Religions that originated on the Indian subcontinent
This article is about the religions that originated in the Indian subcontinent. For religious demographics of the Republic of India, see Religion in India. For the book, see The Religion of India. For the religions of indigenous peoples of North America, see Native American religions.
Indian religions as a percentage of world population
The documented history of Indian religions begins with the
Vedānta, variously interpreted to mean either the "last chapters, parts of the Veda" or "the object, the highest purpose of the Veda".[7] The early Upanishads all predate the Common Era, five[note 2] of the eleven principal Upanishads were composed in all likelihood before 6th century BCE,[8][9] and contain the earliest mentions of Yoga and Moksha.[10]
The śramaṇa period between 800 and 200 BCE marks a "turning point between the Vedic Hinduism and Puranic Hinduism".[11] The Shramana movement, an ancient Indian religious movement parallel to but separate from Vedic tradition, often defied many of the Vedic and Upanishadic concepts of soul (Atman) and the ultimate reality (Brahman). In 6th century BCE, the Shramnic movement matured into Jainism[12] and Buddhism[13] and was responsible for the schism of Indian religions into two main philosophical branches of astika, which venerates Veda (e.g., six orthodox schools of Hinduism) and nastika (e.g., Buddhism, Jainism, Charvaka, etc.). However, both branches shared the related concepts of Yoga, saṃsāra (the cycle of birth and death) and moksha (liberation from that cycle).[note 3][note 4][note 5]
The Puranic Period (200 BCE – 500 CE) and Early Medieval period (500–1100 CE) gave rise to new configurations of Hinduism, especially
Shrauta
.
The early Islamic period (1100–1500 CE) also gave rise to new movements.
Scottish historian James Mill, in his seminal work The History of British India (1817), distinguished three phases in the history of India, namely the Hindu, Muslim, and British periods. This periodisation has been criticised, for the misconceptions it has given rise to. Another periodisation is the division into "ancient, classical, medieval, and modern periods", although this periodization has also received criticism.[16]
Romila Thapar notes that the division of Hindu-Muslim-British periods of Indian history gives too much weight to "ruling dynasties and foreign invasions",[17] neglecting the social-economic history which often showed a strong continuity.[17] The division in Ancient-Medieval-Modern overlooks the fact that the Muslim-conquests took place between the eight and the fourteenth century, while the south was never completely conquered.[17] According to Thapar, a periodisation could also be based on "significant social and economic changes", which are not strictly related to a change of ruling powers.[18][note 6]
Smart and Michaels seem to follow Mill's periodisation, while Flood and Muesse follow the "ancient, classical, mediaeval and modern periods" periodisation. An elaborate periodisation may be as follows:[19]
Modern period (British Raj and independence) (from c. 1850)
Prevedic religions (before c. 1750 BCE)
Prehistory
The earliest religion followed by the peoples of the Indian subcontinent, including those of the
Indus Valley civilisation
Evidence attesting to
Bhimbetka, depicting dances and rituals. Neolithic agriculturalists inhabiting the Indus River Valley buried their dead in a manner suggestive of spiritual practices that incorporated notions of an afterlife and belief in magic.[25] Other South Asian Stone Age sites, such as the Bhimbetka rock shelters in central Madhya Pradesh and the Kupgal petroglyphs of eastern Karnataka, contain rock art portraying religious rites and evidence of possible ritualised music.[web 3]
linga) and vulva (yoni); and, use of baths and water in religious practice. Marshall's interpretations have been much debated, and sometimes disputed over the following decades.[28][29]
ithyphallic
figure, surrounded by animals.
