Documenti di Didattica
Documenti di Professioni
Documenti di Cultura
hiloso~hv
and
Religion
The
&
Sri e;ifanya
U.U.L.
KAPOOR I
ISBN 81-215-02'75-6
Jacket by Rathin Sengupta
v@
0.B. L. Kapoor
Munshiram Manoharlal
Publishers Pvt LM
ISBN 81-215-0275-6
This edition 1994
O 1976, Kapoor, Ortde Riha1.i 1,al
All Rights Reserved
I'osc ROX 5715,
54 l
N Wl
I ill Ohh
- --
Contents
Abbreviations
vii
Preface
ix
Chapter I Pre-Caitanya Vaiflavism
1.
Early History of Vaignavism 1
The Four Vai~navaSampradiiyas (Sects) 7
Pre-Caitanya Vaignavism in Bengal 13
Chapter I1 The life of Sri Caitanya
16
Birth and Divinity 16
The Naughty Boy 17
-*
The Student 18
The Householder 19
Initiation and the Upsurge of Divine Love 20
The Leader of V a i ~ ~ a v a s22
Samkirtana 23
SamnyBsa 24
Journey to Puri and the Conversion of S~rvabhauma 25
Travel in South India and the Meeting with RSimSnanda 26
The Conversion of Pratiiparudra 28
Pilgrimage to Vrndiivana 29
The Last Days in Puri and the Mysterious Passing
Away 33
Chapter I11 The Sav?pradiiya of SriCaitanya
36
Affiliation with Miidhva 36
Affiliation with Samkara 46
Chapter IV Materials for the Philosophy of Sri Caitanya
53
The Works of the Six Gosvgmins 54
The Biographies 57
Chapter V Sources of Knowledge
63
Vaidusa Pratyaksa (Mystical Cognition) 65 Sabda (Revelation) 70
grimad- bhiigavata 72
Chapter V1 Nature of the Absolute
76
The NirviSega (Unqualified) Brahman 76
The Absolute as both SaviSega (Qualified) and NirviSega
(Unqualificd) 113
t
>
vi
4*
Abbreviations
CC
C .Bh.
Bh..
Br.S.
S.Bh.
G.Bh.
Par.S.
KS
BS
Pr.S.
6s
Br.Bh.
Caitanya-caritfimyta by Krsna
. . . Dgs Kaviraj
Caitanya-bhiguvata by VrndSlvan DBs*
Bhcigavata-purdna
Brahma-sii t ra.
San?kara-bhcFya
Govinda-bhd~yaby Baladeva Vidyiibhii~apa
Siddhdn ta-ratna by Baladeva Vidy Bbhii~ana
Tat t va-sarirdarbha by Jrva Gosvgmin
Bhzgavat-samdarbha by Jiva Gosviimin
Prrramdtma-satklarbha by Jiva Gosviimin
Kr~na-samdarbhaby Jiva Gosviimin
Bhakti-samdarbha by Jiva Gosviimin
Priti-samdarbha by Jiva Gosviimin
Sarva-saritvrSdinr' by Jiva Gosviimin
Byhad&bhdgavafimrtaby Saniitana Oosviimio
*Rcf@erences
are 1 0 the cc-lition by Radlra Gnvinda Nath, in which the Sanskrit Slokaa
rllti (}]L. / ~ c . l ~ g a lvcrws
j
arc scp;i~-alcIyr l u t ~ ~ b c ~ cWIlcrc
tl.
i.cSc~.enccis to a Slaka this i g
i l l d i ~ i l t ~by
d t Itc !c t ccr
which prcccdcs t l ~ cnumbcr.
I
Preface
Whether we judge the intensity of a devotee's love for God by the frantic
outbursts of emotion that reveal the inner working of his heart; whether
we measure him by the range and depth of his spiritual realisation and
the height of bliss perpetually experienced by h i m ; or, whether we apply to
him the test of shaping the minds and moulding the lives of his associates
Sri Caitan:.a
and followers by the magnetic influence of his
stands out as the brightest luminary of divine love r?n the spiritual firmament of the world. His bountiful distribution of the nectar of divine love
to the rich and the poor, the young and the old, the good and the wicked,
regardless of any barriers of caste and creed; his congregational chantings
of the r ame of Lord, in which lakhs and lakhs of men joined at a time;
his triumphs of love over his enemies; and the chastening effect of the
mere touch and pressilce of his personality, which turned the kings and
the chiefs into ascetics and the cruelest and the most hardened of sinners
into saints, and made even the fiercest of animals dance wit11 the joy of
divine love, are all unparalleled i n history.
