"In these three places does Krishna dwell as the Supreme Lord, _viz._, Golok, the Supreme s.p.a.ce, and Nature. The region where He manifests His _chit_ power is called the Three-fold Divinity (_tripad aishivaryya_), whereas the places of the display of His power of illusion are called One-fold (_ekapad_).

"The Three-fold Divinity of Krishna is beyond speech. Hear, therefore, of the One-fold Divinity. All the Brahmas and Shivas of the eternal universe are embraced by the term 'eternal rulers of spheres'

(_chira-loka-pala_). One day Brahma came to Dwaraka to see Krishna; the porter took the message to Krishna, who asked 'Which Brahma? What is his name?' The porter returned and asked Brahma, who replied in amazement, 'Go, tell him, it is the four-headed father of Sanak.' After taking Krishna's permission, the porter introduced him. Brahma prostrated himself at Krishna's feet, who showed him honour and reverence and asked for the reason of his visit. Brahma replied, 'I shall tell you of that afterwards. First solve one problem of my mind. What did you mean by asking 'Which Brahma?' What Brahma other than I can there be in the universe?' At this Krishna smiled and plunged into meditation, and immediately innumerable troops of Brahmas came there, some with ten heads, some with twenty, hundred, thousand, million, even a milliard, beyond the power of counting. Rudras came with millions of millions of heads. Indras appeared with millions of eyes. At the sight the four-headed Brahma became senseless, like a hare surrounded by a herd of elephants. All these Brahmas prostrated themselves before Krishna's seat, which was touched by their crowns. None can [adequately] describe the unimaginable power of Krishna. In one body there were as many images as there were Brahmas. His seat, struck with the crowns of the Brahmas, set up a sound, as if the crowns recited praises of His seat! With folded palms, Brahma Rudra and other deities hymned Krishna thus: 'Lord!

Great is thy mercy to us, as thou hast shown us thy feet. Oh our good fortune! thou hast called and accepted us as thy slaves. Bid us, and we shall place thy behest on our heads.' Krishna replied, 'I longed to see you, and so called you all together. Be ye all happy! Have you any thing to fear from the demons?' They said, 'Thanks to thy grace, we are everywhere triumphant. Latterly thou hast, by incarnating thyself, destroyed the load of sins which used to weigh the Earth down.' This proves the divine nature of Dwaraka and other [spheres], each of which imagines 'Krishna dwells in _my_ region.' The presence of Krishna made Dwaraka feel glory (_baibhaba_); they had all met together, and yet none could see the others. Then Krishna gave leave to all the Brahmas, and they returned home after bowing to Him. The four-headed Brahma was amazed at the sight, and again bowed at Krishna's feet, saying, 'I have to-day witnessed an example of what I had previously known for certain in my mind.' _Vide Bhagabat_, X. xiv. 36.

"Krishna replied, 'This universe, though 500 million leagues in extent, is very small; hence you have four heads only. Other universes are a thousand million, a _lakh kror_, or even a _kror kror_ leagues in extent, and their Brahmas have heads proportioned to these sizes. Thus do I uphold the whole system of universes. Even my one fold divinity cannot be measured. Who will measure my three-fold divinity?' So saying Krishna dismissed Brahma. The divine form of Krishna cannot be explained. The phrase _Supreme Lord_ has another deep meaning: the term _tri_ means the three regions of Krishna, _viz._, Gokul (named Golok), Mathura, and Dwaraka. In these three He always dwells naturally. These three places are full of His inner complete divinity. Of these three Krishna Himself is the lord. The guardians of directions in all the aforesaid universes, and the eternal guardians of creation in _Ananta_ and Vaikuntha, all bow to Krishna's seat, touching it with the jewel of their crowns. In His own _chit_ power Krishna dwells ever. This property of _chit_-power is called the six divine attributes; it is also styled Lakshmi in the form of supreme bliss. Hence, the Vedas declare Krishna to be G.o.d Himself. I cannot plunge in the boundless nectar-oceah of Krishna's divine power, but have touched only a drop of it". The Master paused for a while, and after composing Himself continued to teach Sanatan. [Text, canto 21.]

