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1 Bhakti-rasayana 1.2; Shrimad-bhakti-rasayanam, p. 32. For all references to Bhakti-rasayana 1, see the translation in chap. 7. rasajnah 12. 2 Bhakti-rasayana 1, sec. III; Shrimad-bhakti-rasayanam, p. 5-6. 3 tam paramam niratisayam purusartham vadanti tad anubhavitaras ca, Bhakti-rasayana 1, sec. V; Shrimad-bhakti-rasayanam, 11- 4 See chap. 2.5.3. Even as late as the 17 th century, Dharmaraja writes: "moksa alone is the supreme goal of life" (moksa eva paramapurusarthah, Dharmaraja Adhvarin, Vedantaparibhasa, ed. with an English translation by S. S. Suryanarayana Sastri [Madras: The Adyar Library and Research Center, 1971], p. 2). 5 tajjanyasukhasyaiva purusarthatve, Bhakti-rasayana 1, sec. VII; Shrimad-bhakti-rasayanam, p. 14. 6 dukhasambhinnasukham hi paramah purusartha iti, Bhakti-rasayana 1, sec. VI; Shrimad-bhakti-rasayanam, p. 12. Cp. "Bliss alone is the goal of life " (sukham eva purusarthah, Bhakti-rasayana 1, sec. VI; Shrimad-bhakti-rasayanam, p. 13); "bliss, by itself, is the independent goal of life" (sukhan tad eva svatantrah purusarthah, Bhakti-rasayana 1, sec. VI; Shrimad-bhakti-rasayanam, p. 14); "bliss alone is the goal of life (sukhamatram purusarthah, Bhakti-rasayana 1, sec. VII; Shrimad-bhakti-rasayanam, p. 16). ca 鈥� 鈥� 7 nirupamasukhasamvidr@pam asprstaduhkham, Bhakti-rasayana 1.1; Shrimad-bhakti-rasayanam, p. 1. 8 bhagavadbhaktiyogasyapi duhkhasambhinnasukhatvenaiva paramapurusarthatvam, Bhakti-rasayana 1, sec. VII; Shrimad-bhakti-rasayanam, p. 15. ⁹moksasya 鈥� paramanandarupatvena tu tasya purusarthatvam vedantavadino vadanti, Bhakti-rasayana 1, sec. VI; Shrimad-bhakti-rasayanam, p. 15. 10" The bliss of devotion is the goal of life in its own right, just like the bliss of perfect meditation" (samadhisukhasyeva bhaktisukhasyapi svatantra- 434

435 purusarthatvat, Bhakti-rasayana 1, sec. VII; Shrimad-bhakti-rasayanam, p. 16). There is good indication that Madhusudana, like Vidyaranya and perhaps other later Advaitins, accepts yoga as an independent path to moksa. See below, chap. 9.2. llIt eventually becomes apparent that bhakti is the highest form of bliss and hence, in effect, by itself the one paramapurusartha. See below, 5.8-9. 12 drutasya bhagavaddharmad dharavahikatam gata / sarvese manasi vrttir bhaktir ity abhidhiyate, Bhakti-rasayana 1.3; Shrimad-bhakti-rasayanam, P. 33. 13 See chap. 3.3. 14 Compare Yoga Sutras 3.2, Sankara's definition of upasana above (chap. 2.5.7), and Ramanuja's identification of bhakti and upasana (chap. 1.5). 15 See chap. 7, note 30. 16 tadakarataiva hi sarvatra vrttisabdartho 'smakam darsane, Bhakti-rasayana 1, sec. XII; Shrimad-bhakti-rasayanam, p. 34 17 See Bhakti-rasayana 1, sec. XXI. 18 sarvesavisayavrttih / bhagavadakaratety arthah, Bhakti-rasayana 1, sec. XII; Shrimad-bhakti-rasayanam, p. 34. 19 bhajanam antahkaranasya bhagavadakaratarupan bhaktih, Bhakti-rasayana 1, sec. X (Shrimad-bhakti-rasayanam, 21); dravibhavapurvika hi manaso bhagavadakarata bhaktih, Bhakti-rasayana 1, sec. XI (Shrimad-bhakti-rasayanam, p. 27). 鈥� 鈥� 20 For a discussion of the theory of rasa and its relation to bhakti, see chap. 6. 21 See S. S. Suryanarayana Sastri, trans., The Siddhantalesasangraha of Appayya Diksita, vol. I (Madras: University of Madras, 1935), I, 35-42, 161-170; Divanji, pp. 67, 93, 96-97, 111, 124, 236 ff. 22 ajnanopahitam bimbacaitanyam Isvarah, ajnanapratibimbitam caitanyam jiva iti 鈥� mukhyo vedantasiddhantah, Siddhantabindu 1; Divanji, p. 29. See Gudhartha-dipika 7.14, quoted below, note 45; also Gupta, p. 128. 23 ³paramanandas ca bhagavan manasi pratibimbitas sthayibhavatam asadya rasatam asadayatiti bhaktirasasya paramanandarupatvam nirvivadam, Bhakti-rasayana 1, sec. XVIII; Shrimad-bhakti-rasayanam, p. 45.

