Early History of the Vaishnava Faith and Movement in Bengal, from Sanskrit and Bengali Sources c6.s3.6

c6.s3.6

If we are to rely on orthodox accounts, Advaita appears to have now exceeded the allotted span of three score years and ten. The leadership at Navadvīpa and adjoining places naturally fell upon Nityānanda and was almost entirely left to him. But the records of the sect themselves indicate that Nityānanda could hardly occupy the same place in the estimation of the heterogenous sect or possessed the same compelling power of character and personality as Caitanya did. He had also views which were perhaps far ahead of those of Caitanya. His somewhat unconventional life, about which complaints appear to have been made to Caitanya at Puri,¹ his renouncing of ascetic vows and his espousing simultaneously of two wives late in life² might have had something to do with the unpopularity against which his enthusiastic champion Vṛndāvana-dāsa takes so much pains to defend him.³ He took also the revolutionary step of admitting under the banner of Caitanyaism all classes of men without any discrimination. Opinions differ in the records as to whether Nityānanda's bold action received the entire approval of Caitanya himself; but it seems likely that it was in conflict with Caitanya's inherited regard for the established social order.¹ There is enough evidence to show that Caitanya, in proclaiming obliteration of distinctions, never meant a total disruption of social usage and tradition. Catholicity and equality in matters of worship, which Caitanya certainly upheld, did not perhaps imply nor permit a vigorous practical application of the idea in social matters. At any rate, most of his associates and followers, inclusive of Advaita, appear to have adopted the conservative attitude :¹ and they either did not approve of the step or stood aloof from it. Thus, an important difference arose early in the sect which had enduring consequences. It was aggravated by the fact that there was no real co-ordination between the different groups which had sprung up spontaneously and independently around Caitanya or around some of his immediate associates. We hear of the adorers of Caitanya's Nāgara-bhāva, followers of Advaita, admirers of Gadādhara, devotees as well as detractors of Nityānanda. Each of Caitanya's associates and devotees appears to have developed a considerable community