BRAHMANICAL RENAISSANCE IN GUPTA PERIOD

SUBMITTED BY-

KHUSHAL GURJAR

FACULTY IN CHARGE

Ms. Namrata Gogoi

NATIONAL LAW UNIVERSITY, ASSAM

GUWAHATI
 TABLE OF CONTENTS

1. INTRODUCTION
1.1. Research Problem
1.2. Literature Review
1.3. Scope and Objective
1.4. Methodology
2. REVIVAL OF BRAHMANISM
3. FORMATION OF CULTS
3.1 Vaishnava pantheon
3.2. Shivaism
3.3. Cult of great goddess
4. BUDDHISM
5. JAINISM
6. RELIGIOUS ARCHITECHTURE
7. DEVELOMENT OF SANSKRIT LITERATURE
8. CONCLUSION
 1. INTRODUCTION
The research paper focuses on the remarkable features of religious development in ancient India
(Gupta period). In this period Buddhism, Jainism, Brahmanism and various other creeds
flourished side by side without causing any religious strife resulting in persecution1. Having been
eclipsed by Buddhism under the Mauryas and the Kushanas, Brahmanism reasserted itself during
the Gupta period which could rightly be called an era of Brahmanic Revival2.

The imperial Guptas adopted Brahmanism. A special feature of the Gupta era was the wide
acceptance of Vaishnavism and Saivism and the popularity of the Bhakti movement. Though the
Gupta Emperor patronised Brahmanism, they were liberal minded and granted freedom of
worship to all religions3.

The Gupta kings proclaimed themselves as Bhagwatas (Krishna followers). Major Hindu cults
were Vishnu, Shiva and Shakti. Jainism and Buddhism and other religions were also on a
developmental phase. There were evidences of broad similarities in Hinduism, Buddhism and
Jainism4.
Gautam Buddha was included in the list of avatars of Vishnu in some Puranas. Although Buddha
was never mainly worshipped. The Gupta kings used to perform vedic rituals because these were
important basis of royal legitimation. Sacrifices like Ashvamedha and Shrauta were mostly
practiced. Royal patronage was not necessarily channelized exclusively in one particular
direction.

The revival of Brahmanism was accompanied by the revival of SANSKRIT. Sanskrit gained
importance as the lingua franca. It was the official language as a result of the patronage of
Sanskrit by Gupta rulers there was a remarkable efflorescence in Sanskrit literature.

In this project we are going to discuss about the revival of Brahmanism that took place in Gupta
period and we are going to compare this development with various other religions like Buddhism
and Jainism. We are also going to discuss about various cults that were formed like Vaishnavism
and Saivism.

1
S.P. NANDA, HISTORY OF ANCIENT INDIA(DOMINANT PUBLISHERS AND DISTRIBUTERS LTD.)
P.405
2
IBID, P.405
3
IBID,P.405
4
UPINDER SINGH, A HISTORY OF ANCIENT AND EARLY MEDIEVAL INDIA(PEARSON LTD.)
P.509
1.2 Research Question
1) What were the reasons for revival of Brahmanism?

2) Who was responsible for the Brahmanical renaissance in Gupta period?

3) What were the changes and development that took place in Brahmanism in Gupta period?

1.3 Literature Review

1) S.P. NANDA, HISTORY OF ANCIENT INDIA, DOMINANT PUBLISHERS AND
DISTRIBUTERS LTD.
This is a student friendly book and has helped me a lot to complete my project.
The book mainly mentions the achievements of the rulers and the socio-economic and cultural
life of the people. This book also highlights the contributions of ancient Indians to polity, art,
literature, religion, etc.

2) UPINDER SINGH, A HISTORY OF ANCIENT AND EARLY MEDIEVAL INDIA,

PEARSON LTD.

