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1 Venkateswaran, p. 150. 2 Gupta, p. 195. 3 Mishra, p. 246. 4 Mahadevan, p. 271. P. M. Modi, who was perhaps the earliest interpreter of Madhusudana's views on bhakti in English, writes: "He [Madhusudana] could show by a careful examination of the Bhagavata Purana that the metaphysics of Samkara and the ethics of Vallabha can be combined together to form a religio-philosophical system" (Modi, pp. 12-13). The philosophical difficulties raised in the previous chapter show that, if this was truly Madhusudana's intention, he was not entirely successful. The two spiritual standpoints remain recalcitrant in the face of efforts to bring them together in a single system. I shall shortly suggest the possibility that this was not what Madhusudana was actually trying to do in the Bhakti-rasayana gamyate. 5 Mahadevan, p. 271. 6 Divanji, XXV. 7 Divanji, XXVII. 8 See chap. 2.7 and note 120 thereon. ⁹akhilatustyai, Bhakti-rasayana 1.1; Shrimad-bhakti-rasayanam, p. 1; cf. note 68. 10 See chap. 2.7 and note 120 thereon. 11 Mahadevan, p. 270. 12 yat samkhyaih prapyate sthanam tad yogair api 13 PD 12.82, Swahananda, pp. 499-500; see Mahadevan, pp. 260-261, 269-271. 512

513 14 Divanji, pp. LXXXIX-XC. Dasgupta (II, 232), noting that a summary of this text was written by Gauda Abhinanda in the ninth century, assigns it to the seventh or eighth. 15 Divanji, p. CXXVI. Madhusudana quotes the YV at Gudhartha-dipika 3.18, 5.23, 6.29, 6.32, and 6.35, in the first instance advocating an unorthodox scheme of seven stages of spiritual realization derived from that text. He also cites the YV as authority in the Siddhantabindu and Atharvaveda (Divanji, LXXXIX). At Gudhartha-dipika, intro., vs. 14-28, he inserts some of the key terminology of the Yoga Sutras, suggesting that yogic discipline is necessary even after the dawn of knowledge to remove the accumulated vasanas that stand in the way of full enlightenment. See also section XXIV of the Bhakti-rasayana where our author introduces a discussion of non-attachment based on the teachings of the Yoga Sutras passage reads: 16 The immediately relevant portion of this important "The person disciplined in yoga and the person of equal vision both see the Self, hence both are eligible for Self-realization. Just as the restraint of the fluctuations of the mind is one cause of the immediate realization of the witness-Self, so also is the isolation of the all-pervading Consciousness by means of the discriminative rejection of the insentient. [Therefore] it is not yoga alone that is necessarily required [though only it is mentioned in the present verse, 6.29]. As Vasistha says: 'There are two ways, O Rama, to the destruction of the mind, [namely] yoga and jnana. Yoga is restraint of the fluctuations of the mind and jnana is right vision. Some individuals cannot attain to yoga, others are unable to ascertain through discrimination the true structure of Reality. Therefore, Siva, the supreme divinity, proclaimed two paths.' Destruction of the mind is the non-perception of the mind due to its separation from the witness-Self, of which it is the limiting adjunct. There are two means to bring this about. The first is undifferentiated perfect meditation (asamprajnatasamadhi) [the goal of yoga]. And the second is [the Vedantins'] discriminative deliberation, which takes the form: 'That which is witnessed [the mind] is falsely constructed in the witness-Self. Since it is unreal, it does not exist. The Witness-Self alone is the ultimate truth; only it exists'" (yo yogayuktatma yo va samadarsanah sa atmanam iksata iti yogisamadarsinav atmeksanadhikarinav uktau / yatha hi cittavrttinirodhah saksisaksatkarahetus tatha jadavivekena sarvanusyutacaitanyaprthakkaranam api navasyam yoga evapeksitah / atha evaha vasisthah "dvau

514 kramau cittanasasya yogo jnanam ca raghava / yogo vattinirodho hi jnanam samyagaveksanam // asadhyah kasyacid yogah kasyacit tattvaniscayah / prakarau dvau tato devo jagada paramah sivah //" iti / cittanasasya saksinah sakasat tadupadhibhutacittasya prthakkaranat tadadarsanasya / tasyopayadvayam eko tasyopayadvayam eko 'samprajatasamadhih dvitiyas tu saksini kalpitan saksyam anrtatvan nasty eva saksy eva tu paramarthasatyah kevalo vidyate iti vicarah, Gudhartha-dipika 6.29; Shrimad-bhagavad-gita, pp. 318-319. 