CHAPTER V

MADHUSUDANA'S CONCEPTION OF BHAKTIRASA

Madhusudana regards intuitive knowledge (jnana) of the

identity of Self and Brahman to be the sole means to Moksa,

relegating Bhakti to at best the subordinate role of preliminary mental

purification. While Sankara condones image worship and related

expressions of Bhakti spirituality as preparatory for Advaitic

knowledge, in the end he seeks to undercut anything, including

Bhakti that speaks of dualism. Speaking for the benefit of his

r

renouncer (sanyasin) followers, Sankara teaches that any attitude

that posits difference between the Self and God (atmesvarabheda)

and a sense of reliance on an external power (paratantrya), is a

serious hindrance on the steep ascent to Advaitic Realization.

Devotees are aware of a dependence upon the Lord , while those

who have 'became the very Self of God' (isvarasya atmabhutah)

have attained a glorious independence (svatantrya). 'No one who

has definitely known himself to be the Lord'. Sankara declares,

'would seek out a state of subordination to anything, for that would

be contradictory'.' The teachers of devotional schools felt

considerable hostility towards Sankara's views and considered it

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their duty to criticize, and indeed to denounce them. Significant

portion of the vast theistic Uterature, devotionally oriented Vedanta

is in fact made up of polemics against the Advaitic outlook.

Conception of Bhakti plays vital role in the philosophy of

Madhusudanasarasvati. He could hardly go beyond the typical views

of the monistic school of Vedanta philosophy. He pledged his

allegiance to this system by confirming over and over again that

knowledge i.e., vrttijnana of Brahman leads to Salvation, and

Salvation is absolute identity between Jiva and Brahman. Yet

Madhusudana could not keep himself away from the influence of

Vaisnavism of his time. But the two apparently conflicting streams

of thought did not remain unassimilated. As one of the greatest

intellectuals of medieval India, he tried to forge reconciliation

between the Advaita view and the Vaisnavic vipw.

The Definition of Bhakti

In his exposition of Bhakti Madhusudana faithfully adopts

the definition of Bhakti in the Bhagavata.^ For, Madhusudana,

Bhakti is also a mental mode corresponding to the 'manogati' of

the Bhagavan. Such mode is an uninterrupted flow of the Bhagavan

and arises in a mind which has obtained liquification (druta). Though

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the Bhagavata does not expressedly refer to this state of the mind at

the time of Bhakti, yet Madhusudana takes this clue from the

analogy of mind with the water of the Ganges, mentioned in the

Bhagavata. Madhusudana maintains that Bhakti springs in the mind

melted by Bhagavaddharma, which Madhusudana equates with

'madgunastuti' of the Bhagavata. Finally, such Bhakti is directed

to 'Sarvesa' a term corresponding to sarvagunasraya of the

Bhagavata. Madhusudana therefore, may be said to have adopted

the definition of Bhakti in the Bhagavata in all its details, though he

improves upon the concept of Bhakti by imposing variegated ideas,

metaphysical, literary and otherwise. The gist of Madhusudana's

Bhakti may therefore, be summed up as follows: 'By the practice

of listening to the merits of Bhagavan the mind melts. Such melted

mind develops an uninterrupted flow towards the Supreme Lord.'^

The Path of Devotion

Probably the most striking and, from the view-point of

classical Advaita, most unorthodox aspects of Madhusudana's

presentation of Bhakti in the Bhaktirasayana is his conception of

Bhakti-Yoga as a distinct, independent, spiritual path not in need of

completion by Vedantic gnosis. Madhusudana begins his

exposition of the spiritual ascent in his tika by identifying

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karma-yoga as a preliminary discipline that must be performed by

all aspirants until they have acquired sufficient purity of mind/ The

attainment of this goal, Madhusudana tells us, is followed by the

pursuit of one of two possible paths, knowledge or devotion.^ The

rest of the text makes clear that the author intends us to understand

these paths as independent, equally valid ways to the highest

spiritual attainment.

At first, this seems to be a flagrant contradiction of the

orthodox Advaita Doctrine, that liberation comes through

knowledge alone. The fact is, however, that the Bhaktirasayana

nowhere promotes Bhakti as a discipline aiming specifically at

liberation, nor does it truly accept the classical identification of

Moksa as the paramapurusartha. One of the central teachings of

the Bhaktirasayana, enunciated repeatedlyfiromthe first verse on-

ward, is that love for God, Bhakti, is itself the highest goal of life.

While the teaching is indeed that Bhakti is an independent path to

the final goal, that goal, at least for the devotee, is not Moksa but

rather Bhakti itself. Following the Bhaktirasayana, the

Bhaktirasayana teaches that devotion is both the means and, in its

higher stages, the Supreme end.

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The Highest Goal of Life.

Madhusudana makes his estimate of the value of Bhakti quite

plain from the outset, declaring in the first sloka of Bhaktirasayana,

that it is the paramapurusartha. In his commentary, he writes of

Bhakti: 'those who know its essence and those who have

experienced it declare it to be the highest goal of life, beyond which

there is nothing greater'.^ He adopts classically recognized

purusarthas are so only figuratively, i.e., in so far as they are the

means to Bliss. 'The Bliss arising from them', says Madhusudana,

'is the goal of life'.^ According to him it is important for our present

purpose is its outcome, which Madhusudana states in the form: 'Bliss

unmixed with any suffering is the highest goal of life'.^

The phrase 'unmixed with suffering' (duhkhasambhinna)

refers us back to the first verse of the text, where Madhusudana has

already described as 'incomparably Blissful Consciousness,

untouched by any suffering.'^ In another place he says: 'since it is

nothing more than Bliss unmixed with suffering, the yoga of

devotion to the Blessed Lord is also the paramapurusartha."" He

uses the adverb 'also' (apti) here because he has just concluded an

elaborate argument to show that Moksa is the parama-purusartha' for

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the very reason that it is Supreme Bliss', a view he acknowledges

as the standard doctrine of the Vedantins." Because of the logical

difficulties involved in asserting that devotion and liberation are

both the highest aim, we must understand him as intending that they

are both forms in which the actual highest goal^of life, Pure Bliss,

can be realized. As the tika indicates, the perfect meditation or

enstasis (samadhi) sought by yogins is another way in which this

Bliss can be attained. '-HHll^'^y'^ci q%J^^^2nf^ 'Wa'^"i<»"^i«l<^iq.' '^

The Modality of the Mind.

Madhusudana defines Bhakti as the modification of the mind

melted by the spiritual disciplines of the Lord (bhagavaddharma)

that has become a continuous, stream-like flow directed towards

the Lord of all 'sarvesa'.^^ The definition is modeled on that given

at Bhagavatapurana.'"

In both definitions, Bhakti is identified as a modality of the

individual psyche; in the Purana it is a 'flow of the mind' (manogati),

in the BhR, a 'modification' (vrtti) of the mind. It is, by

Madhusudana's definition, distinguished from other psychic

modifications by several factors. First, unlike ordinary waking

Consciousness, but like both yogic meditation (dhyana) and Vedantic

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upasana, it is a constant, unbroken stream of awareness. Second,

and now in contrast to meditation and upasana, it occurs in a mind

that has been 'melted' (druta). The idea of the 'melted mind' or

'heart', {drutacitta) is one that Madhusudana develops in the

Bhaktirasayana. It has some resonance with a similar usage in

Sanskrit aesthetics, being used by Madhusudana to suggest a

heightened state of emotional susceptibility associated with Bhakti.

