralata. 80. 311. 202-205j 207. Buddhist.346.. 179. 58... 393. 163. 370. 385..319. 101. 120. 43. 66..4. 247. 10. 369. 97... 101... 263. 251. 95.. 262.. 252-268. 374. 10. 350.. 141.. 277. 249-255. 179. ])oha8. 350.. Dandaa. 192.99. 176. Eclal.53...INDfiX 407 D.347. 204..52. 91.l29.. 144. 148. DwarnUa. 370. Fakir. 64... 127.279. Damodara. 184.. ... 188. 329. 289. . 166.21... 27.90. 50... 89. 190. 205.. 65. Gakul Gossain. Ganga 1J5.l09. 66..361.. Falgun. Deocan. 104. 324. Dakha Dakslii. 114. 293 Gaya.. 386....41...llO..... Dhiiti. DurgaFrasad Kar. Bhandarkar. 127.. 396 Das. Dharma-literature.36.143. 141.. . Dhamrai.. 102. 118.... Dacca CoUege...J3. 154.312. 139.384...314.l07. Dontya.. 63.... Delhi .l20. Desha. .. 107. 'Eastern Bengal .5..298. 170. 220. Dasya.331. . 125.302. Daitya.. 292. 277.. 120.. 307.. Ram Tirtha. Gangadhar Pandit.71.. Dacca muslin .60.5.... 238. .8.272.361.. 39.. Ganges. 99.. 71... . . 299.. Bkahhippaya.l7.. 305.90. Emperor Akbnr.. 32. 86. 123.. European. Dhira. Fra8er. 159.. Europe.. Deva Sarma. 61.. 168. Ganes.. Dwaitadwaitavada.300. 268. 300. 395. R.354... Dharma Dhnndi cult...204. Dibyonmad... Dnrga Prasad... 88.. ..394. Devajus.. . 268... 135 140.278. Dolotsava.. 269.15... Durlabha Sar.. 118.285. Emperor English. 209.. 278.... 192..350. Daman... Dacca..346. 348. 37.. 52. 131. 230. . .... 130. £kcbaka.49. 249.41..322. 111 119. D (varakadisb .84. . Dorbhai>ga.58. .262.. Dharma Mangal. 144. 67..26.l2.367. 326. Darpanarayan.. 57. 200. bwaraka. 117.. Dwaitabad.. 112.. 29E. Dabirkhas. Dhiradhira.318..71. .399. Dharma Worshippers..371.71. . 322. 321. 189. 187 . Gangetio Valley. 126.. 165. 211. 14.. 279.. Dravidian languages. of Gou. 2... 323. Fag.372. 211. 162... Dom. 131... Damodar Swarup... 146.l22. Diamond Harbour. Gayatri..298. 332.9..l52.219..330. 294...... 139. 294... 385. Gradigaccha.. 316. 27. Darve3h. 211. Deva gram. Dasaratha. 350... pande. Daivaki... Faridpnr.. 125.120.. Gangadhar.273. 128...239.62. 135. 307. 349... Ferdauai. 129... 328. Dehatatta.. Dogachia Dobi. .4. 168. 205.. 323..408 Garanhati. History Hallam. 220. 23..38. 235. Hebrew.. Goviuda Das. Goraksha Nath.3. . 315. Hussain Shah..l7. 178. 385.354.204. 165.l45.. 302. Gopinath Kay... 171..96.. Gopal Bhatta. 244......334. 298. 378..227. 210. 205... 375. 291. Gopal Basu. Govinda Ghosh. 191. Gobrai.. 377. 234. 327.. Goknl -.... 144. of Bengali Language and Literature. 302.. 393. Godavari. 150. 313..202.. Goswami. 14..23..204.211. 210. Harisiddha. 321. GuriariRag.. Hazrati. George Fox.. . 194.... 306... 3t2. 369.. .302. 352-354. .. 246. 243. Guru... 294.52. 348. 319.. 354. 292. 64. 49. 400. .57.204.. Grow8e. Gita. 348. 177.... 193..4. 151. 277. 204..146. 201.. 377. 214. 253. 247. Haridas..... 316.. Gonra Emperor.88. 178. Goraksha Bijoy.. 249.8. 273. 267.. 383.. 214.318. Gobra. GoTinda Charaii. Hari Balliiva Kar. 344. Gathali.. Homer. 385.97. 346. 177.. 53. 145. Gopinath.. .. 289..26B... Gobardhan .. 343. 178... .. 335. 204. 171. Guru Saiji. Ghat. 218. 299. 342. 249. Hira. Germans.. 168.... ..31.ll6.344.l76.285..24S. 144. 352. .. 142. Gyasnddin.35.288. 214. Haripa. 338. Haribhakti Bilas. Hata Ghosh. Haflz. 186.. . Ghora.. Hinduism.l20. 392. Greek. 185.38.. 273. 318. 32.11. Govinda. 265. Gopi Chandra. 346-350.. 281.. 66.. 212. 260. 277. Harihara-Balty 5.26S. 340. 218. Hindu Renaissance.31.. 312.. 225.. 282..349.225. Gaurapadatarangini . 217. 346.. Gurjari.. 219. 315.... .. 278. GodhnU.. 27. 165... 87-89.. 391.. Girisliwar. 282. 11.. 303. 221.. 56. 390-392. Gopel bhoga...ll2.ndaB. 48. 399.... 61.361 Hall. 290. 338. 194. Gopi Chandra. Gorai. 347.47.. Gaiur. 288. Earitaki. Ga. 318. 377. 181. Hari. Ganriya Vaishiiabs.. i:fiJDEX Goatha-Songs.253....143. 343. 281. Hindi.... 219. 123.. 210. 187..225... 302. 248.. 27... . Govinda Karmakar— 106.349. Gn2rat. 213...26. . 55... 52.299.97. Gouridas. Haribola . 283... 284. 280. 52-57.. 340. 115. 255.. 204. 200. 221. 145..237..225. 111.313... 209. 203. 401. 124.287.. 248..23. Gourapada tarangini. 17.3. 250. 157. 57.. Geru. Gobardhan Das. 336..312. 350. 388... Gaelic.2. Ganrachaiidrika.401..360. Hindu JnriBprudenre. 37a Hiranya Das. Gopinath Aoh8xyya. 117.. 95-97. . 240. 275 Gonr. 87. Hindu. 117. Goyinda Gharan Basn. 374. 318. GhoshpaTa... History of the Mediesval Yaishnar Literature.222.295. 282. 116. 313..38. 400-402.. GDbhajuB. Gavinda Ghoah.. 372. 155.l49.. 256. 179.. 107. HriBhikesa. 4. 347... 242.312. 168. Grantha Saheb. Harichandra. 63. 307.... jGopis. 3. 181.. . 227.. 292. Indian Indian Indian Indira History .249. Kansalya.. Jagai. 167... 95. 88.. Jaganath . 264. 255. 294.252.lOi. Kannpa. 173. 168.290. 30.... 54. 154. . Eansa. 354..7...306.34. .INDEX 409 India. 102. 294. 11.l77. 233. Kamalkuraari. 27. Jessore.. 235.. 69. 299... 260. 120. 99-101. Kapalika.. 155.24..38. Jagannath Misra... JemeBWar. 324.242. 105.. 264. Jamuna. Jagabandhu Bhadra. 186. 135. Ealipa. 8..256. 31. 202. James.. 209. 323. 32. Jangal. 217. 168. Kalinga.. 131. 181. 306. 176. Kanaraka. 36. 172. 132. 301.. 105... Kanair Natsala. Job.. JoydeT. 360. 48. Devi. 19. 113. Vernaonlars 398. 394 Jayananda. Indradyamna Sarobara. 168. 117.. 8. 102. 350.392.. 194.l3.244. .. . 125. Jiva. Jiva 6oswami... Karoha.. 26. 97.218... 62. 154. 127.. 33. 53. 55.44.. . Jagadananda.353.. 50. Jewish. In toto... 179. 114.370.379. Kalatirtha. 230. 119..202.. 143. 97.202. Insurance office.384.. 288.. 103-106. Jesus Christ.. 34.. 282. Kazi. 191. 165.. 101. Jagannatha.. 2. 262. 178. Jaleswar. Cupid. 153. 211. 252.293. 163. Jagannath Ballav. 100.243. Junior Hari1as.. Kanis.282. 143. 107. 397. 390... 192. 388. 238. 399. 146.. 86. Katwa. 314.. 218. 243. Kaln Dom. 2. Iswar Bharati.. 392. . Jay Gopal Goswami. 10. 262.177. Jaumasthami 289..l53.. 48. Kafir.. 187. 310. Jajpur.. Kanstava. 82. 253302.ll2.47. Jfaarikhanda. Janardana.. 17. 116. 115. 27.. Jehangir... . Kalia.. 46. 31. 210. 178.l25. .. Eanchannagore.. 115.88. 169. 190. Jonepur. 186. ..?. 152. Jnthi. 312. 63. 88. 263.-. IswarPuri. Jambu Dwipa.I2. 99. 62. Kanohi. 193. 300. Jesus.21. 129.. Jati-nasha . 23.. 115. Jadunandan Acharya. 61.. Jiznri. 178. 76. . 301... 75. 225. 95. Kamalakshya. 293.. 256. 268. Japa.. 257. . 187. 204. 154. l78... 5.. 141. Jaksiia.239. 44.l86. . 96.. 174.. Islam.99. 171.. 94. 87. 392. 167.227. 254. ... 107. 277.. 13. 45. Kashinath Ghattak.. 265.. 196. 7. 89. 325.. Japanese. 92. 40. . 285i Jaigir.. 136. Jnan. Ishan Nagar. 284. 149.... 239. 116. 109.98. Kali. . 322. 242. 301. 193.88. 222. 128. 54.. Eanaraka.. 154. Jayaram Chakrabartty. 294. Eamallochan.. Jasoda. Jnanadi Sodhana. 222. 36!. 283. Laksmi. Kasiswar Nayaratna. 370. 111. 117. 348. 167. 386. Katha Vathu. 32-34. 335. 47. 389. Earma. 295. Earuna. 38. 9. 346. 44. 280. 167. 279. Kavikarnapur. 376. 220. 145. 199. ' Eali Tnga. 50. Eanaibazar. Ehanjanasharya. 385. 343. 301-303. Eilakincbit. 337. 208. 382. 369. 315. 63. 325. 384. 323. 98. 234. 123. 164. 54. Lanka. 213. Ebarar Cbar. 181. 126. 151. 223. 277. 228. Ebadi'ja. Eranabbanga. 94. 86. 172. Lauri Erishna Das. 80. 154. Eeshab Basa. 213. 9. Ehqsi Biswas. 161. 314. 8. Life of Akbar. Lalita Bistara. Ealicharan Tarafdar. 71.252. 42. 69. e74. 238. Erisbna-oulfc. 210. Eannpad. 371. 186. 313315. 187. 394. 143. 372. Kaahi Misra. Eishori Bbajakas. 118. 46. Eeshava. 17. 139. 180. Lalita Madbab. 29. 410 INDEX Ehemasahasra. 174. 117. 168. 297. 237. 260. 254-268. 372. 36-39. Eimabar. 280. 363. 385. . 371. 352. 81. 196. 68. Eamdeva. 90. 346. Ligna-tranea. 348. 361. Eshnadbamaliss. Eirfcan. 393. 143. 122. 329. 196. 225-228. 154. 28. Eamranga. 171 Eaapin. Eala. 214. 246. Eavyaprakasha. 283. 19. Erisbna Das Eaviraj. 127. Eowri. 371. 285. 83. 66. 150. Easishwar. 206. 126. Enmaries.. 392. 134. 346. 105. 147. 370. 46. Lalita Deri. 19. 110. 231. 166. 212. 195. Erisbna Dasi. 293. Eahahantarita. 324. Eayastha. 177. 183. 155. Erishna Eumar Gnnasagar. Erisbnapada. 298. 20 30. Eesbab Easmiri. 155. 22. Eantakiiagore. 131. 259. 239. Eoran. 97. 162. Eing Fratap Budra. 228. Erisbna Das. 7. 361. 198. 133. 140. Erisbna Eirtan. Eeshab Samanta. Erisbna Eamal. 202. 248. Lalsashi. Ehandita. Eanai. Lakshman Sen. 294. 340. 18. 35. EuUnism. Eunda. 47. 84. 283. Lakhibai. 179. 9. 221. 212. 244. 163. 312. 230. Earnat.44. 372. Eama. 373. 172. 158. Ehandava. 71-77. 130-132. 319(16). 233. 234. Lakbi. 267. 218. 203. Erishnacbarn. 235. Enmbba Hela. 143. 88. Eusha. 176. Eamal Das. 207. 17. 126. 214. 17. 168. Erisbna. 291. Eumarbatta. 176. 219. 239. 374. 305. 157. Erisbna Eeli. 167-160. 371. Eulia. 244. 366. 212. 297. Eeshava Bharati. 289. 390. 251. 284. 346. Eaviraj Parvaticharan Eavishekbar. 240. 202. Ealicharan. 285. 312. Ehoda. 146. 390. 130. Kapila. 174. Laur. 312. 170. 350 Enoran. Earta-Bhajas. Eotalipar. 97. 56. Erisbna Lilamrita. 302. 294. 3&!. Eancbrapara. 252. Ehardaba. 30. 225. Lakban. 280. 193195. 119. 385. 3£5. 242. karpnrkiipi. Ehob. 64. Ealidas. Ebeturi. 176. 234. 233. 94. 367. Erisbnanagar. 401. 197. 312. 121. 336. 387. 279. 22. 276. 366. 401. Madhyas.2... 48.228. 211. Manindramohan Boss. Manidas Babaji.. Mahabharat. 255.. .350.242.. .45. 226.. Moslem Emperor. Malaya lam...36. . 322.. .. Mathar Lila. 290. Minanatha.46. 126.38.. 354. 399. 392. Manashar Bha8faau...361. ... 194... 286. Manahar Shai... 4. Lochan. 370.41. 12..4. Marwarees . 3.. . Miara. Mathoranath. Mahomet-khadija..222. Madhumukhi. 27. 346—351. Mahayanism.. Mahanadi...... Mahaprabhu.. .. 168. . 1 03.. Mahayana. 344. ManBingha. Madan. Mahomed. Mantras. Mother-cult.. Maithili.. 101. 53..370. 45.. 207. Madanot3ava. 289. 6. 9S6. 277Mahratta. .295...222.l26.. Bariii.. 318.l44..... Maha8ay. 12. 371.. 313. Mathura. 225. Madhyacharya. 393. Mayapnr. 60.... 109. 362.l03. Maulavi. Mandira. . 81.. 334.401..l22. Lord Carmiohael.i43.. 14. Mira. 229. MadraBis. Man. Magha. .l02..61. ... Mahamahopadhya . Mollah.. .. Madras Presidency.. 97.. Mithila.54. 324. Mahayanist . 213. Madahukara Mayniamati Misra.56.206.3... 104... Mahomedan. Milan. 4U Lokenath Goswami. 340. Max Muller..318.. 259.... . MadhnBudan 88. 236.. 295. 203.. 11. Mandar. 