Difference between revisions of "Sampradaya" - New World Encyclopedia

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That has lead to a vitality of the Hindu religion. Coupled with a sense that all the denominations of Hinduism compliment each other is a three fold strength in Hinduism. First, the combination of many manifestations of [[God]]. Second, a belief in a supreme God, [[Brahmin]], that far surpasses [[Zeus]] of [[Greece]] and resembles [[Yahweh|YHWH]] of the [[Judaism|Hebrew faith]]. And third, the profound spiritual practice of [[Yoga]] that embraces the four essential dimensions of human spirituality: devotion ([[Bhakti]]), truth or intellect ([[Jnana]]), the will ([[Karma]]) and physical ([[Raja]]).
 
That has lead to a vitality of the Hindu religion. Coupled with a sense that all the denominations of Hinduism compliment each other is a three fold strength in Hinduism. First, the combination of many manifestations of [[God]]. Second, a belief in a supreme God, [[Brahmin]], that far surpasses [[Zeus]] of [[Greece]] and resembles [[Yahweh|YHWH]] of the [[Judaism|Hebrew faith]]. And third, the profound spiritual practice of [[Yoga]] that embraces the four essential dimensions of human spirituality: devotion ([[Bhakti]]), truth or intellect ([[Jnana]]), the will ([[Karma]]) and physical ([[Raja]]).
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In [[Hinduism]], a '''sampradaya''' ([[IAST]] ''{{IAST|sampradāya}}'') can be  translated as ‘tradition’ or a ‘religious system’, although the word commands much more respect and power in the Indian context than its translations in English does.<ref name=Gupta2002>{{citation
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| author = Gupta, R.
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| year = 2002
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| title = Sampradaya in Eighteenth Century Caitanya Vaisnavism
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| publisher = ICJ
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| url = http://iskcon.com/icj/11/04-gupta.html
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}}</ref> It relates to a disciplic succession serving as a spiritual channel and providing a
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delicate network of relationships that lends stability of religious identity being clarified precisely when that network becomes unstable.<ref name=Gupta2002/> In the contrast with it a particular [[guru]] lineages are called ''[[parampara]]''  and by receiving an [[initiation]] ''([[diksha]])'' into a ''parampara'' of a living guru, one belongs to its proper ''sampradaya''. The concept of ''sampradaya'' therefore is closely tied to the concrete reality of [[guru]]-[[parampara]] — the lineage of spiritual masters who are both carries  and transmitters of the tradition.<ref name=Gupta2002/>  Initiation [[diksa]] is a means by which one can become a member of a ''sampradaya'', it is a ritual procedure, or to an individual in the ''parampara'', is one of the primary functions of ''sampradaya''; one cannot become a member by [[birth]], as is the case with ''[[gotra]]'', a seminal, or hereditary, [[dynasty]]. ''Sampradaya'' is a body of practice, views and attitudes, which are transmitted, redefined and reviewed by each successive generation of followers. Participation in ''sampradaya'' forces continuity with the past, or [[tradition]], but at the same time provides a platform for change from within the community of practitioners of this particular traditional group.<ref name=Gupta2002/>
  