436 24 bimbam eva hi upadhinisthatvena pratiyamanam pratibimbam, Bhakti-rasayana 1, sec. XVIII; Shrimad-bhakti-rasayanam, p. 45. 28. 25 pratibimbasya paramarthikatvat, Siddhantabindu 1; Divanji, p. 26 Mahadevan, p. 221; both Vacaspati and Padmapada advocate this view. See Suryanarayana Sastri, SLS, p. 31. 27 According to Dasgupta (IV, 352-353), two teachers of Vallabha's school, Purusottama (seventeenth century) and Gopesvara (late eighteenth century), criticise this very theory. Both see that the notion that bhakti is a reflection of God in the melted mind would make bhakti identical with God, and both object to it on that ground. Madhusudana himself feigns to back off from the full implications of this view by making an apparent concession: "This does not, however, result in the identity of the objective cause (alambanavibhava) and the permanent emotion because the distinction between original and reflection is well known in the world, like the distinction between the jiva and the Lord" (napy alambanavibhavasthayibhavayor aikyam, bimbapratibimbabhavena bhedasya vyavaharasiddhatvad Isajivayor iva, Bhakti-rasayana I, sec. XVIII; Shrimad-bhakti-rasayanam, p. p. 45). I cannot believe, however, that this is Madhusudana's final position. The very point of the pratibimbavada in Advaita, as the author of the Bhakti-rasayana well knows, is to provide a conceptual antidote to the common sense distinction between jIva and Isvara. It is also common knowledge that what is accepted as true "in the world" (vyavahara) is, for an Advaitin, no criterion of ultimate truth (paramartha). Therefore, despite this seeming capitulation to the more common sense view contained in the objection--which seems to be that of an aesthetician rather than a Vedantin--I must conclude that Madhusudana holds fast to the Advaitic position that the reflection is only apparently different from the original. He wants, in fact, to exploit it in service of his effort to raise the ontological status of bhakti in the direction of ultimacy. 28 Gupta, pp. 204-205. 29 Note that in his discussion of bhaktirasa in Bhakti-rasayana 3, Madhusudana makes a clear distinction between the rasa and the vrtti which manifests it. See chap. 6.5. 30 mukunda iti bhaktiyogasya visayanirdesah sarvantaryami sarvesvara eva bhaktirasalambanavibhava iti vaksyate, Bhakti-rasayana 1, sec. X; Shrimad-bhakti-rasayanam, p. 16. 31 drute citte pravista ya govindakarata sthira / ya bhaktir ity abhihita Bhakti-rasayana 2.1; Shrimad-bhakti-rasayanam, p. 140.

437 32 bhajanIyasvarupanirnayartham bhaktanam api tadvicarasya vasyakatvac ca, Bhakti-rasayana 1, sec. XI; Shrimad-bhakti-rasayanam, pp. 31-32. 33 vibhum iti sarvadesavyapakatvan, nityam iti sarvakalavyapakatvam, purnam ity advitiyataya sarvadvaitabhramadhisthanatvan, bodhasukhatmakam iti niratisayapumarthatvam darsitam, Bhakti-rasayana 1, sec. XXII; Shrimad-bhakti-rasayanam, p. 64. 34" sarvan khalv idam brahma tajjalan" iti srutya bhagavadekodbhavatvena bhagavadekasthititvena bhagavadekalayatvena ca bodhanat, Bhakti-rasayana 1, sec. XXIII; Shrimad-bhakti-rasayanam, p. 76. 35. sarvadhisthanasanmatran paripurnasaccid- anandaghanam bhagavantam advayam atmanam, Bhakti-rasayana 1, sec. XXIII; Shrimad-bhakti-rasayanam, p. 77. 36 See chap. 2.4 and note 37 thereon. 37 mam eva sarvopadhivirahitam cidanandasadatmanam akhandam, Gudhartha-dipika 7.14; Shrimad-bhagavad-gita, p. 360. cp. the following statement from the introduction to the Gudhartha-dipika: "The Blessed Lord, the Supreme Bliss, is established as the meaning of the word That [in the sentence Thou art That']" (bhagavan paramanandas tatpadartho 'vadharyate, Gudhartha-dipika intro., vs. 9; Shrimad-bhagavad-gita, p. 3). 38. tatha coktam brahmana bhagavantan srikrsnam prati "ekas tvam atma purusah puranah satyah svajyotir ananta adyahnityo 'ksaro jasrasukho niranjanah purnah 'dvayah mukta upadhito mrtah iti / sarvopadhisuya atma brahma tvam ity arthan bhagavatah krsnasya ca sarvakalpanadhisthanatvena paramarthasatyanirupadhibrahmarupatvat, Gudhartha-dipika 14.27; Shrimad-bhagavad-gita, p. 607. 鈥� 39 Gupta, p. 207. 40 anavachinnacidanandaghanasya bhagavatasya sphuranat, Bhakti-rasayana 1, sec. XVIII; Shrimad-bhakti-rasayanam, p. 49. 41"Consciousness, in reality the supreme bliss, shines as limited by various objects of which it is the material cause" (tattadvisayavacchinatvena bhasate vastutah paramanandar獗璸am visayopadanacaitanyam, Bhakti-rasayana 1, sec. XVIII; Shrimad-bhakti-rasayanam, p. 48). For an equation of bliss and moksa, see note 9 above. 42 See below at note 54.

