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samny膩sin. The notions of bhakti as a path and as a goal in
itself are abandoned. The ideal spiritual life is described
one that progresses from the purificatory path of karma
to the way of renunciation and knowledge, and eventually
culminates in j墨vanmukti ("liberation-in-life"), the latter
state being available only to the samny膩sin engaged in
Ved膩ntic inquiry.
But whereas 艢ankara saw bhakti as a
hindrance to the highest aspirants who had taken to the path
of knowledge, Madhusudana recommends it with enthusiasm as
helpful at every stage of practice and a desirable
enhancement of the j墨vanmukti experience. 6
The problem with Madhusudana's presentation, to
summarize what has been presented in some detail above, is
twofold. First, he neglects to deal with several important
theoretical questions that this teaching on bhakti raises,
such as the problem of the continued experience of devotion
after enlightenment and the question of the ontological
status of bhagavat vis-脿-vis the nirguna Brahman. Even if
we leave the more extravagant claims for bhakti made by the
BR aside and consider only teachings of the GAD, we are
still left wishing for an explanation of the Advaitin's
post-liberation vision of the flute-carrying, yellow-clad
K峁涐梗峁嘺 and all that such an experience implies for Advaitic
theory. Second, on the socio-religious level, Madhus奴dana
seems to violate the dominant egalitarian sentiment of the