17 Even among the Samkara samnyasins, the orthodox practice of sravana, manana, and nididhyasana was supplemented, perhaps even superseded, at an early date by yogic and tantric practices such as the use of pranayama, meditation, and mantras, interest in puja and various forms of Devi-worship, and so on. See the Saundaryalahari and the Aparoksanubhuti, both attributed to Samkara. Vidyaranya's Jivanmuktiviveka relies heavily on the YV (Dasgupta, II, 251-252). 18" According to the authority of scriptural statements such as this, devotion to the Blessed Lord with body, mind, and speech is useful in all stages. Bhakti practiced in an earlier stage will usher in the next. Otherwise, because of the abundance of obstacles, the goal will be extremely difficult to attain. . . . Even when a prior stage is attained, devotion to the Blessed Lord is prescribed for each subsequent level, for without it the higher ones are not attained" (ityadisrutimanena kayena manasa gira sarvavasthasu bhagavadbhaktir atropayujyate // 31 // purvabhumau krta bhaktir uttaram bhumim anayet 鈥� 鈥� anyatha vighnabahulyat phalasiddhih sudurlabha // 32 7/ evam pragbhumisiddhav apy uttarottarabhumaye vidheya bhagavadbhaktis tam vina sa na sidhyati // 36 //, Gudhartha-dipika intro, 31-32, 36; Shrimad-bhagavad-gita, p. 6. 19 See note 53. 20 "Earlier, knowledge was explained as more secret than the secret karmayoga. But now hear My most secret word, more secret than karmayoga and jnanayoga its fruit, more secret than all, supreme, elevated above all! Out of grace it is again being declared to you, even though already mentioned here and there" (purvam hi guhyat karmayogad guhyataran jnanam akhyatam, adhuna tu karmayogat tatphalabhutajnanac ca sarvasmad atisayena guhyam yam guhyatamam paramam sarvatah prakrstam me mama vaco vakhyam bhuyas tatratatroktam api tvadanugrahartham punar vaksyamanam sinu, Gudhartha-dipika 18.64; Shrimad-bhagavad-gita, p. 750. 21 jivanmuktidasayan tu na bhakteh phalakalpana / advestrtvadivat tesam svabhavo bhajanam hareh //37//

515 Bhagavad Gita atmaramas ca munayo nirgrantha apy urukrame / kurvanty ahaitukin bhaktim ithambhutaguno harih //38// tesam jnani nityayukta ekabhaktir visisyate / ityadivacanat premabhakto `yam mukhya ucyate //39// (Gudhartha-dipika, intro.; Shrimad-bhagavad-gita, pp. 6-7). 12.13-20 contains a description of the qualities of an enlightened devotee, whom both Sankara and Madhusudana understand as a paradigmatic renunciate-jnanin. The first virtue listed is "non-hatred" (advesta, Bhagavad Gita 12.13). Bhagavata-purana 1.7.10 is cited at least twice in Madhusudana's works, here and at Bhakti-rasayana 1, sec. XI (Shrimad-bhakti-rasayanam, p. 32). It is an important verse for the Bengal Vaisnava tradition, appearing, for example, at BRS 1.2.54 and several times in the Caitanya-caritamrta (e.g., madhya 6.186, 17.140, 24.5). Indeed, an entire chapter of the latter work (madhya 24) is devoted to 61 different explanations of this text (called the atmarama verse), reportedly given by Caitanya himself. In its original context, it is a response to a question as to why the enlightened sage Suka, who was indifferent to the world, bothered to learn the voluminous Bhagavata by heart. Even the enlightened, the bard explains, are devoted to Krsna and delight in hearing of his glories. See chaps. 3.2; 7, sec. XI. 22 For example, Gudhartha-dipika 7.16; 9.26, 30-31; 18.66. 23"The essential nature, the means, and the varieties of bhakti, which is loving attachment to the Blessed Lord, along with the varieties of devotees, has been described in detail by us in our Bhakti-rasayana; hence, here we can stop" (bhagavadanuraktirupayas tu bhakteh svarupan sadhanam bhedas tatha bhaktanam api bhagavadbhaktirasayane asmabhih savisesam prapancita itihoparamyate, Gudhartha-dipika 7.16; Shrimad-bhagavad-gita, p. 363). See also Gudhartha-dipika 18.65 (Shrimad-bhagavad-gita, p. 750) and 18.66 (Shrimad-bhagavad-gita, p. 754). 24 kecin nigrhya karanani visrjya bhogam asthaya yogam amalatmadhiyo yatante / narayanasya mahimanam anantaparam asvadayann amrtasaram aham tu muktah, quoted by Divianji, p. XXVIII, note 3, as appearing on p. 417 of the Anandasrama (Poona) edition of the Bhagavadgita with the Gudhartha-dipika and the Subodhini of Sridhara (my trans.). I have not been able to find it in Pansikar's edition. 25 yadbhaktim na vina muktir yah sevyah sarvayoginam 1 tam vande paramanandaghanan srinandanandanam, Gudhartha-dipika, chap. 7, invocation; Shrimad-bhagavad-gita, p. 341. 26 bhagavatpadabhasyartham alocyatiprayatnatah prayah pratyaksaram kurve gitagudharthadipikam, Gudhartha-dipika Intro, vs. 1; Shrimad-bhagavad-gita, p. 1. At several points in the course of the Gudhartha-dipika, he refers the reader to Sankara's arguments. See Divanji, p. li.