438 43" The most distinctive note in Advaita is probably that of pure, undifferentiated or objectless consciousness. To be sure, a distinction between two kinds of awareness-nirvikalpaka or construction-free and savikalpaka or construction-filled--is a common one in Indian philosophy by Sankara's time, especially as found in the Yoga systems of Buddhism and Hinduism. But Advaita elevates the distinction to new heights by identifying construction-free awareness with reality, Brahman" (Potter, Advaita, p 92). 44 See Vedantasara 193-198; Swami Nikhilananda, trans., Vedantasara or Essence of Vedanta of Sadananda YogIndra (Calcutta: Advaita Ashrama, 1978), pp. 109-111. 45 Osa ced bimbabhutam bhagavantam anantasaktin mayaniyantaram sarvavidam sarvaphaladataram anisam anandaghanamurtim anekan avataran bhaktanugrahaya vidadhatam aradayati paramagurum, Gudhartha-dipika 7.14; Shrimad-bhagavad-gita, p. 360. 46 Suryanarayana Sastri, SLS, pp. 38-40. 47 bhagvadvyatiriktan sarvam 鈥� 鈥� mayikan 鈥� 鈥� 鈥� bhagavan eva satyah, Bhakti-rasayana 1, sec. XXVI; Shrimad-bhakti-rasayanam, pp. 86-87. adhatsva 48 mayy eva sagune brahmani manah nivatsyasi labdhajnanah san madatmana mayy eva suddhe brahmani eva, Gudhartha-dipika 12.8; Shrimad-bhagavad-gita, 508. 49" Since it is a determinant of knowledge, the vrtti is figuratively spoken of as knowledge. This has been stated in the Vivarana: 'Because the vrtti of the mind is figuratively referred to as knowledge" (jnanavacchedakatvac ca vittau jnanatvopacarah / tad uktam vivarane "antahkaranavrttau jhanatvopacarat" iti, Vedantaparibhasa, ed. Suryanarayana Sastri, pp. 7-8. 50 satyam jnanam anatam brahma, Taittiriya Upanishad 2.1.1. 51 Gupta, p. 172. 52 namantarena brahmavidyaiva bhagavadbhaktih vyartho 'yam vicararambhah, Bhakti-rasayana 1, sec. XI; Shrimad-bhakti-rasayanam, p. 26. 鈥� 53 svar pasadhanaphaladhikarivailaksanyat, Bhakti-rasayana 1, XI; Shrimad-bhakti-rasayanam, p. 26. sec. 54 dravibhavapurvika hi manaso bhagavadakarata savikalpakavrttirupa bhaktih, dravibhavanupeta 'dvitiyatmamatragocara nirvikalpakamanovrttir brahmavidya, Bhakti-rasayana 1, XI; Shrimad-bhakti-rasayanam, p. 26. 55 Gupta, pp. 34, 87. sec.