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There are four [[Vaishnava]] ''sampradayas'' according to [[Padma Purana]] quoted in Böthlingk [[Sanskrit]]-Sanskrit [[dictionary]], entry ''Sampradaya'',<ref name=Apte1965>{{cite book
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| author = Apte, V.S.
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| year = 1965
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| title = The practical Sanskrit-English dictionary: containing appendices on Sanskrit prosody and important literary and geographical names of ancient India
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| publisher = Motilal Banarsidass Publ.
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| isbn =
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}}</ref>
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Four Vaisnava disciplic successions, inaugurated by [[Laksmi|Sri]], Lord [[Brahma]], Lord [[Rudra]], and Sanaka, one of the four [[Kumaras]], according to the scriptural source, appear in the holy place of [[Jaganatha]] [[Puri]], and purify the entire [[earth]] during the [[Kali yuga]] (believed to be the current age in [[Hinduism]]). [[Lakshmi|Sri]] chooses [[Ramanuja]] to represent her disciplic succession. In the same way Lord [[Brahma]] chose [[Madhvacharya]] in [[Brahma sampradaya]], [[Rudra]] chose [[Visnuswami]] in [[Rudra Sampradaya]], and the four [[Kumaras]] chose Nimbaditya ([[Nimbarka Sampradaya]])."
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Number of traditions due to assumption of the god-like status of their founder, rejected the parent ''sampradaya'' in favour of the new, as would be an example with [[Ramanandi]]s, [[Vallabhacharya]] and [[Swaminarayan]]. <ref>William R. Pinch, ''Remembering Ramanand''. p. 37:"purged from the institutional memory of the Ramanandi sampraday, and Ramanand was declared to have acted independently in originating Vaishnavism in the north."</ref>
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Thus concept and basic beliefs may be shared between different  ''sampradaya'' faiths, as is often the case in traditions worshiping [[Radha Krishna]] or in more generic terms following [[Krishnaism]], while adoration of the founding leader may obviously differ.
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Beside wildly known [[Vaishnava]] ''sampradayas'' there are also [[Shaivism|Shaivite]] ''sampradayas'', for example, the [[Nath]] and [[Nandinatha Sampradaya]]s.
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For followers of [[Advaita]] tradition, [[Adi Sankara]] sampradya proceeds in this disciplinic succession:  [[Vyasa]]--- [[Suka]]---[[Gaudapada]]--- [[Govindapada]]----[[Adi Sankara]].<ref>Swami Tapasyananda, Bhakti Schools of Vedanta, p. xviii</ref>
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== Functions and Challenges ==
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Functions or roles sampradaya plays in the formation, transmission, and perpetuation of communal religious identity are multi-faceted; it naturally becomes subjected to many challenges to that identity. These challenges become resulting places to look at for the constituents of religious identity and definition of the core as compared with external. However for most observers, controversies regarding sampradaya usually mean controversies of succession, as would be the case for example of succession of [[Swaminarayan Faith]]. These are usually controversies at the human end of the parampara, over the basic question of control or  'who is the legitimate representative of a particular line, or . . . whose “level of divine realization” is superior’. <ref>Jarow, E. H. Rick. (1999) ‘Karna and Controversy in the Mahabharata.’ in Journal of Vaisnava Studies 8.1 p.60</ref> One must taken in the context of the fact that "the institutional memory implicit to  parampara defined the contours of sampraday  for every individual" participating in it.<ref>William R. Pinch, ''Remembering Ramanand''. p. 40</ref>
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==Necessity==
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Membership in a ''sampradaya'' not only lends a level of authority to one’s claims on truth in [[Hindu]] traditional context, but also allows one to make those claims in the first place. An often quoted verse from the [[Padma Purana]] states, ''sampradayavihina ye mantras te nisphala matah'': "Mantras which are not received in ''sampradaya'' are considered fruitless."<ref name=Gupta2002/>
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"Unless one is initiated by a bona-fide spiritual master in the disciplic succession, the mantra he might have received is without any effect."<ref name=Gupta2002/><ref>The original [[Sanskrit]] text found in ''Sabda-Kalpa-Druma'' Sanskrit-Sanskrit dictionary and ''Prameya-ratnavali'' 1.5-6 by [[Baladeva Vidyabhushana]] states:
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''sampradaya vihina ye mantras te nisphala matah''<br>
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:''atah kalau bhavisyanti catvarah sampradayinah''<br>
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''sri-brahma-rudra-sanaka vaisnavah ksiti-pavanah''<br>
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''catvaras te kalau bhavya hy utkale purusottamat''<br>
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:''ramanujam sri svicakre madhvacaryam caturmukhah''<br>
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''sri visnusvaminam rudro nimbadityam catuhsanah''</ref> As Wright and Wright put it, ‘If one cannot prove natal legitimacy, one may be cast out as a bastard. The same social standard applies to religious organizations. If a religious group cannot prove its descent from one of the recognised traditions, it risks being dismissed as illegitimate.’ <ref>Wright, Michael and Nancy Wright. (1993) ‘Baladeva Vidyabhusana: The Gaudiya Vedantist.’ Journal of Vaisnava Studies. 1.2 p. 162)</ref>
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{{VaisnavaSampradayas}}
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—>
 
==Vaishnavism==
 
==Vaishnavism==
 
Vaishnavas stands as the largest denomination with approximately 580 million followers.<ref> [http://www.adherents.com/adh_branches.html#Hinduism Adherents Branches.com: 580 million statistic]. Retrieved August 14, 2008. </ref> Many mix some aspects of the Smarta viewpoint into their Vaishnavas faith.<ref>[http://adherents.com/adh_branches.html Adherents]. Retrieved July 27, 2008.</ref> Vaishnavas worship [[Vishnu]], his [[avatara]]s (especially [[Krishna]] and [[Rama]]) as the supreme deity ''[[Svayam bhagavan|svayam bhagavan]]''.  
 
