PRAN-PRALAP. There arose in Nadiya, in Bengal, in the beginning of the lath century, a Hindu reformer who was destined to wield immense influence on the masses. Chaitanya flourished during the time of Kasinatha, and when Sayyul Husain Sharif of Mecca reigned in Gaur under the title of Sultan Ala-ud-Din Rusin Shah, Sharif of Mecca. It was when Luther was thundering against the indulgence and other abuses of the Christian church, that Chaitanya preached a new doctrine. That doctrine was the efficacy of Bimini or faith as contra-distinguished from works. It was an innovation on the Vedic system, which inculcates specific religions duties awl the per fortnance of ceremonies and arta lie taught that all men are capable of istrticipating In the send ' nientm of faith and devotion, and that the memberi of all iftti or castes became pure by such senti ments. Ile maintained the pre-tininence of faith over caste, The mercy of God was according to him boundless, and not circumscribed by the restrictions of tribe and family. Ile declared that Krishna was Pat-manna or the Supreme. Spirit, prior to all worlds, and both the cause and sub stance of creation. In his capacity of creator, preserver, and destroyer, be ia Brahma, Vishnu, and Siva. Clutitanya became the founder of the largest religious sect in India, mustering nine to ten million souls, and fortified by an elaborate organization. Its disciples are to be found in almost every village in Bengal. They include some of the wealthiest and most influential families, as well as a host of poor and oixeure men. Having obtained the sympathy and support of a large class, Chaitanya openly declared it was his mission to go forth and preach the love of Krishna as the one thing needful for salvation. But the Krishna of Chaitanya was not the eon of Debaki, the intended victim of his uncle the tyrant Kansa, the sojourner in Brindaban, the companion of cowherds, the lover of Radha, the favourite of milkmaids and flower women, the terror of husbands, and afterwards the conqueror of Kansa and king of Dwarka ; but the Creator of the universe, and the God of truth, justice, mercy, and love. His Krishna was the great and original Spirit, the author of creation, and the giver of all good. The age of Kasinatba and his successors was eminently favourable to the recep tion of the religious tenets Chaitauya offered to it. The country had undergone great political and social changes. The character of the Hindus had been moulded (luring some time by Muham madan conquests, Muhammadan intercourse, Muhammadan laws, and Muhammadan literature. Their minds were at this time fermenting with religious longings, to which the doctrine of Bhakti inculcated by Chaitanya answered in many ways. A more practical religion than Vedantism, awl it purer religion than Ithavanism, was eagerly looked for. It is therefore not to be wondered at that the religion of Chaitanya soon took root in Nadiya, which reverberated with the name of Krishna. Young men and old men of that city gathered round him ; among them was Adaitanand, who was to him what the Baptist had been to the greatest religious reformer. He addressed them all in a tone of authority and affection, telluig them that Krishna was the Saviour, and that they must love him with all their hearts and with all their souls. His preaching was gtmerally heralded by convulsions and fainting fits. This phenomenon was called by his disciples Pran-Pr..Ittp, and con tinued for hours. During its continuance he forgot all mundane affairs, and exclaimed ever and anon Krishna, Krishna. This eattatie state of Pian-Pralap was attended with mystic sighs and songs of Haribol. It was contagious among his diseiples,and became a conspicuM4 t Mit of the new sect. Chaitanya was a mystic. Eating but lugs, and caring nothing for the animal man, he was able to maintain a state of continued excitement. This cerebral and muscular debility contributed in no inconsiderable degree to bring about those alternations of deep sorrow and intense joy which told so much upon his audience, and by means of which he swayed tens of thousands. Chaitanya thought or rather felt that the first and greatest of all works was faith in Krishna. From this all other works must spring. He announced this as a mighty message of joy, a message that thrilled through the hearts of his bearers. He preached that the Chandala, whose impurity is consumed by the chastening fire of holy faith, is to be reverenced by the wise, and not the unfailing expounder of the Veda. Again, the teacher of the four Vedas is not my disciple. The faithful Chandala enjoys my friendship ; to him let it be given, and from him be received ; let him be reverenced even as I am reverenced.' Religious rites and ceremonies were in his opinion not essentially important, but the appreciation of them by the generality of mankind, and their adapt ability to the spread of religious tenets, were fully realized by him. With a view to perpetuate dis tinctiveness of his sect and society, and establish an indissoluble bond of union, he insisted on his followers submitting to the initiatory rite of the Mantra. It consisted in the guru or spiritual guide whispering in the ears of the Sishya (disciple) the mystic words Kling Krishna.' Another observance enforced by Chaitanya among his fol lowers was the eating of the prasada by them together. A common meal has always been