516 27 madekasaranatamatram moksasadhanam na karmanusthanam karmasamnyaso va, Gudhartha-dipika 18.57; Shrimad-bhagavad-gita, p. 746. vidhiyate 28 na hy atra karmatyago vidhiyate apitu vidyamane 'pi karmani tatranadarena bhagvadekasaranatamatraq brahmacarigrhasthavanaprasthabhiksunam sadharanyena sarvesam tu sastranam paramam rahasyam Isvarasaranataiveti tatraiva sastraparisamaptir bhagavata krta tam antarena samnyasasyapi svaphalaparyavasayitvat / tasmat samnyasadharmesv apy anadarena bhagavadekasaranatamatre tatparyam bhagavatah, Gudhartha-dipika 18.66; Shrimad-bhagavad-gita, 753-754. 鈥� 29. tasyaivaham mamaivasau sa evaham iti tridha / bhagavaccharanatvam syat sadhanabhyasapakatah // viseso varnito 'smabhih sarve bhaktirasayane ambarisaprahladagopiprabhrtayah casyam bhumikayam udahartavyah, Gudhartha-dipika 18.66; Shrimad-bhagavad-gita, p. 754. 30 Gudhartha-dipika 鈥� 3.20, Shrimad-bhagavad-gita, pp. 159-160; Gudhartha-dipika 18.56, Shrimad-bhagavad-gita, pp. 744-746; Gudhartha-dipika 18.63, Shrimad-bhagavad-gita, pp. 749-750. See following three notes. 3 larjunam ca ksatriyam samnyasanadhikarinam prati sannyasopadesayogat, Gudhartha-dipika 18.66; Shrimad-bhagavad-gita, p. 754. See note 53. At Gudhartha-dipika 3.20, Madhusudana outlines the whole orthodox argument for this position, and explicitly rejects the more liberal interpretation of Suresvara: "[Only Brahmins are eligible] because the saying of the Upanisads enjoining renunciation, namely, `Brahmins, having overcome the desire for sons, wealth, and heaven, practice the life of mendicants' [Brihadaranyaka Upanishad 3.5.1], intends only Brahmins, as the injunction, The king desiring dominion should perform the rajasuya sacrifice,' intends only Ksatriyas. And the smrti declares, 'Brahmins have four stages of life, Ksatriyas three, and Vaisyas two.' And in the Puranas the absence of samnyasa for Ksatriyas and Vaisyas is also declared: 'This dharma which bears the mark of Visnu is for the Brahmins; it is not taught for the Ksatriyas and the Vaisyas.' You [Arjuna], whose body was acquired through actions that led to birth as a Ksatriya, even though you may be a knower, are qualified only to perform action for the sake of the well-being of the world, like Janaka and the others. You are not able to renounce, because of not having obtained birth as a Brahmin. This is the meaning. It was determined by the Blessed author of the Commentary [Samkara], who knew the intention of the Blessed Lord to be such, that samnyasa is for Brahmins only, not for others. We note, however, that the author of the Varttika [on the Brihadaranyaka Upanishad, Suresvara] has made the merely audacious assertion that renunciation is for Ksatriyas and Vaisyas as well"

517 鈥� iti ("brahmanah putraisanayas ca vittaisanayas ca lokaisanayas ca vyuthayatha bhiksacaryam caranti" samnyasa vidhayake vakye brahmanatvasya viviksitatvat "svarajyakamo raja rajasuyena yajeta" ity atra ksatriyatvavat catvara asrama brahmanasya tryo rajanyasya dvau vaisyasya" iti ca smrti / purane pi mukhajanam ayam dharmo yad visnor lingadharanam lingadharanam / bahujatorujatanan nayan dharmah prasasyate //" iti ksatriyavaisyayoh samnyasabhava uktah / . ksatriyajanmaprapakena karmanarabdhasariras tvan vidvan api janakadivat prarabdhakarmabalena lokasangraharthan karma kartum yogyo bhavasi na tu tyaktum brahmanajanmalabhad ity abhiprayah / etadrsabhagavadabhiprayavida bhagavata bhasyakrta brahmanasyaiva samnyaso nanyasyeti nirnitam vartikakrta tu praudhivadamatrena ksatriyavaisyayor api samnyaso 'stity uktam iti drastavyam, Shrimad-bhagavad-gita, 129-130. The question of eligibility for samnyasa must have been an important issue for Madhusudana. He discusses it in the passages quoted in the following two notes and also at 5.5-6 (Shrimad-bhagavad-gita, pp. 252-253). In this connection it should be mentioned that tradition holds that the opening of certain orders of Sankara sannyasins in North India to Ksatriyas and Vaisyas was initiated by Madhusudana on the advice of the Emperor Akbar. The purpose is said to have been to provide groups of monks capable of carrying arms to protect the Brahmin samnyasins, who followed the rule of strict non-violence, from the attacks of Muslim faqirs who were persecuting them as representatives of Hinduism. Farquhar regards this tradition as historically accurate (Farquhar, pp. 482-484). Given the emphatic statement of the impropriety of renunciation for the Ksatriya expressed in the Gudhartha-dipika, however, we may legitimately doubt that our Madhusudana was involved. 