Criticism of Hinduism

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Criticism of Hinduism has been applied to both the historical and the current aspects of Hinduism, notably the caste system and the sati practice.

Contents

Historical background

Early opposition

Some of the earliest criticism of Brahminical texts, including the Vedas and especially the Dharmashastras, come from the Sramana (or renunciate) traditions, including Buddhism and Jainism. Sramana scholars viewed Brahminical philosophy as "heretical"[ citation needed ]. In particular, Sramanas denied the sruti (divine) nature of the Vedas and opposed sacrificial rituals which were at the heart of Brahminical philosophy at the time. [1]

The criticisms of Hinduism and Brahminical philosophy by Sramana scholars occurred primarily during the 6th century BCE to around 8th century CE in ancient India. [2] This period witnessed a flourishing of diverse philosophical schools, including Yoga, Buddhism, Jainism, Ajivikas, and other Sramana traditions that engaged in debates with orthodox Vedic practices. [3]

The Sramanas rejected the rigid social hierarchy enforced by the Brahmins, which placed individuals into fixed social classes from birth. Sramana scholars criticized the emphasis on elaborate rituals and sacrificial practices in Brahminical philosophy. They believed that true spiritual progress could not be achieved through external ceremonies, but rather through internal transformation and self-realization. [4] [5] While Brahminical philosophy placed a strong emphasis on the authority of the Vedas as the sacred text, Sramana scholars questioned this authority severely. [6] They advocated for individual experience, and the direct faithful realizations regardless of worldly or societal hierarchy, over 'blind' faith in scriptures. [4]

Another point of contention was the contrast between ascetic practices favored by many Sramanas and the ritualistic approach promoted by Brahminical traditions. [7] The Sramanas believed in renunciation and austerity as paths to spiritual liberation, while criticizing excessive materialism and attachment to worldly possessions. [8] [9] Sramana traditions, such as Jainism, placed a strong emphasis on non-violence (ahimsa), which stood in contrast to certain Vedic rituals that involved animal sacrifices. [5]

Sati

An 18th-century painting depicting sati Sati ceremony.jpg
An 18th-century painting depicting sati

Sati was a historical Hindu practice, in which a widow sacrifices herself by sitting atop her deceased husband's funeral pyre. [10] [11] [12] [13] Vidya Dehejia states that sati was introduced late into the Indian society, and became regular only after 500 CE. [14] The practice became prevalent from 7th century onwards, and declined to its elimination in the 17th century, to then gain resurgence in Bengal in the 18th century. [15] Roshen Dalal postulated that its mention in some of the Puranas indicates that it slowly grew in prevalence from 5th-7th century and later became an accepted custom around 1000 CE among those of higher classes, especially the Rajputs. [16] [17]

According to Dehejia, sati originated within the Kshatriyas (warrior Caste) aristocracy, and remained mostly limited to the warrior class among Hindus. [18] Yang adds that the practice was also emulated by those seeking to achieve high status among the royalty and the warriors. [17] The increase of the sati practice may also be related to the centuries of Islamic invasion and its expansion in South Asia. [17] [19] It acquired an additional meaning as a means to preserve the honour of women whose men had been slain, [17] especially with the variant of a mass sati called jauhar , practiced especially among the Rajputs as a direct response to the onslaught they had experienced. [13] [20]

The Mughal Empire (1526–1857) rulers and the Muslim population were ambivalent about the practice, [21] [22] [23] with many Mughal emperors forbidding the practice, [24] and later the European travelers record that sati was not much practiced in the Mughal empire. [24] It was notably associated only with elite Hindu Rajput clans in western India, marking one of the points of divergence between the Hindu Rajputs and the Muslim Mughals. [25]

