365bet娱乐

1 s. K. De, Early History of the Vaisnava Faith and Movement in Bengal (Calcutta: General Printers and Publishers Limited, 1942), p. 121. 2 Elkman, pp. 31, 34. 3 Though Radha is not mentioned in the Bhagavata-purana, by the time of Caitanya she had become the queen of the gopis and Krsna's favorite. See W. G. Archer, The Loves of Krishna (New York: Grove Press, n.d.), pp. 72-9; Charlotte Vaudeville, "Krishna Gopala, Radha, and the Great Goddess," in John S. Hawley and Donna M. Wulff, eds., The Divine Consort: Radha and the Goddesses of India (Berkeley Religious Studies Series; Berkeley: Graduate Theological Union, 1982), pp. 2, 9-12. chap. 6. 4 Caitanya-caritamrta madhya 2.55 ff., trans. by Hardy, Viraha-Bhakti, p. 5. 5 on the alankarasastra (Sanskrit poetics), see 6 Jiva Gosvamin rejects all pramanas (sources of knowledge) other than the authoritative word (sabda), and his concept of what texts may count as sabapramana differs radically from that of traditional Vedanta. The latter regards only the Vedas and the Upanisads as revealed scripture (sruti) and classifies other texts such as the epics and puranas as tradition (smrti), having considerably lesser value as pramana. Jiva, however, has such high regard for the puranas that he assigns them a place equal to that of the sacred sruti. Indeed, since they are the completion or fulfillment (purana) of the Veda, rendering its unfathomable meaning accessible to people in the present dark age, they are, practically speaking, superior to the Vedic revelation. An important qualification here is that, conveniently enough for the Gosvamins' sectarian interests, only puranas which are devoted to Krsna are authentic. Of these, the Bhagavata-purana is the most authoritative, being the sage Vyasa's own commentary on his Brahmasutras (Jiva Gosvamin, Tattvasandarbha 9-23, trans. Elkman, pp. 117-192; De, Vaishnava Faith and Movement in Bengal, pp. 196-199). Jiva calls the Bhagavata-purana the "greatest of all the pramanas" (sarvapramanacakravartibhutam, De, Vaishnava Faith and Movement in Bengal, p. 199, 420

421 note 3). At Tattvasandarbha 22 a, he says that "in the present age those seeking to know the highest truth need only study the Bhagavta Purana" (trans. Elkman, p. 172), and again at sec. 23 he declares: "Aside from the sun-like Bhagavata, no other scripture is capable of properly illumining reality" (trans. Elkman, p. 188). Cp. Bhagavata-purana 1.2.3, 12.13.15. In 7 Rupa and Jiva came from a Vaisnava family, and it is known that Rupa showed Krsnaite tendencies even prior to meeting Caitanya (De, Vaishnava Faith and Movement in Bengal, p. 110). Their works clearly demonstrate their wide Sanskrit learning. Jiva is said to have studied in Banaras, where he acquired a thorough education in all the schools of Vedanta, and became wellversed in other disciplines such as Mimamsa and Nyaya. his Sarvasanvadinf, he refers to the views of Samkara, Vacaspati, Ramanuja, and Madhva (Elkman, p. 33). Elkman argues that much of the Bengal Vaisnava's hostility to Advaita is attributable to the influence of Madhva's Dvaita, as transmitted through Baladeva (eighteenth century), a Madhva samnyasin from Orissa who joined the Caitanya sect, reportedly attracted by the divinity of its founder. Baladeva attempted to establish an affiliation between the Gaudiya school and his former sampradaya by showing that both Caitanya and Jiva acknowledged a debt to Madhva (Elkman, pp. 39-40). On the spuriousness of this connection, see Elkman and also Hardy, "Madhavendra Purf: A Link Between Bengal Vasnavism and South Indian Bhakti" (Journal of the Royal Asiatic Society [ of Great Britain and Ireland], 1974, p. 25-26. Hardy (p. 26, note 18) points out that "a Madhva could not possibly have given (as Caitanya did] such high esteem to Sridhara Svami's advaitic commentary on the BhP." After a careful study of Jiva's Tattvasandarbha and its commentaries, Elkman (p. 328) concludes: "From a philosophical point of view, Baladeva places. considerably more emphasis on the dualistic