[Footnote 552: Kashmirian Saivism is often called Trika, that is tripart.i.te, because, like other varieties, it treats of three ultimates _Siva_, _Sakti_, _Anu_ or _Pati_, _Pasu_, _Pasa_. But it has a decided tendency towards monism.]
[Footnote 553: Also called the Sakti or Matrika.]
[Footnote 554: See _Epig. Carn._ VII. Sk. 114. 19, 20 and _Jour.
Mythic Society_, 1917, pp. 176, 180.]
[Footnote 555: To say nothing of Sivaite temples like the Kailas at Ellora, the chief doctrines and even the terminology of Sivaite philosophy are mentioned by Sankara on Ved. Sutras, II. 2. 37.]
[Footnote 556: In the Samyuktavastu, chap. XL. (transl. in _J.A._ 1914, II. pp. 534, etc.) the Buddha is represented as saying that Kashmir is the best land for meditation and leading a religious life.]
[Footnote 557: Chatterji, _Kashmir Saivism_, p. 11, thinks that Abhinava Gupta"s _Paramarthasara_, published by Barnett, was an adaptation of older verses current in India and called the adhara Karikas.]
[Footnote 558: See Thurston, _Castes and Tribes of southern India_, s.v. vol. IV. pp. 236-291 and _Gazetteer of the Bombay Presidency_, vol. XXIII. article Bij.a.pur, pp. 219-1884.]
[Footnote 559: An inscription found at Ablur in Dharwar also mentions Ramayya as a champion of Sivaite monotheism. He is perhaps the same as Channabasava. The Lingayats maintain that Basava merely revived the old true religion of Siva and founded nothing new.]
[Footnote 560: They have also a book called _Prabhuling-lila_, which is said to teach that the deity ought to live in the believer"s soul as he lives in the lingam, and collections of early Kanarese sermons which are said to date from the thirteenth century.]
[Footnote 561: The use of the Linga by this sect supports the view that even in its origin the symbol is not exclusively phallic.]
[Footnote 562: Their creed is said to have been the state religion of the Wodeyars of Mysore (1399-1600) and of the Nayaks of Keladi, Ikken or Bednur (1550-1763).]
[Footnote 563: At Kadur, Ujjeni, Benares, Srisailam and Kedarnath in the Himalayas. In every Lingayat village there is a monastery affiliated to one of these five establishments. The great importance attached to monastic inst.i.tutions is perhaps due to Jain influence.]
CHAPTER XXIX
VISHNUISM IN SOUTH INDIA
1
Though Sivaism can boast of an imposing array of temples, teachers and scriptures in the north as well as in the south, yet Vishnuism was equally strong and after 1000 A.D. perhaps stronger. Thus Alberuni writing about north-western India in 1030 A.D. mentions Siva and Durga several times incidentally but devotes separate chapters to Narayana and Vasudeva; he quotes copiously from Vishnuite works[564] but not from sectarian Sivaite books. He mentions that the worshippers of Vishn?u are called Bhagavatas and he frequently refers to Rama. It is clear that in giving an account of Vishnuism he considered that he had for all practical purposes described the religion of the parts of India which he knew.
In their main outlines the histories of Vishnuism and Sivaism are the same. Both faiths first a.s.sumed a definite form in northern India, but both flourished exceedingly when transplanted to the south and produced first a school of emotional hymn writers and then in a maturer stage a goodly array of theologians and philosophers as well as offshoots in the form of eccentric sects which broke loose from Brahmanism altogether. But Vishnuism having first spread from the north to the south returned from the south to the north in great force, whereas the history of Sivaism shows no such reflux.[565]
Sivaism remained comparatively h.o.m.ogeneous, but Vishnuism gave birth from the eleventh century onwards to a series of sects or Churches still extant and forming exclusive though not mutually hostile a.s.sociations. The chief Churches or Sampradayas bear the names of Sanakadi, Sri, Brahma and Rudra. The first three were founded by Nimbaditya, Ramanuja and Madhva respectively. The Rudra-sampradaya was rendered celebrated by Vallabha, though he was not its founder.
