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results from these premises, for as all men are alike capable of feeling the sentiments of faith and devotion, it follows, that all castes become by such sentiments equally pure. This conclusion indeed is always admitted, and often stoutly maintained in theory, although it may be doubted whether it has ever been acted upon, except by CHAITANYA himself and his immediate disciples, at a period when it was their policy to multiply proselytes'. It is so far observed,
RELIGIOUS SECTS
श्रेयोभिरितरैरपि। सर्व मद्भक्तियोगेन मद्भक्तो लभते ऽञ्जसा । स्वर्गीqası aufgaff Bhagavat, 11th Section [20, 33. 34. See also BURNOUF, Bhág. Pur., Vol. I, p. c.].
CHAITANYA admitted amongst his followers five Patthanswho purposed to attack and plunder him, but were stopped by his sanctity, and converted by his arguments: one of these, who was a Pir, he new-named RÁM DÁS, another, their leader, was a young prince (a Rajakumar) whom he named Bijjili Khan. CHAITANYA communicated the Upadesa, or initiating Mantra, to them, and they all became famous Vaishnavas; 131 af
ait enfa CHAITANYA uniformly maintains the pre-eminence of the faith over caste: the mercy of God, he says, regards neither tribe nor family: ईश्वरेर कृपा जाति कुल नाहि माने ॥ KRISHNA did not disdain to eat in the house of T'idura, a Sudra: विदुरेर घरे कृष्ण करिल भोजन ॥ and he cites Sanskrit texts for his authority-as शुचिसद्भक्तिदीप्ताग्निः दग्धदुजतिकल्मषः । श्वपाको ऽपि बुधैः श्लाघ्यो न वेदज्ञो ऽपि नास्तिकः ॥ “The Cháñiddla, whose impurity is consumed by the chastening fire of holy faith, is to be reverenced by the wise, and not the unbelieving expounder of the Vedas.” Again : न मे भक्तश्चतुर्वेदी मद्भक्तः श्वपचः प्रियः । तस्मै देयं ततो ग्राह्यं स च पूज्यो यथा ह्यहम् ॥ “The teacher of the four Vedas is not my disciple; the faithful Chándála enjoys my friendship; to him be given, and from him be received: let him be reverenced, even as I am reverenced." These pas
