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History of Bengali Language and Literature c9.s3: III. Vaiṣṇava biographies

History of Bengali Language and Literature c9.s3

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III. Vaiṣṇava biographies

c9.s3.1

Before the advent of Chaitanya Deva, there had been no biographical literature in Bengal. The songs in praise of the Pāl Kings are monstrous fables and are as remote from history as any fiction; the facts gleaned from them are the result of the scrutinizing researches of scholars by which fables are interpreted in the light of history. During the Paurānik Revival, following the Buddhistic period, people liked to hear stories related about their gods and about the mythological characters of pre-historic times as narrated in the Purāṇas. The scholars were inspired by the ideals set up in classical works and altogether lost light of the living men and women of the human world. But Chaitanya Deva's holy life and his pure devotion threw Ṣastras and theological works into the back ground; the Purāṇas came to occupy only a secondary place with his followers, and living examples of faith came to the fore-front. The Brahmins with Manu's jurisprudence, Yajñvalkya's laws and the caste-stories created by the Brahmavaivartha Purāṇa, lost their authority with the Vaiṣṇavas, and in the new order Ṣūdras, the lowest of the four original castes, often occupied equal rank with Brahmins. The Vaiṣṇavas of Bengal like the Buddhist Ṣramans were held in as much respect as the Brahmins, though they were recruited like the Ṣramans from all castes. The social order was completely upset; the followers of Chaitanya Deva often showed a fanatical disregard for caste-prejudices. A person in Hindu society cannot, according to rule, partake of cooked food at the hands of one who belongs to an inferior caste. In Chaitanya Charitāmṛita, we find one of Chaitanya's disciples named Kali Dās who belonged to one of the hightest castes in society, making it the mission of his life to partake of refuse food left on the plates of Pariahs, Doms, and Chanḍāls, and it is written that when Chaitanya Deva heard of this he was pleased. At a time when caste-rules held people in their iron grip, such fanaticism was necessary, in order to open the eyes of men to the truth.

c9.s3.2

Çyāmānanda, Narottama Dās and Raghunath Dās were held in the hightest esteem by the Vaiṣṇava community; nay, many good Brahmins acknowledged them as their spiritual heads, though they belonged to inferior castes.

c9.s3.3

Narahari Chakravarti, a Brahmin author, wrote a life of Narottam, a Çūdra, with feelings verging on worship. Such a thing had been inconceivable with the orthodox community of the period and yet became too true, shewing that a new life had dawned in this land, awakening men to a right appreciation of the value of character and spirituality amongst men in preference to caste-honour. Narahari, the Brahmin, often declared himself eager to take the dust of the feet of Narottam, a Çūdra.

c9.s3.4

The biographical literature of the Vaiṣṇavas is as varied as it is rich, and it gives us a graphic account of the history of Bengal society in the sixteenth and seventeenth centuries.

c9.s3.5

(a) Kaḍchā or notes by Govinda Dās.

c9.s3.6

Let us first begin with the biography of Chaitanya Deva by his servant Govinda Karmakār, who accompanied him during his travels in the Deccān. It is not a biography properly so called, the book is called Kaḍchā or notes. He says,—"I got down notes of his doings very privately."—privately, because Chaitanya Deva would not like that his companions should take notes of the incidents of his life. He would not tolerate any act in his immediate follower—from worldly considerations—and much less any for the glorification of his own personality.

c9.s3.7

∗ “কড়চা করিয়া রাখি অতি সংগোপনে ॥”

c9.s3.8

Govinda Das was a blacksmith by caste. "I used," he writes, "to make weapons, ladles and tongs; my mother's name is Mādhavi; my wife Çaçīmukhī quarrelled with me and called me an illiterate fool. Feeling greatly, insulted I left home one morning."*

c9.s3.9

Govinda quarrels with his wife and leaves home.

c9.s3.10

It was in the year 1508 that Govinda Dās, indignant at his wife's conduct, left Kāñchannagar,—his native village in Burdwan. He heard on the way that a great saint had appeared in Navadwipa and conceived a strong desire to see him; he came to Navadwipa at noon time, and met Chaitanya Deva in the company of his friends, bathing in the Ganges. The sight charmed him, he writes:†—

c9.s3.11

† "সঙ্গে এক অবধূত প্রসন্ন বদন॥ অবশেষে আইল তথি অদ্বৈত গোঁসাই। এমন তেজস্বী মুই কভু দেখি নাই॥ পক্ক কেশ পক্ক দাড়ি বড় মোহনিয়া।"

c9.s3.12

Meets Chaitanya.

c9.s3.13

"With him there was an ascetic (Nityananda) whose face seemed to be lit up with true spiritual fire. Next there came Advaita Gosvāmī; never have I seen a face so full of wisdom; his beard and hair were hoary with age, giving him a venerable look; his flowing beard fell below his breast.

c9.s3.14

∗ "অস্ত্র হাতা বেড়ি গড়ি জাতিতে কামার। মাধবী নামেতে হয় জননী আমার॥ আমার নারীর নাম শশীমুখী হয়। একদিন ঝগড়া করি মোরে কটু কয়॥ নিগুণ মুরুখ বলি গালি দিল মোরে। সেই অপমানে গৃহ ছাড়িলাম ভোরে॥" Kadcha.

c9.s3.15

* * * I looked at the Lord (Chaitanya). The very sight was wonderful to me. I cannot describe the feelings that came upon me. A thrill of joy passed through me; and my hair stood on end for joy like the spikes of the Kadamva flower. I stood lost in wonder and delight. I was spell-bound and transfixed to the spot; my limb trembled and I perspired till my garments were wet. What I felt I cannot exactly describe—I wished I could wash the dear feet of the Lord with my tears."

c9.s3.16

He prayed to Chaitanya to be admitted as a servant in his household which permission was at once accorded. Govinda Dās describes his new home and its inmates thus:*—

c9.s3.17

"There are five large and beautiful houses standing on the banks of the Ganges. Çacī Devī (mother of Chaitanya) is short in stature and of

c9.s3.18

দাড়ি পড়িয়াছে তার হৃদয় ছাড়িয়া ॥
ঘাটে বসি এই লীলা হেরিনু নয়নে।
কি জানি কেমন ভাব উপজিল মনে ॥
কদম্ব কুসুম সম অঙ্গে কাঁটা দিল।
থর হরি সব অঙ্গ কাঁপিতে লাগিল ॥
ঘামিয়া উঠিল দেহ তিতিল বসন।
ইচ্ছা অশ্রু জলে মুই পাখালি চরণ ॥"

c9.s3.19

Kadcha.

c9.s3.20

* "গঙ্গার উপরে বাড়ি অতি মনোহর।

c9.s3.21

পাঁচ খানি বড় ঘর দেখিতে সুন্দর ॥
শান্ত মূর্ত্তি শচী দেবী অতি খর্ব্ব কায়
নিমাই নিমাই বলি সদা ফুকরায় ॥
বিষ্ণুপ্রিয়া দেবী হন প্রভুর ঘরণী।
প্রভুর সেবায় ব্যস্ত দিবস রজনী ॥
লজ্জাবতী বিনয়িনী মৃদু মৃদু ভাষ।"

c9.s3.22

Kadcha.

c9.s3.23

quiet and unassuming appearance. She is always making enquiries about her son. Viṣṇupriyā Devī is the wife of our Lord, and is always busy in ministering to his comforts. Humble in spirit, of a shy and retiring nature, she speaks very gently.

