The Career and Teachings of the Supreme Lord Sree Krishna-Chaitanya

by Sri Narayan Das Bhakti Sadhukar

 

PUBLISHER PREFACE

 

The Career and teachings of the Supreme Lord Sree Krishna-Chaitanya have been faithfully recorded by His associates and best beloved servants, viz., the former acharyyas. But the version of the subject that has been presented by modern writers who base their narrative on the empiric study of the Gaudiya Vaishnav literature and their experience of the practices of the different hereditary sects of the Gaudiya Vaishnava Community, presents only the external and necessarily misleading aspect of the transcendental subject. His Divine Grace Paramahansa Paribrajakacharyya Shree Shreemad Bhakti Siddhanta Saraswati Goswami stands for the strictly transcendental exposition of the religion of unalloyed devotion of the congregational chant of the Name of Krishna taught and practised by the Supreme Lord, as the Divine Dispensation of the present age. His Divine Grace's editions and commentaries of the original works of the school and numerous other publications embody his transcendental exposition of the universal religion in strict pursuance of the scriptural method followed by all the former Acharyas.

The present volume is an attempt to convey an idea of certain features of the Transcendental Personality of the Supreme Lord through the medium of the English Language by Professor N. K. Sanyal, M.A., of the Ravenshaw College of Cuttack. The work has been a labour of love in the strict sense as Professor Sanyal performed it during the intervals of leisure from the intellectual pre-occupations of his official duties by neglecting the claims of a naturally fragile health. But the book written by him deserves to be placed before the world for the reason that it offers the experience of a Transcendental subject as realised by an empiric scholar and teacher of a recognised standing. Professor Sanyal is, therefore, well-qualified to meet the requirements of empiric scholars for understanding a transcendental subject. The Publisher hopes that the sterling worth of the volume will be quickly appreciated by all sincere persons as offering a most helpful and reliable introduction to the spiritual literatures of this and other countries, that is essentially different in its point of view and estimation of spiritual values from the fashionable idealistic and materialistic philosophies of to-day. The work has the unique distinction of being recognised by Shrila Paramahansa Goswami Maharaja as containing an exposition of the subject on the true lines.

The Publisher has been working as the preacher of the Gaudiya Mission in the Madras Presidency during several years and has been encouraged by the keen general interest that has been taken in the activities of the Mission by all sections of the cultured classes. This has led him to undertake the publication of this reliable version of the career of Sree Chaitanya in the English language which will remove a long-felt want and indicate the real relation of the Teachings of the Supreme Lord to all current schools of theological and philosophical thought. All the pecuniary proceeds of the work will be available for the purpose of the Mission for spreading the true knowledge of the principles and practices of the Religion of unalloyed devotion to all corners of the world.

The publication of the volume has been helped by the generous pecuniary aid offered by Rao Saheb T. Rajagopalachari, B. A., Srotriemdar of Ernavur, Washermanpet, Madras, who has cheerfully borne the entire cost. He has not been content with extending his financial patronage, but has followed the progress of the printing of the work with watchful anxiety, regarding it as his most sacred duty. His child-like simplicity and genuine whole-hearted desire to make the tidings of the eternal religion available in a really intelligible and reliable form suited to the mentality of the present generation have made a great impression on the members of the Mission. May he be enabled to realise the Mercy of Sree Gaursundar by means of this sincere serving disposition.

The Madras Law Journal Press has given every facility to the Pub1isher in bringing out the volume in the midst of his missionary activities which entail frequent and long absences from the city of Madras. In spite of the difficulties that were put in the way of the Press by such occurrences and by the fact that it was necessary to revise the matter itself after it had been composed, especially the Introduction and early chapters, the Proprietor of the Madras Law Journal Press did not grudge to give every help towards the early publication of the work. The finish of the work both as regards print and binding has been truly admirable and exceeds even the very high record of this famous establishment. The publisher accordingly takes this opportunity of offering his grateful thanks to the Proprietor and the management of the Madras Law Journal Press for their valuable help in bringing out this exquisitely printed volume within such a short time.

