,jain 7,bharat,literature74             
,,chaitanya ,,and ,,the ,,vaishnava     
,,poets ,,of ,,bengal    ,,the ,,indian 
,,antiquary1   ,a ,,journal ,,of        
,,oriental ,,research  ,,in             
,,arch,,ology1 ,,history1 ,,literature1 
,,languages1 ,,philosophy1 ,,religion1  
,,folklore1 c41 c41 c4   ,,edited ,,by  
,,jas4 ,,burgess1 ,m4,r4,a4,s41         
,f4,r4,g4,s4   ,,vol4 ,,ii4--#ahgc      
,bombay1 ,education ,society's ,press   
,scanned and edited by ,christopher ,m4 
,weimer1 ,may #bjjb    ,,chaitanya ,,and
 ,,the ,,vaishnava ,,poets ,,of         
,,bengal4  ,,studies ,,in ,,bengali     
,,poetry ,,of ,,the ,,fifteenth ,,and   
,,sixteenth ,,centuries4  ,,by ,,john   
,,beames1 ,j4,c4,s41 ,m4,r4,a4,s4 c4    
,,the ,,padkalpataru1 or 'wish-granting 
tree of song1' may be considered as the 
scriptures of the ,vaish4nava sect in   
,bengal4  ,in form it is a collection of
 songs written by various poets in      
various ages1 so arranged as to exhibit 
a complete series of poems on the topics

 and tenets which constitute the        
religious views of the sect4  ,the book 
has been put together in recent times1  
and takes the reader through the        
preliminary consecration1 invocations   
and introductory ceremonies1 the rise   
and progress of the mutual love of ,rdh 
and ,k4rish4na1 and winds up with the   
usual closing and valedictory hymns4    
,before beginning an analysis of this   
collection so remarkable from many      
points of view1 it will probably be of  
some assistance even to those who have  
studied the history of ,vaish4navism1 if
 ,i state briefly the leading points in 
the life of ,chaitanya1 and the         
principal features of the religion which
 he developed1 rather than actually     
founded4  ,bisambhar 7,vishvambhara7    
,mir was the youngest son of ,jagannth  
,mir1 a ,brahman1 native of the district
 of ,sylhet in ,eastern ,bengal1 who had
 emigrated before the birth of his son  
to ,nadiya 7,nabadwpa71 the capital of  
,bengal4  ,footnote3 ,the facts which   

here follow are taken from the          
,chaitanyacharitmrita1 a metrical life  
of ,chaitanya1 the greater part of which
 was probably written by a contemporary 
of the teacher himself4  ,the style has 
unfortunately been much modernized1 but 
even so1 the book is one of the oldest  
extant works in ,bengali4  ,my esteemed 
friend ,babu ,jagadishnath ,ray has     
kindly gone through the book1 a task for
 which ,i had not leisure1 and marked   
some of the salient points for me4  ,his
 mother was ,sachi ,debi1 daughter of   
,nilmbar ,chakravarti4  ,she bore to    
,jagannth eight daughters who all died  
young2 her first-born child1 however1   
was a son named ,biswarp1 who afterwards
 under the name of ,nitynand became the 
chief disciple of his more famous       
brother4  ,bisambhar was born at ,nadiya
 in the evening of the ,purnima or day  
of the full moon of ,phlgun #adjg       
,sakbda1 corresponding to the latter    
part of ,february or beginning of ,march
 ,a4,d4 #adhf4  ,it is noted that there 

was an eclipse of the moon on that day4 
,by the aid of these indications those  
who care to do so can find out the exact
 day4  ,footnote3 ,there was an eclipse 
of the moon before midnight ,feb4 #ah1  
,o4,s4 #adhf4  ,the passages in the     
original are3--     r ,k4rish4na the    
,visible became incarnate in ,nabadwip1 
,for forty-eight years visibly he       
sported2   ,the exact 7date7 of his     
birth 7is7 aka #adjg1   ,in #adee he    
returned to heaven4   ,and again--      
,on the full moon of ,phlgun at even was
 the lord's birth   ,at that time by    
divine provision there was an eclipse of
 the moon4     --,ch4 ,i4 xiii4 #ch4    
,in accordance with the usual ,bengali  
superstition that if a man's real name  
be known he may be bewitched or subject 
to the influence of the evil eye1 the   
real name given at birth is not made    
known at the time1 but another name is  
given by which the individual is usually
 called4 ,no one but the father and     
mother and priest know the real name4   