CHAPTER XX

Discourse on Devotion as the Aim

[The Master continued His address to Sanatan thus]:

"The Vedas teach that Krishna is the sole Essence. Now let me speak of the signs of the aim (_abhidheya_), from which one can get Krishna and the treasure of Krishna's love. All the _Shastras_ speak of faith in Krishna as the aim. Hence the sages declare,

_'We know for certain that thou, O Lord, art our refuge, because the mode of thy worship that Mother Shruti lays down in answer to our questions, is also indicated by Sister Smritis and Brother Purans'._

"This truth is taught by the Monist school that Krishna is G.o.d Himself; He dwells in the form of the _Swarup_ power; spreading out in the forms of _swamsha_ and _bibhinnamsha_, He disports Himself in Ananta, _Vaikuntha_, and Brahmanda. The four-sided incarnations are His _swamsha_ extension. The created world is the example of His _bibhinnamsha_ power. Such creatures are of two cla.s.ses, _viz._, one ever liberated, the other ever fettered to the world. The ever liberated are ever eager for Krishna's feet; they are named Krishna's followers and they enjoy the bliss of serving Him. The ever fettered are ever excluded from Krishna, and ever feel the sufferings of h.e.l.l; the Fury, Illusion, ever torments them for that reason; the three internal agonies scourge them; they are kicked at by l.u.s.t, Anger [and other deadly sins]

whose slaves they are. If in the course of their life's wanderings they meet with a saint as their healer, his teaching like a charm exorcizes the demon (Illusion) out of them; then they feel _bhakti_ for Krishna and come to Him. Faith in Krishna is the supreme end (_abhidheya_).

Worthless are the fruits of other kinds of devotion, such as work, _yog_, and knowledge,--in comparison with the bliss of _bhakti_; the former cannot give us Krishna unless we have _bhakti_ in Him. _Vide Bhagabat_ I. v. 12 and II. iv. 16. Knowledge dissociated from _bhakti_ cannot give salvation; but a man devoted to Krishna can gain salvation without knowledge. _Vide Bhagabat_, X. xiv. 4 and the _Gita_, vii. 14.

"Creation, the eternal slave of Krishna, forgot this fact; hence Illusion tied a rope round its neck. If a creature adores Krishna and serves his _guru_, he is released from the meshes of Illusion and attains to Krishna's feet. If, while observing the rules of his caste, a man does not adore Krishna, he will be plunged in h.e.l.l in spite of his doing his caste-duties. _Vide Bhagabat_, XI. v. 2 & 3. The votary of knowledge imagines that he has attained to the condition of one liberated even in earthly life; but in truth his mind cannot be purified without faith in Krishna. _Vide Bhagabat_, X. ii. 26. Krishna is like the Sun, while Illusion is as darkness; hence Illusion has no power to remain where Krishna is. _Vide Bhagabat_, II. v. 13. Even if a man prays once saying Krishna I am thine, he is saved by Krishna from the bonds of Illusion. If the seeker after enjoyment, salvation and attainment (_siddhi_), is wise, he adores Krishna with deep _bhakti_.

_Vide Bhagabat_, II. iii. 10. If a man adores Krishna in longing for other [material] gains, He gives the votary His own feet unasked, arguing, 'In adoring me he is soliciting for material joys. What a great fool is he, in thus begging for poison instead of nectar! I am wiser, why then should I grant this fool [his coveted] earthly pleasures? Let me give him the nectar of my feet, so that he may forget earthly joys'.