Mr. C. V. Krishnaswami Iyer, B.A., Superintendent in the Secretariat of Fort St. George, Local Self-Government, has given very valuable assistance in going through the proofs, in connection with the revision of the manuscript and in preparing the Index. The sincere thanks of the Publisher are due to this devoted servant of the Lord.

 

 SREE GAUDIYA MATH,                                                                                             TRIDANDI GOSVAMI,

MADRAS,                                                                                                                RHAKTIHRIDAYA BANA.

Jan. 20, 1933


 PREFACE.

 

The writer does not intend the book for the Indians only, nor for any particular sect or group of people. His appeal is to all persons, in every country, of both sexes, young and old including children, for accepting the unique chance of self-acquaintance offered by the living words of the present Most Revered Spiritual Head of Sree Madhva-Gaudiya Community, His Divine Grace Paramahansa Paribrajakacharyya Sree Srimat Bhakti Siddhanta Saraswati Goswami Maharaj. No one can be more alive to the endless imperfections of the book than the unworthy writer. He has only one apology to offer to all his readers, viz., that he was compelled to write by the overpowering necessity of placing his experiences of the Personality and Activities of His Divine Grace and His associated counterparts before the world by way of his humble service, in response to the great and causeless mercy of Sree Guru towards a confirmed rationalist whose case is more or less typical of that of his brethren. It is also for the same reason that the work will be found to embody the method of rational enquiry being committed to the apparently vain attempt of measuring the unlimited by its admittedly incompatible resources. This performance would never have seen the light of the day of actual publication but for the causeless kindness of the Acharyya who was pleased to accept this unworthy offering and thereby impart the real value to the gropings of irreclaimable egotism.

My only request to the reader is that he or she may not really doubt that the above words are penned by an unrepentant rationalist who has been unable to find for himself the relief that he has the hardihood of declaring to be within the reach of all. In his own case this is, no doubt, the real and unpardonable piece of inconsistency. He is something like a privileged onlooker, by unsolicited permission, of a secondary aspect of the transcendental activities of the group of bona fide devotees of the Supreme Lord, Sree Krishna-Chaitanya, who have been unaccountably pleased to appear in the midst of the polemical generation of the present wrangling Age, for making real eniightenment available to all persons who are compelled seriously to seek for the same by the driving pressure of a denying rationalism.

It is the submission of this slight and imperfect narrative that the needed relief is to be sought from the living source who is no other than the Transcendental Agent of Godhead Himself. It is possible for the rational judgment also to be satisfied, so far as such satisfaction is at all possible, if the Office of the Acharyya is rcall~,-, even though at first necessarily tentativelv, admitted by the establisllment of personal communion, by temporary tmresen-ed abeyance of one's assertive judgment, with His Divine Grace, through the enlightening help of His associated counterparts. The narrative seeks to set forth some of the rational grounds in favour of the universal adoption of such course.

As the writer had to stay at a long distance from the publisher and printers by the pressure of his official duties, many small and a few major inacuracies, for which the writer is responsible, have unfortunately escaped detection. The kind forgiveness of the reader is solicited for these regrettable shortcomings which should be avoidable in a work of this nature.

 

RAVENSHAW COLLEGE, CUTTACK,                                                                            NISIKANTA SANYAL.

November 15, 1932.


CONTENTS

 

AUSPICATORY OBSERVANCE      pp. l-9

Obeisance to Sree Guru, the devotees and the Supreme Lord. Sree Krishna-Chaitanya did not appear primarily for delivering conditioned souls. The Real Purpose of His Appearance concerns Himself as He is. Godhead is willing and able to disclose His Own Specific Self.

 

INTRODUCTORY.

 

INTRODUCTORY: CHAPTER I, OBJECT AND METHOD pp. 10-27

The object is to write the theistic account of Sree Krishna-Chaitanya identical with the Absolute Truth fully revealed by Himself. The Narrative has been received from preceptors whose vision is undisturbed by physical or mental obstruction. But they did not tell this thing in the present form and language. Sources of the present work. Thakur Bhaktivinode is the pioneer of the spiritual exposition of the Career of Sree Krishna-Chaitanya in the present Age.

