The most important among these reformers about the beginning of the sixteenth century was Chaitanya (1485–1527). At all events he had the largest following, and has so even to the present day. He did not perhaps go quite so far as Keshub Chunder Sen, but in many cases this modern reformer seems certainly to have been influenced by the spirit of Chaitanya, nay, in some cases, to have used almost the same words. The followers of Chaitanya, whether they are called Gosains, Bhâgavatas, Vairâgis, or other names, are said to form even now one-fifth of the whole population of Bengal. Whether for rules of life or for doctrine they still appeal to Chaitanya and to his two fellow-workers, Advaitânanda and Nityânanda, as their highest authorities. They are outwardly worshippers of Vish_n_u in his form of K_ri_sh_n_a, but by the more enlightened among them, K_ri_sh_n_a or Vish_n_u is conceived as Brahman or the Supreme Spirit. The social importance of this reform consisted chiefly in the complete ignoring of caste. “The teacher of the four Vedas,” Chaitanya used to say, “is not my disciple, but the faithful _K_a_nd_âla (outcast) enjoys my friendship.” Even Mohammedans were received as brothers in the faith, in fact the union of Hinduism and Islam was one of the leading ideas of the time. Every true disciple of Chaitanya had the right of begging for alms, and was expected to lead an ascetic life. At the same time there is a verse quoted as coming from Chaitanya, which leaves the impression that his ideas of asceticism were not very strict. “Let all enjoy fish, broth, and women’s charms, be happy and call upon Hari (Vish_n_u).” But if he saw no harm in the enjoyment of life, resembling in this another honest reformer, Luther, he protested and warned his disciples against all worldly pleasures that would draw away their thoughts from K_ri_sh_n_a. According to an article lately published in the “Journal of the Buddhist Text Society,” 1897, Vol. V, Part 4, p. 87, Chaitanya taught, and his followers continue to teach that the original cause of all things was Wisdom. That Divine Soul was believed to vivify all, and to be the Lord of all and the Protector of all. He is called spiritual, pure, and full of ecstasy. The Vedas chant His praises unceasingly. It is this Being, he taught, whom we call K_ri_sh_n_a. This Supreme Being has three phases: (1) Brahman, the light of the world that gives vitality to all. The sages try to reach Him by wisdom. (2) Paramâtman, he who is sentient, omnipresent, and omniscient. The sages go to Him through contemplation or Yoga; and (3) Bhagavat or the Personal God, who manifests Himself in the material world. Men try to reach Him through Bhakti (devotion).