Q -Describe the growth and popularity of puranic Hinduism during the period of ur study.

From 200BCE onwards we observe among several other things, the newly developed emergence of a
monolatory religion born out of a slow and gradual transition from brahmanism popularly known as
puranic hinduism. But in contrast to Brahmanism, Puranic Hinduism through its acculturative
characteristic brought together within it all possible classes of society, literate as well as preliterate. Some
scholars uphold that hinduism is not as much of a religion but rather a set of socio-cultural practices.
However, with the emergence of this new facet of religion, there surfaced along with it many new forms
of practices such as Rath Yatra, thirthas, kirtan where we find collective participation and a large number
of temples and shrines were built where emphasis was given on Puja. Vedic sacrificial rituals like the
Vajapeya, Rajasuya and Asvamedha were regularly performed by rulers of post Maurya times as it was
the basis of their political legitemization, but a marked shift from sacrifice centred ritual is seen in this
period and the premier Vedic gods like Indra and Varuna were moved away from the frame. Among the
male brahmanical deities Vishnu and Shiva were rapidly coming to the limelight. From this period onwards
we see the the emergence of sectarian cults which considered a particular god or goddess as supreme
deity while accepting parallely existing closely related deities evident from the triad of Brahma, Vishnu
and Shiva The three major popular sects that pulled ground during this period in Hinduism are shaivism,
Vaishnavism and shakta tradition. Tantric practices were another significant development that
distinguished Puranic Hinduism from Brahmanism. It's includeincludee the importance attached to
energy, rituals, yogic practices, terryfuing deities and sexual rites. The tantric practices impacted shaivism
and Shakti tradition on a large scale.

‘Brahmanism’ and ‘Hinduism’ is used to colligate two successive stages of development of a religious
system that had its source in the Vedas. With the pressures from existent rival religious systems combined
with socio-economic conditions we find many of the changes besetting Brahmanism in the this period
which eventually led to acculturation and the creation of puranic hinduism. Brahmanas justified these
changes by bringing the concept of kaliyug. The brahmanical pantheon assimilated through the
incorporation of tribal deities, also their prominent physical traits, iconic features and ritual and mythical
beliefs connected with them. Myth seems to have been used in the Puranas also to reduce the gap
between the tribals and the brahmans and to ease the process of cultural assimilation or acculturation.

Bhakti revolved mainly around an object of devotion, a devotee called bhakta, and a guru who guides the
bhakta towards devotion which helps in the cultivation of personal relation between god and a devotee.
Major element of bhakti is self [Link] devotee receives the divine grace (prasada) as and when
the devotee takes the final refuge (saranam) to the deity. Earliest evidence of Bhakti appears in the
Bhagavata purana, but archaeological evidence states that it began even earlier as opposed to what is
stated in textual evidences. The popularity of bhakti must have increased more with the composition of
the Puranas, belonging both to the Vashnava and the Saiva sects. Some of the Gupta kings proclaimed
themselves as bhagavatas – worshippers of vasudeva Krishna. Most of the vakatakas described
themselves as devotees of shiva.

VAISHNAVISM

Vaishnavism is a process of gradual but continuing evolution of a sect majorly known for Vishnu, along
with the coming together of the initially independent cults of various deities such as narayana, vasudeva
Krishna, Shri and Lakshmi. Vishnu was a relatively minor deity in the Vedic corpus. He is addressed in Rig
veda also in later Vedic texts which describes him as dwarf of extreme cleverness and spiritual attainment.
During 200 BCE to 300CE, the worshippers of Vishnu were known as Bhagavatas rather than Vaishnavas.
Avataras or incarnations was a popular feature of vaishnavism Exact number of incarnations never
remained fixed at [Link] is also mentioned within the avataras of Vishnu. Avataras began to absorb
countless local cults and deities within their folds. They were were either taken to represent the
multiplefacets of the same god or else were supposed to denote different forms and appellations by which
the god came to be known and worshipped. Four incarnations were prominent. Varaha, narasimha,
vamana, manusha and vasudeva Krishna. In Mahabharata, we hear of narayana more than vishnu.
Vasudeva Krishna is a popular avatara of Vishnu, who became the soul of the Bhagavata cult, whose origin
could be traced in mathura. The core legend associated with vasudeva Krishna must have initially
developed from a historical figure belonging to the vrishi clan. Baldeva or balarama, the brother of
vasudeva Krishna was initially considered more important than Krishna. Heledorus is said to be a
worshipper of vasudeva and called himself a bhagavata. By 300CE to 700CE, this pantheon name more
identifiable as seen that garuda bacame emblem of the Gupta eperors,early chalukya adopted boar as
their emblem. Some of the early pallava and ganga kings proclaimed themses as worshippers of vasudeva
Krishna. Vishnaiva pantheon came to include the goddess Shri- Lakshmi. In Vedic texts such as vajasaneya
samhita and taittriya aranyaka suggests Shri and Lakshmi were initially diff goddesses. Shri means we’ll
being and propespwrity and Lakshmi means token or mark,, goddess of wealth. By 3rd 4th century CE, Shri
Lakshmi was absorbed into this pantheon as consort of Vishnu. We find scupltures of Shri Lakshmi in
gajalakshmi form. Gajalakshmi appears on Gupta coins.

