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Essay name: Bhakti-rasayana by Madhusudana Sarasvati

Author: Lance Edward Nelson
Affiliation: McMaster University / Religious Studies

This is a study and English translation of the Bhakti-rasayana by Madhusudana Sarasvati (16th century)—one of the greatest and most vigorous exponents of Advaita after Shankara-Acharya who was also a great devotee of Krishna. The Bhaktirasayana attempts to merge non-dualist metaphysics with the ecstatic devotion of the Bhagavata Purana, by asserting that Bhakti is the highest goal of life and by arguinng that Bhakti embodies God within the devotee's mind.

Page 214 of: Bhakti-rasayana by Madhusudana Sarasvati

Page:

214 (of 553)


External source: Shodhganga (Repository of Indian theses)


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202
century B.C.E.
vernacular Kṛṣṇa plays were popular in ancient Mathurā, the
traditional birthplace of the deity, as early as the second
And drama--in practice as well as concept--
continued to be a central element of Kṛṣṇaite spirituality.6
The bhakta was, on one level, an avid spectator of
the reenactments of the Lord's lilas that took place in the
community, as well as a devoted hearer of the accounts of
Kṛṣṇa's life read in communal gatherings. Such literary-
dramatic experiences served as an effective devotional
sādhana. In this connection, Wulff (whose work on the plays
of Rūpa Gosvāmin vividly illustrates this phase of Vaiṣṇava
spirituality) notes that even today the popular Kṛṣṇa dramas
have "the power to awaken profound religious emotions in the
devotees who witness them, and to sustain and deepen those
emotions not only during the period of a single performance,
but through repeated performances over the course of a
devotee's entire lifetime."7 The serious bhakta was not,
however, confined to role of a mere spectator or auditor.
Another, more profound, level of participation was available
for the more serious aspirants. The BP describes the gopis
as miming Kṛṣṇa's gestures and sports, and recommends that
the devotee do the same. 8 Accordingly, the Vaiṣṇavas
developed a theory of devotional practice which allowed the
devotee to become an actor, not only in the stage play, but
ultimately in the divine drama itself.

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