84 Vaishnav Varta 49 - Ramananda Pandit
Now, about Shri Acharyaji Mahaprabhu’s sevak, Ramananda Pandit, a Saraswat Brahmin of Thaneshwar—the feeling of his account is told.
Bhav Prakash (Revealing the Sentiment): He is a night-guard (tamchar) in the Nikunj. So once, after six hours of the night had passed, this night-guard cried out. Then Shri Thakurji understood; it was morning, so He arose. Then Lalita and the other sakhis said, “It is still very much night.” Then Shri Swaminiji, becoming angry, said, “What work does such a bird have here? He has caused the mind’s distress at a time not proper. Therefore let him have birth in the world.”
Then that night-guard obtained many births in the world. So now, in Thaneshwar, he was born in the house of a Saraswat Brahmin. In Thaneshwar he was married; he became thirty years old. Then his mother & father left the body. Thus the husband and wife lived. They read the Bhagavat and other Puranas, telling kathas. Therefore everyone called him Pandit. He used to discuss with people. So once Shri Acharyaji came to Thaneshwar, then Ramananda came to engage in discussion. Then in front of Shri Acharyaji his speech became blocked. He said something; something came out, something did not.
Then Shri Acharyaji said to Ramananda, “You have come to debate; why are you speaking like this?” Then shame came to Ramananda, so he went home and sat to worship and chant for Saraswati. And he said, “Only if Saraswati is pleased will I drink water.” Day and night he sat thus; three days passed. Then Saraswati was pleased and said, “I am pleased; ask whatever comes to your mind.” Then Ramananda Pandit said, “Let no Pandit defeat me; I shall defeat everyone. This is what I ask.” Then Saraswati said, “Go; it shall be so.”
Then, becoming proud, he again came to Shri Acharyaji to debate. But again, just the same, his speech was blocked; he uttered something, and some words he tried to say. Then Shri Acharyaji said, “Now you, having pleased Saraswati, have come to debate; so why do you speak like this again?” Then great shame came to Ramananda. He went home and in the same manner again performed the propitiation of Saraswati. Then Saraswati again, being pleased, said to Ramananda, “Now what do you ask? I have given you vidya.”
Then Ramananda said, “Where have you given me vidya? I went to debate with Shri Acharyaji; there nothing at all comes forth as an answer.” Then Saraswati said, “I have given you a boon to defeat Pandits; I did not say anything about defeating Ishwar. Shri Acharyaji is Lord Shri Krishnachandra Himself. And you went to debate with Him. Then how will you defeat Him? Therefore, if you desire your own good, go to the shelter of Shri Acharyaji; be freed from the world and be fulfilled. And you will never defeat Him.”
Then Ramananda, going, made prostration to Shri Acharyaji and petitioned, “Maharaj! I did not know your true form. You are Ishwar Himself. And I say that I am a jiva. By showing me mercy, take me into your shelter. Forgive my offense, that I, applying the intellect of seeing you as a jiva, came to debate.” Then Shri Acharyaji said, “You are a Pandit; how will you be called our sevak?” Then Ramananda said, “Maharaj! Now do not let my mind go astray; I have come into your shelter; accept me.” Then Shri Acharyaji said, “Go, bathe and come.” Then Ramananda Pandit, bathing in the Saraswati, came to Shri Acharyaji. Then Shri Acharyaji had the Name-dedication (naam-nivedan) performed.
Then Ramananda petitioned, “Maharaj! Please come to my house. Please pronounce the name to my wife” Then Shri Acharyaji said, “Now preparations are for going on the circumambulation of the earth, therefore quickly bring your wife here; we will pronounce the Name. Later we will again come to Thaneshwar. Then we will stay at your house.” Then Ramananda went home and brought his wife. Then Shri Acharyaji pronounced the Name to Ramananda’s wife. Then Ramananda said, “Maharaj! Grant me Bhagavad-seva.” Then Shri Acharyaji said, “You have the book of Shrimad Bhagavat; you place bhog upon it. And service is difficult for you.” Then, making prostration, Ramananda came to his home with his wife. Shri Acharyaji set forth on the circumambulation of the earth.
