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.
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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.
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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.