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., 1000 , 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 (see Domestic Worship, this ch.). 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 and Liberation

The Upanishads, originating as commentaries on the Vedas between about 800 and 200 B.C., contain speculations on the meaning of existence that have greatly influenced Indian religious traditions. Most important is the concept of atman (the human soul), which is an individual manifestation of brahman (see Glossary). Atman is of the same nature as brahman , characterized either as an impersonal force or as God, and has as its goal the recognition of identity with brahman . This fusion is not possible, however, as long as the individual remains bound to the world of the flesh and desires. In fact, the deathless atman that is so bound will not join with brahman after the death of the body but will experience continuous rebirth. This fundamental concept of the transmigration of atman , or reincarnation after death, lies at the heart of the religions emerging from India.

Indian religious tradition sees karma (see Glossary) as the source of the problem of transmigration. While associated with physical form, for example, in a human body, beings experience the universe through their senses and their minds and attach themselves to the people and things around them and constantly lose sight of their true existence as atman , which is of the same nature as brahman . As the time comes for the dropping of the body, the fruits of good and evil actions in the past remain with atman , clinging to it, causing a tendency to continue experience in other existences after death. Good deeds in this life may lead to a happy rebirth in a better life, and evil deeds may lead to a lower existence, but eventually the consequences of past deeds will be worked out, and the individual will seek more experiences in a physical world. In this manner, the bound or ignorant atman wanders from life to life, in heavens and hells and in many different bodies. The universe may expand and be destroyed numerous times, but the bound atman will not achieve release.

The true goal of atman is liberation, or release (moksha ), from the limited world of experience and realization of oneness with God or the cosmos. In order to achieve release, the individual must pursue a kind of discipline (yoga, a "tying," related to the English word yoke) that is appropriate to one's abilities and station in life. For most people, this goal means a course of action that keeps them rather closely tied to the world and its ways, including the enjoyment of love (kama ), the attainment of wealth and power (artha ), and the following of socially acceptable ethical principles (dharma--see Glossary). From this perspective, even manuals on sexual love, such as the Kama Sutra (Book of Love), or collections of ideas on politics and governance, such as the Arthashastra (Science of Material Gain), are part of a religious tradition that values action in the world as long as it is performed with understanding, a karma-yoga or selfless discipli c31ne of acaction in which every action is offered as a sacrifice to God. Some people, however, may be interested in breaking the cycle of rebirth in this life or soon thereafter. For them, a wide range of techniques has evolved over the thousands of years that gives Indian religion its great diversity. The discipline that involves physical positioning of the body (hatha-yoga), which is most commonly equated with yoga outside of India, sees the human body as a series of spiritual centers that can be awakened through meditation and exercise, leading eventually to a oneness with the universe. Tantrism is the belief in the Tantra (from the Sanskrit, context or continuum), a collection of texts that stress the usefulness of rituals, carried out with a strict discipline, as a means for attaining understanding and spiritual awakening. These rituals include chanting powerful mantras meditating on complicated or auspicious diagrams (mandalas) and, for one school of advanced practitioners, deliberately violating social norms on food, drink, and sexual relations.

A central aspect of all religious discipline, regardless of its emphasis, is the importance of the guru, or teacher. Indian religion may accept the sacredness of specific texts and rituals but stresses interpretation by a living practitioner who has personal experience of liberation and can pass down successful techniques to devoted followers. In fact, since Vedic times, it has never been possible, and has rarely been desired, to unite all people in India under one concept of orthodoxy with a single authority that could be presented to everyone. Instead, there has been a tendency to accept religious innovation and diversity as the natural result of personal experience by successive generations of gurus, who have tailored their messages to particular times, places, and peoples, and then passed down their knowledge to lines of disciples and social groups. As a result, Indian religion is a mass of ancient and modern traditions, some always preserved and some constantly changing, and the individual is relatively free to stress in his or her life the beliefs and religious behaviors that seem most effective on the path to deliverance.

Data as of September 1995