In the ongoing debate regarding the construction of the modern concept of “Hinduism”, recent research has considered the ways in which the pre-colonial encounter with Islam may have served as a catalyst in the crystallisation of an increasingly self-aware “Hindu” identity. Andrew Nicholson (Unifying Hinduism, 2010), in particular, has examined the genre of Sanskrit doxography to affirm that such a process of crystallisation was indeed taking place, as the transformations in this genre over time indicate a nascent Hindu identity emerging in the face of the “Muslim threat”. This article reevaluates Nicholson's account with reference to the writings of one Sanskrit intellectual operating at the height of Muslim power in South Asia: the figure of Madhusūdana Sarasvatī (fl. sixteenth-early seventeenth centuries). Madhusūdana's short doxography, the Prasthānabheda, often features in arguments for the pre-colonial roots of the concept of “Hinduism”; Madhusūdana's other doxographical writings, however, are typically neglected. Based upon an analysis of Madhusūdana's Siddhāntabindu and Vedāntakalpalatikā, this article suggests that a more nuanced consideration of the different audiences and authorial intentions that different doxographers had in mind can offer a modified picture of how early modern Sanskrit intellectuals were responding to the Muslim presence in the subcontinent.

中文翻译：

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梵文圣典中的“伊斯兰教”：通过 Madhusūdana Sarasvatī 著作的重新思考

在关于“印度教”现代概念构建的持续辩论中，最近的研究已经考虑了前殖民时期与伊斯兰教的相遇可能成为一种催化剂，促使越来越具有自我意识的“印度教”身份的结晶. 安德鲁·尼科尔森（统一印度教，2010）尤其是，研究了梵文 doxography 的体裁，以确认这种结晶过程确实正在发生，因为随着时间的推移，这种体裁的转变表明在“穆斯林威胁”面前出现了一种新生的印度教身份。本文重新评估了尼科尔森的叙述，参考了一位在南亚穆斯林权力鼎盛时期运作的梵文知识分子的著作：Madhusūdana Sarasvatī（佛罗里达州 16 世纪至 17 世纪初）的人物。Madhusūdana 的简短赞美诗，大圆满，经常出现在“印度教”概念的前殖民根源的争论中；然而，Madhusūdana 的其他宗教著作通常被忽视。基于对 Madhusūdana 的分析悉达多宾都和Vedāntakalpalatikā，这篇文章表明，更细致地考虑不同的受众和作者意图，不同的 doxographers 可以提供一个修改后的画面，了解早期现代梵文知识分子如何回应次大陆的穆斯林存在。