c9.s3.24

No meat, no fish could enter their home, as indeed is the case in all true Vaiṣṇava families. All food prepared in the house was first offered to Kṛṣṇa, and then the inmates of the house partook of it as *prasad*. Various kinds of vegetables and preparations of milk were used in Chaitanya Deva’s house, and Govinda Dās relished them exceedingly. He writes*:--

c9.s3.25

"There were sweet vegetable-roots, fruits, thickened milk, butter, cream and excellent preparations of herbs, vegetable soup, gruel, puddings and various sorts of sweetmeats. Çachī Devī cooks delicious food which is first offered to Kṛṣṇa and then distributed amongst the members of the household. I, the prince of gluttons, became a willing servant in the house."

c9.s3.26

* প্রতিদিন ভোগ হয় বিষ্ণুর মন্দিরে।
কত ফল মূল ছানা ননী সর ক্ষীরে ॥
শাক সূপ দধি সুক্তা মোদক পায়স।
বড়া লাড্ডু মিষ্টকাদি খাইতে সুরস ॥
প্রতি দিন শচী মাতা করেন রন্ধন।
আনন্দে করেন সবে প্রসাদ ভোজন ॥
পেটুকের শিরোমণি মুই হই দাস।
দয়াল প্রভুর পাত্রে খাই বার মাস ॥

c9.s3.27

Chaitanya's emotions.

c9.s3.28

But Chaitanya's mind was not on earthly matters. "His mind is lost in love for Kṛṣṇa; his eyes overflow with tears." "If any one cries 'Oh! Kṛṣṇa, Oh! my soul' Chaitanya immediately runs to embrace him."*

c9.s3.29

He resolves to turn an ascetic.

c9.s3.30

After Govinda Dās had stayed a litttle more than a year in the house, Chaitanya expressed his wish to renounce the world, and become an ascetic. He thus described his mission† :—

c9.s3.31

"I shall have my head shaven, cast off the sacred thread, and wander as a Sannyāsī from house to house, preaching the love of Kṛṣṇa. Youngmen, children, old men, wordly men and even

c9.s3.32

[^ *]: "কৃষ্ণ অনুরাগে সদা ব্যাকুল হৃদয়। শুনিলে কৃষ্ণের নাম অশ্রু ধারা বয় ॥ যদি প্রাণ কৃষ্ণ বলি উচ্চস্বরে ডাকে। ধেয়ে গিয়ে আলিঙ্গন করেন তাহাকে ॥" Kadchā.

c9.s3.33

[^ †]: "একারণ মুহি শিখা সূত্র তেয়াগিয়া। বেড়াইব দ্বারে দ্বারে হরি নাম দিয়া ॥ সেই নাম পথে ঘাটে করিব প্রচার ॥ চণ্ডাল যুবক গৃহ বাল বৃদ্ধ নারী। নামে মত্ত হইয়া দাঁড়াবে সারি সারি ॥ বালকে বলিবে হরি বালিকা বলিবে। পাষণ্ড অঘোরপন্থী নামে মত্ত হবে ॥ আকাশ ভেদিয়া নামের পতাকা উড়িবে। রাজা প্রজা এক সঙ্গে গড়াগড়ি যাবে ॥ সন্ন্যাস করিয়া যদি না লই কৌপিন। তবে কিসে উদ্ধারিব পাপী তাপী দীন ॥ কলির জীবের দশা মলিন দেখিয়া। থাকিতে পারিনা আর কাঁদে মোর হিয়া ॥"

c9.s3.34

the Pariahs will stand round me charmed with the name of God. The very boys and girls will cry "Oh! Kṛṣṇa!" The infidels and the *Aghorapanthis* (a vicious class of *Tāntrikas*) will be drawn by the charm of Kṛṣṇa's name. Thge fla of his name will wave on high, piercing the very skies. Kings and poor men alike will feel the irresistible charm of His name. If I do not renounce my home, how can sinners be saved? My heart feels deep pangs for the sinners of the world, and for those who are stung by the world's woes."

c9.s3.35

Govinda Dās describes minutely all that happened to Chaitanya on his way from Purī to the Deccān, and thence to Guzerat and back to Purī. In Siddhavaṭeçvaram occurred the tempting of Chaitanya, to which I referred in a previous chapter. Govinda Dās describes the incident thus*:—

c9.s3.36

"There came a rich man of the name of Tīrtharāma, with two harlots, to try Chaitanya and see if he should prove a mere pretender. Of the two women, one was called Satyavāi and the other Lakṣmivāi. They began to speak of many things before Chaitanya. Being instructed by the rich man, they tried to tempt him in various ways and Tirtharāma thought, the ascetic will surely be wrecked this time. Satyavāi adopted coquettish manners, and sat smiling near Chaitanya. She partially uncovered herself displaying her charms. Chaitanya addressed her saying ‘Oh! Mother,’ Satya was frightened at this address, and Lakṣmī’s fears were apparent on her face. Chaitanya was not in the least affected by their presence. Satya fell at his feet in remorse. Chaitanya said ‘Oh! Mother, why do you make me a sinner by falling at my feet?’ He could say no more. His matted locks hung loose—covered over with dust. The ecstasy of love passed over him and he began to tremble for joy; everything of this world seemed to pass away from his sight. He became unconscious in the presence of Satyavāi and Lakṣmīvāi, and

c9.s3.37

∗ হেন কালে আইল সেথা তীর্থ ধনবান। দুইজন বেশ্যা সঙ্গে আইলা দেখিতে। সন্ন্যাসীর ভারি ভুরি পরীক্ষা করিতে॥ সত্যবাই লক্ষ্মীবাই নামে বেশ্যাদ্বয়। প্রভুর নিকটে আসি কত কথা কয়॥ ধনীর শিক্ষায় সেই বেশ্যা দুইজন। প্রভুরে বুঝিতে বহু করে আয়োজন॥ তীর্থমনে মনে নানা কথা বলে।

c9.s3.38

সন্ন্যাসীর তেজ এবে হরে লব ছলে ॥
কত রঙ্গ করে লক্ষ্মী সত্যবালা হাসে ।
সত্যবালা হাসি মুখে বসে প্রভু পাশে ॥
কাঁচলি খুলিয়া সত্য দেখাইলা স্তন ।
সত্যরে করিলা প্রভু মাতৃ সম্বোধন ॥
থর থরি কাঁপে সত্য প্রভুর বচনে ।
ইহা দেখি লক্ষ্মী বড় ভয় পায় মনে ॥
কিছুই বিকার নাই প্রভুর মনেতে ।
ধেয়ে গিয়ে সত্যবালা পড়ে চরণেতে ॥
কেন অপরাধী কর আমারে জননী ।
এই মাত্র বলি প্রভু পড়িলা ধরণী ॥
খসিল জটার ভার ধূলায় ধূসর ।
অনুরাগে থর থর কাঁপে কলেবর ।

c9.s3.39

danced in the very ecstasy of love crying out ‘Oh! Kṛṣṇa, Oh! Kṛṣṇa.’ He was like one under a spell, and his eyes overflowed with tears of joy. His outer robes fell from his body, and thus uncovered he stood breathing deeply. Sometimes he fell to the ground unconscious of the hurt he received from the thorns. His rosary were unstrung. His body was reduced to a skeleton by much fasting and it bled being torn by the thorns. Charmed with the name of Kṛṣṇa, he danced in ecstasy of heavenly joy. A strange light shot forth from his person. The rich man was lost in admiration at this sight. He fell at his feet, but Chaitanya was unconscious.