This is a very fascinating book which depicts the history of ancient India from stone age to the
12th century. The author has succeeded in her venture of producing a balanced and stimulating
textbook on early Indian past. The author has ensured in her writings that she doesn’t lose sight
of the ordinary people, or for that matter, their eating habits, or even their pets.
1.4 Scope and Objectives
My project work is an effort to study and research the changes and developments in the religious
methods in India that took place in Gupta period.

Secondly, it aims on comparing the development of various religions with respect to

Brahmanism.

Thirdly, it also gives a detail about the religious culture that prevailed at that time.

1.5 Methodology

The methodology adopted for the project topic is the doctrinal method of research. Books from
the library and articles from various journals have been referred to for the collection of data.
2. Revival of Brahmanism
Revival of Brahmanism took place in India in the period from 300 to 600 CE. This period has
also been called 'the Hindu Renaissance' or the revival of Brahmanism in India. When the
religions like Buddhism and Jainism came into existence in Mauryan times, due to their growing
popularity, Brahmanism had lost its earlier flavour. Its influence was at its lowest ebb during the
reign of Buddhist rulers like Ashoka and Kanishka. But with the proper support given by the
Guptas, Brahmanism once again achieved the glory that it used to have earlier. This is reflected
in the firm establishment of Sanskrit as the language of Royal inscriptions and the increasing
popularity of temple based sectarian cults.

Brahmanism of the Gupta age was no longer the same Brahmanism of the later Vedic period. On
the other hand, it had become considerably modified and refined. It had transformed into a new
sort of synthesis that can be described as Hinduism or smarta religious practice (practice based
on smritis). The developments of Hindu religious ideas and practices can be tracked down
through the Puranas, religious sculpture and architechture, and inscriptions.5

The Gupta kings patronized Brahmanical Hinduism. The rulers themselves were ardent
worshippers of Vishnu and accepted Vaishnavite titles like Parama Bliagabata, Parama
Bhattaraka etc. Some of the Gupta kings proclaimed themselves as Bhagvatas, i.e., worshippers
of Vasudeva Krishna. While most of the Vakatakas described themselves as devotees of Shiva,
and two as devotees of Vishnu. In other words, the period witnessed the ascendancy of
Brahmanical religious beliefs like Vaishnavism, Saivism, Shakti worship etc.

It strengthened its position by admitting within its fold the casteless foreign invaders and even
included Lord Buddha among the ten incarnations of Lord Vishnu. It also absorbed some noble
principles of Buddhism. Brahmanism was now characterised by the worship of a number of
deities like Vishnu, Shiva or Sambhu, Kartikeya, Surya, Lakshmi, Durga, Parvati etc.
Performance of sacrifices was revived. References in Gupta literature are found regarding
Ashvamedha, Vajapeya and Agnistoma sacrifices.

The links between different Hindu deities can be seen in sculptural programme of many temples,
where the presiding deity is naturally most prominent, but where a plethora of other Gods and
Goddesses are also represented. The links are also reflected in the formation of pantheons and
the emergence of composite deities such as Hari-Hara, who is part Vishnu and part Shiva.6

5
UPINDER SINGH, A HISTORY OF ANCIENT AND EARLY MEDIEVAL INDIA, PEARSON LTD., p.509
6
UPINDER SINGH, A HISTORY OF ANCIENT AND EARLY MEDIEVAL INDIA, PEARSON LTD., p.510
The relations between religious communities were not always harmonious. Although the Buddha
is included in the list of Vishnu`s avatars in some Puranas, he appears very infrequently in
Vishnu temples, and never as main object of worship.

The conflicts and competition between various cults can be traced evidently through various
philosophical texts. The competitive relationship between various cults were sometimes
expressed graphically in iconic form, for instance, in representations of the Devi trampling on
other Hindu Gods, or Buddhist deities trampling Hindu ones (usually Shiva).

