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NOTES: INTRODUCTION 375 37 This part of my study will perforce neglect
certain developments of this period that would require
separate research to bring our understanding to the point at
which their implications for the topic at hand could be
properly assessed. There remain glaring gaps in our
historical knowledge of the development of the bhakti
movement and its interaction with the Advaita tradition
between the time of the composition of the the BP and that
of Madhus奴dana. More work needs done, for example, on
艢r墨dh膩ra and other Bh膩gavatasa峁噉y膩sins, on the writings of
Vopadeva and Hem膩dri, and on Vallabha's understanding of
bhakti and bhaktirasa. It is probable that Madhus奴dana was
aware of the contributions of these individuals (see notes
28, 38; Modi, pp. 10-11), but to what extent they influenced
him is difficult to say in the present state of our
knowledge.
38cp. the following dates: R奴pa, fl. 1533-1550;
J墨va, ca. 1511-1596; Madhus奴dana, ca. 1495-1602 (Modi) or
1540-1647 (Divanji). These figures were thus all roughly
contemporaries, R奴pa most likely being the oldest, and it is
possible that they had some kind of interaction. But there
is no hard evidence at all for this. Madhusudana is said to
have studied Ny膩ya at Navadvipa in Bengal, the birth-place
of Caitanya and a center of the Bengal Vai峁ａ箛ava movement.
It should be remembered, however, that the followers of
Caitanya split at an early date into a Bengal faction and a
V峁沶d膩vana faction. The Gosv膩mins, the center of the latter
group, lived and worked at a considerable distance from
Bengal. Their views differed in certain respects from those
of the Navadv墨pa circle, and were not accepted as
authoritative in the East until they were made popular and
given credibility in the middle of the seventeenth century
by K峁涐梗峁嘺d膩sa Kavir膩ja, whose work was inspired by the
Gosv膩mins themselves (S. K. De, Early History of the
Vaisnava Faith and Movement in Bengal [Calcutta: General
Printers and Publishers, Ltd., 1942], pp. 79, 88;
E. C. Dimock, "Doctrine and Practice Among the Vai峁ａ箛avas of
Bengal," " in M. Singer, pp. 45-46). It is interesting that
J墨va Gosv膩min is said to have studied at Banaras with a
certain Madhus奴dana V膩caspati. While S. K. De believes that
this Madhus奴dana, whom he identifies as "an accomplished
grammarian, Sm膩rta, and Ved膩ntist," was not the same as the
author of the BR, A. K. Majumdar argues that he was. "J墨va
Gosv膩min, " he writes, "studied under a Madhus奴dana Sarasvat墨
at V膩r膩峁嘺s墨, and it is quite likely that this teacher was
none other than this great advaita scholar." Majumdar's
conclusion may seem unlikely, but there are also traditions
that Madhusudana accepted both Vy膩sar膩ma, the disciple of
his old dualist foe Vy膩sat墨rtha, and Vi峁�峁環aln膩tha, the son
of Vallabha, as pupils. His reputation may have been such