The Bhattáchárya was speechless and motionless with wonder as he heard these words. The Master addressed him, "Marvel not, O Bhattáchárya! The supreme manhood consists in faith in God. Even those who directly commune with God (átmáram) adore Him, the Supreme Being's attributes are so incomprehensible! Witness the Bhágabat, I. vii. 10, Suta's words to Saunaka and others:
'Such are the attributes of Hari that even mystical and passionless recluses feel for Him unreasoning devotion.'
The Bhattáchárya said, "Sir, I long to hear this verse interpreted." The Master replied, "Do you first explain it, and then I shall say what I think of it." The Bhattáchárya expounded the verse, like a logician, in nine different ways in accordance with the scriptures. But the Master smiled as He said, "I know, Bhattáchárya, that you are a veritable Vrihaspati, and surpass all other men in interpreting the scriptures. But your interpretation shows mere scholarship. The verse has yet another sense!" Then at the Bhattáchárya's request the Master gave His own interpretation; passing by the nine interpretations given by the Bhattáchárya, He gave 18 other explanations of His own. First He determined the meaning of each of the eleven words contained in the verse, as taken separately; then He gave different explanations in connection with átmárám, laying emphasis on each of the eleven words in succession. The Lord, His powers, and His attributes, all three are incomprehensibly, unspeakably great! These three steal the heart of the devotee, to the neglect of all other forms of devotion. Sanak, Shukadev and others bear witness to this. His diverse expositions filled the Bhattáchárya with wonder, and the self-abasing belief that the Master was Krishna indeed. "Alas!" thought he, "He is Krishna incarnate, but I in my ignorance have grievously sinned by showing pride to Him." Penitently he sought refuge with the Master, who graciously appeared to him in His divine form, first as four-armed (Vishnu), then as Krishna playing on the flute. At this vision Sárvabhauma fell prostrate on the ground, then rose again and prayed to Him with clasped hands. The Master's grace made spiritual knowledge illumine his heart, he now knew the glory of God's name, faith, gift, the esoteric meanings of the letters of the alphabet, &c. In a moment he composed a hundred verses, such as even Vrihaspati would have failed to frame. The delighted Master embraced him, and the Bhattáchárya fainted in an ecstasy of joy, weeping, standing still, tumbling down at the Master's feet.
The sight delighted Gopinath Acharya. The Master's disciples smiled at the dance of Sárvabhauma. Gopinath spoke to the Master, "You have so transformed that Bhattáchárya!" The Master replied, "You are a devotee, your society has so wrought on him through the great grace of Jagannáth." Then He composed Bhattáchárya, who thereafter praised Him long, saying, "It was a light work to Thee to save the world, in comparison with the wonderful power Thou hast manifested in converting me. Logic had made me hard like an ingot of iron. Thou hast, melted me. Oh Thy wondrous might!"
The Master returned to His quarters; Sárvabhauma feasted Him by means of Gopinath Acharya. Next day He went to Jagannáth's temple, and beheld the god rise from his bed. The attending priest presented to the Master the garland and offered rice of the god. The Master rejoiced at it, tied the gifts to the hem of his garment, and hastened to Bhattáchárya's house. It was dawn; Bhattáchárya awoke just then and cried out "O Krishna! O Krishna!" to the delight of the Master. Coming out Bhattáchárya met the Master, bowed at His feet in a tumult of reverence, and seated Him. The Master untied the knot in His skirt and presented the prasád to Sarvabhaurna, who joyously ate it after reciting the following verse, though he had not yet bathed, nor said his matin prayer, nor even cleaned his teeth,—because Chaitanya's grace removed all stupor from his mind.
From the Padma Purán, Taste the mahá-prasád as soon as you get it, though it may be dry, stale or brought from a distance. Wait not for a more proper time in this case.
Then, again, Hari has said, 'In tasting the mahá-prasád no rule of time or place should be observed; a good man should eat it as soon as he gets it.'
At this the Master was delighted and embraced Sárvabhauma in a transport. They both danced, Master and pupil, clasping each other, perspiring, trembling, shedding tears in ecstasy. The Master said, "To-day have I conquered the three worlds lightly! To-day have I ascended Baikuntha! To-day all my wishes are realized! Because Sárvabhauma has shown faith in the mahá-prasád. To-day you have taken refuge in Krishna with all your heart. Krishna has taken pity on you without any reserve. To-day he has removed your bondage to flesh; to-day you have torn off the meshes of illusion. To-day your heart has been made worthy to gain Krishna, because you have eaten the prasád in violation of Vedic ceremonies. As the Bhágabat, II. vii. 41, puts it:
"Those whom the Lord favours and who take refuge at His feet with all their heart and without reserve, can conquer illusion. Then they no longer look upon this fleshly body the food of dogs and jackals as 'I' or 'mine'."
So saying the Master returned home. Thenceforth Bhattáchárya lost his pride (of learning). Thenceforth he knew of nothing except Chaitanya's feet, and expounded no scripture except that of bhakti. At his deep Vaishnavism, Gopinath Acharya danced, clapping his hands and crying Hari! Hari! Next day Bhattáchárya came to visit the Master, without having first gone to Jagannáth. He lay prostrate, and thanked the Master much, penitently recounting his own former follies. As he wished to hear of the chief means of cultivating faith, the Master instructed him by chanting Hari's name.