I had a discussion with an ex-pat Indian a couple of years ago who explained a little of her faith to me. FRS, when you said that Hinduism resisted the onslaught of Abrahamic religions, I think that term is slightly incorrect. To Hinduism, Christianity is not an antagonistic religion; key spiritual components of Christianity, such as Christ coming to Earth as an avatar of God, actually conform to broader themes within Hindu thought. I forget who she said it was, but Christ - to Hindus - was one of many aspects of a Hindu deity's appearances on Earth. The second coming of Christ would be a significant spiritual moment for Hinduism.
I may well be wrong or misleading; this is only how I remember what she said.
No, I don't think you are incorrect, Clockwork. The issue is a murky one and I should probably further clarify the intention of my statement. When I stated that Hindus resisted the proselytization of the Abrahamic faiths in the subcontinent, I think we must distinguish between on one hand the
doctrine of Christianity which is both universalist and not inclusive of Hindu (or any other polytheistic) themes as well as the culture and lifestyle associated with it and on the other hand the interpretation, as you made reference to, of Christian myths as reconcilable within Hindu doctrine.
In the first case, many Hindus are hostile to a
singular doctrine such as any specific branch of Christianity being cast upon them. After all, if one were to follow the religion accurately and with zeal, it would make moral taboos and social stigmatizations of many of the natural actions and folkways experienced by the Hindus as a cohesive people over the last several thousand years. Opposition to Islam is far more pronounced in many areas, because, well, Christians never penetrated India to the extent that Muslims did in the form of Babur I and the Mughal Empire. Sure, the Portuguese tried and lovely tales emanate from the colonial period in Goa such as the execution of captive religious dissidents and "smearing their lips[the lips of Hindus]" with beef so as to render them untouchable, but it never became a pervasive force to the extent that equally expansionist and universalist Islam did. Islam also usurped many of the sacred places within India where specific Hindu rites were carried out in tribute to individual gods and goddesses, or earthly manifestations of those gods and goddesses in the form of avatāra, such as Ayodhya in Uttar Pradesh. And it did so deliberately. In Ayodhya, Babur I, first Mughal emperor to effectively administer a regime on Indian soil, constructed the Babri Mosque in the 16th century to sit dominant in the town of Lord Rama's (Vishnu's seventh avatar) birthplace. This unfortunate affront was corrected in 1992, when Hindu nationalists demolished the mosque through collective violent action and have since established a shrine to Rama in its stead.
That being said, there is still fierce opposition to the influence of Christianity every bit as much as Islam on the part of many Hindus and political organizations affiliated with the call for the establishment of Hindutva - the Shiv Sena, the late Balasaheb Thackeray's social and paramilitary body the RSS, etc. In fact, in the case of Thackeray, resounding calls for the boycott of the Christian-inspired and Western consumerist dominated Valentine's Day holiday have been made loud and clear in the region of Maharashtra. Attacks on converts to Christianity, who are seen as a form of blood traitors and the blasphemers of heritage, in low-income communities in regions such as Orissa has been on the increase.
The second case is a question of doctrinal interpretation, and when discussing Hinduism, this of course can lead one down a murky road with multiple ends. Within the branch of Vaishnavism in the Hindu religion, primacy is placed on lord Vishnu within the Trimurti, effectively (and again, dependent or not upon selective interpretations) representing his manifestations as the supreme personification of the Godhead. Vishnu has ten avatars and Jesus is not typically considered to be among them, although there is much debate amongst adherents of Vaishnavism themselves upon many details, such as the legitimacy of Siddhartha Gautama/the Buddha as the ninth avatar, the cosmological time frame stipulating the return of the last anticipated avatar in the form of Kalki, etc. I believe what
you may be referring to is closer to what I have heard from some followers of a branch emphasizing the persona of Krishna, today adapted by many into a New Age type of social awareness movement called "Krishna Consciousness". Many devotees from South Asia have been making the rounds giving lectures in American universities, particularly on the West Coast, on the topic of Krishna, modern interpretations of the Bhagavad Gita, the question of whether an agnostic dissent is reconcilable within the framework of Hinduism, the person of Jesus Christ and his relation to Hindu figures. Of course, if one were to incorporate Christian figures, this is generally done by those more apt to find themselves latter day adherents of Swami Vivekananda's proclamations and many in a way fashion themselves modernizing reformists. He would bear no resemblance to much of what is found in original Hindu texts, or even in far cruder versions in the form of the original "primitive" folk religion of the Indus river valley which later gave way to "establishment religion" in the form of the great Vedic texts and so on.
The original Vedas were taken by the peasantry living around the Indus river not only as a way of explaining some of life's mysteries, but a form of Bronze Age agricultural manual, survivalist guide, etc. Later, analysts and scholars within the Hindu civilization themselves, would expound upon and compare their myths to those of other lands. Finding common themes which can be interpreted as hearkening back to an original, singular, pre-existing religion, such as the draw of comparisons between Matsya - the "fish" and first avatar of lord Vishnu - and the story of Noah and his ark, for example, is what provided the scholarly basis and groundwork for what eventually became the philosophic doctrine of Perennialism; which continues to transfix elements of European and North American academia to this day.
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