Revival OF Hindu Religion AND Culture PDF

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REVIVAL OF HINDU RELIGION AND CULTUREWe discovered that Hinduism's difficult and expensive procedures turned people away from it, and that they gradually developed an interest in Buddhism and Jainism, eventually converting to these religions. When Buddhism and Jainism developed in India, however, Hi...

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REVIVAL OF HINDU RELIGION AND CULTURE We discovered that Hinduism's difficult and expensive procedures turned people away from it, and that they gradually developed an interest in Buddhism and Jainism, eventually converting to these religions. When Buddhism and Jainism developed in India, however, Hinduism's content was always present. Because Hinduism is a religion that arose in the centre of Indian history and culture, these religions could not entirely eradicate it. The progressive disintegration of Buddhism and Jainism later contributed to the reawakening of Hindus, and Buddhism and Jainism, of course, bear some blame for this reawakening because they make Hinduism conscious of its sins. The resurrection of Hinduism in India is also due to the country's political condition. In truth, the revival of Hinduism began with Pusyamitra Sanga's Sunga dynasty and progressed through various stages before reaching its pinnacle during the Gupta period. Hindu revivalism is regarded as the most notable aspect and finest achievement of the Gupta period. • During this period, Hinduism regained its former glory and gained ground, reaching its pinnacle. • Despite the fact that the Gupta monarchs were staunch supporters of Hinduism, Buddhism and Jainism thrived. However, Brahmanic revivalism contributed to the collapse of Buddhism throughout time. • However, the coexistence of religions demonstrates the Gupta kings' religious tolerance, as there is no religious persecution.

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• Clearly, royal sponsorship aided Hinduism's revival. The Gupta emperors were ardent advocates of Hinduism, initiating campaigns to eliminate the religion's ills and attempting to popularise it. • According to historical records, the Guptas' stance toward Hinduism was influenced by the two dynasties Naga and Vakataka. • Prior to the arrival of the Guptas, native dynasties and clans developed a sense of nationalism, which led to the decline of Kushan, a significant foreign dynasty at the period. • The Nagas (3rd century) initiated this national movement, which was followed by the Vakatakas and ended by the imperial Guptas. • As a result, foreign rule in India was replaced by indigenous rule; the impact of foreign art, such as Gandhara art, shook Brahmanism; Pali and Prakrit were abandoned in favour of Sanskrit; and Brahmanism was reestablished. • The Naga kings, who were Hindu God worshippers and patrons of Sankrit scholars and Vedic religion, were the ones who initiated the propaganda against the Kushana reign. • The Vakatakas also attempted to resurrect Hindu religion and establish Hindu dominion. • Later, the Guptas surpassed these two dynasties – i.e., the Guptas became the dominant authority – but they regained their status. Guptas (300 – 500 AD) • In the 4th century AD, the Gupta Empire arose, relocating the centre of political activity to Pataliputra in Magadha, which was founded by Chandragupta I. • The aforementioned nationalistic feelings led to the expulsion of foreign rulers from India by native Page | 2

dynasties such as the Naga and Vakatakas, which was later carried out by the Guptas. • Chandragupta II defeated the Malwa and Saurashtra Saka dynasties. The last vestiges of foreign dominance in India were thus driven away. • As a result of this calm, Hindu imperialism was revived, and confusion and fragmentation in society were eradicated, and unity was established. Revival of Hindu Religion under Guptas • As previously stated, the influence of Nagas and Vakatakas was a contributing factor to the Guptas' pro-Hindu stance. • The Guptas favoured the worship of old Vedic gods, as well as the resumption of Asvamedha sacrifices and other Vedic ceremonies (rituals) begun by the Nagas and Vakatakas. • Brahmanism resurrected - due to a lack of royal backing, Buddhism lost its status as the state religion and became a simple sect. • The Guptas also attempted to remove Hinduism's ills and popularise it. • The concept of Bhakti and idol worship gave Hinduism a new depth. • Hinduism's adherents were divided into two sects: Vaishnavas and Saivas. The majority of Gupta rulers were Vaishnavas. Saivas worshipped Linga, Nandi, Trishula, and other deities. • New progressive ideas evolved in Hinduism, such as the idea of cleansing, the union of old and new religions, and so on, which had a positive impact and won the hearts of the majority of the populace. • The Vakatakas initiated a literary and cultural revolution, which flourished under the Guptas. Page | 3

• During the reign of the Guptas, the Vakatakas supported the arts of building, sculpture, and painting, which flourished in enormous schools. • The influence of Greeco Buddhist art schools in Gandhara has waned. Instead, stories and legends about Hindu gods and avataras were used as the topic of sculpture and art. • It indicates that the Guptas' contributions to art, architecture, painting, and music aided Hinduism's renaissance because Hinduism's impact can be seen in all of these domains. • As a result, a massive Hindu renaissance movement erupted, bringing with it full developments and accomplishments in the fields of art and literature. As a result, this period is known as the Hindu Renaissance and the Golden Age of Hinduism.

At the same time the foreign relation and the expansion took place during this period. • The Gupta period is mostly seen as a period of Hindu resurgence rather than an overall Renaissance. The Guptas were able to establish a vast empire by defeating and destroying numerous foreign dynasties, which they accomplished by arousing nationalist feelings in all aspects of life, including political, social, religious, literacy, artistic, and economic – the Guptas gained this feeling by reviving Hinduism and thus establishing Hindu rule. When considering all of these factors, it's worth noting that, despite the fact that Hinduism grew throughout this time, the Guptas never attempted any religious persecutions or forced conversions. • Buddhism and Jainism both thrived here without interruption, demonstrating the Gupta kings' religious tolerance.