,bisambhar's usual name in childhood was
 ,nimi1 and by this he was generally    
known to his neighbours4  ,in person1 if
 the description of him in the          
,chaitanyacharitmrita 7,bk4 ,i4 iii47 is
 to be considered as historical1 he was 
handsome1 tall 7six feet71 with long    
arms1 in colour a light brown1 with     
expressive eyes1 a sonorous voice1 and  
very sweet and winning manners4  ,he is 
frequently called ,gaurang or           
,gaurchandra1 i4e41 the pale1 or the    
pale moon1 in contrast to the ,krishna  
of the ,bhagvat who is represented as   
very black4  ,the name ,chaitanya       
literally means 'soul1 intellect1' but  
in the special and technical sense in   
which the teacher himself adopted it1 it
 appears to mean perceptible1 or        
appreciable by the senses4  ,he took the
 name r ,k4rish4na ,chaitanya to        
intimate that he was himself an         
incarnation of the god1 in other words1 
,k4rish4na made visible to the senses of
 mankind4  ,the ,charitmrita being      

composed by one of his disciples1 is    
written throughout on this supposition4 
,chaitanya is always spoken of as an    
incarnation of ,k4rish4na1 and his      
brother ,nitynand as a re-appearance of 
,balarm4  ,in order to keep up the      
resemblance to ,k4rish4na1 the          
,charitmrita treats us to a long series 
of stories about ,chaitanya's childish  
sports among the young ,hindu women of  
the village4  ,they are not worth       
relating1 and are probably purely       
fictitious2 the ,bengalis of to-day must
 be very different from what their      
ancestors were1 if such pranks as are   
related in the ,charitmrita were quietly
 permitted to go on4  ,chaitanya1       
however1 seems to have been eccentric   
even as a youth2 wonderful stories are  
told of his powers of intellect and     
memory1 how1 for instance1 he defeated  
in argument the most learned ,pandits4  
,a great deal is said about his         
hallucinations and trances throughout   
his life1 and we may perhaps conclude   

that he was more or less insane at all  
times1 or rather he was one of those    
strange enthusiasts who wield such deep 
and irresistible influence over the     
masses by virtue of that very condition 
of mind which borders on madness4  ,when
 he was about eighteen his father died1 
and he soon afterwards married ,lachhmi 
,debi1 daughter of ,balabhadra ,achrjya1
 and entered on the career of a         
grihastha or householder1 taking in     
pupils whom he instructed in ordinary   
secular learning4  ,he does not appear1 
however1 to have kept to this quiet life
 for long2 he went off on a wandering   
tour all over ,eastern ,bengal1 begging 
and singing1 and is said to have        
collected a great deal of money and made
 a considerable name for himself4  ,on  
his return he found his first wife had  
died in his absence1 and he married     
again one ,bishnupriy1 concerning whom  
nothing further is said4  ,soon after he
 went to ,gay to offer the usual pi4n4da
 to the manes of his ancestors4  ,it was

 on his return from ,gay1 when he was   
about #bc years of age1 that he began   
seriously to start his new creed4  ,it  
was now1 writes ,babu ,jagadishnath1    
that he openly condemned the ,hindu     
ritualistic system of ceremonies as     
being a body without a soul1 disowned   
the institution of caste as being       
abhorrent to a loving god all whose     
creatures were one in his eyes1 preached
 the efficacy of adoration and love and 
extolled the excellence and sanctity of 
the name1 and the uttering and singing  
of the name of god as infinitely        
superior to barren system without faith4
  ,chaitanya1 however1 as the ,babu     
points out1 was not the originator of   
this theory1 but appears to have        
borrowed it from his neighbour ,adwaita 
,achrjya1 whose custom it was1 after    
performing his daily ritual1 to go to   
the banks of the ,ganges and call aloud 
for the coming of the god who should    
substitute love and faith for mere rites
 and ceremonies4  ,this custom is still 