_Vide Bhagabat_, V. xix. 28. If a man adores Krishna even for fleshly l.u.s.ts, he [soon] longs to abandon his desires and become a slave of Krishna. In going through this worldly life, some are fortunate enough to gain salvation; just as a log of wood drifting down the current now and then lands on the bank. _Vide Bhagabat_, X. x.x.xviii. 4. By good luck some men's bondage to the world is about to be severed, [when] they are emanc.i.p.ated by the society of holy men, and are inspired with devotion to Krishna. _Vide Bhagabat_ X. ii. 35. If Krishna favours any blessed man, He teaches him as his _guru_ seated in the heart. _Vide Bhagabat_, XI. xxix. 6. If in the company of holy men a man feels inclined towards _bhakti_ in Krishna, he gets love, the fruit of _bhakti_, and is freed from the world. _Vide Bhagabat_, XI. xx. 8.

Save through the favour of the n.o.ble a man cannot feel _bhakti_ in anything; not to speak of his gaining devotion to Krishna, he is not even freed from bondage to the world. _Vide Bhagabat_, V. xx. 12 and VII. v. 25. All _Shastras_ recommend the companionship of the holy. As soon as such society is resorted to, it gives success in everything.

_Vide Bhagabat_, I. xvii. 13. The gracious Krishna, in addressing Arjun [in the _Gita_], has laid down instructions for the salvation of mankind. Vide the _Gita_, xviii. 64 and 65.

"G.o.d had first commanded the Vedic religion, work, _yog_, and knowledge. After these had been observed, He finally commanded _bhakti_, which must, therefore, be superior [to the former]. If, in accordance with this [latest] dispensation, a devotee feels _shraddha_, he leaves all works and adores Krishna. _Vide Bhagabat_, XI. xx. 9. The term _shraddha_ means firm and unquestioning faith. If one adores Krishna, it is equivalent to his doing all the prescribed ceremonies [of religion]. _Vide Bhagabat_, IV. x.x.xi. 12.

"Men who have _shraddha_ are qualified for bhakti, and are ranked as superior, average, and inferior, according to the quality of their _shraddha_. He whose _shraddha_ is confirmed by listening to the reasoning contained in the _Shastras_ is a superior 'ent.i.tled to _bhakti_', and he is liberated from the world. He whose _shraddha_ is strong in spite of his ignorance of _shastric_ arguments, is an average 'ent.i.tled to _bhakti_'; he, too, is very fortunate. He whose _shraddha_ requires a visible object [of adoration] is an inferior 'ent.i.tled to _bhakti_'; in time he will advance to the stage of a superior _bhakta_. There are different grades of _bhakti_, according to differences of ardour and pa.s.sion, as has been described in the eleventh _skanda_ of the _Bhagabat_, (XI. ii. 43-45).

"All the high attributes are found in the person of a Vaishnav, because Krishna's attributes spread to His _bhaktas_. (_Ibid_, V. xviii. 12).

The following qualities mark a Vaishnav; they cannot be exhaustively named, I only take a rapid view: he is compa.s.sionate, spiteless, essentially true, saintly, innocent, charitable, gentle, pure, humble, a universal benefactor, tranquil, solely dependent on Krishna, free from desire, quiet, equable, a victor over the six pa.s.sions (_sharguna_), temperate in diet, self-controlled, honouring others and yet not proud himself, grave, tender, friendly, learned, skilful and silent. _Vide Bhagabat_, III. xxv. 20, V. v. 2. The society of holy men is the root of the birth of devotion to Krishna (_Bhagabat_, X. li. 35, XI. ii. 28, xxv. 22). The princ.i.p.al limb that springs up from it is love of Krishna.

It is proper conduct for a Vaishnav to abjure the society of the wicked.

The man who consorts with women is one kind of sinner, while the man lacking in faith in Krishna belongs to another kind. (_Bhagabat_ III.

x.x.xi. 35, 33 & 34). Leaving these [temptations] and the religious system based on caste, [the true Vaishnav] helplessly takes refuge with Krishna. _Vide_ the _Gita_, xviii. 66; _Bhagabat_, X. xlviii.

"If a learned man happens to sing Krishna's praise, he adores Krishna to the exclusion of all other deities, as is proved by the case of Uddhav.

