The Master interrupted him saying, "The text has Thy salvation (_muktipada_). Why do you read it as Thy faith (_bhaktipada_)?" Bhattáchárya answered, "Salvation is not the fruit at which the faithful fix their gaze; as for those who lack faith in the Lord, salvation becomes a sort of punishment to them [as they are annihilated in the Lord without being able to serve and love Him]. He who does not admit the incarnate Krishna, and he who blames and fights against that incarnation, both of them are punished by being merged in the Lord (_Brahma sáyujya mukti_). The devotee does not long for emancipation. There are five kinds of salvation, _viz._, _sálokya_ (living in the same plane with God), _sámipya_ (nearness to God), _sárupya_ (assuming the same form as God), _sárshti_ (equalling the glory of God) and _sáyujya_ (absorption in the Deity). Though the first four afford means of serving the Lord, yet true devotees seldom elect them, but they dread and despise the _sáyujya_ emancipation, preferring hell to it. 'Absorption in the abstract God (_Brahma_)' and 'Absorption in the God clad in attributes (_saguna ishwar_)' are two forms of the same thing, indeed the latter is worse still. _Vide_ the _Bhágabat_ III. xxix. II, Kapila's speech to Devahuti." The Master objected, "The term _muktipada_ has other senses too; it means God Himself, i.e., He whose feet are the means of salvation. It may also mean The abode of salvation, which is the 9th object [mentioned in the _Bhágabat_, II. x. 1]. Both etymologies yield the sense of Krishna. Why need you change the text to _Bhaktipada_?" Bhattáchárya replied, "No, I cannot adopt the reading. Though you interpret the term _muktipada_ in the same sense of _bhaktipada_, yet the former is objectionable as ambiguous. Though _mukti_ has five connotations, yet its principal meaning is absorption in God. So, the word _mukti_ fills me with fear and contempt, while _bhakti_ kindles delight in the heart". At this the delighted Master smiled and clasped Bhattáchárya firmly to His bosom. It was a pure act of grace on Chaitanya's part that Bhattáchárya, who had been a student and teacher of the doctrine of illusion, spoke thus. We recognize the philosopher's stone only when it touches a piece of iron. So all men knew the Master for the veritable Darling of Braja (Krishna) when they saw the deep the Vaishnav spirit of [His disciple] Bhattáchárya. Then did Kashi Mishra and others of the Blue Mountain come and seek asylum at the Master's feet. I shall first describe how Sárvabhauma served the Master, and how carefully he fed Him. [Text, canto 6.] CHAPTER V Healing the leper Vasudev