adhered to by ,vaish4navas4 ,the        
,charitmrita veils the priority of      
,adwaita adroitly by stating that it was
 he who by his austerities hastened the 
coming of ,k4rish4na in the avatar of   
,chaitanya4     ,i praise that revered  
teacher ,adwaita of wonderful actions1  
,by whose favour even the ignorant may  
perceive the 7divinity7     personified4
     --,ch4 ,i4 vi4   ,thus in ,sanskrit
 verses at the head of that chapter     
which sings the virtues of ,adwaita3 by 
in the ,bengali portion of the same     
chapter it is asserted that ,adwaita was
 himself an incarnation of a part of the
 divinity1 e4g4--     ,the teacher      
,adwaita is a special portion of god4   
,and the author goes on to say that     
,adwaita was first the teacher then the 
pupil of ,chaitanya4  ,the probability  
is that ,adwaita1 like the majority of  
his countrymen1 was more addicted to    
meditation than to action4  ,the idea   
which in his mind gave rise to nothing  
more than indefinite longings when      

transfused into the earnest fiery nature
 of ,chaitanya1 expanded into a faith   
which moved and led captive the souls of
 thousands4  ,his brother ,nitynand was 
now assumed to be an incarnation of     
,balarm1 and took his place as          
second-in-command in consequence4  ,the 
practice of meeting for worship and to  
celebrate ,sankrtans was now instituted2
 the meetings took place in the house of
 a disciple ,sribs1 and were quite      
private4  ,the new religionists met with
 some opposition1 and a good deal of    
mockery4  ,one night on leaving their   
rendezvous1 they found on the door-step 
red flowers and goats' blood1 emblems of
 the worship of ,durg1 and abominations 
in the eyes of a ,vaish4nava4 ,these    
were put there by a ,brahman named      
,gopal4  ,chaitanya cursed him for his  
practical joke1 and we are told that he 
became a leper in consequence4  ,the    
opposition was to a great extent1       
however1 provoked by the ,vaish4navas1  
who seem to have been very eccentric and

 extravagant in their conduct4  ,every  
thing that ,k4rish4na had done          
,chaitanya must do too1 thus we read of 
his dancing on the shoulders of ,murari 
,gupta1 one of his adherents2 and his   
followers1 like himself1 had fits1      
foamed at the mouth1 and went off into  
convulsions1 much after the fashion of  
some revivalists of modern times4  ,the 
young students at the ,sanskrit schools 
in ,nadiya naturally found all this very
 amusing1 and cracked jokes to their    
hearts' content on the crazy            
enthusiasts4  ,in ,january #aeaj1       
,chaitanya suddenly took it into his    
head to become a ,sanyasi or ascetic1   
and received initiation at the hands of 
,keshab ,bhrati of ,katwa4  ,some say he
 did this to gain respect and credit as 
a religious preacher1 others say it was 
done in consequence of a curse laid on  
him by a ,brahman whom he had offended4 
,be this as it may1 his craziness seems 
now to have reached its height4  ,he    
wandered off from his home1 in the first

 instance1 to ,pur to see the shrine of 
,jagannth4  ,thence for six years he    
roamed all over ,india preaching        
,vaish4navism1 and returned at last to  
,pur1 where he passed the remaining     
eighteen years of his life and where at 
length he died in the #dhth year of his 
age in #aecd ,a4,d4  ,his ,bengali      
followers visited him for four months in
 every year and some of them always kept
 watch over him1 for he was now quite   
mad4  ,he had starved and preached and  
sung and raved himself quite out of his 
senses4  ,on one occasion he imagined   
that a post in his veranda was ,rdh1 and
 embraced it so hard as nearly to smash 
his nose1 and to cover himself with     
blood from scraping all the skin off his
 forehead2 on another he walked into the
 sea in a fit of abstraction1 and was   
fished up half dead in a net by a       
fisherman4 ,his friends took it in turns
 to watch by his side all night lest he 
should do himself some injury4  ,the    
leading principle that underlies the    