The belief and practice of all Vishnuite sects alike is a modified monotheism, the worship of the Supreme Being under some such name as Rama or Vasudeva. But the monotheism is not perfect. On the one hand it pa.s.ses into pantheism: on the other it is not completely disengaged from mythology and in all sects the consort and attendants of the deity receive great respect, even if this respect is theoretically distinguished from adoration. Nearly all sects reject sacrifice _in toto_ and make the basis of salvation emotional--namely devotion to the deity, and as a counterpart to this the chief characteristic of the deity is loving condescension or grace. The theological philosophy of each sect is nearly always, whatever name it may bear, a variety of the system known as Visisht?advaita, or qualified monism, which is not unlike the San?khya-Yoga.[566] For Vishnuites as for Sivaites there exist G.o.d, the soul and matter, but most sects shrink from regarding them as entirely separate and bridge over the differences with various theories of emanations and successive manifestations of the deity. But for practical religion the soul is entangled in matter and, with the help of G.o.d, struggles towards union with him. The precise nature and intimacy of this union has given rise to as many subtle theories and phrases as the sacraments in Europe. Vishnuite sects in all parts of India show a tendency to recognize vernacular works as their scriptures, but they also attach great importance to the Upanishads, the Bhagavad-gita, the Narayan?iya and the Vedanta Sutras. Each has a special interpretation of these last which becomes to some extent its motto.
But these books belong to the relatively older literature. Many Vishnuite, or rather Krishnaite, works composed from the eighth century onwards differ from them in tone and give prominence to the G.o.d"s amorous adventures with the Gopis and (still later) to the personality of Radha. This ecstatic and sentimental theology, though found in all parts of India, is more prevalent in the north than in the south. Its great text-book is the Bhagavata Puran?a. The same spirit is found in Jayadeva"s Gita-govinda, apparently composed in Bengal about 1170 A.D. and reproducing in a polished form the religious dramas or Yatras in which the life of Kr?ishn?a is still represented.
2
The sect[567] founded by Nimbarka or Nimbaditya has some connection with this poem. Its chief doctrine is known as dvaitadvaitamata, or dualistic non-duality, which is explained as meaning that, though the soul and matter are distinct from G.o.d, they are yet as intimately connected with him as waves with water or the coils of a rope with the rope itself. This doctrine is referred to in the religious drama called Prabodhacandrodaya, probably composed at the end of the eleventh century. The Nimavats, as the adherents of the sect are called, are found near Muttra and in Bengal. It is noticeable that this sect, which had its origin in northern India, is said to have been persecuted by the Jains[568] and to have been subsequently revived by a teacher called Nivasa. This may explain why in the twelfth century Vishnuism flourished in the south rather than in the north.[569] Less is known of the Nimbarkas than of the other sects.