439 56 brahmano jnanavisayatasambhave 'pi jnanasya brahmavisayata vartate, sa ca tadbimbagrahakatvam va, anyad eva va kincid anirvacaniyam, Vedanta-kalpalatika 47; R. D. Karamarkar, ed. and trans., Vedantakalpalatika, (Poona: Bhandarkar Oriental Institute, 1962), p. 108. 57 brahmakaraparoksaprama, Vedanta-kalpalatika 47; Karmarkar, p. 109. 58 tatra canubhava eva eva saranam, Vedanta-kalpalatika 47, Karmarkar, p. 110. 59 bhagavadgunagarimagranthanar@pagranthasravanam bhaktisadhanam, tattvamasyadivedantamahavakhyan brahmavidya sadhanam, Bhakti-rasayana 1, sec. XI; Shrimad-bhakti-rasayanam, p. 27. 60 Compare the formulaic summary of Advaitic spiritual discipline as sravana, manana, and nididhyasana with the "nine-fold devotion" of the Bhagavata-purana 7.5.23-24: Sravana, kfrtana, etc. 61 See chap. 4, note 6. 62 cittasya bhagavadakaratayah svabhavikatvena hetvanapeksayam sastrasya kvopayoga iti anyakaratavirodhibhagavadakaratasampadana ity avehi / bhagavadakarata 71. sastrajanya, Bhakti-rasayana 1, sec. XXIII; Shrimad-bhakti-rasayanam, p. Since here, as in the rest of the Bhakti-rasayana, we are almost swimming in a sea of quotations from the Bhagavata-purana, we must assume that the scripture being referred to is that purana, functioning for the bhakta, at least for the purposes of the present work, as the sruti does for the Advaitin. Note, however, that Madhusudana does not explicitly state which scripture is intended. The meaning of the word sastra is somewhat ambiguous: it is also used by Advaitins to refer to the Vedic texts. See chap. 7, notes 237 and 291, pt. VI. 63 pranimatrasya bhaktau adhikarah, brahmavidyayan tu sadhanacatustayasampannasya paramahamsaparivrajikasya, Bhakti-rasayana 1, sec. XI; Shrimad-bhakti-rasayanam, p. 27. 64 bhagavadvisayakapremaprakarso bhaktiphalam, sarvanarthamulajnananivrttir brahmavidyaphalam, Bhakti-rasayana 1, sec. XI; Shrimad-bhakti-rasayanam, p. 27. - 65 etadrsena bhagavadakarena manogatenanadikalapravistasankhyavisayakaranan kavalikaranat tanmatraparisphurtya krtakrtyo bhavati, Bhakti-rasayana 1, sec. XXI I ; Shrimad-bhakti-rasayanam, p. 64-65. 66 bhagavadakarata sastrajanya tu sadhanopakrame parokseva bhasamana 'bhyasakramena

440 visayakaratan sanaissanais tirodadhatt sadhanaparipakenaparoksatam nita sati tam samulaghatam upahanti, Bhakti-rasayana 1, sec. XXIII; Shrimad-bhakti-rasayanam, p. 71. 67 ayam atra niskarsah--citte svakarasamarpaka ye visayas te bhagavadvyatirikta na bhavanti, bhagavaty adhyastatvat 7 ata eva bhagavadakarasphurtya te sarve nivartamanas tadrupa eva bhavati, adhisthanajnnananivartyatvad adhyastanam, Bhakti-rasayana 1, sec. XXIII; Shrimad-bhakti-rasayanam, p. 76. 鈥� 68 See chaps. 3.2, 4.3.2. 69 See Bhakti-rasayana 1, sec. X. 70 nirupamasukhasamvidrupam asprstaduhkham, Bhakti-rasayana 1.1; Shrimad-bhakti-rasayanam, p. 1. 112. 71 sadhanacatustaya See chap. 2.5.5; chap. 7, note 72 nanu evan sati bhaktisukhad vairagyasambhavena mumuksutvasambhavat tadadhikarikacaturlaksanamimansarambho na syad iti cet, satyam, bhaktisukhasaktan prati tasya anarambhat / istam eva na bhaktisukhad vairagyam na syad iti tv paditam, Bhakti-rasayana 1, sec. XI; Shrimad-bhakti-rasayanam, pp. 31-32. 73 See Bhakti-rasayana 1, sec. XXIV; Shrimad-bhakti-rasayanam, pp. 79-80. 74 paravairagyasya lingam moksaparyantasakalaphalanirapeksatvam, Bhakti-rasayana 1, sec. XXIV; Shrimad-bhakti-rasayanam, p. 80. 75 Bhagavata-purana 3.29.13; 9.4.67; 11.20.33-34. 76 bhaktasya sansaramoksasyavasyakatvat, Bhakti-rasayana 1, sec. VII; Shrimad-bhakti-rasayanam, p. 16. 77 prathaman bhagavatprabodhas, tatah paran vairagyan tatah premalaksana bhaktih, Bhakti-rasayana 1, sec. XXV; Shrimad-bhakti-rasayanam, p. 85. 78 See chap. 4.3.3, note 49. 79 bhagavadvyatiriktan sarvam agamapayitvat svapnavan bhagavan eva satyas svaprakasaparamanandarupo nityo vibhus copadeya iti jnanam ity arthah, Bhakti-rasayana 1, sec. XXVI; Shrimad-bhakti-rasayanam, pp. 86-87. mayikan tucchan duhkharupan ca heyam 80 Bhagavata-purana 11.9.2-3, 11.19.7; Bhagavad Gita 7.16-19. 81 For example, "The jnanin is the very Self, not other than Me" (jnant tv atmaiva nanyo matta iti, Samkara-gita-bhasya 7.18; Shrimad-bhagavad-gita, p. 364.) See also Samkara-gita-bhasya on 18.55, quoted in chap. 2 at note 104.

