Chaitanya.
The most important among these reformers about the beginning of the sixteenth century was Chaitanya (1485–1527). At all events he had the largest following, and has so even to the present day. He did not perhaps go quite so far as Keshub Chunder Sen, but in many cases this modern reformer seems certainly to have been influenced by the spirit of Chaitanya, nay, in some cases, to have used almost the same words. The followers of Chaitanya, whether they are called Gosains, Bhâgavatas, Vairâgis, or other names, are said to form even now one-fifth of the whole population of Bengal. Whether for rules of life or for doctrine they still appeal to Chaitanya and to his two fellow-workers, Advaitânanda and Nityânanda, as their highest authorities. They are outwardly worshippers of Vishnu in his form of Krishna, but by the more enlightened among them, Krishna or Vishnu is conceived as Brahman or the Supreme Spirit. The social importance of this reform consisted chiefly in the complete ignoring of caste. “The teacher of the four Vedas,” Chaitanya used to say, “is not my disciple, but the faithful Kandâla (outcast) enjoys my friendship.” Even Mohammedans were received as brothers in the faith, in fact the union of Hinduism and Islam was one of the leading ideas of the time. Every true disciple of Chaitanya had the right of begging for alms, and was expected to lead an ascetic life. At the same time there is a verse quoted as coming from Chaitanya, which leaves the impression that his ideas of asceticism were not very strict. “Let all enjoy fish, broth, and women’s charms, be happy and call upon Hari (Vishnu).” But if he saw no harm in the enjoyment of life, resembling in this another honest reformer, Luther, he protested and warned his disciples against all worldly pleasures that would draw away their thoughts from Krishna. According to an article lately published in the “Journal of the Buddhist Text Society,” 1897, Vol. V, Part 4, p. 87, Chaitanya taught, and his followers continue to teach that the original cause of all things was Wisdom. That Divine Soul was believed to vivify all, and to be the Lord of all and the Protector of all. He is called spiritual, pure, and full of ecstasy. The Vedas chant His praises unceasingly. It is this Being, he taught, whom we call Krishna. This Supreme Being has three phases: (1) Brahman, the light of the world that gives vitality to all. The sages try to reach Him by wisdom. (2) Paramâtman, he who is sentient, omnipresent, and omniscient. The sages go to Him through contemplation or Yoga; and (3) Bhagavat or the Personal God, who manifests Himself in the material world. Men try to reach Him through Bhakti (devotion).
Some ascribe creation to matter: but this, according to Chaitanya, is impossible. What power has inert matter, he asks, that can produce so grand a creation, filled with wisdom and beauty? It is the will of an Almighty Being that brought this universe into existence. It is impossible for man even to think of His greatness.
The human soul, the Gîvâtman, is, according to Chaitanya, an infinitesimal portion, like a ray, of the Divine Being. God is like a blazing fire, and the souls are like sparks that come out of it. Deluded by Mâyâ, i.e. the attractions of the world, the Gîvâtman forgets its own nature: but when it has recognised the transitory nature of all things, it goes up again to its Maker.
Many ascribe to this Gîvâtman the attributes of God. But this, according to Chaitanya, cannot be, because it has an individual character. Sruti (revelation) says that he who thinks that he has found out the nature of God knows nothing of Him.
Chaitanya says that it is the duty of every man to adore Krishna and to perform good deeds without any expectation of rewards. Bhakti (devotion) is the channel that carries man to Krishna. When a devotee says, “O Lord, I am yours,” it is then only that he can attain Krishna.
Lastly, it must be the aim of every man to gain Krishna’s love, and Bhakti is the way that leads to it. Chaitanya defined Bhakti as an uninterrupted tendency of the heart towards God, just like the flow of a river towards the sea.
It is difficult to understand how the followers of Mohammed could ever have been induced to use the name of Krishna for that of Allah, but we know that it was so, and the same religious amalgamation between Hinduism and Islam was attempted by Nânak, the contemporary of Chaitanya. The Sîkhs, though much changed in time, are the followers of that reformer.