The Theological and Philosophical Problems of Hinduism
By Mike Robinson
The Trinity is not a mere oneness or a mere threeness, but always three in one. So, the creation is unity in plurality, fact in law, law in fact.1
Eastern religions place great stress on the notion of tat tvam asi: thou art that. The implication of that phrase is that everything that an individual sees or experiences is you and is one. Thus this circuitously denies the laws of logic (A is A and not Non-A), yet must employ logic in that denial. Hindu dogma rejects the personal Triune God who is the only being with aseity. They posit a god who is dependent, not ultimately purely good, and is part of the cosmos. So Hinduism ultimately lacks explanatory power as per its denial of the independent entirely good God of Christianity. Furthermore, the Trinity solves the problem of the one and many, and like other non-Christian worldviews, Hinduism fails to solve this all-encompassing puzzle of the one and many (see my previous post on The One and The Many Here).
It is interesting to note that most practicing Hindus are polytheistic as they believe and worship many gods (various Hindu scholars hold to a monotheistic personal God including Vaishnavite Bhakti traditions). This leads them to stress the many over the one as they seek ultimate oneness. Added to that, they believe everything is merely an illusion. But why worship that which is only an illusion? Why even participate in this rational and spiritual chimera?
[In Hinduism] there is no absolute dividing line between the sacred and profane (Louis Renou, editor: Hinduism).
Hinduism teaches that evil is just an illusion. Nonetheless, to mark anything as evil one needs an invariant universal moral code and Hinduism lacks such a standard since everything is an illusion. Hinduism is utterly deficient in this because everything is just an illusion, including any moral law and even evil itself.
God is Surely Good
When the Christian observes evil events or things in the world, he can, and should, retain consistency with his presupposition about God’s goodness by now inferring that God has a morally good reason for the evil that exists. … And God is surely good, the Christian will profess, so any evil we find must be compatible with God’s goodness.2
Give up the illusion that you are an individual self (Ashtavakra Gita).
He who is subject to this illusion suffers many sorrows. To take this unreal for the real is bondage (Sankara: The Crest Jewel of Hindu Wisdom).
Those who disparage reason, ironically … use reason to do so. They offer arguments, “reasons,” why reason is worthless.3
The belief that everything is maya, illusionary, denies real evil because it is just one more aspect of the omni-illusion. In this perspective one cannot truly claim that rape, genocide, mass pollution, child abuse, or any wicked acts are evil. This confutes itself because lying would not be evil and it would not really be anything, just an aspect of the illusion. The law of identity would also simply be an illusion. One could then lie repetitively and assert the opposite of what the Hindu really states (A is not A). Since there are no distinctions within Hinduism, then all suppositions are just as valid as their antithesis. This is illogical. Furthermore, one could ask the Hindu if removing Hinduism from the earth would be evil.
Truth is one, the sages call it by many names (Hindu Vedas).
Give up the idea of “me” and “mine.” As long as there is consciousness of diversity and not of unity in the self, a man ignorantly thinks of himself as a separate being (Srimad Bhagavatam 11:4).
The One appears to be many (Mundaka Upanishad 1.1:9).
If everything is illusion, then that would imply that men, bugs, logic, ethics, Hinduism, and reincarnation are just illusions and in fact do not exist.
• Hinduism posits that all is maya (illusionary).
• This illusion would include Hinduism.
• On Hinduism’s ground, Hinduism is an illusion.
• Illusions are not real.
• Hinduism is not real.
Under Hinduism, God or the gods cannot be the absolute standard for absolute good since everything is an illusion—including that which is good. If the Hindu takes the doctrine of illusion as true, he cannot, in principle, conclude that God or the gods are really good. If this were the case, there would be no real standard of goodness. This leads to a conflation and comingling of good and bad as well as evil and righteous. Under consistent Hinduism, the actual division between good and evil is eliminated. When everything is merely an illusion, there is no good and therefore there is no evil. Either everything is an illusion or it is not. Clearly everything is not an illusion or the assertion that “everything is an illusion” is an illusion; the assertion defeats itself and cannot be the case.
Jesus Christ Saves
“For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. For God did not send His Son into the world to condemn the world, but that the world through Him might be saved. He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God. And this is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil. For everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed. But he who does the truth comes to the light, that his deeds may be clearly seen, that they have been done in God” (John 3:16-21).
All religionists including the Hindu must turn and trust in the one true God revealed in Jesus Christ. Today believe on the Lord Jesus Christ, repent of your sins and turn in faith to Him, or you will perish. Trust in Christ’s death and resurrection for the remission of your sins. You will find pardon, peace, love, and acceptance with God.
But when the kindness and the love of God our Savior toward man appeared, not by works of righteousness which we have done, but according to His mercy He saved us … (Titus 3:4-5).
1. John Frame, Cornelius Van Til: An Analysis of His Thought, (P & R, Phillipsburg: NJ, 1995), p. 135.
2. Bahnsen, Always Ready, pp. 171-172.
3. Daniel Taylor, The Myth of Certainty, (Zondervan, Grand Rapids: MI, 1992), p. 69.
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