Page:An Essay On Hinduism.pdf/142

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ORTHODOXY AND HETERODOXY
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denominate these methods: orthodox (paramparā-sammata) and heterodox (paramparā-patita).

It is necessary here to explain the meaning of the two terms used above. The Sanskrit terms given in the brackets are to-day used in conversation and occasionally in newspapers by Maratha Brāhmins, and this distinction is differentiated from the distinction between sudhāraka and uddhārakas, that is, between reformers and traditionalists, on whom I have dwelt in the preceding pages.

Orthodoxy should never be confounded with conservatism of manners, customs and ideas. A heterodox (paramparā-patita) may be conservative of old ideas, while a radical reformer, even a hater of everything old, may also be orthodox. The meaning of these two words will become clear by concrete historical illustrations.

A Jain or a Lingavat holding very closely to the old ideas, which may be very similar to the ideas of an orthodox traditionalist, may still be regarded as a follower of heterodoxy, while a Brāhmin forsaking the old ideas but not joining a new sampradāya with a separate social existence will not be regarded as heterodox. He will still remain a member of the orthodox community. If he becomes a Brahmo he will not be regarded as belonging to the orthodox (paramparā-yukta, and not uddhāraka) community.

During the long period of thought and the social changes in India, there have been many sampradāyas which have been regarded as orthodox, and some others were regarded as heterodox. The former, which paid heed to the traditional principles of the social system, were orthodox. These appeared and disappeared, and happily so. As an important sampradāya of this character I may name the Bhāg-

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