Emerging Hinduism

after 500 BCE

The SmrtisThe Smrtis(Secondary Scriptures)(Secondary Scriptures)

The The ItihasasItihasas

The The PuranasPuranas

The The AgamasAgamas

The The DarsanasDarsanas

The Law-books—The Law-books—dharma-sastrasdharma-sastras

The Code of ManuThe Code of Manu1. Traditionally very ancient, the material seems to 1. Traditionally very ancient, the material seems to be collected between 200 BCE and 200 AC—be collected between 200 BCE and 200 AC—purported to be written by Manu, the first law-giverpurported to be written by Manu, the first law-giver

2. Some call it a “charter of Brahmin domination”—2. Some call it a “charter of Brahmin domination”—gives an extraordinarily exalted status to the castegives an extraordinarily exalted status to the caste

3. Proclaims “divine right of kings”3. Proclaims “divine right of kings”

4. Emphasizes dharma—usually seen as not being 4. Emphasizes dharma—usually seen as not being static and said to contain precepts which aim at static and said to contain precepts which aim at securing the material and spiritual sustenance and securing the material and spiritual sustenance and growth of the individual and societygrowth of the individual and society

Twelve Books in the present text:Twelve Books in the present text:1. The creation of the visible universe1. The creation of the visible universe

““The universe existed in darkness, The universe existed in darkness, imperceptible, and finable, undiscoverable and imperceptible, and finable, undiscoverable and undiscovered; as if immersed in sleep.undiscovered; as if immersed in sleep.

Then the self-existing power undiscovered Then the self-existing power undiscovered himself, and making the world discernible, with himself, and making the world discernible, with the five elements and the other principles, the five elements and the other principles, appeared in undiminished glory, dispelling the appeared in undiminished glory, dispelling the gloom.gloom.

He whom the mind alone can perceive, He whom the mind alone can perceive, whose essence eludes the sense-organs, who has whose essence eludes the sense-organs, who has no visible parts, who exists from eternity, even no visible parts, who exists from eternity, even he, the soul of all beings, shone forth in person”he, the soul of all beings, shone forth in person”

““For the sake of the preservation of this For the sake of the preservation of this entire creation, [Purusha], the exceedingly entire creation, [Purusha], the exceedingly resplendent one, assigned separate duties to the resplendent one, assigned separate duties to the classes which had sprung from his mouth, arms, classes which had sprung from his mouth, arms, thighs, and feetthighs, and feet

Teaching, studying, performing sacrificial Teaching, studying, performing sacrificial rites, so too making others perform sacrificial rites, so too making others perform sacrificial rites, and giving away and receiving gifts---these rites, and giving away and receiving gifts---these he assigned to the brahmans.he assigned to the brahmans.

Protection of the people, giving away of Protection of the people, giving away of wealth, performance of sacrificial rites, study, and wealth, performance of sacrificial rites, study, and nonattachment to sensual pleasures—these are, nonattachment to sensual pleasures—these are, in short, the duties of a kshatriya.in short, the duties of a kshatriya.

Tending of cattle, giving away of wealth, Tending of cattle, giving away of wealth, performance of sacrificial rites, study, trade and performance of sacrificial rites, study, trade and commerce, usury, and agriculture—these are the commerce, usury, and agriculture—these are the occupations of a vaishya.occupations of a vaishya.

The Lord has prescribed only occupation The Lord has prescribed only occupation [karma] for a shudra, namely, service without [karma] for a shudra, namely, service without malice of even these other three classes. . . . .malice of even these other three classes. . . . .

The very birth of Brahmans is a constant The very birth of Brahmans is a constant incarnation of Dharma, God of justice, for the incarnation of Dharma, God of justice, for the Brahman is born to promote justice, and to secure Brahman is born to promote justice, and to secure happiness.happiness.

No greater crime is known on earth than No greater crime is known on earth than flaying a Braham, and the king, there, must not flaying a Braham, and the king, there, must not even reform in his mind the idea of killing a priest.”even reform in his mind the idea of killing a priest.”

2-3. On education and the preparation for the 2-3. On education and the preparation for the Brahmanical lifeBrahmanical life

4. Personal ethics and conduct4. Personal ethics and conduct

5. The diet of the “twice-born”5. The diet of the “twice-born”

6. Ascetic and devotional practices6. Ascetic and devotional practices

““Let him patiently hear hard words. Let Let him patiently hear hard words. Let him not insult anybody. Against an angry man let him not insult anybody. Against an angry man let him not in return show anger. Let him bless when him not in return show anger. Let him bless when he is cursed.he is cursed.

7-8. The duties of a ruler, with details governing 7-8. The duties of a ruler, with details governing civil and criminal offensescivil and criminal offenses

9-10. On the government of women and families and 9-10. On the government of women and families and the laws of castthe laws of cast

““Their fathers protect them in childhood; their Their fathers protect them in childhood; their husbands protect them in youth; their sons protect husbands protect them in youth; their sons protect them in age. A woman is never fit for independence.them in age. A woman is never fit for independence.

Women have no business with the text of the Women have no business with the text of the Veda.Veda.

Women must be honored and adorned by their Women must be honored and adorned by their fathers, brothers, husbands, and brothers-in-law who fathers, brothers, husbands, and brothers-in-law who desire great good fortune.desire great good fortune.

Where women, verily, are honored, there the Where women, verily, are honored, there the gods rejoice; where, however, they are not honored, gods rejoice; where, however, they are not honored, there all sacred rites prove fruitless”there all sacred rites prove fruitless”11. Penances, sacrifices, preparation of the soma 11. Penances, sacrifices, preparation of the soma juice, and the ceremonies accompanying the soma juice, and the ceremonies accompanying the soma sacrificesacrifice

Offenses and penances are first put into graded Offenses and penances are first put into graded listslists12. The laws of karma and rebirth12. The laws of karma and rebirth

The The Itihasas:Itihasas:

(Ramayana)(Ramayana)

(Mahabharata)(Mahabharata)

Stories in song of the noble deeds of great national heroes

The The RamayanaRamayana

I. Author—purported to be Valmiki (4I. Author—purported to be Valmiki (4thth-2-2ndnd BCE) BCE)A. Divided into 7 books (kandas), A. Divided into 7 books (kandas),

containing 24000 versescontaining 24000 versesB. Tells of adventures and misfortunes of B. Tells of adventures and misfortunes of Rama, who was born in Ayodhya to Dashartha, Rama, who was born in Ayodhya to Dashartha, king of Kosalaking of KosalaC. Rama, Lakshmana, and Sita exemplify C. Rama, Lakshmana, and Sita exemplify Dharma—in good times and bad---classic story Dharma—in good times and bad---classic story of triumph of good over evilof triumph of good over evilD. Shows how Rama generated the power to D. Shows how Rama generated the power to follow the path of Dharma in all circumstances follow the path of Dharma in all circumstances by the discipline of tapas (heat)by the discipline of tapas (heat)E. Enacted in festivals today in Rama LIlasE. Enacted in festivals today in Rama LIlasF. It is said that “whoever reads and recites F. It is said that “whoever reads and recites the holy and life-giving Ramayana is freed from the holy and life-giving Ramayana is freed from fault and reaches heaven.”fault and reaches heaven.”