5....l63. MaoNiohol. 3... . 227. Meherpur. 334.... Madhnri.361. Minachetana.389.... Ajitanath Naya- ratiia.. ..352..44.348.392. 303..46.341.92. INDEX Lion-gate.236. Maya Devi.352.312... Mainat. 338. 218—221. .. 9... 250.. 315. 42. 339. Madan Mohan. 365.. 281. Manasa Devi. Madhabi. 249. 337. 332. 153-156. 392. 159. Mathur.l29. 7...l5.892. 326.61.. Malapara... •Madhuryya..55. Lokenath Lahin. 178. Markandeya Chandi. 282.. 228. Madhyakhanda. Luther. 267... 157. 345 Madhavendra Puri. 1 24. . 146..41.27l.391.. Modus Operandi. Mahamahopadhya. 323. 228.. 165. .. 94..324. 82. Middhi. 149. Mala Dhar Basn.402.393. 177. 323...218.. Mahaprasad.. 400... 348. .. Madhab. 62. 142. 62.298. 264.. Loohau Das. 341. 344.. 56. . Madhavendra.. Malati. Mediaeval Vaisnava Literature of Bengal. 371.398.. 263. 269.. 156.. 125.l52. 103. Maharsi Devendranath Tagore..... Madhyamio School. . 172... 330. Mayna. Mela.. 54.40. 344. 212. Maharajas. Mary. M ooharghanta . 364. Mongorai... 132. Magnas Opns. . 230. 221.-12. 20..348 Malliks.42. 393.. .. 256. 86.. 273 Mailn. 10.343.312. Manomohini..... Mad haryarasa Madhab 331.134. 363. Mirhabool.. Mahabir.. Maya. 343...... 13. l06. 150.204.. Naimisbaranya.200. 240.. Narada. 68— 71. 144..71. Nolak Babaji. 243. 99. 192. .37. Niraai.214. 217. Mukunda. 246... ..50... 49.l09— 136.. 16...59. 385. Mukti. North Western FrovinceB.392: Nrishinghananda ... Nanda.. Nandanacbarya. 325..... 370..lO. 154. 83.. Narahari Sircar. 92. 161.116. 103..289. 362. 173..ll6..284.l2. Ojha8... Narottam Das. Nepal.. North Bengal... 335. 102.. 243. 3. 317.. 68—70...244. 98.202. IBl... 120. 1^7....75. 138^141. 119.... 116. Nim. Nathi8m. 197.. 141.. 124... 54.. 60. 24fi. 176. 129. 150.350. 278. 170. Non. 154. 153. 184. 90. . 54. 4... Noyka Khanda.. 212( 291. 116..127. .. 179. Nayanananda.. 354.. 202. Muradpnr.. 18. 293..298. 159.398.. 53. Mukunda Datta. 144. 37.284. 219. 75. Nath.. Oriya. 305.4. 73. Narendra Sarobar.. Narayan.298....Neris.284. 112. 103. 246. 342.. Nanoor.200.. Old Testament.l25.. 114. Nath-creed.. 97.350.90...I6.136.. 44. 303.. 159.. 189.. Nilambar.36.286.. 245. 91.75. Nityananda. 263. ..279. 285. Nababatarchestra.412 Mirdu . 232.3... 139.. Ori88a. 50...279. Nimai Pandit... Nadia. Nityananda Das. 145. 290. Nitai Ghosh.29. Narayanpur . NaTmada. Nera8. 194. NaTa8ingba... 81. Nath-leader. 3. 316. 72. 164. 261. 190. 226... Hli. Niintree.cult. 141. 49. Nilambar Chakrabarty . Nagar. 233.. 158. 391^ 393. 118. N'arahari Cbakrabarti 98. 187..32. 118—120. — . 100. 117. 2J4.I97. 173).. 179... Mukhara.. . Ohio.295..2. . 293.401. 13.. 233. 63. 122 —126. 101.. Muohi. 146. 157. . Narayani. 94. Nagendranath 6apta..l5. 68. Neris.... 108. 109... 143. KaTaji. Naaik. 163—165. 212. 56. Okra. 3. 189...255. ' 189. 126...298. 103. 64. Mnnindra. 92. 304. 142.. 125. 144.90.. 59— 62j... 97. 62. 59..114.. Naradiya Faraii. 141.9.. Narottaia. 105.. 192.'64.. NaihaM. 291. 151.l94.. Xarattam Bilasha. NagarJDDjb.285. .2U0. Nanak.36.. 291. Nath-literatnre . 213.. 210. 17.. . Narahari.. Mudra Rakshasa. 283.Aryan.. 348. . 239... 97.97.295. 165.. Navadwip. 324..38.305. 98. 318.. ft?. Natli. INDEX Murari Gnpta. 156—170. Nagda.. 90. Mnrari. 190.82.. 284—287. Mnknnda Saniaya. 135.29.. 116. 181... 113. 244.244. 1«...286. Mtnina.. 154.. 186... Mugdha.56..393. 240. Nakul. . 145.2. 239. 151.. 117.llO. 345. 150— 156.. 239. Mnla. 138.377.. 144. Nawab. Mnsalmans. 137. 336..202. 159. Narpur.. 84... 277. Orient. 32.. 317.. 177..lll.. Nera.. 155. 326. 282.. Nrishingha Chaturda8i.2. 94.256. 65. 201.. Naofoji. 159.100.. 116. 90....l9.. 73. 01denbnrg. 8. . 152.57.. 129. 131. 24..34g.... Parana.349. 137. 217..l28.. 28. Prince Lonsen. 394. 213..l78.8.. 293.. Feshwar. Fada Kalpatara. 210..38. Punuruktabadbhasa ... Fadmakot.. 385. 202. 219.113. 393.52.... Padtuavati...298.202...385.. 325. 237.l5. 54. 185. 260.. Premadas.54..228. . 258..312. 186.26. BaDgpore. Panohanan Vedantik. Pal Rajas..l38.. 223. Frabhu Jagatbandhu. 2*0. 313-3)6. 281. Pitri Matri.32. 178. 325. 238.372.8. Farameswar Das.... 293.6.. 68. 246.324. Batnagarba. 188-190... 157.370.. 244.52...... Prakritio..44..22]. Pnspostava.. 209..:235....... Fingal's Prakrit Pinda. .36I. 248.205.97.279. PraohyavidyamahaEnava Nagendranath Basn.... Frahlad. Prakasananda.. .. 377. 38. 135.... Q Quakers. 235. 8. I45.44. 211.l02.. Papahara. Pragalvas. Premabilasa. Pagalnathe. 234.... Panihati.. Pirili Grammar.. 129.. 98...362. FraTartaka.. Padmanava ..... Fan jab. Parari.231. Sen.. 245..l87. Patra. Pandit Gangadhara... 310. 293... 180. Pargana Ita.l52.374.?.. 234.92.300. Fiohilda.121. . 257. Firalla.... 90. Padavali. 213.216. INDEX 4ia Panoa Nara Singha.. 40.233. . 254. 372... 176.292.342. 234.. 248. Pandit Ganga Oas.. 233. Pandit Khirodchandra' Goswami.. 280.. 7. 193. Purandara.. Bamgiri.l34.. Pandas. Pal Kings. 221. 90. 306. Paramananda Padodak.145.. 211. Purba Raga. 221.. Pathan.184. Pari. Fakkhas..38. 186..l7l..l25. 145...... Persian. Prakrit... 243! 244. Panchatattyakbyan . 367. 386.. Frembhakti Chandrika. 326. 38. 210... 137.255. 26. 103.. 232. Pradyumna.. 191.. Far7atiobarau.... 234..136. Kadha...I93. Eami. Fathan Nawab.32. 886. 323.l!3. 372.... 151..: 184. 212. 202.. 286.. 22.. 220. 236.200. 293.. 231... 197- Rame8war.. 224.. 97. 20.350.384.. 365. Pari Ba3a.62. 53. 29. Patvis. Foona. Fardaaga.5.. 252. Fadiniiii.. 41.. Pandit.. 125. 60. 312.. Kagbnnath Das. II.l6. 63... 44. 253.336..218. 355.. 220. 96. 397.. 12.. 304. Pali. 238..371.. 239.. 256. Fundarik Vidya Nidhi. Pandit Sanatan.. 366.. Fagal Eanai. 295. 246. 267. 352..9. 235. 247. Farusfaottaina..91. 192. 396......384. 84. 235.. 7... . Eaia.. ParTati.l5. 83.. 49.. Panohahati. Pedo. 64. Padnia. 9. . 230. Pabanadata... 350.9. Pranam.225..263. 295.. Brahmins.. Pargana . 29... ..9. Pr6ma. 25. PratapBndra.31.262. .338. 106. Eamohandra Khan. Rupanaray an . 176. 184. Santipur. 275.37. 318. 3 16. 122... 280. 238. 218.. Ratbajatra. 167. San<iipani. 368. 248. 331.. 188.. 175.-222..23.. Sarap. Bamanuja. 154. Ohio. Ram..96.. 134. . Bamkeli. 220. 259. Bnpa Go8wami. 173.l84. 238. Sashi mukhi. 222. 235. 315. Raksbasa. Rishi. Sadhu. Sadananda Purl. Rowile.204. Radhamohan.. 164..239.. 265. 144.66. 335. 289 Rasa. Eai. 219.. Sanatan.. 284. 204.75. Bamnabami ...37.. 291...212. .22.270. 312.26. Bai Sahib Nagendranath Va8u. 125. 338. . . 181. .. 130. 165... 240. 162. 168. 128. 328.27.. 320.62. 44.7. Sevadasi. 102.. 217..202. 109. 313. Remiti.286.. 256. 79. Saivism .62. Satirmata. .13. 100. 211. 316.. 237.. 325. 211.83. 178. Raiiiananda..56. 202. Budrapati.56...49. RamabaUavi. 254. 106. Ramkrishna Paramabmsa. Sandhi.. 165.103. 170... Sari. 205. s Sakhya. 262. 228. 294. Saka. 364.. 104..lOO.. Ram Bam Das. 94. 23... . 254. 125.. 297. 366. RabindrH nath... .372. 318. 86. 113... 1 5. 167. 213... 177.. 220.84.. 104. 304.84. Raja BhTamarabara... 327. 211.. 233. 245.l7. 178... 281.75. 287. Ramkrisliua. 298.l97. Kaghnnandan . 324. . 204.246. 173.372...46. 288-292... Rajendranath Bay. 292... 177..52. ..97. 132. 104.76.. 170.. 185..216.. 178..66. Sahitya Parisat. .. 153. 108.. Sanyasa. . 231..106.. 161.393. 130. 246.. 171.8. 214..19. 105... 213.. 245. 245. 178. 128.. 293. 108. 329.312. 244.... 166. Badba-tantra.. . 389. Raghu. Ramvallabhins. 304. 296. Red River. 99. 86. 350. 396. 337..262.. 373. 105. 21 4.168. Saptagram . 82. Radba songs. 257.. Bajshahi.. 305... 297. . Saohi. 189. 330. 26. 7o... 217.-175. 372. 365.132.. 287.. 225. 173. .. 10.62. 312.. 294-297. 310. Sarbabhaum. 117. Raja of Fakkapalli. . . Bamananda Basn..44. Sandhya-bhaoaha. 171. 230.104. 361.2. .. SaTaswati. 316. 186... Sarvat8. 367...56.70. 249. Rbys Devid. Ramayan. 291. . 209. ...67. 132.. Sanyasis. 114.tirtha. 84. 234. Eemiina. 123. 205. Baghanath Siromani.. 282. 234. 275. Rai Sekhar. Rissa-Culla. Baghab Pandit.. 218. 282. 169. Ravana.216.. Sankirtan. 13.103.109.250.l92. 242. 141.137.. 237. 180. .. 167. 279.52.. 244.. 347.4.. 219. Samauddin II. 84... 181.44.112. 362..403.398.. 57. 218. 230.233..l95. 167. 210.l87. 277. Sarupa Damodar. 363.. . 192.. 92.187. .285... 312.37. 326. Sanskrit.. Samsnddin Bhengara. 126. 179. 179. 393. Sankararanga Puri.37. Sarpuria . Rai-Kann. 212. Rarasaran Pal. 281. 249. 395.. 337. 29. 191. 133. 257. 291. 88.. 335.. 228.l46.346. . 231..36. 174. Raja Pratap Riidra. 106. 226. Subarmarekha. . Satyabai. 134. 302. 220. Radhakrishna.414 IKDEX Ramananda Ray...l2.42.12... 162...83..401.220. Rajput. 282. 390.. 204...342. 2r0. 314.... . 161. 162. Sarbat.. 291. 228. 292.. 60. 289.. 229. Rupa. .l04...9. 197.63. 242. 215. Raghunath. 218... 184..22. 263. Sakutabhanjana.l01.202. Sac)ii Devi. Sahaya Dharma.209. .. 141. 136.. Sriparvat.. Svarnp Damodar's note. 314. Sunya Pnran.. 10. Tantrio . Sher Afgan.23. 373. 294. 240.. 125. .. Sadhaka...3. 106. 340.57. Srad.318.89. 297.. 3. 152.8. . 328. 359.. . 81.81. 282. Sivananda.21. 294. 203..41...285.384. St. .l24... ShifSgram.392... 391.. 374. Shakespeare 274.. 259.IKDEX SaBtri.. 163. 394. 357.32.. 349. 377. 310.37. Sahajia cult. 171.. 315....l69..153. . 162.286. 352360. Tamal.2g8. .l57. 234. S»ddhini. 297.283. 318.36..37... 257. 341.393. Sterling.. Subuddhi Ray. 68.204... Safis. — . 244.. Sisir Kumar Ghosh.. ... 263.. 190. 361...346. 57. Swarup Damodar.. . Suklambar Brahmachari Suklambara . 35.. Sir Rabindranath Tagore.242. 184..346. Siddha... Shekha Subhoifeya.321.. Sudarsan. 241. 268... Suttees. Sultan Mahmnd.304. 175. Spastabadini 350. 338. 388. ... Paul.. Suapur.. 174..252. 209-211.268. 390.. 7. 268 St. 13. Sridhar S\vami.......235.347. 144. 131.210...248.. 253...39. Saheb Ohani...38. 147..41.. . 401.. 355. Shaiva. ..l09.. Songs of songs. .395. 189.45. 11.283.323. . Shah. . 361. 133.2. 311. 374. 295. 369.. 252. 252.212. Swarnpa.326.. 367. 372.377.346. 295. 36.211. Sikhi— Mahiti... Shivadi ghrita.401.. St. 294. 158.. 211. .. Tabor.396. Sabitri...345. Sahaja Desha..322. Sibananda Sen. Sadhu charit.. 150.. St. Juan of the Cross. 146.320. .339..291.... 139. 403.204.45. Sriman Pandit. 238...62. 324.. 1 33. Tanseu.99. 415 Sonoria Brahmin.. Angelo of Foligno.377.. Sastras....23.. 