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NOTES: CHAPTER FOUR 424 Given all this evidence, Hardy concludes: "It seems
beyond doubt that the decisive influence on Caitanya's
mysticism was exerted from a [devotionally oriented]
movement within advaitic Ve岣嵞乶ta, from a movement within the
monastic system created by Samkara" ("Madhavendra," p. 32).
20 De, VFM, p. 112, note 2.
21De, VFM, pp. 86,
22 De, VFM, p. 173.
112.
Edward Dimmock, a student of De,
writes: "It is of considerable significance that the
Gosv膩mins rarely mention Caitanya except in formal ways, and
then usually in devotional rather than theological contexts.
They ignore completely the matter so vital to the other main
branch of the movement--Caitanya conceived as both Radha and
K峁涐梗峁嘺 bound in a single body" ("Doctrine and Practice," p.
45):
23 De, VFM, p. 53-55.
24 Elkman, p. 325.
25 See above, chap. 2, note 6.
26 De, VFM, p. 150; De, Sanskrit Poetics as a Study
of Aesthetic (Berkeley: University of California Press,
1963), pp. 59-61.
27 See note 6, above.
28 vai峁ａ箛ava theologians such as R膩m膩nuja and Madhva
identify the Upanisadic Brahman with their supreme deity,
痴颈峁ａ箛耻-狈腻谤腻测补峁嘺.
29 vadanti tat tattvavidas tattvam yaj j帽膩nam advayam
/ brahmeti paramatmeti bhagavan iti sabdyate, BP 1.2.11; GS
I, 5.
30艣ridhara understands the three terms, not as
referring to different aspects of reality, but as different
names for the same ultimate: "`Then [it might be objected],
even the knowers of Reality contradict each other. Not so.
The same Reality is designated by different names, and thus
he declares 'It is called Brahman, param盲tman, and bhagavat'
by, respectively, the followers of the Upani峁�ads, the
worshipers of Hiranyagarbha, and the Satvatas (nanu
tattvavido 'pi vigitavacan膩 eva / maivam / tasyaiva
tattvasya n膩m膩ntarair abhidh膩n膩d ity 膩ha / aupani峁Ｄ乨air
brahmeti, haira峁噛agarbhai岣� paramatmeti, satvatair bhagav膩n
ity' abhidh谋yate, JLS, p. 16).