side of JIva's writings, and displays a hostility towards the views of Samkara which is uncharacteristic of Jiva, who himself cites Samkara as an authority several times in his Sarvasanvadini. In tone, Baladeva is more polemical than conciliatory, and closer in temperament to the later Madhva authors than to Jiva and the other Gosvamins" (Elkman, p. 328). Elkman believes that the subsequent popularity of Baladeva's interpretation of Jiva's work lead the Bengal tradition in the direction of a more consciously dualistic stance and, concommitantly, a more aggressive sectarianism, both of which were uncharacteristic of the earlier Gaudiya teachers. Elkman is aware, however, that Jiva himself exhibited antipathy towards Advaita, asserting at Tattvasandarbha 23,

422 for example, that Samkara was an incarnation of Siva who, at the Lord's command, taught mayavada with the express purpose of preventing people from realizing His true nature and thus ensuring the continuance of the present world age (Elkman, pp. 90, 189-191; see intro., above, note 12). For more on the Vaisnava attitude toward Advaita, see Edward Dimmock, The Place of the Hidden Moon (Chicago: The University of Chicago Press, 1966), p. 126, note 3. 8 De, Vaishnava Faith and Movement in Bengal, p. 84; Caitanya-caritamrta antya 20.4-64. 9 Many of the verses of the Caitanya-caritamrta which are presented as Caitanya's theological instruction to his disciples are direct quotations or Bengali translations of passages from such works as the Brhadbhagavatamrta of Sanatana Gosvamin, the Bhaktirasamrtasindhu and Laghubhagavatamrta of Rupa Gosvamin, and the Satsandarbha and Sarvasanvadini of Jiva Gosvamin. (See Majumdar, p. 216; Elkman, pp. 3-4, 13-15, 321; and the notes below, which show that many verses in the Caitanya-caritamrta are in fact direct quotations, in the original Sanskrit, from the BRS.) De writes: "It is indeed difficult to say how much of this elaborate theologizing, which is piously put in his [Caitanya's] mouth, was actually uttered by him; for his reported utterances are in fact faithful summaries of the highly scholastic texts of the Vrndavana Gosvamins themselves, who, as leisured recluses, could devote their keenly trained minds to the construction of elaborate systems" (De, Vaishnava Faith and Movement in Bengal, p. 85). 10 For a fuller treatment, see Elkman's dissertation. 11 See 3.5 and note 53 thereon. 12 cc antya 7.128-32, trans. Elkman, pp. 21-22. 13 Elkman, p. 22. 14 Elkman, p. 323. 15 The relevant portion of his commentary on Tattvasandarbha 28 reads as follows: "Here, the system of Samkara known as Mayavada, which deals with the unqualified brahman, is not considered, since it contradicts the bhakti scriptures of Jiva's school. Samkara, however, also demonstrated the significance of the Bhagavata by describing [in his poetry] such events as Krsna's theft of the Gopis' clothes, etc. There consequently developed a split within Sankara's school on account of the bhakti oriented doctrines which he passed on to his disciples,. the [devotional] group of Advaitins being known as

423 'Bhagavatas', and the others as `Smartas'. Of these, Sridhara is an adherent of the 'Bhagavata' tradition. However, . . . Jiva does not accept Sridhara's doctrines in their entirety" (trans. Elkman, p. 81). Again, whether or not the attribution of devotional writings to Sankara himself is correct, the fact that writers both within and without the tradition accept the attribution, and that those within the tradition make use of devotional practices, is indicative of the significant role that bhakti acquired for an important segment of Samkara samnyasins. See also De, Vaishnava Faith and Movement in Bengal, p. 112, note 2; Elkman, p. 24. 16 Swami Vireswarananda, trans., Srimad Bhagavad Gita (Madras: Sri Ramakrishna Math, 1972), p. iv; De, Vaishnava Faith and Movement in Bengal, p. 14. 17 De, Vaishnava Faith and Movement in Bengal, p. 14. 18 De, Vaishnava Faith and Movement in Bengal, p. 14. 