whole of ,chaitanya's system is ,bhakti 
or devotion2 and the principle is       
exemplified and illustrated by the      
mutual loves of ,rdh and ,k4rish4na4    
,in adopting this illustration of his   
principle1 ,chaitanya followed the      
example of the ,bhagavad ,gt and the    
,bhgavat ,pur4na1 and he was probably   
also influenced in the sensual tone he  
gave to the whole by the poems of       
,jayadeva4  ,the ,bhakta or devotee     
passes through five successive stages1  
,snta or resigned contemplation of the  
deity is the first1 and from it he      
passes into ,dsya or the practice of    
worship and service1 whence to ,skhya or
 friendship1 which warms into ,btsalya1 
filial affection1 and lastly rises to   
,mdhurya or earnest1 all-engrossing     
love4  ,vaish4navism is singularly like 
,sufiism1 the resemblance has often been
 noticed1 and need here only be briefly 
traced4  ,footnote3 ,conf4 ,capt4 ,j4   
,w4 ,graham's paper ',on ,sufiism1'     
,bombay ,literary ,soc4 ,trans4 ,vol4   

,i4 pp4 #hi et seqq42 ,rjendralla       
,mittra's valuable introduction to the  
,chaitanya ,chandrodaya 7,biblioth4     
,ind471 pp4 ii-iv and xv2 also ,jones'  
',mystical ,poetry of the ,persians and 
,hindus1' ,asiat4 ,res4 ,vol4 ,,iii4 pp4
 #afe-bjg2 and ,leyden1 ',on the        
,rosheniah ,sect1 c41' ,as4 ,res4 ,vol4 
,,xi4 pp4 #cfc-dbh4--;,,ed4  ,with the  
latter the first degree is nst or       
'humanity' in which man is subject to   
the law shara1 the second tarkat1 'the  
way' of spiritualism1 the third arf or  
'knowledge1' and the fourth hakkat or   
'the truth4' ,some writers give a longer
 series of grades1 thus--talab1 'seeking
 after god2' ishk1 'love2' marifat1     
'insight2' istighnh1 'satisfaction2'    
tauhd1 'unity2' hairat1 'ecstacy2' and  
lastly fan1 'absorption4'  ,dealing as  
it does with ,god and ,man as two       
factors of a problem1 ,vaish4navism     
necessarily ignores the distinctions of 
caste1 and ,chaitanya was perfectly     
consistent in this respect1 admitting   

men of all castes1 including            
,muhammadans1 to his sect4  ,since his  
time1 however1 that strange love of     
caste-distinctions1 which seems so      
ineradicable from the soil of ,india1   
has begun again to creep into           
,vaish4navism1 and will probably end by 
establishing its power as firmly in this
 sect as in any other4  ,although the   
institution of love towards the divine  
nature1 and the doctrine that this love 
was reciprocated1 were certainly a great
 improvement on the morbid gloom of     
iva-worship1 the colourless negativeness
 of ,buddhism1 and the childish         
intricacy of ceremonies which formed the
 religion of the mass of ordinary       
,hindus1 still we cannot find much to   
admire in it4  ,there seems to be       
something almost contradictory in       
representing the highest and purest     
emotions of the mind by images drawn    
from the lowest and most animal         
passions4     ,ut matrona meretrici     
dispar erit atque discolor4   ,so must  

also ,vaish4navism differ from true     
religion1 the flesh from the spirit1 the
 impure from the pure4  ,the singing of 
hymns about ,rdh and ,k4rish4na is much 
older than ,chaitanya's age4  ,not to   
mention ,jayadeva and his beautiful1    
though sensual1 ,gtagovinda4  ,footnote3
 ,it is many years now since ,i read    
,gitagovinda as a text-book at college1 
but the impression ,i still retain is   
that it was in many parts far too warm  
for ,european tastes4  ,bidyapati1 the  
earliest of ,bengali poets1 and         
,cha4n4di ,ds both preceded ,chaitanya1 
and he himself is stated to have been   
fond of singing their verses4  ,there   
was therefore a considerable mass of    
hymns ready to his hand1 and his        
contemporaries and followers added      
largely to the number2 the poems of the 
,padakalpataru in consequence are of all
 ages from the fifteenth century        
downwards2 moreover1 as ,vaish4navism   
aspires to be a religion for the masses1
 the aim of its supporters has always   

