WITNESSING CHRIST IN THE COMPANY OF HINDUS
K. P. Aleaz*
(To Quote: K. P. Aleaz, “Witnessing Christ in the Company of Hindus,” Master’s College Theological Journal 1, no.1 (March 2011): 25-35.)
* The Revd. Dr. K. P. Aleaz, author of 21 books and 195 articles, is
Professor of Religions at Bishop’s College as well as Professor and Dean of
Doctoral Programme of North India Institute of Post-Graduate Theological
Studies, Kolkata, India.
Page 25
This paper envisages a perspective that ‘Mission to
People of Other Faiths’ can be reconceived today as ‘Witnessing Christ in the Company
of People of Other Faiths’. The first section clarifies the significance of
this shift of emphasis and submits it to the august participants of Edinburgh
2010 for approval as a direction for mission-thinking in the days to come. The
second and third sections are specifically on witnessing Christ in the company
of Hindus. Indian Christian thinkers had and are having numerous dialogues with
Hindus and their faith experiences and diverse enriching affirmations of
Christian faith have emerged as a result of this and the second section
indicates the highlights of a few of these. The third section is on the
contributions of a few Hindu witnesses to Christ, specifically Neo-Vedantic
understandings and interpretations of Jesus. Finally we provide some concluding
observations.
1. The
Rationale for Witnessing Christ in the Company of People of Other Faiths
The religious experiences of the people of other
faiths may have to help us Christians in understanding and experiencing new
dimensions of meanings regarding the person and function of Jesus, regarding
the gospel. With humility we may have to accept that there are certain dimensions
of meanings regarding Jesus and the gospel which are unfamiliar to us or which
are not known to us and people of other faiths can explain them to us. The
meaning of Christ and the Christian gospel has to emerge in a process of an
inter-religious communication. People from diverse religio-cultural backgrounds
will, in terms of their contexts, decide the content of the gospel.[1]
The process of hermeneutics or understanding and
interpretation is important here. It is the hermeneutical context or the
contextual socio-politico-religio-cultural realities which decide the content
of our knowledge and experience of the Gospel. Knowledge is formulated in the
very knowing
Page 26
process and
understanding the Gospel of God in Jesus is a continuous integrated non-dual
divine-human process. Nothing is pre-given or pre-formulated. We cannot accept
some timeless interpretation from somewhere and make it applicable to our
context. Understanding and interpretation belongs exclusively to us and to our
context, and there is the possibility for the emergence of new meanings of the
gospel in the processes of this.[2] One
important aspect of the Asian/Indian context is religious pluralism and the
Christian pilgrimage is progressive integration of the truth that is revealed
to others in one’s own experience of the story of Jesus. We have a duty to
identify the glorious ways in which God’s revelations are available to us in
other religious experiences which can help in our experience of new dimensions
of meanings of the gospel of God in Jesus.[3] Rather
than evaluating other religious experiences in terms of pre-formulated
criteria, we have to allow ourselves to be evaluated by them in our
understanding of the gospel. They, in Holy Spirit, will provide us with new
meanings of the person and function of Jesus, rather than we dictate to them
always. From particular Jesus we have to come to a universal Jesus.[4]
Universal Jesus belongs to the whole of humanity in Holy Spirit. Here there is
growth and newness in the very content of the conception of the person and
function of Jesus emerging.