384. Sunya Murti.. 357.. 239..7.9.21... . Samaj.. 87.61.. 387..256.. 125.. 133-135..357. SiTeswar. . 337... Sir E. 393..?. Santa Dasi ... Teresa of Foligno...268. . Sambhuchand ... 327.. SotuheraIndia. Sri Ramkri8hna.241.. Sita.380. S wapnabilas . . ....388.49. Sakar Mallik.. Sahajia garas. 256.132... Sukta. Sen kings. 335. Sama. .3l7. 308.. 9. Stula. Srinath Mukhopadhyay.. . . 307. 397... 157. Sudr». 253. 233. Sultan Gayasuddin.392. Sikh. 166.... .l2.. 110... Sankara. 244.242. Sungod... Subarnabanik. 187.. Shai. John.. Sahajias... 193. 64. Solomon..49.. 353.60. 49. G.l88. 114.31.. St.. 351.. 07. 352.. Bhandarkar. . 133.361 Sekhara. . . Santa.. . 40i.6.... Sastrio. Sultan Assalatwia.209.. Stewart. 88. Somnath.lI3..339. 285. 350. Swami..285.50. 157. 346.. Sylhet.. Siva..97. Shaivat.. 396.. Sumeru.227.279.. Tamil. Srivas. Sloka..361... 23. 310.. 109. Srikhanda. Sr!dhara. Subarnagram 125.. Subhananda Ray. 347. Skanda. 384. 111. .. Srimin.... .306. 302.l78. Sevadasi. 17..318 377. Vyas. 295. Va8bnghoah. 54.. 41.. 184.. 42.6.... 269.. 242.. 273. 270.....7. 23i 24... UpaniBhadB.. Telegua.326.... 3^9. 263. Vrindaban. 37... Urbashi. 45. 306. 334. U'pendra. 17.283 292.39. sls... 29.353. Tidyapati.75. VaiBhnab. Vivarta. 264.. KlI 312..... .l93. 325.113. 126.. 125. 264. Tedio Brahmin . 386 385. 229. 392.353. 208. 314 315. groves. 130... 138.l(6. 238.. ....... 95. 145.. Vidyonmadtarangini. Vidyaaagar.'5.. Tirfcharam. Tandetandabani 135..23. 88. Vidya Nagar. 33. Udi8i. 294. 195. 172.....202. Tole. 295.. 47. 37. 58. Vaisnava...209. 262..84.350.267. Vaishnava gariiB . TaiitrickB. 251. 207. Upper India. 122. Tripatra.. TilakdaBi.. 83. . 93. Typieal Sebetions from old Bengali Literatare. 389.. 296. 151.... 224..l2. 30. lis. 216. II.. 80. Trioliinopoli..6. 288.. Vashu Derv...l4S.l30. 54. 246.. 31.. 323. Varouoh. 393..113..41..392.341... 196. 143. Unuka... 135. 236. 43. Tennyson.. 143.260. 16. Tapaiu Ii[i8ra... 366.. Vishnu.. INDEX 136. Tarpan 349. . 23. 116. .. 203 204.. 264.71. XJddharaa Diitta.. 329. 319..27S. 260. Tapti.l20. 282j 286. 258.. 285.. 300. 294. 294. 377.. 79.54. 223.. Vidy abachaapati . 80. Valadev Bhattacharya. Telegu. Taipadi. 266. 118. etc. VaishnaviBm.. Tnlai..l65..237.224..l5.. 101 Vetoria. 86. 225. . 85. 118.l20.l82. 161. 244. Unde8tood... Uriya Baja... 54.. 305..211. Tirodhaii. 373. 308. 16. 388. Tritya Pruahar.. 40. 286 287. Vedio Aryans. Upendra Misra. 244. 305.l94. ToI. 310. 213. Vrind Vashndev-Sarbabhaum .. 290. 230. 844.. 316... Tukaram. [Jpakarika. 245.l06. 81. 133. 142. 163.273. 249.262 263.. 307 374..225. 212.173. 238. 27.2I8. Valmiki.. 330. 48.. 57. 323. 337..l3... 317. Tithi. Vianu Pundit..181.. 221.263. 'V'amana... Vitadra. 297.. Trinabarta. 125 Triinanda.208. Vedic age. 27. 323.. 128. 307. 331. 227. 287. Vali. Tibel.. 46.. 77.l37. 104. 132..63. 309.. 225...... 69. Uriya. 318. 29..416 Taiitrici8m.... 196.. 247. Vedas.. 234.I25... 193. 336. 374.200.200.34.. 173. 109.54.. 50.l2. VaishDava Jurisprudence.llS. 272. 145..235.. 226. 36. 116. Von lfeor. 249. Vaidya.... \^atsalya. 279. 233. Trivanoore.36.320.82.. Visurad. 60. Vedauta Philofophy.. 288.. Ula.Vilas .. 156. 386. 236. 271. 132. 239...53. 261. 222. 78.. 84. 219.. 283. Vaishnab gOBwamiB.38. 146.. Vishnu priya. 305.21. . .. WeBlyan Revival . 97.. . 5.INDEX 417 w Ward. Toga.... . Weatern Bengal. 359... z Zemindar.338. 23. ZoroaBter.29. 53.4. Togini. ... 349.61. Western Asia. 341.. Yogi. 6..4... . B. from time to time. Demy 8vo. Sen. GOVERNOR OF in his address on the occasion of his laying the Foundation : stone of the Romesh Chandra Saras wat Bhawaii.A. dated the 16th March. which he is about to supplement by another original contribution' to the history of one of the most important vernaculars in this country. 1916 " For long Romesh Chandra Dutt's History of the Literature of Bengal was the only work of its kind available to the general reader. as Chancellor of the Calcutta University "During the last four years also the University has." SIR ASUTOSH MOOKERJEE. has embodied his lectures on the History of Bengali Language and Literature from the earliest times to the middle of the 19th century in a volume of considerable merit. and their publication will unquestionably facilitate the historical investigation of the origin of the vernacular literature of this country. of the Langu8. One of these Readers. Mr." HIS EXCELLENCY LORD CARMICHAEL. 1909.— — — OPIINIOINS " HISTORY OF THE BENGALI LANGUAGE AND LITERATURE " (IN ENGLISH) By RAI SAHIB DINESH CHANDRA SEN." : . 1912. on the fascinating subject of the History of the Bengali Language and Literature. Rai Sahib Dineschandra Sen has created the necessary interest by his Typical Selections. These lectures take a comprehensive view of the development of our vernacular. It remains for the members of the Parithad to follow this lead and to carry on the work in the same spirit of patient accurate research. BENGAL. pp. The results of further study in this field have been made available to us by the publication of the learned and luminous lectures of Rai * * Ie the direction of the History Sahib Dineschandra Sen. in his Convocation Address. as Vioe-Chancellor of the Calcutta University " We have had a long series of luminous lectures from one of our own graduates. dated the 20th November. 12. Babu Dineschandra Sen. 1030.ge and the Literature. in his HIS EXCELLENCY LORD HAEDINGB OF PENSHURST : Convocation Address. appointed Readers on special subjects to foster investigation of important branches of learning amongst our advanced students. dated the 13th March. May I express the hope that this example will be followed elsewehere and that critical schools may be established for the vernacular languages of India which have not as yet received the attention that they deserve. Published by CALCUTTA UNIVERSITY Price— Rs. the study of which is avowedly one of the foremost objects of the New Regulations to promote. with illustrations. June 20." HENRY VAN DYKEC. S. for even to men unacquainted with your language. not as a judge. which interest. SKRINB book which taught — —" Monumental work— have been revelling the me much of which was ignorant. HAVELL I in 1 " should read." C. exhaustive in its wealth of materials and of immense value. spite of my absolute ignorance of the la." F." E." WILLIAM ROTHBNSTEIN— " I found the book surprisingly full of It held me bound from beginning to end." TAWNET —"Your work shows vast research and much and high value. B." D. as becomes one he who is Wie who can reed him with . A." STLVAIN LEVI is — I BARTH (Pom) —" can approach your book as a. narration. H. PHILLOT " I can well understand the enthusiasm with which the work was received by scholars.)—" Your instructive pages which are full of new suggestions in regard to the richness and interest of the Bengali Language and Literature. H." — L. RAFSON "I looked through it with great interest and great admiration for the knowledge and research to which it bears witness." — work on Bengali I literature. A. a am now reading with great " An extremely well-written and scholarly J. D. THOMAS —" Characterised of profound learning by extensive erudition and inde- pendent research. BARNETT— " 1 congratulate you on having accomplished such an admirable work.'' JULES BLOCH the only one of (Ports)— "Your book I find an admirable one and its kind in the whole of India." on a theme which demands the attention of Western Prom a long review Londoti. I congratulate you most heartily on your very admirable English and perfect lucidity of style. tells those. P> production.410 OPINIONS work (Paris)—" I cannot give you praises enough—your No book about India would I a Ghintamani a Ratnakara. C." T. S. BLUMHARDT— W. general culture." — Most valuable book which every Anglo-Indian B. it cannot fail to be a source of great interest and profit. Yogi and Raja. Never did I find snoh a realistic sense of literacompare with yours Pundit and Peasant." VINCENT SMITH —" A work P. — in the " In his TIMES LITERARY SUPPLEMENT." {Paris)—" I have gone through your book with and it appears to me to do the highest credit to your learning and method of working. W. in suggestive information. RHYS DAVIDS — " It reflects great credit work and which is is a most interesting and important on your industry and research.) ''A work of all profound learning scholars. Sen's valuable subject hitherto unfamiliar to me. learner." lively EMILE SEN ART interest (P. J.nguage of which you write with obviously profound scholarship." G. HULTZTJH " Mr. T. mix together in a Shakesture pearian way on the stage you have built up.WINCHESTER -(17. 1912 soul of scholarly candour. Kern himself) the Boyal — "Fruit of investi- gation carried through many years. Institute for Taal (translated KERN in the Bijdragen of by Dr. Chevrillon'a synthesis of much browsing in Hindu Scriptures. the reader of tion of the finer qualities in Bengali life and must have a profound respect if he is to understand what m modem book Bengal ' is. Thibaut)— " It is an important supplementation of the history of modern Sanskrit LiteraThe account of Chaitanya's influence on the poetical literature ture. industry and learning of its author. justly congratulate himself on the fact that in the middle age he has done more for the history of his national language and literature than any other writer of his own or indeed any time. The great value of the book is in its full and fresh treatment of the pre-English era and for this it would From a long review by 15. It will undoubtedly find a place work on the Library as being the most complete and reliable standard Bengali Language and Literature. 1911 (translated by the late Dr. Dineschandra Sen. K. 16. 1912— " For Mr Sen's erudition. . highly interesting book. for his whole knowledge is derived from it. London." From a long review by H. and even M. 1912—" book of extraordinary interest to those who would make an impartial study of the Bengali mentality and character a work which reflects the utmost credit on the candour. April. Loti's picturesque account of the rites practised in Travancore temples." From a long review ATHBN^UM. May-June. his sturdy patriotism. June 12.. 