_Vide Bhagabat_, III. ii. The helpless and the refugee [among devotees]

have the same characteristics. Then comes resignation in. After taking refuge in Krishna, the votary gives himself entirely up to Krishna, who then elevates him to His own nature. _Vide Hari-bhakti-vilas_, xi. 417 & 418; _Bhagabat_, XI. xxix. 32."

"Give ear, O Sanatan, while I turn to speak of the attainment (_sadhan_) of _bhakti_, which gives us the rich treasure of love for Krishna. Hearing [chant] and other acts [of the physical organs] are the _swarup_ signs of it; while in the _tatastha_ sign love is born. Love for Krishna is ever an end (_siddha_); it is never a means (_sadhya_).

It is kindled in a pure heart by listening [to Krishna's praise], and other acts of the organs. The _sadhan_ of _bhakti_ is of two kinds: one following the ordinances of religion, the other following the [heart's] inclination. The man without a natural desire [for Krishna]

adores Him in obedience to the bidding of the _Shastras_; such _bhakti_ is called regular (_baidhi_).

_'King! It is the duty of the men who seeks liberation to hear, to praise, and to meditate about G.o.d, the universal Soul, the supremely Beautiful, and the Liberator from bondage.'_ (_Bhagabat_, II. i. 5.

and also XI. v. 2.)

"The modes of cultivating _bhakti_ are many; I shall only tell you briefly of the chief of them: [they are] taking refuge at the feet of the _guru_, initiation, service of the _guru_, inquiry into the true religion, following the path of saints, renunciation of enjoyment out of love for Krishna, residence at holy places a.s.sociated with Krishna, accepting alms no further than suffices [for one's sustenance], fasting on the tenth day of the moon, reverence to foster-mothers, fig trees, kine, Brahmans and Vaishnavs, shunning from a distance all offences against adoration and the holy name, abjuring the company of non-Vaishnavs, taking only a few disciples, avoiding the study and exposition of too many books and arts, looking at loss and gain as alike, control of grief and other pa.s.sions, abstention from abusing other G.o.ds and scriptures, never listening to scandal about Vishnu or Vaishnavs nor to village gossip, giving no shock by thought or speech to any creature that lives, listening [to chant], hymn-singing, keeping G.o.d in remembrance, worship, adoration [in words], attendance [on idols], a.s.suming the att.i.tudes of servant and comrade [to Krishna], dedication of one's own self [to G.o.d], dancing, singing, pet.i.tioning and prostration before [Krishna's image], rising to welcome [His image], and following it as a mark of respect, visiting shrines at _tirthas_, walking round shrines, hymning, reading scriptures, reciting the holy name, _sankirtan_, enjoying incense garlands perfumed essence and the _maha-prasad_, witnessing the grand celebration of _arati_ and the divine image, giving up whatever is dear to one's own self, meditation, and serving Him.

"The service of the following four is approved by Krishna:--the _Tulsi_ plant, Vaishnavs, Mathura, and the book _Bhagabat_.

"Direct all your efforts to [the service of] Krishna, witness His mercies, celebrate His Nativity and other days in the company of _bhaktas_. Ever fly to him for refuge, celebrate Kartik and other _bratas_.

"These are the sixty-four modes of cultivating bhakti. The five chief of them are (1) the society of holy men, (2) _kirtan_ of Krishna's name, (3) listening to the reading of the _Bhagabat_, (4) dwelling at Mathura, and (5) reverential service of His image. Even a little of these five creates love for Krishna.

"Some _bhaktas_ pursue only one of these modes, some many. When the mind has become steady, the wave of love surges up [in it]. Many _bhaktas_ have attained to success by following one mode only.

Ambarisha and other _bhaktas_ cultivated many modes. (_Vide Bhagabat_, IX. iv. 15-17)-The man who by renouncing desire adores Krishna in obedience to the injunctions of the _Shastras_, is not indebted to the G.o.ds the _Rishis_ or the manes of his ancestors. (_Bhagabat_, XI. v.