32 cp. this estimate of what happens after the attainment of purity of mind through karmayoga with that given in Bhakti-rasayana 1, sec. III. The text reads: yah purvoktaih karmabhih suddhantahkaranah so 'vasyam bhagavadekasarano bhagavadekasaranataparyantatvad antahkaranasuddheh / etadrsas ced brahmanah samnyasapratibandharahitah sarvakarmani samnyastu nama / samsaravimoksas tu tasya bhagavadekasaranasya bhagavatprasadad eva / etadisas cet ksatriyadih sanyasanadhikari sa karotu nama karmani kimtu madvyapasrayah, aham bhagavan vasudeva eva vyapasrayah saranam yasya sa madekasarano mayy arpitasarvatmabhavah samnyasanadhikarat sarvakarmani sarvani karmani varna- sramadharmarupani laukikani pratisiddhani va sada kurvano maiprasadan mamesvarasyanugrahad avapnoti / hiranyagarbhavan madvijnanotpattya sasvatam nityam padam vaisnavam avyayam aparinami etadrso bhagavadekasaranah karoty eva na pratisiddhani karmani, yadi kuryat tathapi matprasadat

518 pratyavayanutpattya madvijnanena moksabhag bhavatiti, Gudhartha-dipika 18.56; Shrimad-bhagavad-gita, pp. 745-746. 33 ksatriyades tu samnyasanadhikarino mumuksor antahkaranasuddhyanantaram api bhagavadajnapalanaya lokasangrahaya ca yathakathamcit karmani kurvato pi bhagavadekasaranataya purvajanmakrtasamnyasadiparipakad va hiranyagarbhanyayena tadapeksanad va bhagavadanugrahamatrenehaiva tattvajnanotpattya 'grimajanmani brahmanajanmalabhena samnyaadipurvakajnanotpattya va moksa iti, Gudhartha-dipika 18.63; Shrimad-bhagavad-gita, 749-750. 34 Brahmasutra-samkara-bhasya 4.3.10; Vedanta Sutras (Shamkaracharya commentary), II, pp. 391. 35 who could be certain, if they were not already a renunciate, that they had been born previously as a male Brahmin and that, furthermore, in that birth they had taken to the difficult path of samnyasa? 36 sagunopasanaya nirastasarvapratibandhanam vina gurupadesam vina ca sravanamanananididhyasanadyavrttiklesam svayam avirbhutena vedantavakhyenesvaraprasadasahakrtena tattvajnanodayad avidyatatkaryanivattya brahmaloka evaisvaryabhogante nirgunavidyaphalaparamakaivalyopapatteh, Gudhartha-dipika 12.6-7; Shrimad-bhagavad-gita, p. 507. 37 etac ca bhaktirasayane vyakhyatan vistarena / evan sada bhagavatadharmanusthanena mayy anuragottpattya manmanah san, man bhagavantan vasudevam eva esyasi prapsyasi vedantavakhyajanitena madbodhena, Gudhartha-dipika 18.65; Shrimad-bhagavad-gita, p. 751. Cp. also Gudhartha-dipika 12.10: "Performing the actions known as the disciplines of the Lord's devotees, you will obtain the perfection defined as the state of Brahman by means of the purification of the mind and the arising of knowledge" (bhagavatadharmasanjnakani karmany api kurvan siddhin brahmabhavalaksanam sattvasuddhijnanautpattidvarenavapsyasi, Shrimad-bhagavad-gita, p. 509). 38 See Modi, introduction, appendix II and III. The conclusion of his study reads: "Madhusudana emphatically stated that there are three Paths to absolution discussed in the B.G. and that in his opinion the Path of Devotion was good as that of Knowledge and as such he himself followed that Path, though he did not adversely criticise the Jnanamarga" (p. 175). As we shall see, Madhusudana did not regard devotion as an independent path, and, for this and other reasons, it is much more likely that he followed the path of knowledge, as supplemented (in practice and attainment) by the experience of bhakti. 39 Modi, p. 16.