With the onset of the British Raj, opposition against sati grew. The principal campaigners against Sati were Christian and Hindu reformers such as William Carey and Ram Mohan Roy. [26] [27] In 1829, Lord Bentinck issued Regulation XVII, declaring Sati to be illegal and punishable in criminal courts. [28] On 2 February 1830, this law was extended to Madras and Bombay. [29] The ban was challenged by a petition signed by "several thousand... Hindoo inhabitants of Bihar, Bengal, Orissa etc" [30] and the matter went to the Privy Council in London. Along with British supporters, Ram Mohan Roy presented counter-petitions to parliament in support of ending Sati. The Privy Council rejected the petition in 1832, and the ban on Sati was upheld. [31]

Caste system

Human Rights Watch describes the caste system as a "discriminatory and cruel, inhuman, and degrading treatment" [32] of over 165 million people in India. The justification of the discrimination on the basis of caste, which according to HRW is "a defining feature of Hinduism," [33] has repeatedly been noticed and described by the United Nations and HRW, along with criticism of other caste systems worldwide. [33] [32] [34] [35]

Buddhism rejecting caste system

The Buddhist practices existed parallel to, but in direct divergence in essence, to the Brahminical beliefs. The former religious dictums held that worldly superiority was not achieved through birth or some unprecedented bias from the god, but from abstinence and patience upheld against the desires of the material. The Brahmans observed that a ranking was a default system that pre-existed at the time of birth, based on the varna (the color and race) and the jati (birth) that divided the best and fortunate to the least fortunate, and then there were the untouchables (the shudras). [36] The buddhist maintained this to be a downright altruistic conduct that served but the interests of only a few men, and unfairly. They swore by the belief that all men were born equal, and each found nirvana through ones own trials by self realization. [37]

See also

Related Research Articles

Hinduism is an Indian religion or dharma, a religious and universal order by which its followers abide. The word Hindu is an exonym, and while Hinduism has been called the oldest religion in the world, it has also been described as sanātana dharma, a modern usage, based on the belief that its origins lie beyond human history, as revealed in the Hindu texts. Another endonym for Hinduism is Vaidika dharma.

<span class="mw-page-title-main">Indian religions</span> Religions that originated on the Indian subcontinent

Indian religions, sometimes also termed Dharmic religions or Indic religions, are the religions that originated in the Indian subcontinent. These religions, which include Buddhism, Hinduism, Jainism, and Sikhism, are also classified as Eastern religions. Although Indian religions are connected through the history of India, they constitute a wide range of religious communities, and are not confined to the Indian subcontinent.

<span class="mw-page-title-main">Yoga</span> Spiritual practices from ancient India

Yoga is a group of physical, mental, and spiritual practices or disciplines which originated in ancient India and aim to control (yoke) and still the mind, recognizing a detached witness-consciousness untouched by the mind (Chitta) and mundane suffering (Duḥkha). There is a wide variety of schools of yoga, practices, and goals in Hinduism, Buddhism, and Jainism, and traditional and modern yoga is practiced worldwide.

<span class="mw-page-title-main">Ram Mohan Roy</span> Indian reformer and writer (1772–1833)

Ram Mohan Roy, "the Father of Indian Renaissance," was an Indian reformer and writer who was one of the founder of the Brahmo Sabha in 1828, the precursor of the Brahmo Samaj, a social-religious reform movement in the Indian subcontinent. He was given the title of Raja by Mughal emperor Akbar II.

<span class="mw-page-title-main">Yogi</span> Practitioner of Yoga

A yogi is a practitioner of Yoga, including a sannyasin or practitioner of meditation in Indian religions. The feminine form, sometimes used in English, is yogini.

<span class="mw-page-title-main">Historical Vedic religion</span> 1500–500 BC Indo-Aryan religious practices of northwest India

The historical Vedic religion, also called Vedicism or Vedism, and sometimes ancient Hinduism or Vedic Hinduism, constituted the religious ideas and practices prevalent amongst some of the Indo-Aryan peoples of the northwest Indian subcontinent during the Vedic period. These ideas and practices are found in the Vedic texts, and some Vedic rituals are still practiced today. The Vedic religion is one of the major traditions which shaped modern Hinduism, though present-day Hinduism is significantly different from the historical Vedic religion.

