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NOTES: CHAPTER SEVEN 510 the tenor of the last verse quoted, which suggests a kind of
disembodied union with K峁涐梗峁嘺, suggests that Madhusudana, as
a true Advaitin, envisions some kind of unitive experience
as the final goal of bhakti. Certainly Madhusudana does not
develop the theme of vipralamba or viraha ("love-in-
separation") to anywhere near the extent that the Gosv膩mins
do. It is disappointing, however, that neither here, in the
commentary on the last verses of the first chapter, nor in
BR 2 or 3 do we find any discussion of the metaphysical
implications of the higher stages of bhakti. Does the
"inability to endure separation" mean that the devotee
utterly loses him/herself in the experience of bhagavat, so
that an authentic Advaitic identity is attained? Perhaps,
but in the absence of any further help from Madhus奴dana, we
are only guessing. On all of this, see chap. 6.5.
Note that both the inability to endure separation
and the distortion of time suggested by the BP quotations
given here are recognized by R奴pa as symptoms of mah膩bhava,
the highest level of preman. They are, however, associated
with the r奴岣峢a ("developed") and not the adhir奴dha ("totally
developed ") state of that "great ecstasy" (chap. 4.3.5).
292 paramahamsa, see note 111.
293.
3 parivr膩jaka, see note 111.
294 The colophons of the VKL, SB, GAD, and AS, which
I have at hand, do not contain the laudatory epithets "most
excellent of teachers and best of ascetics whose proficiency
in all branches of learning is famed throughout the world"
(腻肠腻谤测补惫补谤测补惫颈蝉惫补惫颈艣谤耻迟补蝉补谤惫补迟补苍迟谤补蝉惫补迟补苍迟谤补迟腻办补
鈥�
鈥�
All
yativara). An admiring copyist may have added them.
but the VKL include instead a more humble designation that
serves as a tribute to Madhus奴dana's guru: "disciple at the
revered feet of the glorious Visvesvara Sarasvati" (艣r墨-
vi艣ve艣varasarasvat墨p奴jyap膩dasi峁�ya, Pan. 775; see Divanji, p.
iv, note 1, and p. 82).