“Madhusudan Saraswati"
Sri Madhusudan Saraswati was born in the Kotalipara sub-division of Faridpur district (now in Bangladesh) in 1526. His father’s name was Purandaracharya, and he was a great scholar of Dharmasastra and Sanskrit literature. He was the fourth son of his parents. From a very early age, his profound knowledge of the Hindu Sastras and Sanatan Dharma spread all over the country.
He was initiated into a life of renunciation and self-denial (Sannyasa) at a tender age and he led the life of a mendicant. He traveled throughout the country, defending the Vedic religion against all heretics and critics. Also, he inspired the people to a life of renunciation and earnest endeavor to achieve salvation.
In the course of time, he come to be regarded as a great saint who was the object of veneration not only of his own disciples but also of people at large…In the later period of his life, people recognized him as a great Vedantic sannyasi after Shankaracharya and Swami Vidyaranya.
He lived for 107 years and during this long period, he came in contact with the renowned Rishis, Viz. Sri Visweswar Saraswati, Goswami _Tulsidas (of Ramcharit Manas), Narayan Bhatta (of South India), Vedanta Kesari Swami Ramthirtha, Madhav Saraswati, etc.
The chief characteristic of Madhusudan’s life was an assimilation of Advaita-Jnan with Bhakti, Dualism, and non-dualism and the practice of his yoga philosophy. He had composed many religious books of which the most important was “Advaita-Siddhi”. Also, he was a great commentator on Srimad Bhagavad Gita. Following his father’s instruction, he went to Nabadwip to learn Naya and other Shastras. He was initiated as a Sanyasi with the consent of his parents. At the age of eight „years, he became a scholar of Kavya, grammar, and Sanskrit literature—from the Nabadwip school. The teachers there taught not only Naya-shastra, Dualism (man and God) but also Sankarcharya’s Non-dualism (Advaita). He wanted to refute (free from) Sankara’s Advaitavad. For that purpose, he went to Varanasi, the center of Vedantism.
At Varanasi, he became a student and afterward the disciple of Vedanta Kesari Swami Ramtirtha, who taught him the inner significance of, Advaitaism and Dualism. There he met Goswami Tulsidas and discussed with him the main aspects of religion. Here one day the incorporeal soul of Mahayogi Gorakhnathji met Madhusudan and blessed him in his life’s mission.
Swami Satyananda—Saraswati’, the President of Nigamanda Saraswata Math’, expressed his desire for a discussion with, himself in the way of a disciple with Madhusudan Saraswati a Guru. Madhusudan Saraswati said that the Veneration for Acharya or Guru is not a temporary phase, but should remain everlasting. Thereby he obliquely hinted that he would regard Madhusudan Saraswati as Guru for the rest of his life and hereafter; Sankaracharya reserved his reverence for Guru throughout his lifelong activities. The illustrious Madhusudan Saraswati, the author of “Advaita-Siddhi” has established a magnificent synthesis between wisdom and devotion. His self-resignation or surrender, to Lord Krishna, is remarkable.
In the commentary on the Srimad Bhagavad Gita, Madhusudan pointed out three stages of dedication :
a) I belong to none but Him only ;
b) He is of none else but mine; and
c) He and I are one and the same, identical in all respects.
List of Works
Advaita-siddhi (अद्वैतसिद्धिः)
Advaita-manjari (अद्वैतमञ्जरी)
Advaita-ratna-raksana (अद्वैतरत्नरक्षणम्)
Atma-bodha-tika (आत्मबोधटीका)
Ananda-mandakini (आनन्दमन्दाकिनी)
Prasthanabheda (प्रस्थानभेदः)
Bhagavad-gita-gudhartha-dipika (भगवद्गीता-गूढार्थदीपिका)
Vedanta-kalpa-latika (वेदान्तकल्पलतिका)
Sastra-siddhanta-lesa-tika (शास्त्रसिद्धान्तलेशटीका)
Samksepa-sariraka-sara-samgraha (सङ्क्षेपशारीरकसारसङ्ग्रहः)
Siddhanta-tatva-bindu (सिद्धान्ततत्त्वबिन्दुः / सिद्धान्तबिन्दुः)
Pramahamsa-priya (परमहंसप्रिया - भागवताद्यश्लोकव्याख्या)
Veda-stuti-tika (वेदस्तुतिटीका)
Asta-vikriti-vivarana (अष्टविकृतिविवरणम्)
Rajanam-prtibodha
Isvara-pratipatti-prakasa (ईश्वरप्रतिपत्तिप्रकाशः)
Bhagavata-bhakti-rasayana (भगवद्भक्तिरसायनम्)
Krishna-kutuhala-nataka (कृष्णकुतूहलम्)
Bhakti-samanya-nirupana (भक्तिसामान्यनिरूपणम्)
Sandilya-sutra-tika (शाण्डिल्यभक्तिसूत्रटीका)
Hari-lila-vakhya (हरिलीलाव्याख्या)
shivamahimnastotra-TIkA (शिवमहिम्नःस्तोत्रटीका)
Quotes on Madhusudana Saraswati
Madhusūdana has so accomplished in Navya Nyaya (New logic) techniques that the following verse is quoted about him when he visited Navadvipa, the center for learning in Nyaya Shastra.
