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249:). Manilal calls the religion of Advaita philosophy as "scientific religion" because it signifies the culmination of human intellect in an extremely rational thought. The belief in a transcendent God could hardly accommodate science and scientific progress; but as he emphatically argues, Advaitism, which asserts the possibility of experiencing the one all-pervading
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Manilal analysed the principles underlying Monism and
Advaitism and highlighted the essence of both by pointing out that the theory of evolution was based on the unity of nature and the principle of advaita aimed at the identity of all the elements of nature. According to him, the principle involved
178:). Encouraged by the warm response it received abroad he decided to prepare a scientific treatise on Advaitism in English, comparing it with the Western theory of Monism. Within fifteen days he wrote out 100 sheets and sent the book to the press under the title
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concept of God implying duality between man and God, while the
Advaita Philosophy posits the experience of identity between the two. In the experience of perception also, advaita asserts the identity of Agent
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In the book, Manilal tries to compare the
Advaita Philosophy with the Western theory of Monism. He pointed out that the principle of unity of nature was common to the Indian advaita and the scientific
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in the West. But, the former was far more advanced than the latter, which was only in the primary stage of speculation. Manilal hoped to establish complete identity between the two by comparing them.
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An
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An
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in advaita was, rationally speaking, more developed than that of Monism.
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