Prasang 1: The offense of speaking about cow dung
Later, once, Shri Acharyaji came to Thaneshwar. That night he stayed at Ramananda’s house.
Bhav Prakash (Revealing the Sentiment): In this it is conveyed that cooking and the kitchen-work should be done in a Vaishnav’s house.
So in the previous night Ramananda arose and said to his wife, “Quickly, collect the cow-dung; otherwise the Vaishnavs will get up and take away all the cow-dung.” This speech of Ramananda was heard by Shri Acharyaji. So he arose and in his mind became greatly angry: “In this manner he speaks of cow-dung—‘they will pick it up and take it away’! Then what other regard will he have for Vaishnavs? Vaishnavs are dearer to me than life, and to them he has said such words.”
Then Shri Acharyaji, in anger, took water in his hand, read Vedic mantras, sprinkled it upon Ramananda, and said, “I have renounced you.” Saying this, at that very moment, he took along with him the Vaishnavs who were in his company and arose and departed from there. Three kos from Thaneshwar there is a village “Amītirth”; going there, he performed bathing and sandhya. And when Shri Acharyaji, arising from Ramananda’s house, began to depart, at that time the Vaishnavs of Thaneshwar made much entreaty: “Maharaj! Please come to our homes.” Then Shri Acharyaji said, “Now at this time I will not take water in this village.” Saying this, he departed; he did not stay.
Bhav Prakash (Revealing the Sentiment): Thus, one who commits an offense to Shri Acharyaji—he gives you punishment and forgives. But an offense to a Vaishnav—one does not quickly become free; therefore he did not stay in this village. And when, in Shri Gokul, the command of Brahmasambandh was given by Shri Thakurji to Shri Acharyaji, then Shri Thakurji said, “Those for whom you will perform Brahmasambandh—I will not abandon them.” So, to demonstrate the test, Shri Acharyaji, finding a pretext of offense, enacted renunciation.
So that this would come out correctly. And Shri Acharyaji became very angry thus, that Ramananda said to his wife, “Quickly pick up the cow-dung; otherwise the Vaishnavs will take it.” Since he uttered the name “Vaishnav,” anger arose. If one mentions the name of some Vaishnav (then) even one or two would be considered offended. Here he said “Vaishnavs.” So, among Vaishnavs, the chief—Braj-bhakts and others—all were thus included in the statement.
Therefore great anger arose in Shri Acharyaji. Because, in the Navaratna it is said
निवेदनं तु स्मर्त्तव्यं सर्वथातादृशेरपि ।
Offering must indeed be remembered in every way, even in such a case.
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Remember offering (nivedan) in every way, even in such a case. If one remembers nivedan together with such Vaishnavs, then the fruit of the offering—the feeling—should be understood. So to speak thus about cow-dung with respect to Vaishnavs? And in the Dhol (text) it is said, “Having offered body, mind, and wealth, follow the Vaishnavs.” And this kirtan
★ राग केदारो | Raga Kedaro ★
हो वारी इन वल्लभीयन पर। मेरे तन को करों बिछोना सीस धरों इनके चरनन तर ॥ १॥
I am devoted to these Vallabhiyas. Make my body a bedding; place my head beneath their feet.
भाव भरि देखो मेरी अँखियन मण्डल मध्य बिराजत गिरिधर। ये तो मेरे प्रान जीवन धन दान दिये हैं श्रीवल्लभ वर ।॥२॥॥
Fill my eyes with feeling and see: in the circle’s midst sits Giridhar. It is they who gave me life, wealth, and gifts—Shri Vallabh the bestower.
माया वाद खण्डखण्डन को प्रगट भये श्रीविद्वल द्विजवर। 'रसिक' कहै आस इनकी करि वल्लभीयन की चरनरज अनुसर ॥३॥
The destroyer of Maya-vada, the illustrious learned Dwija, appeared. Says Rasik: having taken refuge in them, follow the dust of the feet of the Vallabhiyas.