37). He who adores Krishna's feet rejecting _shastric_ rites, feels nevertheless no temptation for forbidden sins. Even if he commits a sin unwittingly, Krishna purifies him and he need not practise penance for it. (_Bhagabat_, XL v. 38). Theological knowledge and monachism are not at all necessary means of cultivating bhakti; Krishna's society gives inoffensiveness and discipline. _Vide Bhagabat_, XI. xx. 31.

"Hitherto I have held forth on the cultivation of _bhakti_ in accordance with the shastric teaching. Now, let me tell you, Sanatan, about _bhakti_ in compliance with natural inclination. This latter kind of _bhakti_ is chiefly found in the people of Brindaban, and those who cultivate it are called _raganuga_ ('inclination-led'). A pa.s.sionate longing for the object of desire is the _swarup_ characteristic of inclination (_rag_); absorption in the object of desire is its _tatastha feature_. The nature of an 'inclination-led' _bhakta_ pays no heed to _shastric_ reasoning.

"Its two types are _external_ and _internal_. In the external, the devotee through his physical organs performs listening (to chant) and chanting, while in his mind he imagines himself to be identical with his ideal [such as any _sakhi_ or cowherd mate of Krishna], and thus [in fancy] serves Krishna at Brindaban day and night. With drawing himself into his own mind, such a votary ever remains close to his object, the dearest Krishna, and thus serves Him incessantly. In the path of inclination (_rag_), he takes Krishna as the object of his chief emotion, _viz._, as master, comrade, child or sweetheart. (_Bhagabat_, III. xxv. 35)

"From the sprout of love (_prem_) issue two things, _rati_ (addiction) and _bhab_ (emotion). These two conquer the Lord for us. Thus have I expounded _ebhidheya_, from which we gain the treasure of love for Krishna." [Text, canto, 22.]

CHAPTER XXI

On Love, the fruit of Devotion

[The Master continued]--"Listen now, Sanatan, to love, the fruit of _bhakti_, the hearing of which gives knowledge of the spirit of _bhakti_. When pa.s.sion (_rati_) in Krishna is deepened it is called _prem_ (love), the permanent form of _bhakti_ in Krishna. It also has two aspects, _viz._, _swarup_ and _tatastha_. If any man has the grace to feel _shraddha_, he consort with pious men, from which companionship result the hearing and chanting of Krishna's name. From the attainment of _bhakti_, all his troubles are removed, and as a consequence of the latter, his faith becomes constant, which gives him a taste for the listening and [hymning of Krishna's name]. From taste (_ruchi_) comes strong inclination (_asakti_), which gives birth to the sprout of pa.s.sion for Krishna in the soul. When this emotion is deepened, it takes the name of love (_prem_). That love is the (ultimate) fruit, the source of every bliss. _Vide Bhagabat_, III. xxv.

22. The man in whose heart this emotion sprouts up is marked by the many qualities named in the _Shastras_. (_Bhakti-ras-amrita-sindhu_, I.

Rati-bhakti, verse 11, _Bhagabat_ I. xix. 13). No earthly affliction can disturb his mind. Such a man never wastes his time without communing with Krishna. He never fears [attack by] enjoyment, material success, or the objects of sensual gratification. (_Bhagabat_, V. xiv. 42). Even the n.o.blest _bhakta_ considers himself as lowly, and firmly believes that Krishna will take pity on him. He is ever expectant, ever pa.s.sionately longing [for union with Krishna]. Ever does he relish the work of singing Krishna's names, and ever engages in it. At all times is he addicted to holding forth on Krishna's charms. Ever does he reside at the scenes of Krishna's exploits.

