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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