Hinduism
Vedas
Hinduism
in India traces its source to the Vedas, ancient hymns composed and recited
in Punjab as early as 1500 B.C. Three main collections of the
Vedas--the
Rig, Sama, and Yajur--consist of chants that were originally recited by priests
while offering plant and animal sacrifices in sacred fires. A fourth collection,
the Atharva Veda, contains a number of formulas for requirements as varied as
medical cures and love magic. The majority of modern Hindus revere these hymns
as sacred sounds passed down to humanity from the greatest antiquity and as
the source of Hindu tradition.
The vast majority of Vedic hymns are addressed to a pantheon of deities who
are attracted, generated, and nourished by the offerings into the sacred flames
and the precisely chanted mantras (mystical formulas of invocation) based on
the hymns. Each of these deities may appear to be the supreme god in his or
her own hymns, but some gods stand out as most significant.
Indra, god of the firmament and lord of the weather, is the supreme deity of
the Vedas. Indra also is a god of war who, accompanied by a host of storm gods,
uses thunderbolts as weapons to slay the serpent demon Vritra (the name means
storm cloud), thus releasing the rains for the earth. Agni, the god of fire,
accepts the sacrificial offerings and transmits them to all the gods. Varuna
passes judgment, lays down the law, and protects the cosmic order. Yama, the
god of death, sends earthly dwellers signs of old age, sickness, and approaching
mortality as exhortations to lead a moral life. Surya is the sun god, Chandra
the moon god, Vayu the wind god, and Usha the dawn goddess.
Some of the later hymns of the Rig Veda contain speculations that form the basis
for much of Indian religious and philosophical thought. From one perspective,
the universe originates through the evolution of an impersonal force manifested
as male and female principles. Other hymns describe a personal creator, Prajapati,
the Lord of creatures, from whom came the heavens and the earth and all the
other gods. One hymn describes the universe as emerging from the sacrifice of
a cosmic man (
purusha ) who was the source of all things but who was
in turn offered into the fire by gods.
Within the Vedic accounts of the origin of things, there is a tension between
visions of the highest reality as an impersonal force, or as a creator god,
or as a group of gods with different jobs to do in the universe. Much of Hinduism
tends to accept all these visions simultaneously, claiming that they are all
valid as different facets of a single truth, or ranks them as explanations with
different levels of sophistication.
It is possible, however, to follow only one of these explanations, such as believing
in a single personal god while rejecting all others, and still claim to be following
the Vedas. In sum, Hinduism does not exist as a single belief system with one
textual explanation of the origin of the universe or the nature of God, and
a wide range of philosophies and practices can trace their beginnings somewhere
in the hymns of the Vedas.
By the sixth century B.C., the Vedic gods were in decline among the people,
and few people care much for Indra, Agni, or Varuna in contemporary India. These
gods might appear as background characters in myths and stories about more important
deities, such as Shiva or Vishnu; in some Hindu temples, there also are small
statues of Vedic deities. Sacrificial fire, which once accompanied major political
activities, such as the crowning of kings or the conquest of territory, still
forms the heart of household rituals for many Hindus, and some Brahman (see
Glossary) families pass down the skill of memorizing the hymns and make a living
as professional reciters of the Vedas. One of the main legacies of Brahmanical
sacrifice, seen even among traditions that later denied its usefulness, was
a concentration on precise ritual actions and a belief in sacred sound as a
powerful tool for manifesting the sacred in daily life.
KARMA
|| VEDAS
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