 

INTRODUCTORY: CHAPTER II, THE REAL NATURE OF SREE KRISHNA       pp. 28-45

Empiric misinterpretation of the transcendental history of Krishna due to sectarian rancour. Outline of the Career of Krishna.

 

INTRODUCTORY: CHAPTER III, THE HIGHEST WORSHIP OF SREE KRISHNA         pp. 46-65

 

The transcendental nature of the amorous service of Krishna by the spiritual milkmaids of Braja is realisable by conditioned souls by gradual stages as the result of their progressive endeavours on the path of spiritual living.

 

INTRODUCTORY: CHAPTER IV, COMPARATIVE STUDY OF RELIGION        pp. 66-94

 

The comparative study of Religion is the study of the Distinctive Divine Personalities revealed by the Vedic and Puranic records.

 

INTRODUCTORY: CHAPTER V, HISTORY OF ATHEISM. pp. 95-136

The genesis and great variety of the atheistical schools directly and indirectly dominate religious opinion of the world.

 

INTRODUCTORY: CHAPTER VI, HISTORY OF THEISM. pp. 137-14

Progressive revelation of the highest Divine service has been the correlative of the growing volume and nature of atheistical opposition.

 

INTRODUCTORY: CHAPTER VII, THE FOUNDER-

ACHARYAS   pp. 149—165

The systems of Sree Vishnuswami, Sree Nimbaditya, Sree Ramanuja and Sree Madhva mark the revival of Vaishnavism traceable to the pre-historic records. They embody the reverential worship of Vishnu. Their secondary value consists in being an uncompromising protest against the opinions of the speculative creeds. Their spiritual synthesis, although sound, is incomplete.

 

INTRODUCTORY: CHAPTER VIII, HISTORICAL

 VAISHNAVISM        pp. 166-194

Historical evidence of the prevalence of the worship of Vishnu, as Transcendental Godhead, is available from time immemorial. Revelation is an eternal spiritual process and not a mundane phenomenon occurring within the span of measurable time. The nature of the historical position of Srimad Bhagavatam.

 

INTRODUCTORY: CHAPTER IX, HISTORY OF DIVINE

DESCENDANTS (AVATARAS)        pp. 195-212

The History of Theism is the History of the Descents of the Divinity and His Paraphernalia to the mundane plane.


 SREE KRISHNA-CHAITANYA.

 

CHAPTER I: COUNTRY AND. SOCIETY    pp.213-232

 

Spiritual Gauda and Nabadwip are different from the mundane country and town bearing those names. Identification of the site of Old Nabadwip, the City of the Nine Islands, and the places that are the scenes of the Activities of the Lord. Sree Mayapur. Old Nabadwip was a famous university town. Current religious practices of the period. Nature and cause of the unpopularity of the Vaishnavas.

 

CHAPTER II: FAMILY AND ELDERS          pp. 233-250

 

Correspondence between the leelas of Sree Krishna and Sree Krishna-Chaitanya. The kindreds, associates and servitors of the Lord form the eternal Divine Paraphernalia Sree Jagannath Misra; Sree Nityananda; Sree Thakur Haridas; Sree Advaitacharyya; Sree Madhabendra Puri; Sree Iswara Puri. Implications of the Name 'Sree Krishna Chaitanya'.

 

CHAPTER III: BIRTH AND INFANCY         pp. 251-269

 

Advaita invokes the Birth of Sree Krishna. The Appearance of the Lord hinted in the Scriptures. Divine Birth described. The Birth of the Lord hailed by His elders. Spiritual nature of the event. Advent of the Lord was greeted by the chant of Hari. Casting the horoscope of the divine infancy. Sachi Devi worships the Ganges and the goddess Sasthi. The nature of the parental affection of Jagannath Misra and Sachi Devi. Avatara (Descent) does not mean 'Incarnation.'

 

CHAPTER IV: INFANCY AND BOYHOOD            pp. 270-282

 

The Baby was attended by all the ladies of the neighbourhood who constantly sang the Name of Hari to stop His cries. Extraordinary and funny incidents happened daily. Naming of the Baby. Significance of the Name 'Viswambhara' The custom of testing the disposition of a new-born baby embodies the underlying principle of the varnashrama. institution. The Activities of Infant Nimai are very much appreciated by devotees. The Baby catches hold of a venomous serpent and is couched on its coils. The Deeds of Sree Chaitanya are not manifestations of yogic powers.