519 40 niskamas caturtha idanim ucyate jnani ca, jnanam bhagavattattvasaksatkaras tena nityayukto jnani tirnamayo nivrtasarvakamah / cakaro yasya kasyapi niskamapremabhaktasya jnaniny antarbhavarthah, Gudhartha-dipika 7.16; Shrimad-bhagavad-gita, p. 363. 4 ltatra niskamabhakto jnani yatha sanakadir yatha narado yatha prahlado yatha prthur yatha va sukah / niskamah suddhapremabhakto yatha gopikadir yatha va 'krurayudhisthiradih, Gudhartha-dipika 7.16; Shrimad-bhagavad-gita, p. 363. 42 See chap. 6.5. 43 bhagavattattvavijnanat saksanmoksapraptir abhihita / tatra cananya bhaktir asadharano hetur ity uktam "purusah sa parah partha bhaktya labhyas tv ananyaya ity, Gudhartha-dipika 9.1; Shrimad-bhagavad-gita, pp. 409-410. 44 tatra cananya bhaktir asadharano hetur ity uktan "purusah sa parah partha bhaktya labhyas tu ananyaya 8.22] ity, Gudhartha-dipika 9.1; Shrimad-bhagavad-gita, 410. Cf. notes 64-65. 鈥� p. [Bhagavad Gita 45 jnanam sabdapramanakam brahmatattvavisayakatvam / idam eva samyagjnanam saksanmoksasadhanam, Gudhartha-dipika 9.1; 410. 46 gurupadarsitavicarasahakrtena vedantavakyena sukhena kartum sakyam, Gudhartha-dipika 9.2; Shrimad-bhagavad-gita p. 411. 47 brahmabhuto 'ham brahmasmiti drdhaniscayavan sravanamananabhasat, prasannatma suddhacittah samadamadyabhyasat / . 路 evambhuto jnananistho yatir madbhaktim mayi bhagavati suddhe paramatmani bhaktin upasanan madakaracittavrttirupam paripakvanididhyasanakhyam sravanamananabhaysaphalabhutam labhate param srestham avyavadhanena saksatkaraphalam "caturvidha bhajante mam' ity atroktasya bhakticatustayasyantyan jnanalaksanam iti va, Gudhartha-dipika 18.54; Shrimad-bhagavad-gita, p. 741. Modi (p. 170) suggests that Madhusudana's gloss of bhakti as jnanalaksanam ("knowledge itself," or "defined as knowledge") represents nothing more than his submission to the authority of Samkara, who uses the same phrase in his interpretation of this verse (see chap. 2, note 102). But Madhusudana feels free to deviate from the great acarya's interpretation at other places where the latter glosses bhakti as jnana. Thus he substitutes premalaksana for Samkara's jnanalaksana at 8.22 (Shrimad-bhagavad-gita, p. 402) and priti for his jnana at 13.10 (Shrimad-bhagavad-gita, 548). The rest of the present chapter will show that the Gudhartha-dipika's Vedantic interpretation of bhakti is not merely a concession to Sankara and Advaitic orthodoxy. Madhusudana, of course, does not wish to follow the Bhasyakara in collapsing bhakti

520 completely into jnana. But he is interested in finding a way to render Krsnaite devotionalism compatible with the traditional disciplines of the Samkara samnyasin. 48 I am thinking here especially of devotionalists without clear sectarian affiliation, such as Madhusudana's contemporary and fellow resident of Banaras, TulsI Das, of whom the great Advaitin is said to have written: "This moving Tulasi plant has leaves of supreme bliss; its flowers are poetry, kissed by the bee Rama (paramanandapatro 'yam jangamas tulasitaruh / kavitamanjari yasya ramabhramaracumpita, quoted by Swami Jagadiswarananda, "Sri Madhusudanasarasvati," Vedanta Kesari, XXVIII [1941-42], 313 [my trans. ]). 49 See above, note 26. 