Here we are challenged to evolve a more comprehensive
role for other religious experiences in Christian experience than what has been
envisaged in the past. To reduce the role of religions to liberational praxis
is a reductionism. To reduce the interpretation of religions solely in terms of
Folk tales again would be a reductionism. Of course our focus should be the
people, as has been emphasized by the Asian theologians. How the comprehensive
religious life of people of other faiths is related to the gospel of God in
Jesus is the basic question to be answered in the third millennium.[5]
There is a suggestion here for a relational
convergence of religious experiences. An important aspect of relational
convergence of religious experiences is mutual conversion. Being born in a
religion does not mean that we should die in that religion in the same way as
we were born. We
Page 27
can get converted into the true spirit of one’s own
religion and in that very conversion get converted into another religious
experience as well. The faith experience of an Indian Christian is not pre-formulated,
but is in a process of formulation through the guidance of Hindu and other
religious experiences. Indian Christian theology is a conversion of Christian
theology to the Indian religio-cultural context. In the very conversion to
Jesus in India, there is a conversion to the religio-cultural context of India,
effecting thus a double conversion and this points to the possible relational
convergence of religious experiences. Religious conflicts are transcended in
such an understanding of conversion.[6]
This points to a perspective in inter-religious
relations in which all the religious resources of the world are conceived as
the common property of the whole humanity. All religious experiences and
traditions are simultaneously ours. We do not have any one particular religious
tradition alone as our own and others as belonging to others. All are mine as
well as all are for all others. All belong to all. It is a religious perspective
in which while remaining in one’s own religious faith-experience, one can
consider other faiths as one’s own, as the common property of humanity, for an
increasingly blessed and enriched life. It should be noted that if one is
intimately familiar with one’s own religious system alone, that is a very
religiously poverty stricken condition. Here the affirmation is of an
inter-connected identity and uniqueness of each of the religious experiences as
our own.[7]
2. Highlights on
Christian Dialogues with Hindu Faith-Experiences
Indian Christian thinkers, some of them converts from
Hindu faith, since the second half of CE 19th, had numerous
dialogues with Hindu faith-experiences and in the light of these articulated Christian theological reflections
on God and Jesus Christ in diverse ways and these reflections are part of the
glorious history of Indian Christian theological heritage. These theological
reflections are providing new creative insights regarding the Gospel today. New
dimensions of meanings regarding the person and function of Jesus are emerging
through these reflections. In terms of
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these reflections Christians are able to witness
Christ in the company of Hindus today. There are interpretations on Trinity as Saccidananda as well as on the Christian
notion of God as corresponding to Nirguna
Brahman. Christ is interpreted in diverse ways such as God’s appearance in the
midst of appearances, embodiment of supreme self-sacrifice, one who has to be
placed in Ultimate Reality, who enables us to return to unity and who
eliminated avidya (ignorance), a case
of vivarta, as theocentric; as extrinsic
denominator (upadhi), name and form (namarupa), the effect(karya) of Brahman as well as the
reflection (abhasa), pervasion,
illumination, unification and delimitation of Brahman in creation, as Istadevata, Isvara, Avatara,
Initiator of new creation and the True
Prajapati.[8]
To speak of Brahman as Saccidananda means that Brahman
knows Himself/Herself and from that self-knowledge proceeds His/Her eternal
beatitude. Brahman is related of necessity only to the Infinite Image of
His/Her own being, mirrored in the ocean of His/Her knowledge. This relation of
Being (Sat) to Itself in
self-knowledge (Cit) is one of
perfect harmony, bliss (Ananda).The
Christian doctrine of God as Trinity is exactly the same as the Vedantic
conception of Brahman as Saccidananda,
because in the Trinity the Father’s knowledge is fully satisfied by the
cognition of the Logos, the Infinite
Image of his Being, begotten by thought and mirrored in the ocean of his
substance and his love finds the fullest satisfaction in the boundless complacency
with which he reposes on his Image and breathes forth the Spirit of bliss.[9] Saccidananda is communion of the Father,
Son and the Holy Spirit. It is in Father’s self-awareness and presence to
Himself in the Son, that everything that is has come to be. Son as he is
representative Son of man, is the representation of the created beings in Cit; the created beings awake to Being
through the Son. Ananda, the Holy
Spirit is the expression of love in God, love between God and humans and love
between humans.[10] Nirguna Brahman corresponds to Absolute
Personality and does not mean impersonal, abstract, unconscious Being. It means
that the attributes which relate the Infinite to the finite are not necessary
to His/Her being. Therefore it correctly corresponds to the Christian notion of
God.[11]
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Jesus Christ is God’s appearance in the midst of
appearances. In Christ the absolutely transcendental God serves Himself/Herself
from Himself/Herself to produce the appearance and to become appearance.[12] The
event of Jesus as Christ has to be placed in the Ultimate Reality.[13]
Creation is a case of vivarta as
Brahman remains unchanged by effecting the world and similarly Christ’s
Incarnation is also a case of vivarta
because when the divine Logos takes unto Himself/Herself the human nature the
novelty which follows this actuation is entirely on the side of the human
nature.[14]
There is a progress possible from ‘Christo-monism’ to a theo-centric
Christology.[15]
Renunciation or Love and Sacrifice which Christ has
taught us through his life are the same as giving up duality to find the God
behind it. The death on the Cross of Jesus Christ can be experienced and
expounded as dying to the body and ego as well as the material world.[16] In
understanding the work of Christ people from Hindu background are unable to
find meaning in the idea of expiation and juridical justification, rather the
function of Jesus is experienced as releasing precious life for humanity and
making people his devotees. The role of Christ is not of one that mediates the
propitiatory requirement to satisfy a righteous God. Rather, the mediatory
potency of Christ is that of a potency of the most decisive paradigm case of
radical recentring and self-knowledge. Jesus’ acknowledgement of the divine
Self as his true Self was so complete and his recentring so maximal that in and
through his life, death and continuing presence in the faith of the believing
community a potency for the self-realization is released.[17] Jesus is
the initiator of new creation. Christian faith is not primarily a doctrine of
salvation but the announcement of the advent of a new creative order in Jesus.
