4.10.2. The growth of Puranic Hinduism

The notion of a saviour was not unique to Buddhism. We find similar ideas being developed in different ways within traditions that we now consider part of Hinduism. These included Vaishnavism (a form of Hinduism within which Vishnu was worshipped as the principal deity) and Shaivism (a tradition within which Shiva was regarded as the chief god), in which there was growing emphasis on the worship of a chosen deity.

Both Buddhism and certain Hindu traditions share the idea of a savior figure. In Vaishnavism, Vishnu is viewed as a primary deity, while in Shaivism, Shiva holds similar significance. This shows a shift towards a more personal connection between the worshipper and the divine, wherein individuals can rely on a deity for salvation.

Imagine a student who seeks guidance from a teacher. In the same way, a devotee may turn to Vishnu or Shiva, viewing them as protectors or guides in their spiritual journey, thus creating a strong emotional bond based on trust and devotion.

In the case of Vaishnavism, cults developed around the various avatars or incarnations of the deity. Ten avatars were recognised within the tradition. These were forms that the deity was believed to have assumed in order to save the world whenever it was threatened by disorder and destruction because of the dominance of evil forces.

Vaishnavism identifies ten key incarnations of Vishnu, known as Dashavatara. Each avatar, like Ram or Krishna, embodies specific virtues and arrives at critical moments to restore dharma (cosmic order). This concept reinforces the idea that divinity is active and present in the world, addressing the needs and crises of humanity.

Think of a superhero movie where the hero transforms into different forms to tackle various villains. Similarly, Vishnu takes on incarnations to confront and defeat evil, emphasizing the dynamic nature of divine intervention.

Recognising each of these local deities as a form of Vishnu was one way of creating a more unified religious tradition. Some of these forms were represented in sculptures, as were other deities. Shiva, for instance, was symbolised by the linga, although he was occasionally represented in human form too.

To foster a sense of unity within the worship of Vishnu, local deities were embraced as manifestations of the main god. Artistic representations such as sculptures of Vishnu and symbols like Shiva's linga provide a visual language through which believers can express and connect with their faith.

Consider how a sports team might symbolically use various mascots to represent its values. Just like each mascot reinforces team spirit, representations of different deities strengthen the connection among followers and unify diverse practices under a broader religious identity.

To understand the meanings of these sculptures historians have to be familiar with the stories behind them – many of which are contained in the Puranas, compiled by Brahmanas (by about the middle of the first millennium CE). They contained much that had been composed and been in circulation for centuries, including stories about gods and goddesses.

The Puranas are an essential source for understanding the divine narratives and mythologies that shape Hindu beliefs. They serve as historical texts that document the evolution of religious ideas, highlighting the characteristics and stories associated with Vishnu, Shiva, and other deities.

Think of how fairy tales are passed down through generations, teaching moral lessons and cultural values. Similarly, the Puranas function as a cultural repository, offering insights into the divine and guiding devotees in their spiritual practices.

Generally, they were written in simple Sanskrit verse, and were meant to be read aloud to everybody, including women and Shudras, who did not have access to Vedic learning.

This approach to scripture made religious knowledge more accessible to a broader audience, breaking the barriers of social stratification that restricted Vedic learning. The inclusion of all people in the reading of these texts represents a shift towards a more egalitarian understanding of spirituality.

Picture a public school where all children have access to the same educational resources, regardless of their background. Just as this promotes inclusivity in education, the Puranic texts aimed to make spiritual knowledge available to everyone, fostering a sense of community across diverse social strata.

Much of what is contained in the Puranas evolved through interaction amongst people – priests, merchants, and ordinary men and women who travelled from place to place sharing ideas and beliefs.

The development of the Puranas reflects the cultural exchanges that occurred across regions. These interactions enriched Hinduism, incorporating diverse beliefs and practices from various communities, leading to a dynamic and evolving tradition.

Consider how modern cities thrive on interactions between people from different backgrounds. Similarly, the Puranic tradition grew richer as diverse groups shared their stories, allowing Hinduism to adapt and flourish over time.

We know for instance that Vasudeva-Krishna was an important deity in the Mathura region. Over centuries, his worship spread to other parts of the country as well.

Vasudeva-Krishna's prominence in Mathura illustrates the localized forms of deity worship that eventually gained national significance. His story and characteristics resonated with people, allowing his cult to expand across different regions and integrate into various local practices.

Imagine how a popular musician from one city gains fans across the country, bringing their style and influence to diverse musical landscapes. Just like this, the worship of Vasudeva-Krishna spread, blending with local traditions and becoming a beloved figure throughout India.

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