The way of knowledge, we read, is for those whose minds are

unmelted (adruta), while Bhakti is for those whose minds are melted.

The state of melting (druti) is most typically cultivated by the

'spiritual practices of the Lord's devotees' (Bhagavaddharmas), as

enumerated BhP.'^ The third distinguishing factor of devotion is

that its object is the 'Lord of all', Bhagavan or the 'Blessed Lord'.

In his commentary, Madhusudana defines the term Vrtti as

'the mind's assimiption of a particular form (akara).'^ This allows

him to define Bhakti more technically as the mind's becoming

receptive to, and taking on, the 'form' (akara) of God. Thus we

read: 'The worship which consists in the mind's taking on the form

of the Blessed Lord is devotion', and again 'Devotion is the mind's

taking on the form of the Blessed Lord'.'^

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The Melting of Mind

Melting of the mind as a precondition to the mental mode called

Bhakti, distinguishes such mental mode from akhandakaracittavrtti

which does not require any melting of the mind and which

embraces the soul free from all differentiation.

Madhusudana brings in an interesting analogy to explain the

process of the melting of the mind, which serves as the condition

for the rise of Bhaktivrtti.'* He compares the mind with lac. Lac is

solid by nature but it becomes liquid when it comes in contact with

fire. Similarly mind is indifferent and unresponsive by nature, but it

is tired into melting by some internal stimuli like love, anger, fear,

affection and so on. hi the adoption of these stimuli Madhusudana

has once again resorted to the Bhagavata. Kindled by any of these,

the mind melts. But such melting is distinguished from mere

slackening (sithilibhava) brought about by extraneous conditions,

which are not adequate for Bhakti. But he leaves the analogy of lac

at this stage and exposes the unique character of the mind as

follows: The melted mind receives the form of Bhagavan which

clings to the mind for all times to come. In fact such form

imprinting itself on the melted mind becomes a permanent

acquisition thereof. So that though the mind becomes hard

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afterwards or may entertain excursions into other objects, the said

form persists. Such permanent acquisition, Madhusudana designates

as samskara, vasana, bhava and bhavana.'^

Devotion as Bhagavan

The next step in the development of Madhusudana's

conception of Bhakti is a subtle shift of emphasis, connected with

his discussion of devotion as aesthetic sentiment (Rasa). Having

introduced the concept of devotion as a vrtti that has assumed the

form of the Lord, Madhusudana begins to focus his attention on the

form itself, as present in the mind. Whatever is apprehended while

the mind is in its melted state, he says, becomes a permanent

impression. The form of the object, thus retained in the mind,

becomes the basis, the permanent emotion (sthayi bhava), of Rasa.

The form of the Lord (bhagavadakara), then, is the permanent

emotion which develops into Bhaktirasa.

Particularly interesting, in terms of the underlying Advaitic

conceptual structure, is Madhusudana's use in this context of the

'reflection theory' (pratibimbavada).^" It is said that a reflection is

nothing but the original itself, apprehended within limiting adjuncts.

Reflected in the mind, the Lord, who is Supreme Bliss, becomes a

permanent emotion (sthayi bhava) and attains the status of Rasa.

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 Hence it is beyond question that Bhaktirasa is Supreme Bliss.^'

The definition, which clearly echoes the discourse of

Madhusudana's more orthodox treatises on Advaita, as well as the

language of the Vivarana school. The supporters of this model trace

it back to the use of reflection analogies in scripture Brhadaranyaka

Upanisad," in the Brahmasutras,^^ and in the writings of

Brahmasutrasahkarabhasya,^'* commentary on Chandoyopanisad,^^

and Upadesasahasri^* can only be intended to alert the reader to

the fact that the author is making use of the pratibimba-vada. More

specifically, it is designed to bring to mind one of the important

distinguishing features of that doctrine, the idea that the 'reflection

is nothing but the original itself.

Madhusudana himself echoes: 'The reflection of

Consciousness {citpratibimba) is the prototype-consciousness

itself that is only imagined to be situated within the limiting

adjunct.'^^

Madhusudana is utilizing the doctrine in an analysis of

devotion, with Bhagavan as the bimba and his form as pratibimba.

Madhusudana started with his pledge to the Bhagavata and thus

declared cittavrtti (the mental mode) to be Bhakti. But later on he

almost unconsciously landed into spiritual region where Bhakti

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becomes Bhagavan Himself and not a mere cittavrtti.^* He wishes

to identify Bhakti with Supreme Bliss. A mere mental mode, a

product of maya, cannot be Bliss, so Madhusudana has to estabhsh

that Bhakti is something greater. But it is axiomatic in Advaita that

only Brahman and Isvara can be said to be beyond maya, and only

they are to be defined as Supreme Bliss. On this account alone,

then, Bhakti must be identified with either Brahman or Bhagavan.

Madhusudana wants to give devotion an ontological status that

is, at the very least, commensurate with that of Moksa. But how can

a cittavrtti be placed on a par with liberation, especially when the

later has been identified by Sankara as equivalent to the

unchanging Absolute?

Madhusudana in the Bhaktirasayana^^ places considerable

weight on Taittiriya Upanisad , which famously proclaims, T?Tt ^

^ . ' ° The equation, 'Rasa equals Brahman', then supports the

thesis, 'Bhakti equals Bhagavan'. While the secular Rasas 'not

causes of reaching the full Bliss'. Bhaktirasa 'consists of Supreme

Bliss'. Moreover, as Madhusudana proclaims, 'this Bliss has no

external support (adhara), because it is nothing less than the

Atman'.^'

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 When the melted mind grasps the Blessed Lord-who is

omnipresent, eternal, full and of the nature of Consciousness and

Bliss 'What else remains?'. Because the numberless forms of

objects that have entered the mind since beginning less time are

destroyed by such a form of the Lord contained in the mind

(bhagavadakarena manogatena), and He alone shines forth, the

purpose of life is accomplished.^^

The mind takes the form of Bhagavan means that the Bhagavan

becomes reflected on the mind." As reflection is identical with its

prototype so the reflection of Bhagavan on the mind is identical

with Bhagavan himself. Madhusudana defines Bhagavan as the

All- Bliss Reality. Therefore, the form of Bhagavan on the mind is

Bhagavan Himself, the All-Bliss Reality. And as stated before

being a permanent treasure of the mind this form Madhusudana

designates as bhava, i.e., Sthayibhava. Madhusudana therefore

equates Bhava with Sthayibhava. A question may arise that if this

Sthayibhava is All-Bliss Bhagavan himself, then how can the same

Bhagavan be the alambanavibhava of the said Sthayibhava? In

ordinary experience the alambanavibhava e.g., the beloved, is a

different reality from rati, the Sthayibhava, which inheres in the

lover. Madhusudana answers that there is substantive identity

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 between alambanavibhava and sthaylbhava in the case of Bhagavan.

But still Bhagavan may be said to be the alambanavibhava as the

prototype (bimba) while it is sthaylbhava as reflection (pratibimba).