The intensely devotional character of the personality of Sri Caitany a,.
however, has eclipsed his philosophy. His place has been among the
devotees and the mystics rather than among the philosophers. But the
devotional side of his personality itself suggests a corresponding philosophical side of his nature-a definite and perfect sense of Reality, which
must account for the particular way in which his heart and soul reacted
to it. It is a mistake to suppose that the predominance of emotions in the
life of a devotee renders him incapable of serious philosophical thinking.
On the contrary, his understanding is so developed and purified that his
grasp of things is more intuitive than ratiociilative and his knowledge of
reality is more intimate and complete. His emotions are the natural outcome of his close apprehension of Reality.
It is not necessary for a devotee, who is in direct and intimate touch
with reality, to supplement his knowledge by undergoing training in one
of the acci-edited schools of learning. But Sri Caitanya had the additional
advantage of high scholarship, which enabled him to express his thoughts
with the precision, accuracy and consistency that characterise a system of
philosophy. It is true that he did not himself write :my pl~ilosophic~al
t rcatise, but he imparted philosophical teachings to his 41 isciples, W hose
learned works are based on them.
4 .
-*
I
1
1
CHAPTER I
Pre-Caitanya Vaisnavism
.
i d , I, 154, 4.
l
6 S t r t t ~ p ( r t h t r t ~ m h ~part
n ~ t lI,
~ ,9, 3, 9.
a Auurryu
ilruhnrn!ru, l, 4.
4
&
SA
is-
* -
but there are some who refuse to admit that this implies the prevalence of
Vaisnavism during this period. Thus, Dr. Hemchandra ~aychaudhuri
remarks, "Although Visnu
. . came to be looked upon by some as the most
excellent of the gods, he was even now far from being regarded by any
section of the Aryan people as the One God. . . There is very little inner
connection between Vedic and Briihmanic Visnu-worship and the Bhakti
religion we call Vaisnavism.
..
The idea of a God of Grace, the doctrine of
Bhakti-these are the fundamental tenets of the religion termed Vai~navism. But they are not very conspicuous in Vedic and Briihma~icVisnuworship. Visnu in the BrBhmanic texts is more intimately connected with
Yajana (sacrifice) than with Bhakti or Prasad."l While it may be true that
Vai~navisrnin its present form was not conspicuous in the Vedic age, there
seems little doubt that the seeds of ~aisnavismwere sown at this time.
Vi$nu was not only regarded as the supreme God but as the one God.
The Vedas unequivocally declare, "There is but one reality, whom the
wise men call by different names: Agni, Yama- MiltariS~A."~
Polytheism by
this time had developed through henotheism to monotheism and the monotheism of the later Vedic period centred around Vi~nu.Monotheism, or
belief in one God, who is all powerful and endowed with all the auspicious
qualities, who can grant all the prayers of the devotee, and upon whom
they can fully depend, necessarily implied faith or iraddhii, which is the
first step in bhakti. graddhd was recognized as the essence of the Vedic
religion which mainly consisted in sacrifice.3 It was the mother of the
world of rites, while Manu was its father-jraddha' mbtG rnanuh pitti.4 The
essence of the Vedic religion did not lie in rituals, though their importance
was great. As Dr. B. K. G. Shastri remarks, "It lay in Upasand or Bhajana
expressed in namasktira, vandand, sevd? arcand and the like, all performed
m course of or along with stutis or laudatory hymns. Fundamentally it
was iraddhd which disclosed a genuine spirit of worship in the sacrifice.
When the votary prostrated himself before the God, sang His greatness
and glories, consecrated himself to his service, or adored the God with all
the marks of respect due to him, he certainly breathed an air of religious
purity. When, as.the basis of all this, he put implicit faith in him and threw
himself on his mercy, he could not but be on a high plane of Spirituality.
Of course, in the Vedic religion, this iraddh8 bhakti was in connection
with the prescribed rituals. All the same they referred to the discharge of
the worshipper's duties with a clear head and a clear heart. He placed his
reliance upon his God and submissively prayed to him to come to his help
in his difficultie~."~
Dr. Seal also remarks, "The Vedic hymns are replete
PRE-CAITANYA VAISNAVISM
with sentiments of piety and reverence (bhakti and iraddh6) in the worship
of t-he'gods . . ;The Upfisunti Ktiridds of Krupyakas and UpnnQads lay the
foundations of the Bhakti Mdrga, way of Devotion or faith."l The hymns
addressed to Varuna are particularly replete with devotional sentiments.