19 Elkman, p. 24-26; Hardy, "Madhavendra," PP. 31-33. Cf. Caitanya-caritamrta adi 9.10-12: "Madhava Puri was the initial sprout of the wish-fulfilling tree of bhakti; Isvara Puri was the seedling; and Caitanya, though the gardener, was, by his inscrutable power, the sturdy tree" (trans. Elkman, p. 25). Visnu Puri and Kesava Bharati, Caitanya's samnyasaguru, may also have been disciples of this teacher (Hardy, "Madhavendra," pp. 32-33), as certainly was Advaita, one of Caitanya's closest associates in Bengal. The The latter's name, which he probably received from Madhavendra, may be taken as indicative of his philosophical predilections, and also those of his preceptor and his monastic order. The Caitanyabhagavata characterizes him as the "greatest teacher of knowledge, devotion, and nonattachment" (jnana bhakti vairayera guru mukhyatara, quoted and trans. by De, Vaishnava Faith and Movement in Bengal, p. 24), an interesting combination of spiritualities suggestive of Sridhara Svamin's outlook. same text reports that, after Caitanya left Bengal to live in the pilgrimage town of Puri, Advaita reverted to interests typical of the non-dualists: "Advaita-acarya has abandoned the path of bhakti, and has taken mukti [release from rebirth] as his chief concern" (trans. Edward Dimmock, "Doctrine and Practice among the Vaisnavas of Bengal, in Milton Singer, p. 54). The Caitanya-caritamrta likewise speaks of Advaita's sympathy for the path of knowledge (adi 12.40, 65-67; 17.67). "It is highly probable," writes De, "that Advaita, following the tradition of Sridhara Svamin and Madhavendra Puri, believed in tempering intellectual Advaitaism with emotional Bhakti" (Vaishnava Faith and Movement in Bengal, p. 25). See De, Vaishnava Faith and Movement in Bengal, pp. 24-25; Dimmock, "Doctrine and Practice," p. 54. (In sec. 4 of the present chapter, we shall note the possibly related fact that Advaita, a Brahmin, was more conservative on social questions than his co-worker Nityananda.) 11

424 Given all this evidence, Hardy concludes: "It seems beyond doubt that the decisive influence on Caitanya's mysticism was exerted from a [devotionally oriented] movement within advaitic Vedanta, from a movement within the monastic system created by Samkara" ("Madhavendra," p. 32). 20 De, Vaishnava Faith and Movement in Bengal, p. 112, note 2. 21 De, Vaishnava Faith and Movement in Bengal, pp. 86, 22 De, Vaishnava Faith and Movement in Bengal, p. 173. 112. Edward Dimmock, a student of De, writes: "It is of considerable significance that the Gosvamins rarely mention Caitanya except in formal ways, and then usually in devotional rather than theological contexts. They ignore completely the matter so vital to the other main branch of the movement--Caitanya conceived as both Radha and Krsna bound in a single body" ("Doctrine and Practice," p. 45): 23 De, Vaishnava Faith and Movement in Bengal, p. 53-55. 24 Elkman, p. 325. 25 See above, chap. 2, note 6. 26 De, Vaishnava Faith and Movement in Bengal, p. 150; De, Sanskrit Poetics as a Study of Aesthetic (Berkeley: University of California Press, 1963), pp. 59-61. 27 See note 6, above. 28 vaisnava theologians such as Ramanuja and Madhva identify the Upanisadic Brahman with their supreme deity, Visnu-Narayana. 29 vadanti tat tattvavidas tattvam yaj jnanam advayam / brahmeti paramatmeti bhagavan iti sabdyate, Bhagavata-purana 1.2.11; Shrimad Bhagavata Mahapurana I, 5. 30 sridhara understands the three terms, not as referring to different aspects of reality, but as different names for the same ultimate: "`Then [it might be objected], even the knowers of Reality contradict each other. Not so. The same Reality is designated by different names, and thus he declares 'It is called Brahman, paramatman, and bhagavat' by, respectively, the followers of the Upanisads, the worshipers of Hiranyagarbha, and the Satvatas (nanu tattvavido 'pi vigitavacana eva / maivam / tasyaiva tattvasya namantarair abhidhanad ity aha / aupanisadair brahmeti, hairanyagarbhaih paramatmeti, satvatair bhagavan ity' abhidhiyate, Bhavartha-bodhini, p. 16).

