New branches:
105-451: In Indian religions , Siddhis ( Sanskrit : सिद्धि siddhi ; fulfillment, accomplishment) are material, paranormal, supernatural, or otherwise magical powers, abilities, and attainments that are the products of yogic advancement through sādhanās such as meditation and yoga. The term ṛddhi (Pali: iddhi , "psychic powers") is often used interchangeably in Buddhism . Siddhi
210-507: A collection of Tamil and later Sanskrit scriptures chiefly constituting the methods of temple construction and creation of murti , worship means of deities, philosophical doctrines, meditative practices, attainment of sixfold desires and four kinds of yoga. The worship of tutelary deity , sacred flora and fauna in Hinduism is also recognized as a survival of the pre-Vedic Dravidian religion. Ancient Tamil grammatical works Tolkappiyam ,
315-530: A half-human, half-buffalo monster attacking a tiger, which may be a reference to the Sumerian myth of such a monster created by goddess Aruru to fight Gilgamesh . Some seals show a man wearing a hat with two horns and a plant sitting on a throne with animals surrounding him. Some scholars theorize that this was a predecessor to Shiva wearing a hat worn by some Sumerian divine beings and kings. In contrast to contemporary Egyptian and Mesopotamian civilisations,
420-457: A king was considered to be divine by nature and possessed religious significance. The king was 'the representative of God on earth' and lived in a "koyil", which means the "residence of a god". The Modern Tamil word for temple is koil . Titual worship was also given to kings. Modern words for god like "kō" ("king"), "iṟai" ("emperor"), and "āṇḍavar" ("conqueror") now primarily refer to gods. These elements were incorporated later into Hinduism like
525-415: A liminal zone on the borders between fields and forests. Their rites involved the conjunction of sexual practices and Buddhist mandala visualization with ritual accoutrements made from parts of the human body, so that control may be exercised over the forces hindering the natural abilities of the siddha to manipulate the cosmos at will. At their most extreme, siddhas also represented a defensive position within
630-529: A lord of animals; and often depicted as having three eyes. The seal has hence come to be known as the Pashupati Seal , after Pashupati (lord of all animals), an epithet of Shiva. While Marshall's work has earned some support, many critics and even supporters have raised several objections. Doris Srinivasan has argued that the figure does not have three faces, or yogic posture, and that in Vedic literature Rudra
735-524: A mantra. Vajrayāna Buddhists developed a large corpus of texts called the Buddhist Tantras , some of which can be traced to at least the 7th century CE but might be older. The dating of the tantras is "a difficult, indeed an impossible task" according to David Snellgrove . Some of the earliest of these texts, Kriya tantras such as the Mañjuśrī-mūla-kalpa ( c. 6th century ), teach
840-585: A movement called Sahaja -siddhi developed in the 8th century in Bengal . It was dominated by long-haired, wandering mahasiddhas who openly challenged and ridiculed the Buddhist establishment. The mahasiddhas pursued siddhis , magical powers such as flight and extrasensory perception as well as spiritual liberation. Ronald M. Davidson states that Buddhist siddhas demonstrated the appropriation of an older sociological form—the independent sage/magician, who lived in
945-522: A retrospective view from a much later Hindu perspective. An early and influential work in the area that set the trend for Hindu interpretations of archaeological evidence from the Harrapan sites was that of John Marshall , who in 1931 identified the following as prominent features of the Indus religion: a Great Male God and a Mother Goddess; deification or veneration of animals and plants; symbolic representation of
1050-450: A subject of debate among scholars. While Radhakrishnan , Oldenberg and Neumann were convinced of Upanishadic influence on the Buddhist canon, Eliot and Thomas highlighted the points where Buddhism was opposed to Upanishads. Buddhism may have been influenced by some Upanishadic ideas, it however discarded their orthodox tendencies. In Buddhist texts Buddha is presented as rejecting avenues of salvation as "pernicious views". Jainism
1155-627: A unitary view of the universe with 'God' (Brahman) seen as immanent and transcendent in the forms of Ishvara and Brahman . This post-Vedic systems of thought, along with the Upanishads and later texts like the epics (the Ramayana and the Mahabharata ), is a major component of modern Hinduism. The ritualistic traditions of Vedic religion are preserved in the conservative Śrauta tradition. Since Vedic times, "people from many strata of society throughout
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#17328551368661260-407: Is "obscured by discursive thought". This doctrine is often associated with the idea of the inherent or natural luminosity ( Skt: prakṛti-prabhāsvara-citta , T. ’od gsal gyi sems ) or purity of the mind ( prakrti-parisuddha ). Another fundamental theory of Tantric practice is that of transformation. In Vajrayāna, negative mental factors such as desire, hatred, greed, pride are used as part of
1365-518: Is His son. The last day of Navaratri, the celebration of the pastimes and forms of Goddess Parvati, the wife of Lord Shiva, is for Siddhidhatri , quite literally She who has the power to grant the Siddhis. If one follows the lore of the Puranas, it will become apparent that Lord Shiva is in fact the holder and releaser of such important and powerful abilities. In Sikhism, siddhi means "insight". "Eight Siddhis"