G. Story of RamayanaG. Story of Ramayana

1. Balakanda—deals with childhood of 1. Balakanda—deals with childhood of the four princes and tells how Rama and his the four princes and tells how Rama and his brother Lakshmana defeat demons and how Sita brother Lakshmana defeat demons and how Sita is given to Rama through his prowessis given to Rama through his prowess

2. Ayodhyakanda—describes how 2. Ayodhyakanda—describes how Rama is supplanted as Dashartha’s successor and Rama is supplanted as Dashartha’s successor and is exiled to the forest with Lakshmanais exiled to the forest with Lakshmana

3. Aranyakanda—deals with the 3. Aranyakanda—deals with the forest exile and how the sister of Ravana, the forest exile and how the sister of Ravana, the demon king of Lanka, desires Rama. Because demon king of Lanka, desires Rama. Because Rama spurns her, she abducts Sita. Rama grieves Rama spurns her, she abducts Sita. Rama grieves in his loss and searches for his beloved in vainin his loss and searches for his beloved in vain

4. Kishindhakanda—tells how Rama 4. Kishindhakanda—tells how Rama aids Sugriva, king of the monkeys, who in return aids Sugriva, king of the monkeys, who in return sends Hanuman to find Sitasends Hanuman to find Sita

5. Sundarakanda—describes how Hanuman 5. Sundarakanda—describes how Hanuman finds Sita and frustrates Ravanafinds Sita and frustrates Ravana

6. Yuddhakanda—tells of the battle 6. Yuddhakanda—tells of the battle between Rama an Ravana. Sita proves her between Rama an Ravana. Sita proves her faithfulness by throwing herself onto a trial fire, faithfulness by throwing herself onto a trial fire, which does not harm her. She is vindicated by which does not harm her. She is vindicated by AgniAgni

7. Uttarakanda—supplemental stories, 7. Uttarakanda—supplemental stories, culminating with the death of Sita, abandonment culminating with the death of Sita, abandonment by Rama of his body and their reunion in heavenby Rama of his body and their reunion in heaven

H. One version of the story, Adyatma Ramanyana H. One version of the story, Adyatma Ramanyana developed the concept that Rama was more than developed the concept that Rama was more than a hero—that both he and Sita were avatars of a hero—that both he and Sita were avatars of VishnuVishnu

I. In this version, the events become allegories of I. In this version, the events become allegories of what happens in the human search for God when what happens in the human search for God when God seems far awayGod seems far away

J. Tulsi Das (c. 1532-1632 CE) wrote the J. Tulsi Das (c. 1532-1632 CE) wrote the Ramacaritmanas (The Holy Lake of the Acts of Ramacaritmanas (The Holy Lake of the Acts of Rama)—a retelling of the story in language Rama)—a retelling of the story in language accessible to the common peopleaccessible to the common people

K. It has been called the “Bible of northern India”K. It has been called the “Bible of northern India”

L. Ghandi used the story as the establishment of L. Ghandi used the story as the establishment of Rama-rajra, a reign of truth and nonviolence as Rama-rajra, a reign of truth and nonviolence as the idealthe ideal

The MahabharataThe Mahabharata

I. Main theme is the rivalary between the cousins, I. Main theme is the rivalary between the cousins, the Pandavas and the Kauravas, which culminates the Pandavas and the Kauravas, which culminates in the greattle battle of Kuruksetra—both houses in the greattle battle of Kuruksetra—both houses were descended from the Vedic tribe of the were descended from the Vedic tribe of the Bharatas, which gave India her name BharatBharatas, which gave India her name Bharat

Five brothers of the Pandavas family

II. Purported to be written by sage Vyasa, from II. Purported to be written by sage Vyasa, from traditions occurring between (c.400 BCE-400 CE)traditions occurring between (c.400 BCE-400 CE)

III. Consists of more than 1000,000 rhyming III. Consists of more than 1000,000 rhyming couplets in 18 bookscouplets in 18 books

IV. Within its many plots and sub-plots a constant IV. Within its many plots and sub-plots a constant theme is the unfolding of Dharma guiding the theme is the unfolding of Dharma guiding the Pandavas, and of Adharma guiding the KauravasPandavas, and of Adharma guiding the Kauravas

V. Intended by Vyasa to be a treatise on:V. Intended by Vyasa to be a treatise on:

A. Life itself—including religion and ethicsA. Life itself—including religion and ethics

B. Polity and government (artha sastra)B. Polity and government (artha sastra)

C. Philosophy and the pursuit of salvation C. Philosophy and the pursuit of salvation (moksa (moksa sastra)—the two longest books (Santi sastra)—the two longest books (Santi Parva and Parva and Anusasana Parva) deal with these Anusasana Parva) deal with these subjectssubjects

VI. Krishna is the cousin of the Pandavas—from his instructions of the chariot driver Arjuna

comes the Bhavagavad Gita (The Song of the Blessed Lord)

A. The Gita forms Book 6, composed of 18 sections and 700 verses—it explores Arjuna’s crisis of conscience

B. Krishna seems to have had his origins among the tribes of Western and Central India, who at first seemed to be a secular or religious leader and later deified

C. Seems to have been written a little before the Christian era to no later than the 2nd century CE

The Bhavagad GitaThe Bhavagad Gita

Henry David ThoreauHenry David Thoreau (1817-1862)  American (1817-1862)  American Philosopher, Unitarian, Philosopher, Unitarian, social critic, social critic, transcendentalist and transcendentalist and writer:  writer:  

"In the morning I bathe "In the morning I bathe my intellect in the my intellect in the stupendous and stupendous and cosmogonal philosophy cosmogonal philosophy of the Bhagavad Gita in of the Bhagavad Gita in comparison with which comparison with which our modern world and our modern world and its literature seems its literature seems puny." puny." 

source: source: The Writings of Henry D. TThe Writings of Henry D. Thoreau - Waldenhoreau - Walden 1989. Princeton Univ. 1989. Princeton Univ. Press. page 298.) Press. page 298.)

The reader is nowhere raised into and sustained in a bigger, purer or rarer region of thought than in the Bhagavad-Gita. The Gita's sanity and sublimity have impressed the minds of even soldiers and merchants." 

He also admitted that, "The religion and philosophy of the Hebrews are those of a wilder and ruder tribe, wanting the civility and intellectual refinements and subtlety of Vedic culture." Thoreau's reading of literature on India and the Vedas was extensive: he took them seriously. 

(source: The Secret Teachings of the Vedas. The Eastern Answers to the Mysteries of Life -  By Stephen Knapp volume one. pg- 22).

. . Lord Warren HastingsLord Warren Hastings (1754-1826), was (1754-1826), was the first governor general of British India. the first governor general of British India. HastingsHastings was very much impressed and was very much impressed and overwhelmed with Hindu philosophy:overwhelmed with Hindu philosophy:

He wrote with a prophetic and resounding He wrote with a prophetic and resounding pronouncement on the whole body of pronouncement on the whole body of Indian writings:Indian writings:

"The writers of the Indian philosophies "The writers of the Indian philosophies will survive, when the British dominion will survive, when the British dominion in India shall long have ceased to in India shall long have ceased to exist, and when the sources which it exist, and when the sources which it yielded of wealth and power are lost yielded of wealth and power are lost to remembrances." to remembrances." 

(source:(source: Philosophy of Hinduism - An IntroductionPhilosophy of Hinduism - An Introduction     By T. C. Galav By T. C. Galav Universal Science-Religion. Universal Science-Religion. Pg 19)Pg 19)

" I hesitate not to pronounce the Gita a " I hesitate not to pronounce the Gita a performance of great originality, of performance of great originality, of sublimity of conception, reasoning and sublimity of conception, reasoning and diction almost unequalled; and a single diction almost unequalled; and a single exception, amongst all the known religions exception, amongst all the known religions of mankind.." of mankind.." 

(source: (source: India Discovered India Discovered - - By John KeayBy John Keay p- 25).p- 25).

Ralph Waldo EmersonRalph Waldo Emerson, (1803-, (1803-1882) author, essayist, lecturer, 1882) author, essayist, lecturer, philosopher, Unitarian minister philosopher, Unitarian minister said this about the Gita:said this about the Gita:

" " I owed a magnificent day to I owed a magnificent day to the Bhagavad-Gita. It was as the Bhagavad-Gita. It was as if an empire spoke to us, if an empire spoke to us, nothing small or unworthy, nothing small or unworthy, but large, serene, consistent, but large, serene, consistent, the voice of an old the voice of an old intelligence which in another intelligence which in another age and climate had pondered age and climate had pondered and thus disposed of the and thus disposed of the same questions which same questions which exercise us." exercise us." 

