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Madhva and his School (CH. XXV mukti, and, mukti being the same for all, its enjoyment must also be the same. The analogy of the different kinds of sacrifices leading to different results does not apply to this case; for these sacrifices are performed by external means and therefore their results may be different; but emancipation is attained by spiritual means, viz., bhakti. The argument that the bliss of the emancipated, being the bliss of an individual self, cannot be of the same nature is not valid either; for in the emancipated state the individuals enjoy the bliss of the realization of Brahman, which is homogeneous and ubiquitous. It is wrong too to argue that the bliss of the emancipated, being like the bliss that we experience in our worldly lives, must be capable of degrees of enjoyment. The argument that, since we have a sufficient description or definition of Brahman in regarding it as superlatively blissful, individuals cannot in the same sense be regarded as superlatively blissful, is invalid; for, since the Brahman is limitless (ananta), it will be wrong to limit it by such a definition as the above, since it is inapplicable to Him. The question of its conflict with the individuals who are superlatively blissful in the state of emancipation does not arise. It is also wrong to say that the bliss of Brahman, being possessed by Brahman, cannot be enjoyed by anybody else, since enjoyment (bhoga) really means favourable experience; the wife may thus enjoy the good qualities of her husband, the teacher of his pupil, the parents of their son. The emancipated person realizes the identity of Brahman in himself, and this realization of the nature of Brahman in himself is bliss in the superlative degree. It does not imply any decrease of qualities of Brahman, but it means that in realizing the qualities in oneself one may find supreme bliss.
1 yady atra tadiyatvena taccheşatvam tarhi rājapurusa-bhogye rājñi vyabhicārah, bhogo hi svānukūlatva-prakāraka-sākṣātkāraḥ tadvişayatu am eva bhogyatvam, tac ca dāsam prati svāmini sisyam praty ācārye putram prati mātarai pitari ca sarvānubhava-siddham. Vijayındra-parājaya, p. 124.
