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abstractness of his image of the former, his analysis of the
relation between bhakti and mok峁�a is strikingly similar to
that presented by the Gaudiya Vai峁ａ箛avas. As we have seen,
the Gosv膩mins regard the emancipation of the soul from the
bondage of m膩y膩艣akti as preliminary to the emergence of true
bhakti. The underlying rationale of Madhus奴dana's sixth
stage is exactly the same, and it accomplishes a similar
end: overcoming, through realization of the 盲tman, the
hindrances to devotion imposed by bondage to ordinary
psychophysical existence. The conception of atman is of
course different, but in each case it must be realized in
91 preparation for the highest experience of bhakti.
bhagavat.92
On the principle that mystic realization in its
nirvi艣e峁�a ("qualityless") form is much less blissful than
savi艣e峁�a (鈥渜ualified") realization, the Gosv膩mins regard
union with brahman to be far inferior to the vision of
Again, Madhusudana's analysis of the stages of
bhakti reflects a similar attitude. It suggests what for an
Advaitin is an almost heretical conclusion, namely, that the
nirvikalpaka realization is less, at least experientially
speaking, than the savikalpaka. It is almost as if
Madhusudana has accepted the classical Vai峁ａ箛ava belief that
in Advaitic mok峁Ｄ�, since it is a unitive state, bliss is not
experienced while in bhakti it is experienced so intensely
that the j帽膩nin must remained unfulfilled unless he too can