Just as Jiva and Isvara though basically one, are treated for all

practical purposes as two different realities. The sthaylbhava (rati)

being thus All-Blissfiil, it is only one step forward to conceive it

(sthaylbhava) to develop into the All-Bliss Rasa, which again in

the manifestation of Bhagavan in all his glory and sweetness.^"* In

allegiance to the literary theory of Rasa Madhusudana has tried to

establish a link between ordinary *rati' developing into 'sriigara'

and 'Bhagavadrati'. In the case of ordinary knowledge about the

beloved, what knowledge in fact embraces is not the illusory

object. Rati inherits in the lover is, in the way stated above, the form

of the beloved in the mind of the lover. Closer scrutiny discloses

that such form is the reflection of object-consciousness

(visayavacchiimacaitanya).^^ Ordinary rati, therefore, differs from

Bhagavadrati in so far as the former is a reflection of

object-consciousness, while the latter is a reflection of

Pure-Consciousness, viz., Bhagavan Himself. But both are rati

being the reflection of consciousness on the mind which has

already melted.

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The Nature of Bhagavan

He considers the numerous quotations from the BhP found in

the BhR and the loving descriptions of the form of Krsna found in

the devotional verses. In the first and the most important chapter of

the BhR is almost completely lacking in a personalized concept of

the Godhead. It cannot be without significance, of course, that

Madhusudana in that chapter constantly refers to the object of

devotion as Bhagavan, and not, say, as Isvara, the standard Advaitic

designation of the personal God. The term Bhagavan by itself

already evokes images of a beloved and compassionate Deity. Its

use, however, is only to be expected in a text that centers itself so

completely on the BhP. In the first stanza, Madhusudana speaks of

devotion to 'Mukunda' as the highest goal of life, and later in his

commentary, he glosses the same. The name 'Mukunda' indicates

the object of the yoga of devotion. It will be stated that He alone, the

inner controller and Lord of all, is the objective cause of

Bhaktirasa.^^

He writes of Bhagavan as Vasudeva and defines devotion as

the 'form of Govinda that has entered permanently into the melted

mind.'" In several places, Madhusudana describes Bhagavan as

'Consciousness and Bliss'.^* Devotion, he says, is a determinate

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(savikalpaka) mental modification, having Bhagavan as its object,

and occurring in a mind that has first been 'melted'

(dravibhavapurvika) by devotional disciplines.

The Bhagavdakaracittavrtti, 'the mental mode taking the form

of the Blessed Lord', leads to the manifestation of Supreme Bliss

as Bhagavan, and incidentally, one obtains, the destruction of

ignorance. The form of Bhagavan, is generated by scripture.^^ The

hearing (sravana) of compositions which bring together the exalted

qualities of the Blessed Lord is the means to devotion, while the

means to knowledge of Brahman is the great sayings (mahavakya)

of the Upanisads, such as, 'You are That' ."^ Thus, both brahmavidya

and Bhakti are evoked by scripture. Brahman-knowledge arising

through the well known practice of the sravana (hearing) of the

great sayings of the Upanisads, Bhakti through the 'hearing of the

glories of the Blessed Lord' (bhagavadgunasravana) from the

scriptures of Bhakti.""

Madhusudana thus recognizes in the context of Bhakti

'Manogati' (mental mode) of the Bhagavata. He further accepts,

like the Bengal school of Vaisnavism, this mental mode to be a type

of knowledge. But he goes further. He takes Bhakti to mean the

reflection of consciousness on the mental mode. It is apparent that

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of the two Advaita Vedantic theories of knowledge 'mental mode

as jiiana and reflection of caitanya on the mental mode as jiiana,

Madhusudana adopts the latter in his conception of Bhakti.' Such

concept of Bhakti as reflection of Consciousness (caitanya) on the

mental mode runs parallel to the akhandakaracittavrtti of the

Advaita Vedanta. But while the latter embraces Brahman, the pure

existence of Brahman as reflected on the mental mode, Bhakti of

Madhusudana receives the reflection of Bhagavan, the All-Bliss

reality. An ordinary mental mode is incapable of receiving the

reflection of Bhagavan. It is conceivable that even

akhandakaracittavrtti the highest type of mental mode of Advaita

School, fails to be a receptacle of the reflection of Bhagavan. Vrtti

which arises in melted mind (drutacitta) receives according to

Madhusudana, the reflection of Bhagavan. Madhusudana strikes a

conspicuously, new note when he equates, on the basis of the theory

of identity between reflection and the reflected (pratibimba and

bimba), the reflection of Bhagavan with the reflected, i.e., Bhagavan.

The result is that, for Madhusudana Bhakti is Bhagavan Himself

and not merely a divine power (svarupa) as upheld by the Bengal

School of Vaisnavism.
•«

Madhusudana explains the genesis of Bhagavadakarata, i.e.,

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the reflection of Bhagavan on the mental mode in the following

way. The erroneous knowledge 'this is a snake', and the true

knowledge 'it is a rope', establish the fact that both the knowledge

embraces rope merely as 'this', the true knowledge grasps it as

rope. Knowledge of rope as 'this' is therefore not opposed to the

superimposition of snake on the rope, while the knowledge of rope

is as rope. Madhusudana carries this fact to explain the genesis of

reflection of Bhagavan. The ordinary cognitive mental mode like

'the pitcher exists' (sanghatah) is a false knowledge, in so far as it

comprehends the pitcher which is the false reality.

Rati and Bhakti

It may be noted from the concepts of Rati and Bhakti of

Madhusudana, as exposed herein, that both Rati and Bhakti are one

and consist in the reflection of Bhagavan on mind. This reflection

from the epistemological point of view of Madhusudana, is a

special attribute of cittavrtti and not the vrtti itself. But such a

position seems to go counter to the definition of Bhakti where

Madhusudana has equated Bhakti with 'cittavrtti'.'*^ It may say in

reply that Madhusudana stated with his pledge to the Bhagavata

and thus declared cittavrtti to be Bhakti. But later on, in course of

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daring exploration into the region of metaphysics and hterary theory

o f Rasa', he almost unconsciously landed into spiritual region where

Bhakti becomes Bhagavan Himself and not a mere cittavrtti. This

shifting of position on the part of Madhusudana is largely due to his

anxiety to see that Bhakti was AU-Blissfiil. This he could justify by

identifying it with Bhagavan, the All-Blissful reality. Here also

Madhusudana had in his mind the metaphysical view of the Advaitins

that only Brahman is the All Bliss Reality. In the context of Bhakti

he merely changes Brahman for Bhagavan.'*^ As a consequence he

implicitly discarded the mental mode as Bhakti, because, being

creation of maya, the mental mode could not be conceived to be

All-Blissfiil.

Devotion and Knowledge

While distinguishing devotion from knowledge of Brahman in

the passage just considered, Madhusudana states one additional

difference, namely, the results of each. The fruit of Bhakti is 'an

abundance of love (premaprakarsa) for the Blessed Lord', while

brahmavidya results in the destruction of ignorance."*^ The form of

the Lord that is generated by scripture, though appearing as, if

remote at the beginning of practice, gradually removes the forms of

objects from the mind and, when leads through the advanced levels

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of practice to immediacy, completely destroys them/^ There

follows a typically Advaitic discussion of the process by which

external objects are falsely superimposed on Consciousness.