Vaishnavas stands as the largest denomination with approximately 580 million followers.<ref> [http://www.adherents.com/adh_branches.html#Hinduism Adherents Branches.com: 580 million statistic]. Retrieved August 14, 2008. </ref> Many mix some aspects of the Smarta viewpoint into their Vaishnavas faith.<ref>[http://adherents.com/adh_branches.html Adherents]. Retrieved July 27, 2008.</ref> Vaishnavas worship [[Vishnu]], his [[avatara]]s (especially [[Krishna]] and [[Rama]]) as the supreme deity ''[[Svayam bhagavan|svayam bhagavan]]''.  
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* [http://www.hinduism-today.com/archives/2003/10-12/44-49_four_sects.shtml Overview of the four divisions of Hinduism]. Retrieved July 21, 2008.
 
* [http://www.hinduism-today.com/archives/2003/10-12/44-49_four_sects.shtml Overview of the four divisions of Hinduism]. Retrieved July 21, 2008.
 
* [http://hinduism.iskcon.com/tradition/1200.htm Description of four denominations.]. Retrieved July 21, 2008.
 
* [http://hinduism.iskcon.com/tradition/1200.htm Description of four denominations.]. Retrieved July 21, 2008.
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* [http://www.bhagavad-gita.org/DiscipleSuccession/ Brahma Madhva Gaudiya Vaisnava Sampradaya]. Retrieved September 22, 2008.
  
 
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[[Category:Hinduism]]
 
[[Category:Hinduism]]
  
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Revision as of 19:12, 22 September 2008


Part of the series on
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Murti

Hinduism comprises numerous sects or denominations. The main divisions in current Hinduism include Shaivism, Shaktism, Vaishnavism, and Smartha. Each of those four denominations share rituals, beliefs, and traditions, but each denomination has a different philosophy on how to achieve life's ultimate goal, (moksha, liberation). Sampradaya refers to an established philosophical school within a denomination and parampara refers to a traditional lineage of teachers from any sampradaya.

The presence of different denominations and schools within Hinduism, rather than a schism, points to complimentary views. No animosity exists between the schools. Among Hindu followers as a whole, a strong belief exists that many paths lead to the One God, the Source, or whatever one chooses to call that ultimate Truth. A healthy cross-pollination of ideas and logical debate serves to refine each school's philosophy. An individual often follows one school but takes the point of view of another school for a certain issue.

That has lead to a vitality of the Hindu religion. Coupled with a sense that all the denominations of Hinduism compliment each other is a three fold strength in Hinduism. First, the combination of many manifestations of God. Second, a belief in a supreme God, Brahmin, that far surpasses Zeus of Greece and resembles YHWH of the Hebrew faith. And third, the profound spiritual practice of Yoga that embraces the four essential dimensions of human spirituality: devotion (Bhakti), truth or intellect (Jnana), the will (Karma) and physical (Raja).

Vaishnavism

Vaishnavas stands as the largest denomination with approximately 580 million followers.[1] Many mix some aspects of the Smarta viewpoint into their Vaishnavas faith.[2] Vaishnavas worship Vishnu, his avataras (especially Krishna and Rama) as the supreme deity svayam bhagavan.

The Birla Mandir constitutes one of the most famous Vaishnavite temples in India.

The Vaishnava schools (sampradayas) and principle teachers (acharyas) connected with them follow:

  • Rudra Sampradaya: principle acharya -Vallabhacharya
  • Brahma Sampradaya: principle acharya - Madhvacharya. Gaudiya Vaishnavism, a branch of this sampradaya, begun by Chaitanya Mahaprabhu.
  • Lakshmi Sampradaya (also known as Sri Vaishnavism, Sri Sampradaya): principle acharya - Ramanujacharya
  • Kumara Sampradaya: principle acharya - Nimbarka, hence Nimbarka Sampradaya
  • Vaikhanasa Sampradaya: principle acharya - Vaikhanasa

Modern Vaishnava groups attached to the main sampradayas:

  • Swaminarayan Sampraday: Stems from the Ramanuja sampradaya. Slanted towards Vaishnavism, the founder Swaminarayan believed in a Smarta view. He adopted panchadevata system (five forms of God, as per Smarta theology.
  • International Society for Krishna Consciousness: Madhva / Gaudiya Vaishnava sampradaya
  • Sri Krishna Chaitanya Mission: Madhva / Gaudiya Vaishnava sampradaya