Aldous Huxley Aldous Huxley (1894-1963) the English novelist (1894-1963) the English novelist and essayist, born into a family that included and essayist, born into a family that included some of the most distinguished members of the some of the most distinguished members of the English ruling class, says that the Gita is for the English ruling class, says that the Gita is for the whole world. He is one of those who enriched the whole world. He is one of those who enriched the West greatly with the wisdom of the East. West greatly with the wisdom of the East. 

""The Bhagavad-Gita is the most systematic The Bhagavad-Gita is the most systematic statement of spiritual evolution of statement of spiritual evolution of endowing value to mankind. The Gita is one endowing value to mankind. The Gita is one of the clearest and most comprehensive of the clearest and most comprehensive summaries of the spiritual thoughts ever to summaries of the spiritual thoughts ever to have been madehave been made

Hence Hence HuxleyHuxley thought its enduring value, not thought its enduring value, not only for Indians, but for all mankind." only for Indians, but for all mankind." 

(source: (source: Philosophy of Hinduism - An IntroductionPhilosophy of Hinduism - An Introduction  By T.   By T. C. Galav Universal Science-Religion. Pg 65).C. Galav Universal Science-Religion. Pg 65).

This is what Gandhi  wrote about the Bhagavad Gita: 

"The Geeta is the universal mother.  I find a solace in the Bhagavadgeeta that I miss even in the Sermon on the Mount. When

disappointment stares me in the face and all alone I see not one ray of light, I go

back to the Bhagavad Gita. I find a verse here and a verse there , and I immediately

begin to smile in the midst of overwhelming tragedies - and my life has

been full of external tragedies - and if they have left no visible or indelible scar on me,

I owe it all to the teaching of Bhagavadgeeta." 

About the Bhagawad-Gita, Gandhi,  says: “Today the Gita is not only my Bible or my

Koran, it is more than that—it is my mother... When I am in difficulty or

distress I seek refuge in her bosom.” (source: Harijan 24-8-1934).

The Gita teaches, unlike the Upanishadic outlook on The Gita teaches, unlike the Upanishadic outlook on life which is individualisticlife which is individualistic1. It teaches that humanity has a duty to 1. It teaches that humanity has a duty to promote the stability, solidarity, and progress of promote the stability, solidarity, and progress of societysociety2. There is an emphasis on one doing one’s 2. There is an emphasis on one doing one’s dharma dharma 3. It also emphasizes, however, that all classes 3. It also emphasizes, however, that all classes are essentially equalare essentially equal4. Some would say the greatest aspect of the 4. Some would say the greatest aspect of the Gita is that it synthesizes the various approaches Gita is that it synthesizes the various approaches of Indian religious traditionsof Indian religious traditions5. Some say that the Gita has several levels of 5. Some say that the Gita has several levels of interpretation—ethical, philosophical, mystical or interpretation—ethical, philosophical, mystical or spiritualspiritual

The Four Paths The Four Paths (MARGAS) to (MARGAS) to

Salvation:Salvation:Bhakti--devotionBhakti--devotion

Karma—workKarma—work

Jnana—knowledgeJnana—knowledge

Raja—mental-Raja—mental-physical physical disciplinediscipline

Four Stages of LifeFour Stages of Life

I. Student (I. Student (brahmacarinbrahmacarin))

II. Householder (II. Householder (grhasthagrhastha))

III. Forest Dweller (III. Forest Dweller (vanaprasthavanaprastha))

IV. World Renouncer & Wandering IV. World Renouncer & Wandering Ascetic (Ascetic (sannyasinsannyasin))

The PuranasThe Puranas

I. The I. The PuranasPuranas and the and the ItihasasItihasas together are together are known as the 5known as the 5thth VedaVeda ( (pancamo vedahpancamo vedah))

II. Tradition recognizes 18 main Puranas and an II. Tradition recognizes 18 main Puranas and an equal number of subsidiary ones (equal number of subsidiary ones (upa-puranasupa-puranas))

III. The chief Puranas are: III. The chief Puranas are: Brahma, Padma, Brahma, Padma, Visnu, Siva, Bhagavata, Narada, Markandeya, Visnu, Siva, Bhagavata, Narada, Markandeya, Agni, Bhavisya, Brahmavivarta, Linga, Varaha, Agni, Bhavisya, Brahmavivarta, Linga, Varaha, Skanda, Vamana, Karma, Matsya, Garuda and Skanda, Vamana, Karma, Matsya, Garuda and BrahmanadaBrahmanada

IV.IV. Generally, the Puranas have five Generally, the Puranas have five chief characteristicschief characteristics

A. HistoryA. History

B. Cosmology (with symbolical B. Cosmology (with symbolical illustrations of philosophical illustrations of philosophical principlesprinciples

C. Secondary creationC. Secondary creation

D. Genealogy of King sD. Genealogy of King s

E. Histories of the solar and lunar E. Histories of the solar and lunar dynasties of gods and sagesdynasties of gods and sages

V. Many consider the Puranas to V. Many consider the Puranas to have been written to popularize the have been written to popularize the religion of the Vedasreligion of the Vedas

VI. Six are sattvic Puranas and VI. Six are sattvic Puranas and glorify Vishnu; six are rajasic Puranas glorify Vishnu; six are rajasic Puranas and glorify Brahma; six are Tamasic and glorify Brahma; six are Tamasic Puranas and glorify SivaPuranas and glorify Siva

IV. The most popular is the Bhagavata-purana

A. It is a chronicle of the various incarnations of the Bhavagan, or Visnu

B. Visnu is said to have descended (avatarana) nine times and it is prediced that he will come again at the end of the Kali Age

C. The ten incarnations are: Matsya the Fish, Kurma the Tortoise, Varaha the Boar, Narasimha the Man-lion, Vamana the Dwarf, Parasurama the destroyer of the Ksatriya race, Ramacandra the son of Dasaratha and consort of Sita, who put an end to Ravana (10 headed asura), Krishna the Lord of the Gopis and teacher of the Gita and Buddha, the Prince-ascetic of Buddhism

The Incarnations of VishnuThe Incarnations of Vishnu

Blake NolingbergBlake Nolingberg

Connie RecintoConnie Recinto

Robert MunRobert Mun

Karen ChengKaren Cheng

Nhu BanhNhu Banh

Sharon ChangSharon Chang

IntroductionIntroduction

A. Who is Vishnu A. Who is Vishnu

1)1) Vishnu is a minor Vedic* god that rose Vishnu is a minor Vedic* god that rose to prominence in the Puranic period to prominence in the Puranic period

2)2) He is called "The Preserver" diety. He is called "The Preserver" diety. (Vish in Sanskrit means preserve) (Vish in Sanskrit means preserve)

3)3) Vishnu re-incarnates himself to save Vishnu re-incarnates himself to save the world from darkness or restore the world from darkness or restore balance between good and evil.balance between good and evil.

Introduction (cont’d)Introduction (cont’d)

B. What is an Avatar B. What is an Avatar

1)1) An avatar is an earthly being that An avatar is an earthly being that God has "descended"in to. God has "descended"in to.

2)2) Avatara is the Sanskrit word for Avatara is the Sanskrit word for descend. descend.