3. December From a review in DEUTSCHE RUNDSCHAN. 1912— "The picture which this learned Bengali has painted for us with loving care with attenof the literature of his native land deserves to be received tive and grateful respect.." in the March. nothing to criticise.. Jan." A — From a review by Mb. RATCLIFFE in "India. 1912 " A work of inestimable value. Angnrt. of Bengal contributes one of the moat brilliant sections of the work.OPINIONS 4ll aympatby and imagination more abont the Hindu mind and its attitude towards life than we can gather from 50 volumes of impressions of travel by Europeans. H.his descriptions are often eloquent." — S. full of interesting authors from containing complete account of the writings of Bengali every Oriental the earliest time.. 1912—" Mr.. his mstructive percepliterature. In its kind bis book is a masterpiece-^modest." London. picturesque writing. information. learned.." OLDENBERG in the Frarikfwrter Zeitung." From a review in the INDIAN MAGAZINE. the reviewer has all to admire in the pages of the work. Sen may From a long review in the SPECTATOR. seem faint records by the aide of this unassuming tale of Hindu literature Mr. London.. Perhaps no other man living has the learning and happy industry for the task he has successfully accomplished." his From a review in LUZAC'S ORIENTAL LIST. Sen may well be proud of the lasting monument he has erected to the literature of his native — Bengal." From a review by De. BEVBRIDGB in the Royal Asiatic " It is a very full and interesting account Society's Journal. 1912 March — " There its is be difficult to give author too high praise.. thorough and sympathetic. no more competent authority on the subject than Mr. 1912 He has a power of of the development of the Bengali Literature." . MADRAS From a long review in the PIONEER. As I E. and of it we may safely say " finis coronat opus." — From a review in ENGLISHMAN. HAVELL—" Two am . Royal 8vo." From a review in the EMPIRE. it is impossible for roe to appreciate at their full value the splendid results of your scholarship and research. but what I have read has filled me with admiration for the industry and learning displayed. Sen's work will be found invaluable and he is to be congratulated on the result of his labours. bo exceptionally learned. Sen is a typical student such as was common in mediaeval Europe a lover of learning for learning's sake. with an Introduction in English running over 99 pages. August 31. {With 10 coloured illustrations." SIR GEORGE GRIERSON— " monumental volumes from old Bengali not a Bengali scholar. B. 12. study. May 9. December. It may well be said that he has proved what an English enthusiast once said that Bengali unites the mellifluousness of Italian with the power possessed by German for rendering complex ideas. published by the University of Calcutta. the structure and style of the language. B. 1912—" Mr. his enthusiasm in the cause of learning..) Invaluable work That I have yet read through its 1900 pages I do not pretend. Price Rs. 1918—" As a book of reference Mr. and many misoellaueoos points are discussed in valuable The tone is calm and the judgments appear to be generally notes. can hardly fail to be an important event in the world of criticism. 2 vols. for his sincerity. Ho has explained the literature and the subjects treated in it with such fnlnsBB and in such detail as to make the whole plain to any reader." BANGA SAHITTA FABICHATA. fair. 1912— "A survey From a long review in the of the evolution of the Bengali letters by a student so competent. specially for Hindi. Literature. . but I have enjoyed reading your luminous and most instructive introduction which gives a clear insight into the subject. From a review in the INDIAN ANTIQUARY. April 23. It is a worthy sequel to your monumental History of Bengali Literature." ' ' F. 1912—" Only one who has completely identified himself with the subject could have mastered it so well as the author of this imposing book.He must be a poor judge of characters who can rise from a perusal of Mr. by PARGITER: " This book is the outcome of great research and on which the author deserves the warmest praise." How I wish that a similar work could be compiled for other Indian languages. OR TYPICAL SELECTIONS FROM OLD BENGALI LITERATURE.41? OPINIONS MAIL. metre and rhyme. BT Bai Sahib Dineschaudra Sen. his industry. 1914. The folk-literature. Sen's pages without a real respect and liking for the writer. 1912.A. G. pp. May 5. H. even to those who have studied the Bengali Language on the spot. Sen to prepare the two bulky volumes now before us." From a long review in THE TIMES LITERARY SUPPLEMENT. had already anticipated this need it seems. in commenting on Mr. Sen now supplies the means entitled Banga Bhasa of checking his historical and critical conclusions in a copious collection Here are the materials carefully arranged and of Bengali verse annotated with a skill and learning such as probably no one else living can command." From a review by Mr. we think) from the enormous and expensive task of printing the MSS. Beveridge in The Vice-Chancellor of the Calcutta Unithis Journal for 1912 measure versity who was consulted.OPINIONS I was also of which 418 very muoh from original interested in the illustrations. Sen has for many years been occupied with the aid of other patriotic students of the mediaeval literature of Bengal in collecting manuscripts of forgotten or half-forgotten poems. then VioeChancellor. It can hardly be said that these piles of written and printed matter have ever been subjected to a critical or philological scrutiny. of typical specimens of old Bengali literature The style of the . 1915. until quite recent times. recovered by the diligence and generosity of Mr. ohiefiy religious verse.100 pages are an anthology of Bengali poetry and prose from the 8th to the l9th century and are auxiliary to the same author's History of Bengali Language and Literature which was rtviewed by Mr. Mr. They are a credit to your profound learning and to the University which has given them to the world." We have already reviewed Mr.a I have read with interest Rasa Sundari's autobiography in your extracts. Educated Bengalis themselves." From a review in The ATHEN^UM." H. Sen's History of Bengali Language and Literature. decided that the best preliminary would be to make and publish typical selections. The University then entrusted that duty to Babu Dinesh Chandra Sen this work There can be no question that is the outcome of his researches. January 16. The University of Calcutta prompted by the eminent scholar Sir Asutosh Mookerjee. Mr. In addition to these more or less valuable monuments of Bengali poetic art. That was the reason why we suggested the compiling of a critical chrestomathy for the benefit not only of European but of native scholars. have been too busy with the arts and sciences of Europe to spare much time for indigenous treasures. 1916 " In June. the reprodnotion paintings is very suooessful and creditable to Swadeshi work." F. Sen's History of Bengali Language and Literature and have rendered some account of his previous work in Bengali Sahitya. November 4. BBVERIDGB— " Two magnificent volumes of the Banga Sahitya Faricha. The Calcutta Senate is to be congratulated on its enterprise and generosity. the chief popular presses have published great masses on literary matter. London. It had shrunk (rightly. SKRINE— " The two splendid volumes of Banga Sahitya Pariohaya I aui reading with pleasure and profit. we suggested that work might usefully be supplemented by an anthology of Bengali prose and poetry. 1912. Sen and other inquirers and employed Mr. PARGITER— in the Royal Asiatic Society's Journal—" These two portly volumes of some 2. F. Dinesh Babu was the person most competent to undertake the task and in these two volumes we have without doubt a good presentment — . G-. Their very existence was barely known to the Europeans. (Calcutta of : — The University. to the bathing tanks and white shrine and temples of your well remembered So once more I send you my thanks for the magic villages and tanks. I hear the tinkle of the temple-bells along the ghats of Benares.O. a contemporary of Martin Luther. 1 fear. there are the two main divisions in the bewildering mass of sects which make up the 217. (Retired) Price Bs.) Mediaeval Bengal. owing to the great success of the reformed cult estabiished by Ohaitanya.000. upon the face of India again.. Though I can only read you in English. and carries me. and at many points they overlap each other. 357 pages WITH A PBBFACE BY D. carpet you sent me. that it shines through our own idiom. so long as I am capable of using it. The VAISNAVA LITERATURE OF MEDI/EVAL BENQAL [Being lectures delivered as Reader to the University of Calcutta.S. and my own vision of life. the spirit in which you write is to me so true an Indian spirit. 8vo.414) OPINIONS big book is excellent. the vision I had of it will fill my eyes the love I feel for your country will remain to enrich through life. straight to the banks of your sacred rivers. May the songs of which you write remain to fill this land with their fragrance 5 yon will have use of them. upon which my soul can return to your dear land. The — — . I am able to these faces and figures as if they were before me. the voices of the women as they sing their sacre I songs crossing the noble river in the boats at sunset and I sit onco more with the austere Sanyasin But though I shall not look friends I shall never. 2 only am reading am it. its printing is fine.000 of Hindus.— I was delighted with jour book. By Rai Sahib Though the generalisation that all Hindus not belonging to modem reform movements are Saivas or Vaisnavas is much too wide. ANDERSON. in the years before you. SIR it GEORGE GRIERSON.