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But the literature of the Vallabhis unequivocally states that the Guru is the same as the deity and there can be little doubt that even now the Maharajas are adored by their followers, especially by the women, as representatives of Kṛishṇa in his character of the lover of the Gopis and that the worship is often licentious.
Although the teaching of Caitanya is not so objectionable morally as the doctrines of the Vallabhis, it follows the same line of making religion easy and emotional and it is not difficult to understand how his preaching, set forth with the eloquence which he possessed, won converts from the lower classes by thousands.
Except in Assam I have not seen in India any parallel to this monastery either in size or discipline. It is provided with a library and hospital. The sect founded by Caitanya is connected with eastern India as the Vallabhis are with the west. Bengal is perhaps the native land of the worship of Kṛishṇa as the god of love.
Like the Vallabhis, this sect deifies its leaders. Six of Caitanya's disciples known as the six Gosains are also greatly venerated and even ordinary religious teachers still receive an almost idolatrous respect. Though Caitanya was not a writer himself he exercised a great influence on the literature of Bengal.
His teaching was summed up in the phrase "Devotion to Kṛishṇa with observance of duty and purity of life" and in practice took the form of a laudable polemic against the licentiousness of the Vallabhis. As in most of the purer sects of Vishnuism, Kṛishṇa is regarded merely as a name of the Supreme Deity.
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