c9.s3.40

সব এলো খেলো হ’ল প্রভুর আমার।
কোথা লক্ষ্মী কোথা সত্য নাহি দেখি আর ॥
নাচিতে লাগিল৷ প্রভু বলি হরি হরি।
লোমাঞ্চিত কলেবর অশ্রু দর দরি ॥
গিয়াছে কৌপীন খসি কোথা বহিবাস।
উলঙ্গ হইয়া নাচে ঘন বহে শ্বাস ॥
আছাড়িয়া পড়ে নাহি মানে কাঁটা খোঁচা।
ছিঁড়ে গেল কণ্ঠ হতে মালিকার গোছা ॥
না খাইয়া অস্থি চর্ম হইয়াছে সার।
ক্ষীণ অঙ্গে বহিতেছে শোণিতের ধার ॥
হরি নামে মত্ত হয়ে নাচে গোরা রায়।
অঙ্গ হইতে অদ্ভুত তেজ বাহিরায় ॥
ইহা দেখি সেই ধনী মনে চমকিল।
চরণ তলেতে পড়ি আশ্রয় লইল ॥
চরণে দলেন তারে নাহি বাহ্যজ্ঞান।
হরি বলি বাহু তুলে নাচে আগুয়ান ॥
সত্যরে বাহুতে ছাঁদি বলে বল হরি।

c9.s3.41

With arms lifted towards heaven he danced on. He took Satyavāi by the arm and told her to call on the name of Kṛṣṇa. All were charmed at the sight. He lay unconscious of the physical world, his mind fixed on Kṛṣṇa,—his head drooped on one side, and saliva flowed from his lips—his body was covered with dust—eyes were shut yet still shedding tears. The Buddhists who were on the spot, deeply moved by the sight, cried ‘Oh! Kṛṣṇa, Oh! Kṛṣṇa’, and as Chaitanya heard the name of God from the mouth of these seeptics, tears—incessant tears streamed forth from his eyes. Tirtharāma was deeply affected at the sight. He said ‘Oh! sinner and faithless man that I am, be gracious Oh! Lord, and show me how I may obtain God’s mercy!’ Chaitanya embraced Tirtharāma and said ‘You are really a virtuous soul, Oh! Tirtharāma, I feel myself hallowed by your

c9.s3.42

হরি বল প্রাণেশ্বর মুকুন্দ মুরারী ॥
কোথা প্রভু কোথায় বা মুকুন্দ মুরারী
অজ্ঞান হইলা সবে এই ভাব হেরি ॥
হরি নামে মত্ত প্রভু নাহি বাহ্য জ্ঞান।
ঘাড় ভাঙ্গি পড়িতেছে আকুল পরাণ ॥
মুখে লালা অঙ্গে ধূলা নাহিক বসন
কণ্টকিত কলেবর মুদিত নয়ন ॥
ভাব দেখি যত বৌদ্ধ বলে হরি হরি।
শুনিয়া গোরার চক্ষে বহে অশ্রু বারি ॥
ইহা দেখি তীর্থরাম কাঁদিয়া উঠিল।
বড়ই পাষণ্ড মুই বলে তীর্থরাম ॥
কৃপা করি দেহ মোরে প্রভু হরি নাম।
তীর্থরাম পাষণ্ডেরে করি আলিঙ্গন ॥

c9.s3.43

touch.' And again and again he said 'Tirtharāma, you have won the love of God.' Tirtharāma fell at his feet and wept. When remorse came to him, and with that a spirit of resignation, Chaitanya embraced him and raised him by his arms. He said 'Cast away all earthly wealth like a straw, and then only you will have true love for God. Cast off your fine apparel and jewels;—by renouncing these transitory riches you will secure permanent riches. This body of yours, covered with skin, will rot and perish in a few years; and when your soul has departed, it will be reduced to ashes or eaten by worms or turned into clods of earth. There is nothing in the world, my friend, in which to glory save only devotion to God. Know all earthly things to be fleeting; renounce them and correct yourself of your habits of luxury. I cannot say how God's grace can be obtained. God

c9.s3.44

প্রভু বলে তীর্থরাম তুমি সাধুজন।
পবিত্র হইনু আমি পরশি তোমারে।
তুমি ত প্রধান ভক্ত কহে বারে বারে।
তীর্থরাম ধনী তবে চরণে পড়িয়া।
আকুল হইল কত কান্দিয়া কান্দিয়া।
কান্দিতে কান্দিতে যবে ভক্তি উপজিল।
অমনি ধরিয়া হাত প্রভু আলিঙ্গিল।
প্রভু কহে তৃণ সম গণহ বৈভবে।
ভক্তি ধন অমূল্য রতন পাবে তবে।
দেহ হতে প্রাণ পাখী উড়ে যাবে যবে।
হয় কীট নয় ভস্ম নয় মাটী হবে।
গৌরবের ধন কিছু নাহি ত্রিভুবনে।

c9.s3.45

Himself carries His grace to the soul of man. It is not in my power to say more than this. The whole world bears unfailing testimony to divine grace. What other proof will a wise man require to bring conviction to him? Nothing is gained by fruitless discussion. To one whose soul yearns for divine love, God himself comes and inspires him with faith.”

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These and other teachings moved Tīrtharāma so much that he took the ascetic’s vow and he began to chant the name of Kṛṣṇa day and night. “His infidel friends came and pitied the condition of Tīrtharāma, and said ‘Lo, Tīrtharāma is ruined.’”

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The account of how Nārojī and Bhilapantha, two great robbers, were reformed, and how Vāramukhī, an exceedingly beautiful woman of Guzerat, left her evil ways by the influence of Chaitanya Deva, are vividly described by Govinda Dās.

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The frenzy of divine love seen in Chaitanya Devā had attractions which could not be resisted by any feeling soul. Wherever the young ascetic

c9.s3.49

কেবল গৌরব আছে ঈশ্বর ভজনে। বিলাস বৈভব সব অনিত্য জানিয়া। একে একে ফেলে দাও দূরেতে টানিয়া। ঈশ্বরে বিশ্বাস ঈশ্বর আনিয়া মিলায়। আর কিছু প্রমাণ ত কহনে না যায়। অসংখ্য জগৎ হয় প্রমাণের ঠাঁই। প্রমাণ নাহিক চাহে পণ্ডিত গোসাই। নাহি প্রয়োজন বহু বাদ বিতণ্ডায়। কৃষ্ণ আনি সাধকের বিশ্বাস মিলায়। went, people thronged round him, in large numbers; scholars admired his profound learning, and the common people his ecstasies of love. And here in Bengal the village artists still paint him as standing in a trance, with his hands uplifted towards heaven and his eyes shedding tears.

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His followers, who inspite of their earnest entreaties to be permitted to accompany him on his tour were all left at Purī, grieved at the separation and waited eagerly there for his return, longing for the happy meeting. Chaitanya wandered through Southern India all this time, like a mad man, reduced to a skeleton by the fatigues of the journey, by fasts and by vigils,—all borne with a gladsome heart because of his great love. Children used to throw dust at him, sometimes taking him to be a mad man as he passed by; but when he spoke, the wandering gaze of thousands fell upon him and they saw his face glow with a celestial light, which is a never-failing sign of spirituality, vouchsafed to one, who, in a pure heart rests on His great love.

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Govinda's description of the meeting of Chaitanya Deva with his followers, when he came back to Purī, vividly pictures the animation and joy of the event. Murāri Gupta fell on his knees before him; with clasped palms the veteran Vāsudeva said "My heart is made of stone, or it would have broken long ago, at being separated from you." Narahari met him in great joy carrying a flag in his hand, and Khanjan Āchāryya though lame came swiftly before all others because of his great love for Chaitanya. The news of his arrival

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Joy at the re-union.

