DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.636#0107
CHAPTER V.
Vaishnavism. General Characteristics. Four Sects.
The preceding chapters of this work will, I trust, have
made it clear that, in respect of religious belief, the Hindus
of the present day may be broadly divided into three principal
classes1, namely, (i) Smartas, (2) Saivas, (3) Vaishnavas.
The first class believe that man's spirit is identical with
the one infinite Spirit (Atma, Brahma2) which is the sub-
stratum of the Universe and only cognizable through internal
meditation and self-communion. They regard that Spirit as
the highest object of all religious knowledge and aspiration.
They are also believers in the Tri-murti; that is, in the three
personal gods, Brahma, Vishnu, and Siva—with their train of
1 These, of course, are capable of subdivision.
2 It is worthy of note that Atman (which is the earlier word for the
one Spirit of the Universe) is masculine, while Brahman, the later word,
is neuter. The etymology of Atman is doubtful. Some derive it from
at, to move; others from ah, connected with aham, I; others from va,
to blow as the wind ; and others (as we have seen) from an, to breathe
(compare p. 20). No doubt atman was originally the breath of life—the
breath that animates the Universe and man's living soul—the power in
which and by which man lives, and moves, and has his being. In the
well-known hymn Rig-veda I. 115. 1, the Sun (Suryah)—interpreted by
advanced Pandits to mean the Supreme Being—is called the Soul (Atman)
of the Universe (that is, of all that moves and is immovable); and in the
TaittirlyaAranyaka, VIII. 1, the ethereal element called Akasa (supposed
to fill and pervade the Universe and to be the vehicle of life) is said to
be produced from Atman. The name Brahman, which is the most usual
name for the one Spirit of the Universe in later writings, was at first
connected with the spiritual power inherent in the Vedic hymns and
prayers. The Veda itself is often called Brahma, and described as the
breath (ucdhvasita) of the Supreme.
Vaishnavism. General Characteristics. Four Sects.
The preceding chapters of this work will, I trust, have
made it clear that, in respect of religious belief, the Hindus
of the present day may be broadly divided into three principal
classes1, namely, (i) Smartas, (2) Saivas, (3) Vaishnavas.
The first class believe that man's spirit is identical with
the one infinite Spirit (Atma, Brahma2) which is the sub-
stratum of the Universe and only cognizable through internal
meditation and self-communion. They regard that Spirit as
the highest object of all religious knowledge and aspiration.
They are also believers in the Tri-murti; that is, in the three
personal gods, Brahma, Vishnu, and Siva—with their train of
1 These, of course, are capable of subdivision.
2 It is worthy of note that Atman (which is the earlier word for the
one Spirit of the Universe) is masculine, while Brahman, the later word,
is neuter. The etymology of Atman is doubtful. Some derive it from
at, to move; others from ah, connected with aham, I; others from va,
to blow as the wind ; and others (as we have seen) from an, to breathe
(compare p. 20). No doubt atman was originally the breath of life—the
breath that animates the Universe and man's living soul—the power in
which and by which man lives, and moves, and has his being. In the
well-known hymn Rig-veda I. 115. 1, the Sun (Suryah)—interpreted by
advanced Pandits to mean the Supreme Being—is called the Soul (Atman)
of the Universe (that is, of all that moves and is immovable); and in the
TaittirlyaAranyaka, VIII. 1, the ethereal element called Akasa (supposed
to fill and pervade the Universe and to be the vehicle of life) is said to
be produced from Atman. The name Brahman, which is the most usual
name for the one Spirit of the Universe in later writings, was at first
connected with the spiritual power inherent in the Vedic hymns and
prayers. The Veda itself is often called Brahma, and described as the
breath (ucdhvasita) of the Supreme.