Indeed, we have looked at this passage already as an illustration of

Madhusudana's habit in the Bhakitrasayana of using Brahman

language in relation to Bhagavan. Madhusudana concludes:

'because that which is superimposed is annulled by the knowledge

of its substratum, all things vanish at the manifestation of the Lord

and merge in Him'."*^ It is clear from this that, despite the

distinctions he has made, Madhusudana believes that the

consequences of genuine devotion include the ends of brahmavidya

'namely, the destruction of ignorance, the revelation of Brahman

or Bhagavan as the underlying Consciousness,' and as an unstated,

by presumably inevitable consequence in the context of Advaita

'the attainment of Moksa.'

Madhusudana discusses the relation of knowledge,

non-attachment, and devotion; he comes to the interesting

conclusion that the higher non-attachment which is a pre-requisite

for perfect Bhakti cannot exist without knowledge. 'First comes

knowledge of the Lord', he says, 'then there arises the higher

non-attachment, and then the devotion which is of the nature of

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ecstatic love (preman)'/' He describes the realization that must

come prior to the attaimnent of the highest levels of devotion.

'Everything other than Bhagavan, because it is transient, is false

(mayika) like a dream. It is devoid of true significance, painful, and

to be sunned. Bhagavan alone is real; He is the Supreme Bliss,

Self-luminous, Eternal, the one to be sought after. This is the kind

of knowledge spoken of.'"**

The description of the sixth stage in this hierarchy is

particularly important for the present discussion. It is preceded by

four stages of spiritual preparation, and a fifth which consists of the

initial manifestation in the mind of the form of the Lord as the' sprout

of love'. Stage six, called the 'Realization of the Essential Nature'

(svarupadhigati), is not a devotional experience as such. Rather it

turns out to be nothing less than the immediate intuition of the

ultimate,that is the goal of Advaita or, as Madhusudana explains it,

'the direct realization of the essential nature of the Inner-Self

(pratyagatman)'. It includes, he says, the knowledge of the

fundamental identity of Jivas and Brahman taught by the 'great

saying' of the Upanisad, 'That you are'. This realization, m turn,

generates the intense non- attachment required for the full

manifestation of Bhakti.''^

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 The question arises whether Bhaktirasa which is AU-BUss can

be recognized to be a special type of knowledge as well. In this

point the concept of Bhagavan as enunciated by Madhusudana,

seems to throw some light. Madhusudana conceives Bhagavan to

be *bodhasukhatmaka'. If we add to Bhagavan as All-Bhss (i.e.,

Bhaktirasa) must be taken to be self-revealed. If none can conceive

of happiness remaining unknown it is far more, so with regard to

Bliss being self-revealed. So Bhakti is as Bliss as it is Knowledge.

Brahman and Knowledge

Madhusudana's Bhakti, on the other hand, involves another

kind of cognitive mental mode which grasps Bhagavan. According

to Madhusudana this second kind of mental mode is the valid

knowledge.^" But in both the kinds of knowledge' the pitcher exists

and Bhakti, caitanya is revealed, just as rope is revealed both in

error and in valid knowledge as stated above. While in the false

knowledge' the pitcher exists, caitanya is revealed as existence

(Brahman), in Bhakti the same caitanya is revealed as All-Bliss

Bhagavan. According to Madhusudana^ Brahman is the state of

absolute existence where knowledge and Bliss remain

undifferentiated.^' According to Madhusudana therefore, both

Brahman and Bhagavan are basically caitanya with difference in

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manifestation. But while revelation of caitanya as mere existence is

not opposed to the superimposition of objects on it, the revelation

of caitanya as Bhagavan is. Thus according to Madhusudana, the

revelation of Bhagavan in Bhakti corresponds to the revelation of

rope as rope and discards, as the knowledge of adhisthana in all its

details, the superimposition of external objects on Consciousness.

That is how Bhakti embraces exclusively Bhagavan, unblemished

by external objects. On the basis of the experience of susupti which

grasps Bliss and no external objects, Madhusudana proceeds to

maintain that even in the state of svapna and jagrat, the mind by

nature concerns itself only with Bhagavan, while the impression

(akara) of other objects are forged by external causes. He argues

that it is not a nature of mind to receive the form of any pragmatic

object." In the waking state, contact of an object with the sense

organ causes the form of that object in the mind. Similarly in dream

the mental impression (vasana) causes the form of the dream

object in the mind. But uninterrupted by these two types of causes^

the mind as the Upanisad says received Bliss, i.e., Bhagavan in

susupti." It follows that left by it; the mind has the knack of

receiving the form of Bhagavan. While, on the other hand, it is

disturbed by a stimulus whether external or intemal, it receives the

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form of an object either pragmatic or illusory. To receive the form

of Bhagavan, therefore, is natural to the mind.

Madhusudana further argues that the mind should in fitness

of things; receive by nature the form of Bhagavan. Mind after all, is

a creation of five subtle elements, which in their turn, are traced to

the mysterious avidya. Bhagavan serves as the substratum of this

avidya and being the inner controller (antaryamin) it pervades

(anusyuta) everything.^"* Being pervaded by Bhagavan the mind

should receive His form.

Though the form of Bhagavan comes naturally to the mind,

yet as existence it is not opposed to the form of ordinary objects,

appearing simultaneously in the mind. By the practice of spiritual

method (sadhana Bhakti) the form of external objects gradually

disappears from the mind, so that eventually the form of Bhagavan

is being reflected on a pure mind eradicates completely the forms

of external objects. ^^ And in this way the flow of mental mode

taking the form of Bhagavan becomes perpetual. At the beginning

of Sadhanabhyasa the form of Bhagavan of mind remains indirect

or rather suppressed (paroksa). But gradually through the intensity

of sadhanabhyasa, it comes up to the conscious mind and finally

becomes manifested (aparoksa). While manifested, the form of

243
Bhagavan completely destroys from the mind forms of other

objects.^^

Monism and Devotionalism

Madhusudana has explored a new path in which the doctrines

of monism are reconciled to the theory of devotionalism. He

recognizes Bhakti as a means to the removal of avidya, which

(removal) leads to ultimate self-realisation. Bhakti for Madhusudana

is as effective as the 'sravana, manana, etc.,' of the Advaitins."