been to write in the vulgar tongue1 a   
fortunate circumstance which renders    
this vast body of literature extremely  
valuable to the philologist1 since it   
can be relied on as representing the    
spoken language of its day more         
accurately than those pretentious works 
whose authors despised everything but   
,sanskrit4  ,the ,padakalpataru1 to keep
 up the metaphor of its name throughout1
 is divided into #d akhas or 'branches1'
 and each of these into #h or #aj       
pallabas or smaller branches1 'boughs4' 
,it should be explained that the krtans 
are celebrated with considerable        
ceremony4  ,there is first a            
consecration both of the performers and 
instruments with flowers1 incense1 and  
sweetmeats4  ,this is called the adhibs4
  ,the principal performer then sings   
one song after another1 the others      
playing the drum and cymbals in time1   
and joining in the chorus2 as the       
performance goes on many of them get    
excited and wildly frantic1 and roll    

about on the ground4  ,when the         
performance is over the drum is         
respectfully sprinkled with chandana or 
sandalwood paste1 and hung up4  ,several
 performances go on for days till a     
whole akh has been sung through1 and ,i 
believe it is always customary to go    
through at least one ,pallab at a       
sitting1 however long it may be4  ,the  
,bengali ,krtan in fact resembles very  
much the ,bhajans and ,kaths common in  
the ,mar4tha country1 and each poem in  
length1 and often in subject1 is similar
 to the ,abhangas of ,tukarm and others 
in that province4  ,the first ,pallab   
contains #bg hymns1 of these #h are by  
,gobind ,ds1 #h by ,baishnab ,ds1 #c by 
,brindban ,ds1 the rest by minor        
masters4  ,brindban ,ds and ,parameshwar
 ,ds were contemporaries of ,chaitanya1 
the others-- including ,gobind ,ds1 who 
is perhaps the most voluminous writer of
 all- -are subsequent to him4  ,of the  
hymns themselves the first five are     
invocations of ,chaitanya and ,nitynand1

 and one is in praise of the ceremony of
 ,krtan4  ,there is nothing very        
remarkable in any of them4 ,number #e   
may be taken as a specimen1 as it is    
perhaps the best of the batch4          
,nand's son1 lover of the ,gops1 lord of
 ,rdh1 the playful ,sym3   ,is he1      
,sachi's son1 the ,indra of ,nadiya1 the
 heart-charming dwelling of gods and    
saints2 victory to him who is love      
embodied to his own beloved1 hail6 hail 
to him who is the joy of the existence  
of his well-beloved6 hail to the delight
 of the eyes of his comrades in ,braj6  
hail to the charm of the sight of the   
women of ,nadiya6 hail6 hail to ,sridam1
 ,sudam1 ,subal1 and ,arjun1 ,footnote3 
,names of ,chaitanya's disciples4 bound 
by love to him whose form is as a new   
cloud6 hail to ,rm and the rest1        
beautiful and dear companions6 hail to  
the charmer1 the incomparable ,gora     
7,chaitanya76 hail to the mighty younger
 brother of ,balarm6 hail6 hail to      
,nitynand 7who is7 joy 7personified76   

,hail to him who destroys the fear of   
good men1 the object of the hope of     
,gobind ,ds6  ,i would call attention   
here1 once for all1 to what is one of   
the principal charms of ,vaish4nava     
hymns1 the exquisitely musical rhythm   
and cadence4  ,they seem made to be     
sung1 and trip off the tongue with a    
lilt and grace which are irresistible4  
,this hymn is interesting as shewing how
 completely ,chaitanya is by his        
followers invested with the attributes  
of1 and identified with1 ,k4rsh4na2 it  
has no other special merits2 nor        
anything specially interesting from a   
philological point of view as it is     
nearly all ,sansk4rit4  ,the next six   
are in praise of the sect itself1 of    
,adwaita1 and the principal disciples4  
,that on ,adwaita by his contemporary   
,brindaban ,ds gives a lively picture of
 the old ,brahman1 then follow seven in 
praise of the ,krtanias or the old      
master-singers--,bidyapati1 ,jayadeva1  
,cha4n4di ,ds2 then four on ,k4rish4na  

