Madhusūdana wrote a number of works, all involving the defence and exposition of
Advaita Vedānta, of which the largest and most respected is the
Advaitasiddhi, which opposes the
Dvaita Vedānta positions and arguments in
Vyāsatīrtha's work
Nyāyāmṛta. Madhusūdana also wrote at least nine other works, of which five were commentaries (on the
Bhagavadgīta, on parts of the
Bhāgavatapurāņa, and others). He wrote the Īśvarapratīpatti-prakāś, Vedāntakalpalatikā, Sārasangraha on Sarvajñātmā's Saṅkṣēpa-śārīrika, and the justly famous Siddhāntabindu on Śaṅkarācārya's
Daśaślokī. A total of twenty-one books have been ascribed to Madhusūdana. Of them, nineteen books are undoubtedly his, but the authorship of the remaining two is doubtful. Twelve of his books are on philosophy, the rest are poems, plays and miscellaneous themes. The philosophical books include commentaries.
List of Works •
Advaitasiddhi (अद्वैतसिद्धिः) •
Advaitamanjari (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 was so accomplished in Navya Nyaya (New logic) techniques that the following verse is quoted about him when he visited
Nabadvipa, the center for learning in
Nyaya Shastra,
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,
Meaning: (Only) the Goddess of Learning,
Saraswati knows the limits of (knowledge of) Madhusūdana Sarasvati. And Madhusūdana Sarasvati knows the limits of Goddess Sarasvati (Knowledge).
Follower of Bhakti Yoga Madhusūdana Sarasvatī was a great devotee of 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 Shankara in some of his interpretations of the
Brahma Sutras and the
Gītā, although he salutes
Adi Shankara and
Suresvara in the most reverential terms. Madhusūdana places a greater emphasis on the path of devotion (
bhakti), while Shankara emphasizes knowledge (
jnana) as the primary means to liberation. Tradition also recounts that Viṭṭhalesa, the son of
Vallabha of the
Suddhadvaita school, studied under Madhusūdana Sarasvatī, who thus forms a crucial link between Advaita Vedanta and many Vaishnava sects in the north.
Sevenfold steps to liberation Madhusūdana Sarasvatī draws upon the
Yogavasistha detailing of seven stages of yogic practice leading to self-realization and the end of
avidya (ignorance). It begins with preparatory practices like acquiring knowledge and detachment, progresses to engaging in reflective dialogues, deep meditation, and the revelation of reality. In the last three stages, focus is on attaining the state of
jivanmukti (liberation while living). The last three stages involves achieving complete detachment through determinate samadhi (while voluntarily returning to worldly consciousness), living in heightened detachment, and complete ease and surrender. The final stage is where bodily functions are sustained by God marking attainment of
jivanmukti. ==Relation with Akbar==