One Indus valley seal shows a seated, possibly
Jain Tirthankara Rishabha and Indus Valley civilisation.[36][37]
Marshall hypothesized the existence of a cult of Mother Goddess worship based upon excavation of several female figurines, and thought that this was a precursor of the Hindu sect of Shaktism. However the function of the female figurines in the life of Indus Valley people remains unclear, and Possehl does not regard the evidence for Marshall's hypothesis to be "terribly robust".[38] Some of the baetyls interpreted by Marshall to be sacred phallic representations are now thought to have been used as pestles or game counters instead, while the ring stones that were thought to symbolise yoni were determined to be architectural features used to stand pillars, although the possibility of their religious symbolism cannot be eliminated.[39]
Many Indus Valley seals show animals, with some depicting them being carried in processions, while others show chimeric creations.[40] One seal from Mohen-jodaro shows a half-human, half-buffalo monster attacking a tiger, which may be a reference to the Sumerian myth of such a monster created by goddess Aruru to fight Gilgamesh.[41] Some seals show a man wearing a hat with two horns and a plant sitting on a throne with animals surrounding him.[42] Some scholars theorize that this was a predecessor to Shiva wearing a hat worn by some Sumerian divine beings and kings.[42]
In contrast to contemporary Egyptian and Mesopotamian civilisations, the Indus Valley lacks any monumental palaces, even though excavated cities indicate that the society possessed the requisite engineering knowledge.[43][44] This may suggest that religious ceremonies, if any, may have been largely confined to individual homes, small temples, or the open air. Several sites have been proposed by Marshall and later scholars as possibly devoted to religious purpose, but at present only the Great Bath at Mohenjo-daro is widely thought to have been so used, as a place for ritual purification.[38][45] The funerary practices of the Harappan civilisation is marked by its diversity with evidence of supine burial; fractional burial in which the body is reduced to skeletal remains by exposure to the elements before final interment; and even cremation.[46][47]
The documented history of Indian religions begins with the
shruti (revealed) texts of Hinduism. The period of the composition, redaction, and commentary of these texts is known as the Vedic period, which lasted from roughly 1750 to 500 BCE.[6]
The
canonical texts of Hinduism, and are the codification of much of what developed into the core beliefs of Hinduism.[48]
Some modern Hindu scholars use the "Vedic religion" synonymously with "Hinduism."[49] According to Sundararajan, Hinduism is also known as the Vedic religion.[50] Other authors state that the Vedas contain "the fundamental truths about Hindu Dharma"[note 8] which is called "the modern version of the ancient Vedic Dharma"[52] The Arya Samaj is recognize the Vedic religion as true Hinduism.[53] Nevertheless, according to Jamison and Witzel,
... to call this period Vedic Hinduism is a contradiction in terms since Vedic religion is very different from what we generally call Hindu religion – at least as much as Old Hebrew religion is from medieval and modern Christian religion. However, Vedic religion is treatable as a predecessor of Hinduism."[48][note 9]
Early Vedic period – early Vedic compositions (c. 1750–1200 BCE)
Main articles:
Samhitas
The rishis, the composers of the hymns of the Rigveda, were considered inspired poets and seers.[note 10]
The mode of worship was the performance of
Yajus, the sacrificial mantras. The sublime meaning of the word yajna is derived from the Sanskrit verb yaj, which has a three-fold meaning of worship of deities (devapujana), unity (saògatikaraña), and charity (dána).[56] An essential element was the sacrificial fire – the divine Agni – into which oblations were poured, as everything offered into the fire was believed to reach God.[citation needed
]
Central concepts in the Vedas are
Sat, the present participle of the verbal root as, "to be, to exist, to live".[57]Sat means "that which really exists [...] the really existent truth; the Good",[57] and Sat-ya means "is-ness".[58]Rta, "that which is properly joined; order, rule; truth", is the principle of natural order which regulates and coordinates the operation of the universe and everything within it.[59] "Satya (truth as being) and rita (truth as law) are the primary principles of Reality and its manifestation is the background of the canons of dharma, or a life of righteousness."[60] "Satya is the principle of integration rooted in the Absolute, rita is its application and function as the rule and order operating in the universe."[61]
Conformity with Ṛta would enable progress whereas its violation would lead to punishment. Panikkar remarks:
Ṛta is the ultimate foundation of everything; it is "the supreme", although this is not to be understood in a static sense. [...] It is the expression of the primordial dynamism that is inherent in everything...."[62]
Mahabharata), is a major component of modern Hinduism. The ritualistic traditions of Vedic religion are preserved in the conservative Śrauta tradition.[citation needed
]
Sanskritization
Main article:
Sanskritization
Since Vedic times, "people from many strata of society throughout the subcontinent tended to adapt their religious and social life to Brahmanic norms", a process sometimes called
Sanskritization.[70] It is reflected in the tendency to identify local deities with the gods of the Sanskrit texts.[70]
During the time of the shramanic reform movements "many elements of the Vedic religion were lost".[11] According to Michaels, "it is justified to see a turning point between the Vedic religion and Hindu religions".[11]
Late Vedic period – Brahmanas and Upanishads – Vedanta (850–500 BCE)
The late Vedic period (9th to 6th centuries BCE) marks the beginning of the Upanisadic or
Sanskrit epics, still later followed by the Puranas
.
Upanishads form the speculative-philosophical basis of classical Hinduism and are known as Vedanta (conclusion of the Vedas).[74] The older Upanishads launched attacks of increasing intensity on the ritual. Anyone who worships a divinity other than the Self is called a domestic animal of the gods in the Brihadaranyaka Upanishad. The Mundaka launches the most scathing attack on the ritual by comparing those who value sacrifice with an unsafe boat that is endlessly overtaken by old age and death.[75]
Scholars believe that
Parsva, the 23rd Jain tirthankara lived during this period in the 9th century BCE.[76]
Rise of Shramanic tradition (7th to 5th centuries BCE)
Jainism and Buddhism belong to the śramaṇa traditions. These religions rose into prominence in 700–500 BCE [12][13][77] in the Magadha kingdom., reflecting "the cosmology and anthropology of a much older, pre-Aryan upper class of northeastern India",[78] and were responsible for the related concepts of saṃsāra (the cycle of birth and death) and moksha (liberation from that cycle).[79][note 13]
The shramana movements challenged the orthodoxy of the rituals.