While Bhakti leads to salvation through self-realization, knowledge

serves both in the theory of devotion and in monistic view, as the

direct cause of salvation (Moksa). But according to emotionalism

salvation is not the summum bonum of human life. After Bhagavata,

Madhusudana propounds Divine Love above salvation, when

Divine Love at its climax places the devotee in the state of perpetual

Bliss. The devotee enjoys at that stage the ecstasy, as stated before,

is 'Rasa' and is Bhagavan Himself. Ecstasy is regarded by the

followers of the Bhagavata as the highest goal of Jiva and

Madhusudana accepts this view.^* The endeavour of the Advaitins

ends in Brahmakaivalya which Madhusudana calls as Paramukti or

Supreme Salvation.^^ In this context Madhusudana reinterprets the

Vaisnava terms 'salokya', 'sayujya', etc., to fit in with the

244
monistic thought. He equates sayujya with lack of distinction

(bhedabhava) between Jiva and Brahman and in relation to sayujya

(the highest) the calls salokya, etc., as limited Salvation.^ Monistic

Kaivalya is videha kaivalya when even the avidyalesa, which causes

the continuance of the gross physical body of the jivanmukta is

exhausted. In the description of different stages of spiritual

evolution of the devotee (Bhakti-bhumika) in his pursuit for Bliss,

Jivanmukti is described as the sixth stage but videhakaivalya is

avoided in order to enjoy the Bliss of Divine Love (Bhakti). In

order to justify the exposition of the theory of Bhakti, Madhusudana

points out the apparent difference between Bhakti and Brahmavidya,

the subject matter of the Advaita School. The differences are as

follows: (i) Brahmavidya is an undifferentiated mental mode

(nirvikalpakacittavrtti) comprehending the non-dual reality

(Brahman). Bhakti on other hand is differentiated (savikalpaka)

mental mode having Bhagavan as its content, (ii) While the great

sentences 'tattvamasi' etc., produce Brahmavidya, nine-fold

devotion (navadhabhakti), i.e., sravana, kirtana, etc., is stated to

bring about Bhakti. (iii) Brahmavidya results in the eradication of

primordial avidya, the root of all evils. But Bhakti reaches its

climax in Supreme Love (prema) for Bhagavan. (iv) Brahmavidya

245
is the special privilege of rare personages, who have achieved

sadhanacatustaya, but Bhakti is open to all.^' The melting of the

mind is the only prerequisite for the frowning of Bhakti.^^ Though

Madhusudana has thus drawn the line of differences between

Brahmavidya and Bhakti, yet his synthetic mind has eventually as-

similated Brahmavidya in the texture of Bhakti and has integrated it

in the hierarchical evolution of Bhakti in its different stages.

Madhusudana's mind has been moved in this direction in his

commentary on Bhagavadgita, where he says that Jivanmuktas,

being purified by knowledge, develop a love for Bhagavan.^^ In

this Madhusudana confirms the Bhagavata idea as well.^

The Eleven Steps of Bhakti

This synthetic attitude has assumed a full fledged form in the

Bhaktirasayana, where he has expressed his view by assigning a

place to Brahmavidya as a stage in the evolution of Bhakti. In order

to bring this out in a clearer perspective and also to appreciate the

workings of the synthetic mind Madhusudana, we now propose to

deal with the stages of Bhakti which culminates in the highest flight

of Divine Love, (premaprakasa) Madhusudana enumerates the

stages as follows:

246
 WP!^ mm ^ d^^NMdl cTrT I

ilH<^i^:M<H'^ T^^m V ^ cTcfT I

^Mcl^A^rnt^ld: WirHW^^Jjui^llRHdl 11

1. "R^ ^c|T :- By the Great, Madhusudana means primarily

Bhagavan Himself and secondarily devotees of God.^^

2. d^'MIMWdl :- To acquire the grace of the great. Such grace of

the great may require endeavor or it may be spontaneously achieved.

3. ^(^S^ ^ «T^ :- A favored votary develops a taste (ruci) for

the practice of spiritual methods consisting in nine-fold devotion.

4. ^RjJ,u|^fcTT :- Actual practice of the nine-fold devotion ac-

cording to ones capacity.

5. Trq^^JTtcqfrTT :- Reception of the reflection of Bhagavan by a

mode of the melted mind. This stage is Bhakti in its narrower sense

which Madhusudana has presented in the definition of Bhakti, while

the other stages that follow it represents the hierarchical maturity of

this very stage

247
 6. ^^L|irt|Jird: :- This stage is practically the same as

Brahmavidya of the Advaita school and allows three hierarchical

sub stages :- (a) Realization of the true nature of Jiva as

distinguished from the gross and the subtle bodies, (b) Realization

of identity between the true nature of Jiva and Brahman the

all-pervading self, (c) Realization of such identity strengthens

detachment (vairagya) to reach its climax, (paravairagya).

7. M^H*^ ^H^fer :- With the dawning of paravairagya the

votary becomes overwhelmed with Divine Love in its ever

increasing intensity.

8. cR^T ^<ui :- The direct revelation of Bhagavan, the All-Bliss

Reality.

9. ^^TT^f^^rfl^T^ :- Total absorption of the votary in Bhagavan,

when all his senses are completely dedicated to the service of

Bhagavan.

10. •WirHW^JJ^uiVllRHdl :- That is the Manifestation of the

majesty of Bhagavan in the votary.

11. ^TOff xj:fT^ ^TT^T :- In the climax of Divine Love indicated

by extreme intolerance of separation and finally resulting in the

surrender of life.^' It is evident that Bhakti as defined by

Madhusudana at the beginning of his Bhaktirasayana is taken in the

248
enumeration of the stages of Bhakti as the fifth stage which he

describes as 'ratyamkurotpatti'. Consequently, one might say that

Madhusudana has taken the first four stages preceding the

^ratyamkurotpattP as the means (sadhana) for the attainment of

Bhakti the fifth stage.

Therefore, the usage of the word 'Bhakti' for the first four

stages is secondary. Madhusudana gives first cognizance to the

service of great, which according to him leads to the showering of

Divine Grace on the votary. In this way Madhusudana introduces

the doctrine of Divine Grace in the delineation of his own theory of

devotion. Though in conventional Vaisnavism, Divine Grace is taken

to be spontaneous, yet it appearsfi-omMadhusudana's exposition,

that he believes in the service of the great to be the cause of Divine

Grace a general rule. In some cases, however, Madhusudana

admits the variation of this rule.^^ Through Divine Grace the

votary develops a taste (ruci) for the practice of spiritual methods

consisting in nine-fold devotion (navadhabhakti). Madhusudana at

other pace of his Bhaktirasayana has observed in the context of the

exposition of a verse of the Bhagavata, that the practice of

'karmayoga' consisting of the performance of nitya and naimittika

249
karmas, may also bring about the above mentioned taste (ruci or

sraddha). He further states that karmayoga can lead to both the

paths of knowledge and the path of devotion.^^ Those aspirants,

whose minds become melted, follow the path of devotion while the

others develop detachment and follow the path of knowledge.

Though Madhusudana does not mention karmayoga in his

description of the stages of Bhakti, yet one might say in the light of

above observation of Madhusudana, that he considers karmayoga

and the Divine Grace as the alternative cause of sradha. But his

silence OVQV karmayoga in the context of the description of the stages

of Bhakti, may be interpreted as his inclination to Divine Grace in

preference to karmayoga. Madhusudana may be said to have

reaffirmed the convention when he thus declared the sovereignty

of Divine Grace in the path of devotion. Out of sraddha the devotee

begins to perform spiritual methods consisting of, as held by

Madhusudana, the nine-fold devotion described by Prahlada.^" This

nine-fold devotion is the immediate cause of ratyamkurotpatti.

Bhakti, the fifth stage which Madhusudana adopted at the

beginning of his Bhaktirasayana for the purpose of defining it, finds

interesting elaboration in his enumeration of the next three stages:

ratyamkurotpatti gains increasing intensity of love for Bhagavan,

250
resulting in His direct revelation in the mind of the votary.