Referring to this deity Dr. Keith says, "The simple worship of that deity
with its consciousness of sin and trust in the divine forgiveness is doubtless
one of the first roots of Bltakti.""
Dr. Shastri thinks that it was under the wholesome influence of iraddlz6blmkti that the Vedic religion progressed from polytheism to monotheism,
for bhakfi essentially stands for a broad, comprehensive faith in one who
is adoredb3To our mind, belief in one God and Bhakti imply each other.
TO argue for the one is to argue for the other. Belief in one God automatically brings about the devotional attitude of respectful dependence upon
Him, while Sraddhii or Bhakti necessarily enlarges our conception of
Divinity. The more Sraddhii develops, the greater are the demands made
upon. the greatness and benevolence of the god of worship, who gradually
comes to be regarded as the greatest. Exclusive devotion to a God gives
rise to our belief in Him as the One God without a second. At the same
time, belief in One God gives rise to the attitude of exclusive dependence
upon Him. Prof. Garbe, in his translation of the Bhagavadgitci, remarks
that a monotheistic religion in which the object of worship is looked upon
as a kindly deity ,naturally begets the feeling of Bhakti in the hearts of
devotees.'
The Bhakti religion, also called the Bhiigavata-siitvata, Ekantika or Paficaratra religion, first appears in a distinct form in the Niirsyaniya section
of ~ i i n t i ~ a r vand
a the Visnopiikhyiina of the Bhiynaparva of the Mahiibhdrata. It is declared to have been first taught by Krsna-Vgsudeva
..
to
Arjuna before the commencement of the ~ u r u - ~ i i n d a vwar.
a Its origin
from Krsna-Vgsudeva is further confirmed by the name Siitvata5 religion
applied to it, since Satvata was another name of the V r ~ n race
i
to which
Krs~a-VBsudeva belonged? The followers of this religion were, for the
same reason, called Satvatas.
Bhandarkar thinks that Vrisudeva and Krsna
. . . were originally two distinct
persons. VSisudeva was the name of the Sgtvata prince already referred to,
while Krsna was the name of an ancient holy seer, who,later on, came to
be identified with VZisudevae6But Keith7 and Raycha~dhuri,~
think that it
is impossible to justify this view in the face of all the different available
evidences, Hindu, Buddhist and Greek. In PBt~iijali's Mahdbhdfya
--
il
.
i
d -
a-
l.
&.-~&a
'ibid, p. 37.
$XVI, 1-2.
'ibid, p. 39,
Thapters 65 and 66 of the Bh&~maparvaand Chapter 43 of Sdntiparva.
6Mahdbhdrata,-XII, 348.6-8.
'Bhandarkar, op. cit., p. 3.
8ibid.
.
.
S'
PRE-CAITANYA VAI$WAVISM
.
I
Though K l ~ v ais regarded as identical with Vivnu, the former is only the
most perfect incarnation of the latter. Another important feature of the
Guptan Vai~navismis that the influence of Yoga and Siimkhya, which is
already apparent in the Gita and the N~raya-niya,becomes more pronounced. The influence of the Siimkhya doctrine of P u r u ~ aand Praklti is
noticed in the installation of Lak~mibeside Niiriiyana.
With the fall of the Guptas the Bhiigavata religion lost its supremacy in
northern India. But the centre of gravity shifted to the South, where it
flourished under the patronage of the ~lviiras,the great Tarnil saints,
who mainly preached Kgna worship and Bhakti. Twelve A~varas are
mainly mentioned:
1. Poygai or Poykai A~viir
2. BhtitattSir Alviir
3. Pey Alviir
4. Tirumalisai Alviir
5. ~amm-Alviirof satakopa
6. Madhurkavi Alviir
7. Kulasekhar Alviir
8. ~eriy-Alviiror Vi~nucitta
9. Andal
10. Tondaradippodi A l v ~ r
1 1. Tiruppiina Alv~ir
12. 'I'irumangai Alvar
Krislu~aswamiplaces all the Alviirs before the second half of the eighth
cc11t ury nu.' But according to Bhandarkar, Kulasekhar probably lived
in tllc f i r ~ tl ~ t i l fof the twelfth century, while the earliest of the Alvars may
bc plirccd i\bout t11c fifth or the sixth centurYe2 The Alviirs composed
tIlc Prtrhnntllrc~m,n collection of four thousand devotional songs in Tamil.
