He arrived at Tirupati Tirumal, where He beheld the four-armed idol, and then advanced to Venkátár. At Tirupati He beheld the image of Ram, to which He bowed and sang hymns. The people marvelled at His powers. Then He came to the Man-Lion of Páná, which He saluted and extolled in a transport of love. At Shiva Kánchi he visited Shiva; His power turned the worshippers of Shakti and Shiva into Vaishnavs. At Vishnu Kanchi he beheld Lakshmi and Náráyan, to whom He bowed and prayed long, danced and sang in fervour. His stay of two days bowed the hearts of men to Krishna. Thence by way of Tirunal He went to Tri-kál-hasti, and bowed to the image of Mahadev there. And so on to the Paksha-tirtha, the Shiva, the Vriddhakál-tirtha (the shrine of the White Boar), Pitambar [probably Chidambaram] (the shrine of Shiva), the Shiyáli Bhairabi Devi, the bank of the Kaveri, Gosamáj (Shaiva holy place) and Bedáwan, (where He adored the Amrita-linga Shiva). Everywhere the worshippers at Shiva's shrines were turned into Vaishnavs. Thence He reached Devasthan, a Vaishnav shrine, and there kept constant company with the Shri-Vaishnavs. Proceeding further He visited the lake formed by Kumbhakarna's skull, the Shiva-kshetra, Pápa-náshan (a shrine of Vishnu), and Shri-rangam, where He bathed in the Kaveri and then adored Ranganath, bowing and hymning to the god to His heart's satisfaction, and dancing and singing in rapture, to the marvel of all beholders.
Here a Shri-Vaishnav named Venkata Bhatta invited the Master to his house, reverently washed His feet and with his family drank of the water. After feeding he besought the Master thus: "Master, the four months of asceticism (cháturmásya) are at hand. I pray thee pass them in my house, and of thy grace save me by discoursing on Krishna." At his house the Master stayed for four months, passing the time happily in talking about Krishna with the Bhatta. Daily He bathed in the Kaveri, visited Shri Ranga, and danced in ecstasy. All men flocked to gaze on His beauty and rapture of devotion, and at the sight they forgot sorrow and misery. From all quarters flocked hundreds of thousands, and as they beheld the Master they chanted Krishna's name and no other term. All became worshippers of Krishna, to the marvel of mankind. The Brahmans resident at Shri Ranga invited Him on successive days; but when the four months were over there were some Brahmans left who had had no opportunity to entertain Him.
In that holy place dwelt a Brahman devoted to Vishnu, who recited the Gitá in the temple. In the fervour of delight he read the 18 cantos, making mistakes, at which some scoffed, some laughed, some chid him, but he heeded them not and went on with his readings in a rapt mood. The Master delighted as He beheld the reader's tears of delight, tremour, and perspiration at his task, and asked him, "Hark you, Sir! what [deep] meaning inspires you with such rapture?" The Brahman replied, "I am an ignorant man, not knowing the meanings of words. The Gitá I read at my guru's bidding, correctly or incorrectly as it may be. My heart is rapt when I behold [before my mind's eye] the dark beauty of Krishna as he sits as driver in Arjun's chariot giving moral lessons. I can never bring myself to give up reading the Gitá, because I ever behold HIM so long as I read the book." To him the Master spoke thus, "Thou alone art truly worthy to read the Gitá, as thou knowest the essence of its meaning." So saying He embraced the Brahman, who, however, clasped His feet and prayed, "The sight of you gives me double the joy. Verily I think you are that Krishna." He could recognize the true nature of the Master, as the love of Krishna had purged his mind [of its grossness]. But the Master cautioned him not to tell it to any one else. The Brahman became a devout admirer of the Master and never parted from Him in those four months, which He spent at the Bhatta's house in blissful discourse about Krishna. The Bhatta's household gods were Lakshmi and Náráyan. The Master, pleased with his devotion, ever treated the Bhatta like a friend, constantly joking with him, as is the manner of friendship. One day He asked, "Bhatta! your Lakshmi is the type of devoted and chaste wives. My god is Krishna, a cow-herd. How could such a chaste lady seek this other man's society? Why did she for this object discard pleasure and perform endless austerities? Witness the following verse of the Bhágabat, X. xvi. 32:
"Lord! Out of a longing to be worthy to touch the dust of Thy feet, Lakshmi, though a [weak] woman, abstained from enjoyment and went through long penances, etc."