The good news is the birth of Jesus and the problem of the Christian is to
reproduce him. Christianity is not a juridical problem but a problem in
genetics. There is no gulf between God and Humans. God and human person have
met in Jesus; not merely met, but fused and mingled into one. To be Christian
is to gain this consciousness and this sense of harmonious blend with the
divine.[18] We
can understand and experience the person of Jesus as the extrinsic denominator
(upadhi), name and form (namarupa), effect (karya) as
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well as the reflection (abhasa) and delimitation (ghatakasah)
of Brhman. We can understand and experience the function of Jesus as to
manifest the all-pervasive (sarvagatatvam),
illuminative (jyotih) and unifying (ekikrtya) power of the Supreme Atman, as
to manifest that the Supreme Brahman as Pure Consciousness (prajnanaghanam) is the Witness (saksi) and Self of all (sarvatma) and as to manifest the
eternally present (nityasiddasvabhavam)
human liberation.[19] The
Fall is our fall into the present mode of consciousness, where everything is
divided, centered on itself and set in conflict with others. Sin is alienation
from our real Self; it is to fall into a separate, divided self.
Redemption-atonement is the return to unity; it is awakening to our true being
in the Word. In Jesus the sin which brought a divided consciousness into the
world is overcome, and nature and humans are restored to their original unity
with God.[20]
Hindu Faith has the conception of sin as avidya i.e., the ascription of a false
autonomy to created being. Christ has brought us redemption in the sense that
he became the very antithesis of self-assertion taking upon himself all the
consequence of human assertion of a false autonomy, even unto death on the
cross and drawing the whole creation back to the full recognition of its
dependence on its source, the Parent God.[21]
Christ can be conceived as the True Prajapati as the Vedas explains to us that Purusa, who is later conceived as Prajapati, the Lord of creation,
sacrificed himself for the Devas, i.e., emancipated mortals.[22] The
Christ of Hinduism is hidden and unknown. Isvara is the unknown Christ of
Hinduism. The role of Isvara in
Vedanta corresponds functionally to the role of Christ in Christian thought.[23]
Fundamentally the Hindu doctrine of Avatara is akin to the Christian doctrine
of Incarnation, the distinctiveness being Christ is the Incarnation of the
whole Being of God for all times and he came to redeem the sinners.[24] It
has also been pointed out that the place of Jesus Christ in the Hindu religious
heritage of India is as one of the Ishta
Devatas or chosen deities or favorite deities. Hinduism readily grants such
a place to Jesus Christ. From the side of a disciple of Jesus what is needed
is, he/she must not deny other mediators between God and humans, other
experiences of God’s presence in the human heart, the validity of other Ishta Devatas. Such denials lie outside
the positive
Page 31
experience of the Christians and therefore have no
validity. As we have the Lord and Saviour Jesus Christ, others have their own
Lords and Saviours. The theory of multiple avatars is theologically the most
accommodating attitude in a pluralistic setting.[25]
3. A Hindu Way
of Witnessing Christ
In the Indian Renaissance of 19th and 20th
centuries, numerous people of other faiths, especially Hindus, have
acknowledged the religious and ethical significance of Jesus for them in
diverse ways and Raja Ram Mohan Roy, Keshub Chunder Sen and Mahatma Gandhi are
some of the prominent figures among them. Ram Mohan was all for the ethical
teachings of Jesus. Keshub was the pioneer in conceiving Trinity as
Saccidananda in terms of the three functions of the one God. Gandhiji very much
appreciated the life of Jesus centered on renunciation and he received enormous
inspiration from the Sermon on the Mount for his own life and work.[26] We
in this paper shall specially focus upon the Neo-Vedantic way of witnessing
Christ.[27]
We can identify a development in the conception of the
person of Christ in Neo-Vedanta. The later Neo-Vedantins Swamijis Akhilananda[28],
Prabhavananda[29] and
Ranganathananda[30] are
more emphatic on the role of Jesus as an Incarnation as distinguished from an
individual human person. According to them, Jesus is one of the avataras or the descents of God, born
without karmas and above maya. An avatara has the unique power to transmit spirituality, transform
human lives by touch, look or wish, and reveal divinity through transfiguration.