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• According to Fahi-en, Gupta sovereigns even supported and patronised Buddhists. • It is apparent that the florescence of Hindu genius and Hindu culture occurred during the time of the Guptas, rather than Hindu religion. So it's a florescence, not a renaissance. Social Organisation After the revival of Hinduism the old social organization continued from the Gupta period onwards. The Varna system and the ashram system continued. The society was divided into four varnas. 1. Brahman 2. Kshatriya 3. Vaishya 4. Sudras This social classification was mainly according to the profession i.e. 1. Brahmins – priests 2. Kshatriyas – Kings, warriors, administrators 3. Vaishyas – traders, bankers 4. Shudras – artisans, labourers and agriculturalists This caste system developed under the Vedic age was reestablished during this time of Guptas which again resulted in the Brahmanic ascendancy. The people who were not included in this caste system like foreigners, nomads, forest tribes, chandalas (who dealt with the disposal of dead), were considered as untouchables. • According to Bhakti school, the view is that the divisions were originally created by Krishna. It also have relation with the re-birth and transmigration of soul. i.e. the deed of one person in one birth lead one shudra to a Brahman in the next birth. • The records of Fahi-en, (who visited in 400 AD), were one of the main sources regarding this subject. • The advantages or contribution of this caste system: a. Through this, a rigid social structure established. b. Preservation of order in society through the use of institutional stratification of social groups.

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c. The Varna system, which arouses a feeling of bias, and

unequality led to the creation of new ways for the easy achievement of spiritual goal, which led to the development of Bhakti movement. d. The caste system played an important role in shaping economic activities (it ensure division of labour). • But later what happened was that the caste system lost its purity i.e. it was no more absolute much later. For example, the renowned Gupta dynasty, were from Vaishya caste rather than the Kshatriya later. Many later rulers came after Guptas were also from different castes, like Madurai Kayaks were Bailys (traders). The Four Varnas 1. Brahmins: - Priests

Occupied high position in society Even rulers respected them Chief priest was the advisor • They practiced main religious acts, religious ceremonies etc. Kshatriyas: - kings, warriors administrators. • Next to Brahmins, they occupied higher position • Mainly rulers, enlisted themselves in the army Vaishyas: - traders, bankers • They were identified as business community • Engaged in trade and commerce Shudras: - artisans, labourers and agriculturalists • The lowest cast • E.g. hunters, fishermen etc. Untouchables: • They were outside the caste system • E.g. foreigners, nomads, forest tribes, chandalas (according to Fahien) • Untouchability was present in a large form. • • •

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Position of women were considerably deteriorated Women had no right Child marriage prevalent Page | 6

Practice of sati practiced People were vegetarian • People did not take meat, onion, garlic etc. Agriculture was principal occupation Feudalism patronised by Guptas. • Trade and commerce developed. Shankaracharya •

Veda means knowledge The Vedas were Rig-Veda, Yajurveda, Samaveda, Atharvaveda • Vedanta is considered as a spiritual trend, mentioned in the Upanishads, of selfrealization to realize the Brahman • „anta‟ means „the last.‟ So Vedanta means the concluding portion of Vedas. • Basic texts of Vedanta are: 1. Upanishads 2. Bhagvad Gita 3. Bhrama Sutra • These three texts altogether known as prasthanatraya or triple canon of Vedanta • According to this prasthana traya Vedanta classified into many sub-schools, (i.e. prasthana traya is the key source of all these schools). 1. Advaita Vedanta 2. Vishishta advaita 3. Dvaita Vedanta 4. Dvaita advaita 5. Shudha advaita 6. Achintya bhedabheda • Shankaracharya is credited as the creator of Advaita Vedanta, the most influential and dominant school of Vedanta. Advaita Vedanta refers to Vedanta's non-dualist viewpoint. • Adi Shankara or Adi Shankaracharya (Shankaracharya) (788820 AD). • In 788 AD, he was born into a Brahmin family in Kalady, Kerala. • Shankara's father died while he was a child. • He grasped the Vedas and Upanishads at a young age. • •

• Shankara was drawn to Sannyasa from an early age.

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• He then left Kerala in quest of a teacher and met Govinda Bhagavat Pada in North India. • After that, he elaborated on his Advaita philosophy and embarked on a philosophical journey across India to spread it. • He discussed the Upanishadic philosophy in support of his Advaita in order to remove the false ideas prevalent in Hinduism that mislead people. • He travelled with his Maharashtra pupils to Gokarna and Sowrashtra, where he engaged in many arguments and discussions with Jainist and Hinduist thinkers, defeating them. He died in 820 AD at Kedaranath, Uttarakhand, under the Pala Empire. • Later, Ramanuja, Madhava, and others maintained his ideas. • Shankara's greatest contribution was writing many Sanskrit works about his Advaita philosophy. • His efforts were also regarded as the most original attempts for Hindu revivalism, as he established a pattern that was carried on by succeeding philosophers. His Philosophy (Advaita Vedanta) Its Principles 1) There is just one ultimate non-dual, infinite, eternal, and allpervading Brahman. 2) The word is an illusion: All that is seen and heard, according to this view, is not lasting and so is not real; the only permanent thing is Brahman, which we can only see via knowledge. 3) There is no difference between Brahman and the particular self in the end: according to it, the Atman (self) and Brahman are one, and freedom is impossible without this realisation.

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• As previously said, various philosophical ideas arose, but they just followed and continued Shankaracharya'G

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