By Arvind Sharma
This presentation of Hinduism really stresses the intermingling of philosophy and faith in the religion. It hopes to expand the horizons of the traditional philosophy of faith through including fabric drawn from Hindu notion to its scope of curiosity. via therefore juxtaposing the philosophy of faith with Hindu philosophy, the publication makes an attempt to maneuver in the direction of a cross-cultural philosophy of faith. This sequence of books explores modern spiritual understandings of humanity and the universe. It covers the continued dialogues among faith and philosophy, scepticism and religion and among the several religions and ideologies.
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Additional resources for A Hindu Perspective on the Philosophy of Religion
19. Satischandra Chatterjee and Dhirendramohan Datta, An Introduction to Indian Philosophy (University of Calcutta, 1960) pp. 78-9. M. Hiriyanna, op. , pp. 57-8. Chandradhar Sharma, op. , pp. 42-3. John H. Hick, Philosophy of Religion, p. 23. ), The Cultural Heritage of India, vol. III (Calcutta: Ramakrishna Mission Institute of Culture, 1969) p. 173. See K. Satchidananda Murty, Revelation and Reason in Advaita Vedanta (New York: Columbia University Press, 1959) p. 208. T. M. P. Mahadevan, Outlines of Hinduism (Bombay: Chetana, 1971) p.
It is self-discrepant to portray God as the cause of the world for the following reasons. If God is a cause he must undergo modification; if God undergoes modification he cannot be an unchanging cause; if God is transcendent he cannot create; if he creates he cannot be transcendent; if God is eternal he cannot create (because he would have to be motionless); and if he creates he cannot be eternal. Finally if God is the cause of the world, who is the cause of God? And if God is uncaused why not make the same assumption about the universe.
86 Two other considerations which affect the Hindu grounds for belief in God which were mentioned earlier may also be recalled: the independent existence of matter and the law of karma. It is easy to see how these beliefs could and did undermine theism in some ways - producing the ethical atheism and the spiritual materialism of the Saitkya school. '87 But at this point 'it should be added that, as . . with the Sankhya system, to deny the existence of God is not to discard the higher values; for the doctrine, unlike materialism, believes in surviving souls and in the theory of karma'.
A Hindu Perspective on the Philosophy of Religion by Arvind Sharma