There is an important difference even between saints and incarnations. Whereas
saints are at first bound souls who later became illumined, the incarnations
are the veritable embodiments of divine light and power from the very beginning
of their lives. As a divine incarnation, Jesus had much compassion and the
power to redeem. Also, as an incarnation Jesus was a yogi of the highest type who practiced all the yogas namely karma, bhakti, raja, and jnana. Jesus as an incarnation had
constant vision of God and through samadhi
he realized the identity and unity of the individual self with the Supreme
Self.
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But, we should note that in the earlier Neo-Vedantins
like Swamijis Vivekananda[31],
Abhedananda[32] and
S. Radhakrishnan[33] the
emphasis is more on presenting Jesus as an ideal, perfect human person. The
difference between a human person and Christ is a difference in manifestation;
but as Absolute Being there is no difference between the two. The resources of
God which were available to Jesus are open to all and if we struggle as he did,
we will develop the God in us. What Jesus does is setting an example, by
showing the path of perfection. True, those earlier Neo-Vedantins also had no
problem in worshipping Jesus as Divine; as one who reveals the Absolute, as a
herald of truth on earth. So we can say that Neo-Vedanta keeps a balance
between following the path shown by Christ and worshipping him. Jesus is
simultaneously a Divinity for us to worship and an ideal for us to imitate.
Though Neo-Vedantic Christology may agree that as a
divine incarnation Jesus has the power to redeem, transmit spirituality and
transform human lives, according to it this is realized not in the way the
Christian Church conceives the atonement. In Neo-Vedantic view, the Christian
doctrines, especially the doctrine of atonement goes against the spirit of
Jesus[34].
What Jesus does is to show us the way to become perfect, to show us our true
nature which is divine, to bring us to realization which involves the regaining
of the lost selfhood[35].
Cross[36]
signifies dying to the lower self and resurrection means rising to the higher
universal Self. Cross is the expression of spiritual power or soul force
through which alone we can conquer evil. Cross is the very perfection of the
teaching of non-resistance of evil. Resurrection[37] affirms
that human person is really spirit. Resurrection means the resurrection of the
subtle body made of subtle elements. Above all, it is the affirmation of the
Neo-Vedantic Christology that the life, death, and resurrection of Jesus are
not so much historical events which occurred once upon a time as universal
processes of spiritual life, which are being continually accomplished in human
lives. Following the example of Jesus, we can also die and resurrect and Jesus
as an avatara can of course help us
in our endeavour. Thus we may both worship Jesus and follow his path.
Conclusion
Search for insights regarding the life and work of
Jesus, the meanings of the Gospel of God in Jesus, is an ongoing process and
there is a need for Christians to get help from the religious experiences of
people of other faiths for this important endeavour. If in the first eighteen
centuries, the
Page 33
search was more or less by Christians alone, since
then the search has begun in the company of people of sister faiths. But two
hundred years or for that matter even two thousand years are nothing compared
to the time ahead of us, ahead of creation. Many more dimensions of meanings of
Jesus are yet to emerge. This is only the beginning. Hence the importance of
the further contributions of sister faith experiences
People of other faiths are not enemies of Christians,
rather fellow travelers. Their religions and cultures are no more for destruction
by Christian missions; rather they are treasures for the enrichment of the
Gospel of God in Christ. Therefore witnessing Christ hereafter is always in the
company of people of other faiths. For this the Hindu faith experiences can
take the lead as diverse enrichments have already come from that angle.
Endnotes:
[1] K. P. Aleaz, Some Indian
Theological Reflections, Kolkata: Punthi Pustak, 2007, p. 68.
[2] K. P. Aleaz, The Gospel of
Indian Culture, Calcutta: Punthi Pustak, 1994, pp. 177-282.
[3] Cf. K. P. Aleaz, An Indian
Jesus from Sankara’s Thought, Calcutta: Punthi Pustak, 1997.