 

CHAPTER V: BOYHOOD     pp. 283-30~

 

Child Nimai dances to the ladies chant of Hari. He begs from passers-by fruits and sweetmeats and gives them as reward to those ladies. His reckless depredations in the neighbours' houses. An extremely naughty Child. The Boy is detected in the Act of eating raw earth in preference to fried rice and sweetmeats. The Child is stolen by two thieves. The parents see the Foot-prints of Vishnu in the room of the Child. Nimai eats the food cooked by a pilgrim brahmana for being offered to Divine Cow-Boy and manifests to him His Own Divine Form of Gopala.

 

CHAPTER VI: GROWING BOY        pp. 304-318

 

Beginning of study. Perforation of the ear. Tonsure. Learning the alphabet. Strange Boyish demands. -Nimai ate the offerings prepared for Vishnu on ekadashi day by Jagadis and Hiranya Pandits. The Lord is recognisable only by His servants. Nimai was leader of all the turbulent Brahmana urchins. His mischievous pranks at the bathing ghats of the Ganges. Imitations of these Activities by modern pseudo-Incarnations. Supernatural experiences of Sachi and Misra.

 

CHAPTER VII: GROWING BOY (continued)            pp. 319-342

 

Nimai makes His mother promise to observe the ekadashi fast. His turbulence continues to increase. He is afraid only of Viswarup, His elder brother. Account of Viswarup. Attractiveness of Nimai. Viswarup renounces the world. Advaita declares to the devotees the certainty of the Coming of Krishna within a short time. Child Nimai shows Himself to the devotees in response to the assurance of Advaita. Nimai becomes more attentive to His studies. The ban on His studies is removed. The underlying principle of ceremonial purity and impurity. His Investiture with the sacrificial thread. Sree Vamana and King Bali. Nimai is admitted to the chatuspathi of Sree Gangadas Pandit. His relations with His follow-students. Nimai's timpani of the sutras of Kalapa la Vyakarnna. Misra beholds in a dream the sannyas of Nimai. Misra's disappearance.

 

CHAPTER VIII: EARLY YOUTH AND STUDENT-LIFE     pp. 343-357

 

Love of Sachi Devi for Nimai. Wayward Conduct of Nimai towards Sachi Devi. Nimai procures gold for the family in an unaccountable manner. Vaishnavism is not sentimentalism. The career of Sree Chaitanya is to be followed, not imitated. The beautiful appearance of Nimai as a student. Looked up to by the pupils of Gangadas Pandit. Routine work at the Academy of Gangadas Pandit. Murari Gupta. Nimai's opposition to the mode of instruction current in the Academies of Nabadwip.

 

CHAPTER IX: PROFESSOR-LIFE AND MARRIAGE         pp. 358-374

Nimai Pandit sets up His Own Academy in the Chandi-Mandap of Mukunda-Sanjaya. He regrets mal-interpretation of the Shastras by the empiric teachers of Nabadwip. Meeting with Sree Lakshmi Devi. Nature of the Marriage of Godhead. Banamali Acharyya is match-maker. Marriage Ceremonies. Sachi Devi realizes the Divine Nature of the Bride. Misunderstandings regarding Marriage of Nimai Pandit.

 

CHAPTER X: PROFESSOR-LIFE (contined)            pp. 375-390

 

Professor Nimai was admired by all except the Vaishnavas. Mukunda Datta. Popular estimate of Kirtana as mode of worship. Nimai Pandit makes the acquaintance of Sree Isvara Puri. Sree-Krishnaleelamrita. Sree Isvara Puri's loving devotion to Krishna. Nimai Pandit's disputations with Mukunda Datta and Gadadhar. Nimai Pandit's logical riddles. Strolls the streets of Nabadwip in the company of His pupils, inviting public disputation on any subject. Discourses to pupils on the bank of the Ganges.