Matsya Matsya (The Fish)(The Fish)

Asura hayagrvia stole the Asura hayagrvia stole the four Vedas from Brahma four Vedas from Brahma

Four-Vedas-the Holy books Four-Vedas-the Holy books from the mouth of the from the mouth of the Supreme-Deity Supreme-Deity

Pralaya-when the Universe Pralaya-when the Universe will be reabsorbed in will be reabsorbed in Brahma's divine sleep Brahma's divine sleep

Rishi (Sage) Satyavrata- the Rishi (Sage) Satyavrata- the manu- the first parents for manu- the first parents for each cycle.each cycle.

Matsya (cont’d)Matsya (cont’d)

Kurma Kurma (The Tortoise)(The Tortoise)

Vishnu in this form Vishnu in this form offers his back as the offers his back as the pivot on which rests pivot on which rests Mt. Mandara, while the Mt. Mandara, while the gods and demons gods and demons churn with its various churn with its various valuable objects from valuable objects from the ocean milk.the ocean milk.

Varaha Varaha (The Wild Boar)(The Wild Boar)

Hiranyaksha, after receiving a Hiranyaksha, after receiving a boon of immortality from boon of immortality from Brahma, dragged the earth Brahma, dragged the earth to to the bottom of the to to the bottom of the sea.sea.

Vishnu assumed the form of Vishnu assumed the form of the boar and defeated the the boar and defeated the demon.demon.

Vishnu balanced the earth on Vishnu balanced the earth on the horn above his snout the horn above his snout and brought the earth back and brought the earth back to safety.to safety.

Varaha (cont’d)Varaha (cont’d)

Narasimha Narasimha (The Man Lion)(The Man Lion)

The fourth The fourth incarnation of Lord incarnation of Lord Vishnu, is half-lion, Vishnu, is half-lion, half-human in half-human in order to alleviate order to alleviate the sufferings of the sufferings of devotees. devotees.

Narasimha (cont’d)Narasimha (cont’d)

Vamana Vamana (The Dwarf)(The Dwarf)

The first human form The first human form that Vishnu takes in that Vishnu takes in his cycle. Lord his cycle. Lord Vishnu incarnates Vishnu incarnates himself as a dwarf, himself as a dwarf, symbolizing the symbolizing the underdeveloped underdeveloped stage of mankind. stage of mankind.

Vamana (cont’d)Vamana (cont’d)

Parashurama Parashurama (The Man with Axe)(The Man with Axe)

He is the sixth incarnation of He is the sixth incarnation of Vishnu at the close of Vishnu at the close of SATYAYUS (The 1SATYAYUS (The 1stst millennium millennium of Hindu Mythology calculus- of Hindu Mythology calculus- KAPAL)KAPAL)

He carried the axe on his He carried the axe on his shoulder and traversed the shoulder and traversed the earth twenty-one times, earth twenty-one times, chopped off all the arrogant chopped off all the arrogant Kshatriya, wiping out the Kshatriya, wiping out the entire royalty. entire royalty.

The New World had been The New World had been created.created.

Parashurama (cont’d)Parashurama (cont’d)

Rama (The Perfect Rama (The Perfect Human)Human)

Another avatar of Another avatar of Vishnu. Rama is the Vishnu. Rama is the hero of the epic story hero of the epic story RamayanaRamayana

Qualities of RamaQualities of RamaHonorHonor

CourageCourage

ValorValor

Model of ManlinessModel of Manliness

Rama (cont’d)Rama (cont’d)

Krishna Krishna (The Divine Statesman)(The Divine Statesman)

He is the author of He is the author of one of the most one of the most sacred books of the sacred books of the Hindus.Hindus.

The three Noble The three Noble Paths:Paths:

1.1.Yoga (knowledge): Yoga (knowledge): Yoking mind and body to Yoking mind and body to achieve perfect unity achieve perfect unity beyond the limits of beyond the limits of thought and languagethought and language

Krishna (cont’d)Krishna (cont’d)

2.Dharma (righteousness): 2.Dharma (righteousness): religious duties and religious duties and customcustom

3.Bhakti (devotion): Love 3.Bhakti (devotion): Love to a personal God and to a personal God and complete surrender to complete surrender to Him. Him.

Balarama & BuddhaBalarama & Buddha The 8The 8thth/9/9thth incarnation differs incarnation differs

between two incarnations in between two incarnations in three traditions. three traditions.

1) The first tradition holds that 1) The first tradition holds that Krishna's older brother Krishna's older brother Balarama is Vishnu's 8th Balarama is Vishnu's 8th incarnation. incarnation. 2) The second tradition holds 2) The second tradition holds that Buddha was the 9th that Buddha was the 9th incarnation to save Hinduism incarnation to save Hinduism from corruption.from corruption.

Balarama & Buddha Balarama & Buddha (cont’d)(cont’d)

3) The third tradition holds that the 3) The third tradition holds that the Buddha was the 9th incarnation and Buddha was the 9th incarnation and founded a false religion to purify founded a false religion to purify Hinduism of heretics. This account is Hinduism of heretics. This account is found in the Vishnu Purana but doesn't found in the Vishnu Purana but doesn't mention Buddha by name as Mayamoha mention Buddha by name as Mayamoha (the harmful deluder). (the harmful deluder). This tradition affirms that Balarama was This tradition affirms that Balarama was an incarnation of Shesh Nag,Vishnu's an incarnation of Shesh Nag,Vishnu's snake that he often is pictured reclining snake that he often is pictured reclining on. on.

Kalki Kalki (The Man on Horse)(The Man on Horse)

In this form Vishnu In this form Vishnu will descend when will descend when the world is wholly the world is wholly depraved, destroy depraved, destroy utterly the wicked, utterly the wicked, and restore the and restore the happy conditions of happy conditions of the Age of Virtue.the Age of Virtue.

Kalki (cont’d)Kalki (cont’d)

D. Purpose of Kuma was to enable to D. Purpose of Kuma was to enable to world to recoer precious things that world to recoer precious things that were lost in the delugewere lost in the delugeE. Purpopse of Varaha was to recsue E. Purpopse of Varaha was to recsue from the waters, the earth which had from the waters, the earth which had been dragged down by a demon been dragged down by a demon named Hiranyakshanamed HiranyakshaF. Purpose of Narashima, half-man F. Purpose of Narashima, half-man and half lion, was to free the world and half lion, was to free the world from oppression of Hiranyakasipu, a from oppression of Hiranyakasipu, a demon the father of Bhakta Prahladademon the father of Bhakta Prahlada

G. Purpose of Rama was to destroy G. Purpose of Rama was to destroy the wicked Ravanathe wicked Ravana

H. Purpose of Krishna was to destroy H. Purpose of Krishna was to destroy Kamsa and other demons and to Kamsa and other demons and to deliver the message of the Gitadeliver the message of the Gita

I. Object of Buddha was to prohibit I. Object of Buddha was to prohibit animal sacrifice and teach pietyanimal sacrifice and teach piety

J. Object of Kali is the destruction of J. Object of Kali is the destruction of the wicked and the reestablishment of the wicked and the reestablishment of virtuevirtue

Bhavishva PuranaBhavishva Purana

1. Written in 115 CE

2. Records an encounter of King shalivahana with a religious figure from the West

3. The following is from verses 16-33 of the third khanda of the Pratisarga parvan of the Bhavishya Mahapurana

““The king asked the holy man who he was. The other The king asked the holy man who he was. The other replied: ‘I am called a son of God, born of a virgin. replied: ‘I am called a son of God, born of a virgin. Minister of the non-believers, relentless in search of Minister of the non-believers, relentless in search of the truth.’ The king then asked him, ‘What is your the truth.’ The king then asked him, ‘What is your religion?’ The other replied, ‘O great king, I come from religion?’ The other replied, ‘O great king, I come from a foreign country, where there is no longer truth and a foreign country, where there is no longer truth and where evil knows no bounds. In the land of the non-where evil knows no bounds. In the land of the non-believers, I appeared as the Messiah. But the demon believers, I appeared as the Messiah. But the demon Ihamasi of the barbarians (daysu) manifested herself Ihamasi of the barbarians (daysu) manifested herself in a terrible form; I was delivered unto her in the in a terrible form; I was delivered unto her in the manner of the non-believers and ended in Ihamsasi’s manner of the non-believers and ended in Ihamsasi’s realm.realm.