Shramana gave rise to the concept of the cycle of birth and death, the concept of
Radhakrishnan, Oldenberg and Neumann were convinced of Upanishadic influence on the Buddhist canon, Eliot and Thomas highlighted the points where Buddhism was opposed to Upanishads.[90] Buddhism may have been influenced by some Upanishadic ideas, it however discarded their orthodox tendencies.[91] In Buddhist texts Buddha is presented as rejecting avenues of salvation as "pernicious views".[92]
Buddhism emphasises enlightenment (nibbana, nirvana) and liberation from the rounds of rebirth. This objective is pursued through two schools, Theravada, the Way of the Elders (practiced in Sri Lanka, Burma, Thailand, SE Asia, etc.) [100] and Mahayana, the Greater Way (practiced in Tibet, China, Japan, etc.).[101] There may be some differences in the practice between the two schools in reaching the objective.[citation needed]
Both Jainism and Buddhism spread throughout India during the period of the Magadha empire.[citation needed]
Buddhism flourished during the reign of Ashoka of the Maurya Empire, who patronised Buddhist teachings and unified the Indian subcontinent in the 3rd century BCE. He sent missionaries abroad, allowing Buddhism to spread across Asia.[102]
Jainism began its golden period during the reign of Emperor Kharavela of Kalinga in the 2nd century BCE due to his significant patronage of the religion. His reign is considered a period of growth and influence for the religion, although Jainism had flourished for centuries before and continued to develop in prominence after his time.[103]
vedic in origin[104] and have been dated either as post-vedic texts.[105] or as pre-vedic oral compositions.[106] The Agamas are a collection of Tamil and later Sanskritscriptures chiefly constituting the methods of temple construction and creation of murti, worship means of deities, philosophical doctrines, meditative practices, attainment of sixfold desires and four kinds of yoga.[107] The worship of tutelary deity, sacred flora and fauna in Hinduism is also recognized as a survival of the pre-Vedic Dravidian religion.[108]
Saga Agastya, father of Tamil literature
Ancient Tamil grammatical works
Indo-Aryan language, the language of the Rigveda (c. 1500 BCE),[120] which also includes over a dozen words borrowed from Dravidian.[121][122] This represents an early religious and cultural fusion[123][note 23] or synthesis[125] between ancient Dravidians and Indo-Aryans, which became more evident over time with sacred iconography, traditions, philosophy, flora, and fauna that went on to influence Hinduism, Buddhism, Charvaka, Sramana, and Jainism.[126][124][127][128]
Typical layout of Dravidian architecture which evolved from koyil as king's residence.
Throughout
Tolkappiyar refers to the Three Crowned Kings as the "Three Glorified by Heaven".[133] In the Dravidian-speaking South, the concept of divine kingship led to the assumption of major roles by state and temple.[134]
The cult of the mother goddess is treated as an indication of a society which venerated femininity. This mother goddess was conceived as a virgin, one who has given birth to all and one, typically associated with Shaktism.[135] The temples of the Sangam days, mainly of Madurai, seem to have had priestesses to the deity, which also appear predominantly a goddess.[136] In the Sangam literature, there is an elaborate description of the rites performed by the Kurava priestess in the shrine Palamutircholai.[137] Among the early Dravidians the practice of erecting memorial stones Natukal or Hero Stone had appeared, and it continued for quite a long time after the Sangam age, down to about 16th century.[138] It was customary for people who sought victory in war to worship these hero stones to bless them with victory.[139]
Krishna fighting the horse demon Keshi, 5th century, Gupta period.
Flood and Muesse take the period between 200 BCE and 500 BCE as a separate period,[140][141] in which the epics and the first puranas were being written.[141] Michaels takes a greater timespan, namely the period between 200 BCE and 1100 CE,[11] which saw the rise of so-called "Classical Hinduism",[11] with its "golden age"[142] during the Gupta Empire.[142]
Kārttikeya
, Pala era.
According to Alf Hiltebeitel, a period of consolidation in the development of Hinduism took place between the time of the late Vedic Upanishad (c. 500 BCE) and the period of the rise of the Guptas (c. 320–467 CE), which he calls the "Hindus synthesis", "Brahmanic synthesis", or "orthodox synthesis".[143] It develops in interaction with other religions and peoples:
The emerging self-definitions of Hinduism were forged in the context of continuous interaction with heterodox religions (Buddhists, Jains, Ajivikas) throughout this whole period, and with foreign people (Yavanas, or Greeks; Sakas, or Scythians; Pahlavas, or Parthians; and Kusanas, or Kushans) from the third phase on [between the Mauryan empire and the rise of the Guptas].[144]
The end of the Vedantic period around the 2nd century CE spawned a number of branches that furthered Vedantic philosophy, and which ended up being seminaries in their own right. Prominent among these developers were
The smriti texts of the period between 200 BCE–100 CE proclaim the authority of the Vedas, and "nonrejection of the Vedas comes to be one of the most important touchstones for defining Hinduism over and against the heterodoxies, which rejected the Vedas."