425 31 As in most Hindu theistic systems, the jIvas of the Bengal Vaisnava school are individual atoms (anu) of pure consciousness, quantitatively many and distinct, while qualitatively the same (De, Vaishnava Faith and Movement in Bengal, p. 227). A distinction is made between the vyastiksetrajna ("individual consciousness"), i.e., the soul, and the samastiksetrajna ("universal consciousness"), i.e., God, the latter being the object of the former's worship (Dasgupta, IV, 402). 32 Elkman, pp. 114-117, 271; Chakravarti, pp. 52-53, 80-81. As I write this, I have just received my copy of the January, 1985 issue of Back to Godhead: The Magazine of the Hare Krishna Movement. In an article by Mathuresa Dasa entitled "Can God Do That?" I read: "Brahman, Paramatma, and Bhagavan are progressive realizations of the same Supreme Person. Brahman is the effulgence of Krsna's transcendental body. Paramatma is Krsna's personal expansion through which he creates and maintains the material universe. And Bhagavan is Krsna's original form as the Supreme Personality of Godhead, the source of all other features of God" (Back to Godhead, XX, 34). 33 Chakravarti, p. 77. 34 De, Vaishnava Faith and Movement in Bengal, p. 224; Chakravarti, p. 78. 35 visnusaktih para prokta ksetrajnakhya tatha para / avidya karmasamjnanaya trtiya saktir isyate (Vishnu Purana 6.7.60; quoted by Chakravarti, p. 19). Note that the purana speaks of the sakti of Visnu, not of Krsna. This verse is quoted at least three times in the Caitanya-caritamrta (adi 7.119; madhya 8.153, 20.112). T pay 36 Caitanya-caritamrta madhya 8.151, 20.111, 20.149; Tattvasandarbha 36 Caitanya-caritamrta 31 (Elkman, p. 227-228); Chakravarti, pp. 57 ff.; De, Vaishnava Faith and Movement in Bengal, pp. 209 ff. 37 The acintyabhedabhedavada. See De, Vaishnava Faith and Movement in Bengal, p. 214. 38 p. V. Kane, History of Dharmasastra (Poona: Bhandarkar Oriental Research Institute, 1974), vol. II, pt. I, p. 8; Chakravarti, pp. 244-248. 39 Neither the Bhagavata-purana nor either of Bhaktisutras refer to bhakti as a distinct purusartha. The earliest trace of this notion that I have been able to find is in the work of the 13 th century Maharashtrian saint, poet, and philosopher Jnanadeva. In his celebrated Marathi version of the Bhagavad Gita, the Jnanesvarf (9.191, 18.864), he anticipates the Gosvamins by declaring bhakti superior to the four commonly recognized

426 goals of life. See V. G. Pradhan, trans., Jnanesvari (London: George Allen & Unwin Ltd., 1967), I, 229 and II, 289; B. P. Bahirat, The Philosophy of Jnanadeva (3 rd ed.; Delhi: Motilal Banarsidass, 1984), p. 95. This thinker also seems to have been the first to identify bhakti with the supreme power or sakti of the the Godhead, though he does it from a non-dualistic Saiva perspective (owing much to Kashmir Saivism), to which the Gosvamins could scarcely acknowledge any debt (Bahirat, pp. xii-xiii, 93-96). 40 De, Vaishnava Faith and Movement in Bengal, pp. 291; Chakravarti, p. 235-238. 41 moksalaghutakrt, BRS 1.1.17; Tridandi Swami Bhakti Hrdaya Bon Maharaj, trans., Bhakti-rasamrta-sindhuh (Vrindaban: Institute of Oriental Philosophy, 1965), I, 31. 42 jnanatah sulabha muktir 鈥� 鈥� 鈥� seyam sadhanasahasrair bhaktih sudurlabha, BRS 1.1.36; Bon I, 36. 43 brahmanando bhaved esa cet parardhagunikrtah / naiti bhaktisukhambhodheh parmanutulam api, BRS 1.1.38; Bon I. 49. 44 BRS 1.2.22-57; Bon I, 81-105. Verse 22, which is quoted at Caitanya-caritamrta madhya 19.176, reads: bhuktimuktisprha yavat pisaci hrdi vartate / tavat bhaktisukhasyatra katham abhyudayo bhavet. Verse 57: kin tu premaikamadhuryajusa ekantino harau 7 naivangikurvate jatu muktim pancavidham api. Cp. Bhagavata-purana 3.29.13, quoted by Rupa at BRS 1.2.28 (Bon I, 86) and Madhusudana in his commentary on the first chapter of the Bhakti-rasayana (see Bhakti-rasayana 1, sec. XXIV). -- 45 krsnavisayaka prema--parama purussartha / yara age trna-tulya cari purusartha / pancama purusarthapremanandamrtasindhu / moksadi ananda yara nahe eka bindu, Caitanya-caritamrta 1.7.84-85; Shri Chaitanya Caritamrita, pt. 1, II, p. 68-69. 