[4] K. P. Aleaz, The Role of
Pramanas in Hindu-Christian Epistemology, Calcutta: Punthi Pustak, 1991,
pp. 99-100.
[5] K. P. Aleaz, Religions in
Christian Theology, Kolkata: Punthi Pustak, 2001, pp. 183-208.
[6] K. P. Aleaz, Theology of
Religions. Birmingham papers and Other Essays, Calcutta: Moumita, 1998, pp.
339-353.
[7] Ibid., pp. 176-180; W. C. Smith, Faith and Belief, Princeton: Princeton University Press, 1979, p.
11; Towards a World Theology. Faith and
Contemporary History of Religion, London: The Macmillan Press Ltd., 1981,
pp.4-21; 38-44.
[8] K. P. Aleaz, Dialogical
Theologies: Hartford Papers and Other Essays, Kolkata: Punthi Pustak, 2004,
pp.111-126.
[9] Brahmabandhav Upadhyaya, “A Vedantic Parable”, Sophia, Vol.V, No. 8, Aug. 1898, p.119; “An Exposition of Catholic
Beliefs Compared with the Vedanta”, Sophia,
Vol.V, No.1, Jan. 1898, p.11; “Our New Canticle”, Sophia, Vol. V, No.10, Oct.1898, p. 146.
[10] Swami Abhishiktananda, Saccidananda.
A Christian Approach to Advaitic Experience, Delhi: ISPCK, 1974, pp.79-80,
82, 88, 91, 95, 97, 98, 176-79, 184-85; Hindu-Christian
Meeting Point. Within the Cave of the Heart, Bombay/Bangalore: The
Institute of Indian Culture/CISRS, 1969, pp.xiv, 80, 96-97.
[11] B. Upadhyaya, “Notes”, Sophia,
Vol. I, No. 2, June 23, 1900, p.7; P. Johanns, “To Christ through the Vedanta”, Light of the East, Vol. I, No.1, Oct.
Page 34
1922-Vol.XII, No. 7, April 1934; R. V. De Smet, “Categories of Indian
Philosophy and Communication of the Gospel”, Religion and Society, Vol. X, No. 3, Sept. 1963, pp.20-26.
[12] Cf. Carl Keller, “The Vedanta Philosophy and the message of
Christ”, The International Review of
Missions, Vol. 42, 1953, pp. 377-89.
[13] J. G. Arapura, “The Use of Indian Philosophical Traditions in
Christian Thought”, The Indian Journal of
Theology, Vol. 29, No.2, April-June 1980, pp. 68-71.
[14] R. V. De Smet, “Materials for an Indian Christology”, Religion and Society, Vol. XII, No. 4,
Dec. 1965, pp. 11-13.
[15] S. J. Samartha, The Lordship
of Jesus Christ and Religious Pluralism, Madras: CLS, 1981, pp. 8-12.
[16] Cf. Kalagara Subba Rao, The
Outpouring of My Heart (translation into English of his Telugu
compositions, ed. By C. D. Airan), Guntur: Shrimathy Parripati Sita Mahalakshmi
Satya Narayan, 1964.
[17] D. D. Hudson, “Hindu and Christian Theological Parallels in the
Conversion of H. A. Krishna Pillai. 1857-1859”, Journal of the American Academy of Religion, Vol. 40, June 1972,
pp.196-205; Christopher Duraisingh, “Reflection on Theological Hermeneutics in
the Indian Context”, The Indian Journal
of Theology, Vol. 31, Nos. 3 & 4, July-Dec. 1982, pp. 271-75.
[18] P. Chenchiah, “Jesus and Non-Christian Faith”, in Rethinking Christianity in India, ed. By
G. V. Job et al, Madras: A. N. Sundarisanam, 1938, pp. 49, 54-55, 58- 60;
“Christian Message in a Non-Christian World. A Review of Dr. Kraemer’s Book”,
in Ibid., pp 16-17,19, 21-24, 26-27,
35-36, 42-43.
[19] Cf. K. P. Aleaz, An Indian
Jesus from Sankara’s Thought, Op.Cit.; Christian
Thought Through Advaita Vedanta, Delhi: ISPCK, 1996.
[20] Cf. Bede Griffiths, Return to
the Centre, London: Fount Paperback, 1978.
[21] Cf. Sara Grant, Towards an
Alternative Theology: Confessions of a Non-Dualist Christian, Bangalore:
Asian Publishing House, 1991.
