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is perceived as a higher level of truth.
脦svara may be God
in all his glory from the point of view of the world, but
from the point of view of liberation he is, as Isvara,
dependent on the world, just as the space limited by pots
and jars is, for its existence as such, dependent on those
vessels. When the pot is broken, so does the particular
configuration of space it contained; when the world
disappears in the final disembodied state, so does God. 40
This kind of thinking does not quite place i虈svara in the
realm of m膩y膩, but it does effectively remove him from the
sphere of final truth in a way that a true devotionalist
could not tolerate. 41
In
If the Lord himself suffers from penultimacy in
Advaita, all the more does bhakti. As we shall see, it is
only through direct intuitive knowledge, according to
艢a峁噆ara, that one can attain the ultimate realization.
the final analysis, bhakti must remain within the domain of
practical spirituality, merely a preliminary discipline that
has no power to take one beyond the sphere of duality. In
metaphysical terms, bhakti and its dualistic distinctions
are confined to the realm of the false, the realm of m膩y膩.
It neither gives us access to Being, nor does it have itself
any true ontological status. So on both counts Advaita
makes it difficult for its adherents to take devotion as
commonly understood with final seriousness.
42