Why do separate cults develop in Hinduism

Do Hindus and Buddhists Know a Just War?

Just War - Just Peace pp 319-328 | Cite as

Summary

Around 260 BC, King Ashoka (approx. 268-233), who ruled North India, proclaimed that he forbade animal sacrifices and meat consumption in his ruling centers, that he wanted to rely on Dharma, the law - primarily of the Buddha - and violence in everyday life as swear in politics. This means that the monastic philosophy, which we call Buddhism, which is already several centuries old, has de facto become state doctrine and state religion. It has shaped and dominated India's history and politics for almost a millennium. It was not until the eighth AD century that new regional dynasties set up new temples, rites, deities and cults in the center of their empires. What we later call Hinduism is now finally beginning to marginalize Buddhism. This Hinduism emerged from the transformation of extremely persistent, ubiquitous, but for a long time peripheral Brahmanic rites and cults. While Hinduism is pushing Buddhism out of the center of political representation and legitimation, another turning point is already emerging. During the 8th century, Islam was carried to the west coast by Arab traders and by horsemen in the Indus Valley. Since 1,000 AD, the new religion has been plundering and finally conquering "Sind and Hind", the Indus Valley and northern India. Buddhist and Hindu rulers across South Asia have been able to wage war with it for well over a thousand years. Did you develop the concept of a just, a morally and religiously justified war? In the following it will be shown that this was not the case; that Buddhists and Hindus, however, developed a civilization of containment, purposeful rationalization and the ritualization of war - which was their undoing against Islam. Three aspects are shown:
  1. 1

    how a representation scheme of imperial rule and warfare emerged since Ashoka, which lasted almost a thousand years, and how this scheme has been replaced by a Hindu scheme based on the worship of regional gods since the eighth century,

  2. 2

    how war was waged under these religious and political framework conditions and what, under these framework conditions, was not considered a just war, but an appropriate, befitting and purposeful war, and

  3. 3

    which is why this theory and practice of Dharma-compliant war against a new aggressor, Islam, failed.

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© VS Verlag für Sozialwissenschaften | GWV Fachverlage GmbH 2009

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