 

CHAPTER XI: UNRECOGNIZED DIRECT MANIFESTATION. pp. 391-406

 

Manifestation of Himself as the Divinity under the guise of nervous malady. Rationale of misunderstandings regarding spiritual manifestation. Is such manifestation inconsistent with His role of Devotee? Complete understanding of the subject not possible except by the mercy of the spiritual preceptor. Specific difficulty in the way of physicians who put their faith in Medical Science. Departmental view of Religion. Real nature of spiritual activity.

 

CHAPTER XII: IN THE STREETS OF NABADWIP              PP. 407-428

 

Afternoon visits to citizens. In a weaver's home. In the milk-men's quarter. In the homes of a dealer of perfumes, a garland-maker, a betel-seller, a dealer in conches. In the home of a diviner who calculates His former births. The diviner's realisation. The Lord's conversation with Sridhar. Object of these visits. Sridhar's philosophy. Is begging the legitimate occupation of Brahmanas? Did Sree Gaursundar approve the trade of the betel-seller ? The eternally free state of the soul. Sachi hears the strains of the Divine Flute and has the vision of the never-ending Divine Manifestations. Nature of the service of Sree Sachi Devi. Arrogance of Sree Gaursundar. Sree Gaursundar did not engage in amorous pastimes with hypothetical mistresses. Krishna's conduct not to be imitated by jivas. Mercy of Sree Gaursundar. Sribas Pandit discourages arrogance of Sree Gaursundar. Reverential versus confidential service.

 

CHAPTER XIII: THE IDEAL HOUSEHOLDER        pp. 429-466

 

Hospitality to chance-guests. Charity and open-handed hospitality to chance-guests the principal duties of every householder. The underlying principle of such injunction. Provision for the poor. Relation of house holder to Sannyasin. The specific Nature of the Charity of Sree Gaursundar. Duties of Vaishnava Householder. Lakshhmi Devi cooks the family meals. Her household duties described. Position of wife in the household of her husband. Personal service of Godhead. Performance of domestic duties to please the Supreme Lord. Menial work and personal subordination. Desire for sensuous enjoyment root-cause of all mundane trouble. Relationship of Sree Lakshmi Devi to Sree Gaurasundar grossly misunderstood by philanthropists. Sojourn of the Lord to East Bengal. Sree Gaursundar teaches the Brahmanas of East Bengal. Effect of His visit. Pretenders to saviourship condemned by Thakur Vrindavandas. Ethical conduct obligatory on all. Moral life not the goal of human activities. Disappearance of Sree Lakshmi Devi. Personality of Sree Lakshmi Devi.

 

CHAPTER XIV: TAPAN MISRA; RETURN FROM EAST BENGAL.         pp. 4~7-488

 

Nimai Pandit accepts presents from His pupils. Trade in religious teaching forbidden. Tapan Misra inquires about the real nature of the object and method of spiritual practices. Tapan Misra's dream. The Lord divulges to Tapan Misra the Divine Dispensation of the Kali Age. The Mahamantra. Observations on the creed. Misunderstandings. The simplest possible Creed. Is faith in Creed rational? Mahamantra not a magical formula. Nature of spiritual enlightenment. Return of Nimai Pandit from East Bengal. He learns about the Disappearance of Sree Lakshmi Devi. Nimai Pandit consoles His mother. Spiritual conduct and worldly needs. Grief of Sree Gaursundar.

 

CHAPTER XV: MARRIAGE WITH SREE VISHNUPRIYA DEVI.   pp. 489-511

 

The making of tilaka mark on the forehead compulsory for His students. Distinction between tripundra and urdhapundra. Is tilaka mark a "symbol"? Nimai Pandit shuns the society of woman. This is ignored by the pseudo-sect of Gaur-Nagaris. Condemnation of sexuality by the Scriptures. Spiritual amour and carnality. The charge that Sree Chaitanya was of unsound mind. Marriage of the Lord for a second time. The sacrament of marriage. The Conduct of Sree Chaitanya identical with, yet distinct from, the Leela of Sree Krishna. Sree Chaitanya personates the function of Sree Radhika Kasinath Pandit is matchmaker. The adhibas ceremony.

