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realization which occurs due to and after those words. Had we focused instead on that transformed version of Mimamsa and Vedanta which develops in the south Indian Srivaisnava encounter with the songs of the Tamil-language Alvars, the most prominent tension would rather have been that between the dynamics of hearing and those of seeing, between the temporal formalities of language and the spatial complexities of vision. A different version of comparative theology would then have been articulated in light of that different experiment. |
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In any case, the singleminded devotion of this book to a single experiment precludes large generalizations, and no effort will be expended on them here. We must end tentatively: at this early stage in the articulation of comparative theology it is important to accept patiently the richness of the variety of comparative models which can be generated out of specific exercises, and to resist the urge to draw attractive conclusions for which there is neither a basis nor a need. As an Advaitin might claim, at every stage in comparative theology the reach of words is always inadequate; learned readers must compose their own conclusions. |
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