Author: Dr. Fazl Ahmad Ahmadi
An Overview of Hinduism (Part 8)
Abstract
Current India is not only known as the land of many cultures; rather, but it is also the cradle of the oldest religions. The first religious texts of India, called the Vedas, which hold great authority and credibility, date back to about a thousand-year BC. At the same time in history, religion also existed in other regions; for example, during this period, the Zoroastrian religion was prominent in Khorasan. However, apart from the long-standing nature of religiosity in India, a significant diversity can be observed in the different forms of Hindu worship and in the rich mysticism and philosophy of this land. Despite the many differences, these practices are all categorized under the single term “Hindu ritual.”
This article addresses the fundamental question: what is the religion known as “Hinduism,” and what are its historical periods and class systems? The present research, which answers this question by utilizing library sources and employing a descriptive-historical methodology, concludes that “Hinduism” is not a heavenly religion and does not possess a specific prophet through whom its beliefs and doctrines have been conveyed to the people. Instead, the texts of this religion have been composed by various authors throughout history. Additionally, Hinduism encompasses different historical periods that have evolved according to the necessities of society, and the classification of people within this religion is one of its essential principles.
Key words: Hinduism, historical periods, class system, stages of life and types of worship.
Introduction
Modern India, which has undergone many changes throughout its historical periods and exhibits cultural-religious plurality across different dimensions, is the cradle of some of the oldest religions. The first religious texts of India, known as the Vedas, hold great authority and credibility and date back to around a thousand year BC. Beyond the long-standing nature of religiosity in India, a significant diversity can be observed in the various forms of Hindu worship and in the rich mysticism and philosophy of this land. Despite these differences, they are all categorized under the single term “Hindu Ritual.”
With the arrival of the British in India during the 19th century, people became acquainted with Western culture and engaged in interaction and communication with other religions, particularly Christianity. This led to a confrontation with critiques of their way of thinking and religious practice. The peace of the people, sustained for three thousand years, was disturbed by this ancient religion, prompting religious scholars and Brahmins to seek ways to remove the label of being anti-rational or irrational from their sacred texts. Consequently, the last two centuries in India witnessed many new religious and intellectual movements, a period some researchers have referred to as the age of enlightenment or the “Hindu renaissance.” It can be asserted that since the 19th century, Hindus have consciously reevaluated their traditions and made modifications to effect religious reforms that align with the conditions of the new era. The perspectives of these movements and schools toward religion vary widely, ranging from a traditional adherence to foundational principles and a return to ancient texts, to the abandonment of certain historical beliefs.
Some of these movements are also revivalist, offering new interpretations of religion, philosophy, and ancient scriptures while emphasizing spiritual and mystical elements alongside various social initiatives. One of the pioneering figures in this movement is Ramakrishna. Due to his profound influence on Indian society, he was able to establish the religious movement known as the “Ramakrishna Mission.” This movement emerged from the devotional traditions of Bengal, informed by the deep spiritual understanding and teachings of Ramakrishna and his disciple Swami Vivekananda.
The significance of research in the field of Hinduism is underscored by its influence on human society, as no words or beliefs throughout history have had as profound an impact on human communities as religious belief. Many of the world’s great developments and conflicts have been driven by religious or anti-religious ideologies. Therefore, research and exploration in the field of religions is essential for society as a whole, as every member must be aware of their beliefs and doctrines. Moreover, investigating Hinduism is one of the fundamental needs of human society, given that over five hundred million Hindus reside in India alone, as well as in neighboring countries such as Pakistan, Bangladesh, Sri Lanka, and Nepal.
Extensive research has been conducted on Hinduism in various languages around the world, with numerous books and articles analyzing its diverse discussions. Some of these sources are referenced in the bibliography of this article. However, this article particularly focuses on the style and context of the explanations, providing a general and foundational understanding of Hinduism—a perspective that is often lacking in other writings or at least underrepresented from the author’s viewpoint. Notably, one of the most significant sources that complements this article is a previous work by the author titled “Contemplation in Understanding Hinduism.”
In light of the above, the fundamental question addressed is: What is Hinduism, and how are its historical periods and class systems structured? This research, which employs library sources and utilizes a descriptive-historical methodology, concludes that Hinduism is not a revealed religion and lacks a specific prophet or individual through whom its beliefs and doctrines have been conveyed. Instead, the texts of this religion have been authored by various individuals over time. Additionally, Hinduism encompasses different historical periods that have evolved according to societal needs, and the classification of individuals within this religion represents one of its core principles.
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