By Eliot Deutsch
An advent to different structures of classical Indian inspiration comparable to Professor Deutsch offers.
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An advent to different platforms of classical Indian suggestion reminiscent of Professor Deutsch presents.
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Extra info for Advaita Vedanta : A Philosophical Reconstruction
14 And just as the reflection of a person in a body of water varies according to the state of the water, according as the water is calm or turbulent, clean or dirty, so the reflection of the Absolute varies according to the state of avidya upon which it is reflected. , V. P. Upadhyaya) have suggested that three theories to explain the non-dual status of the jiva and its phenomenal appearance are to be found in Advaitic literature: the pratibirnba-vada, the avacchedavada, and the abhasa-vada (of Suresvara).
47. Hiriyanna then goes on to note the manner in which transmigration is involved in the karma doctrine. "Since, however, these causes cannot all be found within the narrow limits of a single life, it [the doctrine] postulates the theory of sa~hsara or the continued existence of the self (jiva) in a succession of 67 There is perhaps no other basic doctrine in Indian philosophy which has had such a hold upon the popular thinking and practical religion of India4 and which, in spite of Plato's Republic and Phaedo, has met with as much resistance among Western philosophers, as the doctrine of karma.
23 The last problem for which karma offers a solution is the one most frequently pointed to: the problem of inequality and evil, of why there are such great differences among men in spiritual and mental capacity or why men occupy such different places within the socioeconomic order. The doctrine of karma provides a useful (if not demonstrable) answer to this problem. The spiritual and intellectual differences between jiva8 are the results of their conduct. The place in society that they occupy at any one time is the result of their past action.