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Entering it, the hero approached Yudhishthira and informed him of all that had taken place with reference to the Vrishnis." The end of Mausala-parva. The Mahabharata of Krishna-Dwaipayana Vyasa Mahaprasthanika-parva Translated into English Prose from the Original Sanskrit Text by Kisari Mohan Ganguli Scanned and Proofed by Mantra Caitanya.
While fully recognizing the doctrine of justification by faith, they also made provision for due respect to caste and Brahmanic authority. According to the last census of India the common view that Śaṅkar Deb drew his inspiration from Caitanya meets with criticism in Assam. His biographies say that he lived 120 years and died in 1569.
Little is known of their religious teaching, if indeed they have anything worthy of the name, but in the latter half of the eighteenth century they distracted the kingdom of Assam with a series of rebellions which were suppressed with atrocious cruelty. Caitanya is said to have admitted some Mohammedans as members of his sect.
Though Caitanya makes love the crown and culmination of religion, the worship of his followers is not licentious, and it is held that the right frame of mind is best attained by the recitation of Kṛishṇa's names especially Hari.
Vidyâpati sang of the loves of Kṛishṇa and Râdhâ in the Maithili dialect and also in a form of Bengali. According to one legend the image came to life in answer to her fervent prayers, and throwing his arms round her allowed her to meet a rapturous death in his embrace. This is precisely the sentiment which we find later in the teaching of Vallabhâcârya and Caitanya.
Though the members of the sect are sometimes called Ramaites the personality of Râma plays a small part in their faith, especially as expounded by Râmânuja. As names for the deity he uses Nârâyaṇa and Vâsudeva and he quotes freely from the Bhagavad-gîtâ and the Vishṇu Purâṇa. Compared with the emotional deism of Caitanya this faith seems somewhat philosophic and reticent.
The beginning of the sixteenth century was a time of religious upheaval in India for it witnessed the careers not only of Vallabhâcârya and Caitanya, but also of Nânak, the founder of the Sikhs. In the west it was the epoch of Luther and as in Europe so in India no great religious movement has taken place since that time.
It is a further argument for this independence that he taught the worship of Vishṇu only and not of Râdhâ and discountenanced the use of images. On the other hand it is stated that he sojourned in Bengal and it appears that soon after his death his connection with the teaching of Caitanya was recognized in Assam. At present there are three sects in Assam.
Deification is common in India. It exists to the present day and even defunct Europeans do not escape its operation. In modern times, when the idea of reincarnation had become familiar, eminent men like Caitanya or Vallabhâcârya were declared after their death to be embodiments of Kṛishṇa without more ado, but in earlier ages the process was probably double.
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.
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