— Very with the greatest interest and valuable book I learning much from In the faces of the spirit of recall best of your oountryiuen I was able to see that which you write so charminely in your book. and it is embellished witli well-ezecnted reproductions in colour of some old paintings. Demy J. WILLIAM ROTHENSTEIN. It has also a copious index.] RAI SAHIB DINBSH CHANDRA SEN. The attempts made in the 1901 Census to collect information regarding sects led to such unsatisfactory and partial reiults that they were not repeated in the last decennial enumeration. I said before. I. as we have need of all that is best in the songs of our own seers in the dark waters through which we are steering.A. But it is unquestionable that the Vaisnavas the worshippers of Krishna are dominant in Bengal. Esq. B. see more. The Vaisnava Literature Dineschandra Sen. I cannot tell yoii how touched I am to be reminded of that side of your beloved country which appeals to me moat — a side of which I was able to perceive something during my own too short visit to India. J. although usually presented in sensuous garb. Anderson points out in his preface. The latter. we suppose. to Bnpa. The amours of Krishna with Badha and the milkmaids of Brindaban are staple themes of the literature associated with the worship of the God But Mr. better than Sir Eabindranath Tagore himself. D. Such for instance. but does not impair the sustained human interest of the book. Bupa. the great chieftain and ally of the Pandava brothers. we suspect. can supply. The first part of the book is devoted to the early period of Vaisnava literature. to the cult of particular saints in Catholic countries. who classified the emotions of love in 360 groups and the other authors whose careers are here traced were hermits of unspotted life and religious devotion. which bring us very naer the heart of this simple mystery. Ghaitanya who had frequent ecstasies of spiritual joy . is his charming . In his native tongue Mr. was love's very self and an embodi' ment of sweetness : and the more material glories of Mathura should not be confused with the spiritual conqnestfr of Brindaban. It is indeed. no easy matter for a Western Protestant to comprehend. His bulky volume recording the history of Bengali Language and Literature from the earliest times to the middle of the nineteenth century is accepted by Orientalists as the most complete and authoritative work on the subject. 1917. said the reformer. a " favourite deity Hindu pious ndoration. save by friendship and sympathy with just such a pious Hindu as Mr. was not the Krishna of Brindaban. is filled with a most patriotic love of his nation and and has done more than any contemporary countryman to widen our knowledge of them. Sen made the material of his " Baisnava Literature of Mediseval Bengal reviewed by us on August 2. as these pages show. " of Sen." OPINIONS 415 doctrine of Bhakti or religious devotion. and the four lectures of the Reader to the University of Calcutta in Bengali here reproduced provide an instructive guide to its expression in the literature of the country during the sixteenth and seventeenth centuries. " This delightful and interesting little book is the outcome of a supplementing the learned discourses which Mr. what is the doctrine of an istadevata. akin. Ghaitanya clearly taught. that the Krishna of the Mahabharata. dating from the eleventh century. the influence of Ohaitanya's teaching may be detected in the mystical verses of Tagore. Sen has written charming little books. the author of those masterpieces of Sanskrit drama. based on ancient legends. not from lack of friendly sympathy but simply from want of precisely what Mr. which he taught still flourishes in Bengal. cussed in the literature he has so closely studied is spiritual and mystic. the Yidagdha Madhava and the Lalita Madhava. will readily be granted in view of the enthusiasm for his subject which somewhat narrows the strictly The Bai Sahib its literature. series of lectures It is an authentic record of the religious emotion and thought of that wonderful land of Bengal which few of its Western rulers. " my industry has been great. The old passionate desire for union which they taught is still dominant in modem Bengali literature not directly Vaisnava in import. Sen better than any one living. value of his estimates. have rightly comprehended. There is refreshing ingenuousness in his claim. As Mr. Sen repeatedly insists that the love disof the seductive flute. 26th April." and the " forbearing indulgence " for which he asks if he has failed from any lack of powers. critical ' 1918 From a :— long review in the Times Literary Supplement. S. he exalts its glories and palliates its shortcomings. who find such ineffable joy in loving God as. The important thing for us. I propose to send with it. we have our traditions. your book should be read not only in Calcutta. whether in English or his native Bengali.. without any hesitation or difBculty. has the temperament He has likewise inherited the lyrical genius of his of an epic poet. and Oxford and Cambridge. though relying on his documents. He praises with eloquent ardour . Well.C. say." J.416 OPINIONS tale of " Sati. The works which he analyses are brought back to life with the consciousness of the original authors. the early English missionaries of Christianity. —retired I. every knock at the door. to save God's creatures. the reading of your delightful MS. Esq. may bring us sorrow. In truth. " the Aryan spoaae of the rongh Himalayan ascetic God Sira. and as Miss Underhill and others tell us. The historian. Plutarch. there remains the old indefinable charm which attaches to all that Dines Chandra Sen writes. has given me rest and refreshment in a time when every post. " One cannot praise too highly the work of Mr. race. in the judgment of a very old student of all your works. . We hope his latest book will be widely (and sympathetically) read. Anderson. The tale is dedicated. if circumstances leave me the courage to write it. our Hindu friends tell us. our own ecstatic mystics. he is a belated contemporary of. but in London and Paris. legends. He tries to be just in the main he is grateful to them for their to Buddhism and Islam contribution to the making of India. Convinced as every Hindu is of the superiority of the Brahmanio civilization. Think how great must be the charm of your topic and your treatment when in this awful year of anxiety and sorrow. and attacks his biographical task in much the same spirit. the patient artists of the pen. 1915 . the divine Badba experienced in her sweet anrrender to the inspired wooing of Krishna. Sen. Your pious Vaisnava can. A profound and original erudition has been associated with a vivid imagination. His enthusiastic sympathy vibrates through all his descriptions. in words of delightfully candid respect and afEection. transfer from the symbolical amorism of Krishna to that other strange creation-legend of Him of the Blue Throat who. as students of life and literature is to note how these old communal beliefs influence and develop that wonderful record of human thought and emotion wrought for us by the imaginative writers of verse and prose. Cambridge Univer- I write this in go back to a frantic hurry the maU goes to-day your most interesting and fascinating pages. I have read it and am reading it with great delight and profit and very real sympathy. a short Preface (which I hope you will read with pleasure even if j ou do not think it worth publication) explaining why. than half of it. — in order to : HISTORY OF THE BENGALI LANGUAGE AND LITERATURE Extract from a long review by Sylvain Levi (Paris) in the " Revue Critique " Jan.^(translated for the Bengalee). with the movement of the multitudes who patronised them and with the landscape which encircled them. mysteries. Professor. swallowed the poison cast up at the Churning of the Ocean and bears the mystic stigma to this day. his thoughts When all is said. whose virtues as wives and mothers are the admiration of all who know their country. if he doeo not approve of them he would excuse them. to the devoted and loving wives of Bengal. sity : —1 have read more D. In his book breathe a native candour and piety which somehow remind us of the classical writers familiar to our boyhood. Sen thinks in Bengali. and where he has spent the life as a schoolmaster in Eastern Bengal. one easily slips into the treasure of information whiih it presents. C S. recisely this indefinable Hindu so delightful to us in Europe is quality specifically Bengali r.. where Mr Sen was born. the inspirer and patron of a long line of men of literature and learning too little known to the self-satisfied West. Demy 8vo. M. though his Hindu ideas are touched and stirred by contact with many kindly and admiring He is the better fitted to explain Bengal to the outer English friends. published by the Calcutta University. . with tbe quaintly primitive Bengali versions of the stately epics of Sanskrit scripture. it may provoke in other parts of India emulations . Gourlay. A Hindu he remains thinking Hindu thoughts. for he loves his native province with all his heart. world. pp CLE. — . MENT. Sen has given to his country a model which it would be difficult to surpass we only wish tha. the suggestive beauty.A.. from a long review in the TIMES LITERARY SUPPLE13. with tales even more primitive handed down by word of mouth by pious mothers. Mr." JULES BLOCH " I have just finished the romantic stoyy of Chandravati (given in the Bengali Bamayanas). relics perhaps of a culture which preceded What makes Mi. retaining proud and happy memories of his Hindu childhood and of the kind old men and fed his childish imagination with old-world rhymes. a land of wide shining mires and hnge slow-moving rivers where the boatman sings ancient legends as he lazily plies the oar and the cowherd lads on the low grassy banks of Meghna and Dhaleswari chant plaintiTe rhymes that Warren Hastings may have heard as he " proceeded up country " in bis spicious " bud^erow. " Those who are acquainted (we hope there are many) with Mr." THE FOLK LITERATURE OF BENGAL. he remains a pious Hindu. all the many charms of the Bengali Saraswati. 