This long period, from unknown times to the rise of Buddhism and its contemporary Jainism, about
Aryan, may be considered the preparatory .period in the development of the religious history of India. Not until the amalgamation of the two races was complete could there be a history proper of Indian religious life. The Aryan race supplied India with her philosophy suited to the intelligent; the' Dravidian race supplied the elements for. worship and the practical religious life. Each was made to explain the other, and so far as can be gathered, a common elastic faith, suited to different intelligences, and undisturbed by heresies, pervaded the civilized part of India.
Buddhism thought and life developed undisand turbed. The invasion of India by
Jainism. Alexander the Great in 327 B.C. was a temporary exception to freedom from foreign invasion, as was the Mohammedan occupation of the valley of the Indus 711 A.D. to 829 A.D. These invasions left no permanent mark on the religious history of India. Syrian Christians had settled on the west coast in the second century, and had increased in numbers, but whatever influence these adherents of Nestorian Christianity exerted, it was, so far as it can be traced, purely local. The rise and spread of Buddhism and Jainism were natural developments of Indian thought in its 474struggle to answer the great problems of existence, and of practical life. Indian religious thought and life thus separated into three main streams, the old form of Brahmanism and the heresies of Buddhism and Jainism (qq.v.). The heresies spread with
!a est effect among the masses of non-Aryan 7Witn' and soon became serious rivals of the old faith: The philosophy of both being essentially Vedantic, it was not against the philosophy as such that the revolt came, but against the particular explanation and application of this philosophy to the experiences of human life. The propaganda of both these heresies was conducted with vigor. Their spread was among non-Brahmanical castes, and especially among those who were the descendants of the aborigines. Thus Brahmanism, Jainism, and Buddhism contended amid the lower forms of religious belief and worship of the great mass of the non-Aryan aborigines. Under the inspiration of Asoka, 150 B.C., who, by his wide conquest, founded the first Indian empire, Buddhism spread over the larger part of India. The inscribed pillars and rocks, the Buddhist stupas and cave temples, still found over India, are witnesses both to the spread of Buddhism, and to its command of the intelligence and wealth of the country. Buddhism subsequently divided into two schools, the Hinayana or "Little Vehicle," or adherents of the primitive faith, and the Mahayarea or "Great Vehicle," the faith of the great mesa of the Buddhists. In this latter form Buddhas, Bodhiaatvas, and numerous deities and demons came to be worshiped, and their images in temples form a marked contrast to the simplicity and absence of images of primitive Buddhism. The cave temples of Nasik, Kuda, and the transformations in the Karla caves, by which the older and simpler sculptures are cut away, and others more sensuous are produced in their stead, are illustrations of the later form of Buddhism as recorded in atone.
The Second Indian Empire under the Gupta Dynasty, 320 A.D., saw a decided revival of Brah- manism, manifested in several ways. s. Renal- There was first the gradual assimilation cence of of Buddhism and the lower strata of
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