<span class="mw-page-title-main">Indian philosophy</span>

Indian philosophy consists of philosophical traditions of the Indian subcontinent. The philosophies are often called darśana meaning, "to see" or "looking at." Ānvīkṣikī means “critical inquiry” or “investigation." Unlike darśana, ānvīkṣikī was used to refer to Indian philosophies by classical Indian philosophers, such as Chanakya in the Arthaśāstra.

<span class="mw-page-title-main">Sati (practice)</span> Historical Hindu practice of widow immolation

Sati or suttee was a Hindu historical practice in which a widow sacrifices herself by sitting atop her deceased husband's funeral pyre. It has been linked to related Hindu practices in regions of India. Greek sources from around c. 300 BCE make isolated mention of sati, but it likely developed into a real fire sacrifice in the medieval era within northwestern Rajput clans to which it initially remained limited, to become more widespread during the late medieval era.

<span class="mw-page-title-main">Jauhar</span> Hindu Rajput wartime practice involving self-immolation

Jauhar, sometimes spelled Jowhar or Juhar, was a Hindu Rajput practice of mass self-immolation by females, both adults and children, in the Indian subcontinent to avoid capture, enslavement, and rape by invaders when facing certain defeat during a war. Some reports of jauhar mention women committing self-immolation along with their children. This practice was historically observed in the northwest regions of India, with most famous jauhars in recorded history occurring during wars between Hindu Rajput kingdoms in Rajasthan and the opposing Muslim armies. Jauhar was only performed during war, usually when there was no chance of victory. The term jauhar often connotes jauhar-immolation. Jauhar involved Hindu Rajput women committing suicide with their children and valuables in a massive fire, in order to avoid capture and abuse in the face of inescapable military defeat. At the same time or shortly thereafter, the men would ritualistically march to the battlefield expecting certain death, which in the regional tradition is called saka. This practice was intended to show that those committing it valued their honor more highly than their lives.

Shudra or Shoodra is one of the four varnas of the Hindu caste and social system in ancient India. Some sources translate it into English as a caste, or as a social class. Theoretically, Shudras constituted a class like workers.

Hindu texts present diverse views on the position of women, ranging from feminine leadership as the highest goddess, to limiting gender roles. The Devi Sukta hymn of Rigveda, a scripture of Hinduism, declares the feminine energy as the essence of the universe, the one who creates all matter and consciousness, the eternal and infinite, the metaphysical and empirical reality (Brahman), the soul, of everything. The woman is celebrated as the most powerful and the empowering force in some Hindu Upanishads, Sastras and Puranas, particularly the Devi Upanishad, Devi Mahatmya and Devi-Bhagavata Purana.

Āstika and Nāstika are concepts that have been used to classify the schools of Indian philosophy by modern scholars, as well as some Hindu, Buddhist and Jain texts. The various definitions for āstika and nāstika philosophies have been disputed since ancient times, and there is no consensus. One standard distinction, as within ancient- and medieval-era Sanskrit philosophical literature, is that āstika schools accept the Vedas, the ancient texts of India, as fundamentally authoritative, while the nāstika schools do not. However, a separate way of distinguishing the two terms has evolved in current Indian languages like Telugu, Hindi and Bengali, wherein āstika and its derivatives usually mean 'theist', and nāstika and its derivatives denote 'atheism'. Still, philosophical tradition maintains the earlier distinction, for example, in identifying the school of Sāṃkhya, which is non-theistic, as āstika (Veda-affirming) philosophy, though "God" is often used as an epithet for consciousness (purusha) within its doctrine. Similarly, though Buddhism is considered to be nāstika, Gautama Buddha is considered an avatar of the god Vishnu in some Hindu denominations. Due to its acceptance of the Vedas, āstika philosophy, in the original sense, is often equivalent to Hindu philosophy: philosophy that developed alongside the Hindu religion.