1920. Mr. the artistic powers. runs throughout the work one reads these thousand pages with a snstaizied interest and one losf s sight of the enormcns labour which it presupposes . the outcome of lectures delivered to Calcutta University under-graduates in the author's function as Ramtann Lahiry Research Fellow in the History of the Bengali Language andj Literature. Sen's books the advent of Hinduism in Bengal... He has no doubts as to the venerable origins.ither than Indian.OPINIONS 417 The appreciation of life so rare in onr book-knowledge. May I congratulate ypa on the good and well deserved luck of having disc vered her after so many others and having added that new gem to the crown of Bengali Literature.8.C. 362.I. The individual extri^ots quoted at the bottom of the pages offers a uniqae anthology of Bengali. I. j to follow it. B.. muse and deity alike. he thinks Bengali th ughts. R. Sen lovea with more than patriotic emotions and admiration and this sentiment he contrives to imiart to his readers." ) women who All these pleasant old rhymes and tales Mr. BY RAI SAHEB DINBSH CHANDRA SEN.A. something that fits itself with exquisite aptness to what we know of the scenery and climate of the Gangetic delta. MAY With a foreward by W. will know exactly what to expect of his present delightful excursion into Bengali Folk-lore.. the sound philosophy. Sen's other works. even through the difficult and laborious medium of a foreign language. the sweet and smiling goddess. The linguistic remarks scattered in the extracts abound in new and precious materials. literary and philological. and owe you a debt of gratitude for the immense amount of important information contained in them. BEVERIDGE— " Of the two books I must say that I like best Your book on Bengali folk lore is also the Bengali Ramayanas. WILLIAM CROOKE. FROM THE TIMES LITERARY SUPPLEMENT. I hope your devotion to Bengali Literature will be rewarded by a growing popularity of that literature in India and in Europe and also that young scholars will follow your example and your direction in continuing your studies. I congratulate you on the success of your work and I shall be glad to receive copies of any other work which you may write on the same subjects." H. they are storehouses of information upon the ancient life of India and a key to the origin of customs which still live." De. to the level of ordinary mortals. is a protest against Buddhist monasticism. and the chief of Pandavas descends into hell in the manner of Odysseus though on a nobler errand. 41 I cannot speak to OPINIONS you in detail of your chapters on the characthe Bengali Ramiyanas and on Tiilsidas." teristics of ." I delayed acknowledging them till I had read them through. though it be different in kind from that of Isaiah's . valuable " (from s letter of 12 pages containing a critical review of the two books). I few notes which the perusal of your books Perhaps you will find them useful. The Bergali versions. I have been greatly interested by both. be spared to us to write many more such hope that you will books. just as the simple narrative of the Gospels has its own charm. the glorification of the domestic virtues.. I had only to learn from what you say and thank you for helping rae and many others to get a little of that direct understanding and feeling of the literary and emotional value of those poems in general and Krittivas in particular. APRIL " 7. bring the epic within the reach of the humblest peasant they have their own virtues. Moreover they show many curious afiBnities to Greek literature which suggest the existence of legends common to both countries.s in the " Sakuntala" the Alcestis has its counterpart in the story of Savitri. I add to this letter a has suggested to me. 1921.I. The Bengali Ramayanas " by Rai Saheb Dinesh Chandra Sen (published by the University of Calcutta). The Ring of Polycrates is reproduced in other conditiOi. which reducing the grandeur of the heroic characters. They seem to me to be a very valuabla contribution to the study of tje religion and folk-lore of Bengal.E. The Indian Epics deserve closer study than they have hitherto received at the hands of the average Englishmen of cultu'-e. the wealth of imagery and the beauty of many of the episodes. The Ramayana. Apart from the interest of the main themes. SIR GEORGE GRIERSON— " I must write to thank you for your two valued gifts of the " Folk Literature of Bengal " and " The Bengali Ramayanas. we are told. O.8 . proclaiming that there i» no need to look for salvation outside the home. The main theme of these lectures is the transformation of the old majestic Sanskrit epic as it came from the hands of Valmiki to the more familiar and homely style of the modern Bengali versions. EDITOR OF "FOLK LORE"— "I have read them (" Polk Literature of Bengal" and " The Bengali Ramayanas ") With much interest. A Jiaiiadur \." is . giving vent to lamentations. and then above all the pleasing and erudite researches on Vaishnab literature and the connected religious reform of Chaitanya. but continues the sacrifice in the spirit of Greek tragedy. In the Nibelnngeulied oue sees the same kind of transformation from the old Norse sagas to the atmosphere of in Thus mother is sacrificing to Fire when she medifflval chivalry. This volume devoted to the popular tales of Bengal also The constitutes a contribution of t>e first rank to such a subject. the fine series of its publicabo\k chandra bens ^^^^^ ^. He takes ns through the age of the Sakti influence. The fact does not blunt his critical faculty rather does it sharpen it.— in which. Valmiki's Bamayana is the greatest literature in the world. * * • • To the student of folk-lore these lectures are to be recommended as an earnest and loving study of a fascinating subject. B. it is due. the monumental and now classical History of the Bengali Language and Literature (1912). merely altering the character of her prayer. tranalated. current theologies. He sees more in the Bamayana than the mere collection of legends into a Sanskrit masterpiece from which various versions have been made from time to time. each successive version was influenced by the spirit of the age. she does not flinch. how the story became adapted to the purposes of rellgi us propaganda. even at the risk of absurd situations. of "Those Bengali Bamayanas.— OPINIONS majestic cadences. we value most the accurate estimate of the influence of Chaitanyar on that literature— accompanied by the grand Bengali Anthology Banga Sahitya Parichaya. Trimestrale di studi Filosofici e Beligiosi " "^^^ University of Calcutta continues with ^^^^^ alacrity. so far as our studies go." he says. along with the story of Bama. as he says in the preface. . such as one hears every day in modern India. tracing of the History of the Bengali language and literature in this To University is one of the most well deserved studies of Bengal. yet to be A most secluded . as the centuries proceeded." To him the Bamayan is a yellow primrose. folk-tales and the poetry of rural Bengal of the age when they were composed. The author came in touch with this in his first days of youth when he was a village teacher in East Bengal and he now wishes to reveal it by gathering together the most secluded spirit and also the legend collected in four delicious volumes of D. preparation (issuing out) of those indigenous teachers. how in the interests of the Vaisnaba cult the hero Bama became the divine avatar of Yishnu. of the eighteenth century.-^^^^ testifying to the high scientific Literature of Bengal. 4l9 the Sanskrit poem " Kaucaija " Bama's hears of her son's exile . From the • " Bevista o Kai Ti I. for. 1914. Maznmdar. He shows us how. " have thus quite an encyclopaedic character. In the Bengali version she becomes a woman. The author approaches his subject in that spirit of reverence which the due of all great literature. " historical research and the truths to which it leads do not interfere with faith. comprising. in fact. and to him. of Bamananda's philosophy and the flippant immorality its revolt against Mahomedan iconoclasm. rf umesn- world wholly legendary depicted with the homely tenderness in locality of Bengal and half conceived in the Buddhistic epoch with delicate phantasy and fondness the world in which Babindranath Tagore ultimately attained his full growth is revived with every seduction of art in the luminous pages of this beautiful book. but it is something more." neither do they stand in the way of admiration. By Rai Saheb Dikeshoh akdba Es. epics deserve closer study than they have hitherto received at the hands of the average Englishman of culture. is a protest againt Buddhist monasticism. The Ramayana. proclaiming that there is no need The Bengali versions. . to the Buddhistic epoch of Bengal . they show many curious affinities to Greek literature." the Alceefis has its counterpart in the story of Savitri. dated the 7th April. [Translated from the Original Italian. 14 2a.) Sen'. Thursday. Moreover. -/creature with the external world. in eagerness for patient sacrifice carry us back. but continues the sacrifice in the spirit of Greek tragedy. In the ITiibelnngenlied one sees the same kind of transformation from the old Norse sagas to the atmosphere of medieval chivalry. merely altering the character of her prayer. shaped by the aspiration to come into contact a. but so strong is her desire to see her husband that her eyes grow again and snch is her desire to serve him that her hands also grow again. they are storehouses of information upon the ancient life of India and a key to the origin of customs which still live. though it be different in kind from that Thus in the Sanskrit poem " Kau9alya" of Isaiah's majestic cadences.] Extraetfrom the 'Times.