Thus with the revival of old practices and addition of new principles Brahmanism was changed
into what is now called modern Hinduism and indeed, Hinduism got a new lease of life after a
decay of several centuries.
3. Formation of Cults
The Gupta period had seen the union of Brahmanical Hinduism with heterodox statements of
faith. The combination of different heterodox statements of faith like Saivism, Vaishnavism and
Shakti faction with Brahmanical Hinduism, had denoted the finish of the Gupta period. The
blend of heterodox statements of faith offered ascend to neo-Hinduism or Puranic Hinduism, the
kind of which is still found in contemporary Hinduism. The perfect of Neo-Hinduism had
practically changed the idea of Vedic Brahmanism, yet the structure however stayed unaltered.
Neo-Hinduism had shed its idea of multi-religion makers.7 The idea of three divine beings
associated with life, demise and obliteration united together as "Trinity" or "Trayi" had initially
emerged amid the Gupta Period. As indicated by neo-Hinduism, the three divine beings Brahma-
Vishnu-Maheswar were united in the trinity idea or Trayi. As indicated by researchers, because
of religious admixture of heterodox beliefs, the idea of "monism" or the convention of distinctive
schools of thought had advanced amid the Gupta period. Bit by bit Brahma, considered the God
of creation, went into blankness. Just Siva and Vishnu ruled the neo-Hindu tenet of the Gupta
period. The Puranas were reworked keeping in mind the end goal to oblige Siva and Vishnu as
the boss Gods. They were viewed as the boss Gods, as well as credited with unprecedented
forces. The vast majority of the Vedic Gods went into insensibility and were supplanted by new
Gods as per the idea of neo-Hinduism. Divine beings like Siva, Vishnu, Kartikeya, and Ganesha
who had a place with the heterodox ideologies once in the past supplanted all the Vedic Gods.
Hence because of religious developments amid the Gupta Period, Hinduism turned into the
endless mosaic of different religious examples, joining religious thoughts of both the old and the
new.

The main three cults which reached at their best during the Gupta period were:-

1) Vaishnava pantheon

2) Shaivism

3) Cult of great Goddess (Shaktism)

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 3.1 Vaishnava pantheon

The history of Vaishnavism involved the gradual coming together of the initially independent
cults of various deities such as Narayana, Vasudeva Krishna, Shri, and Lakshmi. The importance
given to Vishnu seems to have been a later development that took place at the stage when
Brahmanisation of these cults was established. The details of the historical process underlying
these associations, amalgamations, and hierarchies are not entirely clear. The term Vaishnava as
an epithet of a worshipper of Vishnu occurs in the later portions of Mahabharata.

The worship of the Gods and Goddesses that ultimately came to be absorbed into the Vaishnava
Pantheon was visible in the period c. 200bce-300ce. During the subsequent centuries, this
pantheon became more clearly identifiable. However, in spite of the increasing importance of the
Vishnu element, the cults of these various deities still retained their individual identity. This is
evident from the fact that although the term `Vaishanava` occurs frequently in the Puranas, it is
rare in Mahabharata.8

The worship of the avataras of Vishnu became increasingly popular. There were ten avataras
but with different names in different texts. The matsya Purana lists 10 avataras, namely –
Narayana, Narsimha, Vamana, Dattatreya, Mandhatri, Rama(son of Jamadagni), Rama9son of
dashratha), Vedvyasa, Buddha and Kalki. The Vayu Purana replaces Buddha with Krishna.

As mentioned earlier, Gupta kings adopted the title of Parama-Bhagavata which shows that they
adopted Vaishnavism. The Garuda became the emblem of the Gupta emperors while Chalukyas
adopted the boar as their emblem.

Ahimsa was an important aspect of the Vaishnava sects. The Narayanya section of the
Mahabharata states that in the horse sacrifice performed by king Vasu Uparichara (a devotee of
Vishnu) no animals were slaughtered; the only offerings were products of the wilderness.

