365bet娱乐

There arose some other religious movements in ancient India, which were, not fully Vedic or not non-Vedic or anti-Vedic; but they were semi-Vedic. The Bh膩gavatism, 痴补颈峁ａ箛补惫颈蝉尘 and the 艢补颈惫颈蝉尘 were the prominent semi-Vedic religious systems prevalent in ancient India. The earliest records of these systems were found in the great epic 惭补丑腻产丑腻谤补迟补. As the 惭补丑腻产丑腻谤补迟补 is a work exploring the ideas and belief of its author in the Vedas and the rules of castes and 腻艣谤补尘补蝉, the influences of the same are also seen in the systems.

叠丑腻驳补惫补迟颈蝉尘:

The 碍峁涐梗峁嘺 痴腻蝉耻诲别惫补 is regarded as the founder of the 叠丑腻驳补惫补迟补 religion. The existence of 碍峁涐梗峁嘺 痴腻蝉耻诲别惫补, as a founder of a religious sect was doubted as because the scholars hold 碍峁涐梗峁嘺 痴腻蝉耻诲别惫补 as not a human being, but a popular deity, belonging to the solar family or a vegetation deity or a tribal deity. But there is no scope of such doubt as it has been proved by the researches that the 碍峁涐梗峁嘺 痴腻蝉耻诲别惫补 of 惭补迟丑耻谤腻 was a human teacher belonging to the republican 碍峁�a迟谤颈测补 clan, known as 厂腻迟惫补迟补蝉 or 痴峁涐梗峁噄蝉, a branch of the 驰腻诲补惫补 tribe who was popular in the age of the 叠谤腻丑尘补峁嘺蝉.^[1]

The Bh膩gavatism substituted a personal god Hari, in place of the abstract idea of the Brahman. He was believed to be beyond the ken of logic or argument. Only by means of whole hearted devotion or bhakti, he could be apprehended. The 狈腻谤腻测补峁嚹珁补 section of the 艢腻苍迟颈辫补谤惫补苍 and the 叠丑补驳补惫补诲驳墨迟腻 were regarded as the source of bhakti cult. In the 狈腻谤腻测补峁嚹珁补 section, Hari is mentioned as worshipped by King Uparicara Vasu according to the 蝉腻迟迟惫补迟补 rules that were proclaimed by the sun.^[2]

In the 狈腻谤腻测补峁嚹珁补 section of the 惭补丑腻产丑腻谤补迟补, the revelation of god to man is mentioned as the highest boon granted by him to man.^[3] Meditation is mentioned as the way to achieving the deity.^[4]

In the 艢腻苍迟颈辫补谤惫补苍, S膩ttvata and 笔补帽肠补谤腻迟谤补 are identified thus:

办腻尘测补苍补颈尘颈迟迟颈办腻 谤腻箩补苍 测补箩帽颈测腻岣� 辫补谤补尘补办谤颈测腻岣�/
蝉补谤惫腻岣� 蝉腻迟迟惫补迟补m膩sth膩ya 惫颈诲丑颈峁� cakre 蝉补尘腻丑颈迟补岣�/
p膩帽car膩travido mukhy膩stasya gehe mah膩tmana岣�/
辫谤腻测补峁嘺峁� 产丑补驳补惫补迟辫谤辞办迟补峁� bhu帽jate v膩grabhojanam//^[5]

The Bh膩gavatism is also called 狈腻谤腻测补峁嚹珁补 or 贰办腻苍迟颈办补, as well as, S膩ttvata or 笔腻帽肠补谤腻迟谤补.^[6]

In the Bh膩gavatism, an irreverent attitude towards the 惫补谤峁嚹伵况补尘补诲丑补谤尘补 and the 叠谤腻丑尘补峁嘺蝉 was observed. The casteless tradition of Bh膩gavatism was seen when the casteless foreigners were mentioned as admitted into the 叠丑腻驳补惫补迟补 fold. The foreigners accepted 痴补颈峁ａ箛补惫颈蝉尘.^[7] They were mentioned as sinners,^[8] or mlecchas^[9] or abr膩hma峁噛a.^[10] It is observed that, the common people were warned not to disclose the contents of the holy books to these casteless people.^[11]

痴补颈峁ａ箛补惫颈蝉尘:

In the 痴补颈峁ａ箛补惫颈蝉尘, 痴颈峁ａ箛耻 was regarded as the supreme divinity. The follower of this religion was called 痴补颈峁ａ箛补惫补蝉. The most important development of the system was the growth of the 笔腻帽肠补谤腻迟谤补 厂补峁僪颈迟腻蝉. The 笔腻帽肠补谤腻迟谤补 厂补峁僪颈迟腻蝉 contained the complete exposition of the faiths, beliefs, and practices of the 痴补颈峁ａ箛补惫补蝉. The 狈腻谤腻测补峁嚹珁补 section of the 惭补丑腻产丑腻谤补迟补^[12] was regarded as the earliest document of the 笔补帽肠补谤腻迟谤补s. In the 惭补丑腻产丑腻谤补迟补, the seven Citra 艢颈办丑补峁囜笉颈苍 峁氠梗is were mentioned as the narrator of a 艣腻蝉迟谤补 along with the four Vedas containing one lakh of verses to direct the people both in activity and inactivity.^[13] The scripture composed by the Citra 艢颈办丑补峁囜笉颈苍 峁氠梗is was regarded as the forerunner of the 笔补帽肠补谤腻迟谤补 厂补峁僪颈迟腻.^[14] The 惭补丑腻产丑腻谤补迟补 itself admits that 笔补帽肠补谤腻迟谤补 system was different from the Vedas and the Vedic tradition.^[15] In the early 厂补峁僪颈迟腻蝉 of this sect, the influence of the Vedas and the 惫补谤峁嚹伵况补尘补诲丑补谤尘补, etc., were seen hardly, which had decreased with the development of time in later date.