— 420 ' OPINIONS spirit of reminciation in the devotion of wives in the love of tender and sorrowful ladies. of these lectures is the transformation of the old Sanskrit epic as it came from the hands of Valmiki to the more familiar and homely style of the modern Bengali versions. it rises as an ideal of life and is transmitted to future generations traversed by the Massalmaui faith which also is pervaded by so many Buddhistic elements. just as the simple narrative of the diajestic j The main theme Gveipela has its own charm. the sublime female incarnation of such an ideal whose legend is translated in the last pages of this volume the Lady wholly spiritual. giving vent to lamentations such as one hoars every day in m odern India. which suggest the existence of legends common to both The Ring of Polycrates is reproduced in other conditions countries. A — In the popular narration the prose often assumes a poetic movement The archaic language that reminds us of remote antiquity is converted into lyrio charm and becomes knotty in the prose. though on a nobler errand. mistress of her body who reveals in herself qualities that essentially belong to idea. (Published by the University of Calcutta. the glorification of the domestic virtues. Malancha loses her eyes and her hands. a soul heroic in its devoted renunciation. and metrical form. In the Bengali . makiDg us think pensively of the Vedic hymnology that entered the epic of Mahavarat. of the s^ul. Apart from the interest of the main themes. Rama's mother is sacrificing to Fire when she hears of her son's exile she does not flinch. Malancha. 1922. as we have said. the wealth of imagery and the beauty of many of the episodes. The Bengali The Indian Ramayanas. bring the epic within the reach of the humblest peasant Ijhey have their owu virtues. while to look for salvation outside the hime. reducing the grandeur of the heroic characters to the level of ordinary mortals. EPICS OF BENGAL. in the " Sakuntala. and the chief of the Pandavas descends into hell in the manner of Odysseus. we are told. version she becomes An ordinary Bengali woman. and to him Valmiki's Eamayana is the greatest literature in the world. 1920. and he makes an important suggestion that tales of the Middle Kingdom. for. Many incidents in the epic of the resemble tales in the Buddhist Jataka.OPINIONS The author approaches 4^1 his subject in that spirit of reverence which the due of all great literature. or the Upper Ganges Valley. " have thus quite an encyclopsedio character^ comprising.' how in the interests of the Vaishnava cult the hero Rama became the divine avatar of Vishnu. closely The second course of lectures deals with a series of folk-tales among Musalmans in Bengal. but it is something more . how the story became adapted to the purposes of religions propaganda. and the poetry of rural Bengal of the age when they were composed. an eminent Bengali scholar and author of an important work. B. in 1916. current theologies. folk-tales. Persia. were conveyed by the crews of ships sailing from the coast of Bengal to. The second theory suggested is that originally the cycle of legends connected with the demigod Btlma and the demon Ravana Jvere distinct. The Folk-Liieeatdre of Bengal: Calcutta University in 1917. of Bamananda's philosophy and its revolt against Mahomedan iconoclasm. the " Eamayana " the work of Valmiki. at least they have the merit of sincerity." Bengal. and thus were communicated to the people of the West long current . The first result of his analysis poem is that. as the centuries proceeded." he says. Lectdkes delivered at the By the same Author. delivered 1920. He takes us through the age of the Sakti influence. Published -It is a matter of congratulation that the author of these two volumes of lectures. and that a lectirreship on this subject has been founded in the University of In the first series of lectures he considers the questions Calcutta. of the flippant immorality of the eighteenth century. The influence of women in preserving these tales. the poet used much of the current folk. as might have been anticipated. He shows us how. " These Bengali Bamayanas.tradition. and particularly the scraps of poetry embodied in them. is . as he says in the preface. The Bbn&ali Kamayans University Published by : Leciurbs at the Calcotta. He sees more in the Eamayana than the mere collection of legends into a Sanskrit masterpiece from which various versions have been made from time to time. along with the story of Rama. and that it was left for the poet to combine them into one consistent narrative. which evidently embody early Hindu tradition.A. and if some of his theories seem over-fanciful. The History of Bengali Language and Literature. Dineshchandra Ben. To the student of folklore these lectures are to be recommended as an earnest and loving study of a fascinating subject. has devoted his attention to the folklore of his country. FROM A REVIEW IN THE "FOLK Folklore in LORE." To him the Bamayana is a yellow primrose. by the University of Calcutta. By Bai Sahib the University of Calcutta." neither do they stand in the way of admiration. " historical research and the truths to which it leads do not interfere with faith. The fact does not blunt his critical faculty rather does it sharpen it. even at the risk of absurd situations. connected with the Bengali versions of the great Indian epic. is illustrated in an interesting way. each successive version was influenced by the spirit of the age. he thinks Bengali thoughts. specifically Bengali rather than Indian. retaining prond and memories of his childhood and of the kind old men and women who fied his childish imagination with old world rhymes. Sen's books so delightful to us in Europe is precisely this indefinable Hindu quality. and the University of Calcutta deserves hearty commendation in its efforts to encourage the study of Indian The learned author field folklore. a land of wide shining meres and huge slow-moving rivers. will know exactly what to expect of his present delightful excursion into Bengali There is some humour. to begin with. and where he has spent the whole time of his busy life as a student of his native literature. all the many charms of the Bengali Saraswati. Sen was bom. L ahiri Fellow. He began life as a village school master in Eastern Bengal. He is the better fitted to explain Bengal to the outer world. and the cowherd lads on the low grassy banks of Meghna or Dhaleswari chant plaintive rhymes that Warren Hastings may have heard as he " proceeded up country " in his spacious " budgerow.i'H before Opinions amy translations of collections like the Panchatantra or Hitopadesa were available." All these pleasant old rhymes and tales Mr. where Mr. are perfectly bilingual to the extent of being able to think with equal ease. one of thoie in English. for example. Sen's other works. the sound philosophy. the suggestive beauty. the inspirer and patron of a long line of men of literature and learning too little known to the self-satisfied and incurious West. though his Hindu ideas are touched and stirred by contact with many kindly and admiring English friends. where the boatman sings ancient legends as he lazily plies the oar. Sen loves with a more admiration. remarkable Bengalis who. something that fits itself with exquisite aptness to what he knows of the scenery and climate of the Gangetic delta. The Folk-liteeattire of Bkngal Sen. and this sentiment he than patriotic emotion and contrives to impart to his readers. relics. Those who are acquainted (we hope they are many) with Mr. the sweet and smiling goddess. A b^py Hindu he remains. thinking Hindu thoughts. the artistic powers.). For he loves his native province with all his heart. that he should be lecturing to Bengali lads on Bengali nursery tales Mr. What makes Mr. of a culture which preceded the advent of Hinduism in Bengal. with the quaintly primitive Bengali versions of the stately epics of Sanskrit Scriptures with tales even more primitive. and write with equal felicity and justness of expression. TIMES LITBRART SUPPLEMENT MAT The Folk-loee of Bengal. like Sir Rabindranath Tagore. handed down by word of mouth by pions mothers. Sen is not. he remains a pious Hindu. and does not profess to be. in the odd fact Folk-lore. of these lectures is doing admirable work in a hitherto unexplored. 