50. tatra sarvajno bhagavan arjunasya sagunavidyayam evadhikaran pasyams tam prati tam vidhasyati, yathadhikaram taratamyopetani ca sadhanani. mayi bhagavati vasudeve paramesvare sagune brahmani mana avesyananyasaranataya niratisayapriyataya ca pravesya hingularanga iva jatu tanmayam krtva ye mam upasate, Gudhartha-dipika 12.2; Shrimad-bhagavad-gita, pp. 501- 502. 鈥� 51 cited above, chap. 2.5.2. 52 tasmad aksaropasaka eva paramarthato yogavittamah "priyo hi jnanio 'tyartham aham sa ca mama priyah / udarah sarva evaite jnani tv atmaiva me matam" ityadina punah punah prasastatamatayoktas / tesam eva jnanam dharmajatam canusaraniyam adhikaram asadya tvayety arjunam bubodhayisuh paramahitaisi bhagavan abhedadarsinah krtakrtyan aksaropasakan prastauti saptabhih, Gudhartha-dipika 12.13; Shrimad-bhagavad-gita, p. 513. 53 See above, secs. 9.3.2-3, and especially his commentary on 18.66: "In this scripture called the Gita, a tryad of disciplines, related as means and ends, is intended and expressed many times. Among these, the discipline of action is summed up as culminating in the renunciation of all action in the verse, Worshiping Him through his own action, a man attains perfection' [18.46]. The discipline of knowledge, together with the maturation of the practices of hearing (sravana), etc., is summarized in the verse: `Then, having known Me in reality, he enters Me forthwith' [18.55]. The discipline of devotion to the Blessed Lord, being the means to both and the end of both, is summed up at the end, thus: "Having abandoned all dharmas, come to Me as your sole refuge' [18.66]. [18.66]. The author of the Commentary

521 [Samkara], however, says that come to Me as your sole refuge' is the summary of the discipline of knowledge, with having abandoned all dharmas' serving as a restatement of the need to abandon all action. [But] then] who am I, wretched person that I am, to expound the intention of the Blessed Lord? The speech of the Supreme Person called the Gita is the secret meaning of the words of the Veda; who among those that are not extremely brilliant can explain it? [Yet] somehow I have managed this childish performance. It will [I hope] invoke the appreciation of great souls who have spontaneous affection [for all, including my humble self]" (asmin hi gitasastre nisthatrayam sadhyasadhanabhavapannam vivaksitam uktam ca bahudha / tatra karmanistha sarvakarmasamnyasaparyantopasamhrta 'svakarmana tam abhyarcya siddhim vindati manavah" ity atra / samnyasapurvakasravanadiparipakasahita Jhananisthopasamhrta "tato mam tattvato jnatva visate tadanantaram ity atra / bhagavadbhaktinistha tubhayasadhanabhutobhayaphalabhuta bhavatity anta upasanhrta sarvadharman parityajya mam ekam saranam vraja" ity atra / bhasyakrtas tu sarvadharman parityajyeti sarvakarmasamnyasanuvadena mam ekam saranam vrajeti jnananisthopasamhrtety ahuh / bhagavadabhiprayavarnane ke vayam varakah "vaco yad gitakhyan paramapurusasyagamagiram rahasyan tadvyakhyam anatinipunah ko vitanutan aham tv etad balyam yad iha krtavan asmi kathamapi ahetusnehanam tad api kutukayaiva mahatam, Gudhartha-dipika, 18.66; Shrimad-bhagavad-gita, 754-755). 16 On Madhusudana's willingness to disagree with Samkara, see also note 47. It may be significant that the discipline of action is here said to lead to renunciation, not the alternative paths of renunciation (i.e., knowledge) and devotion, as specified in Bhakti-rasayana 1, sec. III. 54 See note 50. 