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spread quickly all over the country, and Govinda Dās gives an interesting and animated description of how the musicians Lakṣman and Valarām Dās who sounded the horn called Rām Ċingā in the procession, together with Giri Purī, Nārāyan Tīrtha and other great scholars speedily appeared on the scene to pay their respects to their beloved master. Rāja Pratāp Rudra used to visit the procession every day and when Chaitanya marched with it, the King followed him on foot, with the humility and respects of a disciple. On the 3rd of Māgha Chaitanya came back to Purī, and Govinda Dās finishes his diary here.

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A word is now necessary about Govinda Dās and his literary powers. Shortly after he had left home in a fit of anger he met again with his wife. Chaitanya Deva came to Burdwan on his way to Purī, Govinda being with him; and here the interview took place.

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∗ “Knowing somehow or other that I had come to Burdwan, she hastened to meet me. Tears were flowing from her eyes, while she fell at my feet saying ‘O come back and let us go home together.

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∗ এই কথা বলিতে বলিতে মোর নারী। কেমনে শুনিয়া তথা আইলা ত্বরা করি ॥ দর দর পড়িতেছে অশ্রু দুনয়নে। পড়িলা আছাড় খেয়ে আমার চরণে ॥ অশ্রু মুখে বলিতে লাগিল এই বাত। ফিরে চল গৃহে মুই যাই তব সাত ॥ সামান্য কথায় তুমি সংসার তজিলে। দাসীর উপায় তবে বল কি করিলে ॥

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For a slight fault of mine you have renounced home; what provision will you make for me—your poor and devoted servant? Where am I to go, and who will give me charity? I cannot tell what fate is reserved for me! To support a cursed life, now I must go and beg.' Hearing these words I hung down my head and said to myself "O God, O God." Since God's name makes the heart pure and raises it above all earthly attachments I took refuge in His name." Chaitanya heard all that my wife had said and sweetly talked with her on the aims of the spiritual life. Hearing his words she was very sorrowful. She said nothing but began to weep bitterly,—looking round helplessly. Chaitanya tried to soothe her with religious advice, but she hid her face in her

c9.s3.58

কার দ্বারে গিয়া ভিক্ষা করিব কোথায়।
দয়া করি কেবা ভিক্ষা দিবে গো আমায় ॥
কি আছে অদৃষ্টে মোর কার দ্বারে গিয়া।
ভিক্ষা করি বেড়াইব পেটের লাগিয়া ॥
শুনিয়া তাহার বাণী মাথা হেট করি।
মনে মনে বলিতে লাগিনু হরি হরি ॥
হরি স্মরণেতে কাটে যতেক বন্ধন।
তেকারণে মনে করি হরির চরণ ॥
দয়াময় শ্রীচৈতন্য হেরিয়া তখন।
কহিতে লাগিল তবে মধুর বচন ॥
শুনিয়া প্রভুর বাণী হইয়া দুঃখিনী।
অশ্রুজলে ভিজাইতে লাগিল মেদিনী ॥
কান্দিয়া আকুল বামা চারিদিকে চায়।
তত্ত্ব কথা বলি প্রভু তাহারে বুঝায় ॥

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sāḍi and wept even more bitterly. Seeing her in this condition, Chaitanya became full of compassion and said turning towards me:—"You need not go with me, Govinda, I shall take another servant; you had better go home with your wife."

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But how could poor Govinda leave the company of that divine man whose attraction had proved too strong for the princely Raghunath and Narattam, for Sanātan and Rupa, the ministers of the court of the Emperor of Gour, who had all left their vast worldly possessions, and joined the order of the Sannyāsins for the great love they bore to the master? In fact he who makes us understand our relation to God, the only true relationship worth caring for, wields an irresistible power over us. When a prophet or a seer causes us to see the highest truth, this phenomenal world, —the fleeting and the perishable passes out of our sight and He becomes more real to us than any object of the senses. So it was with Govinda and others. When Chaitanya expressed his desire to leave Govinda at Burdwan:—

c9.s3.61

শুনিয়া প্রভুর সেই কথা আচম্বিতে।
চক্ষু চাপি আঁচলেতে লাগিল৷ কান্দিতে ॥
তাহার রোদনে প্রভুর দয়া উপজিল।
অমনি ফিরিয়া মোরে কহিতে লাগিল ॥
প্রভু কহে গোবিন্দরে গৃহে থাক তুমি।
অন্য ভৃত্য সঙ্গে করি পুরী যাই আমি ॥"

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* "I clasped his feet in deep anguish of heart and washed them with tears, but Chaitanya turned away and left me."

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Govinda could not, however, stay at Burdwan. He hastened to overtake Chaitanya Deva dismissing a number of friends, who had in the meantime assembled there to dissuade him from his resolve to renounce home as a Sannyāsin. The devotion of Chaitanya's followers was wonderful. In the last page of the Kaḍchā Govinda writes that he was entrusted by Chaitanya Deva while at Puri to carry a letter from him, to Advaitāchāryya at Ṣāntipur. This meant his absence from Puri for a few days. But when entrusted with this task:—

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† "Hearing this, tears started to my eyes, for I could not bear separation from the Lord." Vāsu Deva Sārvabhauma—the veteran scholar, had once said ‡ "If a thunder bolt falls on my head or if my son dies, even that is bearable, but I cannot bear to hear Chaitanya abused."—The great love in which Chaitanya Deva was held in Bengal continues even now among her people, not to speak of his more special followers—the Vaiṣṇavas who believe him to be God himself. Even now in the village homes of Bengal parents clasp their little children to

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* এই বাক্যে মোর চক্ষু হ’তে অশ্রু ঝরে। অমনি চরণ ধরি পড়িনু কাতরে॥ অশ্রুজলে পাখালিনু যুগল চরণ। অমনি ফিরিয়া প্রভু করিলা গমন॥ Kaḍchā.

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† এই বাক্য শুনি মোর চক্ষে বারি বহে। প্রভুর বিরহ বাণ হৃদয়ে না সহে॥ Kaḍchā.

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‡ শিরে বজ্র পড়ে যদি পুত্র মরি যায়। তবুও প্রভুর নিন্দা সহন না যায়॥

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Chaitanya leaves Govinda.

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The devotedness of his followers.

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their breasts and give them such tender names as ‘Gour Chandra,’ ‘Navadvipa Chandra,’ ‘Nadevāsi,’ ‘Nagarvāsi,’—all indicating Chaitanya Deva or Navadvipa his birth place, hallowed in their eyes by his associations. In Tippera, close to the Rānir Dighi, there is a locality inhabited by the Mālis or sweepers—a very low caste in Hindu society. I lived close to this neighbourhood for about eight years and scarcely a night passed that I did not hear these people sing in chorus for hours together, songs in praise of Chaitanya. “Come, if you would see the god-man who does not believe in caste” was the burden of one of these familiar songs. Not only in Tippera but everywhere in Bengal, people of the low castes show an unusual enthusiasm in singing songs in praise of the great Brāhmin who proclaimed the equality of all men in our society.