46 Caitanya-caritamrta madhya 8.221-230; De, Vaishnava Faith and Movement in Bengal, pp. 203-204, 222, 229, 238, 270, 289-290, 295; Chakravarti, pp. 175, 243; Kinsley, Divine Player, p. 159. Caitanya-caritamrta 47 anyabhilasitasunyam jnanakarmadyanavrtam / anukulyena krsnanustlanam bhaktir uttama, BRS 1.1.11 (= cc madhya 19.167); Bon I, 19. See BRS 1.1.12 (= Caitanya-caritamrta madhya 19.170) and also Caitanya-caritamrta madhya 19.168-169 a. 48 Ramanuja (Vedartha-samgraha 128, 129, 252) speaks of bhakti as a "particular kind of knowledge" (jnanavisesa). "Only knowledge which has attained the nature of supreme devotion, he declares, "is in reality a means of attaining the Lord" (parabhaktirupapannameva vedanam tattvato It

427 bhagavatpraptih sadhanam, Vedartha-samgraha 251). See S. S. Raghavachar, trans., Vedartha-samgraha of Sri Ramanujacarya (Mysore: Sri Ramakrishna Ashrama, 1968), pp. 100, 101, 191-192. Madhva (thirteenth century) defines bhakti as a "constant, supreme affection (parasneha) accompanied by knowledge" (jnanapurvaparasneho nityo bhaktir itiryate, Mahabharatataparyanirnaya, 1.107; quoted by Dasgupta, IV, 58, note 1 [my trans. ]). Madhva's understanding of the relation between knowledge and devotion is very close to that of Ramanuja: "Knowledge being a constituent of devotion, the latter is referred to as knowledge. Devotion is designated as a particular kind of knowledge. . . When the scriptures speak of knowledge as the means to release, that kind [of knowledge, i.e., devotion] is intended" (jnanasya bhaktibhagatvat bhaktir jnanam itiryate / jnanasya viseso yad bhaktir ity abhidhiyate jnanam eva vimuktaye vadanti srutayah so 'yam viseso`pi hy udiryate, Anuvyakhyana 4; quoted by B. N. K. Sharma, Madhva's Teaching in His Own Words [Bombay: Bharatiya Vidya Bhavan, 1979], p. 104 [my trans.]). Jayatirtha (fl. 1365-1388), one of the great defenders of Madhva's system, describes bhakti as follows: "What is called bhakti toward the Supreme Lord consists of an uninterrupted flow of love (preman). It cannot be hindered by thousands of obstacles. It is many times greater than love for oneself or all that is regarded as one's own and is accompanied by knowledge [of the Lord's] having unlimited and infinite good and beautiful qualities" (paramesvarabhaktir nama niravadhikanantanavadyakalyanagunatvajnanapurvakah svatmatmiyasamastavastubhyah anekagunadhikah antarayasahasrenapi apratibaddhah nirantarapremapravahah, Nyayasudha; quoted by Dasgupta, IV, 317, note 2; also by B. N. K. Sharma, p. 105 [my trans.]). The definition of bhakti offered by Vallabha (1481- 1533) is similar to that of Madhva: "a firm and overwhelming affection (sneha) [for the Lord] accompanied by a knowledge of [His] greatness" (mahatmyajnanapurvas tu sudrdhah sarvato dhikah / sneho bhaktir iti proktah, Tattvarthadipa; quoted by Dasgupta, IV, 347 and Chakravarti, p. 191 [my trans.]). 49" The Bengal school of Vaisnavism differs from all the four great schools of Vaisnavaism in asserting that the best type of devotion is not only not in need of jnana (knowledge) and karma (action) but is by nature unmixed with them" (Chakravarti, p. 193). 50 sandilya (Shandilya-bhakti-sutras 2) defines bhakti as "supreme love (anurakti) for the Lord" (sa para'nuraktir Isvare). Svapnsevara, his commentator, explains anurakti as "deep