Ahimsa was an imp aspect of vaishnava sect. The popularity of Vaishanavism took a major stride during
this period. One maJor factor was the sustained patronage from some of the Contemporary powers.

SHAIVISM

A brahmanical deity who was not far behind Vishnu in popular appeal was shiva, was also minor deity in
the Vedic corpus. What we identify today as shaivism did not exist in the Vedic tradition. Shiva is today
popularly worshipped in temples in his linga phallic form which represents male procreative energy and
power. Phallic worship was outside vedic culture but was later integrated. The adoption of phallic symbol
for Siva further forged the links between Sivaism and fertility cult as practised by the preliterate groups.
Representation of stone Shiva linga starts appearing, earliest being one found in bhuteshwar in Mathura.
The practice of naming a Shiva linga or temple after preceptorrs or patrons starts during the post Gupta
period.

John marshal interpreted that the worship of Shiva might date back to Harappan period but this has later
been criticised on rational grounds. In the rig Veda, the word Shiva accurs, but not as the name of a god.
There is a god named rudra on the other hand, who is mentioned infrequently and whose description as
a fierce and feared god resembles with Shiva of Hindu [Link] pashupata sect seems to have been
the earliest shaiva sect. He has in the purana, multiple forms and variations. He is also known as
Ardhanarishwara, as a god who is half [Link] earliest possible indications of the iconic
representation of Siva, are available from the coins of the second. centuryBC found from Ujjayini. Siva was
depicted in what appeared to by a typical tribal garb attired in deer-skin and sporting matted
[Link], such primordial symbols as snake and bull are also found to be centering around Siva, one
as his chief body adornment and the other as his favourite mount Nandi, whose worship became integral
to Sivaism. Murugan, an important god of south india, became part of shiva’s family. Nagarjunakinda
temple was evidently dedicated to kartikeya, also known as skanda, a warrior god who was regularly
worshipped evident through the sculptural images and inscriptions. Ganesha and ganga goddess also
came to be associated with shiva. Shiva is also known as Uma maheswara because Uma or parvati was
the consort of shiva. Among other brahmanical gods, mention may be made of Surya, the sun god.
Mandasar inscription records building and renevoation of a Surya temple at dhashapura by a guild of silk
[Link] is a scholarly consecus that the worship of the sun god came to India from [Link] the
myth of Daksha where Shiva is shown in poor light. This implies that there could have been contestations
to the growing appeal of Saivism.

SHAKTI TRADITION

One of the oldest and the most enduring features of religious practice in the subcontinent is that of the
goddesses associated with fertility. It is only from the opening centuries of the Christian era that Sakti as
Devi emerged as an object of worship. This new cult became central to Tantric beliefs. In. The rise of a
distinct sect of Sakti-worship was a direct evidence of the incorporation of countless tribal female deities
into the Puranic [Link] is in the Durga – Gayatri in the taittirya aranyaka that we first find the names
of some goddesses who later came to be associated with worship of Shakti – katyayani, kanyakumari, and
durga. Durga’s description is as impetuous, energetic goddess, daughter of the sun or fire. The Devi
mahamtya, in markandeya purana in 7th century BCE, the goddess is described to have emerged out of
the combination of and concentrated energy of all the gods, defeating the demon after a fierce battle.
Durga came to be associated with Shiva, as Shiva being girisha, lord of the mountains, and durga being
girija, uma himavati, shailapurti, and later Parvati. Shiva is umpati – paravati is consort of shiva. She is also
known as maheshwari, Ishani, mahadevi, etc. In her destructive aspect she is known as Kali (destruction),
karali ( terrible) bhima (frightening) and chamunda (wrathful). Markandeya purana described as destroyer
of many demons including [Link] pressed down the buffaolloo with one leg and held its tail in
one of her hands and she drrove the trident into its neck with another. Scupltural evidences suggest an
even earlier period of worship of Devi Durga mahishasuramaadini.

Conclusion

Remarkable development of Hinduism that happened during this period overshadowed all other religions
of the time, widened it’s horizon and popular base with its theological and sectarian pluralism, its Tantric
aspect and an extraordinary thrust on devotion or bhakti. The developments of this period can either be
the result brahmanisation of tribal cults or tribalization of the brahmanical pantheon. Festivals of group
participation such as annual ratha yathras, collective bathing in sacred rivers, listening to puranic tales,
were all meant to heighten the collective ethos. Also the installation of images of deities and the building
of temples and shrines, which was already prevalent in Buddhism and Jainism since the Christian era, was
followed in puranic hinduism as well on a wider extent backed by Bhakti movement. Puja, a mode of
worship reflecting a primitive form, became an integral feature of puranic hinduism. Most of these were
means of assimilating the lowest substratum of society They are moreover known to impose lesser degree
of gender and caste based restrictions. Suvira Jaiswal,considers the Bhakti movement to have been
contributrary ‘in forging of a broader cultural unity by integrating tribal and local or regional cults within
a Brahmanical framework’.