 

CHAPTER XVI: MARRIAGE WITH SHREE . VISHNUPRIYA

 DEVI (continued)        pp. 512-524

 

The Marriage Ceremonies. Buddhimanta Khan. Significance of the Lord's Marriage. The Personality of Sree Vishnupriya Devi. Sree, Bhu, and Neela. The interdependant nature of the functions of the distinctive powers of the Lord. Significance of the subsequent renunciation of the world by the Lord.

 

CHAPTER XVII: TRIUMPHS OF LEARNING         pp. 525~-541

 

New Method of Teaching. Nature of His erudition distinct from defective intellectualism. Pandits of Nabadwipfailed to learn the Truth. Personal meditation of theTeacher. Nimai Pandit exposes the sophistries of the Pandits of Nabadwip. Controversy with Keshab Bhatta Conqueror of all quarters’ (digvijayi). Deliverance of Keshab Bhatta. Popular appreciation of the scholarship of the Lord.

 

CHAPTER XVIII: SIGNIFICANCE OF SCHOLASTIC TRIUMPHS           pp. 542-563

 

The text of the shloka of Keshab Bhatta impeached by Sree Chaitanya. The goddess of worldly learning always misleads her votaries. Sree Jiva Goswami not an empiric controversialist. Plight of Keshab Bhatta. Real remedy of real miseries. Cause and nature of the deliverance of Keshab Bhatta. Empiric knowledge does not give possession of power. Empiric knowledge superfluous on attainment of spiritual enlightenment. It is possible to know the Truth. Non-transcendental knowledge subordinate to transcendental. The want to know identical with the want to serve the Absolute. How inclination to serve the Truth is produced. The shock of spiritual awakening. Sight of the Lord. Function of empiric learning. Submission to the Divine Person. Personality and Truth. Transcendental personality of the devotee. Keshab Bhatta not to be confounded with Keshab Kashmiri. 'Krama-deepika'. The distinctive characteristic of the servants of Sree Gaursundar. Why the achievements of this world pass away. Abuse of empiric knowledge aggravates aversion to Truth. Arrogance of the devotee of the Lord the perfection of humility.

 

CHAPTER XIX: THAKUR HARIDAS BEFORE HIS

 MEETING WITH SREE GAURSUNDAR     pp. 565-592

 

Thakur Haridas is the authorized divine agent for the promulgation of the chant of the Holy Name, the new dispensation of the age. Born in a Muhammadan family. Conversion of the harlot. Process of reclamation of sinners by the chant of the Name explained. It is not blind faith. Sensuousness obstructs faith. Conventional and real morality. 'reformers' often misunderstand the Scriptures. The teaching of the Shastras is the function of Brahmanas. Novelty of the new worship resented by Hindus. Empiricism cannot consistently object to the chant of the Name. The only function of the soul. Thakur Haridas is real Brahman. Raghunath Das Goswami, then a boy, meets Thakur Haridas and receives his mercy. Thakur Haridas exposition of the chant of the Name opposed by Gopal Chakravarty as contravening the principles of monistic interpretation of the Vedanta. Devotion, work and knowledge. Pessimism and optimism versus Absolutism. Truth is not impersonal which is the limiting point of all rational discussion. Submission to non-God. The Transcendental Sound. Grossness of the ideal of Liberationism. Enjovment versus love. Children benefit by association with Sadhus.

 

CHAPTER XX: THAKUR HARIDAS BEFORE HIS MEETING

 WITH SREE GAURSUNDAR (continued) . .