smarta. It views Shiva and Vishnu as "complementary in their functions but ontologically identical".[147]
Upanishads, the most speculative and philosophical of the Vedic texts. However, in the medieval period of Hinduism, the word Vedānta came to mean the school of philosophy that interpreted the Upanishads. Traditional Vedānta considers shabdapramāṇa (scriptural evidence) as the most authentic means of knowledge, while pratyakṣa (perception) and anumāna (logical inference) are considered to be subordinate (but valid).[148][149]
The systematisation of Vedantic ideas into one coherent treatise was undertaken by Badarāyana in the Brahma Sutras which was composed around 200 BCE.[150] The cryptic aphorisms of the Brahma Sutras are open to a variety of interpretations. This resulted in the formation of numerous Vedanta schools, each interpreting the texts in its own way and producing its own sub-commentaries.[citation needed]
After 200 CE several schools of thought were formally codified in Indian philosophy, including
Cārvāka school that originated around the 6th century BCE is the most explicitly atheistic school of Indian philosophy. Cārvāka is classified as a nāstika ("heterodox") system; it is not included among the six schools of Hinduism generally regarded as orthodox. It is noteworthy as evidence of a materialistic movement within Hinduism.[152] Our understanding of Cārvāka philosophy is fragmentary, based largely on criticism of the ideas by other schools, and it is no longer a living tradition.[153] Other Indian philosophies generally regarded as atheistic include Samkhya and Mimāṃsā.[citation needed
Ganesha (including the forms/incarnations of these deities).[citation needed
]
In the latter Vedantic period, several texts were also composed as summaries/attachments to the Upanishads. These texts collectively called as Puranas allowed for a divine and mythical interpretation of the world, not unlike the ancient Hellenic or Roman religions. Legends and epics with a multitude of gods and goddesses with human-like characteristics were composed.[citation needed]
Jainism and Buddhism
Main articles:
Decline of Buddhism in India
The Gupta period marked a watershed of Indian culture: the Guptas performed Vedic sacrifices to legitimize their rule, but they also patronized Buddhism, which continued to provide an alternative to Brahmanical orthodoxy. Buddhism continued to have a significant presence in some regions of India until the 12th century.[citation needed]
There were several Buddhistic kings who
Satavahana.[154] Buddhism survived followed by Hindus.[155]
Tantrism originated in the early centuries CE and developed into a fully articulated tradition by the end of the
Gupta period. According to Michaels this was the "Golden Age of Hinduism"[156] (c. 320–650 CE[156]), which flourished during the Gupta Empire[142] (320 to 550 CE) until the fall of the Harsha Empire[142] (606 to 647 CE). During this period, power was centralised, along with a growth of far distance trade, standardizarion of legal procedures, and general spread of literacy.[142] Mahayana Buddhism flourished, but the orthodox Brahmana culture began to be rejuvenated by the patronage of the Gupta Dynasty.[157] The position of the Brahmans was reinforced,[142] and the first Hindu temples emerged during the late Gupta age.[142]
After the end of the Gupta Empire and the collapse of the Harsha Empire, power became decentralised in India. Several larger kingdoms emerged, with "countless vasal states".[158][note 24] The kingdoms were ruled via a feudal system. Smaller kingdoms were dependent on the protection of the larger kingdoms. "The great king was remote, was exalted and deified",[158] as reflected in the Tantric Mandala, which could also depict the king as the centre of the mandala.[159]
The disintegration of central power also lead to regionalisation of religiosity, and religious rivalry.
Vaisnavism, Bhakti, and Tantra,[160] though "sectarian groupings were only at the beginning of their development".[160] Religious movements had to compete for recognition by the local lords.[160] Buddhism lost its position, and began to disappear in India.[160]
Vedanta
See also:
Ajativada
In the same period Vedanta changed, incorporating Buddhist thought and its emphasis on consciousness and the working of the mind.[162] Buddhism, which was supported by the ancient Indian urban civilisation lost influence to the traditional religions, which were rooted in the countryside.[163] In Bengal, Buddhism was even prosecuted. But at the same time, Buddhism was incorporated into Hinduism, when Gaudapada used Buddhist philosophy to reinterpret the Upanishads.[162] This also marked a shift from Atman and Brahman as a "living substance"[164] to "maya-vada"[note 26], where Atman and Brahman are seen as "pure knowledge-consciousness".[165] According to Scheepers, it is this "maya-vada" view which has come to dominate Indian thought.[163]
Buddhism
Main article:
Decline of Buddhism in India
Between 400 and 1000 CE Hinduism expanded as the
extinct in India but survived in Nepal and Sri Lanka.[citation needed
Tamil poet-saints of south India, who lived between the 6th and 9th centuries CE and espoused "emotional devotion" or bhakti to Vishnu-Krishna in their songs of longing, ecstasy and service.[167] The most popular Vaishnava teacher of the south was Ramanuja, while of the north it was Ramananda.[citation needed
]
Several important icons were women. For example, within the Mahanubhava sect, the women outnumbered the men,[168] and administration was many times composed mainly of women.[169] Mirabai is the most popular female saint in India.[citation needed]
According to The Centre for Cultural Resources and Training,
Vaishanava bhakti literature was an all-India phenomenon, which started in the 6th–7th century A.D. in the Tamil-speaking region of South India, with twelve Alvar (one immersed in God) saint-poets, who wrote devotional songs. The religion of Alvar poets, which included a woman poet, Andal, was devotion to God through love (bhakti), and in the ecstasy of such devotions they sang hundreds of songs which embodied both depth of feeling and felicity of expressions.[web 8]
Slave dynasty of Delhi managed to conquer large areas of northern India, approximately equal in extent to the ancient Gupta Empire, while the Khalji dynasty conquered most of central India but were ultimately unsuccessful in conquering and uniting the subcontinent. The Sultanate ushered in a period of Indian cultural renaissance. The resulting "Indo-Muslim" fusion of cultures left lasting syncretic monuments in architecture, music, literature, religion, and clothing.[citation needed
During the 14th to 17th centuries, a great Bhakti movement swept through central and northern India, initiated by a loosely associated group of teachers or
, and others propagated Bhakti in the South. They taught that people could cast aside the heavy burdens of ritual and caste, and the subtle complexities of philosophy, and simply express their overwhelming love for God. This period was also characterized by a spate of devotional literature in vernacular prose and poetry in the ethnic languages of the various Indian states or provinces.