1470-660: Is a Buddhist tradition of tantric practice that developed in Medieval India . Tantrism, which originated within Hinduism during the first millennium CE, significantly influenced South Asian Mahāyāna Buddhism, giving rise to distinct Buddhist tantric traditions. Emerging in the 7th century CE, these traditions spread across Southeast, East, and Central Asia, leading to distinct East Asian and Tibetan practices. Vajrayāna practices are connected to specific lineages in Buddhism, through
1575-564: Is a Sanskrit noun which can be translated as "knowledge", "accomplishment", "attainment", or "success". The Visuddhimagga is one of the texts to give explicit details about how spiritual masters were thought to actually manifest supernormal abilities. It states that abilities such as flying through the air, walking through solid obstructions, diving into the ground, walking on water and so forth are achieved through changing one element , such as earth, into another element, such as air. The individual must master kasina meditation before this
1680-530: Is a contradiction in terms since Vedic religion is very different from what we generally call Hindu religion – at least as much as Old Hebrew religion is from medieval and modern Christian religion. However, Vedic religion is treatable as a predecessor of Hinduism." The rishis , the composers of the hymns of the Rigveda , were considered inspired poets and seers. The mode of worship was the performance of Yajna , sacrifices which involved sacrifice and sublimation of
1785-518: Is a method which works faster. Various classifications are possible when distinguishing Vajrayāna from the other Buddhist traditions. Vajrayāna can be seen as a third yana , next to Śrāvakayāna and Mahayana . Vajrayāna can be distinguished from the Sutrayana . The Sutrayana is the method of perfecting good qualities, where the Vajrayāna is the method of taking the intended outcome of Buddhahood as
1890-615: Is a mythical weapon associated with Indra which was said to be indestructible and unbreakable (like a diamond) and extremely powerful (like thunder). Thus, the term is variously translated as Diamond Vehicle, Thunderbolt Vehicle, Indestructible Vehicle and so on. Chinese Esoteric Buddhism it is generally known by various terms such as Zhēnyán ( Chinese : 真言, literally "true word", referring to mantra), Tángmì or Hanmì (唐密 - 漢密, " Tang Esotericism" or " Han Esotericism") , Mìzōng (密宗, "Esoteric Sect") or Mìjiao (Chinese: 密教; Esoteric Teaching). The Chinese term mì 密 ("secret, esoteric")
1995-544: Is a term used for insight of the eight qualities of Nirankar or a.k.a. Akal Purakh mentioned in the Mul Mantar in the Guru Granth Sahib . God has eight qualities: Ek Onkar, Satnam, Kartapurakh, Nirbhao, Nirvair, AkaalMurat, Ajooni and Svaibhang. The one who has insight into these qualities is called Sidh or Gurmukh . Sidh means the one who has mastered his self. In Tantric Buddhism , siddhi specifically refers to
2100-604: Is a translation of the Sanskrit term Guhya ("secret, hidden, profound, abstruse"). In Japan , Buddhist esotericism is known as Mikkyō ( 密教 , secret teachings) or by the term Shingon (a Japanese rendering of Zhēnyán ), which also refers to a specific school of Shingon-shū ( 真言宗 ) . The term "Esoteric Buddhism" is first used by Western occultist writers, such as Helena Blavatsky and Alfred Percy Sinnett , to describe theosophical doctrines passed down from "supposedly initiated Buddhist masters." Tantric Buddhism
2205-542: Is associated with groups of wandering yogis called mahasiddhas in medieval India . According to Robert Thurman , these tantric figures thrived during the latter half of the first millennium CE. According to John Myrdhin Reynolds, the mahasiddhas date to the medieval period in North India and used methods that were radically different from those used in Buddhist monasteries, including practicing on charnel grounds . Since
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#17328551368662310-490: Is bound, by passion too it is released, but by heretical Buddhists this practice of reversals is not known. The Hevajra further states that "one knowing the nature of poison may dispel poison with poison." As Snellgrove notes, this idea is already present in Asanga 's Mahayana-sutra-alamkara-karika and therefore it is possible that he was aware of Tantric techniques, including sexual yoga. According to Buddhist Tantra, there
2415-530: Is developed. Other early tantras include the Mahāvairocana Abhisaṃbodhi and the Guhyasamāja (Gathering of Secrets). The Guhyasamāja is a Mahayoga class of Tantra, which features forms of ritual practice considered "left-hand" ( vamachara ) such as the use of taboo substances like alcohol, consort practices, and charnel ground practices which evoke wrathful deities . Ryujun Tajima divides
2520-585: Is evident, many of these features are already present in the oldest known Indo-Aryan language , the language of the Rigveda (c. 1500 BCE), which also includes over a dozen words borrowed from Dravidian. This represents an early religious and cultural fusion or synthesis between ancient Dravidians and Indo-Aryans, which became more evident over time with sacred iconography, traditions, philosophy, flora, and fauna that went on to influence Hinduism, Buddhism, Charvaka, Sramana, and Jainism. Throughout Tamilakam ,
2625-414: Is known as the Vedic period , which lasted from roughly 1750 to 500 BCE. The Vedic Period is most significant for the composition of the four Vedas, Brahmanas and the older Upanishads (both presented as discussions on the rituals, mantras and concepts found in the four Vedas), which today are some of the most important canonical texts of Hinduism, and are the codification of much of what developed into
2730-520: Is more common for a yogi or yogini to use an imagined consort (a buddhist tantric deity, i.e. a yidam). These later tantras such as the Hevajra Tantra and the Chakrasamvara are classed as " Yogini tantras" and represent the final form of development of Indian Buddhist tantras in the ninth and tenth centuries. The Kalachakra tantra developed in the 10th century. It is farthest removed from