and ,rdh1 containing only a succession  
of epithets linked together by jay6 jay6
  ,the twenty-third begins the adhibs or
 consecration1 and is curious less for  
its language than for the description it
 gives of the ceremonies practised4  ,it
 is by the old masters ,parameshwar and 
,brindaban1 with the concluding portion 
by a younger master ,bansi4  ,the poem  
is in four parts and takes the form of a
 story how ,chaitanya held his feast4   
,it runs thus3--     #bc4 ,atha         
sankirtanasya adhibsa4   ,one day coming
 and smiling1 sitting in ,adwaita's     
house1 spake the son of ,sach1 having   
,nitynand with him and ,adwaita1 sitting
 in enjoyment1 he planned a great       
festivity4  ,hearing this1 smiling with 
joy1 ,st ,thkurn coming spoke a sweet   
word3 hearing that with joyful mind the 
son of ,sach spoke somewhat in regard to
 arranging the festival4 ',listen1      
,thkurn ,st1,footnote3 ,sta was the wife
 of ,adwaita4 bring the ,baishnabs here2
 making pressing invitation to them3    

whoso can sing1 whoso can play1 invite  
them separately1 man by man4'  ,thus    
,gora ,rai speaking gave orders for an  
assembly3 ' ,invite the ,baishnabs6     
,bring out the cymbal and drum1 set out 
full pots painted with aloes and        
sandal-paste3 plant plantains1 hang on  
them garlands of flowers1 for the ,krtan
 place joyfully4  ,with garlands1       
sandal1 and betelnut1 ghee1 honey1 and  
curds consecrate the drum at            
evening-tide4'  ,hearing the lord's     
word1 in loving manner she made         
accordingly various offerings with      
fragrant perfumes3 all cried ',hari1    
,hari6' thus they consecrate the drum2  
,parameshwar ,ds floats in enjoyment4   
,of the remainder of the adhibs ,i give 
merely a paraphrase ommiting the        
numerous repetitions4  #b4 ,having      
prepared the entertainment she invites  
them1 kindly visit us1 to you and       
,vaish4navas1 this is my petition1 come 
and see and complete the feast2 thus    
entreating she brought the honoured     

guests1 they consecrate the feast4      
,joyfully the ,vaish4navas came to the  
feast3 to-morrow will be the joy of the 
great festivity1 there will be the      
enjoyment of the singing r ,k4rish4na's 
sports1 all will be filled with delight4
  ,the merits of the assembly of the    
devotees of r ,k4rish4na ,chaitanya     
singeth ,brindaban ,ds4  #c4 ,first set 
up the plantains1 array the full pots1  
adorned with twigs of the mango2 the    
,brahman chants the ,vedas1 the women   
shout jay6 jay6 and all cry ,hari6      
,hari6  ,making the consecration with   
curds and ghi1 all display their joy2   
bringing in the ,vaish4navas1 giving    
them garlands and sandal-paste1 for the 
celebration of the ,krtan2 joy is in the
 hearts of all1 hither come the         
,vaish4navas1 to-morrow will be         
,chaitanya's krtan2 the virtue of r     
,k4rish4na ,chaitanya's name1 and the   
indwelling of r ,nitynand singeth ,ds   
,brindaban4  ,footnote3 ,the poet's name
 is inverted to make a rhyme for ,krtan 

in the preceding line4  #d4 ,jay6 jay6  
in ,nawadwip2 by ,gorang's order        
,adwaita goes to prepare the            
consecration of the drum4  ,bringing all
 the ,vaish4navas with sound of ,hari   
bol1 he initiates the great feast4  ,he 
himself giving garlands and             
sandal-paste1 converses with his beloved
 ,vaish4navas1 ,gobind taking the drum  
plays ta-ta-tum tum1 ,adwaita lightly   
clashes the cymbals4 ,hari ,ds begins   
the song1 ,sribs keeps time1 ,gorang    
dances at the krtan celebration4  ,on   
all sides the ,vaish4navas crowding echo
 ,hari bol1 to-morrow will be the great 
feast4  ,to-day consecrate the drum and 
hang it up1 joyfully saith ,bansi sound 
victory6 victory66  ,having thus        
concluded the initiatory ceremonies in  
the lst ,pallab1 the #bnd ,pallab begins
 the real ,krtan4  ,it contains #bf     
hymns by masters who are mostly of      
comparatively recent date4  ,of the old 
masters ,gobind ,ds and ,cha4n4di ,ds   
alone appear in this ,pallab4  ,we now  