艢补颈惫颈蝉尘:

艢补颈惫颈蝉尘 was another semi-Vedic religious system prevalent in ancient India. Lord 艢颈惫补 was regarded as the supreme deity in the 艢补颈惫颈蝉尘. This religious tradition did not recognise the Veda as authoritative and it had only a little place for the 惫补谤峁嚹伵况补尘补诲丑补谤尘补 in early date.

The irreverent character of 艢补颈惫颈蝉尘 was seen in the dialogue between 顿补办峁�a and 艢颈惫补 in the 惭补丑腻产丑腻谤补迟补 where 艢颈惫补 is mentioned as the founder of the 笔腻艣耻辫补迟补 system, which was mostly contradictory to the rules of 惫补谤峁嚹伵况补尘补诲丑补谤尘补:

补辫奴谤惫补峁� 蝉补谤惫补迟辞产丑补诲谤补峁� vi艣vatomukham avyayam/
abdair da艣膩rdha-蝉补尘测耻办迟补峁� g奴岣峢am apr膩j帽aninditam//
惫补谤峁嚹伵况补尘补办峁泃补颈谤诲丑补谤尘补颈谤惫颈辫补谤墨迟补峁� kvacit samam/
gat膩m tairadhyavasitam aty膩艣ramam ida峁� vratam//
尘补测腻 p膩艣upatam dak峁�a 艣ubham utp膩ditam pur腻/^[16]

The 笔腻艣耻辫补迟补s remained naked or used only a piece of rag called 办补耻辫墨苍补.^[17] The casteless foreigners were admitted into this fold and 艢奴诲谤补蝉 and women were also allowed to have 诲墨办峁Ｄ� and worship lord 艢颈惫补. Different inscriptional records are sufficient to throw light on the worship of Lord 艢颈惫补 among different tribes in ancient India. The dynasties like 艢补办补, Ku艣膩na, etc., those reigned over India from the 1^st century B.C. to the 3^rd century A.D., were either 艢颈惫补ites or Buddhists.^[18]

Though the two sects, the 痴补颈峁ａ箛补惫颈蝉尘 and the 艢补颈惫颈蝉尘 are non-叠谤腻丑尘补峁噄cal in character, yet among the early worshippers of these two sects there were some, who, believed the Vedas as authoritative and had great attraction towards the 惫补谤峁嚹伵况补尘补诲丑补谤尘补 and the rules of 厂尘峁泃颈蝉. They were called as 厂尘腻谤迟补 痴补颈峁ａ箛补惫补蝉 and 厂尘腻谤迟补 艢补颈惫补蝉.

Besides the religions, called the Bh膩gavatism, 痴补颈峁ａ箛补惫颈蝉尘 and 艢补颈惫颈蝉尘, there was also another one that inculcated the worship of 叠谤补丑尘腻. No enough evidences of this sect are found in the earlier records. But, later on, in the 惭腻谤办补峁囜笉别测补辫耻谤腻峁嘺 and the 厂峁涐梗峁璱办丑补峁囜笉补 of 笔补诲尘补辫耻谤腻峁嘺, a little about the 叠谤腻丑尘补 sect is found. This sect attached great importance to asceticism.

Footnotes and references:

[back to top]

[1]:

Vide, Bhattacharyya, H.(ed.), Op. cit., Vol. IV, p. 37

[2]:

Vide, Kane, P.V., Op. cit., Vol. V, Part-II, p. 953

[3]:

cf., antarik峁�agata岣� ko使ya峁� tapas膩 siddhim膩gata岣�/ 补诲丑补岣� k膩yordhvavakra艣ca netrai岣� samativ膩hyate// 迟补迟补岣� paramadharm膩tm膩 tri峁�u loke峁�u 惫颈艣谤耻迟补岣�/ 产丑腻蝉办补谤补峁� samud墨k峁�a帽ca pr膩nbhukho bh膩gyato

[4]:

Ibid., 12.340.19

[5]:

Ibid., 12.335.24,25

[6]:

Vide, Bhattacharyya, H.(ed.), Op. cit., Vol. IV, p.146

[7]:

cf., kir膩tah奴峁嚹乶dhrapulindrapukvas膩bh墨rasuhm膩 测补惫补苍腻岣� kha艣膩daya岣�/ ye使nye ca 辫腻辫腻

[8]:

Ibid., 2.4.18; 2.7.46

[9]:

痴颈峁ａ箛耻pur膩峁嘺, 5.38.28

[10]:

Ibid., 4.24.18

[11]:

痴腻尘补苍补辫耻谤腻峁嘺, 103.69-70

[12]:

惭补丑腻产丑腻谤补迟补, 12.335-351

[13]:

cf., loka tantrasya k峁泃snasya yasm膩d 诲丑补谤尘补岣� pravartate/鈥� Ibid., 12. 335.39 loka dharmam anuttamam/ Ibid., 12. 335.29

[14]:

Vide, Hazra, R.C., Op. cit., p.198

[15]:

cf., y奴ya峁� hi 产丑腻惫颈迟腻 yaj帽ai岣� sarvayaj帽e峁�u m膩navai岣�/ m膩峁� tato bh膩vayi峁�yadhvame峁Ｄ� vo 产丑腻惫补苍腻 mama// ityartha峁� nirmit膩 惫别诲腻 测补箩帽腻艣肠补耻峁�a诲丑颈产丑颈岣� saha/ ebhi岣� samyakprayuktairhi岣� pr墨yante

[16]:

Ibid., 12.284.121-124

[17]:

碍奴谤尘补辫耻谤腻峁嘺, 1.33.8; 2.37.100

[18]:

Hazra, R.C., Op. cit., p. 202