Tradition, Identity and Scriptural Authority: Religious Inclusivism in the Writings of an Early Modern Sanskrit Intellectual
It is commonly held that one of the distinguishing features of modern Hinduism is its all-inclusive tolerance and comprehensive openness for religious plurality. However, this universalism contrasts in important ways with the traditional inclusivism found in the writings of classical and medieval In...
| Published in: | Religions of South Asia |
|---|---|
| Main Author: | |
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Equinox
2015
|
| In: |
Religions of South Asia
|
| Standardized Subjects / Keyword chains: | B
Appayya Dīkṣita ca. 16. Jh.
/ Brahmanism
/ Inclusivism
/ Hinduism
/ Religious pluralism
|
| RelBib Classification: | AB Philosophy of religion; criticism of religion; atheism AD Sociology of religion; religious policy KBM Asia |
| Further subjects: | B
Pāñcarātra
B Śaivāgamas B Early Modernity B Inclusivism B Appaya Dīkṣita |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a It is commonly held that one of the distinguishing features of modern Hinduism is its all-inclusive tolerance and comprehensive openness for religious plurality. However, this universalism contrasts in important ways with the traditional inclusivism found in the writings of classical and medieval Indian brahminical thinkers. This article focuses on the inherent complexity and modalities of religious inclusivism in the early modern period. How was inclusivism construed and defended by Sanskrit intellectuals of this period? How do inclusivist models relate to broader concepts of identity, tradition and scriptures? An attempt is here made to answer these questions through examining the work of the sixteenth century scholar Appaya Diksita. Special attention will be paid to arguments he presents in his Sivarkamanidipika concerning the legitimacy of the Pancaratra tradition and the authority of Saivagamas. | ||
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