2835-444: Is more complex than a simple process of religious imitation and textual appropriation. There can be no question that the Buddhist tantras were heavily influenced by Kapalika and other Saiva movements, but the influence was apparently mutual. Perhaps a more nuanced model would be that the various lines of transmission were locally flourishing and that in some areas they interacted, while in others they maintained concerted hostility. Thus
2940-496: Is no strict separation of the profane or samsara and the sacred or nirvana , rather they exist in a continuum. All individuals are seen as containing the seed of enlightenment within, which is covered over by defilements . Douglas Duckworth notes that Vajrayana sees Buddhahood not as something outside or an event in the future, but as immanently present. Indian Tantric Buddhist philosophers such as Buddhaguhya , Vimalamitra , Ratnākaraśānti and Abhayakaragupta continued
3045-660: Is not specifically Buddhist, Shaiva or Vaishnava . According to Alexis Sanderson , various classes of Vajrayāna literature developed as a result of royal courts sponsoring both Buddhism and Shaivism. The relationship between the two systems can be seen in texts like the Mañjusrimulakalpa , which later came to be classified under Kriya tantra , and states that mantras taught in the Shaiva, Garuda and Vaishnava tantras will be effective if applied by Buddhists since they were all taught originally by Manjushri . Sanderson notes that
3150-561: Is possible. Dipa Ma , who trained via the Visuddhimagga, claimed to have these abilities, but her claim was never independently verified. Traditional In the Panchatantra , an ancient Indian collection of moral fables, siddhi may be the term for any unusual skill or faculty or capability. In Patañjali's Yoga Sutras IV.1 it is stated, Janma auṣadhi mantra tapaḥ samādhijāḥ siddhayaḥ , "Accomplishments may be attained through birth,
3255-560: Is the Avestan language term (corresponding to Vedic language ṛta ) for a concept of cardinal importance to Zoroastrian theology and doctrine. The term "dharma" was already used in Brahmanical thought, where it was conceived as an aspect of Rta. Major philosophers of this era were Rishis Narayana, Kanva, Rishaba , Vamadeva , and Angiras . During the Middle Vedic period, the mantras of
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3360-514: Is the superiority of Tantric methods, which provide a faster vehicle to liberation and contain many more skillful means ( upaya ). The importance of the theory of emptiness is central to the Tantric Buddhist view and practice. The Buddhist emptiness view sees the world as being fluid, without an ontological foundation or inherent existence, but ultimately a fabric of constructions. Because of this, tantric practice such as self-visualization as
3465-524: Is the ultimate foundation of everything; it is "the supreme", although this is not to be understood in a static sense. [...] It is the expression of the primordial dynamism that is inherent in everything...." The term rta is inherited from the Proto-Indo-Iranian religion , the religion of the Indo-Iranian peoples prior to the earliest Vedic (Indo-Aryan) and Zoroastrian (Iranian) scriptures. " Asha "
3570-517: Is to become a Sammāsambuddha (fully awakened Buddha ); those on this path are termed Bodhisattvas . As with the Mahayana, motivation is a vital component of Vajrayāna practice. The Bodhisattva-path is an integral part of the Vajrayāna, which teaches that all practices are to be undertaken with the motivation to achieve Buddhahood for the benefit of all sentient beings. In the vehicle of Sutra Mahayana,
3675-463: The Hīnayāna ) and Mahāyāna (a.k.a. Pāramitāyāna ). There are several Buddhist tantric traditions that are currently practiced, including Tibetan Buddhism , Chinese Esoteric Buddhism , Shingon Buddhism and Newar Buddhism . Historically, there were also other esoteric Buddhist traditions, such as that of maritime Southeast Asia , which are no longer practiced today. In India, the initial term
3780-610: The Vedas , as well as the Agamas of Dravidian origin. The period of the composition, redaction, and commentary of these texts is known as the Vedic period , which lasted from roughly 1750 to 500 BCE. The philosophical portions of the Vedas were summarized in Upanishads , which are commonly referred to as Vedānta , variously interpreted to mean either the "last chapters, parts of the Veda" or "the object,
3885-630: The Bhagavata Purana , Krishna describes the ten secondary siddhis: In the Samkhyakarika and Tattvasamasa , there are references to the attainment of eight siddhis by which "one becomes free of the pain of ignorance, one gains knowledge, and experiences bliss". The eight siddhis hinted at by Kapila in the Tattvasamasa are, as explained in verse 51 of the Samkhyakarika : It is believed that
3990-522: The Great Bath at Mohenjo-daro is widely thought to have been so used, as a place for ritual purification. The funerary practices of the Harappan civilisation is marked by its diversity with evidence of supine burial; fractional burial in which the body is reduced to skeletal remains by exposure to the elements before final interment; and even cremation. The documented history of Indian religions begins with
4095-695: The Guhyasiddhi of Padmavajra, a work associated with the Guhyasamaja tradition , which prescribes acting as a Shaiva guru and initiating members into Saiva Siddhanta scriptures and mandalas. Sanderson says that the Samvara tantra texts adopted the pitha list from the Shaiva text Tantrasadbhāva , introducing a copying error where a deity was mistaken for a place. Ronald M. Davidson meanwhile, argues that Sanderson's arguments for direct influence from Shaiva Vidyapitha texts are problematic because "the chronology of