They worship Kr?ishn?a and Radha and faith in Kr?ishn?a is said to be the only way to salvation. Kr?ishn?a was the deity of the earliest bhakti-sects. Then in the fourteenth and fifteenth centuries there was a reaction in favour of Rama as a more spiritual deity, but subsequently Vallabha and Caitanya again made the worship of Kr?ishn?a popular. Nimbarka expressed his views in a short commentary on the Vedanta Sutras and also in ten verses containing a compendium of doctrine.[570]
3
As among the Sivaites, so among the Vishnuites of the south, history begins with poet-saints. They are called the twelve ar?vars.[571] For the three earliest no historical basis has been found, but the later ones seem to be real personalities. The most revered of them is Namm"ar?var also called Sathagopa, whose images and pictures may be seen everywhere in south India and receive the same reverence as figures of the G.o.ds.[572] He may have lived in the seventh or eighth century A.D.[573]
The chronology of the ar?vars is exceedingly vague but if the praises of Siva were sung by poet-saints in the seventh century, it is probable that the Vishn?u worshippers were not behindhand. Two circ.u.mstances argue a fairly early date. First Nathamuni is said to have arranged the hymns of the ar?vars and he probably lived about 1000 A.D. Therefore the ar?vars must have become cla.s.sics by this date. Secondly the Bhagavata Puran?a[574] says that in the Kali age the worshippers of Narayan?a will be numerous in the Dravidian country, though in other parts found only here and there, and that those who drink the water of the Kaveri and other southern rivers will mostly be devotees of Vasudeva. This pa.s.sage must have been written after a Vishnuite movement had begun in the Dravidian country.[575]
The hymns attributed to the ar?vars are commonly known by the name of Prabandham or Nalayiram and are accepted by the Tengalai Vishnuites as their canonical scriptures. The whole collection contains 4000 verses arranged in four parts[576] and an extract consisting of 602 verses selected for use in daily worship is in part accessible.[577] This poetry shows the same ecstatic devotion and love of nature as the Tiruvacagam. It contemplates the worship of images and a temple ritual consisting in awakening the G.o.d at morning and attending on him during the day. It quotes the Upanishads and Bhagavad-gita, a.s.sumes as a metaphysical basis a vedantized form of the San?khya philosophy, and also accepts the legends of the pastoral Kr?ishn?a but without giving much detail. Jains, Buddhists and Saivas are blamed and the repet.i.tion of the name Govinda is enjoined. Though the hymns are not anti-brahmanic they decidedly do not contemplate a life spent in orthodox observances and their reputed authors include several Sudras, a king and a woman.
After the poet-saints came the doctors and theologians. Accounts of them, which seem historical in the main though full of miraculous details, are found in the Tamil biographies[578] ill.u.s.trating the apostolic succession of teachers. It appears fairly certain that Ramanuja, the fourth in succession, was alive in 1118: the first, known as Nathamuni, may therefore have lived 100-150 years earlier.
None of his works are extant but he is said to have arranged the poems of the ar?vars for recitation in temple services. He went on a pilgrimage to northern India and according to tradition was an adept in Yoga, being one of the last to practise it in the south. Third in succession was his grandson Yamunarcarya (known as alavandar or victor), who spent the first part of his life as a wealthy layman but was converted and resided at Srirangam. Here he composed several important works in Sanskrit including one written to establish the orthodoxy of the Pancaratra and its ritual.[579]
4
He was succeeded by Ramanuja, a great name in Indian theology both as the organizer of a most important sect and, if not the founder,[580]
at least the accepted exponent of the Visisht?advaita philosophy.
Ramanuja was born at Sriperum-budur[581] near Madras, where he is still commemorated by a celebrated shrine. As a youth he studied Sivaite philosophy at Conjeevaram but abandoned it for Vishnuism. He appears to have been a good administrator. He made the definitive collection of the hymns of the ar?vars and is said to have founded 700 mat?hs and 89 hereditary abbotships, for he allowed the members of his order to marry. He visited northern India, including Kashmir if tradition may be believed, but his chief residence was Srirangam.
Towards the end of the eleventh century however, the hostility of the Chola King Kulottunga, who was an intolerant Sivaite, forced him to retire to Mysore. Here he was protected by King Vit?t?ala Deva whom he converted from Jainism and on the death of Kulottunga in 1118 he returned to Srirangam where he ended his days. In the temple there his tomb and a shrine where his image receives divine honours may still be seen. His best known work[582] is the Sri Bhashya or commentary on the Vedanta sutras.