Śaivism

Śaivites designate devotees who primarily worship God Śiva as Supreme God, both Immanent and Transcendent. Approximately 220 million people follow Śaivism which embraces, at the same time, Monism (specifically Nondualism) and Dualism. Focusing on the practice of yoga, meditation and love for all beings, the major theological schools of Śaivism include Kashmir Śaivism, Śaiva Siddhanta and Virasaivism. To Śaivites, God Śiva exists both with and without form, constituting the Supreme Dancer, Nataraja and the linga, without beginning or end.[3] Lingayats in Karnataka adhere to Śaivism.

Shaktism

Shaktas worship Shakti, the divine Mother, in her many forms including (Kali, Durga, Laxmi, Saraswati). Shaktas represents one of the oldest forms of Hindu religion (evidences even from Indus Valley Civilization). With the development of civilization, and emergence of a variety of doctrines, variations in Hindu philosophy appeared. The Hindu forms of Shaivism and Shakta intertwine, as does the description of Shiva and Shakti/Sati/Parvati. Vaishanvism also connections with Shakta philosophy in that the Goddess Durga has the name Narayani.

Shaktas have practices identical with the Shaivites or fundamentals of philosophy with Vaishanvites. Shaktas usually identify themselves as Hindus rather than as Shaktas. In India, Bengal, Assam, Orissa and Bihar constitute the main regions in which devotees practice Devi Pujan or Shakta rituals. Madhya Pradesh (Chamunda Pujan), Maharashtra and Gujrat (Nav Durga) practice rituals for Devi Pujan in their regions.

Immense respect for women as mothers in common household exists in Shaktas as in other Hindu traditions. Young sons and daughters touch the feet of their mother, seeking her blessings on festive and important occasions. Mothers typically pray/worship for the well being of their family and children.

Approximately fifty one Shakti Peeth (i.e., "temples") exist all over India, typically revered as places of pilgrimage. The mythological background behind those temples trace their origin to the story of Shiva performing "Tandava" (the dance of fury), carrying the dead and burnt body of Sati in immense anger, effectively destroying the entire Universe. Seeing Shiva's rage, Vishnu realized that that Shiva's strength emerged from the dead body of Sati/Shakti and decided to cut her dead body to pieces with his Sudarshan chakra, which led to halting of Shiva's wrath. Fifty one pieces of her dead body fell on earth at fifty one places, the spots becoming Shakti Peeth. The Kalighat Mandir at Kolkata, the Kamakhya Mandir at Assam, and the Vaishnav Devi Mandir at Jammu stand out among them.

Typically, in the regions Shakta philosophy has a majority of adherents, the Hindu sects live together harmoniously. The Shaktas believe that everyone has the same Divine Mother and that the Divine Mother desires harmonious existence among all her children. Shaktas celebrate the festivals Dussera/Durga Puja, Diwali/Kali Puja/Lakshmi Puja, Satya Narayan Puja, Ganesha Puja, Saraswati Puja, Kartik Puja, Janmashtami, Shivaratri, and Sankranti.They also have diverse philosophy and rituals including Mantra and Tantra. Several Hindu rituals, like putting sindoor and bindi on the bride, as well as the attire of Hindu bride, originated from the concept of Goddess Durga and Lakshmi.

Shakta, being the oldest form, has its origin in Vedas, and Puranas. Durga Puran, Kalika Puran and Skanda Puran serve as some of the basic sources. Ramayan, Mahabharat and Shrimad Bhagvat Gita also form the basic texts, read and revered by every Shakta. Commonly, Krishna Pujan and Shiva Pujan appear in Shakta families. Legends of the demons, Madhu and Kaitabh, exist. Devotees remember the spell cast by Goddess Kali on the demons, which made it easy for Narayan to kill them and save mankind.

Smartism

Aum

Smarthas have free rein to choose whichever deity they wish to worship. They usually worship five deities (pancopasana) or panchadevata as personal manifestations of the impersonal Absolute, Brahman. Smartas accept and worship the six manifestations of God, (Ganesha, Shiva, Shakti, Vishnu, Surya and Skanda). The individual worshiper chooses the nature of God they wish to worship, since they all constitute manifestations of God.