428 attachment" (raga) which follows (anu-) knowledge of the Lord's greatness. He adds that bhakti is a "special modification of the mind directed towards the Supreme Lord" (paramesvaravisayakantahkaranavrttivisesa). See Swami Harshananda, trans., Sandilya Bhakti Sutras with Svapnesvara Bhasya (Mysore: Prasaranga, University of Mysore, 1976), pp. 15, 18. Narada (Narada-bhakti-sutras 2) defines bhakti as "supreme love (paramapreman) for God" (sa tu asmin paramapremarupa). See Swami Tyagisananda, Aphorisms on The Gospel of Divine Love or Narada Bhakti Sutras (Madras: Sri Ramakrishna Math, 1978), p. 1. Cp. the defintion of bhakti as a "flow of the mind" (manogati) at Bhagavata-purana 3.29.11-12, quoted above, chap. 3.3. 51 Bon I, 21. Note that, of Madhusudana's eleven stages of bhakti, the first is seva or service. See Bhakti-rasayana 1, sec. XXIX. 52. sa bhaktis sadhanam bhavah prema ceti tridhodita, BRS 1.2.1; Bon I, 57 53 See Bhagavata-purana 7.5.23-24, quoted chap. 7, note 291, pt. V. 54"Accomplished by action, sadhana has bhava as end" (krtisadhya bhavet sadhyabhava sa sadhanabhidha, BRS 1.2.2 a; Bon I, 59). 55 BRS 1.3.2, Bon I, 333. 56 premasuryamsusamyabhak 鈥� 鈥� rucibhis cittamasrnyakrd, BRS 1.3.1 (= Caitanya-caritamrta m.23.5), Bon I, 328. 57 BRS 1.3.13, Bon I, 341; cp. Caitanya-caritamrta madhya 22.165. Note that Madhusudana describes his fifth stage of bhakti, a state of incipient love, as "the arising of the sprout of rati" (ratyankurotpatti, Bhakti-rasayana 1.35; Shrimad-bhakti-rasayanam, p. 93). 58 BRS 1.3.61; Bon I, 371. 59 BRS 1.3.25-26 (= Caitanya-caritamrta m. 23.18-19), Bon I, 348; cp. Caitanya-caritamrta madhya 23.20-30. 60 BRS 1.3.2; Bon I, 333. 61 BRS 1.2.6; Bon I, 336. 62 BRS 1.4.1 (= Caitanya-caritamrta m.23.7); Bon I, 373. 63 arudhah paramotkarsam, BRS 1.4.5; Bon I, 376. 64 samyanmansrnitasvantah, BRS 1.4.1, Bon I, 373. 65 BRS 1.4.1-3; Bon, pp. 373-375.

429 66 sei prema--`prayojana' sarvananda-dhama, Caitanya-caritamrta madhya 23.13; Shri Chaitanya Caritamrita pt. 2, vol. IX, p. 8. 67 adau sraddha tatah sadhusango 'tha bhajanakriya / tato 'narthanivrttih syat tato nistha rucis tatah // athasaktis tato bhavas tatah premabhyudancati / sadhakanam ayam premnah pradurbhave bhavet kramah, BRS 1.4.15-16; Bon I, 382. 68 kona bhagye, Caitanya-caritamrta madhya 23.9; Shri Chaitanya Caritamrita pt. 2, vol. p. 6. See Bon I, 383. IX, 69 Bon I, 382. The qualities of a genuine sadhu are enumerated at Bhagavata-purana 11.11.29-31. For further discussion of the benefit of association with saints, see chap. 7, note 291, pt. I. 70 Caitanya-caritamrta madhya 23.10; Shri Chaitanya Caritamrita pt. 2, vol. IX, p. 6. See Bhagavata-purana 7.5.23-24, quoted chap. 7, note 291, pt. IV. 71 Bon I, xxi-xxii. 71 Bon 72 Bon I, xxii-xxiii. 73 BRS 1.4.17 (= Caitanya-caritamrta m.23.40); Bon I, 383. 74 BRS 1.4.19; Bon I, 385. This classification of levels of preman has a strong literary-dramatic component. On one important level, it represents a categorization--of a sort common in later rhetorical treatises--of the diverse moods of the nayika ("heroine," in this case preeminently Radha). Thus we find Rupa illustrating the various levels of emotion described in his Ujjvalantlamani with quotations from his poetry and dramas (Donna M. Wulff, Drama as a Mode of Religious Realization: the Vidagdhamadhava of Rupa Gosva mI [Chico, California: Scholars Press, 1984], p. 28-29, 149- 156; Karine Schomer, "Where Have All the Radhas Gone?: New Images of Women in Modern Hindi Poetry," in Hawley and Wulff, pp. 91-92). See chap. 6.1, 6.4. 75 Caitanya-caritamrta madhya 19.178 and 23.42. 76 Caitanya-caritamrta madhya 23.43-44. 77 De, Vaishnava Faith and Movement in Bengal, p. 161; also Chakravarti, p. 254. 78 Wulff, p. 151; De, Vaishnava Faith and Movement in Bengal, p. 161. 79 De, Vaishnava Faith and Movement in Bengal, p. 162; Bon I, xxxvi. 80 De, Vaishnava Faith and Movement in Bengal, p. 162.