“’“’O king, lend your ear to the religion the I O king, lend your ear to the religion the I brought unto the non-believers; after the brought unto the non-believers; after the purification of the essence and the impure body purification of the essence and the impure body and after seeking refuge in the prayers of the and after seeking refuge in the prayers of the Naigama, man will pray to the eternal. Through Naigama, man will pray to the eternal. Through justice, truth, meditation, and unity of spirit, man justice, truth, meditation, and unity of spirit, man will find his way to Isa in the center of light. God, will find his way to Isa in the center of light. God, as firm as the sun, will finally united the spirit of as firm as the sun, will finally united the spirit of all wandering beings in himself. Thus, O King, all wandering beings in himself. Thus, O King, Ihamasi will be destroyed; and the blissful image Ihamasi will be destroyed; and the blissful image of Isa, the giver of happiness, will remain forever of Isa, the giver of happiness, will remain forever in the heart; and I was called Isa-Masih.’ After the in the heart; and I was called Isa-Masih.’ After the king heard these words he took the teacher of the king heard these words he took the teacher of the non-believers and sent him to their pitiless land.”non-believers and sent him to their pitiless land.”

The AgamasThe Agamas

I. They are theological treatises and manuals of I. They are theological treatises and manuals of worshipworship

II. Divided into the three main sects of II. Divided into the three main sects of

A. Saivas recognize 28, chief of which is A. Saivas recognize 28, chief of which is KamikaKamika

B. Sakta recognizes 77 Agamas (known B. Sakta recognizes 77 Agamas (known also as the also as the Tantras)Tantras)

C. Vaisnavas consider the Pancaratra C. Vaisnavas consider the Pancaratra Agamas to be Agamas to be authoritativeauthoritative

III. According to George Feurestein, III. According to George Feurestein,

((Moksha JournalMoksha Journal) Tantrism includes ) Tantrism includes the following features:the following features:

A. Initiation and spiritual A. Initiation and spiritual discipleship discipleship with a qualified adept with a qualified adept (guru)(guru)

B. The belief that mind and B. The belief that mind and matter are matter are manifestations of a manifestations of a higher, spiritual higher, spiritual Reality, which is Reality, which is our ever-present true our ever-present true naturenature

C. The belief that the spiritual Reality C. The belief that the spiritual Reality (nirvana) is not something distinct from the (nirvana) is not something distinct from the empirical real of existence (samsara) but empirical real of existence (samsara) but inherent in itinherent in it

D. The belief in the possibility of achieving D. The belief in the possibility of achieving permanent enlightenment or liberation while permanent enlightenment or liberation while still in the embodied statestill in the embodied state

E. The goal of achieving E. The goal of achieving liberation/enlightenment by means of liberation/enlightenment by means of awakening the spiritual power—called awakening the spiritual power—called kundalini shakti—dormant in the human kundalini shakti—dormant in the human body-mindbody-mind

E. The belief that we are born many times E. The belief that we are born many times and that this cycle is interrupted only at and that this cycle is interrupted only at the moment of enlightenment, and that the moment of enlightenment, and that the chain of return is determined by the the chain of return is determined by the moral quality of our lives through the moral quality of our lives through the action of karmaaction of karma

F. The assumption that we live at present F. The assumption that we live at present in the Dark Age (kali-yuga) and that in the Dark Age (kali-yuga) and that therefore we should avail ourselves of therefore we should avail ourselves of every possible act on the spiritual path, every possible act on the spiritual path, including practices that are deemed including practices that are deemed detrimental by conventional moralitydetrimental by conventional morality

I. The belief in the magical efficacy of I. The belief in the magical efficacy of ritual, based on the metaphysical ritual, based on the metaphysical notion that the microcosm (i.e., the notion that the microcosm (i.e., the human being) is a faithful reflection of human being) is a faithful reflection of the macrocosm (i.e., the universe)the macrocosm (i.e., the universe)J. The recognition that spiritual J. The recognition that spiritual illumination is accompanied by, or illumination is accompanied by, or creates access to, a wide array of creates access to, a wide array of psychic powers, and a certain interest psychic powers, and a certain interest in the exploitation of these powers both in the exploitation of these powers both for spiritual and material purposesfor spiritual and material purposes

K. The understanding that sexual K. The understanding that sexual energy is an important reservoir of energy is an important reservoir of energy that should be used wisely to energy that should be used wisely to boost the spiritual process rather boost the spiritual process rather than block it through orgasmic than block it through orgasmic releaserelease

L. An emphasis on first-hand L. An emphasis on first-hand experience and bold experimentation experience and bold experimentation rather than reliance on derived rather than reliance on derived knowledgeknowledge

M. Tantrism, then is an occult or M. Tantrism, then is an occult or esoteric tradition of arcane esoteric tradition of arcane disciplines. This means that its disciplines. This means that its teachings are secret or “hidden” and teachings are secret or “hidden” and cannot, or at least should not, cannot, or at least should not, bedivulged to the uninitiated. bedivulged to the uninitiated. Indeed, traditionally, the Tantric Indeed, traditionally, the Tantric initiates were sworn to secrecy.initiates were sworn to secrecy.

N. The N. The Kularnava-TantraKularnava-Tantra reads: reads:

You must keep this a secret and not You must keep this a secret and not impact it to anyone but a devotee impact it to anyone but a devotee and disciple; otherwise it will case and disciple; otherwise it will case their fall.their fall.

Five M’sFive M’sI. Madya—Wine (literal)I. Madya—Wine (literal)

Cocoanut Water (substitutional)Cocoanut Water (substitutional)

Intoxicating knowledge of God Intoxicating knowledge of God attained attained by Yoga, by which one by Yoga, by which one becomes becomes senseless of the outer senseless of the outer world (symbolic)world (symbolic)

II. Mamsa—Meat (literal)II. Mamsa—Meat (literal)

Garlic, ginger, salt, seasamum , Garlic, ginger, salt, seasamum , wheat, wheat, beans (substitutional)beans (substitutional)

Consignment of all things to Consignment of all things to mam, Me mam, Me (symbolic)(symbolic)

III. Matsya—Fish (literal)III. Matsya—Fish (literal)

Red radish, brinja, etc. Red radish, brinja, etc. (substitutional)(substitutional)

Sense of mine-ness, mat-sya, Sense of mine-ness, mat-sya, indentification with oneself as a indentification with oneself as a result of which pleasure and pain in result of which pleasure and pain in the universe are shared (symbolic)the universe are shared (symbolic)

IV. Mudra—Parched cereal (literal)IV. Mudra—Parched cereal (literal)

Rice, paddy, etc. (substitutional)Rice, paddy, etc. (substitutional)

Relinquishing association with evil Relinquishing association with evil (symbolic)(symbolic)

V. Maithuna—union with woman V. Maithuna—union with woman (literal)(literal)

Offering of flowers with appropriate Offering of flowers with appropriate gesture of union (substitutional)gesture of union (substitutional)

Union of Kundalini with the Siva-Sakti Union of Kundalini with the Siva-Sakti in the Sahasrara (symbolic)in the Sahasrara (symbolic)

Left-handed Worship Left-handed Worship preparationpreparation

I. The preparations consist of various I. The preparations consist of various processes of symbolic purificationprocesses of symbolic purification