नवद्वीपे समायाते मधुसूदनवाक्पतौ
चकम्पे तर्कवागीशः कातरोऽभूद्गदाधरः
Meaning: When MadhusUdana, the master of speech, came to navadvIpa, MathurAnAtha tarkavAgIsha (who was the foremost navya naiyAyika during those times) trembled (with fear) and GadAdhara (another logician of great repute) became afraid.
A few words about the authors. MadhusUdana sarasvatI is a towering giant among advaitins. An oft quoted verse regarding him is,
मधुसूदनसरस्वत्याः पारं वेत्ति सरस्वती पारं वेत्ति सरस्वत्याः मधुसूदनसरस्वती
Meaning: (Only) the Goddess of Learning, Sarasvati knows the limits of (knowledge of) Madhusūdana Sarasvati. And Madhusūdana Sarasvati knows the limits of (knowledge of) Goddess Sarasvati.
Follower of Bhakti Yoga
Madhusūdana Sarasvatī was a great devotee of Lord Krishna. Just like Appayya Dikshita, who integrated Sivādvaita into advaita vedanta, Madhusūdana bridged the sAtvata school of Pancaratra Vaishnavism and Advaita Vedanta philosophy. Madhusūdana boldly differs from Adi Sankara in some of his interpretations of the Brahma Sutras and the Gītā, although he salutes Adi Sankara and Suresvara in the most reverential terms. Tradition also recounts that Viṭṭhalesa, the son of Vallabhacharya of the Suddhadvaita school, studied under Madhusūdana Sarasvatī, who thus forms a crucial link between Advaita Vedanta and many Vaiṣṇava sects in the north.
It is also mentioned at some places that Madhusūdana Sarasvatī was one of the major judges on whether, Tulsi das ji's "Ramcharit Manas", written in AWADHI, should be allowed or should be discontinued. Madhusūdana Sarasvatī favored the idea of allowing "Ramcharit Manas". This is also seen as a major achievement towards popularising the BHAKTI movement. Being an Advaitin, this was considered a bold step in those days.
He entered the maha samadhi in 1632.
Sri Madhusudan Saraswati was born in the Kotalipara sub-division of Faridpur district (now in Bangladesh) in 1526. His father’s name was Purandaracharya, and he was a great scholar of Dharmasastra and Sanskrit literature. He was the fourth son of his parents. From a very early age, his profound knowledge of the Hindu Sastras and Sanatan Dharma spread all over the country.
He was initiated into a life of renunciation and self-denial (Sannyasa) at a tender age and he led the life of a mendicant. He traveled throughout the country, defending the Vedic religion against all heretics and critics. Also, he inspired the people to a life of renunciation and earnest endeavor to achieve salvation.
In the course of time, he come to be regarded as a great saint who was the object of veneration not only of his own disciples but also of people at large…In the later period of his life, people recognized him as a great Vedantic sannyasi after Shankaracharya and Swami Vidyaranya.
He lived for 107 years and during this long period, he came in contact with the renowned Rishis, Viz. Sri Visweswar Saraswati, Goswami _Tulsidas (of Ramcharit Manas), Narayan Bhatta (of South India), Vedanta Kesari Swami Ramthirtha, Madhav Saraswati, etc.
The chief characteristic of Madhusudan’s life was an assimilation of Advaita-Jnan with Bhakti, Dualism, and non-dualism and the practice of his yoga philosophy. He had composed many religious books of which the most important was “Advaita-Siddhi”. Also, he was a great commentator on Srimad Bhagavad Gita. Following his father’s instruction, he went to Nabadwip to learn Naya and other Shastras. He was initiated as a Sanyasi with the consent of his parents. At the age of eight „years, he became a scholar of Kavya, grammar, and Sanskrit literature—from the Nabadwip school. The teachers there taught not only Naya-shastra, Dualism (man and God) but also Sankarcharya’s Non-dualism (Advaita). He wanted to refute (free from) Sankara’s Advaitavad. For that purpose, he went to Varanasi, the center of Vedantism.
At Varanasi, he became a student and afterward the disciple of Vedanta Kesari Swami Ramtirtha, who taught him the inner significance of, Advaitaism and Dualism. There he met Goswami Tulsidas and discussed with him the main aspects of religion. Here one day the incorporeal soul of Mahayogi Gorakhnathji met Madhusudan and blessed him in his life’s mission.
