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framework of Advaita, Madhusudana does not say. The
liberated devotee's continued enjoyment of devotional bliss
in a celestial realm such as brahmaloka could be imagined as
a sort of post-mortem extension of the jivanmukta state.
There is the difficulty, though, that in Advaita even
brahmaloka is a phenomenal, ultimately impermanent state,
the residents of which, as we have seen, attain absolute
liberation with the dissolution of that world at the end of
a cosmic age. Vaisnava theology avoids this problem by
positing a transphenomenal "abode" (dh膩man) of God, a super-
celestial heaven 5 that is beyond m膩y膩 and therefore truly
eternal. To this divine abode the liberated soul can go to
enjoy eternal bhakti. Advaitins, however, cannot recognize
the possibility of such a transphenomenal realm; they can
admit nothing beyond m膩y膩 except Isvara and the pure,
formless Brahman. It therefore seems that, even if some
sort of postmortem existence is granted--as 艢a峁噆ara actually
does allow for those enlightened beings to whom the Lord has
entrusted certain cosmic "offices" (adhik膩ra) 6--the
(补诲丑颈办腻谤补)6--迟丑别
jIvanmukta-devotee will eventually have to attain
videhamukti at the end of the world-age, and therewith lose
his experience of bhakti and be content with the mere bliss
of moksa. Thus, there is a serious difficulty in the idea
of bhakti as an eternal experience of the individual mukta.
If Madhusudana wants the notion of enjoying devotion