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Philosophical Interpretations of Religion : 195
theologians) we should give adequate heed to the arguments formulated by the Jainas, the Buddhists, the Sāmkhyas and the Vaiseșikas to that effect.
What is urgently needed is the coordinated effort for some kind of comparative philosophy or religion with cross-disciplinary and sympathetic approach (at least initially in collaboration with Philosophy and Religion departments all over) where one could take up in-depth-study of some of the basic concepts from two or more religions and analyze/interpret them, objectively. We might construct statements about religion which are intelligible within at least two traditions simultaneously. If several of us do such comparative interpretation of religions, in course of time we shall be able to explore almost all the important features of each and every religion. By doing so we shall enrich our own religious traditions and contribute to others as well. Zimmer remarks that when we cross over to other religious traditions and later come back to our own, we come with a new insight."? It will be a transcending realization of our own. Such crossing of the frontiers and coming back to our own will give completer view of our religion and prepare us to appreciate others. An appreciative objectivity is very important for understanding other religions and philosophizing. If we are able to do so, that will be, to quote a theologian friend of mine, “a playful and grateful offering to the sacred'' 18 for, according to Ghazali, ‘reason is God's scale on earth'. When we use it for interpreting religion, it is indeed an offering to Him. Gradually by using reason to 'our' religion and then to 'others' we shall advance from philosophical interpretation of religions' to 'philosophical interpretations of (universal) religion'. References 1. Mahābhärata, Karna-parva, 69-59; dhāraṇāt dharmaḥ 2. tāpăcchedäcca nikaşāt suvarnamiva panditai),
pariksya bhikkhavo! grāhyam madvaco na to gauravāt.
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