<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->IMVHO hindu society has provided a rich and fertile ground like no other. However there does exist a framework within which these 'creeds' come up. What is that framework ? Is this framework the same as it was 50 years ago ? 500 years ago ? 5000 years ago ? How do i evaluate these 'creeds' ? As a neophyte in this field I would like to understand this first before I ever go deep into any of these 'creeds'.
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Rajesh ji, it makes perfect sense to what you say. (About the moderation in the new thread, it will ONLY be fruitful if there is participation from ISKCON members like Carl.) Personally, I have no malice towards any denomination of Sanathana Dharma. It is when someone throws derogatory remarks against another that the defences go sky high.
Your questions above are in the right direction. The 'creeds' (mathas) within Sanathana Dharma is a beautiful framework of the Indian cosmology. The Vaidhika Dharma sampradhayas work within the framework of the Vedas. The Agamas however vary, as you can find here ( http://www.dlshq.org/religions/agamas.htm )
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->The Agamas are divided into three sections: the Vaishnava, the Saiva and the Sakta. The three chief sects of Hinduism, viz., Vaishnavism, Saivism and Saktism, base their doctrines and dogmas on their respective Agamas. The Vaishnava Agamas or Pancharatra Agamas glorify God as Vishnu. The Saiva Agamas glorify God as Siva and have given rise to an important school of philosophy known as Saiva-Siddhanta, which prevails in South India, particularly in the districts of Tirunelveli and Madurai. The Sakta Agamas or Tantras glorify God as the Mother of the Universe, under one of the many names of Devi.
<b>The Agamas do not derive their authority from the Vedas,</b> but are not antagonistic to them. They are all Vedic in spirit and character. That is the reason why they are regarded as authoritative.
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Thus the differences that come about is from the Agama stream of thought. The Brahma Sutra Bhashya (I have read only Shankara Bhashya) refutes the Agama schools - Pashupatha, Pancharatra etc, and reconciles them. Someone can educate me how Sri Ramanujacharya, and Sri Madvacharya interpret this.
OTOH, The framework for unity is the Vedas (Shruthi), the Smrithi, and the Puranas. Any one (be it a shaiva, or vaishnava) who holds on to ONLY ONE set of name/form and rejects another set of name/form as inferior cannot be speaking the Vedic statemt "sa Brahma, sa Shiva, sa Hari, Sa Indra, So Akshara, paramah Sva Raat", i.e he is Brahma, Shiva, Hari, Indra, the Imperishable and is the Self-Ruler.)
Hope it makes sense... <!--emo&
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Rajesh ji, it makes perfect sense to what you say. (About the moderation in the new thread, it will ONLY be fruitful if there is participation from ISKCON members like Carl.) Personally, I have no malice towards any denomination of Sanathana Dharma. It is when someone throws derogatory remarks against another that the defences go sky high.
Your questions above are in the right direction. The 'creeds' (mathas) within Sanathana Dharma is a beautiful framework of the Indian cosmology. The Vaidhika Dharma sampradhayas work within the framework of the Vedas. The Agamas however vary, as you can find here ( http://www.dlshq.org/religions/agamas.htm )
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->The Agamas are divided into three sections: the Vaishnava, the Saiva and the Sakta. The three chief sects of Hinduism, viz., Vaishnavism, Saivism and Saktism, base their doctrines and dogmas on their respective Agamas. The Vaishnava Agamas or Pancharatra Agamas glorify God as Vishnu. The Saiva Agamas glorify God as Siva and have given rise to an important school of philosophy known as Saiva-Siddhanta, which prevails in South India, particularly in the districts of Tirunelveli and Madurai. The Sakta Agamas or Tantras glorify God as the Mother of the Universe, under one of the many names of Devi.
<b>The Agamas do not derive their authority from the Vedas,</b> but are not antagonistic to them. They are all Vedic in spirit and character. That is the reason why they are regarded as authoritative.
<!--QuoteEnd--><!--QuoteEEnd-->
Thus the differences that come about is from the Agama stream of thought. The Brahma Sutra Bhashya (I have read only Shankara Bhashya) refutes the Agama schools - Pashupatha, Pancharatra etc, and reconciles them. Someone can educate me how Sri Ramanujacharya, and Sri Madvacharya interpret this.
OTOH, The framework for unity is the Vedas (Shruthi), the Smrithi, and the Puranas. Any one (be it a shaiva, or vaishnava) who holds on to ONLY ONE set of name/form and rejects another set of name/form as inferior cannot be speaking the Vedic statemt "sa Brahma, sa Shiva, sa Hari, Sa Indra, So Akshara, paramah Sva Raat", i.e he is Brahma, Shiva, Hari, Indra, the Imperishable and is the Self-Ruler.)