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This feeling should arise in a Vaishnav. Yet he said of Vaishnavs, “They will pick up and take away the cow-dung.” Thus Vaishnavs were deemed thieves of cow-dung. Therefore Shri Acharyaji, becoming angry, gave instruction to all Vaishnavs: “Speak with care.” He showed that love must be maintained for Vaishnavs.
Prasang 2: The jalebi offering and Shri Nathji’s acceptance
Later Shri Acharyaji set forth on the circumambulation of the earth. Here, because of Shri Acharyaji’s rejection, Ramananda became distressed. He ate and drank here and there in the bazaar. All propriety fell away. However, this much propriety remained: whatever he would eat and drink, first he would say, “I offer to Shri Govardhannathji.” In this manner, making samarpan, he would eat.
So one day Ramananda was walking in the bazaar; a halwai was making jalebis. Seeing them fresh, Ramananda bought them and there in the bazaar said, “I offer to Shri Govardhannathji.” In this manner, making samarpan, he ate the jalebis. And at the time when Ramananda offered the jalebis to Shri Nathji, Shri Acharyaji was at Shri Nathji’s door. The Rajbhog of Shri Nathji had come. So at that time, when it was time, Shri Acharyaji entered the temple to offer the bhog. Then āchaman and wiping of the mouth-cloth were done.
Then, seeing a piece of jalebi in Shri Nathji’s lotus-mouth, Shri Acharyaji said to Shri Nathji, “Today there is no special festival. How have jalebis been offered?” Then Shri Nathji said, “Your sevak has offered jalebis to me. So I have eaten.” Then Shri Acharyaji said, “Which Vaishnav has offered jalebis?” Then Shri Nathji said, “Ramananda Pandit of the village of Thaneshwar has offered, so I have eaten.” Then Shri Acharyaji said, “But I have rejected him; how have you eaten his samarpit?”
Then Shri Nathji said, “I have given you my word: those to whom you perform Brahma-sambandh I will never abandon. Therefore you may renounce, but how can I, who gave my word earlier, abandon him?” Then Shri Acharyaji remained silent. After completing the observances, Shri Acharyaji went out from the temple. Then Damodardas Harsani said, “From Ramananda Pandit’s hand, Shri Nathji ate jalebi; and He says, ‘How can I leave him?’” Then Damodardas asked, “Maharaj! You have rejected him, and Shri Nathji has taken his side. So when will you accept that jiva?” Then Shri Acharyaji said, “If now he does not commit offense to Vaishnavs, then I will accept him in a hundred-thousand births. What happened if Shri Nathji ate jalebi?”
Later, a Vaishnav, after having darshan of Shri Nathji, went to Thaneshwar. Then Ramananda asked that Vaishnav, “Has my matter ever been spoken of before Shri Acharyaji?” Then that Vaishnav said, “From your hand Shri Nathji ate jalebi. Then Damodardas Harsani asked Shri Acharyaji, ‘When will you accept Ramananda?’ Then Shri Acharyaji said, ‘If from today onward he does not commit offense to Vaishnavs, then in a hundred-thousand births I will accept him.’ This much matter was spoken.” Then, becoming happy, Ramananda said, “Good! It has been said that in a hundred-thousand births I will be accepted.”
Thereafter Ramananda’s intellect became beautiful. He began to fear the offense to Vaishnavs. Pride in being a Pandit had been there; therefore offense occurred—so humility arose. Later, through a dream, after having him exhaust the hundred-thousand births, by grace Shri Acharyaji accepted him. Thus Ramananda is such a recipient of Shri Acharyaji’s grace—belonging to Bhagavan. Therefore his account should be told as far as this.