Madhusudana inserts the realization of the self (atman) of the

Advaita Vedanta, between the stages of the first dawning of rati

and the development of the intensity of love. That means,

according to Madhusudana between the stages of the first dawning

of rati and the development of the intensity of love, rati is

intensified by the realization of the self This realization is not the

manifestation of Bhagavan, the All-Bliss Reality, but is the

knowledge of Reality as pure existence. The process of the mind

receiving the form of Bhagavan falls into four hierarchical phases,

the generation of ratyamkura, the realization of the self, the

intensification of love for Bhagavan and finally the manifestation

of Bhagavan as the All-Bliss.

The Climax of Divine Love

When the All-Bliss Reality becomes manifested to the

devotee, he naturally becomes overwhelmed by such achievement.

He no longer remains conscious of the external universe and all his

activities are absorbed in Bhagavan. As a result of such complete

concentration (tanmayata) on Bhagavan the majesty of Bhagavan

becomes manifested in the devotee. The Bhagavadrati resulting in

the manifestation of Bhagavan, is further crystallized by the

251
spontaneous performance of Bhagavaddharmas and culminates in

the perfection (parama kastha) of Divine Love. The climax of

Divine Love is Bhaktirasa and according to Madhusudana, it is the

manifestation of the All-Bliss nature of Bhagavan in His entire

splendor.

The final stage of Bhakti which Madhusudana describes as

''premnah para kastha"^ i.e., the climax of Divine Love, deserves

some consideration here. Madhusudana does not expressed in this

context, whether at the time of realization of this stage the devotee

becomes, completely identified with Bhagavan, or, some sort of

distinction still remains between the two as is generally believed in

different Vaisnava School. Madhusudana left the readers to guess

the truth. Madhusudana has stated that long before 'Rati' develops

into 'Rasa', in fact before ratyamkura gains intensity, the identity

between the devotee and reality is necessary. In other words,

Madhusudana takes this identity to be an inevitable pre-requisite in

the development of Bhakti. It can therefore, be presumed that the

realization of prema inextricably involves the experience of

identity as well. It may be said that while the realization of identity,

associated with the development of 'Rati' was identity of the devotee

with reality manifested as pure existence (sanmatra Brahman), the

252
same identity is reiterated in the realization of 'Rasa', with the

difference that in the latter case the devotee finds himself in perfect

union with reality manifested as All-Bliss. A confirmed monist like

Madhusudana could not have conceived otherwise. One might take

this identity with Bhagavan as a higher type of sayujya mukti than

the sayujya achieved previously when the devotee realized himself

identified with reality as pure existence. That identity is the

substance of such realization of the climax of Divine Love, is home

out by another fact. Madhusudana describes the climax of prema as

marked by the most poignant intolerance of separation from the

beloved, hi other words Madhusudana takes this intolerance as the

last heightening of love-sentiment dissolving into what may be

described as the perfect union between the devotee and Bhagavan.

hi fact Madhusudana takes intolerance to be the basic feature of

love ranging from rati to Rasa.^' On the ground of all these

Madhusudana's conception of Bhakti as Rasa presupposed perfect

identity between the devotee and Bhagavan. It may be noted here

that intolerance as its climax, disclosed at the final stage of Bhakti,

is also recognized as such by Jiva Gosvamin. In his Priti

sandarbha,'^ he called this state as 'mahabhava', i.e., the climax of

'bhava' a word which has its parallel in the word 'rati' of

Madhusudana.

253
Madhusudana and Literary concept of Rati.

It is clear that Madhusudana's concept of rati is different from

the literary concept of rati. The literary rati is the Sthayibhava of

Srngararasa only. But for Madhusudana the Sthayibhavas of even

bhayanaka, priti and suddha Bhaktirasas are ratis, when they

concern Bhagavan. Again, Madhusudana admits that excepting

raudra and raudrabhayanaka Rasas, the mind must melt in all other

kinds of Rasa, but according to Literary School the mind melts only
r r

in the cases of Srngara, Karuna and Santarasa, while m the cases

of other Rasas the mind becomes inspired (dipta).^^ The

commentator of Kavyaprakasa states that dipti consists of vistara

(extension) and vikasa (exultation).''' In the cases of vira, raudra

and bibhatsarasas, the mind extends, while in the cases of hasya,

adbhuta and bhayanaka the mind exults. Locana, on the other hand

states that in addition of srngara, karuna and santarasas, hasya,

bhayanaka and bibhatsarasas may be accompanied with melting of

mind in addition to 'dipti' .'^ Madhusudana states that in the case of

hasya and adbhuta Rasas the mind besides melting becomes

exulted (vikasa) while in the case of virarasa the mind both melts

and extends (vistara).'^ Thus he accepts the view of the literary

school in a limited way and reinterprets it in new light.

254
Influence of Bhagavata

In his conception of hierarchy in the stages of Bhakti

Madhusudana mainly depends upon the authority of the Bhagavata.

It appears that the structure of his Bhakti bhumikas is based on one

verse of the Bhagavata.

Here the Bhagavata clearly states that in the company of the

great, one can hear the praises of Bhagavan. These praises being

heard lead to the enfoldment of sraddha, rati and Bhakti in

progressive order. Thus here we find the hierarchical order of (i)

^sat prasanga\ which is equivalent to 'mahatma seva'* of

Madhusudana (ii) sraddha (iii) rati and (vi) Bhakti, which

Madhusudana calls premnah parakastha. Elsewhere the Bhagavata

maintains that Divine Grace is the pre-requisite of 'sraddha' and

the performance of Bhagavaddharma consisting of listening to the

eulogy of Bhagavan, etc.,^* hence Divine Grace lies at the bottom

of all the stages of devotion. Again, the Bhagavata states that the

255
performance of paradharma (i.e., bhagavaddharma) is the direct

cause of Bhakti, i.e., Rati.'^ This dharma consists in the nine-fold

devotion as described in the Bhagavata.*° Madhusudana further

holds on the basis of the Bhagavata, that Divine Grace is achieved

by resorting to the great, who are compassionate by nature.^' The

compassionate great, out of pity, showers grace on the devotee which

enables the devotee to obtain Divine Grace. We therefore, come

upon the following hierarchical stages that results in the advent of

Rati:- (i) The service of the great, which enables the devotee both to

hear the praise of Bhagavan and to obtain Divine Grace, (ii) the

Divine Grace (iii) sraddha in Bhagavaddharma and (iv) actual

performance of such dharma. In this way all preliminary sadhana

stages including rati are found illustrated in the Bhagavata.

Madhusudana collects them and with his synthetic genius knits them

into the stages of Bhakti where the hierarchy among stages is brought

to logically clear perspective. The stage that comes after Rati stage

is described by the Bhagavata in the verse ''^frl9h1-^H<^®IHl

^'^olrl'^H-ki'MI, etc.,' Madhusudana takes this as the stage of

premadadhya where ever increasing intensity of love finds

expression in extemal exuberance. And in between the stages of

rati and premadadhya he places the stages of self realization which

256
is described in the Bhagavan as coming after the dawning of Bhakti

in Bhagavata.^^ Here also Madhusudana shows his originality by

arranging position of stages coming after 'rati'.

