A Concise Encyclopedia of Hinduism Klaus K Klostermaie

A Concise Encyclopedia of Hinduism 12
schools within Vai•æavism, Ÿaivism or Ÿäktism would narrate in great
detail the specific teachings on God and creation, human life and
salvation, heavens and hells, commandments and prohibitions.
Each saƒpradäya exercises fairly strict control over doctrines taught
and practices permitted and reprimands of ‘heretics’ or even excommunications
of non-conformers are not unheard of. Since popular Hinduism
is concerned with the worship of images in temples, much of the
teaching of most Hindu schools is focused on the proper (sectarian)
way of ritual.
Philosophies of Hinduism
India has never known the division between philosophy and theology
that has characterized much of modern Western intellectual history.
This has had two consequences that distinguish Hinduism from current
biblical religions. First, it makes it appear natural for Hindus of an
enquiring bent to analyse and investigate philosophically the teachings
of their traditions. Second, it allows professional philosophers to deal
with ultimate issues in a meaningful way.
Among the philosophies of Hinduism several take the Veda as a
basis, considering their task not the creation of new truths but the interpretation
of revealed texts. Thus (Pürva) Mïmäƒsä investigates the
injunctions of the Veda relating to ritual; it does not question them but
attempts to get at their precise structure and meaning.
Vedänta (also called Uttara Mïmäƒsä) is essentially a reflection on
the Upani•ads, presupposing that what the Upani•ads say is true and
that they contain a truth that could not be obtained through unaided
human reason. The task the Vedäntins set themselves is not to question
or dissect the truth of Upani•adic utterances but to make sure that they
are properly understood.
When Hindu scholars debate matters of religion the point is not to
argue for or against the content of a scriptural statement but to ascertain
whether an assertion is scriptural. Once that is done, there is no
further discussion possible.
Hindu philosophical systems, although called darÿanas (‘theories’),
are not mere abstract verbal constructs concerning God, world and
humankind but intellectual and ethical endeavours to realize the meaning
of life. Among the qualifications required for beginning philosophical
study is the earnest desire to find liberation from the sufferings of saƒsära,