OFFSHOOTS OF

OFFSHOOTS OF

ST.THOMAS DRAVIDIAN CHRISTIANITY

Christ has fulfilled the worships and religions of the pre - Christ era and this can be summarized as follows.

The fulfillment of atheistic and agnostic religions of India such as Jainism and Buddhism is briefly outlined here.

Cessation of animal sacrifice is one of the aims of these religions, and it was fulfilled in Christ since He sacrificed Himself and because of His sacrifice , the doctrine of fulfillment of sacrifice has emerged in the history of religions in the post - Christ era. An analysis of the world religions will show that all the theistic worships and religions in the pre - Christ era offered sacrifice to God. Christianity introduced a new type of theistic worship without sacrifice and it can be said that it is the fulfillment of Jainism and Buddhism.

Achieving perfection or expecting a perfect man is the primary aim of these religions and Christ who is known as the 'Son of Man' in Christianity can be viewed as the perfect man. He is known as Son of God as well as Son of Man, and he is the combination of divine and human nature, since he is hundred percent God and hundred percent Man, the concept of Son of Man can be viewed as the fulfillment of expectation of perfect man.

Renouncing everything is the basic concept of these religions. In Jainism and Buddhism renouncing everything for the sake of one's own welfare is given much importance but in Christianity renouncing everything for the sake of others is considered as real renouncing. In Christianity, Christ renounced everything for the sake of the redemption of the whole humanity. He did not have anything for Him. He was born in a manger that too was not of Him and he was buried in a tomb which was also not of Him.

And the- verse,
'Foxes have holes and birds of the air have nests but the Son of Man has no where to lay his head'1
clearly expresses his renounced life. When Christ died on the cross, he was hanging on the cross without any cloth that is in the Digambara stage, he sacrificed Himself. Hence a complete renounced life can be seen in Christ. Digambaras do not wear clothes , they meditate and do penance only for their Nirvana. Hence all the sculptures belonging to the Digambara sect are with closed eyes and without cloths.
Svetambara Jainism

After Christ only, the Svetambara sect and all the sculptures of this sect are found with their eyes opened. Since Christ renounced everything and sacrificed himself in the Digambara stage and he had a great concern for others, a new concept that one should have concern for others was developed in Svetambara sect in the post - Christ era. Hence the sculptures are seen with dresses and opened eyes indicating a selfless concern for others.
'Sallekana' or persecuting oneself (fasting unto death) to achieve Nirvana is given a significant place in Jainism. In Christianity the crucifixion of Jesus His persecution of himself for giving salvation to the human beings-can be considered the perfect sacrifice (Sallekana).

Jainism and Buddhism advocate Vegetarianism and plead for `Non- violence'. It is to be noted that Christ is a pure vegetarian since non-vegetarian animals are not fit for sacrifice and vegetarian animals alone are offered as sacrifice. Jesus being a vegetarian and belonging to the Essenes group, his sacrifice became acceptable in the place of sacrifice of vegetarian animals.

`Behold, the Lamb of God which takes away the sin of the world'2.
Besides advocating the adoption of the principle of non-violence, he urged the people to do good for evil and he practiced this principle throughout his life. It is only because of the sacrifice of Christ slaughter of animals and eating their meat in the name of religions ceased to prevail in the theistic religions in the post - Christ era.
Since there is no place for God in Jainism, Christ can be viewed as a perfect man who fulfilled Jainism. As, Buddhism is an agnostic religion; the concept of Son of Man as well as Son of God has developed in this religion resulting in the emergence of Mahayana Buddhism.

Mahayana Buddhism

Mahayana Buddhism is the offshoot of Early Indian Christianity. According to Hinayana (that which was originated by Buddha in the pre - Christian era), nothing was created by God, and regarding nirvana one can obtain it by one's own efforts or be guided by others. But Mahayana Buddhism is totally contrary to Hinayana Buddhism. According to Mahayana Buddhism, everything was created by God and God came into this world and took the form of a man, sacrificed himself and gave salvation to human beings.

The doctrine of trinity is explained in Mahayana Buddhism as

Dharma Kaya (God the Father)
Sambhoga Kaya (God the Holy Spirit)
and Nirmana Kaya (God the Son)

The following statements of different scholars would throw light on this doctrine.

"B.L. Suzuki compares the idea of trikaya to the philosophy of trinity in Christianity. The Dharmakaya thus corresponds to Godhead in Christianity the source of all, realized only through mystical experiences. This being becomes God as usually known to all as Sambhogakaya. But ordinary people need something more tangible and require a living personality-hence Nirmanakaya. In other words, the three kayas stand for the Godhead, God and Christ. Or, she says, we might compare the dharmakaya to Parabrahma, Sambhogakaya to Isvara and Nirmanakaya to the avataras"3

"Moreover, the Bodhisattva was thought of as a spirit not only of compassion but also of suffering. Many sources establish the vow or resolve of the Bodhisattva, which is sometimes expressed in almost Christian terms:

'I take upon myself... the deeds of all beings, even of those in the hells, in other worlds, in the realms of punishment... I take their suffering upon me,... I bear it, I do not draw back from it, I do not tremble at it ... I have no fear of it,... I do not lose heart... I must bear the burden of all beings, for I have vowed to save all things living, to bring them safe through the forest of birth, age, disease, death and rebirth. I think not of my own salvation, but strive to bestow on all beings the royalty of supreme wisdom. So I take upon myself all the sorrows of all beings. I resolve to bear every torment in every purgatory of the universe. For it is better that I alone suffer than the multitude of living beings. I give myself in exchange. I redeem the universe from the forest of purgatory, from the womb of flesh, from the realm of death. I agree to suffer as a ransom for all beings, for the sake of all beings. Truly I will not abandon them. For I have resolved to gain supreme wisdom for the sake of all that lives, to save the world.

The idea of the Suffering Savior might have existed in some form in the Middle East before the emergence of Christianity, but features like this are not attested in Buddhism until after the beginning of the Christian era. The Suffering Bodhisattva so closely resembles the Christian conception of the God who gives his life as a ransom for many that we cannot dismiss the possibility that the doctrine was borrowed by Buddhism from Christianity".4
Since the focus is on Hinduism, Mahayana Buddhism is only briefly touched on
Apart from Jainism and Buddhism, Christ has also fulfilled the Indus Valley worship, the Ancient Dravidian Worship and the Vedic worship, and because of His fulfillment they were developed as Six-fold religion.

Six - Fold Religion:

Saivism and Vaishnavism are the offshoots of St.Thomas Tamil / Dravidian Christianity5. St.Thomas Dravidian Christianity observed the elements of Dravidian worships that prevailed in the pre - Christ era, and developed as Saivism and Vaishnavism.6 Saivism and Vaishnavism developed as a Bhakti movement around 6th, 7th c. A.D. in South India and spread to the North. Since it is now totally camouflaged by the Brahman concept under the name of Hinduism, it is generally thought that the Vedas are the basis for the development of this Bhakti Movement. Generally Saivite Siva is identified with Vedic Rudra and Vaishnavite Vishnu is identified with Vedic Vishnu. An in-depth study of the Vedas will unveil the hidden truths. Saivism and Vaishnavism have nothing to do with the Vedic Rudra or Vishnu.

According to Saiva Siththanta, Siva is the Supreme loving God who took the form of a man and suffered to save human beings. In the Vedas, however, Rudra is portrayed as one of the minor deities, and it is the god of storms. Likewise Vaishnavite Vishnu has nothing to do with the Vedic Vishnu. In the Vedas, Vishnu is the sun, a creature, whereas Vishnu is the Prime God in Vaishnavism and without him there is no Vaishnavism.

'In the development of Hinduism, the Vedic gods lost their significance. Deities like Indra, Varuna, Mithra, Prajapathi, and Mathresvan had lost the first place and were given the last place. New Gods like Siva, Vishnu, Brahma attracted our mind and are highly venerated, says Kailasapath7.
Also Velupillai 8 confirms this in his statement. 'At that time (in the period of Campanthar) Vedic deities like Indra, Varuna, Surya...... lost their supremacy. Instead of these deities, worshipping God in three forms as Siva, Vishnu ,Brahma began.'.

Findings regarding the development of Saivism and Vaishnavism without any Vedic influence are clearly given as follows:

'1) Emergence of the basic doctrines of Saivism and Vaishnavism depending not on Aryanism or the Vedas.
2) Development of these doctrines which are not seen in the Vedas
3) Emergence of new Agamas, totally contrary to the Vedas
4) Emergence of temple worship, contrary to the Vedas.
5) Emergence of Nayanmars and Alwars who did not belong to the Vedic religion.
6) The doctrinal explanation of Sankara, Ramanuja and Mathva which are contrary to the Vedas.
7) Emergence of the names of Gods viz. Siva, Vishnu, Brahma, Sakthi ....who are contrary to the Vedic deities.
8) Emergence of the worship of God in Triune form instead of worshipping the Vedic deities'9

Thus the development of Bhakthi Movement is independent of the Vedas and the emergence of these new doctrines are seen in the post - Christian era only.
Drastic changes that have taken place in the post-Christ era in Indian religions are pointed out promptly by many scholars as follows:
'In the early period of Christianity, Buddhism split into Hinayana and Mahayana. The religions Saivism and Vaishnavism were formed. Jainism split into Digambara and Svetambara'.10

'In between 200 B.C. and 200 A.D Rama and Krishna became divine Avatars. In the Bhagavad Gita Krishna became the full Avatar of Vishnu. In the Upanisads he became an eternal Brahma. Mahayana Buddhism was formed and Buddha became an eternal God. Though it seemed that there were no changes taking place in the Vedas, new Upanisads were formed'.11

"During the Saka-Kusana age the Bhagavata and Pasupatha attempts to bring humanity and divinity together were matched by Mahayana Buddhism, Where the bodhisattva, especially bodhisattva Avalokitesvara, is hard to distinguish from a gracious god, easily accessible to man. The Saddharma Pundarika goes on to place the highest emphasis on repeating the name of Avalokitesvara and calling on him for help and guidance. The notion of the Buddha as a supernatural person manifesting himself in human form was elaborated into the doctrine of the three Bodies (trikaya) and also helped to the rise of the worship of the image of Buddha for worship. That, along with the new practice of the deva-kula(s) and the popular emphasis of pauranika Hinduism helped the rise of temple worship as a major feature among all the religious cults of India in the Gupta and the post-Gupta times.

