The Invitation # 35

35

In Benares, as everywhere else, the inhabitants fall into the transcendent trap set by Chaitanya. His magical net of God’s love envelops souls who, imprisoned by this supreme strategist, immediately become slaves freed from the yoke of this hellish world. His message spreads like wildfire: “Chant the holy Names, chant the holy Names, and your life will become sublime.” Some are converted by the spiritual vibrations of these enchanting hymns; others, simply by seeing him dance, arms raised to the sky, struck by the beauty of his body. Others still are touched by his gaze or his words. Thus, the entire city becomes one with him.

Only the mayavadis, the impersonnalists, remain untouched. And Chaitanya remains powerless before their stubbornness. It is partly because of them that he accepted the order of sannyasa, to avoid the relentless fire of their criticism. In public, he likes to appear as an ordinary man; in doing so, his plan succeeds. Yet for that same reason, he cannot convince the obstinate souls that are the mayavadis, except, as we shall see, for the group led by the leading figure, Prakasananda Sarasvati Maharaj.

According to the principles of this class of spiritualists, a sannyasi must engage in the diligent study of the Vedas: singing, dancing, and music are heresies, sinful activities for a renunciate. Thus, Chaitanya’s seemingly worldly occupation appears frivolous. Worse still, the figure misleads his admirers. Yet one question troubles them: how is it that Kesava Bharati Maharaj, this renowned spiritual master, granted him initiation despite behavior that leaves much to be desired? And, being initiated into their sect, why does he continue to transgress the rules? Though these questions remain unanswered, the gossip spreads quickly. Chaitanya is seen as someone who lacks mastery over his emotions, who does not sufficiently know the Scriptures, and who upends traditions—particularly the caste system. To these criticisms, he merely smiles.

One day, he goes to Chandrasekhar, one of his devoted admirers, who hosts him for a time. They had forged a friendship in Gaya during Chaitanya’s previous journey. The situation is displeasing to the orthodox. His host belongs to the lower class of society: he is a shudra, and a sannyasi must not accept hospitality from anyone other than a brahmana. A kshatriya, or at most a vaishya, might be acceptable—but never a shudra.

Yet Chaitanya disregards these rules, imposed, ratified, and cemented in earlier times by brahmanas proud of their superiority. These brahmanas established laws stating that those not born into a brahmana family could never become one, and therefore—even if virtuous—were deprived of all the privileges enjoyed by holders of that status.

Chaitanya, whose mission is to distribute God’s love impartially, transcends all social barriers and restores true human rights. According to his doctrine, the title of brahmana must be granted to an individual based on qualifications, not merely the merit of birth. Just as the son of a judge does not automatically become one because his father is. If he does not demonstrate superior intelligence in that field, he must find another occupation—perhaps less prestigious but better suited to his abilities.

This is what Chaitanya intends to demonstrate by visiting Chandrasekhar. Nepotism ends here. He goes even further! For him, love of God is the highest virtue, and whoever possesses it, regardless of rank, occupies the highest level of the social pyramid. Conversely, even a true brahmana, adorned with all the attributes, if he is not a devotee of Krishna, a servant of God, the Supreme Being, must be considered the lowest of men.

While Chaitanya, enjoying his host’s hospitality, is relaxing, the latter, along with his friend Tapan Mishra, who shares the same sentiments toward their guest, put their plan into motion. They have succumbed to the pressure exerted by the slanderous rumors circulating through the city. Unable to endure any longer, they approach Chaitanya:

“Lord, it is no longer possible for us to tolerate this shameless ridicule directed at you. It is now time to silence all these stories. We have ignored them according to your will, but must we also become blind? For though we cover our ears, our eyes read their glances and their lips.”

Tapan Mishra pauses. Is he troubled by his own behavior, or is he simply moved? He is about to continue, but Chandrasekhar takes the lead. In a gentle, persuasive voice, he says, “You do not wish for anyone to make reference to your transcendental identity, and in the street, you choose to act as a sannyasi with eccentric airs, though this invites the scorn of your critics. These mayavadis criticize you unjustly, and when we protest, they do not even deign to listen to us, or they draw us into convoluted interpretations of the Scriptures that inevitably lead to sterile conclusions.”

His lament now takes on a pathetic tone. Accustomed to such demonstrations, Chaitanya rises and begins pacing the room. He says nothing, but a wry smile twists the corner of his mouth as he shakes his head in mild disapproval. And as usual, after such a discussion, he smiles and utters a few words. Then he enters meditation, ignoring the presence of his companions. Out of respect, they leave him alone.

During one of these evenings, a respectful brahmana happens to knock at the door. He says, “I would like to speak with the sannyasi who resides here.” For some reason, Chandrasekhar does not refuse him this service. Without even asking the reason for the visit, he prefers to let Chaitanya decide whether or not to receive him.

Chaitanya hastens to welcome him, though he does not know him. After exchanging the usual courtesies, he inquires about the man’s intentions. The brahmana hesitates. He does not know how to phrase his request.

“Your Grace… Before I begin, I would ask you to kindly listen to me until the end. Tomorrow, I am hosting a meeting of all the sannyasis in the city. I know very well that you do not mingle with the mayavadis; I also know that you have never accepted this kind of invitation in the past. You associate only with certain people, certain places, and accept only blessed food prepared by a vaishnava. I also know that, despite the insinuations we hear here and there, you are extremely strict in your principles. I am aware of all this, aware of your degree of spiritual realization, and I am particularly impressed, even at this very moment, by the splendor radiating from your magnificent person. That is why, Your Grace, I consider that this gathering of sannyasis would be a failure if you did not come. I therefore implore you: accept my invitation and bless my home with your presence.”

Having said this, he prostrates himself, lying flat on his stomach and holding Chaitanya’s feet with both hands. Chaitanya takes him by the shoulders and helps him to rise. He observes the man, recognizing his piety and wisdom; his wrinkles reflect a peaceful existence devoted to the pursuit of knowledge. Moved with compassion, Chaitanya smiles and says, “Your invitation comes at the right time. I am precisely seeking to resolve a problem close to the hearts of many of my friends. I shall therefore attend the meal.”

The brahmana cannot believe his ears, having come to request a favor without much hope. His enthusiasm is immediately shared by Chandrasekhar and Tapan Mishra. All three are filled with such excitement that Chaitanya withdraws quietly.

Previous chapter : The Spiritual Transformation # 34