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Govinda Dās’ writings are simple and unassuming. The deep spirituality of his mind lends a charm to his descriptions of nature. In speaking of the Nilgiri hills he compares them to a great yogi lost in divine contemplation. He describes the sea near Kanyākumārī in the following few lines:—

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* “We crossed Tāmraparni and Chaitanya felt a desire to see the sea. We heard the roar of its waves from a distance. There is no mountain, no

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* “তাম্রপর্ণী পার হয়্যা সমুদ্রের ধারে।
প্রভু কন্যাকুমারী চলিলা দেখিবারে ॥
পর্বত কানন দেশ নাহি সেই ঠাঁই।
কেবল সিন্ধুর শব্দ শুনিবার পাই ॥

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forest, no land,—no sound but that of the sea moaning incessantly! No word can express it but it looked so grand! There is no object that meets the eye, yet it is so impressive! One who has a sinless heart can alone appreciate the grandeur of the sea.”

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Govinda’s writings are free from narrow and orthodox views on religion. Chaitanya Deva visited the temple of Çiva, of Çakti, of Ganapati and of Surja. Wherever and under whatever form or name, God was worshipped, Chaitanya Deva took that as the emblem of the Lord of his heart; it acted as a sign to remind him of One whom he loved supremely. The feeling that burnt like holy incense in the temple of his heart was nourished by all that he saw, and in his enlightened and spiritual view, gross forms and superstitious ideas were translated into the edifying truths of pure faith.

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It is in the descriptions of Govinda Dās in the above strain that we find how the prophets and seers of India rejected nothing in the faith of the people however gross it might apparently seem. They always interpreted the thing worshipped in the highest light of faith and thus bridged over the gap between Fetichism and Vedantism. The lower classes in

c9.s3.77

হুঁ হুঁ শব্দে সমুদ্র ডাকিছে নিরন্তর।
কি কব অধিক সেথা সকলি সুন্দর ॥
দেখিবার কিছু নাই তথাপি শোভন।
সেখানে সৌন্দর্য দেখে শুদ্ধ যার মন ॥”

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all parts of the world are bound to be superstitious, but in Hinduism the gross forms of worship are always in touch with the superior light of pure faith and thus without disturbing the faith of the illiterate, Hinduism makes its vast religious system a homogeneous whole in which the lowest represents merely a step in the ladder that reaches the highest. This catholic trait in the character of Chaitanya Deva is deliberately omitted or ignored by many of his subsequent biographers, who wanted to represent him as the leader and upholder of their own party,—the god of a special class of men and not the prophet for all that he was undoubtedly.

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(b) Chaitanya Bhāgabata by Vrindāvan Dās.

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Vrindāvan Dās, born 1507 A.D. After Govinda Dās's account of the few years of Chaitanya's life, the next biographical work about the great Vaiṣṇava prophet was written by Vrindāvan Dās born in 1507 A.D. He was a grandson of Çrinivās, whose brother Çrivāsa's devotion to Chaitanya Deva is well known to the Vaiṣṇava community. The spacious lawn before Çrivāsa's house was the favourite haunt of the Sankirtan parties led by Chaitanya Deva; many a night from the rise of the evening star on the western horizon till the appearance of the sun, the deep chanting of God's name was heard accompanied with the unceasing sounds of *khol* and *kartal* in this historic *'angina'* of Çrivāsa, but Vrindāvan Dās was only two years old when Chaitanya Deva left Navadwipa for good. The biographer regrets in many passages of his work that he had not had the good fortune of seeing Chaitanya Deva.

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Çrivāsa's angina.

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Vrindāvan Dās's Chaitanya Bhāgavata is one of the standard works on his life and commands great influence amongst the Vaiṣṇavas; it contains about 25000 lines and is written throughout in the metre called the Payār Chhanda. Vrindāvan Dās represents the views of the orthodox Vaiṣṇavas and takes great pains to establish Chaitanya as an incarnation of Viṣṇu. He resents the opposition to such views by the unbelieving non-Vaiṣṇava communities with a freedom of language that transcends all limits of decency. Outside the orthodox Vaiṣṇava society none will appreciate his rude and overbearing remarks about those who would not accept Nityānanda, the friend of Chaitanya Deva and a Vaiṣṇava apostle, as an incarnation of Valarāma.

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Chaitanya Bhāgavata.

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Attacks on the non- Vaiṣṇavas.

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But Vrindāvan Dās shows considerable powers as a historian. We feel a greater interest in the incidental description of the contemporary events that he gives than in his delineation of the subject of his memoir. He describes Chaitanya Deva's life in the light of the Bhāgavata which gives an account of Çri Kriṣṇa's life. Yet the Kriṣṇa of Vrindāvan, Mathurā and Kurukṣetra is as different from Chaitanya of Navadvipa as ever were any two characters in history. Vrindāvan Dās in his zeal to prove the identity of the two personalities hopelessly confounds both. It is, as I have said, in the incidental description of contemporary events that he shows the hand of a competent historian, and the biography greatly interests us when we study the minor facts related in it. It is also an invaluable source of information regarding the lives of many of Chaitanya Deva's followers.

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Valuable side-lights.

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He begins his work with a reference to the great Vaiṣṇava scholars and worthies who lived at Navadwipa immediately before Chaitanya Deva's birth and also to the condition of that city at the time. We have already quoted a passage from these accounts on page 410.

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* "Some of these great Vaiṣṇavas had been born in Navadwipa; others in Chittagong, Rāḍha, Orissā and Sylhet. They were born in different places, but they had all met there. As the Lord (Chaitanya) would be born there, they were drawn to the place. Çrivāsa and Çri Rāma, the scholars, Çri Chandra Çekhara Deva highly esteemed everywhere, Murari Gupta—the healer of all earthly maladies (belonging to the physician caste)—these eminent Vaiṣṇavas were born in Sylhet. Pundarika Vidyāvinoda of pearless learning, Chaitanya Vallabha Datta and Vāsu Deva Datta, were born

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* " কারো জন্ম নবদ্বীপে কারো চাটিগ্রামে।
কেহ রাঢ়ে উড় দেশে শ্রীহটে পশ্চিমে ॥
নানা স্থানে অবতীর্ণ হইল ভক্তগণ।
নবদ্বীপে আসি হইল সবার মিলন ॥
নবদ্বীপে হইল প্রভুর অবতার।
অতএব নবদ্বীপে মিলন সবার ॥
শ্রীবাস পণ্ডিত আর শ্রীরাম পণ্ডিত।
শ্রীচন্দ্রশেখরদেব ত্রৈলক্য-পূজিত ॥
ভব রোগ বৈদ্য মুরারি নাম যার।
শ্রীহটে এসব বৈষ্ণবের অবতার ॥
পুণ্ডরিক বিদ্যানিধি বৈষ্ণব প্রধান।
চৈতন্য বল্লভ দত্ত বাসুদেব নাম ॥

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in Chittagong. Hari Dās was born at Budhan in Western Bengal. In the village EkChākā (Burdwan) was born the great apostle Nityānanda. All of them had met in Navadwipa.''

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These men in subsequent times obtained celebrity for their great faith. They were like torches that had only required the touch of Chaitanya Deva to kindle them.

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After describing the glories of Navadwipa, its paraphernalia of educational institutions, and the customs, and avocations of its residents and how they spent whole nights in singing songs in praise of Yogi Pāl, Gopi Pāl, Mahi Pāl and other kings of the Pāl dynasty, Vrindāvan Dās goes on to say:—*“They sometimes sing songs in honour of Manasā Devī and keep up whole nights. There are many others who worship Vāçuli with presents, others who offer meat and wine for sacrificial purposes. Music, dances, songs are always going on

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চাটিগ্রামে হইল ইহা সবার প্রকাশ। ব্যুঢ়ণে হইল অবতীর্ণ হরিদাস ॥ রাঢ় মাঝে একচাকা নামে আছে গ্রাম। যথা অবতীর্ণ নিত্যানন্দ ভগবান ॥ নবদ্বীপে আসি সবে হইল মিলন ॥”

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Chaitanya Bhāgabata.