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UPINDER SINGH, A HISTORY OF ANCIENT AND EARLY MEDIEVAL INDIA, PEARSON LTD., p.512
3.2. Shaivism

Shaivism is one of the largest community in India. The popularity of Shivaism increased in
popularity between the period c. 300-600 CE. Shiva was connected with Kartikeya, Ganesha and
Ganga, the river goddess. Shiva is depicted as a yogi sitting in meditation in the Himalayas most
of the times. The principle of avatar is also included in Shaivism though not as developed as that
in Vaishnavism. Rudra (in a fierce and angry mood), Nataraja (the King of Dance), and the
Linga are considered to be three main forms of Shiva. Worshippers pour milk on the linga
because it represents Shiva as the male, creative principle. He is considered as supreme deity by
his followers oftenly.

The bases of Shaivism are associated with pre-historic India. Proofs demonstrate that Shiva was
worshipped in antiquated archeological sites, for example, Harappa and Mohenjo Daro. In the
Rig Veda, he is alluded to by the name Rudra. The most established story about Shiva contains
his destruction of the conciliatory enclosure of Daksha after Shiva's wife (Sati) willfully
surrendered her life after being offended by her dad, Daksha.

From that point, Shaivism turned into the noticeable religion of India, especially in the South.
The leaders of numerous real kingdoms got to be Shaivites and belittled its agents. Glorious
sanctuaries were inherent Shiva's honor and numerous great models were motivated by him.
Shiva is said in the four Vedas, and especially the Svetashvatara Upanishad, the Shaivite equal to
the Vaishnava Bhagavad-gita. There are various references to Shiva in the legends and Puranas.
Most Shaivite philosophy however, gets from later sacred texts, especially the Agamas. There
are five primary conventions, demonstrated as follows:-

 Pasupatis
 Shaiva Siddhanta
 Kashmiri Shaivism
 Virashaivism (the Lingayats)
 Shaiva Asceticism
3.3. Cult of great Goddess (Shaktism)

Shaktism otherwise called Tantric Hinduism, is the branch of Hinduism dedicated to worshiping
Shakti (all the more normally referred to as Devi) as the focal god. She is seen either as the
principle goddess or as the consort of another divinity, as a rule Shiva. Numerous female Hindu
gods are likewise worshiped, however as indications of Devi as opposed to people. The
expression "Shakti," which means force, alludes to the force or vitality that gives Shiva (or
Devi's consort) life. In spite of the fact that love of the goddess Devi is likewise a necessary part
ofVaishnavism and Shaivism, it can be followed in any event as far back as the Rigveda
Samhita. Shaktism was completely perceived as a branch of Hinduism amid the Gupta and post-
Gupta periods (ca. 320 - ca. 700 CE).

Shaktism is related to goddess called as "Devi." The Mahabharata refers to her as the wife of
Narayana and Shiva. Eventually, she came to be especially associated with Shiva. Though she is
related with other deities, she is considered as supreme. Although some books equate Shaktism
with all major female deities (the "shaktis" of their respective consorts), the Shakta tradition
specifically worships Shiva's consort, in her various forms such as Parvati, Durga, Kali, etc. Sita
(with Rama) and Radha (with Krishna) are not worshipped directly as a part of Shaktism, but do
have an important role as female deity in Hinduism.

The Shakti cult was especially popular in eastern India, but was not confined to this area. This is
evident from various Durga images found in other parts of India. There are two forms of these
images ugra(fierce) and saumya(pacific). The various aspects of the goddess reflect the various
facets of her personality. In her destructive aspect she was known as Kali, Karali, Bhima, and
Chandi/Chandika/Chamunda. Her pacific aspect is shown in her manifestation as Saraswati.
Navaratri festival is the time when a deity of Devi is worshipped. Lakshmi and Saraswati are
considered to be her daughters.

The goddess also had a maternal aspect. She was the mother of Kartikeya and Ganesha. Durga
was also worshipped as one of the Sapt-Matrikas or seven mothers(Brahmani, Maheshari,
Kaumari, Vashnavi, Varahi, Indrani, and Yami). They are believed to be the energies of various
gods which assisted the Devi to fight the demons.