<span class="mw-page-title-main">History of Hinduism</span>

The history of Hinduism covers a wide variety of related religious traditions native to the Indian subcontinent. It overlaps or coincides with the development of religion in the Indian subcontinent since the Iron Age, with some of its traditions tracing back to prehistoric religions such as those of the Bronze Age Indus Valley Civilisation. Hinduism has been called the "oldest religion" in the world, but scholars regard Hinduism as a relatively recent synthesis of various Indian cultures and traditions, with diverse roots and no single founder, which emerged around the beginning of the Common Era.

In Indian culture, the Agnivanshi are people who claim descent from Agni, the Vedic god of fire. The Agnivanshi lineage is one of the lineages among the Rajput clans, the others being the Suryavanshi and the Chandravanshi. According to medieval legends, there are four Agnivanshi clans: Chauhans (Chahamanas), Pratihar (Pratiharas), Parmars (Paramaras) and Solankis (Chaulukyas).

<i>Śramaṇa</i> Monastic orders

A śramaṇa is a person "who labours, toils, or exerts themselves for some higher or religious purpose" or "seeker, one who performs acts of austerity, ascetic". The śramaṇa tradition includes primarily Jainism, Buddhism, and others such as the Ājīvika.

Muslim Rajputs or Musalman Rajpoots are the descendants of Rajputs in the northern regions of the Indian subcontinent who generally are followers of Islam. Reportedly, they converted from Hinduism to Islam from the medieval period onwards, creating various dynasties and states while retaining Hindu surnames such as Chauhan. Today, Muslim Rajputs can be found mostly in present-day Northern India and Pakistan. They are further divided into different clans.

Hindu atheism or non-theism, which is known as Nirīśvaravāda has been a historically propounded viewpoint in many of the Astika (Orthodox) streams of Hindu philosophy. Hindu spiritual atheists, agnostics or non-theists who affirm the sanctity of the Vedas and the concept of Brahman, as well as those who follow astika (orthodox) philosophies but reject personal god(s), are also called Dharmic atheists, Vedic atheists or Sanatani atheists.

<span class="mw-page-title-main">Buddhism and Hinduism</span> Relationship between Buddhism and Hinduism

Buddhism and Hinduism have common origins in the culture of Ancient India. Buddhism arose in the Gangetic plains of Eastern India in the 5th century BCE during the Second Urbanisation. Hinduism developed as a fusion or synthesis of practices and ideas from the ancient Vedic religion and elements and deities from other local Indian traditions.

<span class="mw-page-title-main">Neo-Vedanta</span> Interpretations of Hinduism that developed in the 19th century

Neo-Vedanta, also called Hindu modernism, neo-Hinduism, Global Hinduism and Hindu Universalism, are terms to characterize interpretations of Hinduism that developed in the 19th century. The term "Neo-Vedanta" was coined by German Indologist Paul Hacker, in a pejorative way, to distinguish modern developments from "traditional" Advaita Vedanta.

Jainism and Hinduism are two ancient Indian religions. There are some similarities and differences between the two religions. Temples, gods, rituals, fasts and other religious components of Jainism are different from those of Hinduism.