4200-589: The Indus River Valley buried their dead in a manner suggestive of spiritual practices that incorporated notions of an afterlife and belief in magic. Other South Asian Stone Age sites, such as the Bhimbetka rock shelters in central Madhya Pradesh and the Kupgal petroglyphs of eastern Karnataka, contain rock art portraying religious rites and evidence of possible ritualised music. The religion and belief system of
4305-588: The Mantrayana leads one to Buddhahood in a single lifetime. According to the literature, the mantra is an easy path without the difficulties innate to the Paramitayana . Mantrayana is sometimes portrayed as a method for those of inferior abilities. However the practitioner of the mantra still has to adhere to the vows of the Bodhisattva . The goal of spiritual practice within the Mahayana and Vajrayāna traditions
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4410-580: The Vedas ). The older Upanishads launched attacks of increasing intensity on the ritual. Anyone who worships a divinity other than the Self is called a domestic animal of the gods in the Brihadaranyaka Upanishad. The Mundaka launches the most scathing attack on the ritual by comparing those who value sacrifice with an unsafe boat that is endlessly overtaken by old age and death. Scholars believe that Parsva ,
4515-555: The Vidyapitha tantras is by no means so well established" and that "the available evidence suggests that received Saiva tantras come into evidence sometime in the ninth to tenth centuries with their affirmation by scholars like Abhinavagupta (c. 1000 c.e.)" Davidson also notes that the list of pithas or sacred places "are certainly not particularly Buddhist, nor are they uniquely Kapalika venues, despite their presence in lists employed by both traditions." Davidson further adds that like
4620-453: The historical Vedic religion , the religious practices of the early Indo-Aryans , which were collected and later redacted into the Samhitas (usually known as the Vedas ), four canonical collections of hymns or mantras composed in archaic Sanskrit . These texts are the central shruti (revealed) texts of Hinduism . The period of the composition, redaction, and commentary of these texts
4725-512: 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. Evidence attesting to prehistoric religion in
4830-588: The "ancient, classical, mediaeval and modern periods" periodisation. An elaborate periodisation may be as follows: The earliest religion followed by the peoples of the Indian subcontinent, including those of the Indus Valley and Ganges Valley , was likely local animism that did not have missionaries . Evidence attesting to prehistoric religion in the Indian subcontinent derives from scattered Mesolithic rock paintings such as at Bhimbetka , depicting dances and rituals. Neolithic agriculturalists inhabiting
4935-488: The "path of the cause" is taken whereby a practitioner starts with his or her potential Buddha-nature and nurtures it to produce the fruit of Buddhahood. In the Vajrayāna, the "path of the fruit" is taken whereby the practitioner takes his or her innate Buddha-nature as the means of practice. The premise is that since we innately have an enlightened mind, practicing seeing the world in terms of ultimate truth can help us to attain our full Buddha-nature. Experiencing ultimate truth
5040-552: The 23rd Jain tirthankara lived during this period in the 9th century BCE. Jainism and Buddhism belong to the śramaṇa traditions. These religions rose into prominence in 700–500 BCE in the Magadha kingdom., reflecting "the cosmology and anthropology of a much older, pre-Aryan upper class of northeastern India", and were responsible for the related concepts of saṃsāra (the cycle of birth and death) and moksha (liberation from that cycle). The shramana movements challenged
5145-632: The 23rd Tirthankara, was a historical figure. The Vedas are believed to have documented a few Tirthankaras and an ascetic order similar to the shramana movement. Buddhism was historically founded by Siddhartha Gautama , a Kshatriya prince-turned-ascetic, and was spread beyond India through missionaries. It later experienced a decline in India, but survived in Nepal and Sri Lanka , and remains more widespread in Southeast and East Asia . Gautama Buddha , who
5250-536: The 2nd century BCE due to his significant patronage of the religion. His reign is considered a period of growth and influence for the religion, although Jainism had flourished for centuries before and continued to develop in prominence after his time. The early Dravidian religion constituted of non- Vedic form of Hinduism in that they were either historically or are at present Āgamic . The Agamas are non- vedic in origin and have been dated either as post-vedic texts. or as pre-vedic oral compositions. The Agamas are
5355-447: The Buddhist tradition, adopted and sustained for the purpose of aggressive engagement with the medieval culture of public violence. They reinforced their reputations for personal sanctity with rumors of the magical manipulation of various flavors of demonic females ( dakini , yaksi , yogini ), cemetery ghouls ( vetala ), and other things that go bump in the night. Operating on the margins of both monasteries and polite society, some adopted
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#17328551368665460-516: The Buddhists, the Shaiva tradition was also involved in the appropriation of Hindu and non-Hindu deities, texts and traditions, an example being "village or tribal divinities like Tumburu". Davidson adds that Buddhists and Kapalikas as well as other ascetics (possibly Pasupatas ) mingled and discussed their paths at various pilgrimage places and that there were conversions between the different groups. Thus he concludes: The Buddhist-Kapalika connection
5565-511: The Indian subcontinent derives from scattered Mesolithic rock paintings. The Harappan people of the Indus Valley civilisation , which lasted from 3300 to 1300 BCE (mature period 2600–1900 BCE), had an early urbanized culture which predates the Vedic religion. The documented history of Indian religions begins with the historical Vedic religion , the religious practices of the early Indo-Aryan peoples , which were collected and later redacted into