understood to cement and ratify relations of friendship. The brotherhood of the Vaishnava sect was symbolized in the prasad. It was a communion where all the followers, without dis tinction of caste, were admitted on equal terms. There was the learned Naiyaik as well as the illiterate Chasa, the Muhammadan Pais as well as the Muhaminadan Mahout, the Kulin Brahman and the Kulin Kayastba, as well as the aboriginal Bagdi and the excommunicated Chandal, all par ticipating in consecrated rice and dal and malpua. It was a manifestation of an intimate fellowship between those who shared in this common meal. It is now manifest that one of the distinguishing features of Chaitanya's theocracy was the universal character of the sect he founded. That sect was recruited from all classes of the Hindu as well as the Muhammadan community. No one who desired to enter was refused. To all who knocked at the door, admittance was granted. Chaitanya kept an open house, and his guests represented all classes, not only of society but of humanity. Chaitanya was most child-like in disposition and character. He was essentially guileless and simple-minded, but a moat large-hearted man ; and it was in his preaching that he poured out the wealth of that heart. He became a king of men on the Bedi or pulpit, which constituted his throne. His sermons were to the Hindus of Bengal what those of Savonarola were to the Florentines. Like the Italian reformer, he was fervid and forcible. Chaitanya was fond of travel ling, and became an itinerant preacher. In the course of his peregrinations he came to Ramkali, situated in the suburbs of Gaur, the then capital of Bengal. He delivered .there a magnificent sermon. Striking the harp and hymning the praise of Krishna, he touched a chord which resounded and vibrated through Bengal. His utterances were aglow with intense fervour. Thousands of people came to hear him, and the sensation he made was so great as to attract the attention of the king Sayyid Husain, who deputed an officer to inquire into the matter. The officer reported that the noise had been made by a Sanyasi, and that it was not worth while taking further notice of the matter. But he continued to preach, and all classes of men from all parts of the great city crowded to Ramkali. Among those who had come to hear him preach were two Muhammadan brothers, Dabir and Khash, holding high employ in the court of Gaur. They were, in fact, ministers of Sayyid Husain, and enjoyed his entire confidence. They were enraptured with the eloquence of Chaitanya, and became converts to the doctrine of Bhakti ; they longed to see him in private, to learn at his feet the tenets of the new faith. Accord ingly they went to his cottage at midnight, and thus addressed him : Purifier of the fallen, low in descent and occupation, we are afraid of speaking our minds to thee. Saviour of Jagai and Madhai, have mercy on us. Of M'hlecha descent, these sinners are incomparably more odious than those lordly Brahmans of Nadiya. Our race has sinned greatly against cows and Brahmans. • We are dwarfs standing on tiptoe to catch the moon. Stoop in mercy towards us.' Chaitanya cordially received them, and assured them of their salvation. 'Krishna will save you ; henceforth you shall be known to the world under the names of Rupa and Sonatun.' The recep tion of two Muhammadan nobles evinced a moral courage of no common order, which, while it showed Chaitanya's deep conviction of the purity and popularity of his faith, afforded conclusive evidence of his extraordinary boldness in garding the injunctions of caste and race, and his intention to build religion on the fatherhood of God and the brotherhood of man. It must be remembered that the convert brothers were mem bers of a court which was intolerant of Hinduism, and served a king who, claiming as he did direct descent from the prophet, was particularly aggress ive against its doctrines. This act, therefore, was calculated to enlist against the reformer not only the active antagonism_ of the king and the court of Bengal, but the hostility of the Hindus, who had been accustomed to regard the Muham madans as M'hlechas, association with whom, in a Hindu religious point of view, is contamination. He, however, fully expected his disciples to cast aside all antiquated prejudices, and above all, and beyond all, to have faith, which he rightfully applied as the true test of training in Vaishnavism. He was emphatically what the Germans call an epoch-making man, representing some of the best elements of Hindu thought and Hindu cha racter, and illustrating in himself the strength and weakness of Hindu theology. His object was grandly catholic. It was to rebuild Hindu society from its foundation, to exterminate priestcraft, to eradicate the evils of caste, to introduce religious toleration, to assert the right of equality of man, and to establish the relations of his fellow-beings on the principle of a universal brotherhood. A fanatic and a mystic, Chaitanya never deviated from his appointed course ; and the immense influence he had acquired over the hearts of his followers, he applied to the furtherance of no personal objects, but of that religion to which he had consecrated his life and his energies.—Cal cutta Review, No. 109, p. 100.