The Bhatta answered, "Krishna and Náráyan are essentially one; only Krishna showed more of sportiveness and charm. Hence Lakshmi's chastity was not marred when she, for the sake of delight, sought Krishna's company [Quotation from the Bhakti-rasdmrita-sindhu]. Playful Lakshmi desired Krishna for the sake of the greater gain and rása delight afforded by His society. What harm is there in it? Why are you joking?" The Master rejoined, "I know there is nothing to blame in it. The Shastra asserts that Lakshmi never enjoyed the rása dance with Krishna [Vide Bhágabat, X. xlvii. 53]. But the Shrutis attained to Krishna's society by their austerities. [Ibid, X. lxxxvii. 19]. What was the reason of this difference?" "My mind fails to explain the reason, as I am a petty creature with a weak understanding, while God's acts are infinite like the deep ocean. You are Krishna's self and know your own; exploits. Their inner meaning is known only to those on whom you have bestowed such knowledge." The Master said, "Such is the natural characteristic of Krishna that by His sweetness He wins all hearts. The men of Brindában knew Him not as God, because He came to them as one of themselves. One tied Him to the wooden pestle [udukhal], fancying Him to be her son. Some mounted on His back, taking Him to be a play-fellow. The people of Brindában knew Him as the son of Braja's chief, and not as the Godhead. He who adores Krishna in the manner of the people of Brindában, can alone attain to Him there. Vide Bhágabat, X. ix. 16. The Shrutis imitated the milk-maids [Gopis] and by taking the form of the Gopis they obtained the Son of the Queen of Mathura. They were incarnated in the bodies of the Gopis of Braja, and so disported with Krishna in the rása play. Krishna was of the milkman caste; the Gopis were his dear ones; so Krishna refused goddesses and other women. Lakshmi wanted to unite with Krishna in His form of a milkman, and yet she did not seek Him by assuming the shape of a Gopi. But in no other form than that of a Gopi can the rása pleasure be consummated, as Vyas has said in his verses, viz., Bhágabat, X. xlvii. 53."
Before this the Bhatta used to think in his pride, "Náráyan is God Himself, and the worship of Him is the highest stage. And therefore the worship offered by the Shri-Vaishnavs is the highest form of adoration." But the Master, to dash his folly down, opened all this controversy by means of a jest. He addressed him thus, "Bhatta, doubt not, know of a verity that Krishna is God Himself. Náráyan is only the manifestation of the power (vilás) of Krishna, therefore could Krishna steal the hearts of Lakshmi and others. (Vide Bhágabat I. iii 28). Krishna surpassed Náráyan in power. Hence did Lakshmi ever long for Krishna. The verse you have read proves that Krishna is God incarnate. (Vide Bhakti-rasámrita-sindhu, pt. I. ii. 32). Krishna stole the heart of Lakshmi but Náráyan could not (conversely) win the love of the Gopis. What to speak of Náráyan? Even Krishna him self, when He assumed the form of the four-armed Náráyan to amuse the Gopis, failed to win their love in that shape! (Vide Lalita-Madhav, vi. 13)." Thus did the Master humble his pride, but then He gave a new turn to the conclusion to soothe the Bhatta's feelings, saying, "Grieve not, Bhatta, I have only jested. Listen to the teaching of the Shastra in which Vaishnavs believe: Just as Náráyan and Krishna are one essence, so are Lakshmi and the Gopis identical and not diverse. Lakshmi in the garb of the Gopis tasted Krishna's company. In theology it is a sin to recognize a plurality of gods. The devotee meditates on one and the same God [diversely according to his fancy]; he gives different images to the same deity."