441 82 mam atmatvena jnanavan jnant atmaiva na matto bhinnah kim tv aham eva sa iti, Gudhartha-dipika 7.18; Shrimad-bhagavad-gita, pp. 364-65. See also Gudhartha-dipika, intro., verse 39 (Shrimad-bhagavad-gita, p. 7), and 18.54 (Shrimad-bhagavad-gita, p. 741). 83 vasudevatiriktam sarvam satyan nasti mayikatvat, vasudeva evatmatvat priyatamas satya ity arthah, Bhakti-rasayana 1, sec. XXVI; Shrimad-bhakti-rasayanam, p. 88. 84 See Bhakti-rasayana 1, sec. XXIX; Shrimad-bhakti-rasayanam, p. 93. 85 For "permanent emotion" (sthayibhava) and other terms of Sanskrit aesthetics, see chap. 6. 86 pratyagatmasvar蓱pasya sth陇lasuksmadehadvaya tiriktatvena saksatkaras sasthi bhumika, Shrimad-bhakti-rasayanam, p. 126; evan suddhe tvampadalaksye 'vagate tatpadalaksyena sahabhedajhanam bhavati, Shrimad-bhakti-rasayanam, p. 128. See Bhakti-rasayana 1, sec. XXIX, note 291, pt. VI. 87 anyatha dehendriyadiviksepena jataya api rater anirvahat, Bhakti-rasayana 1, sec. XXIX; Shrimad-bhakti-rasayanam, pp. 126-127. See Bhakti-rasayana 1, note 291, pt. VI. 88 8 jIvanmuktanam api bhagavadbhaktipratipadanat, Bhakti-rasayana 1, sec. XI; Shrimad-bhakti-rasayanam, p. 32. On Bhagavata-purana 1.7.10, see chaps. 3.2, 9.3.1 (note 22). 89 See Bhakti-rasayana 1, sec. XXII, commentary on stanza 31. 90 A comparable exaltation of the bliss of bhakti over the bliss, not of moksa, but of yogic meditation occurs in a marvelous verse in the invocation to chap. 13 of the Gudhartha-dipika, quoted in my introduction, note 24. 91 See chap. 4.3.2. This kind of thinking is common among Vaisnavas, with the difference of course that they do not regard the jiva or atman as identical with Brahman. Yamuna, in his Gitarthasamgraha writes: "When all nescience has vanished and one has perceived the atman which is attendant on God, then one may acquire perfect bhakti and thereby attain God's paradise" (vs. 26, trans. J. A. B. van Buitenen, Ramanuja on the Bhagavad Gita [Delhi: Motilal Barnasidass, 1968], p. 179). Ramanuja himself teaches in his commentary on the Gita that Self-realization (atmavalokana) must precede true devotion: "Through jhanayoga one arrives at true contemplation of the realizing atman. This contemplation, again, is propaedeutic to bhaktiyoga; through bhakti alone one is capable of realizing God" (van Buitenen, Ramanuja, pp. 65-66).

442 Note that, while Ramanuja and his followers reject the idea of jIvanmukti, holding that liberation is possible only after the soul's departure from the body, Madhva, Vallabha, and the Gosvamins all admit that this state is possible. The Vaisnavas do not, however, place the high valuation on liberation-in-life that the Samkara tradition does. 92 See chap. 4.3.1. 93 See Hemadri's dictum regarding the superiority of bhakti to moksa, discussed at chap. 4, note 105. 94 See above, note 77. 95 Bhakti-rasayana 1, sec. XXIX, stanza 36; Shrimad-bhakti-rasayanam, p. 93. 96 bhaktisukhadharayas sarvadesakalasarfrendriyadisadharanyena brahmavidyaphalavad upabhoktum sakyatvat niratisayopapatteh, Bhakti-rasayana 1, sec. XI; Shrimad-bhakti-rasayanam, p. 30. 鈥