- Historical Vedic religion
:"This article discusses the historical religious practices in the Vedic time period; see
Hinduismand Indian religionsfor details of continued religious practices. See Śrautafor the continuing practice of performance of rituals by an oral passing of hymns/chants through generations."
The religion of the
Vedic period(also known as Vedism or Vedic Brahmanism or, in a context of Indian antiquity, simply Brahmanism [The Encyclopedia Britannicaof 2005 uses all of "Vedism", "Vedic Brahmanism" and "Brahmanism", but reserves "Vedism" for the earliest stage, predating the Brahmana period, and defines "Brahmanism" as "religion of ancient India that evolved out of Vedism. It takes its name both from the predominant position of its priestly class, the Brahmans, and from the increasing speculation about, and importance given to, Brahman, the supreme power."] ) is the historical predecessor of Hinduism. Its liturgyis reflected in the Mantraportion of the four Vedas, which are compiled in Sanskrit. The religious practices centered on a clergy administering rites that often involved sacrifices. This mode of worship is largely unchanged today within Hinduism; however, only a small fraction of conservative Shrautins continue the tradition of oral recitation of hymns learned solely through the oral tradition.
Texts dating to the Vedic period, composed in
Vedic Sanskrit, are mainly the four Vedic Samhitas, but the Brahmanas, Aranyakasand some of the older Upanishads ( Bṛhadāraṇyaka, Chāndogya, Jaiminiya Upanishad Brahmana) are also placed in this period. The Vedas record the liturgyconnected with the rituals and sacrifices performed by the 16 or 17 shrauta priests and the purohitas. According to traditional views, the hymns of the Rigvedaand other Vedic hymns were divinely revealed to the rishis, who were considered to be seers or "hearers" (" shruti" means "what is heard")of the Veda, rather than "authors". In addition the Vedas are said to be "apaurashaya", a Sanskrit word meaning uncreated by man and which further reveals their eternal non-changing status. However, the Rigvedic hymns clearly speak about composing new hymns by individual authors who were in competition with their colleagues and looked for "payment" by local chieftains.
The mode of worship was worship of the elements like fire and rivers, worship of heroic gods like
Indra(quite similar to the Greek religion), chanting of hymns and performance of sacrifices. The priests performed the solemn rituals for the noblemen (Kshsatriya) and some wealthy Vaishyas. People prayed for abundance of children, rain, cattle (wealth), long life and an afterlife in the heavenly world of the ancestors. This mode of worship has been preserved even today in Hinduism, which involves recitations from the Vedas by a purohita (priest), for prosperity, wealth and general well-being. However, the primacy of Vedic deities has been seconded to the deities of Puranic literature.
Elements of Vedic religion reach back into
Proto-Indo-Iraniantimes. The Vedic period is held to have ended around 500 BC, Vedic religion gradually metamorphosizing into the various schools of Hinduism, which further evolved into Puranic Hinduism. Vedic religion also influenced Buddhism and Jainism.
Specific rituals and sacrifices of the Vedic religion include, among others:
Somacult, frequently referred to in the Rigvedaand descended from a common Indo-Iranianpractice.
Agnihotraor oblation to Agni, a sun charm,
Agnicayana, the sophisticated ritual of piling the fire altar.
*The New and Full Moon as well as the Seasonal (Cāturmāsya) sacrifices
* The royal consecration (Rajasuya) sacrifice
Purushamedhaor sacrifice of a man, imitating that of the cosmic Purusha, cf. Purusha Suktaas well as the Ashvamedha.
*The rituals referred to in the
Atharvavedaconcerned with medicine and healing practises, as well as black and white magic.
Ashvamedha(horse sacrifice) has parallels in the 2nd millennium BCSintashta and Andronovo cultureas well as in Rome (October horse) and medieval Ireland. In India it was allegedly continued until the 4th and even the 18th century CE (Jaya Singh at Jaipur). The practice of vegetarianism may already have arisen in late Vedic times. Although in the Rigveda, the cow's description as "aghnya" (that which should not be killed) may refer to poetry, [ J. Narten, "Acta Orientalia Neerlandica", Leiden 1971, 120-134] it is certain to be reflective of the social practice as were other practices like rituals and deity worship. Incipient change to contemporary vegetarianism is seen as early as the late Brahmanas and Upanishadsand may have continued under the influence of Jainismand possibly of Buddhism. Buddhism emerged out of a cultural strand distinct from Vedic thought. [Karel Werner, "The Longhaired Sage" in "The Yogi and the Mystic." Karel Werner, ed., Curzon Press, 1989, page 34. "Rahurkar speaks of them as belonging to two distinct 'cultural strands' ... Wayman also found evidence for two distinct approaches to the spiritual dimension in ancient India and calls them the traditions of 'truth and silence.' He traces them particularly in the older Upanishads, in early Buddhism, and in some later literature."]