The sect which he founded is known as the Sri Sampradaya and its members as the Sri Vaishn?avas. As among the Sivaites revelation is often supposed to be made by Siva through Sakti, so here the Lord is said to have revealed the truth to his consort Sri or Lakshmi, she to a demiG.o.d called Visvaksena, and he to Namm"ar?var, from whom Ramanuja was eighth in spiritual descent. Though the members of the sect are sometimes called Ramaites the personality of Rama plays a small part in their faith, especially as expounded by Ramanuja. As names for the deity he uses Narayan?a and Vasudeva and he quotes freely from the Bhagavad-gita and the Vishn?u Puran?a. Compared with the emotional deism of Caitanya this faith seems somewhat philosophic and reticent.
Ramanuja clearly indicates its princ.i.p.al points in the first words of his Sri Bhashya. "May my mind be filled with devotion towards the highest Brahman, the abode of Lakshmi; who is luminously revealed in the Upanishads: who in sport produces, sustains and reabsorbs the entire universe: whose only aim is to foster the manifold cla.s.ses of beings that humbly worship him."[583] He goes on to say that his teaching is that of the Upanishads, "which was obscured by the mutual conflict of manifold opinions," and that he follows the commentary of Bodhayana and other teachers who have abridged it.
That is to say, the form of Vishnuism which Ramanuja made one of the princ.i.p.al religions of India claims to be the teaching of the Upanishads, although he also affiliates himself to the Bhagavatas. He interprets the part of the Vedanta Sutras which treats of this sect[584] as meaning that the author states and ultimately disallows the objections raised to their teaching and he definitely approves it.
"As it is thus settled that the highest Brahman or Narayan?a himself is the promulgator of the entire Pancaratra and that this system teaches the nature of Narayan?a and the proper way of worshipping him, none can disestablish the view that in the Pancaratra all the other doctrines are comprised."[585]
The true tradition of the Upanishads he contends has been distorted by "manifold opinions," among which the doctrine of San?kara was no doubt the chief. That doctrine was naturally distasteful to devotional poets, and from the time of Nathamuni onwards a philosophic reaction against it grew up in Srirangam. Ramanuja preaches the worship of a loving G.o.d, though when we read that G.o.d produces and reabsorbs the universe in sport, we find that we are farther from Christianity than we at first supposed. There is a touch of mythology in the mention of Lakshmi[586] but it is clear that Ramanuja himself had little liking for mythology. He barely mentions Rama and Kr?ishn?a in the Sri Bhashya nor does he pay much attention to the consort of the deity. On the other hand he shows no sign of rejecting the ritual and regulations of the Brahmans. He apparently wished to prove that the doctrine of salvation by devotion to a personal G.o.d is compatible with a system as strictly orthodox as San?kara"s own.
I shall treat elsewhere of his philosophy, known as the Visisht?advaita or non-duality, which yet recognizes a distinction between G.o.d and individual souls. The line of thought is old and at all periods is clearly a compromise, unwilling to deny that G.o.d is everything and yet dissatisfied with the idea that a personal deity and our individual transmigrating souls are all merely illusion.
Devotional theism was growing in Ramanuja"s time. He could not break with the Upanishads and Vedantic tradition but he adapted them to the needs of his day. He taught firstly that the material world and human souls are not illusion but so to speak the body of G.o.d who comprises and pervades them: secondly this G.o.d is omniscient, omnipresent, almighty and all-merciful, and salvation (that is mukti or deliverance from transmigration) is obtained by those souls who, a.s.sisted by his grace, meditate on him and know him; thirdly this salvation consists not in absorption into G.o.d but in blissful existence near him and in partic.i.p.ation of his glorious qualities. He further held[587] that G.o.d exists in five modes, namely: (_a_) Para, the entire supreme spirit, (_b_) the fourfold manifestation as Vasudeva, San?karshan?a, Pradyumna and Aniruddha, (_c_) incarnations such as Rama and Kr?ishn?a, (_d_) the internal controller or Antaryamin according to the text[588] "who abiding in the soul rules the soul within," (_e_) duly consecrated images.
