114^ R. Mitra— Psijchological Tenets of the Vaishnavas. [No. 1, 
was a Dvaitavadi, and in the work above named thus expresses his con¬ 
victions : 
“Actor. —Your Bhaktiyoga or exercise of devotion, which, you say, 
was unknown to the authors of our S'astras, produces a wonderful know¬ 
ledge the result of which is absorption into the Deity, the same which 
the professors of the S'astras inculcate ; where lies then the difference ? 
“ Manager. —From the text which says :—‘ The recitation of the 
name of the loved one produces an enamoration and an earnestness 
which makes him, who adopts the religion, to laugh, and cry, and scream, 
and sing, and dance like a mad man,’ it is evident that the Bhaktiyoga, 
of which singing the name of the Lord is a component, produces a pecu- 
iar attachment which passes on to an excessive fellow-feeling. It is also 
said, ‘ such truthful beings perceive me to be of pleasing and of be¬ 
nignly smiling—^of gratifying and excessively beautiful—forms, with 
rosy eyes, and talk to me in sweet soothing words. Devotion by the aid 
of those charming forms and innocently playful and smiling glances and 
pleasing speech, robs them of their mind and soul, and leads them on 
unto salvation, against their will.’ From which you see that salvation 
is a state of fellow-ship with the Deity and not absorption; therefore 
the venerable Kapila said : ‘ devotion is superior to santification;’ and 
hence is the singing of the name of the Lord, in the Kaliyoga, no secon¬ 
dary means towards the attainment of the great object of human exis¬ 
tence, and the source of heavenly love. 
“ Actor. —Sir, your words are most wonderful. The S'astras ordain 
that the name of the Lord leads to absorption, and you maintain the 
contrary. We have heard, ‘ by reciting the name of Narayana the 
dying Ajamila obtained mukti.’ 
Manager (smiling). —The word mukti here means fellowship, for in 
that very place it is said : ‘ He immediately assumed the shape of the 
companions of the Deity.’ The doctrine of Krishna Chaitanya over¬ 
throws all others. All righteous men adopt this doctrine. Even Kali 
himself is blessed by this incarnation.* 
It should be added, however, that Kavikarnapura has approvingly 
quoted many passages from the Pancharatras and other works which 
are strongly adualistic in their purport, and makes Chaitanya say that he 
entirely subscribed to them. The only way to reconcile this contradic¬ 
tion is to accept the theory of Dualistic Aduality, which after all is but 
a compromise, and as such affords room for the simultaneous inculcation 
of the two dogmas. The fact is, Chaitanya never busied himself with 
pure psychology, and the attribution to him of any specific doctrine is 
more a matter of convenience than a postive historical fact. 
* E. Mitra’s Chaitanya-chandrodaya, Introduction, pp. xi-xii. 