'l'llcy wcrc rcyurtlcd ns very sacred and were worshipped as the Vai~nava
Vedn. l
spccial li'aturc of the Bhrigavata religion as preached by the
A I V ~was
~ S its c~ccessibilityto people of high and low castes, men and
women, rich arid poor, wise and ignorant, pious and impious,
alike.
Among the A~varsthcmsclves, A0651 was a woman, Tiruppiina belonged
..
was
to the depressed class; Kulaiekhar was a king, and Tondaradippodi
an abandoned sinner. The only thing necessary for realisation, according
to the Alviirs, was prapatti or self-surrender. Dhyana and Yoga were
neither necessary nor within easy reach of the common man.
The songs of the Alviirs have been a great source of inspiration
to Vaisnavas throughout south India. They, may, according to some
scholars, have influenced Vai~navismin the north as well, since the basic
emotions of d&ya (servant's love for his master), sakhya (friendly love),
'Indian Antiquary, XXXV, p. 228.
va'tsalya (mother's love for her child) and rnddhwya (woman's love for her
beloved), which unuerlie them are also associated with the north Indian
Vai~navism.
After the AIVPES
came the Aciiryas,' a group of teachers, who represented the intellectual side -of Tamilian Vaisnavism. They supplemented
the doctrine of Bhakti, which alone was stressed by the Alviirs, with Jnana
and Karma. They were called Ubhayavedantins, because they reconciled
the Tamil Prabandha with the Prasthctnatraya, i.e. the Vedas, the Upani$ads and the Gitd. The first Aciirya was Niithamuni or Ranganiith Muni,
who lived in hirangam near Trichinopoly and died about 920 AD. He
was an erudite scholar and a passionate lover of the songs of the Alvars.
He rediscovered the Prabandha and popularised it. He also instituted a
festival of which the special feature was the recitation of Prabhandha in
the hirangam temple for three weeksm2He wrote two important works,
the Yogarahasya and the NyCyatattva, of which the former is now lost.
To him goes the credit of first giving a systematic shape to the doctrine of
prapatti, which later became the central docrine of Sri Vai~navism.
thought wherein his main source of inspiration was the songs of the Alvirs. He renounced the world and became the Acrirya at Srirnagam. The
rest of his life was dedicated to the formulation and propagation of the
ViSi~tgdvaiticdoctrine. In his Vedctrtha snrizgraha he proved that the purpose of some of the principal Upani~ads,upon which Samkara had based
his monistic philosophy, was not to teach Advaitism, and that the Upanigads did not uphold the impersonal Brahman, but the personal absolute
who was none other than Niiriiya~a. Though Ngriiyapa is the most
favoured deity of the school of RBmBnuja, VIsudeva comes into prominence when the supreme soul and its Vytihas are - mentioned., The name
of Gopiilakrsna
. . . is not mentioned and RBrna, also, is not a favourite deity.
The most important work of Riirniinuja is the Sri Bhd;ya on the Veddnta
siitras, which, once again, securely laid the foundation of Vai~navism
and made it safe from the onslaughts of Advaitism.
The philosophical position of Viiistadvaitavlda is styled as concrete
monism. It is the non-duality of the Absolute, qualified by Jiva and
Praklti as its body and modes or attributes. It accepts ParinBmavlda.
Brahman is both the material and efficient cause of the world. Before
creation, Jiva and Praklti exist in a subtle form, but when creation takes
place, they develop in their present form. Thus, Brahman as the Absolute,
including Jiva and Prakgti as moments in its being, is the material cause
of the world, while Brahman as the inward controlling spirit, which wills
to create, is its efficient cause. Brahman is immanent as well as transcendent. In the immanent aspect, it is the cosmological principle expressing
itself in the lilii-vibhiiti; in the transcendent aspect it is Brahman-&itself,
expressing itself in Nityavibhfiti. Jiva is Brahman in the sense that it has
all the qualities of Brahman, except all-pervasiveness, and the power of
controlling the world. It can attain salvation by devotion to Viisudeva9 .
which arises from dhruva smytih or steady remembrance.
After the death of Riimgnuja the Sri vaiseavas were divided into two
sects the Vacjkalais and the Tenkalais. The Vadkalais think that salvation
can be attained more easily through the Sanskrit holy works-the Vedas
the Upnigads, and the GitSi, while the Tenkalais think that it can be attained
more easily through the Tamil Prabandha. Both the schools recognize the
necessity of praputti. But the Vadkalais emphasise that prapatti is
tioned by Karma or selfieffort: it is -only when the soul makes efforts
and these do not bring forth the desired result that the frame of mind
necessary for prapatti is produced. The Tenkalais, on the other hand,
insist that God's grace is spontaneous and not conditioned by any effort .
on the part of the devotee.