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∗ “ দন্ত করি বিষহরি পূজে কোন জন। বাগুলি পূজয়ে কেহ নানা উপহারে। মদ্য মাংস দিয়া কেহ যজ্ঞ পূজা করে ॥ নিরবধি নৃত্য গীত বাদ্য কোলাহল। না শুনে কৃষ্ণের নাম পরম মঙ্গল ॥ বলিলেও কেহ নাহি লয় কৃষ্ণ নাম। নিরবধি বিদ্যাভুল করেন ব্যাখ্যান ॥

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in the place and there is noise and bustle on all sides and men are without faith in Kṛṣṇa. Religious teachings are thrown away on them. They do not care to take the name of Kṛṣṇa. They are always vaunting their caste and their learning."

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I quote the passage in which Chaitanya Deva's visit to Gayā is described.

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* "The son of Çachi Devi (Chaitanya) entered Gayā, the holiest shrine in India. He came to Brahmakunda and bathed in it; he paid his respect to the departed spirit of his father in a fitting manner, and being admitted to the Çakraveḍa he hastened to see the lotus feet of Viṣṇu. The Brahmins stood around the feet; heaps of garlands of flowers were offered there;—sweet scents, flowers, incense and clothes were offered at the feet, so numerous that no one could keep record of them. The priests, clothed in holy attire, were

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* " গয়াতে প্রবিষ্ট হইল শ্রীশচী নন্দন ।
গয়া তীর্থ মাঝে প্রভু প্রবিষ্ট হইয়া ।
ব্রহ্ম কুণ্ডে আসি প্রভু করিলেন স্নান ।
যথোচিত কৈলা পিতৃদেবের সম্মান ॥
তবে আইলেন চক্রবেড়ের ভিতরে ।
পাদপদ্ম দেখিবারে চলিলা সত্বরে ॥
বিপ্রগণ বেড়িয়া আছেন শ্রীচরণ ।
শ্রীচরণে মালা যেন দেউল প্রমাণ ॥
গন্ধ পুষ্প ধূপ দীপ বস্ত্র অলঙ্কার ।
কত পড়িয়াছে লেখা জোখা নাহি তার ॥
চতুর্দিকে দিব্য রূপ ধরি বিপ্রগণ ।
করিতেছে পাদপদ্ম প্রভাব বর্ণন ॥

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describing the glories of the Divine Feet. ‘These Feet that Ye see here’ they said ‘the god Çiva has placed on his breast and called himself blessed thereby. The goddess Laksmi’s whole soul rests in the lotus feet of the Lord,—the king Vali took them on his head and was reconciled to his lot in the nether world. To one who contemplates the feet of Visnu for a moment, Death loses all his horror. The great Yogies in their highest vision catch but a glimpse of these feet. O how fortunate are ye who see with your eyes this holy spectacle—the feet of Visnu from which sprang the Ganges, which rest on the head of Ananta, the thousand headed serpent, and which are worshipped by Laksmi. Fortunate are ye to have a sight of these feet!’

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The lotus feet.

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কাশীনাথ হৃদয়ে ধরিলা যে চরণ। যে চরণ নিরবধি লক্ষ্মীর জীবন ॥ বলি-শিরে আবির্ভাব হইল যে চরণ। সেই এই দেখ যত ভাগ্যবন্তগণ ॥ তিলাৰ্দ্ধেক যে চরণ ধ্যান করা মাত্র। যম তার না হয়েন অধিকার পাত্র ॥ যোগেশ্বর সবের দুলর্ভ যে চরণ। সেই এই দেখ যত ভাগ্যবন্তগণ ॥ যে চরণে ভাগীরথী হইল প্রকাশ। নিরবধি হৃদয়ে না ছাড়েন যার দাস ॥ যোগেশ্বর সবার দুলর্ভ যে চরণ। তাই এই দেখ যত ভাগ্যবন্তগণ ॥ চরণ প্রভাব শুনি বিপ্রগণ মুখে। আবিষ্ট হইল প্রভু নিজানন্দ সুখে ॥ অশ্রুধারা বহে দুই শ্রীপদ্ম নয়নে। অবিচ্ছিন্ন গঙ্গা বহে শ্রীপাদ দর্শনে ॥

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Chaitanya Bhāgavata.

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Overflowing emotions.

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“He became overpowered with feelings of joy which could not be concealed, and he trembled in a sort of ecstasy,—the incessant streams of the Ganges, as it were, flowed from his eyes.”

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Içvar Puri again.

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Içvara Puri had by this time come to Gayā, eager for Chaitanya’s company, and met him on the threshhold of the Gayā temple. As Chaitanya saw him he bowed to him in deep reverence and said * “Blessed is my journey to Gayā for I have seen you. If offering Pinda can secure heaven to my dead father, surely the sight of a saint like yourself is a hundred times better. You are better than all shrines, Revered Sir, for the sight of you cleanses the soul. Save me from this sea of the world! I resign my body and soul to your care. Kindly teach me how I may take refuge at the lotus feet of Viṣṇu.”

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He was again in a trance and when he recovered his senses he recited Sanskrit verses and said

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* প্ৰভুবলে গয়াযাত্রা সফল আমার।
য তক্ষণ না দেখিলাম চরণ তোমার॥
তীর্থে পিণ্ড দিলে সে নিস্তার পিতৃগণে।
তোমা নিরখিলে মাত্র কোটি পিতৃগণ।
সেইক্ষণে সর্ব্ব বন্ধ পায় বিমোচন॥
অতত্রব তীর্থ নহে তোমার সমান।
তীর্থের পরম তুমি মঙ্গল প্রধান॥
সংসার সমুদ্র হতে উদ্ধার আমারে।
এই আমি দেহ সমর্পিলাম তোমারে॥
কৃষ্ণ পাদপদ্মের অমৃত রস পান।
আমারে তরাও তুমি এই চাহি দান॥”

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‘O Krisna, O my father, O Lord of my soul, whither hast Thou gone and left me,’ and he fell on the bare ground and his handsome person was besmeared with dust.

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(c) Chaitanya Maṅgal by Jayānanda.

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The next biographical account of Chaitanya Deva that we come across, was written by Jayānanda. Jayānanda was born in 1513 A. D. He belonged to a family, from which sprang Raghunandan, the law-giver of Bengal of the 16th century. Jayānanda's father Subuddhi Miçra, was a noted personality of the Vaiṣṇava community, about whom frequent references are found in Govinda Dās's kaḍchā, Vaiṣṇavāchāradarpaṇa, Charitāmrita and other works. Jayānanda when a child saw Chaitanya in the house of his grandfather. He was commonly called by the pet name of Guiā. It is said that Chaitanya took some interest in the boy and gave him the Sanskritic name of Jayānanda, by which he was latterly known.

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Jayānanda, born 1513 A.D.

