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By Eliot Deutsch

An creation to different structures of classical Indian proposal corresponding to Professor Deutsch offers.

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74 ADVAITA VEDANTA on accepting the insights obtained through spiritual experience. One need not read far in the orthodox philosophical literature before realizing that some curious principles of scriptural exigesis are used to support ideas that, in many cases, have little direct relation to the text. More often than not, the principle of looking for a "secondary meaning" of a statement, rather than accepting the primary or obvious one, is adopted and is used to harmonize the statement with one's own philosophical position.

Two things may be taken as universally related, on this model of induction, when in our experience there is no exception to their relatedness. And here it is clear that karma cannot even be a genuine vyapti, for the consequences of moral action, as affecting the actor over a period of innumerable births, are largely unseen, and hence they cannot be seen to be in uncontradicted relatedness to the actions. Induction, and hence ultimately inference, for Advaita, depends on perception and can extend no further than drawing out the implications of the relations based on perception.

2 Brhaa-arm:iyaka Upani$ad, IV, 3, 9. 3 Ka{ha Upani$ad, I, 2, 18. " 6 Thought functions only with forms, in multiplicity; Atman, being without determinate form and being ultimately simple, cannot be an object knowable by the mind, perceivable by the senses. Thought is a process; Atman is a state of being. Thought objectifies, Atman is the pure "subject" that underlies all subject/object distinctions. ,. . . / distinctions. . between the former. e. vidual consciousness (tvam), passes on to universal consciousness (tat), and arrives at the pure consciousness that overcomes the separative reality of both the individual and the universal and that constitutes their ground.

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