2 THE INDIAN ANTIQUARY. [January, 1873. At that time by divine provision there was an eclipse of the moon.—Ch, I. xiii. 38. In accordance with the nsnal Bengali super¬ stition that if a man's real name be known he may be bewitched or subject to the influence of the evil eye, the real name given at birth is not made known at the time, but another name is given by which the individual is usually called. No one but the father and mother and priest know the real name. Bisambhar’s usual name in childhood was Nimai, and by this he was generally known to his neighbours. In person, if the description of him in the Chaitanyacharitamrita (Bk. I. iii.) is to be con¬ sidered as historical, he was handsome, tall (six feet), with long arms, in colour a light brown, with expressive eyes, a sonorous voice, and very sweet and winning manners. He is frequently called “ Gaurang” or “ Gaurchandra,” t. «., the pale, or the pale moon, in contrast to the Krishna of the Bhagvat who is represented as very black. The name Chaitanya literally means 1 soul, intellect,' but in the special and technical sense in which the teacher himself adopted it, it appears to mean perceptible, or appreciable by the senses. He took the name Sri Krishna Chai¬ tanya to intimate that he was himself an incar¬ nation of the god, in other words, Krishna made visible to the senses of mankind. The Charitamrita being composed by one of his disciples, is written throughout on this sup¬ position. Chaitanya is always spoken of as an incarnation of Krishna, and his bro¬ ther Nityanand as a re-appearance of Balaram. In order to keep up the resemblance to Kfishna, the Charit&mrita treats us to a long series of stories about Chaitanya's childish sports among the young Hindu women of the village. They are not worth relating, and are probably purely fictitious; the Bengalis of to¬ day must be very different from what their ancestors were, if such pranks as are related in the Charitamrita were quietly permitted to go on. Chaitanya, however, seems to have been eccentric even as a youth ; wonderful stories are told of his powers of intellect and memory, how, for instance, he defeated in argument the most learned Pandits. A great deal is said about his hallucinations and trances throughout his life, and we may perhaps conclude that he was more or less insane at all times, or rather he was one of those strange enthusiasts who wield such deep and irresistible influence over the masses by virtue of that very condition of mind which borders on madness. When he was about eighteen his father died, and he soon afterwards married Lachhmi Debi, daughter of Balabhadra Achaijya, and entered on the career of a grihastha or householder, taking in pupils whom he instructed in ordinary secular learning. He does not appear, however, to have kept to this ipiiet life for long; he went off on a wandering tour all over Eastern Bengal, begging and singing, and is said to have col¬ lected a great deal of money and made a con¬ siderable name for himself. On his return he found his first wife had died in his absence, and he married again one Bishnupriya, concerning whom nothing further is said. Boon after he went to Gaya to offer the usual pinda to the manes of his ancestors. It was on his return from Gaya, when he was about 23 years of age, that he began seriously to start his new creed. “ It was now, writes Babu Jagadishnath, u that he openly condemned the Hindu ritualistic system of ceremonies as being a body without a soul, disowned the insti¬ tution of caste as being abhorrent to a loving god all whose creatures were one in his eyes, preached the efficacy of adoration and love and extolled the excellence and sanctity of the name, and the uttering and singing of the name of god as infinitely superior to barren system without faith.” Chaitanya, however, as the Babu points out, was not the originator of this theory, but appears to have borrowed it from his neigh¬ bour Adwaita Achaijya, whose custom it was, after performing his daily ritual, to go to the banks of the Ganges and call aloud for the com¬ ing of the god who should substitute love and faith for mere rites and ceremonies. This cus¬ tom is still adhered to by Vaishnavas. The Charitamrita veils the priority of Adwaita adroitly by stating that it was he who by his austerities hastened the coming of Krishna in the avatar of Chaitanya. Yande tarn Srtmadadvaitacharyam adbhuta- chesh^itam, Yasya prasadad ajno’pi tatswarfipam niru- payet. I praise that revered teacher Adwaita of won¬ derful actions, By whose favour even the ignorant may perceive the (divinity) personified.—Ch, I. vi. Thus in Sanskrit verses at the head of that chapter which sings the virtues of Adwaita: in the Bengali portion of the same chapter it is asserted that Adwaita was himself an incar¬ nation of a part of the divinity, e. g Digitized by Google Original from HARVARD UNIVERSITY
