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P. M. Modi, in his 1929 study of the Bhakti-rasayana and the Gudhartha-dipika, described both of these texts as teaching the same doctrine of bhakti as an independent path to the highest goal. 38 Subsequent writers such as Suryanaraya Sastri, Mahdevan, and Mishra have tended to echo this view uncritically, taking for granted that the viewpoint of the Gudhartha-dipika is the same as that of the Bhakti-rasayana Given what has been said above, however, we may be justified in questioning the validity of this assumption. Referring to Gudhartha-dipika 7.16, Modi asserts that The "Madhusudana admits the possibility of `Suddhapremabhakti' the `Pure Loving Devotion' being a means to Moksha."39 passage in question (Bhagavad Gita 7.16-18) is one that has been very important to the discussion of the relation of knowledge and devotion. So if the author of the Gudhartha-dipika had here actually given the interpretation that Modi is suggesting, it would be significant indeed. But the text of Madhusudana's commentary reads somewhat differently: "The fourth [and highest] devotee is the one who is desireless, here called the here called the `possessor of knowledge' (jnanin). Knowledge is the immediate realization of the Blessed Lord. The possessor of knowledge is one who is constantly absorbed in that [knowledge]. All his desires having ceased, he has crossed beyond maya. word 'and' [in the Bhagavad Gita verse] indicates that any desireless premabhakta should also be included as a 40 possessor of knowledge. The Madhusudana mentions Sanaka, Narada, Prahlada, Prthu, and Suka as examples of desireless premabhaktas who were

340 jnanins; the gopis, Akrura, and Yudhistthira are said to be examples of desireless premabhaktas. 41 The idea is that the latter should also count as jnanins, or at least be included along with those realized souls as favorites of the Lord. We find here an interesting attempt to soften the Gita's assertion, embarassing for the devotionalist, that the jnanin is most dear to Krsna. We are not told, however, that bhakti is an independent means to liberation. In fact, the mention of Sanaka, Narada, and so on as jnanin-devotees points in rather a different direction, reminding us of chapter two of the Bhakti-rasayana, where, contrary to expectation, Madhusudana declares that the rasa experienced by the great renunciates is higher than that enjoyed by the gopis.42 Modi also mentions Gudhartha-dipika 9.1 as evidence that Madhusudana regards bhakti as a direct means to moksa. There, however, our author speaks of "the immediate attainment of liberation from knowledge of the Blessed Lord,"43 of which devotion is a "special cause" (asadharano hetuh).44 The "knowledge of the Blessed Lord" itself is given a typically non-theistic Advaitic interpretation, being described as "having scripture as its means and Brahman as its object." Madhusudana remarks, "This true knowledge alone is the direct means to liberation, "45 adding: "It can be attained with ease by means of the Upanisadic sayings combined with reflection, as taught by one's preceptor."46