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165
Vidy膩ra峁噛a, for example, argues that the image is but the
original itself appearing as if located in the mirror, and
that it is not the reflection that is illusory but merely
its apparent location. 26
Normally, the point of the pratibimbav膩da's
identification of reflection and original is to establish
the identity of jIva and Brahman. But Madhusudana is here
utilizing the doctrine in an analysis of devotion. Since he
is a master expositor of the various conflicting schools of
thought in post-Sankara Advaita, we can be sure that he is
well aware of the theoretical implications of the reflection
theory and the consequences of its application here. He is
expecting his readers to recognize the most important of
these, namely, that bhakti, as a reflection, is to be
identified with bhagavat, the original.27 Although he does
it without any announcement, Madhusudana makes a further
shift from he BP's simple definition of devotion as a mode
of the mind. As he strives to arrive at a clearer
conception of bhakti from an Advaitic standpoint, he allows
it to become, at least implicitly, identical with the
Blessed Lord himself. Consider the sequence of thought and
the grammatical structure in his sentences: "A reflection is
nothing but the original itself. .
Reflected in the
mind, the Lord [subject ]
鈥�
鈥�
鈥�
becomes a permanent emotion
I must
and reaches the state of being a sentiment."
therefore agree in substance with Gupta when he says: