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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 22 of: Bhakti-rasayana by Madhusudana Sarasvati

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22 (of 553)


External source: Shodhganga (Repository of Indian theses)


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scholarship by outlining all the systems of philosophy and theology known to him and giving an account of their 10 differences within a systematic framework of interpretation.
In the process, he mentioned some ninety authors and works
from various branches of Sanskrit learning. 21
His most famous work, however, and the prime source
of his claim to immortality in the annals of the Samkara
school, was his Advaitasiddhi ("Vindication of Non-dualism")
(AS). This work, it is said, successfully defended
Śaṇkara's non-dualism against the vigorous attacks of a
brilliant follower of Madhva, VyasarÄja (1460-1539).
latter had almost succeeded in throwing the prestige of
Advaita into utter collapse with his NyÄyÄmá¹›ta, in which he
made devastating use of the methods of navyanyÄya to refute
one after another all of the cherished doctrines of
Samkara's scholastic successors.
The
In the ponderous and
rigorously dialectical AS, Madhusudana provided extensive,
carefully worked-out answers to all of VyÄsarÄja's
objections, using to the full his genius as a logician and
polemicist, and thus saved the day for the Advaitins.
text has the reputation of being a "tough nut" the kernel of
which the "beak of intelligence" has difficulty in
22 reaching. To this day it is highly esteemed among
This
traditional pandits, who consider its study indispensable to
genuine scholarship in Advaita.
23

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