The Puranas, which were originally bardic compilations, were recast in the Kusana and Gupta periods as veritable popular expositions seeking to present a Syncretic and theistic religion. The doctrine of Trimurti was one of their greatest triumphs and the idea of incarnation was taken up and further developed".12

Since Saivism and Vaishnavism are the offshoots of St.Thomas Dravidian Christianity, many scholars find similarities between these religions (Early Indian Christianity) and Christianity (Europeonised Indian Christianity). The following statements of different scholars would throw more light on this idea.

Susmita Pande in her thesis 'Birth of Bhakti in Indian Religions and Art' says;
"It has even been held that the development of the true religion of the heart of bhakti really belongs to Medieval India, presumably owing its effervescence to the fertilizing influences of Islam, if not Christianity"13

and concludes
"that the concept of BHAKTI and God's grace in the above account (Vaishnavism) shows the influence of Christian doctrines".14

Monier williams states

"Vaishnavism has more common ground with Christianity than any other form of non-Christian faith" 15

'Pandita Ramabai felt that by becoming a follower of Christ, she had not betrayed her ancient culture and tradition. But on the other hand, she learnt that her ancient religion become more meaningful and enriched only with her experience in Christ.'6

'Christ of the history has reincarnated in the mythological India and He has become the Nishkalank Avatar (Sinless incarnation), Jivanmuktha, Sachidananda and Karmayogi'.17
Fr. Reymond Panickar in his commentary on the Brahma Sutras says;
"That from which the world comes forth and to which it returns and by which it is sustained, that "that" is Christ".18
Like this so many scholars find similarities among these religions (Early Indian Christianity and Europeanized Indian Christianity)).

When Christianity came to India, the New testament was not compiled at that time. Naturally this would lead to the lack of historicity. The need of presenting Christianity at the grass root level in the later period led to the development of myths. Since the doctrine of trinity, doctrine of avatar, and the doctrine of fulfillment of sacrifice have to be explained in the mythical aspect at the grass root level, mythical Christ is seen in the Indian religions in different languages in different terms.

Father Holy Spirit Son - Appan Ammai Magan

i)Conquerring evil
ii) Death and Resurrection Vishnu

iii) Creator
iv) Light of the world

Though the terms are different and seem to be different Gods and Goddesses, they all refer to one God. An unbiased examination of myths would unveil the hidden Christ.
UNLESS, THE SAIVITE AND VAISHNAVITE PHILOSOPHIES, THEOLOGIES AND HYMNS ARE ANALYZED DEEPLY WITHOUT ANY PREJUDICE THE HIDDEN CHRISTIANITY WOULD NOT BE UNVEILED.
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1. Matthew 8:20 (RSV)
2. John 1:29 (KJV)
3. B.L. Suzuki, Mahayana Buddhism, A brief outline, p.42, Quoting The Awakening of faith, Pp.101-102, `Quoted by Susmita Pande, Birth of bhakti in Indian religions and art, Books and Books publishers and Distributors, New Delhi, F.P.1982, Pp.87,88
4. A.L. Basham, Op.Cit., P. 277
5 . M. Deivanayagam, Op. Cit.,
6. D.Devakala Jothimani, Op.Cit.,
7. Kailasapathy, Pandai Tamilar Vaazhvum vazhipadum, Makkal Veliyeedu, 1978, P.18
8. A.Velupillai, Tamil Ilakkiyathil Kaalamum Karuththum, Tamil Pathippagam, Chnnai,1969,P.83
9. M. Deivanayagam, Op. Cit., Pp.10,11
10. Muni Uttam Kamal Jain, Op. Cit., P.3.
11. J.N. Farquhar, An Outline of the Religious lliterature of India, Motilal Banarsidass,Delhi 7, F.Ed. 1920, Pp.78,79
12. Susmita Pande, Op. Cit., P.5
13. Ibid, P.Vii
14. Sudhakar Chattopadhyaya, Evolution of Hindu Sects, upto the time of Sankaracharya, Munshiram Manoharlal Oriental Publishers, New Delhi55, F.P.1970, p.60
15. Krishna Sharma, Bhakthi and the Bhakthi Movement- A New perspective, Munshiram Manoharlal Publishers Pvt Ltd., New Delhi 55, F.P. 1987,Pp.80,81
16. Quo.by M.Ezra Sargunam, Op.Cit.,P.48
17. Ibid.,
18. R.Panikkar, The Unknown Christ of Hinduism,Darton, Longman and Todd, P.131