II. The actual taking of the ingredients is II. The actual taking of the ingredients is accompanied by meditation on the accompanied by meditation on the vicarious nature of the observances—vicarious nature of the observances—i.e., that it is not the sadhaka as a i.e., that it is not the sadhaka as a ephemeral individual who takes them ephemeral individual who takes them but that they are being fed to the but that they are being fed to the goddess residing in his body as the goddess residing in his body as the Kundalini (the coiled-up body of the Kundalini (the coiled-up body of the Kaula or Tantric in-group)Kaula or Tantric in-group)

III. Along with the acts of taking the III. Along with the acts of taking the four M’s, the sadhaka also silent Japa four M’s, the sadhaka also silent Japa (repetition) of his own bija, i.e., the (repetition) of his own bija, i.e., the secret bija given to him by his guru secret bija given to him by his guru which is the mantra of his choicewhich is the mantra of his choice

IV. Let us always bear in mind that IV. Let us always bear in mind that whatever the manner in which ritual whatever the manner in which ritual is conducted in India. . . . The is conducted in India. . . . The postulated target is never to be postulated target is never to be sought in the enjoyment of the used sought in the enjoyment of the used materials; it is not any time a materials; it is not any time a hedonistic motive that directs the hedonistic motive that directs the ritualistic actsritualistic acts

V. The sadhaka should then perform mental V. The sadhaka should then perform mental worship of the basic Sakti (adhara-Sakti), worship of the basic Sakti (adhara-Sakti), whose microcosmic aspect is the kundalini whose microcosmic aspect is the kundalini coiled up in the base-centre (muladhara) of coiled up in the base-centre (muladhara) of the yogic body, injecting her image into the the yogic body, injecting her image into the centre of the triangular mandala on the centre of the triangular mandala on the couch, with these (unpronounced, mentally couch, with these (unpronounced, mentally repeated) words “Om Hrim worship to the repeated) words “Om Hrim worship to the basic Sakti (and to the) lotus seat (i.e., the basic Sakti (and to the) lotus seat (i.e., the couch)couch)

The Six DarsanasThe Six Darsanas

The principle tenets are stated in the The principle tenets are stated in the form of sutras—or short aphorisms—form of sutras—or short aphorisms—they are intended to be as short as they are intended to be as short as possible and free from doubtpossible and free from doubt

Nyaya—logical realismNyaya—logical realism

I. Basic text is the I. Basic text is the Nyaya SutraNyaya Sutra, written about , written about 400 BCE by Gautama400 BCE by Gautama

II. Emphasizes logic—it is analytical philosophyII. Emphasizes logic—it is analytical philosophy

III. Distinctive character is its critical III. Distinctive character is its critical examinations of the objects of knowledge by examinations of the objects of knowledge by means of the canons of logical proof—systems of means of the canons of logical proof—systems of Hindu thought generally accept fundamental Hindu thought generally accept fundamental NyayaNyaya logic logic

IV. IV. NyayaNyaya literally means “that by which the literally means “that by which the mind is led to a conclusion”mind is led to a conclusion”

A. The means of valid knowledge are called A. The means of valid knowledge are called pramanaspramanas

B. In the B. In the NyayaNyaya system there are four system there are four pramanaspramanas

1. 1. IntuitionIntuition ( (pratyaksapratyaksa)—the most )—the most important, originally meant important, originally meant

sense-perception sense-perception but came to include but came to include immediate apprehension, immediate apprehension, whether whether through senses or not. Mind is a through senses or not. Mind is a prerequisite of perception—it is able to prerequisite of perception—it is able to

mediate between the self and the sensesmediate between the self and the senses

2. 2. InferenceInference ( (anunanaanunana)—knowledge which )—knowledge which follows other knowledge—also a knowledge follows other knowledge—also a knowledge

which is preceded by perception. Includes which is preceded by perception. Includes both deductive both deductive and inductive inferenceand inductive inference

The five-membered syllogismThe five-membered syllogism

(1) (1) pratijnapratijna—the thesis to be —the thesis to be established—the hill has fireestablished—the hill has fire

(2) (2) hetuhetu—gives the reason on —gives the reason on which the thesis is based—which the thesis is based—

because it has smokebecause it has smoke

(3) (3) udaharanaudaharana—substantiates —substantiates the reason by citing an the reason by citing an example—whatever has smoke example—whatever has smoke

has firehas fire

(4) (4) upanayaupanaya—shows a —shows a correlation between the correlation between the example and example and present present

instant—instant— this hill has smoke which this hill has smoke which is is invariably concomitant invariably concomitant with firewith fire

(5) (5) nigamananigamana—drawing the —drawing the conclusion conclusion as a settled fact—as a settled fact—therefore this hill has therefore this hill has firefire

3. Comparison or analogy (upamana)—knowledge gained of an object from its similarity to others

4. Verbal knowledge or testimony (sabda)—refers to authority. Here are discussed words, their meanings, and whether they refer to individual, forms, or genus. Testimony may be of the Veda or of secular speech

Vaisesika—atomistic Vaisesika—atomistic pluralismpluralism

I. Basic text is Vaiseki-sutra written by Kanada, 4th or 3rd century BCE

II. It is a system of physics and metaphysics, adopts a sixfold classification of the objects of experience, substance, quality, activity, generality, particularity, and inherence—later a 7th was added, nonexistence

III. Reality consists of substances possessed of qualities

IV. Existence of soul is inferred from the fact that consciousness cannot be a property of the body, the sense organs or the mind

V. It accepts the atomic views—things are V. It accepts the atomic views—things are composed of invisible, eternal atoms, which are composed of invisible, eternal atoms, which are incapable of division—there are four kinds of incapable of division—there are four kinds of atoms—earth, water, light, airatoms—earth, water, light, air

VI. The system is regarded as non-theisticVI. The system is regarded as non-theistic

VII. Though the soul is all-pervading, its life of VII. Though the soul is all-pervading, its life of knowing, feeling, and willing resides only where knowing, feeling, and willing resides only where the body isthe body is

Samkhya--dualismSamkhya--dualism

I. One of the oldest systems of thought in I. One of the oldest systems of thought in India; concepts are found in the India; concepts are found in the MahabharataMahabharataII. Developer is Kapila, 7II. Developer is Kapila, 7thth century BCE century BCEIII. Noted for its theory of evolution and for the III. Noted for its theory of evolution and for the reduction of numerous categories to two reduction of numerous categories to two fundamental catergories—fundamental catergories—purushapurusha and and prakritiprakriti

A. All experience is based on the A. All experience is based on the duality of a duality of a knowing subject—knowing subject—purushapurusha——and the known and the known object—object—prikritiprikriti

B. Prakriti is basis of all objective existenceB. Prakriti is basis of all objective existence—it is —it is the world of becoming, pure the world of becoming, pure potentialitypotentiality

1. It is not being or force, it is a state of 1. It is not being or force, it is a state of tension of the 3 tension of the 3 gunas—sattvagunas—sattva, , rajasrajas and and tamastamas

a. a. SattvaSattva is potential consciousness is potential consciousness

bb .. Rajas Rajas is the source of activity is the source of activity

c. c. TamasTamas is the source of that which is the source of that which resists activityresists activity

d. The three produce pleasure, pain, d. The three produce pleasure, pain, and indifference respectivelyand indifference respectively

2. When the three elements are held in 2. When the three elements are held in equipose there is no actionequipose there is no action

3. Where there is a disturbance, the 3. Where there is a disturbance, the process process of evolution beginsof evolution begins

a. From the a. From the sattvasattva aspects arise aspects arise the the mind (mind (manasmanas), the five organs of ), the five organs of

perception, and the five perception, and the five organs ororgans or instruments of actioninstruments of action

b. From its b. From its tamastamas aspect arise aspect arise the five the five final or subtle elementsfinal or subtle elements

c. Its c. Its rajasrajas aspect supplies the aspect supplies the energy energy for both of these for both of these developmentsdevelopments

