Ananda-addictions

See elsewhere for an introduction to Ananda addiction and their great subversion of the dharma-puruShArtha.

Schools

Non veda-rejecting systems

  • Various vedAnta and yoga schools.
  • among Astika shaiva-s
    • Very late pAshupatas who were already at the margins of their own sect. (pāñcārthika pāśupatas were definitely heterodox in their attitude towards deva and pitR karma. But not in matters of varNa. In fact, their order only admitted V1s and some V2s.)
    • kApAlika-s, supposedly founded by a vaishya and his shUdra student, attempted significant subversion of the varNAshrama-dharma - as attested by rAmAnuja. [MT]
  • tAntrika shaiva-s in kAshmIra occassionally caused social degeneration - kalhaNa sa, en.
  • ballAlasena, the saiddhAntika ruler of vanga complained of rampant bAbaism involving dIxa-s, pratiShThA-s etc.. by the decievers IMG, MT18.
  • royal author aparAditya of the shilahara-s of the Konkan also has comparable condemnation of contemporary practices MT18.

Veda-rejecting systems

  • bauddha-s
  • jaina-s
  • many lingAyata-s / vIrashaiva-s
  • among vaiShNava-s
    • mahAnubhAva-s

A note on false generalizations based on the above : varNa theory page.

nAstika corrosion of dharma in general

The nAstika-s are corrosive to dharma (far more so than vedAnta ).

  • Their kingship thought lacks aggression. parAkrama, clearly engendered by vaidika rituals like rAjasUya and ashvamedha. At best, they practice self defense.
  • Being a counter-religion, they subvert the Arya conservativism of the veda-s and brAhmaNa-s (particularly in later days).
  • hindu-devatA-subversion should be considered.
  • At the same time:
    • unlike even many Astika systems, they pay high regard to Indra.
    • jaina nIti texts even respect the trayii.
    • They ultimately did mostly fall into line when faced with the common enemy. [MT1]

Chinese critique

Confucian intellectuals such as Han Yu railed against Buddhism for undermining the social structure of China. It eroded the loyalty of son to father, and subject to ruler, by encouraging people to leave their families and to become monks and nuns. Once they had been ordained, they stopped engaging in useful economic activity such as agriculture and weaving, and became a burden that had to be supported by the work of others. The persecution sought to return monks and nuns to the ranks of tax-paying commoners engaged in useful economic activity.

“Buddhist monasteries daily grew higher. Men’s strength was used up in work with plaster and wood. Men’s gain was taken up in ornaments of gold and precious stones. Imperial and family relationships were forsaken for obedience to the fees of the priests. The marital relationship was opposed by the ascetic restraints. Destructive of law, injurious to mankind, nothing is worse than this way. Moreover, if one man does not plough, others feel hunger, if one woman does not tend the silk worms, others go cold. Now in the Empire there are monks and nuns innumerable. All depend on others to plough that they may eat, on others to raise silk that they may be clad. Monasteries and Refuges (Homes of ascetics, in Sanskrit) are beyond compute.” - imperial edict of 845 by Emperor Wuzong of Tang.

Corrosion of dharma by buddhism

Cheating faithful dhArmika

“The doyen of the vajrayAna bauddhas (padmavajra) has a rather devious advice in his guhyasiddhi for the bauddha initiate who is looking for a consort from the antyaja (avarNa) class to do certain buddhist tAntrika practices with.” - IMG1, IMG2

Sindh betrayal

See separate page here.

Iconoclasm

  • Desecration of hingulA devI of sindh : MT.
  • “It is worth noting the statements of the Tibetan lamas, dharmasvAmin and tAranAtha, that the sthaviravAdin-s from lankA and the sindhu were at the forefront of demolishing and image of the heruka at bodhagaya and burning vajrayAna tantra-s. … Second, the tantra-s of the kubjikA-mata record the persecution of Astika-s by the Lankan tAthAgata-s. This streak has been seen more recently among the modern Lankan bikkhu-s. … The sthaviravAdin-s in shrIlankA did not encourage revival of worship after the Christian assaults on the devAlaya of viShNu at Devinuvara and rAkShasAlaya of vibhIShaNa at Colombo. This resulted in the loss of these traditions. " [MT17]
  • Modern bauddha army - SW17.

Japan

  • “One of the striking things u notice in the late edo period is the near complete absence of bauddha thinkers in the response to the west, many were confucian or belonged to kokugaku, and many criticized buddhism, yoshida shoin said something like how buddhism made men otherworldly and prevented action.” [SP]

Other examples abroad

See uyghur page

Corrosion of dharma by jaina-s

  • Anti-brAhmaNa narratives
    • " Indeed, the ancient jaina-s imagined Skanda as a comet emerging from the Kṛttikāḥ and coursing to Bhāratavarṣa to take the embryo of the future tīrthaṃkara the nagna to place him in a kṣatriya womb after removing all the brāhmaṇa molecules from his body and replacing them with clean ones [Indeed the brāhmaṇa hatred of the nagna-s began early!].” [MT]
  • kShatriya patronage record
    • “In the ninth century, Jaina monks, nuns, and laity were favored by several Rastrakuta kings, including Amoghavarsa who stepped down to become a monk after a remarkable sixty-eight-year reign. Among those he favored were residents of Biccolu, now in East Godavari District. Almost a century later, another Rastrakuta king was Indra IV who underwent the sallekhana fast to death in Sravanabelgola in 982.9 Some Eastern Calukyas were also royal patrons. As a religion of non-violence and self-denial the Jaina faith would appear to be an unlikely choice of warring kings. Kharavela, the permanently warring ruler of Orissa in the first century bce, was a Jaina. Paul Dundas perceives “images of striving, battle, and conquest” as appealing to the south Indian martial society, the spiritually victorious monk being a model equal to that of the warrior.” [Vedic Voices]
  • Anti-iconism and resistance to Astika-accommodation
    • “Ironically, the jaina fundamentalists saw the destruction of the temple religion as reaffirming their own opposition to it. As a result, a few started supporting Mohammedans against Astika-s and their own temple worshipers. One may in this context note the ironic case of the jaina Acharya who is supposed to have helped the Ghazi Ahmed Shah, the vandal of karNAvatI (Gujarat), by performing mantra counter-attacks on his behalf when kaula shaiva-s are supposed to have caused the Sultan to get possessed by a yoginI prayoga. Other jaina-s condemned the worship of any deity other than the ford-makers. While such a streak was always prominent in the digaMbara sect, the shvetAMbara-s also started adopting such views with the emergence of the anti-iconic sthAnakavAsin-s and the terapanthin-s thereafter. " [MT]

lingAyata-s

  • basavaNNa’s subversive mockery [IMG]
  • bitter brAhmaNa-lingAyata rivalry in old mysUru [Cub]

mahAnubhAva-s