5670-467: The Indus Valley lacks any monumental palaces, even though excavated cities indicate that the society possessed the requisite engineering knowledge. This may suggest that religious ceremonies, if any, may have been largely confined to individual homes, small temples, or the open air. Several sites have been proposed by Marshall and later scholars as possibly devoted to religious purpose, but at present only
5775-450: The Indus Valley people has received considerable attention, especially from the view of identifying precursors to deities and religious practices of Indian religions that later developed in the area. However, due to the sparsity of evidence, which is open to varying interpretations, and the fact that the Indus script remains undeciphered, the conclusions are partly speculative and largely based on
5880-593: The Vajrayāna Yogini tantras draw extensively from the material also present in Shaiva Bhairava tantras classified as Vidyapitha . Sanderson's comparison of them shows similarity in "ritual procedures, style of observance, deities, mantras, mandalas, ritual dress, Kapalika accouterments like skull bowls, specialized terminology, secret gestures, and secret jargons. There is even direct borrowing of passages from Shaiva texts." Sanderson gives numerous examples such as
5985-467: The Vedic and Upanishadic concepts of soul (Atman) and the ultimate reality (Brahman). In 6th century BCE, the Shramnic movement matured into Jainism and Buddhism and was responsible for the schism of Indian religions into two main philosophical branches of astika, which venerates Veda (e.g., six orthodox schools of Hinduism) and nastika (e.g., Buddhism, Jainism, Charvaka, etc.). However, both branches shared
6090-614: The Vedic religion and Hindu religions". The late Vedic period (9th to 6th centuries BCE) marks the beginning of the Upanisadic or Vedantic period. This period heralded the beginning of much of what became classical Hinduism, with the composition of the Upanishads , later the Sanskrit epics , still later followed by the Puranas . Upanishads form the speculative-philosophical basis of classical Hinduism and are known as Vedanta (conclusion of
6195-456: The Yajurveda and the older Brahmana texts were composed. The Brahmans became powerful intermediairies. Historical roots of Jainism in India is traced back to 9th-century BC with the rise of Parshvanatha and his non-violent philosophy. The Vedic religion evolved into Hinduism and Vedanta , a religious path considering itself the 'essence' of the Vedas, interpreting the Vedic pantheon as
6300-448: The acquisition of supernatural powers by psychic or magical means or the supposed faculty so acquired. These powers include items such as clairvoyance , levitation , bilocation and astral projection , materialization , and having access to memories from past lives . Indian religions Indian religions as a percentage of world population Indian religions , sometimes also termed Dharmic religions or Indic religions , are
6405-435: The adherents and texts of Vajrayāna claim these teachings have been passed down by an unbroken lineage going back to the historical Buddha ( c. the 5th century BCE ) or to other mythical Buddhas and bodhisattvas (e.g. Vajrapani ). According to Vajrayāna scriptures, the term Vajrayāna refers to one of three vehicles or routes to enlightenment , the other two being the Śrāvakayāna (also known pejoratively as
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#17328551368666510-495: The attainment of these eight siddhis renders one free of the pain of ignorance and gives one knowledge and bliss. Ganesha , Hanuman , various forms of Devi , Vishnu and various other deities are popularly seen as the keepers of siddhis, with the ability to grant them to the worshipper. The attainment of such siddhis is a more pronounced goal in Shaivism, and you will note that Hanuman is an incarnation of Lord Shiva, and Lord Ganesh
6615-467: The behaviors associated with ghosts ( preta , pisaca ), not only as a religious praxis but also as an extension of their implied threats. Tantrism originated within Hinduism and significantly influenced early South Asian Mahāyāna Buddhist practices, contributing to the emergence of unique Buddhist tantric traditions. These Buddhist tantric traditions, which developed in the 7th century CE, spread quickly across Southeast, East, and Central Asia, resulting in
6720-498: The core beliefs of Hinduism. Some modern Hindu scholars use the "Vedic religion" synonymously with "Hinduism". According to Sundararajan, Hinduism is also known as the Vedic religion. Other authors state that the Vedas contain "the fundamental truths about Hindu Dharma" which is called "the modern version of the ancient Vedic Dharma" The Arya Samaj is recognize the Vedic religion as true Hinduism. Nevertheless, according to Jamison and Witzel ... to call this period Vedic Hinduism
6825-490: The deity is seen as being no less real than everyday reality, but a process of transforming reality itself, including the practitioner's identity as the deity. As Stephan Beyer notes, "In a universe where all events dissolve ontologically into Emptiness, the touching of Emptiness in the ritual is the re-creation of the world in actuality". The doctrine of Buddha-nature , as outlined in the Ratnagotravibhāga of Asanga ,
6930-424: The earlier Buddhist traditions, and incorporates concepts of messianism and astrology not present elsewhere in Buddhist literature. According to Ronald M. Davidson, the rise of Tantric Buddhism was a response to the feudal structure of Indian society in the early medieval period (ca. 500–1200 CE) which saw kings being divinized as manifestations of gods. Likewise, tantric yogis reconfigured their practice through