C. Creation is the unfolding of the different C. Creation is the unfolding of the different effects effects from the original from the original prakritiprakriti and and destruction is the destruction is the dissolution of them into dissolution of them into the original the original prakritiprakriti

D. Salvation in the Sankhya system is D. Salvation in the Sankhya system is through through YogaYoga—thus the system of —thus the system of Sankhya-Sankhya-YogaYoga

Yoga—mind controlYoga—mind control

I. Patanjali wrote the I. Patanjali wrote the Yoga-sutraYoga-sutra, 5, 5thth century CE century CE

II. Yoga is the discrimination between subject and II. Yoga is the discrimination between subject and object, object, purushapurusha and and prakriti,prakriti, which means the which means the establishment of the self in its purity establishment of the self in its purity

III. It is a methodical effort to attain perfection, III. It is a methodical effort to attain perfection, through the control of the different elements of through the control of the different elements of human nature, physical and psychicalhuman nature, physical and psychical

IV. Yoga accepts the Sankhya psychology and IV. Yoga accepts the Sankhya psychology and metaphysicsmetaphysics

V . It is more theistic than SankhyaV . It is more theistic than Sankhya

VI. The ego is different from the self and is VI. The ego is different from the self and is dependent on the experience of the worlddependent on the experience of the world

VIII. The life of the ego is restless and VIII. The life of the ego is restless and unsatisfied, being subject as it is to the five unsatisfied, being subject as it is to the five afflictions:afflictions:

A. Ignorance of the mistaking of the non-A. Ignorance of the mistaking of the non-eternal for eternal for the eternalthe eternal

B. The erroneous identification of oneself B. The erroneous identification of oneself with the with the instruments of body and mindinstruments of body and mind

C. Attachment to pleasant thingsC. Attachment to pleasant things

D. Hatred of unpleasant thingsD. Hatred of unpleasant things

E. The instinctive love of life and the dread E. The instinctive love of life and the dread of deathof death

VIII. The special features of Yoga is its practical VIII. The special features of Yoga is its practical discipline by which the suppression of mental discipline by which the suppression of mental states is brought about through the practice of states is brought about through the practice of spiritual exercises and the conquest of desirespiritual exercises and the conquest of desire

IX. It gives the 8-fold method of abstention, IX. It gives the 8-fold method of abstention, observation, posture, breath-control, withdrawal observation, posture, breath-control, withdrawal of the senses, fixed attention, contemplation, and of the senses, fixed attention, contemplation, and concentrationconcentration

X. Ethical living is the preparing ground for YogaX. Ethical living is the preparing ground for Yoga

Purva MimamsaPurva Mimamsa

I. First systematic work is by Jaimini who I. First systematic work is by Jaimini who wrote the wrote the Mimamsa-sutraMimamsa-sutra, c. 400 BCE, c. 400 BCE

II. Can be seen as a kind of “back to the II. Can be seen as a kind of “back to the VedasVedas” movement” movement

III. Its central problem is the investigation of III. Its central problem is the investigation of dharma, duty, as it is taught in the dharma, duty, as it is taught in the VedasVedas

IV. The IV. The VedasVedas are said to be eternally valid— are said to be eternally valid—they are not the work of God, they are they are not the work of God, they are uncreated, and the seers apprehend and uncreated, and the seers apprehend and transmit themtransmit them

V. Acts are stressed with a view to their resultsV. Acts are stressed with a view to their results

VI. Between an act and its result there is a VI. Between an act and its result there is a necessary connection—an act performed today necessary connection—an act performed today may achieve its result in some later date, and in may achieve its result in some later date, and in the meantime the result is in the form of an the meantime the result is in the form of an unseen forceunseen force

VII. The system has no need for a deityVII. The system has no need for a deity

VedantaVedanta

I. The I. The Vedanta-sutraVedanta-sutra written by Badarayhana, written by Badarayhana, 400 BCE400 BCE

II. It deals with the final aim, or end, of the VedasII. It deals with the final aim, or end, of the Vedas—thus Vedanta—thus Vedanta

III. In the 555 III. In the 555 sutrassutras an attempt is made to an attempt is made to systematize the teaching of the systematize the teaching of the UpanishadsUpanishads

IV. Those IV. Those sutrassutras which consists of 2 or 3 words which consists of 2 or 3 words each cannot be understood without a each cannot be understood without a commentary—the chief commentators are commentary—the chief commentators are Shankara, Ramanuja, and MadhvaShankara, Ramanuja, and Madhva

Advaita VedantaAdvaita Vedantanondualismnondualism

I. One writer notes that “the non-duality of I. One writer notes that “the non-duality of Brahman, the non-reality of the world, and Brahman, the non-reality of the world, and

the non-the non- difference of the soul from Brahman—difference of the soul from Brahman—these these constitute the teaching of Advaita.”constitute the teaching of Advaita.”

II. Shankara, 8th century CE, claims he is II. Shankara, 8th century CE, claims he is merely merely expounding what is contained in expounding what is contained in the Vedasthe Vedas

III. In the introduction to his commentary III. In the introduction to his commentary he asks he asks whether there is anything in whether there is anything in experience which may experience which may be regarded as be regarded as foundationalfoundational

IV. Our senses may deceive us; our IV. Our senses may deceive us; our memory be an memory be an illusion illusion

V. The forms of the world may be pure fancy; the objects of knowledge may be open to doubt, but the doubter himself cannot be doubted

VI. “All means of knowledge exist only as dependent on self-experience and since each experience is its own proof there is no

necessity for proving the existence of self. The self, then, is Atman, it is existence, knowledge, and bliss. It is universal and infinite.”

VII. The object world is dependent. It is changing but is not a mental fiction.

VIII. We perceive objects; we do not invent the corresponding ideas

IX. The world perceived is as real as the IX. The world perceived is as real as the individual perceiverindividual perceiver

X. He denies that the world is non-existent or X. He denies that the world is non-existent or void—but it is not ultimate realityvoid—but it is not ultimate reality

XI. Our ignorance is born of a confusion of the XI. Our ignorance is born of a confusion of the transcendental subject transcendental subject AtmanAtman with empirical with empirical existence, existence, AnatmanAnatman

X. X. BrahmanBrahman is different from the space-time is different from the space-time world we live inworld we live in

A. It is the non-empirical, the non-A. It is the non-empirical, the non-objective, the objective, the wholly otherwholly other

B. It is the highest beingB. It is the highest being

XI. XI. AtmanAtman is the same as is the same as BrahmanBrahman, the essence , the essence of the subjectof the subjectXII. The empirical world cannot exist by itself, it XII. The empirical world cannot exist by itself, it is wholly dependent on is wholly dependent on BrahmanBrahman, but the , but the changes of the empirical order do not affect the changes of the empirical order do not affect the integrity of integrity of BrahmanBrahmanXIII. To remove ignorance is to realize truth—we XIII. To remove ignorance is to realize truth—we reach wisdom when error is conqueredreach wisdom when error is conqueredXIV. By the practice of ethical values and by the XIV. By the practice of ethical values and by the pursuit of devotion and knowledge we reach the pursuit of devotion and knowledge we reach the goal of goal of self-realization—moskaself-realization—moskaXV. On the attainment of freedom nothing XV. On the attainment of freedom nothing happens to the world, only our view of it changeshappens to the world, only our view of it changesXVI. XVI. MoskaMoska is the dissolution of the world by the is the dissolution of the world by the replacement of a false outlook replacement of a false outlook (avidya(avidya) by the ) by the right outlook, wisdom (right outlook, wisdom (vidyavidya).).