 

                                  . . pp. 593-622

 

Thakur Haridas shifts to Fuliaand meets Advaita Acharyya. Chanting of the Name identical with the amorous loving devotion of Braja. The Ten offences against the Name. Thakur Haridas' life at Fulia is altogether different from the practices of ,prakrita sahajiyas (psilanthrophists). Does Thakur Haridas' creed provide for the needs of our worldly life, or should it be admired from a distance like Monism ? The real meaning of the Life of Sree Chaitanva can be realised by following the teaching of Thakur Haridas. Thakur Haridas same as Brahma. Chanting of the Name suits modern conditions. Realisation is progressive. How to avoid the clutches of the pseudo-sadhu. The Kazi sets the Moslem Governor against Thakur Haridas. Thakur Haridas' advice to the prisoners. Does the chanter of the Name require the so-called 'necessaries' of life ? Thakur Haridas ordered by the Governor to be beaten to death. The form of the dialogue, used in transcendental narratives, should not be misunderstood. Principle of religious toleration liable to be misunderstood. Why the persecution of Thakur Haridas cannot be defended. Immunity of Thakur Haridas from bodily pain and injury.

 

CHAPTER XXI: THAKUR HARIDAS (continued)    pp. 623-642

 

Exhibition of power by Thakur Haridas impresses his persecutors and secures him against further molestation. Thakur Haridas dances at the show of the snake-charmer. The cudgelling of the hypocrite Brahmana by the snake charmer. Spiritual perturbation. The standing grievance of atheists. A Brahmana of Harinadi opposes the chanting of the Name with a loud voice. Name and mantra.

 

CHAPTER XXII: PILGRIMAGE TO GAYA AND INITIATION pp. 643-666

 

Brahmana as sole custodian of the education of the people. The life, enjoined by the Scriptures on a Brahmana, is the probationary stage of spiritual enlightenment. The Lord sets out on pilgrimage to Gaya ostensibly for the purpose of performing the funeral rites of His departed father. The Lord visits Sree Madhusudana at Mandara. He drinks the feet-wash of Brahmana. The Lord is the servant of His servant. At Poonapoona. The sight of the Foot-prints of Sree Gadadhara produces in the Lord all the perturbations of loving devotion and is the turning point of His career. The sight of Hari's Feet produces the serving disposition irrespective of fitness. The ethical problem. Ethical necessity of Divine Grace. The Real Presence of the Feet of Sree Gadadhara at Gaya as Archa. The Lord meets Sree Isvara Puri in the Temple of the Holy Feet of Gadadhara. Meeting with Sree Guru. The Lord obtains the favour of initiation (diksha) from Sree Isvara Puri. The nature of unconditional surrender to the Guru.

 

CHAPTER XXIII: HIS INITIATION (continued)       pp. 667-688

 

The spiritual principle underlying ritualistic worship. Mentalist objections to ritual. Quest for the substantive spiritual function rendered possible by the grace of the bona fide teacher of the Truth. Objectionable form of association with evil. Funeral rituals. Misunderstandings regarding the ritual of diksha Readiness to appreciate the transcendental point of view in India, a valuable asset for humanity. The relation of the Guru to his disciple. Mantra admits to the spiritual communion which is necessary for its fruition. Connection of the new dispensation with the older communions. Speedy effects of the Mantra on Nimai Pandit. Nimai Pandit's changed conduct. Miracles and transcendental events. Human form of the Divinity.

 

CHAPTER XXIV: HIS INITIATION AND AFTER   PP. 689-709

 

Method of service analogous to that of the mood of separation, alone available on the material plane. Mood of separation different from asceticism. Infinity of functions towards the Absolute. Cause of the sorrowful mood of Nimai Pandit. His Search for Krishna as sannyasin, not to be mistaken for salvationism. Sight of Krishna the fulfillment of the probationary stage and beginning of the real search. Archana and symbolical worship. Place of mantra in Archana. Archana sanctioned by Godhead is fulfilled by the vision of the Divinity as He is. Quasi-spiritual activities involve neither attachment nor aversion to mundane entities but are full of spiritual interest. Archana and bha jana. Conduct prompted by the higher form of worship cannot be understood by those who are not spiritually advanced. The Religion of the Chant of the Name is supremely simple and profound. The personality of a sadhu. Every one is naturally sincere. Insincerity a suicidal folly. The Absolute does not deceive anybody. Physical cases obstruct spiritual living. Persistence of spiritual memory possible by the grace of the sadhu. Service of the sadhu possible only on the transcendental plane. Perfect openness of mind is necessary for not grossly misunderstanding the activity of Sree Chaitanya after His initiation, which is the subject of the next volume.

 





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