55 srigovindapadaravindamakarandas vadasuddhasayah samsarambudhim uttaranti sahasa pasyanti purnam mahah vedantair avadharayanti paramam sreyas tyajanti bhraman dvaitam svapnasaman vidanti vimalam vindanti canandatam, Gudhartha-dipika 9, end; Shrimad-bhagavad-gita, 441. 56 ata eva jIvo 'ntahkaranavacchinnatvat tatsambandham evaksyadidvara bhasayan kimcitjno bhavati / tatas ca janami karomi bhunje cety anarthasatabhajanam bhavati / sa ced bimbabhutan bhagavantam anantasaktim mayaniyantaram sarvavidam sarvaphaladataram anisam anandaghanamurtim anekan avataran bhaktanugrahaya vidadhatam aradayati paramagurum asesakarmasamarpanena tada bimbasamarpitasya pratibimbe pratiphalanat sarvan api purusarthan asadayati /

522 etad evabhipretya prahladenoktam "naivatmanah prabhur ayan nijalabhapurno manam janad avidusah karuno vynite / yad yaj jano bhagavate vidadhita manam tac catmane pratimukhasya yatha mukhasrih //" iti / darpanapratibimbitasya mukhasya tilakadisrir apeksita ced bimbabhute mukhe samarpaniya / sa svayam eva tatra pratiphalati nanyah kascit praptav upayo sti yatha tatha bimbhutesvare samarpitam eva tat pratibimbabhuto jivo labhate nanyah kascit tasya purusarthalabhe 'sty upaya iti drstantarthah / tasya yada bhagavantam anantam anavaratam aradhayato 'ntahkaranam jnanapratibandhakapapena rahitam jnananukulapunyena copacitam bhavati, tadatinirmale mukuramandala iva mukham atisvacche 'ntahkarane sarvakarmatyagasamadamadipurvakagurupasadanavedantavakhyasravanamanananididhyasanaih samskrte tattvamasiti gurupadistavedantavakyakaranikahambrahmasmityanatmakarasunya nirupadhicaitanyakara saksatkaratmika vrttir udeti / tasyan ca pratiphalitam caitanyam sadya eva svavisayasrayam avidyam unmulayati dipa iva tamah, Gudhartha-dipika 7.14; Shrimad-bhagavad-gita, p. 360. 57 sarvopadhinivrttya saccidanandaghanarupenaiva tisthantity arthah, Gudhartha-dipika 7.14; Shrimad-bhagavad-gita, P. 361. 58 prapasyantiti vaktavye prapadyante ity ukte 'rthe madekasaranah santo mam eva bhagavantan vasudevam Idrsam anantasaundaryasarasarvasvam akhilakalakalapanilayam abhinavapankajasobhadhikacaranakamalayugalaprabham anavaratavenuvadananiratavrndavanakridasaktamanasaheloddhrtagovardhanakhyamahidharam gopalam nisudita- sisupalakamsadidustasamgham abhinavajaladasobhasarvasvaharanacaranaparamananda ghanamayamurtim ativairincaprapancam anavaratam anucintayanto divasan ativahayanti te matpremamahanandasamudramagnamanastaya samastamayagunavikarair nabhibhuyante, Gudhartha-dipika 7.14; Shrimad-bhagavad-gita, p. 361. 59 That Madhusudana, in this text speaking from the point of view of the renunciate, wants to interpret the Gita as teaching a progression from karmayoga to jnana, with bhakti both helping on the way and enhancing the final achievement, is confirmed by his introduction to the Gudhartha-dipika (notes 18, 21; Shrimad-bhagavad-gita, pp. 1-7), together with his comments on 18.64 (note 20) and 18.66 (note 53). 60 See note 20. 61 See note 53. 62 sahetukasya samsarasyatyantoparamatmakam / paran nihsreyasam gitasastrasyoktam prayojanam, Gudhartha-dipika intro., 2; Shrimad-bhagavad-gita, p. 2.

