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67
to the phenomenal world; as such, Isvara truly is Brahman.
There is consequently no harm in speaking of him as the
ultimate while one is discoursing within the limitations of
phenomenality, where one is necessarily confined by the very
act of speaking. Any attempt to maintain a constant and
rigorous distinction between the p膩ram膩rthika and
vy膩vah膩rika standpoints in this respect would make the
discussion unbearably cumbersome. Furthermore, by virtue of
overemphasis, it would imply a devaluation of the personal
God that is not intended.
The foregoing exposition should be sufficient to
establish that, despite the charge of "impersonalism"
frequently leveled against Samkara, the concept of Isvara
and the latter's distinction from the individual soul is
richly articulated in his thought. 38 The Lord retains for
him the full complement of power and grace attributed to God
by more conventional thinkers, and the jiva as such its full
degree of dependence.
2.5 艢ankara's Devaluation of Devotion
2.5.1 The Penultimacy of
Religious Structures and Bhakti
The discussion thus far has indicated that the
elements necessary for bhakti--including soul, God, and even
grace--are present in Advaita in fully functional form. It
would seem, therefore, that devotion is possible within this