7035-592: The evidence for Marshall's hypothesis to be "terribly robust". Some of the baetyls interpreted by Marshall to be sacred phallic representations are now thought to have been used as pestles or game counters instead, while the ring stones that were thought to symbolise yoni were determined to be architectural features used to stand pillars, although the possibility of their religious symbolism cannot be eliminated. Many Indus Valley seals show animals, with some depicting them being carried in processions, while others show chimeric creations . One seal from Mohen-jodaro shows
7140-491: The figure as a deity, its association with the water buffalo, and its posture as one of ritual discipline, regarding it as a proto-Shiva would be going too far. Despite the criticisms of Marshall's association of the seal with a proto-Shiva icon, it has been interpreted as the Tirthankara Rishabha by Jains and Vilas Sangave or an early Buddha by Buddhists. Historians like Heinrich Zimmer , Thomas McEvilley are of
7245-486: The fire was believed to reach God. Central concepts in the Vedas are Satya and Rta . Satya is derived from Sat , the present participle of the verbal root as , "to be, to exist, to live". Sat means "that which really exists [...] the really existent truth; the Good", and Sat-ya means "is-ness". Rta , "that which is properly joined; order, rule; truth", is the principle of natural order which regulates and coordinates
7350-739: The formation of various distinct traditions in East Asia and Tibet. There are other Mahāyāna sutras which contain "proto-tantric" material such as the Gandavyuha and the Dasabhumika which might have served as a central source of visual imagery for Tantric texts. Later Mahāyāna texts like the Kāraṇḍavyūha Sūtra ( c. 4th –5th century CE) expound the use of mantras such as Om mani padme hum , associated with vastly powerful beings like Avalokiteshvara . The popular Heart Sutra also includes
7455-462: The havana sámagri (herbal preparations) in the fire, accompanied by the singing of Samans and 'mumbling' of Yajus , the sacrificial mantras. The sublime meaning of the word yajna is derived from the Sanskrit verb yaj, which has a three-fold meaning of worship of deities (devapujana), unity (saògatikaraña), and charity (dána). An essential element was the sacrificial fire – the divine Agni – into which oblations were poured, as everything offered into
7560-602: The highest purpose of the Veda". The early Upanishads all predate the Common Era, five of the eleven principal Upanishads were composed in all likelihood before 6th century BCE, and contain the earliest mentions of yoga and moksha . The śramaṇa period between 800 and 200 BCE marks a "turning point between the Vedic Hinduism and Puranic Hinduism". The Shramana movement, an ancient Indian religious movement parallel to but separate from Vedic tradition, often defied many of
7665-525: The history of India, namely the Hindu, Muslim, and British periods. This periodisation has been criticised, for the misconceptions it has given rise to. Another periodisation is the division into "ancient, classical, medieval, and modern periods", although this periodization has also received criticism. Romila Thapar notes that the division of Hindu-Muslim-British periods of Indian history gives too much weight to "ruling dynasties and foreign invasions", neglecting
7770-461: The influence was both sustained and reciprocal, even in those places where Buddhist and Kapalika siddhas were in extreme antagonism. Davidson also argues for the influence of non-Brahmanical and outcaste tribal religions and their feminine deities (such as Parnasabari and Janguli). According to several Buddhist tantras as well as traditional Tibetan Buddhist sources, the tantras and the Vajrayana
7875-881: The legendary marriage of Shiva to Queen Mīnātchi who ruled Madurai or Wanji-ko , a god who later merged into Indra . Tolkappiyar refers to the Three Crowned Kings as the "Three Glorified by Heaven". In the Dravidian-speaking South, the concept of divine kingship led to the assumption of major roles by state and temple. Vajrayana Tantric techniques : Fourfold division: Twofold division: Thought forms and visualisation: Yoga : Vajrayāna ( Sanskrit : वज्रयान ; lit. ' vajra vehicle'), also known as Mantrayāna ('mantra vehicle'), Mantranāya ('path of mantra'), Guhyamantrayāna ('secret mantra vehicle'), Tantrayāna ('tantra vehicle'), Tantric Buddhism , and Esoteric Buddhism ,
7980-413: The metaphor of being consecrated ( abhiśeka ) as the overlord ( rājādhirāja ) of a mandala palace of divine vassals, an imperial metaphor symbolizing kingly fortresses and their political power. The question of the origins of early Vajrayāna has been taken up by various scholars. David Seyfort Ruegg has suggested that Buddhist tantra employed various elements of a “pan-Indian religious substrate” which
8085-494: The objective. Both Jainism and Buddhism spread throughout India during the period of the Magadha empire. Buddhism flourished during the reign of Ashoka of the Maurya Empire , who patronised Buddhist teachings and unified the Indian subcontinent in the 3rd century BCE. He sent missionaries abroad, allowing Buddhism to spread across Asia. Jainism began its golden period during the reign of Emperor Kharavela of Kalinga in
8190-554: The operation of the universe and everything within it. "Satya (truth as being) and rita (truth as law) are the primary principles of Reality and its manifestation is the background of the canons of dharma, or a life of righteousness." "Satya is the principle of integration rooted in the Absolute, rita is its application and function as the rule and order operating in the universe." Conformity with Ṛta would enable progress whereas its violation would lead to punishment. Panikkar remarks: Ṛta
