365bet娱乐

315
which takes the universalized experience of emotion as its
ideal. It might appear, however, to contradict the
Advaitin's belief that the liberated soul, especially in
videhamukti, is merged in the formless nirguna Brahman.
Although we are here going far beyond what Madhusudana
actually says, it is worth noting that the more theistically
oriented concept of salvation outlined above as a possible
foundation for the thinking of the BR could find some
support in an interesting doctrine held by some post-艢amkara
Advaitins, that of sarvamukti or "universal salvation."
First suggested by V膩caspati (tenth century), this
theory was developed most fully by Appayya Di虈k峁�ita, a
younger contemporary of Madhusudana who, in his later works,
also displayed strong devotional inclinations.9 In his
early Siddhantale峁�asamgraha, a summary of the teachings of
post-艢ankara Advaita, Appayya writes that the attainment of
liberation, even in its disembodied form, involves, not the
realization of oneness with the transcendent Brahman, but
rather identity with Isvara. Interestingly enough, he
maintains that this is a consequence of the very theory of
the relation of jiva and Isvara that Madhusudana uses in the
BR, namely, the version of the pratibimbav膩da in which the
Lord is the original of which the jiva is a reflection.
Since it is the merger of the pratibimba ("reflection") in
the bimba ("original")--which in this view is Isvara, not