1. HINDUISM: OVERVIEW  James Santucci Department of Comparative Religion California State University Fullerton, 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-s and  ra  yaka-s This reinterpretation of ritual and mythology in terms of the macrocosm and microcosm in the Upani  ad-s.

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

10. 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” The First Shift: Summary

11. 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. First Shift (2)

12. 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. Jainism

13. 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 Jainism: Teachings

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

15. 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-s are multiple, finite, and formless No Creator since Jains assume that j  va-s and aj  va-s are eternal Jainism: J  va

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

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

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. 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). Ethical Action

21. 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-) The  j  vika Movement

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

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