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This "Student's Note" offers a constructive interpretation of Advaita Vedanta by tracing its philosophical, historical, and social development. While doing so, it explores the total landscape of non-dualist traditions in the Indian subcontinent.
The second edition retains basic organization of the first edition. Chapters 0 to 4 discuss orthodox Vedanta. Chapter four discusses karmic axiology while the previous chapters give basic ontologic-epistemic elements of the tradition. Chapter five traces historical development of Vedanta. It also delineates other non-dualist Indic traditions in comparison to Vedanta. These and other excurrent topics are mainly discussed in annexes of respective sections of this chapter. They are roughly organized according to historical development of the tradition. Chapter six offers the interface between Advaita and science. Advaita's new avatar - Neo Advaita or New Vedanta is seen here as a spiritual metaphysics that complements science in its quest for Reality. Chapter seven concludes with the discussion of some contemporary themes and a summary of Advaita's longstanding features. Chapter eight provides exhaustive bibliography.
The second edition adds new annexes: (i) a brief synopsis of competing Vedic schools to give basis of their polemics, (ii) the thematic alignment of liberal democracies with the central doctrines of Advaita, and (iii) deconstruction of the concept of God to reconcile Advaita and science. The last two annexes along with revised chapters six and seven posit Advaita as the new age universal philosophy of unity.
Re: Advaita Vedanta
This second edition contains the revision of Chapter-7 and the addition of three annexes.
The Chapter-7 of Conclusion now offers a more complete overview of the historical process including assimilation (Vedantization) and eclipse of Mahayan Buddhism in India.
Annex 5.2.5C gives the brief summary of five important Advaita / Vedanta schools on the basis of their ontology, epistemology, and axiology. Here, Kevala Advaita's ability to syncretize diverse views of empirical reality is highlighted.
Annex 6.1A describes the thematic alignment of constitutional democracies with the doctrine of Atman = Brahman. Here, a contemporary theory of socio-political organization is shown to be in better conformance with Vedanta than the traditional lineage based Varnashrama and concomitant Monarchy.
Annex 6.1B deconstructs the concept of God rather provocatively. It shows that a "here and now" axiology (value-system) is more important to Vedanta than the "hereafter" axiology of heaven and hell. However, precisely for the same reason Vedanta may prescribe "hereafter" axiology for those who are more comfortable with the concept of personal God and His kingdom. Here, according to author, Advaita's principle of Adhikaribheda (teach the aspirant according to his/her ability and aptitude) comes into play.
The "constructive" theological approach goes into the rationale of construction of the theology. The traditional Vedanta student is not accustomed to this approach and hence the reach of this Note is likely to exclude this important segment of readership.