Lingayatism is a distinct Shaivite tradition in India, established in the 12th century by the philosopher and social reformer Basavanna.[citation needed] The adherents of this tradition are known as Lingayats. The term is derived from Lingavantha in Kannada, meaning "one who wears Ishtalinga on their body" (Ishtalinga is the representation of the God). In Lingayat theology, Ishtalinga is an oval-shaped emblem symbolising Parasiva, the absolute reality. Contemporary Lingayatism follows a progressive reform–based theology propounded, which has great influence in South India, especially in the state of Karnataka.[171]
An aerial view of the Meenakshi Temple from the top of the southern gopuram, looking north. The temple was rebuilt by the Vijayanagar Empire.
According to Nicholson, already between the 12th and 16th century,
... certain thinkers began to treat as a single whole the diverse philosophival teachings of the Upanishads, epics, Puranas, and the schools known retrospectively as the "six systems" (saddarsana) of mainstream Hindu philosophy.[172]
The tendency of "a blurring of philosophical distinctions" has also been noted by Mikel Burley.[173] Lorenzen locates the origins of a distinct Hindu identity in the interaction between Muslims and Hindus,[174] and a process of "mutual self-definition with a contrasting Muslim other",[175] which started well before 1800.[176] Both the Indian and the European thinkers who developed the term "Hinduism" in the 19th century were influenced by these philosophers.[172]
According to Gavin Flood, the modern period in India begins with the first contacts with western nations around 1500.[140][141] The period of Mughal rule in India[177] saw the rise of new forms of religiosity.[178]
Modern India (after 1800)
Mahamagam Festival is a holy festival celebrated once in twelve years in Tamil Nadu. Mahamagam Festival, which is held at Kumbakonam. This festival is also called as Kumbamela of South.[179][180]
Prayag
attracted around 70 million Hindus from around the world.
The modern era has given rise to dozens of Hindu saints with international influence.
Anandamurti, founder of the Ananda Marga, has also influenced many worldwide. Through the international influence of all of these new Hindu denominations, many Hindu practices such as yoga, meditation, mantra, divination, and vegetarianism have been adopted by new converts.[citation needed
Buddhist revival movement in India. It received its most substantial impetus from B. R. Ambedkar's call for the conversion of Dalits to Buddhism in 1956 and the opportunity to escape the caste-based society that considered them to be the lowest in the hierarchy.[184]
Similarities and differences
Map showing the prevalence of Abrahamic (pink) and Indian religions (yellow) in each country
According to Tilak, the religions of India can be interpreted "differentially" or "integrally",[185] that is by either highlighting the differences or the similarities.[185] According to Sherma and Sarma, western Indologists have tended to emphasise the differences, while Indian Indologists have tended to emphasise the similarities.[185]
Similarities
Hinduism, Buddhism, Jainism, and Sikhism share certain key concepts, which are interpreted differently by different groups and individuals.[185] Until the 19th century, adherents of those various religions did not tend to label themselves as in opposition to each other, but "perceived themselves as belonging to the same extended cultural family."[186]
, reading a stack of holy books ("Chalisa" of various god) at the Kumbh Mela
The spectrum of these religions are called Dharmic religions because of their overlap over the core concept of Dharma. It has various meanings depending on the context. For example it could mean duty, righteousness, spiritual teachings, conduct, etc.