While Vai~navismwas thus developing in the south there was a great
upheaval against Advaitism and its doctrine of May2 or Illusion pioneered
by Nimbarka in the north. The exact date of Nimblrka's birth is not known
but it is believed that he lived some time after Rlmiinuja. Ha was a
S
PRE-CAITANYA VAI$NAVISM
10
SRI CAITANYA
k2
l%i
p7
i)
8
4
)'
that it does not suggest any Christian influence, because, "the association
()S K r ~ n awith Devaki, his mother, is as well known and is as old as the
('Iuindogya-upani~ad," and "Recent discoveries at Mohenjodaro in Sind
prove that the worship of the Mother Goddess can claim a hoary
i~ntiquity."The Sveta-dvipa cannot refer to a Christian settlement because
gcography does not know of any quarter of the earth which lies to the
1101 th of the Ocean of Milk, and to the north-west of Mount Meru, and
above it by 32,000 yojanas, where the island is said to be situated.' "AS
rcgards the pastoral associations of Krsna," says Raychaudhuri, "Vi~nu
the \'edit deity, with whom Krslia
.. . is identified in the pre-Christian Taittiriya
.i-u,,~,)aka,
.is called in the egveda,
which means 'protector of
cows' according to Macdonell and Keith3 and 'herdsman' according to
I l opkinseV4
Dhandarkar's theory is incorrect, because, "we learn from Periplus of
thc Krythraean Sea that the Abhiras were already settled in western India
(Abiria), in the first c e ~ ~ t u AD.
r y They are also mentioned by PSitaiijali.6
Ilow could thev bring with them traditions of the birth of Christ in a
stable, of the massacre of the innocents and so on?"6
There was a stronger current of the Bhakti movement in the north
of' which Rgmananda was the fountainhead. H e was the pupil of Raghav;tll;lnda, a teacher of the RBiniinuja school, and lived probably from
1300 to 1400 AD. He preached the ViSi~tSidvaitic doctrine, but he subhtitiited the worship of Riima and Sltii in the place of the worship of
N;i~*iiyal~a
and LaksmS, and succeeded in making it popular. One of
the reasons for his success was that he used the vernaculars in the
prop;igation of his creed, but a more important reason was the abolition
of caste within the Vaisnavas. It is true that the Vaisnavas had always
tuhca a more liberal attitude towards the lower castes. RBmiinuja had
Ironc to the extent of allowing the lower castes to. imitate the customs
s11d habits of the Vai~navasand to study the Prabandhas. But the lower
(;IS!CS were never taken into the inner fold and treated on terms of
cqu;~lity.They were not allowed to read the Vedas and wear the sacred
d
. Rlmiinanda brought about a radical reform, making no distinct ion whatsoever between the Briihmanas and the lower castes. Many of
Ilia noted followers, such as Kabrr and RaidSis, came from the depressed
~ l ; ~ s s cusually
s
regarded as untouchables.
'I'he most important teacher of Vai~navism was MadhvIiciirya or
A fnlrtlhlriirnta, Xl l,335, 8, 9.
V i ~ ; l ~i sualso cellcd yriva akurrrcircrli (&veda, I, 155, 6). which
Ilkc Kl'gna.
I I I I ~ + vltd~ir
rnnt~x,I, p. 238.
' I +//cN ( * l ~ ~ i oo/'/ ~ ,Irtiliu,
o
p. 57.
lntliun At1 fiqirtrry, 1 9 18, p. 36,
'I4 n y c l ~ i n ~ t l l ~op,
~ r icit,,
, p. 151,
@
12
SRI CAITANYA
Ananda Tirtha. He was born near Udipi in 1199 'AD and is said to have
lived for 79 years. The mission of his life was to refute the pure monism
of Samkara as well as the qualified monism of R-ilrnsnuja and to promulgate the Dvaita school of VedBnta. He wrote commentaries on BBdrByana's siitras, Rgveda, the Upanijads and the Gitd.
Madhva's philosophy is purely dualistic in character. He holds that there
are five kinds of eternal and absolute difference between Brahman, Jiva
and- Jana, namely, the difference between Brahman and Jiva, Brahman
and Jana, Jiva and Jiva, Jiva and Jana, and Jana and Jana. He rejects
the Pariniimaviida doctrine, as it does violence to the independent majesty
of Brahman. Brahman exists independently, and does not undergo any
change at the time o f creation. He creates the world by disturbing the
equilibrium of Praklti and, like an absolute ruler, directs it by His will.
