By Arvind Sharma
This presentation of Hinduism fairly stresses the intermingling of philosophy and faith in the religion. It hopes to expand the horizons of the traditional philosophy of faith by means of including fabric drawn from Hindu notion to its scope of curiosity. by means of therefore juxtaposing the philosophy of faith with Hindu philosophy, the e-book 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 ongoing dialogues among faith and philosophy, scepticism and religion and among the various religions and ideologies.
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Additional info for A Hindu Perspective on the Philosophy of Religion
P. 162. Ninian Smart feels that the Nyaya school was able to 'produce apparently reasonable replies' to at least some of the above arguments (Doctrine and Argument in Indian Philosophy, pp. 155-6). 40. M. Hiriyanna, Outlines of Indian Philosophy (London: George Allen & Unwin, 1964 [first published 1932]) p. 258. See Ninian Smart (Doctrine and Argument in Indian Philosophy, pp. 150--1) on the relationship between omniscience and scripture. Also see Satischandra Chatterjee and Dhirendramohan Datta (An Introduction to Indian Philosophy, pp.
Those WhO repudiate the existence of God give the following arguments: if God is affected by selfish motives, He is not free; if He is free, He will not create this world of pain and misery. Either God is unjust and cruel or He is not free and all-powerful. If He is determined by the law of Karma, He is not free; if not, He is a tyrant. Again, God being pure knowledge, this material world cannot spring from Him. The effects are implicitly contained in their cause and the material world, which is subject to change, requires an unintelligent and ever-changing cause and not a spiritual and immutable God.
P. 153. M. Hiriyanna, The Essentials of Indian Philosophy, pp. 48-9. The following brief and perhaps even brilliant statement of the doctrine of karma may interest the reader. 'In short, the law of the conservation of energy is rigidly applied to the moral world. Every action, whether good or bad, must have its result for the doer. If in the present life a man is on the whole good, his next existence is better by just so much as his good deeds have outweighed his evil deeds. He becomes a great and noble man, or a king, or perhaps a god (the gods, like men, are subject to the law of transmigration).
A Hindu Perspective on the Philosophy of Religion by Arvind Sharma