The main ideology of Shaktism comes from Shaivism. The two principles of Shaivism and
Shaktism are complementary since Shiva represents the male principle while Shakti represents
the female principle. Worshipping of Devi by Shaktas is for both material benefit as well as final
liberation. Shaktism also includes animal sacrifice as well as in some cases human sacrifice.
4. BUDDHISM

The element of bhakti made is impact on Buddhism with rites of worship similar to those
practiced in Hindu shrines. The Mahayana doctrine of the Tri-Kaya(three bodies) became the
philosophical basis of worship. According to this, Buddhism had three aspects-

1. Nirmana-Kaya- refers to different forms assumed by the Buddha on Earth out of compassion
for people.

2. Sambhoga-Kaya- the limitless forms that could be adopted by Buddha to appear before and
teach the bodhisattavas for their enjoyment.

3. Dharma-Kaya- included the Jnana-Kaya(knowledge body) and Svabhavika-Kaya(self-existent

body).

Faxian mentions the flourishing conditions and property holdings of the monasteries in north
India. He indicates that Hinayana doctrines were much popular Gandhara, Bannu, Kanauj, and
Kaushambi areas. In Khotan there were only Mahayana monks. While in Afghanistan, Punjab,
Mathura and Pataliputra both the schools flourished.

The silappadikaram and Manimekalai indicate that Buddhism and Jainsim were also established
in cities of south India such Puhar, Vanji, Madurai, especially among merchants and artisans.

While the Gupta kings are generally linked with the propotion brahmanical cults, some of them
extended patronage to Buddhism as well. Paramartha, a Buddhist scholar of the period, states
that king Vikramaditya sent his queen and prince Baladitya to study under the tutelage of the
famous Buddhist monkand scholar Vasubandhu.9

Certain Buddhist monastries achieved fame as educational centres at this time. Nalanda was the
most famous renowned and celebrated of these. Nalanda enjoyed royal patronage by the Guptas
and even in post Gupta period by Harshavardhana and the Palas, and was eventually destroyed
by the Turks in the course of 12th and 13th centuries.

Buddhism continued to spread into many lands of Asia during this period. The key function in
this spreading was played by the monks even though trade also played a significant role.
Buddhism had already made its way to Sri Lanka many centuries earlier, during the time of
Ashoka, and a thriving Buddhist community soon took root. Interactions between monks of India
and Srilanka continued during the centuries thereafter.

In china, thousands of Buddhist shrines and monastries were built as Buddhism popularly
acquired both a popular following as well as royal patronage under the sui and tang dynasties.

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Several Buddhists schools known as tsungs(clans) emerged, each tracing its history to different
founders.

The spread of Buddhism to different parts of Asia was part of a complex socio-political and
cultural interactions. Apart from China, Buddhism also influenced southeast Asiacoutries like
Java, Sumatra, and northern Myanmmar were under Buddhist influence. Buddhism was
transmitted from china to Korea and later on it also flourished in Japan.10

10
UPINDER SINGH, A HISTORY OF ANCIENT AND EARLY MEDIEVAL INDIA, PEARSON LTD., p.515
5. JAINISM

The word Jaina comes from Jina, a victor, a person who has attained infinite knowledge and
teaches others how to attain moksha. Tirthankara – another word for jina. 24 tirthankaras – the
first being Rishabhadeva, the 24th was Vardhama, also known as Mahavira

Vardhamana was born at Kundagrama, a city near Vaishali. His father was chief of Jnatri clan.
He was born in 599 B.C. and died in 527 B.C. His birthplace was Kundalpur, India. His parents
were followers of the Jina, Parshavanatha, the 23rd Tirthankara. He is said to have wandered as
an ascetic for around 12 years, meditating and fasting.

Major contributions were made to Jaina philosophy in the period c. 300-600 CE. The
Shwetambara and Digambaras came to be sub-divided into various groups known as Sanghas
and Ganas in the south, and Kulas, Shakhas and Gachchhas in the north.

