[Advaita-l] Madhusudhana Saraswathi and Advaita.

[Srikanta Narayanaswami]

Pranams.This is with reference to the many postings regarding the above topic in this list.There is certainly a discernible element in how Bhakthi came to be introduced in the Advaita philosophy.As we refer the various stages in the Philosophy of other systems like,Vaisheshika,Nyaya,Mimamsa,Navya Nyaya,etc.we can see at what stage the element of Bhakthi was introduced in Advaita philosophy.What can be said is that the Advaita as it is studied and professed with the element of Bhakthi as we see now is certainly not Pure Advaita.This can be said as we study the earliest book on Advaita,Mandukyopanishad with Gaudapada karikas.Gaudapada has taken utmost care to present the advaita concept without borrowing from other systems.In the IIIrd prakarana called "The advaita prakarana",he says:
"Upasanashritasya dharmasya jate Brahmani vartate!
Pragutpatteh ajam sarve tenasau krpanah smrtah!!
"The "dharma"(jiva-individual being) is in worship of the "Brahman"(Hiranyagarbha Brahman)
But,before being born,all are Unborn,therefore it is considered to be miserly(krpanah)!!
 
Gaudapada,after neeting the arguments of all the schools,devotes to take on the Buddhistic school,to differentiate between Advaita and Buddhism.Advaita has a clearcut thesis to
substantiate the Mahavakya,"Tatvamasi","sarvam yathayamatma".But,Buddhism enters a maze of logic,ignoring the "Sruthimata".
 
Coming to Madhusudhana saraswathi,he can atbest be considered as one who improvised the theory of Ramanuja,who could only maintain a viamedia,as far as the jiva is concerned.he could not completely explain the jivas as the body of the Paramatman in line with the sruthi texts.Madhusudhana Saraswathi could fill that void which Ramanuja created.
Later,Vijnana Bhikshu who was a Snkhyan-Yoga-vedantin could introduce the concept of "avibhaga-Advaita'which is nothing but the same as "aprthaksiddhi'of Ramanuja.
Regards,
N.Srikanta.