"So far I have described the marks of _rati_ for Krishna. Now let me describe the characteristics of love for Krishna. Even the wise fail to comprehend the speech, acts and gestures of the man whose heart is full of love for Krishna. (_Bhagabat_, XI. ii. 38). As love develops, it takes the forms of _sneha_, _man_, _pranaya_, _rag_, _anurag_, _bhab_, and _mahabhab_, just as, from the same source of sugar-juice we have mola.s.ses, _gur_ (_khanda_), black sugar, [yellow] sugar-candy, and white sugar-candy. As these grow successively purer and more delicious, so too do the above stages in the development of love. In relation to its subject, _rati_ is of five kinds _viz._, _shanta_, _dasya_, _sakhya_, _batsalya_, and _madhur_. These five permanent emotions (_bhab_) have five different flavours, which delight the _bhakta_ and over-power Krishna. The permanent emotions of love etc., on meeting with the proper ingredient, mature in the form of Krishna-_bhakti ras_. The permanent emotion (_bhab_) on being mingled with _ras_ is changed into these four,--_bibhaba_, _anubhaba_, _sativika_, _byabhichari_;--just as curd, on being mixed with _gur_, black pepper, and camphor, becomes a thing of matchless deliciousness named _rasal_. _Bibhaba_ is of two kinds, (i) _alamban_, which is kindled by Krishna, etc., and (ii) _uddipan_, by the notes of His flute, etc. _Anubhaba_ is stimulated by smile, dance and song. Stupor and other sensations are included in _satwika anubhaba_. _Byabhichari_ is of 33 kinds, such as delight, rapture, &c.

"_Ras_ is of five kinds,--_shanta_, _dasya_, _sakhya_, _batsalya_, and _madhur_. In the _shanta ras_, _rati_ advances to the stage of _prem_; in the _dasya_ to _rag_, _sakhya_ and _batsalya_ attain to the limit of _anurag_ (as was the case with Subal and others love for Krishna).

"Krishna, the darling of Braja's lord, is the chief of lovers, while the lady Radha is at the head of mistresses. Krishna's qualities are endless, even a single one of them when unfolded can soothe the ears of a _bhakta_.

"Countless are Radhika's qualities, of which 25 are the princ.i.p.al ones, which have conquered Krishna.

"The lover and his mistress are the themes of two _rasas_, and the foremost of the cla.s.s are Radha and Krishna. Similarly, in the _dasya ras_, the subject is a servant, in the _sakhya_ a comrade, in the _batsalya_ the parents.

"This _ras_ is tasted only by Krishna's _bhaktas_; those who are not devoted to Him have not the lot to enjoy it. Before this, at Allahabad I discoursed on _ras_ and inspired with my power your brother Rup Goswami. Do you preach the lore of _bhakti_; do you discover the lost shrines of Mathura. At Brindaban teach the adoration of Krishna, the proper conduct of Vaishnavs, and the scriptures of the creed of _bhakti_."

Thus did the Master teach Sanatan all about the temperate conquest of pa.s.sions (_bairagya_) and condemned arid _bairagya_ which consists of (mere) knowledge. _Vide_ the _Gita_, xii. 13 _et seq_ and _Bhagabat_, II. ii. 5.

Then Sanatan asked about the metaphorical interpretations (_siddhanta_) of all the acts of Krishna's life and the Master clearly explained them.

At last Sanatan clasped His feet and biting a wisp of gra.s.s in sign of abjectness prayed to Him thus: "I am a wretch, of low caste, and the servant of the unclean. And yet thou hast taught me theological expositions which even Brahma knows not! My despicable mind cannot contain even a single drop of this ocean of exposition that thou hast poured into it. Thou canst make even the lame dance, if so thou wishest.

Lay thy feet on my head and p.r.o.nounce on me the blessing that all that thou hast taught me may become bright within me. May I derive power from thy power!" And the Master blessed him accordingly. [Text, canto 23.]

Again did Sanatan clasp the Master's feet and ask Him, "I have heard that you explained to Sarvabhauma in eighteen different ways the following couplet of the _Bhagabat_, I. vii. 10:--