Sampradayas (सम्प्रदायाः)
CI I A PTER 9
HINDU THEOLOGY
THEOLOGICAL CLASSIFICATIONS HINDUISM-A FELLOWSHIP OF FAITHS AND A FEDERATION OF PHILOSOPHIES Hindu theology is mainly the study and doctrine of the worship and adoration of six forms of the Godhead as Ganesa, Devi (Durga, Lakshmi, Sarasvati), Siva, Vishnu, Surya and Skanda. These aspects of divine worship are known as Shanmata4 or the sixfold religious practice of the Hindus. Hinduism is extremely catholic, liberal, tolerant and elastic. This is the wonderful feature of Hinduism. .A foreigner is struck with astonishment when he hears about the diverse sects and creeds of Hinduism. But these varieties are really an ornament to Hinduism. They are not certainly its defects. There are various types of minds and temperaments. So there should be various faiths also. This is but natural. This is the cardinal tenet of Hinduism. There is room in Hinduism for all types of souls—from the highest to the lowest—for their growth and evolution. The term Hinduism is most elastic. It includes a number of sects and cults, allied, but different in many important points. Hinduism has, within its fold, various schools of Vedanta; Vaishnavism, Saivism, Saktism, etc. It has various cults and creeds. It is more a League of Religions than a single religion with a definite creed. It accommodates all types of men. It prescribes spiritual food for everybody, according to his qualification and growth, This is the beauty of this magnanimous religion. This is the glory of Hinduism. Hence there is no conflict among the various cults and creeds. The Rig-Veda declares: "Truth is one; sages call it by various
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ALL ABOUT HINDUISM
names—Ekam Sat Vi rah Bahudha Vadanti." The 1.3pamishads declare that all the paths lead to the sarne goal, just as cows of variegated colours yield the same white milk. The Lord Krishna says in the Gita: "Howsoever men approach Me, even so do I welcome them, for the path men take from every side is Mine." All diversities are organised and united in the body of Hinduism. It is rather difficult to answer the question: "What is Hinduism?" it is a fellowship of faiths. It is also a federation ofphilosophies. It provides food. for reflection for the different types of thinkers and philosophers all over the world. All sorts of philosophy are necessary. What appeals to one may not appeal to another, and what is easy for one may be difficult for another. Hence the need for different standpoints. All philosophies of Hinduism are points of view. They are true in their own way. They take the aspirant step by step, stage by stage, till he reaches the acme or the pinnacle of spiritual glory. Sanatana-Dharmists, Arya-Samajists, Deva-Samajists, Jainas, Bauddhas, Sikhs and Brahma-Samajists are all Hindus only, for they rose from Hinduism, and emphasised one or more of its aspects. The Hindus are divided into three great classes, viz., Vaishnavas who worship the Lord as Vishnu; Saivas who worship the Lord as Siva; and Saktas who adore Devi or the Mother aspect of the Lord. In addition, there are the Sauras, who worship the Sun-God; Ganapatyas who worship Ganesa as supreme; and Kaumaras who worship Skanda as the Godhead.
THE VAISHNAVAS SRI SAMPRADAYINS The Vaishnavas are usually distinguished into four principal Sampradayas or sects. Of these, the most ancient is the Sri Sampradaya founded by RamanuJa Acharya. The followers of Ramanuja adore Vishnu and
HINDU THEOLOGY
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hini, and their incarnations. They are called nujas or Sri Sampradayins or Sri Vthshnavas. They Rarna ll repeat the Ashtakshara Mantra: 'Om Namo ,TarayanaYa: They put on two white vertical lines and a ''e-ntral red line on the forehead. Vedanta Desika, a follower of Ramanuja, introduced some reform in the Vaishnava faith. This gave rise to the formation of two parties of Ramanujas, one called the Northern School (Vadagalai) and the other the Southern School (Tengalai). The Tengalais regard Prapatti or self-surrender as the only way to salvation. The Vadagalais think that it is only one of the ways. According to them, the Bhakta or devotee is like the young one of a monkey which has to exert itself and cling to its mother (Markata-Nyaya or Monkey Theory); whereas, according to the Southern School, the Bhakta or devotee is like the kitten which is carried about by the cat without any effort on its own part (Marjala-Nyaya or Cat-hold Theory). The Northern School accept the Sanskrit texts, the Vedas. The Southerners have compiled a Veda of their own called WalayiraPrabandhd or 'Four Thousand Sacred Verses', in Tamil, and hold it to be older than the Sanskrit Vedas. Really, their four thousand verses are based on the Upanishad portion of the Vedas. In all their worship, they repeat sections from their Tamil verses. The Vadagalais regard Lakshmi as the consort of Vishnu, Herself infinite, uncreated and equally to be adored as a means (Upaya) for release. The Tengalais regard Lakshmi as a created female being, though divine. According to them, she acts as a mediator or minister (Purushakara), and not as an equal channel of release. The two sects have different frontal marks. The Vadagalais make a simple white line curved like the letter Uto represent the sole of the right foot of Lord Vishnu, the source of the Ganga. They add a central red mark as a symbol of Lakshmi. The Tengalais make a white mark
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RAMANANDIS
'1110 r011OWCI'S Or Milli; Ill; in( LI art' the Watnaftuidis. 1'ltev well known iinausthan. They are branch of the Namanuja sect. They oiler their worship to Lord Sita, linksinnana and Hanunidu Wamanancia wits Il disciple of Ramanuja. He flourinhed ,1! Varanasi about the herinninR of the fourteenth century I is followers flue numerous in the Cinnga valley of !mild Their favourite work is the (Bitakti-iliuhi. Their sectatiwi marks are like those or the Ramatntjas. Thie Vairae,is Lift the ascetics among tile Raman:m(1k. VALLABHACIIARINS OR. KRISHNA SAIVIPRADAYINS The Vallabhacharins form a very important sect in Bombay, Gujarat and the Central India. Their founder Was born in the forest Champaranya ill 1.179, He is regarded as an incarnation of Krishna. The Vallabha-eharins worship Krishna, as Bala-Gopala. Their idol is one representing Krishna in his childhood till his twelfth year. The Gosains or teachers are l11 i t c 1. The eight daily ceremonials for God in the temples are Mang*, Sringara, Gvala, Raja Bhoga, Utthapana, Bhoga, Sandhya, and Sayana. All these represent various forms of adoration of God. The mark on the forehea,d consists of two red, perpendicular lines meeting in a semicircle at the root oi the nose and having a round spot of red between the