The Religions Book

(ff) #1

DIRECTORY 329


The darshanas follow sacred texts
written in early Indian history, and
each branch relates to a different
sphere. The six darshanas are
Samkhya (cosmology), Yoga (human
nature), Vaisheshika (scientific laws),
Nyaya (logic), Mimamsa (ritual),
Vedanta (metaphysics and destiny).


SMARTISM


9th century, India


One of the four major sects of
Hinduism, Smarta derives its name
from the Sanskrit word smriti, which
refers to a group of sacred Hindu
texts. This orthodox Hindu sect
draws from Advaita Vedanta
philosophy, which propounds the
unity of the the self and Brahman,
and the teachings of the monk-
philosopher Adi Shankara, who
is thought to have founded the
movement in India in the 9th
century. Followers uphold the rules
of conduct outlined in the ancient
texts, known as the sutras, and
worship the supreme god in any
form (Shiva, Shakti, Vishnu,
Ganesha, or Virya); for this reason,
they are considered liberal and
nonsectarian.


LINGAYATISM


12th century, southern India


Followers of the Lingayat sect take
their name from the linga, emblem
of the god Shiva, which devotees
wear around their necks. The
movement is thought to have been
established in southern India in
the 12th century by the teacher
and religious reformer, Basava.
Lingayats are distinctive for their
worship of Shiva as the sole deity;
in their monotheistic belief, Shiva
and the self are one and the same.


They reject the authority of the
Brahmin caste and of the sacred
texts, the Vedas, promoting
a message of social equality and
reform. The movement retains a
large following in southern India.

SWAMINARAYAN
SAMPRADAY
Early 19th century, western India

Swaminarayan Sampraday was
founded by the religious reformer
Swami Narayan at the beginning
of the 19th century, largely as a
response to alleged corruption
among other Hindu sects. Rituals,
laws, observances, and prayers
are based on Hindu tradition and
the teachings of the movement’s
founder. By following these moral
and spiritual codes in everyday
life, the aim is to become an ideal
satsangis (adherent) and thereafter
attain ultimate redemption. The
movement has several million
followers throughout the world.

BRAHMOISM
1828, Calcutta, India

Brahmoism is a Hindu reform
movement that can be traced to
the Brahmo Samaj (Divine Society),
founded by Ram Mohan Roy in
Calcutta in 1828, which aimed
to reinterpret Hinduism for the
modern age. Brahmoism differs
from orthodox Hinduism in its
adherence to one universal and
infinite deity. It rejects the authority
of the Vedas (pp.94–99) and,
in some cases, belief in avatars
(incarnations of deities) and karma
(effects of past deeds). One of
its key features is social reform.
Brahmoism has a following in
Bengal, India, and in Bangladesh.

ARYA SAMAJ
1875, India

Arya Samaj is a modern religious
and social reform movement
founded by Swami Dayananda,
a religious leader who sought to
reaffirm the supreme authority of
the ancient Hindu texts, the Vedas
(pp.94–99). He built a number of
schools throughout India in the late
19th century designed to promote
Vedic culture. Similar projects
continue today, including the
establishment of colleges and
orphanages, and activities that
focus on social reform and the
alleviation of injustice and
hardship. The sect is opposed to
the caste system, but has been
criticized for intolerance of other
faiths. Arya Samaj upholds the
doctrines of karma and samsara
and the centrality of rituals
connected with major events
in life. The movement is popular
in northern and western India.

SATYAT SAI BABA
SOCIETY
1950, India

Sathyanarayana Rajuin (born 1926) is
thought to have performed numerous
miracles. At age 14 he was stung by
a scorpion and went into a trance.
On waking he claimed to be a
reincarnation of the guru Shirdi Sai
Baba, and was henceforth known as
Satya Sai Baba. His fame spread in
the 1950s due to his miracles; he
attracted several million devotees
who are guided by four principles:
truth, satya; duty, dharma; peace,
shanti; and divine love, prema.
Unlike many Hindus, he did not
attach a specific dharma to each
social class—all are said to be equal.
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