The followers of Ramanuja are at present divided into two schools known as Tengalais and Vadagalais, or southern and northern.[589] The double residence of the founder is one reason for the division, since both Mysore and Trichinopoly could claim to have personal knowledge of his teaching. The really important difference seems to be that the Tengalai or southern school is inclined to break away from Sanskrit tradition, to ignore the Vedas in practice and to regard the Tamil Nalayiram as an all-sufficient scripture, whereas the Vadagalais, though not rejecting the Nalayiram, insist on the authority of the Vedas. But both divisions are scrupulous about caste observances and the ceremonial purity of their food. They are separated by nice questions of doctrine, especially as to the nature of prapatti, resignation or self-surrender to the deity, a sentiment slightly different from bhakti which is active faith or devotion. The northerners hold that the soul lays hold of the Lord, as the young monkey hangs on to its mother, whereas the southerners say that the Lord picks up the helpless and pa.s.sive soul as a cat picks up a kitten.[590] According to the northerners, the consort of Vishn?u is, like him, uncreated and equally to be worshipped as a bestower of grace: according to the southerners she is created and, though divine, merely a mediator or channel of the Lord"s grace. Even more important in popular esteem is the fact that the Vadagalai sectarian mark ends between the eyebrows whereas the Tengalais prolong it to the tip of the nose. _Odium theologic.u.m_ is often bitterest between the sects which are most nearly related and accordingly we find that the Tengalais and Vadagalais frequently quarrel. They use the same temples but in many places both claim the exclusive right to recite the hymns of the ar?vars. The chief difference in their recitation lies in the opening verse in which each party celebrates the names of its special teachers, and disputes as to the legality of a particular verse in a particular shrine sometimes give rise to free fights and subsequent lawsuits.
The two schools reckon the apostolic succession differently and appear to have separated in the thirteenth century, in which they were represented by Pil?l?ai Lokacarya and Vedanta Desika[591]
respectively. The Tengalai, of which the first-named teacher was the practical founder, must be regarded as innovators, for in their use of Tamil as the language of religion they do not follow the example of Ramanuja. Lokacarya teaches that the grace of G.o.d is irresistible and should be met not merely by active faith, but by self-surrender,[592]
and entire submission to the guidance of the spiritual teacher. He was the author of eighteen works called Rahasyas or secrets[593] but though he appears to have been the first to formulate the Tengalai doctrines, Manavala Mahamuni (1370-1443 A.D.) is regarded by the sect as its chief saint. His images and pictures are frequent in south India and he wrote numerous commentaries and poems. Vedanta Desika, the founder of the Vadagalai, was a native of Conjeevaram but spent much of his life at Srirangam. He was a voluminous author and composed _inter alia_ an allegorical play in ten acts, portraying the liberation of the soul under the auspices of King Viveka (discrimination) and Queen Sumati (Wisdom).
At the present day the two sects recognize as their respective heads two acaryas who are married, whereas all Smarta acaryas are celibates.[594] The Tengalai acarya resides near Tinnevelly, the Vadagalai in the district of Kurnool. They both make periodical visitations in their districts and have considerable ecclesiastical power. In the south Srirangam near Trichinopoly is their princ.i.p.al shrine: in the north Melucote in the Seringapatam district is esteemed very sacred.
5
It was only natural that Ramanuja"s advocacy of qualified non-duality should lead some more uncompromising spirit to affirm the doctrine of Dvaita or duality. This step was taken by Madhva acarya, a Kanarese Brahman who was probably born in 1199 A.D.[595] In the previous year the great temple of Jagannatha at Puri had been completed and the Vishnuite movement was at its height. Madhva though educated as a Saiva became a Vaishn?ava. He denied absolutely the ident.i.ty of the Supreme Being with the individual soul and held that the world is not a modification of the Lord but that he is like a father who begets a son. Yet in practice, rigid monotheism is not more prevalent among Madhva"s followers than in other sects. They are said to tolerate the worship of Sivaite deities and of the lingam in their temples[596] and their ascetics dress like Saivas.