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Probably a good introduction of Advaita Vedanta (Indian religious monist non-dualist idealist philosophy), but I have nothing to compare against, and I still have to read the last two chapters.. The book requires a more critical attitude - it does critique some ideas, some (such as karma and samsara) more than others, but somewhat half-heartedly. One of the problems I had was that there seem to be multiple explanations for the same things - for example, the world is understood as nirguna Brahman (attribute-less Godhead, the Ultimate Reality) experienced through avidya (ignorance), but then it is also claimed that saguna Brahman (the personal creator God) is the efficient cause of the world. Similarly, jiva (the personality or ego shell) is understood as a mirror reflection or a limitation on the Atman (the real Self, which is at basis not different from Brahman), so that you can understand that the human is born without a jiva, and that it is formed as the human starts to experience the world and to divide it into compartments, you, me, yours, mine, now, then, etc... in the way Freud describes, but then it is claimed that the jiva is reborn in body after body, and is susceptible to karma throughout all these lives. The problem might be that in this religious philosophy, there might be different explanations at different levels: the philosophical explanations as against popular theo-mythology, which foreigners like ourselves might be incorporating into one system. The same problem of multiple explanations would occur if we were to try to incorporate popular Christian thinking with philosophical Christian theology.Another thought that was rattling in my head was about how far one can argue for a worldview without first accepting a number of initial assertions that the worldview takes for granted. One thing the book could have done better is to argue, or rather give reasons, theological, philosophical or even cultural, for the fundamental claims of this non-dualist idealist worldview - as the author consistently claims that, the interest of Advaita philosophers was not to prove the truth of this worldview as that was taken to be obvious, but rather their interest was in formulating arguments and metaphors that would lead one to grasp this Ultimately Reality, to break free of avidya. That might also be a reason for those multiple explanations...
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