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Hinduism
Please note this is only a brief outline, of what is, a very complex and comprehensive religion and philosophy. The aim here is not to guide or serve tuition in any form of Hinduism, its religion or its philosophy, but serves only as a personal reference to explain both the differences and similarities to other eastern and western religions and philosophy.
For further information regarding Hinduism, links are provided throughout this site, and also on the links page.
The Vedas are the oldest scriptural texts relating to ancient India and Hinduism. It is claimed that they are perhaps the oldest surviving scriptures from the ancient world, pre-dating Greek philosophy and relating to the Indo/Aryan philosophy and religion dating back 2,500 to 600 years BCE. The traditions and revelations contained in the oldest of these, the Rig-Veda, may be estimated at originating some 4,000 years ago. The written texts themselves are estimated as dating back as far as 1500 to 1200 BCE.
The wealth and depth of knowledge and wisdom contained within these early texts, together with their philosophical and metaphysical insight is immeasurable. In fact, it must be arguable that our entire philosophical, ethical and religious history may have origins in this early pre-history. The ensuing and continual interpretations of these sacred texts and their meanings, have founded the religious seat of Hinduism, and yet still, may also have guided to the latter philosophical revelation and tenets appertaining to Buddhism, as well as influencing other middle eastern and western religions and philosophies.
The Vedas are written in a form of early language, called Vedic, which is presumed to be the early origins of even Sanskrit itself. The scriptures claim to be divine in origin. That is, it is believed they have been passed to humanity from God, for the purpose of instruction and knowledge to attain self-awareness, and to aspire to God. The word Veda means wisdom or knowledge. They are regarded as sruti, meaning "heard" or revealed texts.
There are four sacred Vedas. These four are called the Rig-Veda, Sama-Veda, Yajur-Veda, and Atharva-Veda. And each of these four Vedas contains four sacred works comprised of, Samhitâs, Brâhmanas, Âranyakas, and Upanishads.
The Samhitâs are the earliest of these literatures, which comprise of hymns, mantras and chants, used for prayers and sacrificial rituals. They are regarded as eternal, without beginning or end, and divine in authorship. The Samhitâs contain the Brâhmanas, and within these Brâhmanas are comprised the Âranyakas, and Upanishads. The Yajur-Veda is the only text which contains two Samhitâs: the white or Shukla Samhitâ, and the black or Krishna Samhitâ.
The Brâhmanas contain the doctrines and guidance pertaining to sacrificial rituals, and their meanings. These Brâhmanas are inclusive of the four Vedas, yet may also be classed as separate texts themselves.
The concluding part of the Brâhmanas, the Âranyakas, or "forest books", relate to further interpretations of rituals. The Âranyakas and Upanishads explicate and expand upon the mystical and metaphysical interpretation and meaning of the Samhitâs.
The Vedas are further classified into two main categories; Karma kânda, which deals particularly with sacrificial and active rituals and prayers, and Jnâna kânda, which covers the philosophical meanings of the Vedas. The Upanishads belong to this latter part of Jnâna or knowledge and insight.
The main section of each of the Vedas is comprised of mantras and chants and the Brahmanas, which comprises of instructions and rituals. These sections are collectively known as the Karma kânda, which means "action", for example, instruction for actions pertaining to worship. These sections included sacrifices, including the sacrificial offering of animals, to God or deities, in prayer for fertility and worldly rewards. Here may be found a significant clue as to the origins for the Asian philosophies pertaining to Karma, and the wisdom of cause and effect, or in the case of the Karma kânda, the understanding of giving and receiving, devotion and sacrifice, and reward.
Within these sections can also be found the basis and root of the Hindu caste system or varna. Here the analogies of the four Hindu castes; Brahmins, Ksatriyas, Vaisyas, and Sudras, refer to the parts of the cosmic or Godly body, namely, the head, the arms, the thighs or legs, and the feet, respectively. Thus the caste system has a divine significance within Hinduism, and not only refers to a social structure, but a fundamental understanding and philosophy regarding the results of actions and reward.
Within the Indian Hindu culture, it is believed that the result of one's actions in a previous mortal life, or the seeds of Karma which are sown, will ultimately decide the fate and birth into one of the four social caste divisions within society. These are once again reflected in the Indian Hindu caste system as; Brahmins (priestly or scholarly caste), Ksatriyas (royal, stately or governing caste), Vaisyas (merchant caste) and Sudras (working or labouring caste).
The Jñana kânda section within each of Vedas pertains to knowledge and insight, the term Jñana means knowledge. Whereas the Karma kânda, consists of instruction and ritual, this latter section concentrates deliberately on insight, knowledge and understanding. It comprises the Uphanishads, which consist of dialogues and reflections pertaining to the metaphysical nature of life, and being, the cosmos and God. This latter part is known as the uttara mimamsa ("higher inquiry"), or the vedanta, which means, "end of the Vedas." Here can be found the philosophical foundations and explanations for creation itself. Each of the latter schools of Vedanta have basis and grounding in interpretation of this section of the Vedas.
This is a collection of Sanskrit hymns. It is said to be the oldest of the four Vedas, estimated at between 1700 to 1100 BCE. Yet, as with all the Vedas, their origins and history dates back much farther than even this, perhaps as old as 4,000 years ago. They were later translated and transferred into written form much later in history, perhaps even as late as the middle ages, at some estimates.
As with all the sacred Vedas, the Rig-Veda contains the following Samhitâs, Brâhmanas, Âranyakas, and Upanishads;
1. The Rig-Veda Samhitâ.
2. Brâhmanas - Aitareya, Kausitaki
3. Âranyakas - Aitareya, Kausitaki
4. Upanishads - Aitareya, Kausitaki
This is comprised of verses taken from the Rig-Veda, and specifically to sacrificial rites and prayers.
1. The White Yajur-Veda Samhitâ, (Shukla Samhitâ)
2. Brâhmanas - Shatpartha
3. Âranyakas - Brihadâranyaka
4. Upanishads - Brihadâranyaka, Isha
1. The Black Yajur-Veda Samhitâ, (Krishna Samhitâ)
2. Brâhmanas - Taittirîya
3. Âranyakas - Taittirîya
4. Upanishads - Taittirîya, Katha, Maitrâyani, Shvetâshvatara
This contains ancient hymns and chants. Again it is comprised of verses taken from the Rig-Veda, and is specifically used for sacred rituals, and priesthood. These are often sang or recited at celebrations and weddings, even today.
1. The Sama-Veda Samhitâ.
2. Brâhmanas - Panchavimsha, Shadavimsha, Jaiminîya
3. Âranyakas - Jaiminîya, Brâhmana
4. Upanishads - Chândogya, Kena
This is the text relating to the "Knowledge of the Fire Priests" or Atharvans, who worshipped fire. It consists of spells and incantations to protect from disaster and demons, as well as spells for healing, and curing of disease, and for good health and well being.
1. The Atharva-Veda Samhitâ.
2. Brâhmanas - Gopatha
3. Âranyakas
4. Upanishads - Mundaka, Mândukya, Prashna
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