CHAPTER II. RELIGIOUS SECTS OF THE HINDUS. In the last chapter we took a brief and rapid review of the sacred writings of the Hindus. It was to be expected that many conflicting opinions would originate in such a mass of doctrine, commentary, and interpretation, the heterogeneous subjects introduced, and the errors and misconceptions interpolated by transcribers in the lapse of centuries. These opinions led progressively to divergent views, strained sometimes to excess by the subtle artifices of a crafty priesthood, prompted by the instigations of a paramount self-interest; and sometimes by the enthusiam of the devotee, who, conscientiously conceiving that he had, in his meditations, detected the true path, was anxious that his contemporaries and posterity should not be lost in intricate by-ways, and so promulgated his peculiar views, which ensured advocates and followers. Thus, in the thousand and one modes by which new opinions are disseminated and adherents found, the Hindu religion, like the other religions of the world, has generated sects and sectaries, and the number of those who are dissentient in their tenets and their ceremonies is multitudinous. "The worship of the populace, being addressed to different divinities, the followers of the several gods naturally separated into different associations, and the adorers of Brahmá, Vishnu, and Śiva, or other phantoms of their faith, become distinct and insulated bodies in the general aggregate. The conflict of opinion on subjects on which human reason has never yet agreed, led to similar differences in the philosophical class, and resolved itself into the several Darsanas, or schools of philosophy."* "To the internal incongruities of the system, which did not affect its integral existence, others were, in time, superadded that threatened to dissolve or destroy the whole. Of this nature was the exclusive adoration of the old deities, or of new forms of them; and even, it may be presumed, the introduction of new divinities. In all these respects, the Puráņas and Tantras were especially instrumental; and they not only taught their followers to assert the unapproachable superiority of the gods they worshipped, but inspired them with feelings of animosity towards those who presumed to dispute that supremacy. In this conflict the worship of Brahmá has disappeared, as well as, indeed, that of the whole pantheon, except Vishnu, Śiva, and Śakti, or their modifications. respect to the two former, in fact, the representatives have borne away the palm from the prototypes, and Krishṇa, Ráma, or the Linga, are almost the only forms under which Vishnu and Śiva are now adored in most parts of India. With "The varieties of opinion kept pace with those of practice; and six heretical schools of philosophy disputed the preeminence with their orthodox brethren. We have little or no knowledge of these systems, and even their names are not satisfactorily stated: they seem, however, to be the Saugata, or Bauddha; Árhata, or Jaina; and Várhaspatya, or atheistical, with their several subdivisions.. "Had the difference of doctrine taught in the heretical schools been confined to tenets of a merely speculative nature, they would, probably, have encountered little opposition, and excited little enmity among the Brahmanical class, of which latitude of opinion is a very common characteristic. Vrihaspati, the founder of the atheistical school, however, *H. H. Wilson's Works, vol. i. p. 2. attacks both the Vedas and the Brahmans, and asserts that the whole of the Hindu system is a contrivance of the priesthood, to secure a means of livelihood for themselves; whilst the Bauddhas and Jainas, equally disregarding the Vedas and the Brahmans, the practice and opinions of the Hindus, invented a set of gods for themselves, and deposed the ancient pantheon. These aggressions provoked resentment: the writings of these sects are alluded to with every epithet of anger and contempt, and they are all anathematised as heretical and atheistical. More active measures than anathemas, it may be presumed, were had recourse to. The followers of Vrihaspati, having no worship at all, easily eluded the storm; but the Bauddhas of Hindustan were annihilated by its fury, and the Jainas apparently evaded it with difficulty, although they have undoubtedly survived its terrors, and may now defy its force, "The varieties thus arising from innovations in practice and belief, have differed, it may be concluded, at different eras of the Hindu worship. To trace the character of those which have latterly disappeared, or to investigate the remote history of some which still remain and are apparently of ancient date, are tasks for which we are far from being yet prepared: the enquiry is in itself so vast, and so little progress has been made in the studies necessary to its elucidation, that it must remain in the obscurity in which it has hitherto been enveloped.' The adorers of these divinities, as Vishnu, Śiva, and Śakti, about nine centuries ago spread into a multitude of sects, a mere catalogue of the names of which, without the discrimination of their creeds, would be an almost profitless labour; for it would want the muscular flesh to give the skeleton form. The learned Brahman Sankara, did, indeed, about this * H. H. Wilson's Works, vol. i. p. 3 to 6. period endeavour, by great exertions, to suppress these different sects, and to re-introduce the sole recognition and worship of Brahmá, Para Brahmá, the Supreme and sole ruler of the universe; but he saw no reason to distrust the faith of those who worshipped the personifications of Brahmá, Vishņu, and Śiva, they not being competent to the abstraction and elevation of mind requisite for the comprehension of the one Great First Cause and animating principle. For he observed: "In the present impure age, the bud of wisdom being blighted by iniquity, men are inadequate to the apprehension of pure unity; they will be apt therefore again to follow the dictates of their own fancies, and it is necessary for the preservation of the world, and the maintenance of civil and religious distinctions, to acknowledge those modifications of the Divine Spirit which are the works of the Supreme." His success was not of permanent duration; for, in the course of time, other teachings were introduced, and ultimately and gradually resolved themselves into the present condition of the Hindu religion. The worshippers of this faith consist now of the Vaishnavas, Śaivas and Śáktas; or the adorers of Vishņu, Śiva, and Śakti. Amongst these must not be enumerated the few learned Brahmans who may be found, and who consider themselves as the sole orthodox adorers, admitting the Vedas, the Law Books, the Puráņas, and the Tantras as the only ritual they recognise; although they even select some particular deity as their Ishta Devatá, or chosen god. A very remarkable feature of sectarianism in the present day is that the distinction of caste almost merges in the identity of schism. The following list* enumerates, if not all, at least the chief of the sects into which the Hindu religion is now divided: * H. H. Wilson's Works, vol. i. p. 31. The Vaishnavas comprise the 1. “Rámánujas, or Śri Sampradáyís, or Śri Vaish navas. 2. Rámánandís, or Rámávats. 3. Kabir Panthís. 4. Khákis. 5. Malúk Dásís. 6. Dádú Panthis. 7. Ráya Dásís. 8. Senáís. 9. Vallabháchárís, or Rudra Sampradayís. 11. Madhwáchárís, or Brahmá Sampradáyís. 14. Rádhá Vallabhís. 15. Sákhí Bhávas. 16. Charan Dásís. 17. Harischandís. 18. Sadhná Panthís. 19. Mádhavís. 20. Sannyásís, Vairágís, and Nágás. The Saivas comprise the— 1. Dandís and Dasnámís. 2. Jogís. 3. Jangams. 4. Paramahansas. 5. Urddhabáhús, Akáś Mukhís, and Nákhís. 6. Gúdharas. 7. Rúkharas, Súkharas, and Ukharas. 8. Kará Lingís. 9. Sannyásis, etc. |