The Bhatta spoke, "I am a miserable creature, while thou art that Krishna, the Incarnate God. I know nothing of the unfathomable ways of God, but I hold as truth whatever you tell me. Fully have I been blessed by Lakshmi-Náráyan, as His grace has enabled me to see thy feet. Thou hast graciously spoken to me of the glory of Krishna, whose beauty, qualities and powers are beyond human calculation. Now have I learnt that devotion to Krishna passes all else. You have blest me by unfolding this truth." So saying the Bhatta clasped the Master's feet, who graciously hugged him to His bosom.
The four months came to an end. The Master took leave of the Bhatta and from Shri-rangam set out for the South. The Bhatta wanted to leave his home and follow Him, but with great effort the Master turned him back. When He left, the Bhatta fainted away (in grief). Thus did Shachi's Son disport Himself.
To the Rishava peak He went and there prayed to the deity Náráyan, and visited Paramananda Puri, who was spending his "four months" there. The Master bowed at the feet of the Puri, who embraced Him. For three days they lived together in that Brahman's house, lovingly talking on Krishna's delightful lore. The Puri said, "I am going to Jagannáth, whence I shall proceed to Bengal to bathe in the Ganges." The Master answered, "Go to the Niláchal, where I shall shortly join you on my return from Setubandha. I long to keep company with you. Do kindly visit the Niláchal." So He parted from the Puri and joyfully proceeded further south. The Puri went to the Niláchal, while the Master visited Shri-Shaila, where lived a Brahman named Shiva-Durga. Rejoicing to see the Master, he feasted Him for three days, and the two dis coursed of mysteries in secret. After friendly association with him, the Master left him and went to the city of Kámakoshti, and thence to the Southern Mathura [Madura], where He was invited by a Brahman, noble-minded, detached from the world, and a worshipper of Ram. After bathing in the Kritamala, the Master went to his house; but as the Brahman never cooked, he could place no food before the guest. The Master asked, "Hark you, Sir, it is noon and yet you are not cooking? Why is it?" The Brahman replied, "Master, I live in the forest, where at present nothing can be had for cooking. But Lakshman will bring some wild herbs, fruits, and roots, and then will Sita cook them." The Master was pleased with the Brahman's devotion. The host now hurriedly began cooking and the Master was fed in the third quarter of the day. But the Brahman himself fasted, at which the Master asked, "Why do you fast? What grieves you? Why mourn you?" The Brahman replied, "I have no need to live; I shall destroy myself by jumping into fire or water. The divine Sita, the mother of the world and the emblem of Supreme Goodness, was (rudely) touched by a demon, as I hear. So I ought not to live. This sorrow consumes me, though my spirit does not leave the body." To him the Master thus: "Think not so any longer. You are learned and yet you do not judge the matter in your mind! Sita, the beloved of God, is the embodiment of spirituality and bliss (chit ánanda). Physical senses cannot see her, not to speak of touching her. Ravan abducted only an illusive image of Sita, while the true Sita had disappeared. [[1]] The Vedas and the Purans constantly teach this truth that the Material cannot take cognisance of what is non-Material. Believe my words, and never harbour such sad thoughts again." Reassured by the Master's words the Brahman dined and took delight in life.
After bathing in the Kritamálá, the Master went to Durbesan, where he saw the image of Raghunath. Thence to Mahendra hill, where He adored Parashu Ram. At Setubandha He bathed in the Dhanu-tirtha (Bow shrine). Visiting Rameshwar, He rested there. An assembly of Brahmans was listening to the reading of the Kurma Puran, in the course of which the episode of chaste women was reached. The narrative declared that Ravan stole only a false phantom of Sita. At the sight of Ravan the true Sita sought refuge with Fire, who lodged her with Parvati, while he deluded Ravan by giving up to him a false image of Sita. After Ram had slain Ravan, and Sita submitted to the ordeal of fire, the false Sita vanished, while the real Sita was delivered to Ram by Fire. The Master was delighted to hear this theory. So He borrowed from the Brahman the leaf (containing the passage), and made a copy for being placed in the book, while He took the old leaf for creating conviction and returned to the Southern Mathura, where He gave the leaf to the Brahman Rámdas.