Caitanya Mahaprabhu — Scriptural Proofs of His Avatarahood and Divinity. Part 4
In the thesaurus TITUS of Frankfurt am Main University, among the mantra-s of the Atharvaveda there are indeed these words. For convenience of search I will give a quotation as it is presented in the thesaurus:
The passage has nothing to do with the Sāmaveda, neither in subject matter, nor in style, nor in language. There are no sections of Caitanya-rahasya and Brahma-bhāga in the Sāmaveda. There is no such kind of passage in the Sāmaveda. Nārāyaṇa Mahārāja could check this without any problem in our age of electronic catalogues and the presence of many Sāmaveda-paṇḍita-s in India, including North India, so to speak, in the Hindi language space that was native to Nārāyaṇa Mahārāja. Was he really trying to convey the truth or was he working for results?
The passage follows the same typical biographical scheme: renunciation – place – epoch – mission (I will accept the renounced order – the bank of the Ganges in Navadvīpa – the age of Kali – save the souls). The passage was created by a follower of Caitanya in the nineteenth and twentieth centuries. The passage was not mentioned by Rūpa, Sanātana, Jīva and subsequent generations until the nineteenth century.
There are no Vedic accents in the passage. There is not a single linguistic feature, not a single verb form, not a single morphological feature typical of the style of the Sāmaveda. In style the passage differs from the style of the Sāmaveda. In the passage itself there are no phrases from the translation: “the Supreme Lord will appear”, “in Navadvīpa because of Śrī Advaita Ācārya’s continuous appeals”, “the fully independent Lord in the form of a brāhmaṇa”. As we can see, the translation contains more than half of Nārāyaṇa Mahārāja’s fantasies inserted into the translation for the sake of persuasion.