523 63 Modi, pp. 46, 49. 64"yas ta asisa" ityadina phalam anicchato gunalobhena ya bhaktis tasya tu gariyastvam yat pratipaditam, tat tattvasaksatkare tvarasampadakam, na tu "bhaktih siddher" ityadina muktitaratamyaksepikam pratipaditam gariyastvam api tajjanakatvamatrena putrat pitur iva, Advaitasiddhi, Pariccheda 4; quoted by Mishra, p. 254, note 1, and by Modi, p. 16, note 18 (my trans.). The Bhagavata-purana verses referred to read as follows: yas ta asisa asaste na sa bhrtyah sa vai vanik (7.10.4 b; Shrimad Bhagavata Mahapurana I, 778); animitta bhagavati bhaktih siddher gariyasi (3.25.33 a; Shrimad Bhagavata Mahapurana I, 280). 65 phaktih 鈥� sapi jnanahetuh "pritir na yavat mayi vasudeve na mucyate dehayogena tavad" ityukteh, Gudhartha-dipika 13.10; Shrimad-bhagavad-gita, p. 402. Madhusudana's characterization of bhakti as a "special cause" (asadharanahetu) of knowledge has already been mentioned (note 43). 66 Brahmananda's comments on Madhusudana's own devotion in jivanmukti (introduction, note 23), though lacking the spirit of his great predecessor's glorification of the joy of that experience, indicate one possible starting point for such a justification. 67 Remember that, at Bhakti-rasayana 2.46, Madhusudana identifies himself with great renunciate devotees such as Sanaka. chap. 6.5. See 68" The Sages who promulgated [the various apparently contradictory] systems of doctrine all had as their final purport the Supreme Lord, the One without second taught in the Upanisads, and the ultimate truth of the appearance theory [as taught by Advaita]. Certainly these sages were not deluded, since they were omniscient. Realizing, however, that persons inclined toward [enjoyment of] external objects could not be immediately introduced to the supreme goal of life, they taught a variety of [lesser] forms [of doctrine] with a view to [attract the minds of the ignorant and thus] ward off heterodoxy" (sarvesam ca prasthanakartrnam muninam vivartavadaparyavasanenadvitiye paramesvare eva vedantapratipadye tatparyam / na hi te munayo bhrantah sarvajnatvat tesan, kintu bahirvisayapravananam apatatah paramapurusarthe praveso na bhavatiti nastikyanirvaranaya taih prakarabhedah pradarsitah, Madhusudana's Tika on Mahimnastotra 7; Mahimnastotram, Haridasa Samskrta Granthamala [Banaras: Chowkhamba Sanskrit Series Office, 1949], pp. 16-17). Cp. the following remarks made earlier in the commentary on the same verse: "The Ganges and Narmada Rivers, following a straight course, reach the ocean

524 can shu directly, but the Yamuna and the Sarayu, following a crooked course, reach it only indirectly, after flowing into the Ganges. Even thus, those devoted to hearing, reflecting on, etc., the great sayings of the Vedanta attain You [Paramesvara] directly, while others attain you only indirectly, according to the relative purity of their minds' (yatha rjupathajusam ganganarmadadinam saksad eva samudrah prapyah yatha va kutilapathajusan yamnunasarayvadinam gangapravesadvara paramparaya, evam vedantavakya- sravanamananadinisthanam saksat tvam prapyah, anyesan tv antahkaranasuddhitaratamyena paramparaya tvam eva prapyah, Mahimnastotram, pp. 8-9. Note also that, in explaining that purpose of the Bhakti-rasayana is to foster "the contentment of all," Madhusudana remarks: "The contentment of holy persons is inherent in their nature; what is intended in this text is the purification of the minds of others by the removal of ignorance and misconception through the reasonings expressed herein" ("akhilatustyay" iti prayojananirdesah / sadhunam hi tustih svabhaviki anyesam apy etadgranthoktayuktibhir asambhavanaviparitabhavandinivrtya 'ntahkaranasuddher hetor ity abhipratah, Bhakti-rasayana 1, sec. 10; Shrimad-bhakti-rasayanam, p. 17). It is evident from this that this distinguished samnyasin did not regard that text as being addressed to his peers. The fact is that Madhusudana delighted in exercising his intellect and displaying his vast erudition by entering into and expressing viewpoints other than that of his own orthodox Advaitic tradition. The reasons for this are complex and themselves worthy of study. In any case, it is not always easy to tell the extext to which his sympathies actually lie with the viewpoint being presented. The Bhakti-rasayana is perhaps the best example of this. Madhusudana's Bhagavatapuranaprathamaslokavyakhya ("Commentary on the First Verse of the Bhagavata-purana") may be another. This text is divided into three chapters. In the first, he gives the interpretation of the Upanisadic (aupanisada) school, including explanations of the first four of the Brahmasutras. The second expounds the verse from the point of view of the Savatas or Bhagavatas, and incorporates Advaitic interpretations of certain categories important to the Pancaratra system. The third part, which explains the text in terms of the theory of bhaktirasa, presents what Madhusu dana understands to be the view of the "Pure Devotion" (kevalabhakti) school (Modi, pp. 43-45).