VisistadvaitaVisistadvaitaQualified non-dualismQualified non-dualism

I. Ramanuja, 11I. Ramanuja, 11thth century CE century CEII. He emphasizes three ultimate realities: God II. He emphasizes three ultimate realities: God ((IsvaraIsvara), soul (), soul (CitCit), and matter (), and matter (AcitAcit))III. All things are real but the world and the III. All things are real but the world and the selves depend on Godselves depend on GodIV. There is a continued individual existence of IV. There is a continued individual existence of the released selvesthe released selvesV. While V. While BrahmanBrahman is eternally free from all is eternally free from all imperfections, matter is unconscious and the imperfections, matter is unconscious and the individual selves are subject to ignorance and individual selves are subject to ignorance and suffering prior to releasesuffering prior to release

VI. God, selves, and the world form a unityVI. God, selves, and the world form a unity

VII. VII. BrahmanBrahman is the self and the controlling power is the self and the controlling power of the body, which includes the selves and the of the body, which includes the selves and the worldworld

VIII. Apart from VIII. Apart from BrahmanBrahman they are nothing they are nothing

IX. The individual self and nature are essentially IX. The individual self and nature are essentially different than God, although they have no different than God, although they have no existence or purpose to serve apart from Himexistence or purpose to serve apart from Him

X. X. BrahmanBrahman has two forms—selves and matter has two forms—selves and matter

XI. Salvation is not the disappearance of the self, XI. Salvation is not the disappearance of the self, but its release from limiting barriers—the self but its release from limiting barriers—the self cannot be dissolved into God—there will always cannot be dissolved into God—there will always be a God superior to humanitybe a God superior to humanity

DvaitaDvaitaDualismDualism

I. Madva, 12I. Madva, 12thth century CE century CE

II. Holds that God, selves, and the world exist II. Holds that God, selves, and the world exist permanently, but the latter two are subordinate permanently, but the latter two are subordinate to God and dependent on Godto God and dependent on God

III. God is endowed with a supernatural body and III. God is endowed with a supernatural body and is regarded as transcendent to the world as well is regarded as transcendent to the world as well as immanent in it; he is the inner ruler of all as immanent in it; he is the inner ruler of all selves.selves.

IV. Everything on earth is a living organismIV. Everything on earth is a living organism

V. The self is not an absolute agent, since it is of V. The self is not an absolute agent, since it is of limited power and is dependent on Godlimited power and is dependent on God

VI. It is by nature blissful, though it is subject to VI. It is by nature blissful, though it is subject to pain and suffering on account of its connection pain and suffering on account of its connection with a material body due to its past karmaswith a material body due to its past karmas

VII. Salvation is the perpetuation of the individual VII. Salvation is the perpetuation of the individual self in the condition of release, where the self self in the condition of release, where the self takes delight in adoration and worship of Godtakes delight in adoration and worship of God

VIII. Liberation is life in heaven and not the state VIII. Liberation is life in heaven and not the state of ultimate release.of ultimate release.

Karma YogaKarma YogaThe Way of WorksThe Way of Works

I. An ancient and aristocratic way—ritual and I. An ancient and aristocratic way—ritual and deedsdeeds

II. Important is the II. Important is the Code of ManuCode of Manu and other and other Dharma SastrasDharma Sastras

CarvakaCarvaka

I. Carvaka assumed various forms of I. Carvaka assumed various forms of philosophical skepticism, logical fatalism, and philosophical skepticism, logical fatalism, and religious indifferencereligious indifference

II. Origin can be traced as far back as the II. Origin can be traced as far back as the Rig-Rig-Veda;Veda; mentioned in the epics, Buddha’s mentioned in the epics, Buddha’s dialogues, and the dialogues, and the Bhagavad GitaBhagavad Gita

III. Main work is the III. Main work is the Brhaspati SutraBrhaspati Sutra (600 BCE)— (600 BCE)—the whole book is not available todaythe whole book is not available today

IV. Doctrine is called IV. Doctrine is called LokayataLokayata, for it holds that , for it holds that only this world (only this world (lokaloka) exists and that there is no ) exists and that there is no “beyond”“beyond”

A. There is no future life and perception is A. There is no future life and perception is the only the only source of knowledge—what is not source of knowledge—what is not perceived does perceived does not existnot exist

B. Consciousness is a material and B. Consciousness is a material and transitory transitory modification of the four elements modification of the four elements (earth, water, fire, (earth, water, fire, and air) and will disappear and air) and will disappear when these elements are when these elements are dissolveddissolved

C. The soul is only the body qualified by C. The soul is only the body qualified by intelligence—it has no existence from the bodyintelligence—it has no existence from the body

D. The postulates of religion, God, freedom, D. The postulates of religion, God, freedom, and and immortality are illusionsimmortality are illusions

E. Nature is indifferent to good and evil, E. Nature is indifferent to good and evil, and history and history does not bear history to a divine does not bear history to a divine providenceprovidence

F. Pleasure and pain are the central facts of F. Pleasure and pain are the central facts of lifelife

G. Virtue and vice are not absolute values G. Virtue and vice are not absolute values but mere but mere social conventionssocial conventions

Modern & Modern & Contemporary Contemporary

MovementsMovements

Brahmo-SamajBrahmo-SamajI. Founder was Ram Mohun Roy (1772-1833)—I. Founder was Ram Mohun Roy (1772-1833)—father of modern Indiafather of modern India

II. Between ages of 15 and 20 he wandered II. Between ages of 15 and 20 he wandered through India in search of knowledge—going as far through India in search of knowledge—going as far as Tibetas Tibet

III. He became successful in English administrationIII. He became successful in English administration

A. One of first Indians to edit and publish A. One of first Indians to edit and publish newspapernewspaper

B . Started several secondary schoolsB . Started several secondary schools

C. Led a successful campaign sati and C. Led a successful campaign sati and organized a religious society, the Brahmo-Samaj, organized a religious society, the Brahmo-Samaj, or society of the worshippers of God, which was to or society of the worshippers of God, which was to exercise a deep influence on the social and exercise a deep influence on the social and religious life of modern India religious life of modern India

IV. He was first to give serious attention to IV. He was first to give serious attention to fundamental tenents of Christianity and fundamental tenents of Christianity and welcomed its humanitarian messagewelcomed its humanitarian message

V. A convert to the movement, Debendranath V. A convert to the movement, Debendranath Tagor, strengthened the Smaj’s corporate worship Tagor, strengthened the Smaj’s corporate worship and monotheismand monotheism

VI. Keshub Chunder Sen used revivalist sermons VI. Keshub Chunder Sen used revivalist sermons and Brahmo missionaries to spread a gospel and Brahmo missionaries to spread a gospel which became so close to Christianity in its which became so close to Christianity in its content that his conversion was thought content that his conversion was thought imminentimminent

VII. Swami Dayananda based his radical social VII. Swami Dayananda based his radical social reforms on the authority of the Vedasreforms on the authority of the Vedas

Sri RamakrishnaSri Ramakrishna(1836-1886)(1836-1886)

Swami VivekanandaSwami Vivekananda(1863-1902)(1863-1902)

I. Ramakrishna was a simple soul, follower of KaliI. Ramakrishna was a simple soul, follower of Kali

II. Became a religious seeker, tried being II. Became a religious seeker, tried being Christian, Muslim, and HinduChristian, Muslim, and Hindu

III. Soon he revitalized HinduismIII. Soon he revitalized Hinduism

IV. His disciple, Vivekananda, attended the first IV. His disciple, Vivekananda, attended the first World Parliament of Religions in 1893 and World Parliament of Religions in 1893 and impressed the world with his abilitiesimpressed the world with his abilities

Aurobindo GhoseAurobindo Ghose(1872-1950)(1872-1950)

I. English educated, known for his desire to free I. English educated, known for his desire to free IndiaIndia

II. Became a student of religion, emphasizing the II. Became a student of religion, emphasizing the importance of Hinduism in evolving society and importance of Hinduism in evolving society and religionreligion

Sarvepelli RadhkrishnanSarvepelli Radhkrishnan(1888-1975)(1888-1975)