430 358. 81 BRS 3.2.87, quoted by Shri Chaitanya Caritamrita, pt. 2, vol. VII, p. 82 Majumdar, p. 319; De, Vaishnava Faith and Movement in Bengal, p. 162; Chakravarti, 255. Note the frequently recurring, indeed central, idea that separation is the stimulus for the most intense emotions of love and longing. See chap. 3.4. 83 Caitanya-caritamrta 83 Caitanya-caritamrta madhya 23.57. 84 Bon I, xxxviii. p. 85 Some of hostility displayed by the Bengal Vaisnava tradition toward the Ramakrishna Mission and its teachings is no doubt due to the latter group's belief that their teacher was an avatara of the same order as Caitanya. In fact the first claim for Ramakrishna's divine status was founded--and, it is said, vindicated--on the basis of the very categories of the Bengal Vaisnava bhaktirasasastra that are presently being considered. The saint's learned teacher-disciple, the Bhairavi Bramani, declared that her "student" was experiencing levels of mahabhava previously experienced only by Radha and Caityanya and that he therefore must be a divine incarnation. See Swami Nikhilananda, trans., The Gospel of Sri Ramakrishna (abridged ed.; New York: Ramakrishna-Vivekanada Center, 1974), pp. 28-31. 86 De, Vaishnava Faith and Movement in Bengal, p. 162. 87 De, Vaishnava Faith and Movement in Bengal, p. 163. 88 Caitanya-caritamrta madhya 23.58; Shri Chaitanya Caritamrita, pt. 2, vol. IX, p. 36. 89 De, Vaishnava Faith and Movement in Bengal, p. 163; Majumdar, pp. 319-320. 90 De, Vaishnava Faith and Movement in Bengal, p. 163; Bon I, xlii. 91 cc antya 14.91-96, trans. and abbreviated by Hardy, Viraha-Bhakti, p. 4. 鈥� 92 Cf. St. Bernard, Sermones de diversis 8.9: "A completely refined soul has but a single and perfect desire, to be introduced by the King into his chamber, to be united with him, to enjoy him" (quoted by Dimmock, Hidden Moon, p. 2). 93 Bhagavata-purana 10.32.10, 10.33.30-40. See Daniel P. Sheridan, "Devotion in the Bhagavata Purana and Christian Love, Horizons, VIII (1981), 268-273.

431 94 see, e.g., Swami Vivekananda, The Complete Works of Swami Vivekananda, Mayavati Memorial Edition (Calcutta: Advaita Ashrama, 1973), III, 257-259; also S. Bhagavantam, ed., Summer Showers in Brindavan: Discourses by Bhagavan Sri Sathya Sai Baba (Prasanti Nilayam: Sri Sathya Sai Education & Publication Foundation, n.d), pp. 111-112. 95 See De, Vaishnava Faith and Movement in Bengal, pp. 264-268; Dimmock, Hidden Moon, pp. 201-204; Kinsley, Divine Player, p. 108. 96 nityasiddhasya bhavasya prakatyam hrdi sadhyata ("The manifestation in the heart of the eternally accomplished bhava is the attainment of the goal"), BRS 1.2.2 b; Bon, 59. Cf. Caitanya-caritamrta madhya 22.107: nitya-siddha krsnaprema sadhya' kabhu naya / sravanadi-suddha-citte karaye udaya, Shri Chaitanya Caritamrita, pt. 2, vol. VIII, p. 389. 路 97 Caitanya-caritamrta madhya 8.154. The Advaita Vedanta made this formula current as the "essential definition" (svarupalaksana) of Brahman. 98 Caitanya-caritamrta madhya 8.155. The authority here is Vishnu Purana 1.12.69, quoted at Caitanya-caritamrta madhya 8.156. 99 De, Vaishnava Faith and Movement in Bengal, p. 213. 100 hladinira sara nama amsa, tara `prema' nama ananda-cinmaya-rasa premera akhyana // premera parama-sara mahabhava jani / sei mahabhava-rupa radha-thakurani, Caitanya-caritamrta madhya 8.159-160; Shri Chaitanya Caritamrita, pt. 2, vol. III, pp. 187-188. 101 Caitanya-caritamrta madhya 8.160. 102 In Madhusudana's theory, the mind takes on the form of the Lord; here, the Lord's power, or a fraction thereof, takes on the form of the mind. 103 BRS 1.3.4; Bon I, 334-335. 104 Chakravarti, p. 186. 