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This elitism on the social level results from the combination of two factors: first, the notion that there are two separate spiritual paths, each having different qualifications, and second, the hierarchical thinking that underlies the Hindu theory of caste. From the point of view of the tradition itself, of course, this exclusivism is benevolently intended. If every one were intensely seeking liberation, the Advaitin might say, the energy which keeps the world in motion would surely begin to run down. What

94 would happen to society if more than a small minority took to the path of knowledge? Even if it were socially workable, the radical liminality imposed by renunciation and non-dualistic modes of thought would be psychologically disastrous for most. To be sure, the true Sankara Advaitin does not, and cannot, accept the validity of devotion for himself, because it contradicts the basic assumptions of his discipline. But he recognizes that it is good for others, those whose minds are more encumbered with worldly desires and distinctions, i.e., less "pure, than his. Indeed, for the sake of setting an example to others and encouraging them in their path, the jnanin may willingly fulfill certain outward religious observances associated with bhakti. He knows that, through their devotion, the less qualified aspirants will eventually attain fitness for knowledge and, at last, moksa. 120 It However profound the insight into human nature and however good the intentions that may be assumed (for purposes of understanding) to underlie it, this aristocratic mentality is absolutely opposed to the egalitarian spirit of the later bhakti movements. The devotionalists, we shall soon discover, tend to disparage knowledge and to downplay the importance of moksa as a goal of spiritual striving. This attitude may well be related to the Advaitins' exclusivism, as if to say, "Since moksa is so restricted,

95 who needs it?"121 We shall see, in any event, that much of what Madhusudana writes about bhakti is influenced by this liberal outlook of the devotional movements. The Bhakti-rasayana especially seems to be aimed at opening up the Advaita to a wider variety of spiritual options for a wider range of aspirants.