[Advaita-l] Was Madhusudana Sarswati influenced by Gaudiya Vaishnavas and position of bhakti in advaita
bhaskar.yr at in.abb.com
Wed Jun 15 04:12:53 CDT 2011
he also says that bhakti is the fruit of both jnana and karma. he is not
deviating from the
tradition because he says that as his statement is based on nyaya.
> I dont know what nyAya shAstra says about bhakti and I donot know in
what sense the term 'jnAna' used here to say 'bhakti' is the fruit of
jnAna (jnAna phala is bhakti). And I also feel that the word 'bhakti'
used in this context needs more elaboration. If the bhakti here means
'Atmaikatva' jnAna then there is no dispute and we accept that jnAna
phala is 'nirvishesha' bhakti. The point to be noted here is, here jnAni
does not keep his individuality intact and say 'I' am, a bhakta who is
worshipping my swamy 'vAsudeva', this is duality or dvaita bhakti and I
dont think this would be the result of jnAna!! OTOH, for the advaita
bhakta everything is vAsudeva, this everything includes himself..I think
this is what Sri Ananda Hudli prabhuji said in the statement "I am HE".
This 'I am HE' jnAna is nothing but advaitic highest realization i.e. ahaM
brahmAsmi. shankara says in geeta bhAshya : vAsudevaH sarvamiti sa mahAtmA
sudurlabhaH ( it is very rare to see a mahAtma who sees everything as
vAsudeva). this type of bhakta is far more superior to ArtAdi bhakta-s,
coz. the later type of bhakta-s maitain the duality between bhakta &
bhagavanta whereas bhakta with advaita jnAna does not do that. tEshAm
jnAni nityayukta ekabhaktirvishishyate says shankara. Hence this type of
bhAkta is nothing but Atma svarUpa of that vAsudeva (jnAni tvAtmaiva me
mataM)there is no trace of duality whatsoever in this type of bhakti.
in 12.5 that you quoted, he says that a devotee attains brahma jnanam even
without the instruction of the teacher and sravana, nidhidhyasa etc. by
the grace of the lord.
> Yes, it is bhagavanta vAsudeva who bestows all 'phala-s' to sAdhaka-s.
It is completely under HIS control. madadhInaM karmiNAM karma phalaM,
jnAninAM cha jnAna phalaM says lord in geeta. shankara also confirms this
in sUtra bhAshya : IshvarAt tadanujnaya katrutva bhOktrutva lakshaNasya
saMsAra siddhiH, 'tadanugraha hetukenaiva' cha vijnAnena
mOkshasiddhirbhavitumarhati'. Yes, parishuddha bhagavadbhakti leads to
chitta shuddhi and through this chitta shuddhi sAdhaka gradually develops
the vairAgya and once he becomes renunciate he can start shravaNAdi direct
sAdhana-s for mOksha. Order can be like this..bhakti-vairAgya-shravaNAdi
sAdhana ---> mOksha.
this may seem to be at war with the commonly held opinion but that does
not mean he differs from what sankara said.
> I dont think so coz. bhakti mArga is not an exclusive mArga in mOksha
sAdhana (this has been already clarified by Sri Ananda Hudli prabhuji)
bhakti has an important role to play both in karma mArga & jnAna mArga.
Hari Hari Hari Bol!!!
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