Soteriology
Hinduism, Buddhism, Jainism, and Sikhism share the concept of moksha, liberation from the cycle of rebirth.[187] They differ however on the exact nature of this liberation.[187]
Ritual
Common traits can also be observed in ritual. The head-anointing ritual of
Phra Lak Phra Lam, Hikayat Seri Rama, etc. There also exists the Khamti Ramayana among the Khamti tribe of Asom wherein Rama is an Avatar of a Bodhisattva who incarnates to punish the demon king Ravana (B.Datta 1993). The Tai Ramayana is another book retelling the divine story in Asom.[citation needed
]
Differences
Critics point out that there exist vast differences between and even within the various Indian religions.[190][191] All major religions are composed of innumerable sects and subsects.[192]
Mythology
Indian mythology also reflects the competition between the various Indian religions. A popular story tells how Vajrapani kills Mahesvara, a manifestation of Shiva depicted as an evil being.[193][194] The story occurs in several scriptures, most notably the Sarvatathagatatattvasamgraha and the Vajrapany-abhiseka-mahatantra.[195][note 27] According to Kalupahana, the story "echoes" the story of the conversion of Ambattha.[194] It is to be understood in the context of the competition between Buddhist institutions and Shaivism.[199]
Āstika and nāstika are variously defined terms sometimes used to categorise Indian religions. The traditional definition, followed by
Purva Mimamsa and Vedanta are classified as āstika schools, while Charvaka is classified as a nāstika school. Buddhism and Jainism are also thus classified as nāstika religions since they do not accept the authority of the Vedas.[citation needed
]
Another set of definitions—notably distinct from the usage of Hindu philosophy—loosely characterise āstika as "
atheist". By these definitions, Sāṃkhya can be considered a nāstika philosophy, though it is traditionally classed among the Vedic āstika schools. From this point of view, Buddhism and Jainism remain nāstika religions.[citation needed
]
Buddhists and Jains have disagreed that they are nastika and have redefined the phrases āstika and nāstika in their own view. Jains assign the term nastika to one who is ignorant of the meaning of the religious texts,[200] or those who deny the existence of the soul was well known to the Jainas.[201]
Use of term "Dharmic religions"
See also:
Saffronization
Frawley and Malhotra use the term "Dharmic traditions" to highlight the similarities between the various Indian religions.[202][203][note 28] According to Frawley, "all religions in India have been called the Dharma",[202] and can be
... put under the greater umbrella of "Dharmic traditions" which we can see as Hinduism or the spiritual traditions of India in the broadest sense.[202]
According to Paul Hacker, as described by Halbfass, the term "dharma"
... assumed a fundamentally new meaning and function in modern Indian thought, beginning with
Bankim Chandra Chatterjee in the nineteenth century. This process, in which dharma was presented as an equivalent of, but also a response to, the western notion of "religion", reflects a fundamental change in the Hindu sense of identity and in the attitude toward other religious and cultural traditions. The foreign tools of "religion" and "nation" became tools of self-definition, and a new and precarious sense of the "unity of Hinduism" and of national as well as religious identity took root.[205]
The emphasis on the similarities and integral unity of the dharmic faiths has been criticised for neglecting the vast differences between and even within the various Indian religions and traditions.[190][191] According to Richard E. King it is typical of the "inclusivist appropriation of other traditions"[181] of Neo-Vedanta:
The inclusivist appropriation of other traditions, so characteristic of neo-Vedanta ideology, appears on three basic levels. First, it is apparent in the suggestion that the (Advaita) Vedanta philosophy of Sankara (c. eighth century CE) constitutes the central philosophy of Hinduism. Second, in an Indian context, neo-Vedanta philosophy subsumes Buddhist philosophies in terms of its own Vedantic ideology. The Buddha becomes a member of the Vedanta tradition, merely attempting to reform it from within. Finally, at a global level, neo-Vedanta colonizes the religious traditions of the world by arguing for the centrality of a non-dualistic position as the philosophia perennis underlying all cultural differences.[181]
The "Council of Dharmic Faiths" (UK) regards Zoroastrianism, while not originating in the Indian subcontinent, also as a Dharmic religion.[206]
Indian Constitution says that "reference to Hindus shall be construed as including a reference to persons professing the Sikh, Jaina or Buddhist religion".[207]
In a judicial reminder, the Indian Supreme Court observed Sikhism and Jainism to be sub-sects or special faiths within the larger Hindu fold,
However, some individual states have over the past few decades differed on whether Jains, Buddhists, and Sikhs are religious minorities or not, by either pronouncing judgments or passing legislation. One example is the judgment passed by the Supreme Court in 2006, in a case pertaining to the state of Uttar Pradesh, which declared Jainism to be indisputably distinct from Hinduism, but mentioned that, "The question as to whether the Jains are part of the Hindu religion is open to debate.
Naval Kishore Sharma returned the Gujarat Freedom of Religion (Amendment) Bill, 2006 citing the widespread protests by the Jains[web 12] as well as Supreme Court's extrajudicial observation that Jainism is a "special religion formed on the basis of quintessence of Hindu religion by the Supreme Court".[web 13]
^Adams: "Indian religions, including early Buddhism, Hinduism, Jainism, and Sikhism, and sometimes also Theravāda Buddhism and the Hindu- and Buddhist-inspired religions of South and Southeast Asia".