He is the ground of cit and acit, which depend upon Him for their form
and function.
To avoid pluralism, which is the logical outcome of his doctrine of
fivefold difference (paicabheda), Madhva introduces the principle of.
ViSeaa (specific particulars). Being, with its manifoldness, -is an integral
being, exclusive of differences, but differences, are perceived in it on
account of ViSega. It is undivided though not unqualified. The undivided
being admits of qualitative differences on account of ViSe~a.
Madhvaites recognize the authority of the PaHcarStra Salhhitiis but
do not give any place in their system to VyOhas. They identify Brahman
with Visnu
. . and adore Rlma and K r ~ n aas His incarnations, but do not
show any inclination for the worship of Gopiila-Kr~naand Riidha. The
means. of realization adopted are physical, moral and spiritual disciplines
Yoga. These have Bhakti as their fruition and
comprised in Astiinga
.
Bhakti is completed in divine grace.
In 1479, about six years before the advent of Srr Caitanya, was born
Vallabha, the founder of the Suddhadvaita school. He was the son of
a Telugu Brahmin, and derived his Vedantic theory from Vivnusv5mi,
who is said to have lived about the middle of the thirteenth century. He
was the last of the four successors of Vi$nusvBmi mentioned by
in his Bhaktamdla, the first three being JnBnadeva, NPmadeva and
Trilocana. He lived for some time in Mathura and for some time in
VpdPvana.
Suddh2dvaita means pure unity of Brahman, which is free from M@@.
Brahman is all and all is Brahman (Sarvam-khaluidam-bruhman). Brahman
is sat-cit-enanda and Jiva and the world are not different from Him. Only
Jiva is Brahman with the quality of Ananda obscured and the world is
Brahman with the qualities of cit and dnanda obscured. All the objects in
the world are Brahman in those forms. The relation between Brahman,
Jiva and the world is that of pure identity (Advaita). Non-difference
alone is real. Difference is only for the sake or sport of LrL
ll'i
li
G d
34
SRI
CAITANYA
Navadipa in October with the devotees from Bengal after their usuaJ four
ITIonths stay at Puri and returned in December. This also suggests that
SrI Caitanya could not have passed away in July as held by Dr. Sen. The
source of Dr. Sen's inforlnation is an account given in the Caitanyanlaligala of Jayanailda, which is neither recognized by the Vai~l)avas nor'
regarded
ai authoritative enough by the scholars. 1 Its description of the
,.
life of Sri Caitanya is based on hearsay and runs in nlany respects counter to the, accounts given by other biographers, which are generally accepted as authentic. 2
As SrI Caitanya passed away at Puri, where he also. spent the last
twenty-four years of his life, the accounts given by his disciples of Orissa
in regard to the latter part of his life may generally be regarded as more
trustworthy tha'n those of his Bengal disciples. Turning to these we find
that Acyutananda.. a contemporary of Sri Caitanya says in his Suny a
Sanlhitii that after the passing away of Sri Ca itanya king PraHiparudra
organized a one month festival in his honour, .beginning from Vaisakhi
PflrQima. Isvaradasa, a later writer says in his Caitanyabhtigavata (Chap.
LXXV) that Sri Caitanya passed away on the third lunar day of Vaisakha.
It may be difficult from these accounts to determine the exact date of
the passing away of Sri Caitanya, but combining these with the accounts
. given in the more authoritative biographies of his Bengal disciples we can
safely conclude that he could not have passed away before February
1534 AD.
The manner in which Sri Caitanya passed away is veiled with mystery.
The general belief is that he disappeared physically and merged with the
deity of the temple of Jagannatha, as Acyutananda, Isvaradasa and
Locanadasa say, or in the deity of the temple of To~a Gopinatha in Purl,
as nlentioned in Bhakti-I:atniikara. Dr. Sen, however, thinks that he died
of septic fever, caused by injury to his left foot from a brick while
dancing on the Rathayatra day. -He says that he was in- the Guiidica
temple of Jagannatha, when he suffered from high fever. "When the
priests apprehended his end to be near they shut the gate against all
visitors. This they did to take time for burying him and repairing the
floor' after burial. The priests opened. the gate at 11 PM and gave out
that Sri Caitanya was incorporated with the image of Jagannatha."3\