The Smarta belief includes Advaita, and Swami Vivekananda, an adherent of Advaita represents the first Hindu saint to bring Hinduism to the West.[4] Gurus, including A.C. Bhaktivedanta Swami Prabhupada, came after bringing a Vaishnavite perspective to the West. By contrast with Smarta/Advaita belief, Vaishnavism and Shaivism follows a singular concept of God, or panentheistic monotheism or panentheistic monism.

Some prominent Smarta communities:

  • In south India
    • Havyaka
    • Iyer
    • Vaidiki Mulukanadu
    • Vaidiki Velanadu
    • Vaidiki Veginadu
    • Vaidiki Telanganya
    • Namboothiri
    • Badaganadu
    • Hoysala Kannada
    • Kota brahmin
    • Babboor Kamme
    • Arvel Niyogi Brahmins
  • In Maharashtra
    • Karhade
    • Deshastha
    • Konkanastha or Chitpavan
    • Devrukhe
  • Saraswat Brahmins
    • Gaud Saraswat Brahmins (GSB's)

Bhakti movement

The medieval Bhakti movement has had a significant impact on the traditional denominations of Pauranic Hinduism, especially on Vaishnavism. The Alvars, Tamil poet saints of south India, lived between sixth and ninth centuries espousing ‘emotional devotion’ or bhakti to Vishnu-Krishna in their songs of longing, ecstasy and service. During the early medieval period of Tamil history, twelve Vaishnava saints helped revive devotional Hinduism (bhakti) through their hymns of worship to Vishnu and his avatars. The collection of their hymns has become known as Divya Prabhandham

The Bhakti literature created by those Alvars has contributed to the establishment and sustenance of a culture that broke away from the ritual-oriented Vedic religion and rooted itself in devotion as the only path for salvation. In addition they helped to make the Tamil religious life independent of a knowledge of Sanskrit. As part of the legacy of the Alvars, five Vaishnava philosophical traditions (sampradayas) has developed at the later stages.[5]

In Southeast Asia

A sect of Balinese Hindus flourished on the island of Java until the late sixteenth century, when a vast majority of its adherents converted to Islam. Theologically the sect stands closer to Śaivism than to other major sects of Hinduism. The term "Agama Hindu Dharma" also refers to the traditional practices in Kalimantan, Sumatra, Sulawesi and other places in Indonesia, where people have started to identify and accept their agamas as Hinduism.

Newer denominations

Influential nineteenth to twentieth century Hindu revivalist organizations include:

Hinduism, politicized in the context of the Indian independence movement, resulted in the rise of Hindu nationalism into a significant political force in the Republic of India.[6]

See also

Notes

  1. ↑ Adherents Branches.com: 580 million statistic. Retrieved August 14, 2008.
  2. ↑ Adherents. Retrieved July 27, 2008.
  3. ↑ What is Hinduism?: modern adventures into a profound global faith. 2007. (Kapaa, Hawaii: Himalayan Academy), p. 40.
  4. ↑ Jeffery D Long. 2007. A vision for Hinduism: beyond Hindu nationalism (London: I.B. Tauris), p. 17.
  5. ↑ S. G. R. Thursby Mittal (2006). Religions of South Asia: An Introduction. Routledge. 
  6. ↑ Christopher H. Partridge. 2005. Introduction to world religions (Minneapolis, MN: Fortress Press), p. 161.

References
ISBN links support NWE through referral fees

  • Gold, Daniel. Hindu Fundamentalisms: from Vedic Truth to Hindu Nation. 1989. OCLC 63900459.
  • Knott, Kim. Hinduism in Leeds: A Study of Religious Practice in the Indian Hindu Community and in Hindu-Related Groups. Leeds: University of Leeds, Dept. of Theology and Religious Studies, 1986. OCLC 15211926.
  • Long, Jeffery D. 2007. A vision for Hinduism: beyond Hindu nationalism. London: I.B. Tauris. ISBN 9781845112738.
  • Mittal, Sushil, and Gene R. Thursby. 2006. Religions of South Asia: an introduction. London: Routledge. ISBN 9780415223904.
  • Partridge, Christopher H. 2005. Introduction to world religions. Minneapolis, MN: Fortress Press. ISBN 9780800637149.
  • Puniyani, Ram. Hindu Extreme Right-Wing Groups: Ideology and Consequences. Delhi: Media House, 2004. ISBN 8174951733.
  • What is Hinduism?: modern adventures into a profound global faith. 2007. Kapaa, Hawaii: Himalayan Academy. ISBN 9781934145012.

External links


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