The inscriptions testify also to the prevalence of Jainism, though it did not rise into prominence
on account of its severe discipline and lack of patronage. There appears to have been a
commendable concord between it and other religion. For a certain madra, who dedicated five
statues of the Jain Tirthankaras, describes himself as “full of affection for Brahmans and
religious preceptors”.

The Buddha and Mahavira were contemporaries and both had similarities in their teachings-
rejection of authority of the Vedas, emphasis on renunciation to attain salvation, establishment of
a monastic order.

Mahavira regarded all objects, animate and inanimate as having souls and consciousness, capable
of feeling pain when injured. He rejected the Vedic rituals. Doctrine of ascetism and renunciation
practised to the extreme

Pancha-Mahavrata

 Not to injure any living being

 Not to utter falsehood

 Not to take what is not given

 Lead a celibate life

 Non-possession
 Key beliefs

 Ahimsa - The central Jain belief is an agreement to avoid physical violence and conduct
that can be mentally and emotionally damaging to oneself or others. It also involves
commitment to all life forms on earth and not engaging in practices which may bring
harm.
 Karma – the belief that for every action, there is a consequence.
 Reincarnation – One’s soul that is reborn into different bodies over the course of many
lives
6. DEVELOMENT OF SANSKRIT LITERATURE

The growth of Sanskrit literature suddenly breaks in Christian era. But Kalidasa soon
inaugurated the process of renaissance of Sanskrit. Sanskrit literature attained its perfection in
both form and content during the Gupta period. Gupta age can be called as the age of
development of Sanskrit literature. Prakrit and epigraphs were replaced by it. Changes in
Buddhist and Jainist literature can also be seen. Sanskrit was considered the language of learned
people not only in India but other areas also.

The period c. 300-600 CE. is often described as the classical age of Sanskrit literature in that it
represented the attainment of a high watermark and set standards for later ages. The Sankrit
literature acquired its classical form, both in poetry and prose.

Ashvaghosha was the first known writer to use Sanskrit for non-religious compositions. This is
also the time when the transition from prakrit to Sanskrit in royal inscriptions become complete.

Kalidasa is counted among the most brilliant playwrights of this period, although there is
uncertainty about where he lived and wrote.

Many important Sankrit texts were compiled during this period. These include Puranas, the
Mahabharata, and the Ramayana. Several Dharmashashtra works like the Yajnavalkya, Narada,
Katyayana, and Brihaspati Smritis were composed in this period. Nitisara( a work on statecraft)
and Kamasutra( a treatise on sensual pleasure), oth belong to this period. The great compilation
of amusing and satirical tales, the Panchtantra, was also written in this period.
7. CONCLUSION

After suffering a challenging fight by the new emerging religions such as Jainism and Buddhism,
in the Mauryan period, Brahmanism was on its verge of extinction until its revival in Gupta
period. There were many reasons which led to the revival of Brahmanism, like the adoption of
the religion by the Guptas and royal patronage given by other kingdoms also. There could also
have been other reasons like the new changes that were brought in Brahmanism in this period.
Changes like, including of Buddha in the ten avatars of Vishnu and the mixing of different cults
within one religion brought about many positive points for Brahmanism and helped it to regain
its once lost glory.

The imperial Guptas by adopting the religion didn`t just revived it but changed its structure and
by giving a royal patronage gave it a base to rise and shine again like in older times. In older
times royal patronage was very important for development of any religion because generally the
citizen of a state would follow the religion which his/her king is following.

There were many developments that could be seen such as revival of Sanskrit along with the
religion. Both the entities helped each other to rise again. Sanskrit came to be known as the
language of learnt people not only in India but also in other.

At the end, the conclusion is that the true development of Brahmanism took place in in Gupta
era even after its origin in earlier times.
8. BIBLIOGRAPHY

1) S.P. NANDA, HISTORY OF ANCIENT INDIA, DOMINANT PUBLISHERS AND

DISTRIBUTERS LTD.
2) UPINDER SINGH, A HISTORY OF ANCIENT AND EARLY MEDIEVAL INDIA,
PEARSON LTD.