References

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  4. 1 2 Johri, Arushi. "Brahminic and Shramanic Traditions in Ancient India".
  5. 1 2 International Buddhist Yound Scholar conference http://research.thanhsiang.org/sites/default/files/attachment/th2018v5.pdf#page=38
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  9. ↑ Robertson, S., 2003. Periyar EV Ramasami's critique of priestly Hinduism and its implications for social reforms. Indian Journal of Theology, 45, https://www.gospelstudies.org.uk/biblicalstudies/pdf/ijt/45_075.pdf
  10. ↑ Feminist Spaces: Gender and Geography in a Global Context, Routledge, Ann M. Oberhauser, Jennifer L. Fluri, Risa Whitson, Sharlene Mollett
  11. ↑ Gilmartin, Sophie (1997). "The Sati, the Bride, and the Widow: Sacrificial Woman in the Nineteenth Century". Victorian Literature and Culture. 25 (1): 141–158. doi:10.1017/S1060150300004678. JSTOR   25058378. S2CID   162954709. Suttee, or sati, is the obsolete Hindu practice in which a widow burns herself upon her husband's funeral pyre...
  12. ↑ Sharma 2001, pp. 19–21.
  13. 1 2 On attested Rajput practice of sati during wars, see, for example Leslie, Julia (1993). "Suttee or Sati: Victim or Victor?". In Arnold, David; Robb, Peter (eds.). Institutions and Ideologies: A SOAS South Asia Reader. Vol. 10. London: Routledge. p. 46. ISBN   978-0700702848.
  14. ↑ Dehejia 1994, p. 50.
  15. ↑ Nandy, Ashis (1980). Sati: A Nineteenth Century Tale of Women, Violence and Protest in the book "At the Edge of Psychology". Oxford University Press. p. 1.
  16. ↑ Dalal, Roshen (2010). Hinduism: An Alphabetical Guide. Penguin Books India. p. 363. ISBN   9780143414216.
  17. 1 2 3 4 Yang 2008, p. 21–23.
  18. ↑ Dehejia 1994, p. 51-53.
  19. ↑ Sashi, S.S. (1996). Encyclopaedia Indica: India, Pakistan, Bangladesh. Vol. 100. Anmol Publications. p. 115. ISBN   9788170418597.
  20. ↑ Jogan Shankar (1992). Social Problems And Welfare In India. Ashish Publishing House.
  21. ↑ Annemarie Schimmel (2004). Burzine K. Waghmar (ed.). The Empire of the Great Mughals: History, Art and Culture . Reaktion. pp.  113–114. ISBN   978-1-86189-185-3.
  22. ↑ Sharma 2001, p. 23.
  23. ↑ M. Reza Pirbhai (2009). Reconsidering Islam in a South Asian Context. Brill Academic. p. 108. ISBN   978-90-474-3102-2.
  24. 1 2 XVII. "Economic and Social Developments under the Mughals" from Muslim Civilization in India by S. M. Ikram, edited by Ainslie T. Embree New York: Columbia University Press, 1964
  25. ↑ Asher, Catherine B.; Talbot, Cynthia (2006), India before Europe, Cambridge University Press, pp. 268–, ISBN   978-1-139-91561-8
  26. ↑ Sharma 2001, pp. 6–7.
  27. ↑ Marshman, John Clark (1876). History of India from the earliest period to the close of the East India Company's government. Edinburgh: W. Blackwood. p. 374. ISBN   9781108021043.
  28. ↑ Sharma pp. 7–8.
  29. ↑ Rai, Raghunath. History. FK Publications. p. 137. ISBN   9788187139690.[ permanent dead link ]
  30. ↑ Dodwell 1932 p. 141.
  31. ↑ Kulkarni, A.R.; Feldhaus, Anne (1996). "Sati in the Maratha Country". Images of Women in Maharashtrian Literature and Religion. Albany, NY: SUNY Press. p. 192. ISBN   978-0791428382.
  32. 1 2 "Hidden Apartheid". Human Rights Watch. 2007-02-12. Retrieved 2021-01-09.
  33. 1 2 "CASTE DISCRIMINATION". www.hrw.org. Retrieved 2021-01-09.
  34. ↑ "OHCHR | Caste systems violate human rights and dignity of millions worldwide – New UN expert report". www.ohchr.org. Retrieved 2021-01-09.
  35. ↑ "UN report slams India for caste discrimination". CBC News. 2 March 2007.
  36. ↑ Krishan, Y. (1998). "Buddhism and Caste System". East and West. 48 (1/2): 41–55. ISSN   0012-8376. JSTOR   29757366.
  37. ↑ Krishan, Y. (1998). "Buddhism and Caste System". East and West. 48 (1/2): 41–55. ISSN   0012-8376. JSTOR   29757366.

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