Swami Satyananda—Saraswati’, the President of Nigamanda Saraswata Math’, expressed his desire for a discussion with, himself in the way of a disciple with Madhusudan Saraswati a Guru. Madhusudan Saraswati said that the Veneration for Acharya or Guru is not a temporary phase, but should remain everlasting. Thereby he obliquely hinted that he would regard Madhusudan Saraswati as Guru for the rest of his life and hereafter; Sankaracharya reserved his reverence for Guru throughout his lifelong activities. The illustrious Madhusudan Saraswati, the author of “Advaita-Siddhi” has established a magnificent synthesis between wisdom and devotion. His self-resignation or surrender, to Lord Krishna, is remarkable.
In the commentary on the Srimad Bhagavad Gita, Madhusudan pointed out three stages of dedication :
a) I belong to none but Him only ;
b) He is of none else but mine; and
c) He and I are one and the same, identical in all respects.
List of Works
Advaita-siddhi (अद्वैतसिद्धिः)
Advaita-manjari (अद्वैतमञ्जरी)
Advaita-ratna-raksana (अद्वैतरत्नरक्षणम्)
Atma-bodha-tika (आत्मबोधटीका)
Ananda-mandakini (आनन्दमन्दाकिनी)
Prasthanabheda (प्रस्थानभेदः)
Bhagavad-gita-gudhartha-dipika (भगवद्गीता-गूढार्थदीपिका)
Vedanta-kalpa-latika (वेदान्तकल्पलतिका)
Sastra-siddhanta-lesa-tika (शास्त्रसिद्धान्तलेशटीका)
Samksepa-sariraka-sara-samgraha (सङ्क्षेपशारीरकसारसङ्ग्रहः)
Siddhanta-tatva-bindu (सिद्धान्ततत्त्वबिन्दुः / सिद्धान्तबिन्दुः)
Pramahamsa-priya (परमहंसप्रिया - भागवताद्यश्लोकव्याख्या)
Veda-stuti-tika (वेदस्तुतिटीका)
Asta-vikriti-vivarana (अष्टविकृतिविवरणम्)
Rajanam-prtibodha
Isvara-pratipatti-prakasa (ईश्वरप्रतिपत्तिप्रकाशः)
Bhagavata-bhakti-rasayana (भगवद्भक्तिरसायनम्)
Krishna-kutuhala-nataka (कृष्णकुतूहलम्)
Bhakti-samanya-nirupana (भक्तिसामान्यनिरूपणम्)
Sandilya-sutra-tika (शाण्डिल्यभक्तिसूत्रटीका)
Hari-lila-vakhya (हरिलीलाव्याख्या)
shivamahimnastotra-TIkA (शिवमहिम्नःस्तोत्रटीका)
Quotes on Madhusudana Saraswati
Madhusūdana has so accomplished in Navya Nyaya (New logic) techniques that the following verse is quoted about him when he visited Navadvipa, the center for learning in Nyaya Shastra.
नवद्वीपे समायाते मधुसूदनवाक्पतौ
चकम्पे तर्कवागीशः कातरोऽभूद्गदाधरः
Meaning: When MadhusUdana, the master of speech, came to navadvIpa, MathurAnAtha tarkavAgIsha (who was the foremost navya naiyAyika during those times) trembled (with fear) and GadAdhara (another logician of great repute) became afraid.
A few words about the authors. MadhusUdana sarasvatI is a towering giant among advaitins. An oft quoted verse regarding him is,
मधुसूदनसरस्वत्याः पारं वेत्ति सरस्वती पारं वेत्ति सरस्वत्याः मधुसूदनसरस्वती
Meaning: (Only) the Goddess of Learning, Sarasvati knows the limits of (knowledge of) Madhusūdana Sarasvati. And Madhusūdana Sarasvati knows the limits of (knowledge of) Goddess Sarasvati.
Follower of Bhakti Yoga
Madhusūdana Sarasvatī was a great devotee of Lord Krishna. Just like Appayya Dikshita, who integrated Sivādvaita into advaita vedanta, Madhusūdana bridged the sAtvata school of Pancaratra Vaishnavism and Advaita Vedanta philosophy. Madhusūdana boldly differs from Adi Sankara in some of his interpretations of the Brahma Sutras and the Gītā, although he salutes Adi Sankara and Suresvara in the most reverential terms. Tradition also recounts that Viṭṭhalesa, the son of Vallabhacharya of the Suddhadvaita school, studied under Madhusūdana Sarasvatī, who thus forms a crucial link between Advaita Vedanta and many Vaiṣṇava sects in the north.
It is also mentioned at some places that Madhusūdana Sarasvatī was one of the major judges on whether, Tulsi das ji's "Ramcharit Manas", written in AWADHI, should be allowed or should be discontinued. Madhusūdana Sarasvatī favored the idea of allowing "Ramcharit Manas". This is also seen as a major achievement towards popularising the BHAKTI movement. Being an Advaitin, this was considered a bold step in those days.
He entered the maha samadhi in 1632.
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