The Hindu rites of
cremationare seen since the Rgvedic period; while they are attested from early times in the Cemetery H culture, there is a late Rigvedic reference in RV 10.15.14, invoking forefathers "both cremated ("agnidagdhá-") and uncremated ("ánagnidagdha-")".
The Vedic pantheon, similar to its Greek, Slavic or Germanic counterparts, comprises clans of anthropomorphic deities as well as deified natural phenomena, and like the Germanic
Vanirand Aesirit knows two classes of gods, Devas and Asuras. The Asuras ( Mitra, Varuna, Aryaman, Bhaga, Amsa, etc.) are deities of cosmic and social order, from the universe and kingdoms down to the individual. The Rigvedais a collection of hymns to various deities, most notably heroic Indra, Agnithe sacrificial fire and messenger of the gods, and Soma, the deified sacred drink of the Indo-Iranians. Also prominent is Varuna(often paired with Mitra) and the group of "all-gods", the Vishvadevas.
In the view of some, the
Rigveda, in its youngest books (books 1 and 10) contains hymns for monisticthought that however need to be interpreted in the context of the individual hymn. Often quoted are pada1.164.46c,
:"IAST|ékam sád víprā́ bahudhā́ vadanti":"To what is One, sages give many a title" (trans. Griffith)and hymns 10.129 and 10.130, dealing with a creator deity, especially verse 10.129.7::"IAST| iyám vísṛṣṭiḥ yátaḥ ābabhūva / yádi vā dadhé yádi vā ná / yáḥ asya ádhyakṣaḥ paramé vyóman / sáḥ aṅgá veda yádi vā ná véda":"He, the first origin of this creation, whether he formed it all or did not form it, / Whose eye controls this world in highest heaven, he verily knows it, or perhaps he knows not." (trans. Griffith)
"IAST|Ékam sát" in 1.164.46c means "being one". Such concepts received greater emphasis in classical
Hinduism, from the time of Adi Shankaraat the latest, and they receive emphasis in contemporary Hinduism from pantheistic sects like Arya Samaj.
Vedic religion was gradually formalized and concluded into
Vedanta, which is the primary institution of Hinduism. Vedantaconsiders itself the 'essence' of the Vedas. The Vedic pantheon was interpreted by a unitary view of the universe with Brahmanseen as immanent and transcendent, since the Middle Upanishads also in personal forms of the deity as Ishvara, Bhagavan, or Paramatma. There are also conservative schools which continue portions of the historical Vedic religion largely unchanged until today (see Śrauta, Nambudiri).
During the formative centuries of
Vedanta, traditions that opposed Vedantaand which supported the same, emerged. These were the nastikaand astikarespectively.
Hinduismis an umbrella term for " astika" traditions in India (see History of Hinduism).
Puranas, Sanskrit epics[ Encyclopedia Britannicas.v. " Hindu philosophy": "The great epic Mahabharatarepresents the attempt of Vedic Brahmanism to adjust itself to the new circumstances reflected in the process of the aryanization (integration of Aryan beliefs, practices, and institutions) of the various non-Aryan communities."]
**the classical schools of
Hindu philosophy, of which only Vedantais extant.
Shrautatraditions, maintaining much of the original form of the Vedic religion.
Vedic Brahmanism of Iron Age India co-existed and closely interacted with the non-Vedic ("
nastika") Shramanatraditions. [S. Cromwell Crawford, review of L. M. Joshi, "Brahmanism, Buddhism and Hinduism", Philosophy East and West (1972): "Alongside Brahmanism was the non-Aryan Shramanic culture with its roots going back to prehistoric times."] [Y. Masih (2000) In : A Comparative Study of Religions, Motilal Banarsidass Publ : Delhi, ISBN 8120808150 Page 18. "There is no evidence to show that Jainism and Buddhism ever subscribed to vedic sacrifices, vedic deities or caste. They are parallel or native religions of India and have contributed to much to the growth of even classical Hinduism of the present times."] [Dr. Kalghatgi, T. G. 1988 In: Study of Jainism, Prakrit Bharti Academy, Jaipur] [P.S. Jaini, (1979), The Jaina Path to Purification, Motilal Banarsidass, Delhi, p. 169 "Jainas themselves have no memory of a time when they fell within the Vedic fold. Any theory that attempts to link the two traditions, moreover fails to appreciate rather distinctive and very non-vedic character of Jaina cosmology, soul theory, karmic doctrine and atheism" ] These were not direct outgrowths of Vedism, but separate movements influenced by Brahmanical traditions. [S. Cromwell Crawford, review of L. M. Joshi, "Brahmanism, Buddhism and Hinduism", Philosophy East and West (1972): "Alongside Brahmanism was the non-Aryan Shramanic culture with its roots going back to prehistoric times."]
Jainism, from the 6th century BC
Buddhism, from ca. 500 BC; declined in India over the 8th to 12th centuries in favour of Puranic Hinduism.
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