^Different periods are designated as "classical Hinduism":
Smart calls the period between 1000 BCE and 100 CE "pre-classical". It is the formative period for the Upanishads and Brahmanism[subnote 1] Jainism and Buddhism. For Smart, the "classical period" lasts from 100 to 1000 CE, and coincides with the flowering of "classical Hinduism" and the flowering and deterioration of Mahayana-buddhism in India.[21]
For Michaels, the period between 500 BCE and 200 BCE is a time of "Ascetic reformism",[22] whereas the period between 200 BCE and 1100 CE is the time of "classical Hinduism", since there is "a turning point between the Vedic religion and Hindu religions".[11]
Muesse discerns a longer period of change, namely between 800 BCE and 200 BCE, which he calls the "Classical Period". According to Muesse, some of the fundamental concepts of Hinduism, namely karma, reincarnation and "personal enlightenment and transformation", which did not exist in the Vedic religion, developed in this time.[23]
^Ashim Kumar Bhattacharyya declares that Vedas contain the fundamental truths about Hindu Dharma.[51]
^Richard E. King notes: "Consequently, it remains an anachronism to project the notion of "Hinduism" as it is commonly understood into pre-colonial history."[54]
^In post-Vedic times understood as "hearers" of an eternally existing Veda, Śrauta means "what is heard"
^"Upanishads came to be composed already in the ninth and eighth century B.C.E. and continued to be composed well into the first centuries of the Common Era. The Brahmanas and Aranyakas are somewhat older, reaching back to the eleventh and even twelfth century BCE."[web 4]
^Deussen: "these treatises are not the work of a single genius, but the total philosophical product of an entire epoch which extends [from] approximately 1000 or 800 BC, to c.500 BCE, but which is prolonged in its offshoots far beyond this last limit of time."[72]
^Gavin Flood and Patrick Olivelle: "The second half of the first millennium BCE was the period that created many of the ideological and institutional elements that characterize later Indian religions. The renouncer tradition played a central role during this formative period of Indian religious history.... Some of the fundamental values and beliefs that we generally associate with Indian religions in general and Hinduism in particular were in part the creation of the renouncer tradition. These include the two pillars of Indian theologies: samsara – the belief that life in this world is one of suffering and subject to repeated deaths and births (rebirth); moksa/nirvana – the goal of human existence...."[79]
^Cromwell Crwaford: "Alongside Brahmanism was the non-Aryan Shramanic (self reliant) culture with its roots going back to prehistoric times."[82]
^Masih: "There is no evidence to show that Jainism and Buddhism ever subscribed to vedic sacrifices, vedic deities or caste. They are parallel or native religions of India and have contributed to much to [sic] the growth of even classical Hinduism of the present times."[83]
^Padmanabh S. Jaini: "Jainas themselves have no memory of a time when they fell within the Vedic fold. Any theory that attempts to link the two traditions, moreover fails to appreciate rather distinctive and very non-vedic character of Jaina cosmology, soul theory, karmic doctrine and atheism".[84]
^Flood: "The second half of the first millennium BCE was the period that created many of the ideological and institutional elements that characterise later Indian religions. The renouncer tradition played a central role during this formative period of Indian religious history.... Some of the fundamental values and beliefs that we generally associate with Indian religions in general and Hinduism in particular were in part the creation of the renouncer tradition. These include the two pillars of Indian theologies: samsara – the belief that life in this world is one of suffering and subject to repeated deaths and births (rebirth); moksa/nirvana – the goal of human existence...."[79]
^Flood: "The origin and doctrine of Karma and Samsara are obscure. These concepts were certainly circulating among sramanas, and Jainism and Buddhism developed specific and sophisticated ideas about the process of transmigration. It is very possible that the karmas and reincarnation entered the mainstream brahaminical thought from the sramana or the renouncer traditions."[86]
^Padmanabh S. Jaini: "Yajnavalkya's reluctance and manner in expounding the doctrine of karma in the assembly of Janaka (a reluctance not shown on any other occasion) can perhaps be explained by the assumption that it was, like that of the transmigration of soul, of non-brahmanical origin. In view of the fact that this doctrine is emblazoned on almost every page of sramana scriptures, it is highly probable that it was derived from them."[88]
^Jeffrey Brodd and Gregory Sobolewski: "Jainism shares many of the basic doctrines of Hinduism and Buddhism."[89]
^Oldmeadow: "Over time, apparent misunderstandings have arisen over the origins of Jainism and relationship with its sister religions of Hinduism and Buddhism. There has been an ongoing debate between Jainism and Vedic Hinduism as to which revelation preceded the other. What is historically known is that there was a tradition along with Vedic Hinduism known as Sramana Dharma. Essentially, the sramana tradition included it its fold, the Jain and Buddhist traditions, which disagreed with the eternality of the Vedas, the needs for ritual sacrifices and the supremacy of the Brahmins."[93] Page 141