That the realization of all-pervading self as identical with the

devotee leads to the heightening of love in the manifestation of

Bhagavan as also stated by the Bhagavata while describing the

'rasallla'." But the illustration of the intense love of the gopis for

Bhagavan mentioned in this context is utilized by Madhusudana to

illustrate the climax of love, the final stage of the devotee.

After the manifestation of Bhagavan the votary becomes

completely absorbed in Bhagavan. This condition is stated by the

Bhagavata while describing the condition of Ambar i sa. ^ As a result

of such total absorption in Bhagavan the majesty of Bhagavan

becomes manifested in the votary. This state is also illustrated by

the Bhagavata in several contexts.*^ Such state is held by the

Bhagavata as more or less byproduct of the stage of total

absorption. Such absorption culminates in the climax of Divine Love

i.e., the goal of the votary.*^ Though Madhusudana depends on the

Bhagavata for the condition of the votary in the last three stages,

yet their progressive order is conceived by Madhusudana.

257
Resume

Madhusudana is considered as the last of most important post

Sankara Advaitins, a reputation earned by him based on his works

like Advaitasiddhi, Vedantakalpalatika, etc. Majority of the theistic

literature denounces Sankara's Advaita since Sankara does not

concur with anything that has a hint of dualism. The greatness of

Madhusudana lies in the fact that though devoted to the

Advaita school, he was able to assimilate concepts from Vaisnavic

schools as well.

Madhusudana's definition of Bhakti is derived from the

various aspects mentioned in Bhagavata and he improves upon their

by adding various metaphysical and literary ideas to it. The most

interesting part of his definition is his conception of Bhakti-yoga as

a distinct spiritual path. This looks contradictory to the Advaitic

concept of liberation only through knowledge. However he asserts

that love for God is the highest goal of life.

He believes that the highest goal of life is to attain Bliss

unmixed with suffering. According to him, devotion and liberation

are two forms in which Pure-Bliss can be obtained. He defines Bhakti

as a modification of mind, melted by spiritual descriptions.

258
Madhusudana considers vrtti as mind's assumption of particular

form and based on this defines Bhakti as mind's becoming

receptive to.

According to Madhusudana while mind is in melted state there

takes a permanent impression, and this form of the object develops

into Bhaktirasa. He used reflection theory (pratibimbavada) to

assert that Bhaktirasa is Supreme Bliss. To ascertain this he uses

Bhagavan is the Bimba and his form as Pratibimba. He quotes from

Taittiriya Upanishad to proclaim 'raso vai sah^ and says Bhakti

equals Bhagavan. He asserts that Bhaktirasa consists of Supreme

Bliss. Bhagavan becomes reflected on the mind and since reflec-

tion is identical with Bhagavan himself This form imprinted on

mind is the Sthayibhava, as stated by Bhagavan. Madhusudana

has also tried to establish a connection between ordinary 'Rati' de-

veloping into Smgara and 'Bhagavadrati'. He refers to Godhead

as 'Bhagavan', which is the standard Advaitic designation. In

Bhaktirasayana he mentions that devotion to 'Mukunda' is the

highest goal of life. He describes Bhagavan as Consciousness and

Bliss. Brahmavidya and Bhakti are evoked by scripture.

Brahman-knowledge through hearing and Bhakti through

Bhagavadgunasravana. He takes Bhakti to mean the reflection of

259
Consciousness on mental mode. An ordinary mental mode is

incapable of receiving the reflection of Bhagavan. Only Vrtti which

arises in melted mind is capable of receiving the reflection of

Bhagavan. He explains the genesis of Bhagavadakarata using the

analogy of snake and rope where snake being the false knowledge

and rope is being the true one.

In Bhaktirasayana Madhusudana substantiates Advaitic

theory of Bhakti and Bhaktirasa using the support of citations from

Bhagavatapurana. He conceives Bhagavan to be 'bodha-

sukhatmaka'. For him, Bhakti is as Bliss as it is knowledge.

Contrary to the treatises of Bhakti in Bhagavata and Bengal School

of Vaisnavism, Madhusudana equates Bhakti with Bhagavan

himself, reflected upon the mind of the aspirant votary.

The structure of Madhusudana's Bhakti bhumikas is based

on one verse of the Bhagavata, where it clearly states that in the

company of the Great we can hear the praises of Bhagavan. These

praise being heard lead to the enfoldment of Sraddha, Rati and Bhakti

in progressive order. He fiirther holds on the base of Bhagavata

that Divine Grace is achieved by resorting to Great, who are

compassionate by nature. All the preliminary Sadhana stages

260
including Rati are found illustrated in Bhagavata. The stage that

comes after 'Rati' is taken as the stage of Premadhyana. In

between Rati and Premadhyana Madhusudana places stages of

Self-Realization. The illustration of the intense love in 'rasalila' is

used by Madhusudana in depicting the climax of love, the final

stage of the devotee.

Study of Madhusudana brings out the hard core Advaita

Vedantin as well as the great devotee of Lord Krsana. He also proves

that monistic metaphysics and devotionalism go hand in hand in

search of perfection. Devotee shall perform Niskamakarma as well

as ' Japa' so that devotion for the Supreme Being may derive in the

mind of devotee. Devotee takes refuge in a learned Guru to gain

true knowledge. The knowledge of Brahman devoid of all duality

is the primary requisite for the ultimate knowledge of the identity

between devotee and Brahman. When the ultimate Bliss dawns on

him the devotee realizes the real nature of Brahman as well as his

own Real Self If Bhakti can cleanse the heart of a devotee it can

definitely enable him to realize the Supreme.

God is Superior to and Purer than the joy and gets in

perceiving a work of art. Bhakti is essentially the love that wise

men have for God. According to Narada, love is immortal and

261
obtaining it, man becomes perfect, important and satisfied. We can

thus use the frame work of Vedanta for the more scholastic and

philosophical explanation of ^Rasasiddhanta\ Since Bhakti can be

viewed as common human emotion it cannot be reckoned as a Rasa

from the books of Rasasiddhanta. There are nine commonly known

Rasas and Bhakti does not fall within those nine. Madhusudana

believes that Bhakti is part of all Rasas.

In Alankarasastra, sahrdaya when watching a play

identifies himself with the hero and experiences extra mundane Bliss

known as Rasa. Some acaryas think Bhakti to be a separate Rasa.

Sandilyasutra and Naradasutra states love towards God is Bhakti.

Madhusudana has delineated Bhakti according to sruti, yukti and

anubhava as all Rasas culminates in experience. According to

Indian thinkers Rasa is an internal experience. The major

achievement of Indian aestheticians lies in the fact that they have

gelled together the religious, ethical and aesthetic aspects of life.

262
 NOTES AND REFERENCES

1 . Bhagavad Gita Sankarabhasya, XII. 13.

2. BhP., II. 1.21.

3. Ibid., I. 2.

4. Ibid., I.l.

5. BhRT., I.l.

6. ct ^TT^ U^\i^m ^^H\^ cr5[f% T^T^TTT I d^-i^rciwii!'^ i, Ibid.

7. cfi^iRT^p^^^i^n^l, Ibid.

8. f!^sWf«l5(^%iTWT^^qT^ 1^1, Ibid.

