365bet娱乐

169
example, gives a number of adjectives intended to reveal the
nature of the Blessed Lord, and the commentary explains each
of them in turn: "`Omnipresent' indicates that He pervades
all space, 'eternal' that He exists through all time, 'full'
means that since He is one without second He is the
substratum of the whole illusion of duality, and
'consciousness and bliss' indicates that He is the supreme
goal of life."33
Commentary on stanzas 11-13 gives, as has
already been mentioned, an Advaitin's argument in support of
the blissfulness of rasa in general and of bhaktirasa in
particular. Complete with quotations from the Upanisads and
the Brahmas奴tras, a discussion of the two powers of m膩ya,
and a brief exposition of the non-dualist theory of
knowledge, it reads like one of the author's more formal
metaphysical treatises. For purposes of this discussion,
Madhus眉dana shifts abruptly from using the word bhagavat as
a designation of the highest principle to the use, instead,
of Brahman and caitanya ("Consciousness"). These terms are
employed interchangeably for each other, and for bhagavat as
well. This practice continues in section XXIII, where
Madhus奴dana establishes that the form of the Lord is innate
in the mind. To provide authoritative support for his
argument, he cites a portion of Sure艣vara's Sambandha-
v膩rttika that proves the innateness, not indeed of bhagavat,
but of the Self or 膩tman. A little later, quoting a well-