An Extraordinary Revelation # 21

21

Nimai’s face lit up with a smile at the Governor's conclusion, and his satisfaction was mirrored in the faces of his close associates. He took advantage of his host's positive and open attitude: "Please, explain one more thing to me: tell me frankly why you changed your disposition toward us? All evening, men and women praying, singing, and dancing have made their instruments ring out in the street. As a representative of the State, you had every right to oppose these Hindu religious ceremonies, yet you did not. I must admit, this escapes me."

"Hum... This is a subject I would very much like to discuss with you, but in private. Let us go into another room."

"All these people," Nimai objected, "are my very dear devotees. You can speak before them without any concern. Go on, we are listening!"

Hesitating, and clearly embarrassed, the Kazi began his story: "The day I went to that Hindu’s house and broke his drum, well, during the night that followed, I had a horrible nightmare. It was both terrifying and unimaginable, as if the dream were becoming reality. A legendary creature, an enormous lion, half-man and half-animal, whose frightful roar filled the sky and the earth, pounced on me, ready to devour me! His teeth..." He could not finish his sentence. Although it was only a dream, he had been terrified. "Speaking of it today, I am still completely shaken. I wish for this to never happen again." He concluded by covering his face with his hands.

"But what happened next?" Nimai asked, impressed.

The Kazi turned deathly pale. Clearly, the memory of his dream traumatized him. "As this devilish creature rushed at me, his massive paws crushed my chest. Those sharp fangs were inches away from shredding me when, in a deep and human voice, he said to me: 'You dared to defy my will by forbidding the kirtanas in the street; for this, I shall destroy you.' He spoke these words with such fury that I closed my eyes in terror. My lips were trembling. I was scared to death. Magnanimous, the lion said to me: 'For this once, I spare you. But if this should happen again, I shall have no mercy. I will kill you and decimate your family and all the meat-eaters in your circle. Consider yourself warned.' After this nightmare, I woke up with a start, my chest lacerated and covered in blood." He then lifted his silk tunic and revealed the claw marks on his torso. A murmur spread through the room. When the rumor reached the street, a clamor rose from the crowd, and soon, the miracle was known throughout the city.

In the palace, everyone focused on the conversation between the two men.

"I told no one of this incident," the Kazi continued, "but when my messenger came to find me, panicked, he told me: 'My Lord, I followed your orders by going to arrest those fanatics who sing: Hari, Hari! But the moment I approached them, flames burst forth from nowhere and burned my face. Look at my beard! Look at these blisters on my arms! If I had persisted, I would no longer be of this world.' Several of the soldiers who were there confirmed his words, for they themselves had lived through a similar ordeal."

But why does he keep silent about his secret experience with the arraf? Out of shame, or because it is a pagan practice? Strange.

Arraf means “the one who knows.” Arrafs are diviners who interpret omens. Before the appearance of Muhammad, the Arabs held these priests in high regard. Their sole function was to deal with matters concerning the heavens, angels, and deities. For according to the belief of the time, every human being possesses a spirit, a djinn, who accompanies them throughout their life. The djinn lends its qualities to the man for whom it is the spiritual guardian. For example, if a djinn is a musician, its protégé may be favored with the gift of music. There are djinns who can know the intentions of angels by spying on them when the latter, after receiving orders from God, discuss them among themselves for execution. Some djinns spend their time with their ears pressed against the celestial vault, listening to extort any small scraps of conversation. Sometimes their patience is rewarded. They overhear some important designs that interest the entire universe and rush to communicate their secret to their arraf.

It is therefore very useful—for those who believe in it, at least—to consult men favored by such a djinn, for in this way it is possible to outwit destiny or, if one is wiser, to take measures to avoid trouble.

With the new religion, Islam, these arrafs had to reinvent themselves. Some found themselves in India, where compromise with local cultures had a better chance of surviving. Although divinatory sciences such as astrology and clairvoyance are relegated to pagan practices by a large part of Muslim orthodoxy, it is difficult for leaders not to resort to them, especially if the arraf has proven his competence. But to avoid unnecessary trouble, it is better to remain discreet in the matter.

To what extent the Kazi uses the services of these mediums, one cannot say. But he knows—since the Quran affirms it—that there are seven heavens and that in the last one lives God. Below this, there is the heaven of the moon and stars where the angels dwell. Then there were the djinns...

In short, the Kazi consulted an arraf regarding this matter of the broken mridangas and had emerged from the interview looking like a beaten dog. The arraf had returned from his trance in a state of complete confusion. He had been unable to explain the reason for what had troubled him in the beyond. Both, however, understood that it was serious.

"Realizing," continued the Kazi, "that a supernatural power protected these people, I decided, for the protection of our lives, no longer to oppose this movement. I therefore ordered my guards to return home and turn a blind eye to what was happening. Many people, however, came to complain about your singing and your music. The Muslims themselves, when they accuse you, sing and imitate your dances while chanting Hare Krishna, Hare Krishna. They seek to harm you but are caught up in their own antics. Even the Hindus, the people of your own religion, came to see me so that I would take action: 'Dear Governor,' they implored me, 'you are the authority of the city and it is in your power to maintain peace; this Nimai is turning the social order upside down with these heretical practices. Before he left for Gaya, he was a respectable and healthy boy, but since his return, he behaves like a dissident and leads the entire people with him as if by enchantment. He makes no distinction between the pariahs and the other classes and claims that everyone, regardless of their caste, can chant the Holy Names.'"

Another protester added: "These mantras are too powerful to be heard by everyone; their efficacy would be weakened. Now even the untouchables sing the maha (great) mantra* Hare Krishna. Your Excellency, if you do not do something, the entire city will be devastated by this offense. Understand, life here has become impossible! It is very laudable to hum a few prayers in the evening for the pleasure of God, but this Nimai, who now calls himself by names such as Gaurachandra or Mahaprabhu, never stops making a racket all night long. We can no longer sleep because of it. Please, we beg you to drive him out of the city."

"Despite all these accusations," the Kazi continued, "I no longer dared to oppose the sankirtana. I asked them to return home and wait, promising them I would reflect on the matter. I know that Narayana is the Supreme God of the Hindus, but now I am persuaded that this God and you are one..."

To prevent him from elaborating further on the subject, Nimai intervened: "The Holy Names you have repeated have worked wonders on your conscience; I can see that you have been purified of all sins. Because you have pronounced the three Names of the Lord—Hari, Krishna, and Narayana—you may consider yourself fortunate."

The Kazi burst into tears. He knelt down until his head touched Nimai's feet: "By your grace, my misfortune and my devious diplomat's mentality have dissipated; but I pray you to bless me even more so that my love and devotion may be directed toward you forever."

Passing his hand through his hair, Nimai said to him: "I have a favor to ask of you..." The Kazi, having become his devotee, stood up with his hands joined in a sign of devotion: "What can I do to satisfy you?"

"I would like you to assure me that the sankirtana movement will never again be disturbed by your men, at least here in Nadia."

"I promise you it shall be so, and I can assure you that as long as my dynasty continues, no one shall transgress this rule without profaning my conscience and my name."

Having heard this from the Kazi's mouth, Nimai rose and everyone began to dance with jubilation. The Kazi joined them and celebrated with them until late into the night.**
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* Just like Maharaj, Mahatma, or Mahaprabhu, which mean respectively the greatest of kings, the greatest of souls, the greatest of masters.

** Even today, in Nadia, pilgrims, in commemoration of the event, go to pray at the tomb of the Kazi, which has become a holy site.

Next chapter : Nityananda Converting Jagai and Madhai # 22
Preceding chapter : The Kazi, the Quran, and the Cows #20