commence the long and minutely described
 series of emotions and flirtations 7if 
so lowly a word may be used7 between    
,rdh and ,k4rish4na1 and this ,pallab   
and in fact the whole of the first ,skh 
is on that phase called prbarga or first
 symptoms of love4  ,in ,no4 #b1        
,cha4n4di ,ds represents two of ,rdh's  
,sakhis1 or girl-friends1 whispering    
together as they watch her from a       
distance 7the punctuation i4e4 colon 737
 refers to the csura1 not to the sense73
  ,she stands outside the house1 a      
hundred times restlessly she comes and  
goes3 depressed in mind1 with frequent  
sighs1 she looks towards the kadamba    
jungle4  ,why has ,rai 7,radhik7 become 
thus8 serious is her error1 she has no  
fear of men1 where are her senses1 or   
what god has possessed her8  ,constantly
 restless1 she does not cover herself   
with the corner of her robe3 she sits   
still for a while1 then rises with a    
start1 her ornaments fall with a clang4 
,youthful in age1 of royal descent1 and 

a chaste maiden to boot3 what does she  
desire1 7why7 does her longing increase8
  ,i cannot understand her motives3 from
 her conduct1 this ,i conceive1 she has 
raised her hand to the moon3 ,footnote3 
,she has formed some extravagant desire4
  ,cha4n4di ,ds says with respect she   
has fallen into the snare of the black  
one 7,k4rish4na74  ,this poem vividly   
expresses the first symptoms of love    
dawning in the girl's heart1 and from a 
religious point of view the first       
awakenings of consciousness of divine   
love in the soul4  ,it is difficult for 
the ,european mind1 trained to draw a   
broad distinction between the love of   
,god and love for another human being1  
to enter into a state of feeling in     
which the earthly and sensual is made a 
type of the heavenly and spiritual1 but 
a large-souled charity may be perhaps   
able to admit that by this process1     
strange though it be to its own habits  
and experiences1 there may have been    
some improvement wrought in the inner   

life of men brought up in other schools 
of thought2 and my own experience1 now  
of fourteen years standing1 enables me  
to say that ,vaish4navism does1 in spite
 of1 or perhaps in virtue of1 its       
peculiar modus operandi1 work a change  
for the better on those who come under  
its influence4  ,two more hymns on the  
same subject follow1 and in ,no4 #e ,rdh
 herself breaks silence4  ,in the       
kadamba grove what man is 7that7        
standing8  ,what sort of word coming is 
this3 the plough of whose meaning has   
penetrated startlingly the path of      
hearing8  ,with a hint of union1 with   
its manner of penetrating making one    
well-nigh mad3  ,my mind is agitated1 it
 cannot be still1 streams flow from my  
eyes3  ,i know not what manner of man it
 is who utters such words3  ,i see him  
not1 my heart is perturbed1 ,i cannot   
stay in the house3  ,my soul rests not1 
it flutters to and fro in hope of seeing
 him3  ,when she sees him1 she will find
 her soul1 quoth ,urdbab ,ds4  ,i have  

left myself no space to finish this     
,pallab1 or to make remarks on the      
peculiarities of the language1 which in 
the older masters would more properly be
 called old ,maithila than ,bengali4    
,it is nearly identical with the        
language still spoken in ,tirhut1 the   
ancient ,mithili1 and in ,munger and    
,bhgalpur1 the ancient ,magadha1 than   
modern ,bengali4  ,as the ,aryan race   
grew and multiplied it naturally poured 
out its surplus population in ,bengal1  
and it is not only philologically       
obvious that ,bengali is nothing more   
than a further1 and very modern         
development of the extreme eastern      
dialect of ,hindi4  ,all these          
considerations1 however1 ,i hope still  
further to develop at some future time4