8295-497: The opinion that there exists some link between first Jain Tirthankara Rishabha and Indus Valley civilisation. Marshall hypothesized the existence of a cult of Mother Goddess worship based upon excavation of several female figurines, and thought that this was a precursor of the Hindu sect of Shaktism . However the function of the female figurines in the life of Indus Valley people remains unclear, and Possehl does not regard
8400-406: The orthodoxy of the rituals. The shramanas were wandering ascetics distinct from Vedism. Mahavira, proponent of Jainism, and Buddha (c. 563-483), founder of Buddhism were the most prominent icons of this movement. Shramana gave rise to the concept of the cycle of birth and death, the concept of samsara , and the concept of liberation. The influence of Upanishads on Buddhism has been
8505-448: The path. As noted by French Indologist Madeleine Biardeau, the tantric doctrine is "an attempt to place kama , desire, in every meaning of the word, in the service of liberation." This view is outlined in the following quote from the Hevajra tantra : Those things by which evil men are bound, others turn into means and gain thereby release from the bonds of existence. By passion the world
8610-471: The path. Vajrayāna can also be distinguished from the paramitayana. According to this schema, Indian Mahayana revealed two vehicles ( yana ) or methods for attaining enlightenment: the method of the perfections ( Paramitayana ) and the method of mantra ( Mantrayana ). The Paramitayana consists of the six or ten paramitas , of which the scriptures say that it takes three incalculable aeons to lead one to Buddhahood. The tantra literature, however, says that
8715-443: The phallus ( linga ) and vulva ( yoni ); and, use of baths and water in religious practice. Marshall's interpretations have been much debated, and sometimes disputed over the following decades. One Indus valley seal shows a seated figure with a horned headdress, surrounded by animals. Marshall identified the figure as an early form of the Hindu god Shiva (or Rudra ), who is associated with asceticism, yoga , and linga; regarded as
8820-563: The practice of Tantra focuses on the transformation of poisons into wisdom, the yogic circles came together in tantric feasts , often in sacred sites ( pitha ) and places ( ksetra ) which included dancing, singing, consort practices and the ingestion of taboo substances like alcohol, urine, and meat. At least two of the mahasiddhas cited in the Buddhist literature are comparable with the Shaiva Nath saints ( Gorakshanath and Matsyendranath ) who practiced Hatha Yoga . According to Schumann,
8925-451: The related concepts of yoga, saṃsāra (the cycle of birth and death) and moksha (liberation from that cycle). The Puranic Period (200 BCE – 500 CE) and Early Medieval period (500–1100 CE) gave rise to new configurations of Hinduism, especially bhakti and Shaivism , Shaktism , Vaishnavism , Smarta , and smaller groups like the conservative Shrauta . The early Islamic period (1100–1500 CE) also gave rise to new movements. Sikhism
9030-633: The revelation of Buddhist tantras to Padmasambhava , saying that he was an emanation of Amitabha and Avaloketishvara and that his arrival was predicted by the Buddha. Some accounts also maintain Padmasambhava is a direct reincarnation of Buddha Shakyamuni. According to Alex Wayman , the philosophical view of the Vajrayana is based on Mahayana Buddhist philosophy , mainly the Madhyamaka and Yogacara schools. The major difference seen by Vajrayana thinkers
9135-670: The royal lineage of Ayodhya. Buddhism emphasises enlightenment (nibbana, nirvana) and liberation from the rounds of rebirth. This objective is pursued through two schools, Theravada, the Way of the Elders (practiced in Sri Lanka, Burma, Thailand, SE Asia, etc.) and Mahayana, the Greater Way (practiced in Tibet, China, Japan, etc.). There may be some differences in the practice between the two schools in reaching
9240-630: The social-economic history which often showed a strong continuity. The division in Ancient-Medieval-Modern overlooks the fact that the Muslim conquests took place between the eight and the fourteenth centuries, while the south was never completely conquered. According to Thapar, a periodisation could also be based on "significant social and economic changes", which are not strictly related to a change of ruling powers. Smart and Michaels seem to follow Mill's periodisation, while Flood and Muesse follow
9345-534: The soul, developed through consistent meditation and often uncomfortable and grueling tapas , or awakened naturally through spiritual maturity and yogic sādhanā ." In Vaishnavism , the term siddhi is used in the Sarva-darśana-saṃgraha of Madhvacharya (1238–1317), the founder of Dvaita (dualist) philosophy. In the Bhagavata Purana , the five siddhis brought on by yoga and meditation are: In
9450-401: The subcontinent tended to adapt their religious and social life to Brahmanic norms", a process sometimes called Sanskritization . It is reflected in the tendency to identify local deities with the gods of the Sanskrit texts. During the time of the shramanic reform movements "many elements of the Vedic religion were lost". According to Michaels, "it is justified to see a turning point between
9555-520: The tantras into those which were "a development of Mahāyānist thought" and those "formed in a rather popular mould toward the end of the eighth century and declining into the esoterism of the left", this "left esoterism" mainly refers to the Yogini tantras and later works associated with wandering yogis. This practice survives in Tibetan Buddhism, but it is rare for this to be done with an actual person. It
9660-455: The tantric view continued to be debated in medieval Tibet. Tibetan Buddhist Rongzom Chokyi Zangpo (1012–1088) held that the views of sutra such as Madhyamaka were inferior to that of tantra, which was based on basic purity of ultimate reality. Tsongkhapa (1357–1419) on the other hand, held that there is no difference between Vajrayāna and other forms of Mahayana in terms of prajnaparamita (perfection of insight) itself, only that Vajrayāna
