Author: Dr. Fazl Ahmad Ahmadi
An Overview of Hinduism (Part 9)
1. Periods of Hindu Religion
Hinduism is a living and evolving religion with nearly one billion followers, making it one of the oldest religions in India, with roots extending back over three thousand years. Western orientalists generally classify the historical development of Hinduism into three distinct periods: the Vedic period, the Brahmin period, and the Hindu period. This article will first examine the historical periods of Hinduism before addressing other relevant issues.
A. Vedic Period (600 to 1500 BCE)
According to researcher and Hindu scholar Winternitz, the Vedas originated between 700 BCE and 2500 BCE. However, most contemporary scholars propose that their origins date back to after 2500 BCE, suggesting it may be more accurate to date them to at least the middle of the second millennium BCE.
Some authors argue that the Vedic period coincides with the invasion of the Aryans and their subsequent settlement in India. During this time, the Brahmins emerged as the dominant class, spreading what was seen as one of the most advanced cultures of human society.
The “Vedas” and “Upanishads,” two sacred texts in Hinduism, were composed during this period. Many Vedic rituals, particularly sacrifices, gained popularity; however, these practices eventually attracted criticism for their extremity, paving the way for the emergence of the Upanishads. The term “Upanishad” consists of two parts: “Upe,” meaning close or besides, and “Shad,” meaning sitting or resting. Together, they suggest a deep, personal connection between the teacher and the student, implying “hidden teachings” or “esoteric knowledge.”
Following the advent of the Upanishads, philosophical and mystical approaches began to replace the more rigid Vedic devotional practices, resulting in significant changes within Hinduism.
Orientalists and researchers who refer to ancient Vedic texts—written approximately a thousand years before Christ—often base their interpretations on jurisprudential theories. This can sometimes lead to a skewed perspective that emphasizes notions of backwardness or primitivism. Such interpretations often fail to consider the views of Hindus themselves, regarding their interpretations as “native.” Hindu scholars, however, assert that Vedic hymns and rituals have been transmitted through a steadfast tradition from teacher to student.
Soumya Williams, a renowned English Indian scholar, observes: “Vedic religion is the worship of natural phenomena such as fire, sun, wind, and rain. Sometimes, these phenomena are personified as gods worthy of worship; at other times, they manifest within the broader, more abstract concept of a singular deity.”
This perspective may, however, contradict that of many Hindu scholars. One esteemed philosopher and commentator of contemporary India, Shri Aru Benedu, writes in his interpretation of the Upanishads: “The deities of the Upanishads represent universal manifestations of divine power. For example, the three gods—Indra, Vayu, and Agni—embody the vast universe on various levels: Indra at the sensual level, Vayu at the vital level, and Agni at the material level.”
The Vedic period has significantly influenced Indian culture and literature. Over time, the relevance of festivals and sacrifices has diminished, especially with the rise of the doctrine of “ahimsa” (non-violence), which found prominence among dissident sects like Jainism and Buddhism, gradually replacing celebrated customs such as sacrifice.
The Vedas, collectively referred to as Vedic Samhitas, are compilations of prayers and religious hymns dedicated to various deities. The principal motivation for worshipers is to appease the gods and suppress anger, perceived as a principal destroyer of life.
The Vedic Aryans, or those Aryans who adhered to Vedic traditions, are classified into various groups, but during communal worship, they commonly consulted the four Vedas: the Rig Veda, the Yajur Veda, the Sama Veda, and the Atharva Veda.
The Rig Veda is generally regarded as the oldest and most significant of these texts, followed closely by the Atharva Veda. The Atharva Veda, known as the “knowledge of the Atharvans,” contains many verses on magic with pre-Aryan influences, while the Yajur Veda provides insights into sacrificial rituals. The gods of Hinduism, as depicted in Vedic texts, are predominantly derived from nature, representing elements such as the sun, moon, fire, sky, wind, water, dawn, and rain, among others, with Indra, the god of rain and thunder, often revered above the rest.
The Yajna, or sacrificial offerings, was an important form of worship among Hindus. Worshipers would gather around a fire to place their offerings; fire held significant value in other religions as well, including Zoroastrianism. Occasionally, offerings were poured into water. These offerings were typically valuable items held dear by the worshipers. Scholars provide various interpretations of the significance of Yajnas. First, Yajnas may serve as a means to please the Hindu gods, wherein a portion of one’s wealth is offered to attain divine forgiveness. Second, Yajnas can be viewed as memorial offerings to demonstrate obedience and loyalty to the gods. Finally, others argue that Yajnas may exist outside direct association with the gods, reflecting a more independent tradition advocating for spiritual fulfillment.
There are many sacred texts within the Vedic religion, collectively known as Vedas, which translates to “knowledge.” Seder Bloom posits: “This knowledge is acquired through listening, not through sight; phrases within sacred texts bear witness to this oral tradition, suggesting that such words come from holy individuals.”
Felisin Shale, in “A Brief History of Great Religions,” states that the oldest portion of the Veda is the Rig Veda, composed between 1000 and 1500 BCE, containing 1,028 hymns or more commonly referred to as verses. The oldest hymn appears in the first part of the second millennium BCE, making it one of the oldest sacred texts.
The Vedic texts encompass prayers, philosophical or mystical poetry, and spiritual guidance on various matters, including means of awakening and mobilizing love; however, there is no explicit theory of reincarnation that is unique to Hindu beliefs.
Some scholars assert that the Rig Veda is organized into ten “mandalas,” with the first and last classes differing significantly from the others, each attributed to various Rishis or holy authors. The last book appears to have been written much later than the preceding ones, as its explanations and details are fundamentally distinct from the earlier texts. The thoughts, ideas, and notions expressed in this last book seem rudimentary and minimal, suggesting a society that may have evolved considerably by that time.
Dolafur writes in the book “History of India”: Aryan people were a very pious and religious population, decent and appropriate rituals and decorations spread among them, and as their civilization progressed and developed, many problems arose in religion, which confused it. twist and make the relevant ceremonies and rituals difficult, incomprehensible and unbearable; Therefore, over time and after these developments, the compilation of three other Vedas became necessary for specific religious purposes, which are: 1. “Same Veda” which includes hymns, most of which are in the Rig Veda and are sung on special occasions; 2. “Yejur Veda” whose content was on magic spells and spells and supplications for success in life, as well as charms to protect against evils and calamities. This last Veda was composed when the Aryan people were very advanced in civilization and it is even possible that at that time the religious ideas and thoughts of the natives, the Hindus, were also spread to some extent among a part of the Aryans. The fundamental changes that came in this way in the ethics, manners and habits of the Hindu Aryans have great importance and value from a historical point of view, and that bright and beautiful scene that was reflected in the manifestations of life in the Rig Veda, became a scene here. which is very little hopeful and more of a handover to destiny and submission to fate and destiny; Qada and Qadr, which has a high position in other religions, including Islam.
Continues…