105 krsnake ahlade, ta 'te nama--`hladinI' / se sakti-dvare sukha asvade apani // sukha-rupa krsna kare sukha asvadana bhakta-gane sukha dite hladini hladini --karana, Caitanya-caritamrta madhya 8.157-158; Shri Chaitanya Caritamrita, pt. 2, vol. III, pp. 186-187. Note that hladinfsakti is said to include as well as transcend the "lower" energies of samdhinI ("existence") and samvit ("consciousness"). Hence, bhakti as hlandini is not only bliss, its existence is independent and fully real, and it requires no external consciousness to experience itself. The emphasis on bhakti as the experience of bliss, as

432 鈥� 鈥� opposed to the state of bliss suggested by Advaitic metaphysics, may be found at least as early as Hemadri, Vopadeva's commentator, who writes: "This [bhakti] is even greater than liberation, for while in liberation there is the state of bliss, in bhakti there is the experience of bliss" (sa ca siddher gariyasi kaivalyad adhika, kaivalye sukhatvam bhaktau sukhanubhavah, Hemadri's Kaivalyadipika, quoted by Mishra, p. 253, note 1 [my trans.]). The inclusion of consciousness in bhakti is stressed by Baladeva in his Siddhantaratna. According to his theory, devotion is not the hladinisakti alone but rather the combined essence of the two powers hladini and samvit (hladinisarasamavetasamvitsararupa, quoted by De, Vaishnava Faith and Movement in Bengal, p. 269, note 5). In this connection it is interesting that Madhusudana, in stanza 1 of the Bhakti-rasayana, defines bhakti as "the experience of bliss" (sukhasamvit). More will be said about this in chap. 5. 106 The debt that the Gosvamins owe to monistic tantric thought has been increasingly recognized. See De, Vaishnava Faith and Movement in Bengal, pp. 20-21; Masson and Patwardan, I, 4; Dimmock, Hidden Moon, pp. 81-83; Vaudeville, p. 11. Shrivatasa Gosvami, a modern exponent of the Gaudiya tradition, writes: "A single non-dual Being effulgent with absolute bliss cannot enjoy itself any more than sugar can taste its own sweetness. Hence the absolutely blissful one, for the manifestation of its eternal self-enjoyment, polarizes its singularity into `he' and `she.' Non-dual in essence, it becomes dual in function. . this functional duality implies the split of the Absolute into power or potency (sakti), and the possessor of power (saktiman)" ("Radha: The Play and Perfection of Rasa, in Hawley and Wulff, pp. 74-75). " 107 De, Vaishnava Faith and Movement in Bengal, p. 209. 108 "When Krsna is with Radha, he enchants even Cupid; otherwise, though ravishing the whole world, he himself is enchanted by Cupid" (radhasange yada bhati tada madanamohanah / anyatha visvamoho 'pi svayam madananamohitah, Govindalilamrta, 13.29; quoted by Majumdar, p. 291 [my trans. ]). "By himself, Krsna is advaya-jnanatattva [the principle of incomparable knowledge), with Radha He is advaya-rasa-tattva [the principle of incomparable relishing of bliss)" (Majumdar, p. 272-273, 292). 274. 109 See 4.3.1; De, Vaishnava Faith and Movement in Bengal, p. 223; Majumdar, pp. 273- 110 De, Vaishnava Faith and Movement in Bengal, pp. 253-258.

111 Chakravarti, p. 196-197. 112 De, Vaishnava Faith and Movement in Bengal, p. 225. 113 De, Vaishnava Faith and Movement in Bengal, pp. 81-82, note 1; Dimmock, "Doctrine and Practice, 11 p. 52. 114 De, Vaishnava Faith and Movement in Bengal, p. 110; Dimmock, "Doctrine and Practice," p. 53. 115 Caitanya-caritamrta madhya 1.179, 186, quoted and trans. by Dimmock, "Doctrine and Practice," p. 220, note 18. 116 Dimmock, "Doctrine and Practice," p. 53. 117 Dimmock, Hidden Moon, p. 71. 118 Quoted and trans. by Dimmock, "Doctrine and Practice," p. 52. 433