Early History of the Vaishnava Faith and Movement in Bengal, from Sanskrit and Bengali Sources c9.s5.37

c9.s5.37

The theory of double incarnation, however, is not elaborated by the Vṛndāvana Gosvāmins, but we can see from what is said above that the germs of the idea are already contained in the fanciful suggestions scattered throughout their poetical, if not in their theological, writings. We have already remarked that the idea of the Rādhā-incarnation of Caitanya is attributed by Kṛṣṇadāsa Kavirāja to Rāmānanda-Rāya whom Caitanya is said to have met on the banks of the Godāvari during his South Indian pilgrimage. It is possible that some such tradition existed, for Rāmānanda is called a Sahaja Vaiṣṇava by Kavikarṇapūra. But Rāmānanda's existing dramatic work, entitled *Jagannātha-vallabha*, the theme of which is the Vṛndāvana-līlā of Kṛṣṇa, makes no reference to Caitanya at all and does not bear out the allegation. The attribution of Sahajiyā tendencies may have originated from Rāmānanda's admiration and close imitation of the frankly sensuous lyrics of Jayadeva, whom Sahajiyās claim, rightly or wrongly, as their Ādi-guru and one of the nine recognized Rasikas. But our knowledge of Pre-caitanya Sahajiyā cult is so meagre that it is impossible to come to a definite conclusion. It is remarkable, however, that Kṛṣṇadāsa's account for the first time wants to emphasize that after Caitanya met Rāmānanda, the Rādhā-bhāva in Caitanya became intensified, as if Rāmānanda revealed him to himself. From this time also commenced Caitanya's deep appreciation of Jayadeva's erotic mysticism which he is said to have constantly utilized in Rāmānanda's company at Puri. Before this meeting Caitanya appears in his Navadvipa career chiefly as an incarnation of or identical with Kṛṣṇa (although occasionally the Pada-composers, as well as the biographers of the Navadvipa circle refer, as we have noted more than once above, to the Rādhā-bhāva of Caitanya); but after the meeting he is held more and more to be the embodiment not only of Kṛṣṇa but also of Rādhā. The closing years of his life at Puri, where Rāmānanda was one of his constant companions, are said to have been characterized by what is regarded as the highest emotion of the devotional state, namely, the Mādana Mahābhāva of Rādhā. That association with Rāmānanda apparently formed a turning point in Caitanya’s career of Bhakti is indicated also by the report of Kṛṣṇadāsa that it was the spiritual insight of Rāmānanda which revealed to Caitanya that he had, for the purpose of realizing his own divine nature, usurped the complexion and devotional spirit of Rādhā in the present Avatāra.¹ We are further told that it is to Rāmānanda alone, and to no other associate or follower, that Caitanya revealed himself in the united form of both Kṛṣṇa and Rādhā.²