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There are certain historical points, in which Jayānanda differs from other writers, and from the traditions current in the country. It is generally believed that Chaitanya's father Jagannāth Miçra was originally an inhabitant of Dhākādakṣiṇa in Sylhet. But Jayānanda refers to Jayanagar in Sylhet as the native village of Jagannath Miçra. The Mahomedan devotee, who obtained a great celebrity in the Vaiṣṇava community under the name of Hari Dās, by his staunch devotion to Chaitanya Deva and by accepting his faith, is generally believed to have been born in Buḍaṅa, but according to Jayānanda, Hari Dās was born in the village Bhatakalāgāchi on the bank of the river Svarṇa. We come to know from Jayānanda's Chaitanya Maṅgala that Chaitanya Deva's ancestors came to Bengal from Jājpur in Orissa.

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∗ কৃষ্ণে বাপরে তোমায় পাইব কোথায় ॥

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The new facts brought to light by him.

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The passing away of Chaitanya Deva.

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The history of how Chaitanya Deva passed away is a mystery; it is not related either in the Chaitanya Bhāgabata or in the Chaitanya Charitāmrita—the two great authoritative works on Chaitanya's life. It is said that devout Vaiṣṇavas felt such pain in describing the story, that many of them scrupulously avoided narrating it in their biographies. It is true that once Chaitanya fell into a trance at the sight of the moon reflected in the sea as he witnessed it from the Orissa coasts—the scene reminded him of Kriṣṇa and he leapt into the ocean in an unconscious condition; but it is also related that he was shortly after rescued by a fisherman and carefully tended, till restored to consciousness. This fact in his life is well known. The more advanced members of our community, finding no other clue as to how he passed away, have lately started a theory that Chaitanya Deva was at this time lost in the waters and never again found. But the old records distinctly relate how he was saved by a fisherman; so to assert in the teeth of this evidence that he met with his death in the sea is certainly unwarranted and no historian can credit it. Our country-sides are full of fables, relating to the manner in which he finally disappeared; it is said that he embraced the figure of Gopināth (Kriṣṇa) made of Nimba wood and worshipped in a temple at Puri, and that there he suddenly vanished. The priests of the temple declare that Chaitanya Deva’s corporal frame, which was not of gross matter, was lost in Gopināth’s figure; they point to a golden mark in the image, asserting that that it has been there, ever since the time when Chaitanya Deva disappeared. A similar story is related by the priests of the Puri temple, who associate the disappearance of the devotee with the figure of Jagannātha. As the biographers of Chaitanya Deva are generally silent on the point, fables like these could pass current in the Vaiṣṇava community and they have been long believed by the people.

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Jayānanda’s Chaitanya-Maṅgala, which has been recently unearthed in the shape of some old manuscript-copies of the work by Babu Nogendra Nath Vasu, gives a version of Chaitanya’s passing away from the earth in a manner which we may accept as historically true. It is told by our author that in the month of Asāḍa (July) Chaitanya Deva, while leading a Saṅkirtana party in procession, fell into a trance and as he proceeded leaning on a companion, his eyes streaming with tears, and his hands up-lifted to heaven, with a smile which made his face divinely radiant, he was hurt in the foot by a brick, of which he was totally unconscious at the time. On coming to himself he felt illness with great pain in the foot and said to his companions, that after two days he would die. He caught fever that day, which increased and on Sunday the 7th day of the waxing moon, in the month of July 1534, at about 3 P.M. he left his mortal frame.

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A partial corroboration of the story by Lochan Dās.

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This we find in Jayānanda's Chaitanya-Maṅgala. From an account given by Lochana Dās in his life of Chaitanya—a subsequent work, we are led to surmise that his body was immediately removed to the temple of Jagannath in Puri and the priests made a grave for it in the floor of the temple. They closed the doors of the temple against all visitors,—Chaitanya's immediate followers not excepted, while they were placing the body in it and repairing the floor after burial. The passing away of Chaitanya Deva was thus made a mystery by the Paṇḍās, who now earn money from the credulous pilgrims by relating romantic stories about his disappearance and by pointing to the golden mark in the figure of Gopinath, which, they describe as the mark of the passage by which Chaitanya Deva melted into the figure of that god.

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A page of old history.

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Jayānanda's Chaitanya-Maṅgala discloses some other facts of the history of Bengal. It is related in it, that Hossain Shah, the Emperor of Gour (1494—1525) heard of a prophecy in the land that the Brahmins of Navadwipa would subvert the Moslem power, establish a Hindu kingdom and occupy Gour. The prophecy was widely current and the Emperor was alarmed by it. Here is the passage describing the steps that he adopted to avert the evil.

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∗ "By the Emperor's orders the Brahmins were deprived of their caste or killed. Whenever a conch was sounded in a house, the Emperor's

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∗ আচম্বিতে নবদ্বীপে হইল রাজ ভয়। ব্রাহ্মণ ধরিয়া রাজা জাতি প্রাণ লয় ॥ নবদ্বীপে শঙ্খধ্বনি শুনে যার ঘরে। ধন প্রাণ লয়ে তার জাতি নাশ করে ॥

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soldiers proceeded towards it at once and killed the inmates there and looted all property. If one was found wearing a *tilak* on the forehead or the sacred thread he was bound hand and foot. The temples were destroyed and shrines were desecrated. The Tulsi plants and the Açvattha trees (sacred amongst Hindus) were up-rooted by hundreds. Bathing in the Ganges was prohibited. The citizens of Navadwip became alarmed for their lives. The Mahomedans made the village of Pirulyā near Navadwipa, their station and were determined to extirpate the Brahmins of Navadwipa. A false report had reached the Emperor of Gour that the Brahmins of Navadwipa would oust the Mahomedans from the country; it was written in their sacred books and the citizens of Navadwipa were

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কপালে তিলক দেখে যজ্ঞ সূত্র কাঁধে।
ঘর দ্বার লোটে তারে সেই খানে বাঁধে ॥
দেউল দেহরা ভাঙ্গে উপাড়ে তুলসী।
প্রাণ ভয়ে স্থির নহে নবদ্বীপ বাসী ॥
অশ্বত্থ পনস বৃক্ষ কাটে শত শত।
গঙ্গাজল বিরোধিল হাট ঘাট যত ॥
পিরুল্যা গ্রামেতে বৈসে যতেক যবন।
উচ্ছন্ন করিল নবদ্বীপের ব্রাহ্মণ ॥
ব্রাহ্মণে যবনে বাদ যুগে যুগে আছে।
বিষম পিরুল্যা গ্রাম নবদ্বীপের কাছে ॥
গৌড়েশ্বরের বিদ্যমানে দিল মিথ্যাবাদ।
নবদ্বীপের বিপ্র তোমা করিবে প্রমাদ ॥
গৌড়ে ব্রাহ্মণ রাজা হবে হেন আছে।
নিশ্চিন্ত না থাকিও প্রমাদ হবে পাছে ॥

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all expert archers. The Emperor believed in this prophecy and he ordered a general devastation of Navadwipa. Vāsudeva Sārvabhouma, son of Viçārada, with his family, removed to Orissa, leaving Bengal. The king of Utkala was then the illustrious Pratāprudra, famous for his valour in war. He worshipped the great scholar of Navadwipa, presenting him with a golden throne. The brother of Sārvabhouma was Vidyāvāchaspati, who remained in Gour and their father Viçārada proceeded to Benares, where he settled.”