9765-422: The teachings of lineage holders. Others might generally refer to these texts as the Buddhist Tantras . It includes practices that make use of mantras , dharanis , mudras , mandalas and the visualization of deities and Buddhas. According to contemporary historical scholarship, Vajrayāna practice originated in the tantric era of medieval India ( c. the 5th century CE onwards ). However, traditionally,
9870-525: The ten anthologies Pattuppāṭṭu , the eight anthologies Eṭṭuttokai also sheds light on early religion of ancient Dravidians. Seyon was glorified as the red god seated on the blue peacock, who is ever young and resplendent, as the favored god of the Tamils. Sivan was also seen as the supreme God. Early iconography of Seyyon and Sivan and their association with native flora and fauna goes back to Indus Valley Civilization. The Sangam landscape
9975-697: The tradition of Buddhist philosophy and adapted it to their commentaries on the major Tantras. Abhayakaragupta's Vajravali is a key source in the theory and practice of tantric rituals. After monks such as Vajrabodhi and Śubhakarasiṃha brought Tantra to Tang China (716 to 720), tantric philosophy continued to be developed in Chinese and Japanese by thinkers such as Yi Xing and Kūkai . Likewise in Tibet , Sakya Pandita (1182–28 – 1251), as well as later thinkers like Longchenpa (1308–1364) expanded on these philosophies in their tantric commentaries and treatises. The status of
10080-479: The use of herbs, incantations, self-discipline or samadhi ". According to different sources, below are the eight classical siddhis ( Ashta Siddhi ) or eight great perfections: In ISKCON texts, the ability to become heavy or dense ( Garimā ) is named Mahimā , which (the ability to expand one's body) gets replaced with Kāmāvasāyitā , the ability to take any shape or form one may even whimsically desire. In Shaivism , siddhis are defined as "Extraordinary powers of
10185-476: The use of mantras and dharanis for mostly worldly ends including curing illness, controlling the weather and generating wealth. The Tattvasaṃgraha Tantra ( Compendium of Principles ), classed as a "Yoga tantra", is one of the first Buddhist tantras which focuses on liberation as opposed to worldly goals. In another early tantra, the Vajrasekhara (Vajra Peak), the influential schema of the five Buddha families
10290-475: Was Mantranāya (Path of Mantras), and Mantrayāna (Mantra Vehicle). Later, other terms were adopted, like Vajrayāna. In Tibetan Buddhism practiced in the Himalayan regions of India , Nepal , and Bhutan , Buddhist Tantra is most often termed Vajrayāna (Tib. རྡོ་རྗེ་ཐེག་པ་, dorje tekpa , Wyl. rdo rje theg pa ) and Secret mantra (Skt. Guhyamantra , Tib. གསང་སྔགས་, sang ngak , Wyl. gsang sngags ). The vajra
10395-452: Was also an important theory which became the basis for Tantric views. As explained by the Tantric commentator Lilavajra, this "intrinsic secret (behind) diverse manifestation" is the utmost secret and aim of Tantra. According to Wayman this "Buddha embryo" ( tathāgatagarbha ) is a "non-dual, self-originated Wisdom ( jnana ), an effortless fount of good qualities" that resides in the mindstream but
10500-463: Was called an "awakened one" ( Buddha ), was born into the Shakya clan living at Kapilavastu and Lumbini in what is now southern Nepal. The Buddha was born at Lumbini, as emperor Ashoka 's Lumbini pillar records, just before the kingdom of Magadha (which traditionally is said to have lasted from c. 546–324 BCE) rose to power. The Shakyas claimed Angirasa and Gautama Maharishi lineage, via descent from
10605-685: Was classified into five categories, thinais , based on the mood, the season and the land. Tolkappiyam, mentions that each of these thinai had an associated deity such Seyyon in Kurinji -the hills, Thirumaal in Mullai -the forests, and Kotravai in Marutham -the plains, and Wanji-ko in the Neithal -the coasts and the seas. Other gods mentioned were Mayyon and Vaali who were all assimilated into Hinduism over time. Dravidian linguistic influence on early Vedic religion
10710-521: Was established by a lineage of 24 enlightened beings culminating with Parshvanatha (9th century BCE) and Mahavira (6th century BCE). The 24th Tirthankara of Jainism, Mahavira, stressed five vows, including ahimsa (non-violence), satya (truthfulness), asteya (non-stealing), and aparigraha (non-attachment). As per Jain tradition, the teachings of the Tirthankaras predates all known time. The scholars believe Parshva , accorded status as
10815-571: Was founded in the 15th century on the teachings of Guru Nanak and the nine successive Sikh Gurus in Northern India . The vast majority of its adherents originate in the Punjab region . During the period of British rule in India , a reinterpretation and synthesis of Hinduism arose, which aided the Indian independence movement . Scottish historian James Mill , in his seminal work The History of British India (1817), distinguished three phases in
10920-490: Was not a protector of wild animals. Herbert Sullivan and Alf Hiltebeitel also rejected Marshall's conclusions, with the former claiming that the figure was female, while the latter associated the figure with Mahisha , the Buffalo God and the surrounding animals with vahanas (vehicles) of deities for the four cardinal directions. Writing in 2002, Gregory L. Possehl concluded that while it would be appropriate to recognise
11025-537: Was taught by the Buddha Shakyamuni , but only to some individuals. There are several stories and versions of how the tantras were disseminated. The Jñana Tilaka Tantra , for example, has the Buddha state that the tantras will be explained by the bodhisattva Vajrapani . One of the most famous legends is that of king Indrabhuti (also known as King Ja) of Oddiyana (a figure related to Vajrapani, in some cases said to be an emanation of him). Other accounts attribute
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