1920. We can imagine his lectures to . He has no doubts as to the venerable origins. the outcome of lectures delivered to Calcutta undergraduates in the author's function as Ramtanu Lahiri Research Fellow in the History of the Bengali Language and Literature. By Rai Sahib Dineshchandra (Calcutta University Press. perhaps. muse and deity alike. even through the difficult and laborious medium of a foreign language. He thinks in Bengali. Let not this be regarded as a sin in the Ramtanu in both languages. : 13. Maznmdar may well claim to be the Grimm of Bengal. and Mr. from a review in the Journal of Royal Asiatic Society by Sir George Grierson This is the most valuable contribution to the literature on the Rama-saga which has appeared since Professor Jacobi's work on the EamSyana was published in 1893. and so strays (unwittingly. But in the present volumes. sympathetically rendered. in which BSma is elevated from the stage of a heroic mortal — . Mr. But the task is well worth attempting." ." collection Bengali Ramatans by D. has given Mr. and form the best." he says. Meanwhile Mr. for example. and. Sen has repeatedly acknowledged his debt to his unwearied diligence in collecting Bengali folk-tales. Gourlay has expressed a hope that Mr. Gourlay. and the present volume. C. Lalbehari Dey's tales may well be supplemented. The first and the seventh. Mr. It is evident that this professional element in Mr. the thought crossed my mind that perhaps the Eai Sahib's patriotism had affected his judgment but after I had read the translation of the beautiful story of Malanohamala. and throws light both on the origins of the story and on its later developments. But surely Mr. subtlety. may well puzzle the trnnslator. perhaps. But there is only one Majumdar. There are other admirable works for the nursery in Bengali. Sen does well to remind us that two of the best of La Fontaine's Fables are taken from the " Panohatantra. It must be admitted that the late Kev. and we heartily hope that Mr. The subject covers so wide a ground. Sen. Sen a friendly fore-word. distinguished administrator and student of the History of Bengal. from the pen of the veteran author of the History of Bengali Language and Literature. He tells the lads before him what life-long pleasure he has taken in the hereditary legends he shares with them. for not every one of us has the pen of a Charles Perrault. The wonder is that no one has yet translated the marvels of " Thakurdadar Jhuli. Gourlay knows Daksina Ranjan Mazumdar's four wonderful and wholly delightful volumes. within the limited space available. to add a few new items of information. Their style. It has long been admitted that the core of the Sanskrit RamSyana the portion written by VSlmiki himself consists (with a few interpolations) of the second to the sixth books. one of them with a preface of appreciation by Sir Kabindranath Tagore himself.— — " OPINIONS 428 be pleasant by convereional than eloquent in the academical faBhion. we may be sure) into the region of heated controversy. archaic yet colloquial. it is impossible to do more than indicate the more salient points adduced by the author. " When I read the author's enthnasistic appriciation." Appropriately illustrated. I went back to the first lecture. The latter was confined to VSlmiki's fanions epic." " Thakurmar Jhuli. and I knew that what he said was true. Sen will make a of Bengali folk tales. and its treatment exhibits so wide a field of Indian learning that. Mr. " of Bengali folk tales." " Thandidir Thale and " Dadamahasayer Thali. he is driven to assume from time to time the austerity of a professional student of a comparative folk-lore. such as Miss Sita Devi's " Niret Gurur Kahini " and the volume of Hindustani Fairy tales translated by her and her sister. carries the inquiry on to a further stage. the most natural and easy of introduction to Indian thought and literature. Sen's version of his Malancha Mala in this volume will draw the attention of European students of Indian folk-lore to the four excellent collections we have mentioned. they may yet be the delight of Western nurseries. Sen's work has a little frightened his kindly sponsor. p.^ in which Sits is said to be Kama's sister. the Rai Saheb proceeds to the main snbject of the BSmayanas of Bengal. but the crypto. ^ p. It is popular in Kashmir. — The second strand of the epic belongs to Southern India. and its develop- ment by VSlmIki. weaving into it his own thoughts and ancient traditions current in his neighbourhood. This story appears to have been widely According to ihe Jaina Uitai-a spread. materials taken from each of these three sources VSImiki his immortal poem. and they live happy ever afterwards. TulasI Dasa. •290 fE. i. and Saivas. Uttara Vol. He refused sanction to the ancient legend that the STta whom BSma married was his sister. each author tells his story in his own way. She is not abducted by nnyone. They secured their general popularity by the thorough Bengalization ' This was long ago recognized by A. i. but gave no hint as to her parentage. XV. where there grew up a cycle of legends " about a grand and noble BrShmana. None of them are translations his work — of the Sanskrit Like the celebrated Rama-carita-manasa of epic. 1 XV. acceptiig these condihas bepn able to dispel part of the darkness fvhich has hitherto enveloped the sources of VSlmiki's poem. For instance. 190 454.* From welded together — After thus disonssing the origins of the Bama-saga. a Buddhist work the LaftkavatSra Siitra narrates a long discourse which RSvana held with the Buddha. He is said to have performed his celebrated austerities at Gokarna. Most of these stories are said to be collected in the Jaina Bam&yana of Hemacandra. which the great poet combined into i single epic. 341). n. and there are still extant stoiijs telling how Siva made him over to Laksmana for service under Bama. and claims He was thus revered by him as a follower of MaliSySna Buddhism — — ! Hindiis.. the wife of her abductor. 1921. Weber.. . Even at the present day it is not only the devotees of Vi?nu who adore him. ii. in Kanara (Bombay Presidency). See Indian Antiquary. Jainas. Some of these have spread to very distant parts of India. and which is described by our author as far more a history of RSvana than of Bama. a work which I have not seen.' 3'24! OTINIONS tions. a district which abounds in legends about him. He then r^arries his sister Siia. In these HanumSn was at first connected with Saivism. and to trace its origin to thi-ee distinct stories. We find much of this in that portion of the Kanda which Jacobi calls the HavaneiS. to divinifiy. ' and Buddhists alike. I. RSma is banished to the Himalaya. 422. twelve years. being accompanied by her and Laksmana — under much the Fame story and returns to reign after of palace intrigae as that told by Valmiki. are later additions.Buddhists of Orissa claim him as a powerful divinity. * Vide JBAS. the story of the loan to him of Siva's " seltli}}ga " (Oaz. 121. 76. The Bai Saheb. The third strand was the floating group of legends related to apeworship once widely current in India. and there ia no mention either of HanumSn or of ESvana. 29C) reappears in the Kashmiri Ramayana. ^ Numerous temples in Southern India are said to have been founded by Bavana (see Bombay Oazetteer. Purana. quoted by our author she was a daughter of RSvana himself. . such as the Adbhuta BSmSiyana a wonderful collection of old and fantastic traditions -in which she is described as the daughter of Mandddari. This was supplied in later works. The oldest version is that contained in the Daparatha Jataka. On the other hand. the religions the very food. to draw for her » portrait of RSvana. the manners and customs. which recalls the finale of cannot hope for the Tannhanser. maramaramaramara. It is peculiar to the Bengali language. A A few words may also be devoted to another curious version of the Under various orthodox names Buddhism has survived old tradition. but he could not do so owing to sin having paralysed his tongue. of these Ramayanas is that of Kyttivasa (fourteenth century).OPINIONS of their theme. This story was not invented by the poetess. named KuknS. Apropos of the hhdkti influence. Each had his own excellencies and his own I therefore confine myself to calling attention to the incomplete ESmftyana of the Mymensingh poetess OandrSvatl. without his paralysed tongue knowing it. thus. She then showed this to E5ma as a proof that his wife loved. xi. but not recorded by VSlmiki or by the writer of the seventh book of the Sanskrit poem. inspired the pathos with which her tale of Sita's woes is distinguished. have drawn attention to only a few features of this excellent wort hope that my remarks will induce those interested in the subject It deserves attention. are all those familiar to Bengal. composed a Bama-Ula. NSrada succeeded in getting him to say mada (pronounced mara). like one or two other authors. much against her will. Narada tried to teach him to pronounce Rama's name. — . As a collection of hitherto unknown facts bearing on the development of the Rama-saga in Bengal it is unique. In one of her poems she tells her own beautiful and pathetic story. to prove it. persuaded Sits. 15). In process of time he does feel true repentance. It is interesting that. for it reappears in the Kashmiri RSmayana to which I have previously alluded. The most famous. and the dead trunk becomes at once covered with green leaves from top to bottom. and one of the oldest. one BSmananda openly declared himself to be an incarnation of the Buddha and. The robber is told that he forgiveness till a certain dead tree bears leaves. or Eam&yana. the more western word being mara. not only filled their poems vpith Vai^nava doctrine and with theories about hhdkti. and to repeat the word rapidly several times. and still longed for her cruel abdnctor. It will be seen that in this way Talmiki. I in the 1 The Bengali version of the conversion of the hunter VslmJki is worth noting for the light it throws on the connexion of Bengali with MSgadhi Prakrit. daughter of Kaikeyi. to buy the book and study it for themselvei. 425 The scenery. meaning "dead. ^ Space will not permit me to mention all Krttivasa's successors. although placed in LankS. and. rites. It need not therefore surprise us that Ramauanda stated that he wrote his book under the ape-god's inspiration. even if we do not accept all that its author wishes to prove. defects. falling under the influence of the Vai§nava revival of Oaitanya. I have already alluded to the fact that Hauuman was worshipped by this Orissa Buddhists. in Orissa to the present day. but later writers. and thus became sufficiently holy to become converted. in the seventeenth century. Narada next got him to use this western pronunciation. there is a story about Niz5mn'd-din Anlia and a robbei. All these features are already found there. and there oan be no doubt but that her private griefs." This is the Magadhi Prakrit tooSS (Vr. she ascribes Sita's banishment jealousy. to BSma's groundless treacherous sister-in-law. It must have been one of those long orally current. nobly borne. uttered the word Rama. bat even transferred legends concerning Caitanya to pseudo-prototypes in the war before Lanka. on page 127. . . . . .E?irfiR>^:SSfn!S it[l'iiW-'^iHTiW'&\'M^.