Bhav Prakash (Revealing the Sentiment): “Accepted” why is it said so? Shri Acharyaji gives punishment to a Vaishnav. That is for instruction. It is not personal abandonment. Just as a mother and father give punishment to a son for instruction only. They will not do ill to the son. Know it thus. If abandonment from the inner heart had occurred in Shri Acharyaji, then Shri Nathji would never eat the article from his hand. Because he is Shri Acharyaji’s sevak. Therefore as the wish of Shri Acharyaji is, in that very manner does Shri Nathji act. For if Shri Acharyaji were even slightly displeased, then Shri Thakurji would never accept him. Therefore if Shri Acharyaji abandoned him, how would Shri Govardhandhar eat the article from his hand?
Hence there was no inner abandonment in Shri Acharyaji’s heart. Therefore Shri Acharyaji, sprinkling water with Vedic mantras, enacted abandonment only according to propriety and rite. This was to show people, so that all would know that there is a renunciation. But those who know the divine play (lila-srishti) who are divine know that they are forms of Shri Acharyaji’s very limbs. As there is no abandonment of a limb, so there is no abandonment of a divine jiva. Therefore Shri Nathji ate. Hence Shri Acharyaji has said in “Antahkarana-Prabodh”:
चांडाली चेद्राजपत्नी जाता राज्ञा च मानिता। कदाचिदपमानेऽपि मूलतःका क्षतिर्भवेत् ॥१॥।
“Even if a chandal woman becomes the king’s wife, she is honored by the king. Even if sometimes there is an insult, is there any loss at the root?”
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And in the Navaratna granth it is said:
अज्ञानादथवा ज्ञानात्कृतमात्मनिवेदनम्। यैः कृष्णसात कृतप्राणस्तेषां का परिवेदना ॥।
“Whether in ignorance or in knowledge, those by whom self-offering has been made—
They whose lives are made over to Krishna—what grief or distress can there be for them?”
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One whose offering, whether knowingly or unknowingly has been made in Bhagavan, who has become dear to Shri Krishna like life what pain, sorrow, or anxiety can there be for him? Therefore, through Ramananda, to manifest so much doctrine, he enacted renunciation according to propriety and rite. Just as, in the Ram Panchadhyayi, seeing honor for the devotees, the Lord became invisible did He thereby abandon them?
The Lord does not abandon the devotees at all. From the outside He entered and sat in their hearts. In the same manner, in front of everyone, renunciation was enacted. Thus the offense to a Vaishnav was shown to be so grave. And to speak to a Vaishnav with care. Because shelter and non-shelter both lie within words.
That woman became pleased with a worldly man and said, “You revived me,” then Shri Thakurji rose up and departed. And from Rajo Kshetrani, when Shri Acharyaji asked for ghee, it was not given. And at night, making entreaty, the article was offered. Thus one word of pride destroys the entire dharma; one word of joy brings the Lord to be immediately pleased.
Therefore, to a Vaishnav, to speak with care this was shown. And that they are great jivas this firmness was shown. In Pushtimarg, eligibility was established. Shri Thakurji did not leave for so little; He ate the jalebi. The samarpani (one who offers) is not rejected. Shri Thakurji’s words were made firm: that He gave the command of Brahma-sambandh.
Then He said, “Those to whom you perform Brahma-sambandh I will not leave them.” This also is said. Here that promise was carefully shown. And to the Vaishnav, Shri Govardhandhar showed this: that though Ramananda became fallen and distressed, still, offering to Shri Nathji, he ate and drank he did not abandon even that much propriety. And those Vaishnavs who eat without offering know that they have gone far beyond even Ramananda; consider the abandonment to be for them. Therefore, take nothing without proper time (and offering). And Shri Acharyaji, having renounced Ramananda, did not stay there this itself shows that there was no inner abandonment.
For had he stayed there, then, by entreaty, he would have again become pleased. Then would so much doctrine have been manifested? And if Shri Acharyaji were at Shri Nathji’s door, then let the jalebi be offered by Ramananda right then. The reason for this is that all the Vaishnavs would take it that Ramananda had been abandoned, so it was shown that there was no abandonment. Ramananda sits beside Shri Nathji. This shows that the worldly, Vedic body there became distressed the one which was renounced. The other, the supramundane, divine body is beside Shri Govardhandhar there he serves. Such feelings were manifested and shown.
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