^Fisher: "The extreme antiquity of Jainism as a non-vedic, indigenous Indian religion is well documented. Ancient Hindu and Buddhist scriptures refer to Jainism as an existing tradition which began long before Mahavira."[94] Page 115
^Lockard: "The encounters that resulted from Aryan migration brought together several very different peoples and cultures, reconfiguring Indian society. Over many centuries a fusion of Aryan and Dravidian occurred, a complex process that historians have labeled the Indo-Aryan synthesis."[123] Lockard: "Hinduism can be seen historically as a synthesis of Aryan beliefs with Harappan and other Dravidian traditions that developed over many centuries."[124]
Five Dynasties and Ten Kingdoms Period (907–960/979), during which power became decentralised end new Chán-schools emerged.[161]
^The term "maya-vada" is primarily being used by non-Advaitins. See [web 5][web 6][web 7]
Mount Sumeru, and all but Mahesvara submit. Vajrapani and Mahesvara engage in a magical combat, which is won by Vajrapani. Mahesvara's retinue become part of Vairocana's mandala, except for Mahesvara, who is killed, and his life transferred to another realm where he becomes a buddha named Bhasmesvara-nirghosa, the "Soundless Lord of Ashes".[198]
^Occasionally the term is also being used by other authors. David Westerlund: "... may provide some possibilities for co-operation with Sikhs, Jains and Buddhists, who like Hindus are regarded as adherents of 'dharmic' religions."[204]
^In various codified customary laws like Hindu Marriage Act, Hindu Succession Act, Hindu Adoption and Maintenance Act and other laws of pre and post-Constitution period, the definition of 'Hindu' included all sects and sub-sects of Hindu religions including Sikhs and Jains[web 10]
^The Supreme Court observed in a judgment pertaining to case of Bal Patil vs. Union of India: "Thus, 'Hinduism' can be called a general religion and common faith of India whereas 'Jainism' is a special religion formed on the basis of quintessence of Hindu religion. Jainism places greater emphasis on non-violence ('Ahimsa') and compassion ('Karuna'). Their only difference from Hindus is that Jains do not believe in any creator like God but worship only the perfect human-being whom they called Tirathankar."[web 10]
^The so-called minority communities like Sikhs and Jains were not treated as national minorities at the time of framing the Constitution.[web 10]
^In an extra-judicial observation not forming part of the judgment the court observed :"Thus, 'Hinduism' can be called a general religion and common faith of India whereas 'Jainism' is a special religion formed on the basis of quintessence of Hindu religion. Jainism places greater emphasis on non-violence ('Ahimsa') and compassion ('Karuna'). Their only difference from Hindus is that Jains do not believe in any creator like God but worship only the perfect human-being whom they called Tirathankar."[web 10]
^Smart distinguishes "Brahmanism" from the Vedic religion, connecting "Brahmanism" with the Upanishads.[20]
^Mudumby Narasimhachary, ed. (1976). Āgamaprāmāṇya of Yāmunācārya. Issue 160 of Gaekwad's Oriental Series. Oriental Institute, Maharaja Sayajirao University of Baroda.
^Durga Prasad, P. 116, History of the Andhras up to 1565 A. D.
^National Geographic January 2008, VOL. 213, NO. 1 "The flow between faiths was such that for hundreds of years, almost all Buddhist temples, including the ones at Ajanta, were built under the rule and patronage of Hindu kings."[full citation needed]
^(para 25, Committee of Management Kanya Junior High School Bal Vidya Mandir, Etah, U.P. v. Sachiv, U.P. Basic Shiksha Parishad, Allahabad, U.P. and Ors., Per Dalveer Bhandari J., Civil Appeal No. 9595 of 2003, decided On: 21 August 2006, Supreme Court of India) "CASE NO.: Appeal (civil) 9595 of 2003". Archived from the original on 11 March 2007. Retrieved 29 March 2008.
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Chatterjee, S.; Datta, D. (1984), An Introduction to Indian Philosophy (8th ed.), University of Calcutta, ASIN: B0007BFXK4
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Larson, Gerald James (December 2012), "The Issue of Not Being Different Enough: Some Reflections on Rajiv Malhotra's Being Different", International Journal of Hindu Studies, 16 (3): 311–322,
Svarghese, Alexander P. (2008), India: History, Religion, Vision And Contribution To The World
Sweetman, Will (December 2004), "The prehistory of Orientalism: Colonialism and the Textual Basis for Bartholomaus Ziegenbalg's Account of Hinduism", New Zealand Journal of Asian Studies, 6 (2): 12–38
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^Adherents.com. "Religions by adherents". Archived from the original on 29 December 2011. Retrieved 9 February 2007.{{cite web}}: CS1 maint: unfit URL (link)
^The Times of India, 11 Mar, 2008Archived 10 July 2021 at the Wayback Machine In his letter dated 27 July 2007 he had said Jainism has been regarded as "special religion formed on the basis of quintessence of Hindu religion by the Supreme Court".
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