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It is further related that the Emperor was afterwards convinced that the Brahmins of Navadwipa were innocent. He became remorseful and not only stopped all oppression but ordered the Hindu temples that were damaged, to be repaired. From this time forward he was kind towards the Hindus. We have got references also in Chaitanya-charitāmrita to Hossain Shah’s oppression of the Hindus of Navadwipa and other places in the

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নবদ্বীপে ব্রাহ্মণ অবশ্য হবে রাজা।
গন্ধর্ব লিখন আছে ধনুর্ম্ময় প্রজা ॥
এই মিথ্যা কথা রাজার মনেতে লাগিল।
নদীয়া উচ্ছন্ন কর রাজা আজ্ঞা দিল ॥
বিশারদ সুত সার্বভৌম ভট্টাচার্য্য।
স্বয়ং উৎকলে গেল ছাড়ি গৌড় রাজ্য ॥
উৎকলে প্রতাপরুদ্র ধনুর্ম্ময় রাজা।
রত্ন সিংহাসনে সার্বভৌম কৈল প্রজা ॥
তার ভ্রাতা বিদ্যাবাচস্পতি গৌড়বাসী।
বিশারদ নিবাস করিলা বারাণসী ॥”

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Jayānanda’s Chaitanya Mangala.

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earlier part of his reign. But the Brahmin families whose caste was polluted by being forced to take water from the hands of the Mahomedans stationed in the village of Pirulyā, lost their status in Hindu society, and after more than four hundred years, the Tagore families of Calcutta, who represent a class of Pirulyā Brahmins, as they have been since called, have to a considerable extent regained their social position.

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Jayānanda gives a list of authors who had written accounts of Chaitanya Deva's life before him, amongst which the works of Paramānanda-puri, Gopal Basu and Gouri Dās, mentioned by him, have not yet been recovered. We find it also mentioned in his work that Govinda Dās, a black-smith by caste, followed Chaitanya Deva in his travels in Southern India.

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(d) Chaitanya Charitāmrita by Kriṣṇa Dās.

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By far the greatest of the biographers of Chaitanya Deva,—one who by his pure and lofty character, by his unique scholarship and no less by his hoary old age commanded the greatest respect of the Vaiṣṇava community of the period, was Kriṣṇa Dās Kavirāj of Jhāmatpur in Burdwan. Born in 1517 of a poor Vaidya family, he was inured to hardships from his earliest childhood. His father Bhagiratha used to earn a small pittance by following the avocation which belonged to his caste viz. that of a physician. At his death Kriṣṇa Dās was only 6 years old. He had a brother Çyāma Dās, 2 years his junior. Their mother Sunandā could find no way to maintain herself and her two children. But an end soon came to her care and anxieties; the hand of death took her away, only a few months after she had become a widow and the poor children were placed in charge of his relatives. Kṛṣṇa Dās was not much cared for and he grew up to be a lad of 16, not running wild as such boys are likely to become, but sober and quiet—a prey to melancholia and occasional gloom caused by the bereavements he had suffered which weighed upon his soul. A follower of the saint Nityānanda—Mīnaketana Rām Dās by name, paid a visit to Jhāmatpur at this time. His preachings produced a deep effect upon Kṛṣṇa Dās who now yearned for the religious life. Rām Dās was however treated to ridicule by Syām Dās, the younger brother of our author who took the matter sorely to heart.

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Mīnaketan had gone away, but the disappointment caused in Kṛṣṇa Dās's mind by his brother's conduct, together with the impressions of a holy life left on him by the devout Vaiṣṇava, made him give up the idea of following any wordly pursuits. It is said that at this time Nityānanda appeared to him in a dream and advised him to go to the Vṛndā groves and pass his life there. The dream became a real force with him and he could not resist the command. He walked about 800 miles on foot begging alms for his subsistence and arrived at Vṛndāvana, where the purity of his life and his high character even as a boy interested the six distinguished Gosvāmīs, the appostles of the Vaiṣṇava faith of that time, who volunteered to take care of the young man's education.

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The beauty of the Vṛndā groves, the scenes of which are rendered ever sacred by their association with Kṛṣṇa, added to the austere lives of the apostles, Rup, Sanātan, Jiba, Gopāl Bhatta and the two Raghunāths and their great learning, all combined to make lasting impressions on Kriṣṇa Dās. He became a ready and willing disciple of the six Gosvāmīs and advanced rapidly in his studies. Within a few years, he had became a profound Sanskrit scholar and had written two works of great merit in that language. His Govindalīlāmṛita is a master-piece of poetry, and his annotations of Kriṣṇa Karṇāmṛita attest his great erudition. He wrote some small books in Bengali, namely—Advait Sutra Kaḍchā, Svarupvarṇana and Ragmayi Kaṇā and in all of these Bengali treatises occur occasional prose-passages which may be taken—with the exception of those in the Çunya Purāṇ of the 9th century, as some of the earliest specimens of Bengali prose. It is worthwhile perhaps to point out that even the biographical notes of Govinda Dās were written in poetry. When even arithmetic was composed in rhyme, how could biography be prose?

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Under the six Gosvāmīs.

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Govinda Līlāmṛitā Karṇāmṛita and other works.

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A religious celibate and student all his life, practising the austerities of a Sannyasin,—he had reached the age of 79 when a change came over him. He had never cared for earthly fame or glory, —his aim had been only to acquire sound scholarship in the theological lore of the Vaiṣṇavas, and as an unassuming soul to quit his mortal frame in due time and quietly pass into the heaven of his Kriṣṇa from the sacred banks of the Jumnā. But a herculean task came upon him in his old age unsolicited and he could not avoid it.

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Chaitanya Charitāmṛita commenced when he was 79.

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The Chaitanya Bhāgabat of Brindāvana Dās used to be read in Brindāvana by the holy men of the place every evening, and they felt that the last portion of Chaitanya’s life was not described in the work with that completeness which the Vaiṣṇava community required in a recognised biography. One evening when Kriṣṇa Dās sat in his cottage counting the beads of his rosary—old and infirm as he was and suffering from the various diseases which age brings on, a deputation of the Vaiṣṇavas of the place, consisting of Govinda Gosvāmī, Jadavācharyya Gosvāmī, Bhugarbha Gosvāmī, Chaitanya Dās, Kumudānanda Chakravarti, Kriṣṇa Dās Chakravarti, Çivananda Chakravarti and of others, waited on the old scholar requesting him to undertake to write a life of Chaitanya Deva. The hoary headed Kriṣṇa Dās pleaded his age and weakness, but they insisted on his undertaking the work. At this moment the priest of the temple of Govindaji came to him and presented him with an Adeçamālaya—a garland of flowers—a sign of divine command, from the temple, and the request made by the deputation became by this act of the priest inviolable as a religious injunction. Kriṣṇa Dās had no other alternative than to take up the work. He was helped by the materials given him by Çri Dās, Loknāth Gosvāmī, Gopal Bhatta and Raghu Nāth Dās. Besides this he received important help from the scholarly notes on Chaitanya’s life by Murāri Gupta and Svarupa Dāmodar and from Chaitanya Bhāgabat by Brindāban Dās, and Chaitanya Chandrodaya by Kavi Karṇapur. But from these materials we can scarcely gain any idea of the vast erudition and extraordinary panis with which he assimilated and shaped all that came into his hands. I give in the foot notes the names of the Sanskrit works* to which reference is made in the celebrated pages of Chaitanya Charitāmṛita (lit., the nectar of the life of Chaitanya), as his great work is called. It is a monument of industry and scholarship and of the devotional features that characterise Vaiṣṇavism. Up to now no other Bengali work of such patient and varied scholarship has been produced. But the language of the book displays an uncouth admixture of the dialect of lower Bengal with that of the upper Provinces. The author had long left his native land, and his own language had grown to be a curious medley of Hindi and Bengali. His profound scholarship in Sanskrit besides made him import high sounding Sanskrit words into the mixed language used in his work, and a student of Bengali must admit that such importation did

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