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HINDUISM: OVERVIEW

HINDUISM: OVERVIEW  James Santucci Department of Comparative Religion California State University Fullerton, CA. HINDUISM: Five Major Developments. Shift from ritualism to salvationism Introduction of devotionalism

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HINDUISM: OVERVIEW

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  1. HINDUISM: OVERVIEW James SantucciDepartment of Comparative ReligionCalifornia State UniversityFullerton, CA

  2. HINDUISM: Five Major Developments • Shift from ritualism to salvationism • Introduction of devotionalism • Hindu orthodox resurgence with the rise of akara and Vednta at the expense of Buddhism

  3. HINDUISM: Five Major Developments (2) • Hindu Bhakti and Muslim f movements developing as bridges between Hinduism and Islam • Influence of the West, the Indian response to the West and the resultant rise of Neo-Hinduism.

  4. Ritualism:The Earliest Manifestation of Hinduism • This phase, which developed with the ryan migrants into India (1600 BCE), led to their greatest contribution: the Word as embodied in the sacred composition called the VEDA.

  5. Vedic Religion: Characteristics • A form of polytheism in which many (primarily male) divinities were often worshipped in the form of “henotheism” • Ritual action the primary means of religious activity. This is commonly known as karman-

  6. The Early Veda (1800- 800 BCE) • This series of compositions is primarily composed of metrical hymns and chants to the divinities and other forces • It is also composed of ritual texts

  7. Vedism or Brhmaism • Early Hinduism may also be identified as the “Pre-Hindu” Religion • It is also called “Vedism” after the compositions of that name (VEDA) or “Brhmaism” after the priests who performed ritual activity (brhmaa-s)

  8. Shift from Ritualism to Salvationism (800 - 900 BCE) • A shift from an emphasis on the purely mechanical performance to more speculative and symbolic interpretations of the ritual appearing in the Brhmaa-sand rayaka-s • This reinterpretation of ritual and mythology in terms of the macrocosm and microcosm in the Upaniad-s.

  9. Salvationism • The means to “liberation” or “salvation” is knowledge (jna-) • How knowledge is interpreted is based upon an analysis of the Upaniad-s.

  10. The First Shift: Summary • The shift of emphasis from ritual action (karman-) to the performer of that action (tman-) • The shift to an epistemological emphasis from the earlier ritual emphasis • Emphasis on the attainment of “the Other World” rather than “This World”

  11. First Shift (2) • The shift from the Way of Ritual Action (karma-mrga-) to the Way of Knowledge (or Gnosis: jna-mrga-) is embodied in the Vedic Upaniads and such early non- or anti-Vedic religio-philosophical movements as Jainism, jvikism, and Buddhism.

  12. Jainism • Origins may go back as far as 800 BCE to Prvantha, and, according to the Jains, to abhadeva (or abhantha). • Vardhamana Mahvra (598-527 BCE) is the other main character in Jainism who either founded the movement or reformed it.

  13. Jainism: Teachings • An individual consists of soul (jva) enmeshed in matter (karma-pudgala) • A duality is assumed by Jains to make up reality: • Jva • ajva

  14. Jainism: Ajva • That which is “not soul” consists of: • Matter (pudgala) • Space (ka) • Motion (dharma) • Rest (adharma) • Time (kla)

  15. Jainism: Jva • Jva-s essence is consciousness, power, and bliss—qualities that are potentially infinite in each jva but are limited by the material body (karma-pudgala). • Jva-sare multiple, finite, and formless • No Creator since Jains assume that jva-s and ajva-s are eternal

  16. Jainism: Jva • In its pure state, the jva is omniscient and mirrors the whole universe. • Its omniscienceis clouded and limited by layers of matter over it. • This matter is increased by every thought, word, or action: in short, by Karma.

  17. Jainism: Liberation • Liberation involves getting rid of karma by stopping its influx and by eliminating the already acquired actions. • The more the jva-sare free from the body, the more capable they can display their qualities.

  18. Jainism: Spiritual Development • Spiritual development comes through a number of stages in which knowledge (jna) is developed to its highest degree: = Kevala ‘isolation’ This ‘isolation’ is accompanied by freedom from knowledge obstructing karma-s.

  19. Process Leading to Liberation • YOGA: referring to both physical and meditative discipline consisting of • the knowledge of reality as it is (jna); • faith (raddh) in the teachings of the great teachers (trthakara-s); • cessation of performing “bad” action (critva)

  20. Ethical Action • Human action is important in Jainism, so ethics plays a larger role because of its role in helping to achieve liberation • Finest expression of this is the practice of non-violence (ahis) to others (both psychologically and physically).

  21. The jvika Movement • Contemporary with the rise of Buddhism, this movement referred to the disciplinary system of Makkali Gisela (d. 493 BCE) • The jvikas were fatalistic or deterministic in the strict sense. • All was based upon ‘fate’ (niyati-)

  22. The jvika Movement (2) • Progress toward liberation is not affected by • human effort • divine grace

  23. The jvika Movement (3) • Moral conduct and asceticism indicate the level of evolution; • These two do not affect the process of evolution

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