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129
With the rise of the devotional schools, however,
the notion that bhakti was an end in itself, worthy of
pursuit for its own sake, began to come into circulation.
The BP, as we have seen, proclaimed devotion to be the
"highest religion" (paramo dharmah) and tended to devalue
the quest for mok峁�a. Such notions, combined with resentment
against the excessive restrictions that orthodox Ved膩nta had
placed on eligibility for final liberation, are likely to
have produced considerable dissatisfaction with the rigid
formula of the four ends of life and the notion that moksa
alone was the ultimate spiritual goal. In any event,
although the exact historical process that lead to it is
difficult to trace, 39 we find the Gosv膩mins by the sixteenth
century refusing to accept the finality of either the list
of four puru峁�arthas or the exaltation of mok峁�a as the
highest of them.
The Vai峁ａ箛avas' argument is based on their perception
According to the
of final release as a limited goal.
doctrine of the three-fold deity, liberation for the j帽膩nin
results in the attainment of union (sayujya) with brahman.
A limited experience of bliss in this condition is allowed,
since the Vai峁ａ箛ava concept of union entails "difference and
non-difference" rather than the Advaitins' absolute
identity.
Nevertheless, the j帽膩nins' brahmatva is a state
far lower than the yogins' realization of param膩tman or the