^ ^ 1 c!^^^^cT^^^^J^IFlTI,Ibid.

'^^HW ii^b|H!j:|,Ibid.

9. f^T^jqrrg^i^tf^i^ 3T?j^5n§TT I, Ibid.

1 0 . ^Mcl^'HrTh'MlJI'Wirq l:^^pH?<^^r'^'^cj q<Hi^»t||^yT^H^ |, I b i d .

1 1 . TTt^T^ M<HH'<^'(^Mc^H ^ cR^T "i^tll^rcj <^<^Wc|irc^Hl ^ ^ I, I b i d .

12. Ibid.

13. Ibid., 1.3.

14. BhP., III. 29. 11-12.

263
15. BhP., IX.5. 23-24.

16. d«^l*K^ci % - ^ <^[TlVI<^ml5FTT^ ^?f# llbid.

1 7 . q ^ ai^TTT^JTnRZT qTT^^T^JR?^ «rftPT I I b i d .

18. r^Tls;o4 % v»1cic|oW%||c||c^i6HlrHcbH,l

dN^i^tj^^jlO s [ ^ yPdM^r) 11 BhR., 1.4.

19. BhRT., I.IO.

20. Ibid.

2 1 . f ^ T T ^ % cJMir^lfnt^o^H Mdl<MHH y^d^«^M^*^c^^^) I M'l^H'^V^

^TT^RiT^Tf^Midf^fHd: ^w1"^|c^^=^i^ 3TRTTir ^-HdHmi^dlPd ^Rb^'HW

M'lHH'^^MrclH^I, B h R T . , 1.10

22. BrU., 2.5.19

23. BS., II. 3.50.

24. BSSB., II. 3.46.

25. ChU.,VI. 81.

26. Upadesasahasri, Sankara, Tr., Sw. Jadananda,

Sri Ramakrishna Matt, Madras, 1.18, w . 43,63,87.

27. MPdr^IMM^ i ^ H ^ d - ^ lJc<lmJ^^ct:iHI:<^ cf,[^do:|ld^l

cT^ TT MfdRlMW W^ TT^ yPdr^lHcllRH: | G G D . , 7.14.

SB, ed., Prahlad Chandrasekhara Divanji, GOS., LXIV. p. 16.

yPdr^iMW ^ ^TR^lfer^l Ibid., p.28.

264
28. Studies in the Philosophy of Madhusudana Sarasvati,

Sanjukta Gupta, Calcutta Sanskrit Pustak Bhandar,

1966, pp. 204-205.

29. BhR., III. 22.

30. TU., II.7.1.

31. ^(o|^irM'W'!!=vM^lc1^cT^mrrt ^ f^ll# I BhRT., 3.3.

yPclt^'H^I ^ O T cbciHl*<u|ld^d-HMMR'^rMl «^dtr4) " c f ^ I Ibid., 1.30.

33. BhRT., I. 34.

34. Ibid.

35. Ibid.

3 6 . 3^HH^^cl*^lc|^|^ll^lc^^^l^cH^ r«<Hyrdr«iH"Hi<^H -J^^FT oMci^Kr^-sict^ici^

M-4)ci^lRcii,Ibid.,I.10.

37. ^ f ^ T l t ^ ^ ^ Jlircl-^^lcbUdl f ^ l , Ibid., II. 1.

38. f^i^R^^q^l, Ibid., 1.13; ^Nig?iT?q^l, Ibid., 1.30.

39. WW5PWI, Ibid., 1.32.

40. ChU., VI. 9.4.

41. %^J|c|c(jjUH|Ri^liJ>^l^^il^elc^uM^Hd^^d»Ml4 HHl^jdl l, Ibid., I . l .

265
42. Ibid., 1.24.

43. Ibid., 1.26.

44. ^^J|c^^fi[b|<Mehi|i^Mcbfc^l MTJ^^^ ^c|]H«Ji^H?tHrH«^rTl^^rc<^l^dHJ,Ibid.,I.l.

4 5 . ^^ici«^iebK VU'W^H'^^^WHIM^J^ ^ T T I ^ ^ *^l'H*^Hl"w^l'H*J^u| TCIM'^ICHK-

Ibid., 1.32.

iHclr^^MWHIH,!, Ibid.

47. ITZJit H^|c|rtl«s|l*JWd: ^ ^ T F ^ ?!rTT iJHdJ^umirh: I, Ibid.

48. ^^J|c^<^oi|idRTh ^ 3^Mml^|^^|ct:^ld^ WHci-Mir^eh ^ ^ : y ^ M xT ^2W|

Ibid.

49. TT^ ^ r ^ t r ^ c ^ dc^^dyuln W ^ ^ W ^ «rafrT I, Ibid., 1.33-36.

50. d<^l+K<^c| % ^ ^ «^fdVKI«il5WT^ ^ ^ , Ibid., 1.1.

5 1 . q^RJT 3<t1:*<u|^ ^J|c|«^|cHKldl'{FvM qf^TT, Ibid., 1.1.

52. Ibid., I. 32.

53. •?mT#'2T<T^^7Tq?fr«raiwi ChU., VI. 8.1.

54. BhRT., I. 33.

266
55. Ibid.

56. Ibid.

57. VKL, ed., R. D. Karmarkar, Bhandarkar Oriental Research

Institute, p. 65.

58. GGD,ed., Nimayasagar Press Bombay, p. 120.

59. AS, ed., Sivaramasastri, Bombay, 1937, p. 893.

60. ^|^iv»^vKWWcl^1^Thrc|"Hlc||f^yi||*l I , Ibid., pp. 894-895.

61. BhRT., 1.19.

62. Ibid., 1.4.

63. GGD., p. 374.

64. BhP., I. 7.10.

65. BhRT., I 32-34.

66. Ibid., I. 36.

67. MluNRri^HlwRr f^<^'Hi^f^«Jidl'{cvm |, Ibid., I. 35.

68. Ibid.

69. Ibid., 1.1.

70. BhP., VII. 5. 23-24.

71. ^c|<6^^^^^^^]dl^i^l Ml^d^clVl^^<^^l-^iH I, BhRT., I. 16.

267
72. B.N.K. Sarma, History of Dvaita Literature, II. p. 333.

73. BhP., III. 25.25.

74. Ibid., III. 9.38.

75. Ibid., I. 2.39.

76. Ibid., XI. 3. 32-33.

77. Ibid., II. 25.25.

7 8 . ^ T ^ ^J|c|irH"HrTb<MlJN^jir^d:

W^T^Tc^ ^ T F 4 ^HOT\ n^^^d^H] I , BhP., I. 27.

79. ^ 1 1 ^ JlTMchH-^nl *^c^H^yc^^[^^H'd<lci^tdJ , Ibid., X . 31.4.

80. Ibid., XX. 31.15.

81. BhP., IX. 4. 18-21.

82. BhP., X. 19.16, X. 31.15, X. 29. 9-11.

83. Kavyaprakasa, Poona, Bhandarkar ed., pp. 474-75

and Dhvanyaloka, Banaras ed., pp. 207-8.

84. Kavyaprakasa., Poona, p. 474.

85. Ibid.

86. Dhvanyaloka., Banaras, P. 212.

268