[Footnote 67: Hrish[=i]keça is 'lord of senses,' a common epithet of Vishnu (Krishna).]
[Footnote 68: i. 107. 1 ff. The spirits of the dead come to him and comfort him in the shape of birds—an old trait, compare B[=a]udh. Dh. Ç[=a]st. ii. 8. 14. 10; Çat. Br. vi. 1. 1. 2.]
[Footnote 69: xii. 300. 20.]
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CHAPTER XVI.
THE PUR[=A]NAS.—EARLY SECTS, FESTIVALS, THE TRINITY.
Archaeologia, 'ancient lore,' is the meaning of Pur[=a]na (pur[=a]na, 'old'). The religious period represented by the extant writings of this class is that which immediately follows the completion of the epic.[1] These works, although they contain no real history, yet reflect history very plainly, and since the advent and initial progress of Puranic Hinduism, with its various cults, is contemporary with important political changes, it will be necessary briefly to consider the circumstances in which arose these new creeds, for they were destined to become in the future the controlling force in the development of Hindu religion.
In speaking of the extension of Buddhism we showed that its growth was influenced in no small degree by the fact that this caste-less and, therefore, democratic religion was adopted by post-Alexandrine rulers in the Graeco-Bactrian period. At this time the Aryans were surrounded with foreigners and pagans. To North and South spread savage or half Hinduized native tribes, while soldiers of Greece and Bactria encamped in the valley of the Ganges. Barbarians had long been active in the North, and some scholars have even claimed that Buddha's own family was of Turanian origin. The Brahmans then as now retained their prestige only as being repositories of ancient wisdom; and outside of their own 'holy land' their influence was reduced to a minimum by the social and political tendencies that accompanied the growth of Buddhism. After the fourth century B.C. the heart of India, the 'middle district,' between the Him[=a]laya and Vindhya mountains from Delhi to Benares,[2] was trampled upon by one Graeco-Bactrian horde after another. The principal effect of this rude dominion was eventually to give political equality to the two great rival religions. The Buddhist and the Brahman lived at last if not harmoniously, at least pacifically, side by side. Members of the same reigning family would profess Buddhism or Brahmanism indifferently. One king would sometimes patronize both religions. And this continued to be the case till Buddhism faded out, replaced by that Hinduism which owed its origin partly to native un-Aryan influence (paganism), partly to this century-long fusion of the two state religions.
To review these events: In the first decades of the fourth century (320 or 315-291 B.C.) Candragupta, Sandrocottos, had built up a monarchy in Beh[=a]r[3] on the ruins left by the Greek invasion, sharing his power with Seleucus in the Northwest, and had thus prepared the way for his grandson, Açoka, the great patron of Buddhism (264 or 259). This native power fell before the hosts of Northern barbarians, which, after irruptions into India in the second century, got a permanent foothold there in the first century B.C. These Northern barbarians (their nationality is uncertain), whose greatest king was Kanishka, 78 A.D., ruled for centuries the land they had seized; but they were vanquished at last in the sixth century, probably by Vikram[=a]ditya,[4] and were driven out. The breathing-space between Northern barbarian and Mohammedan was nominally not a long one, but since the first Moslem conquests had no definitive result the new invaders did not quite overthrow Hindu rule till the end of the tenth century. During this period the native un-Aryan tribes, with their Hinduizing effect, were more destructive as regards the maintenance of the old Brahmanic cult than were outsiders.[5]
When Tamerlane invaded India his was the fourth invasion after the conquest of the Punj[=a]b by the Moslem in 664.[6] In 1525 the fifth conqueror, Baber, fifth too in descent from Tamerlane, founded the Mogul empire that lasted till the fall of this dynasty (nominally till 1857). But it must be remembered that each new conqueror from 997 till 1525 merely conquered old Mohammedan dynasties with new invasions. It was all one to the Hindu. He had the Mohammedan with him all this time only each new rival's success made his lot the harder, But Baber's grandson, the Great Mogul, Akbar (who reigned from 1556 to 1605), gave the land not only peace but kindness; and under him Jew, Christian, Hindu, and Mohammedan at last forgot to fear or fight. After this there is only the overthrow of the Mohammedan power to record; and the rise of the Mahratta native kingdoms. A new faith resulted from the amalgamation of Hinduism with Mohammedism (after 1500), as will be shown hereafter. [8] In the pauses before the first Mohammedan invasion, and between the first defeat of the Mohammedans and their successful second conquest, the barbarians being now expelled and Buddhism being decadent, Brahmanism rallied. In the sixth century there was toleration for all faiths. In the seventh century Kum[=a]rila renewed the strength of Brahmanism on the ritualistic side with attacks on Buddhism, and in the ninth century Çankara placed the philosophy of unsectarian pantheism on a firm basis by his commentary on the Ved[=a]nta S[=u]tra.[7] These two men are the re-makers of ancient Brahmanism, which from this time on continued in its stereotyped form, adopting Hindu gods very coyly, and only as spirits of small importance, while relying on the laws as well as the gods of old, on holy [=a]c[=a]ra or 'custom,' and the now systematized exposition of its old (Upanishad) philosophy.[8] Its creative force was already spent. Buddhism, on the other hand, was dying a natural death. The time was ripe for Hinduism, which had been gathering strength for centuries. After the sixth century, and perhaps even as late as 1500, or later, were written the modern Pur[=a]nas, which embody the new belief.[9] They cannot, on account of the distinct advance in their cult, have appeared before the end of the epic age. The breathing spell (between barbarian and complete Mohammedan conquest) which gave opportunity to Kum[=a]rila to take a high hand with Buddhism, was an opportunity also for the codification of the new creeds. It is, therefore, to this era that one has probably to refer the first of the modern sectarian Pur[=a]nas, though the ritualistic Tantras and [=A]gamas of the lower Çivaite sects doubtless belong rather to the end than to the beginning of the period. We are strengthened in this belief by the fact that the oldest of these works do not pretend to antedate Kum[=a]rila's century, though the sects mentioned in the epic are known in the first centuries of the Christian era. The time from the first to the seventh centuries one may accordingly suppose to have been the era during which was developing the Brahmanized form of the early Hindu sects, the literature of these and subsequent sects being composed in the centuries succeeding the latter term. These sects again divide into many subdivisions, of which we shall speak below. At present we take up the character of the Pur[=a]nas and their most important points of difference as compared with the sectarian parts of the earlier pseudo-epic, examining especially the trinitarian doctrine, which they inculcate, and its history.