[22] Cf. K. P. Aleaz, (comp. & Intro.), From Exclusivism to Inclusivism. The Theological Writings of Krishna
Mohan Banerjea (1813-1885), Delhi: ISPCK, 1999.
[23] Cf. Raimundo Panikkar, The
Unknown Christ of Hinduism. Towards an Ecumenical Christophany, Revised and
Enlarged Edition, London: Darton, Longman & Todd, 1981
[24] A. J. Appasamy, The Gospel
and India’s Heritage, London & Madras: SPCK, 1942, pp.256-58, 75-93; V.
Chakkarai, Jesus the Avatar, Madras:
CLS, 1930.
[25] S. K. George, Gandhi’s
Challenge to Christianity, 2nd Edition, Ahamedabad: Navajivan
Publishing House, 1947, p. 48; S. J. Samartha, One Christ-
Page 35
Many Religions. Towards a Revised Christology,
Bangalore: SATHRI, 1992, pp.142-50.
[26] Cf. M. M. Thomas, The
Acknowledged Christ of the Indian Renaissance, Madras/Bangalore: CLS/CISRS,
1970.
[27] For a detailed study on the subject Cf. K. P. Aleaz, Jesus in Neo-Vedanta. A Meeting of Hinduism
and Christianity, Delhi: Kant Publications, 1995.
[28] Swami Akhilananda, Hindu View
of Christ, New York: Philosophical Library, 1949.
[29] Swami Prabhavananda, The
Sermon on the Mount according to Vedanta, Second Indian Edition, Madras:
Sri Ramakrishna Math, 1979.
[30] Swami Ranganathananda, The
Christ we Adore, Fourth Impression, Calcutta: The Ramakrishna Mission
Institute of Culture, 1969.
[31] Swami Vivekananda, The
Complete Works of Swami Vivekananda, Vol. I-VIII Calcutta: Advaita Ashrama,
1968-1972.
[32] Swami Abhedananda, Complete
Works of Swami Abhedananda (in ten Volumes), Calcutta: Ramakrishna Vedanta
Math, 1967.
[33] S Radhakrishnan, “Reply to Critics” in The Philosophy of Sarvepalli Radhakrishnan, ed. by Paul Arthur
Schilpp, New York: Tudor Publishing House, 1952, pp.807-809; Eastern Religion and Western Thought,
second Ed., London: Oxford University Press, 1940, pp. 32, 53.
[34] Swami Ranganathananda, The
Christ We Adore, Op. Cit., pp. 44-48;
[35] Swami Vivekananda, The
Complete Works of Swami Vivekananda, Op.
Cit.,Vols. I, p.328, 341, 381, 468; Vol. II, pp. 307, 481; Vol. V, p.293;
Vol.VI, pp 98-99; Vol. VII, pp. 4, 7, 29, 72, 76, 88-89; Vol. VIII, pp. 141,
190, 262.
[36] S. Radhakrishnan, Eastern
Religions and Western Thought, Op. Cit., pp. 97, 184, The Heart of Hindustan, Madras: G. A. Natesan & Co., 1932, p.
120; “Fellowship of the Spirit” (Address at the Centre for the Study of World
Religion, Harvard, 1961) in Radhakrishnan
Reader. An Anthology ed. By P. Nagaraja Rao et al., Bombay: Bharatiya
Vidhya Bhavan, 1969, pp. 468-69; Swami Akhilananda, Hindu View of Christ, Op.Cit., pp. 179,183, 189, 195, 197; Swami
Satprakasananda, Hinduism and
Christianity. Jesus Christ and His Teachings in the Light of Vedanta, St.
Louis: Vedanta Society of St. Louis, 1975, pp. 174-190; Bhavani Sankar
Chowdhury, The New Wine of Jesus: Christ
Taught Vedanta, Calcutta: One World Publishers, 1982, pp. 12, 93-95.
[37] S. Radhakrishnan, Eastern
Religions and Western Thought, Op.
Cit., pp. 47,170, 176, 222, 223, 226; Swami Akhilananda, Hindu View of Christ, Op. Cit., pp. 79-80, 198, 200, 201, 204,
209-212; Swami Satprakasananda, Hinduism
and Christianity: Jesus Christ and His Teachings in the Light of Vedanta, Op. Cit., pp. 186-88; Bahrain Sankar
Chowdhury, The New Wine of Jesus. Christ
Taught Vedanta, Op. Cit., pp.12, 95.
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