By Wilhelm Halbfass

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This is coupled by a search for common denomi nators, as well as various forms of practical , though tacit symbiosis and interaction. The great Indo-Persian poet Amlr Khusrau ( 1 25 3 - 1 325) describes on the one hand "in poetical metaphors the destruction of Hindu temples for the sake of trans formation into mosques . "4 0 But on the other hand , he celebrates the unequalled learning of the Brah m ins, recognizes a deep and pervasive monotheism in Hindu thought, and glorifies the Sanskri t language (which he did not master himsel f) .

Bayle's very in­ fluential Dictionnaire historique et critique ( 1 697), the articles deaiing with Indian topics were for the most part derived from Greek and Roman India in Classical A ntiquity 23 sources . Not only J . Brucker's representative Historia critica philosophiae ( 1 742- 1 744) but even later works on the history of philosophy deal with Oriental and Indian thought in a manner which reflects the continued in­ fluence of Greek doxographic literature. Even such pioneers of modern In­ dian studies as W.

S 2 The religious reconciliation attempted b y Akbar largely remained an abstract program. The universalistic-syncretistic religion founded by him died with its founder . While Akbar's son Jahanglr was still tolerant in mat­ ters of religion, Shah Jahan's reign mandated orthodoxy and intolerance once agian . Under Shah Jahan's sons, Aurangzeb and Dara Shuk6h, the contrast between the two attitudes erupted i nto bitter and ultimately deadly hostility . A kbar ("The Great Secret") . It was completed in 1 65 7 , together with paraphrases and excerpts from com­ mentaries which in various cases, though by no means throughout, can be ' traced back to S arik ara.

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