Editing Indian religions (section)

=== Vedic period (1750–800 BCE) ===
{{Main|Vedic period|Historical Vedic religion}}
{{See also|Proto-Indo-European mythology|Proto-Indo-Iranian religion}}

The documented history of Indian religions begins with the [[historical Vedic religion]], the religious practices of the early [[Indo-Aryans]], which were collected and later [[shakha|redacted]] into the ''[[Samhitas]]'' (usually known as the [[Vedas]]), four canonical collections of hymns or [[mantra]]s composed in archaic [[Vedic Sanskrit|Sanskrit]]. These texts are the central ''[[shruti]]'' (revealed) texts of [[Hinduism]]. The period of the composition, redaction, and commentary of these texts is known as the [[Vedic period]], which lasted from roughly 1750 to 500 BCE.{{sfn|Michaels|2004|p=33}}

The [[Vedic Period]] is most significant for the composition of the four Vedas, Brahmanas and the older Upanishads (both presented as discussions on the rituals, mantras and concepts found in the four Vedas), which today are some of the most important [[Sacred texts|canonical texts]] of Hinduism, and are the codification of much of what developed into its core beliefs.<ref name="Witzel">[[Stephanie W. Jamison]] and [[Michael Witzel]] in Arvind Sharma, editor, ''The Study of Hinduism''. University of South Carolina Press, 2003, page 65</ref>

Some modern Hindu scholars use the "Vedic religion" synonymously with "Hinduism".<ref>Kapur, Kamlesh (2010). ''Portraits of a Nation: History of Ancient India'', 1st ed. New Delhi: Sterling Publishers Private Ltd. {{OCLC|707924398}}. {{ISBN|978-8120752122}}.</ref> According to Sundararajan, Hinduism is also known as the Vedic religion.<ref>K. R. Sundararajan; Bithika Mukerji, eds. ''Hindu Spirituality: Vedas Through Vedanta''. Volume 1. p. 382.</ref> Other authors state that the Vedas contain "the fundamental truths about Hindu Dharma"{{refn|group=note|Ashim Kumar Bhattacharyya declares that Vedas contain the fundamental truths about Hindu Dharma.<ref>{{cite book |page=6 |title=Hindu Dharma: Introduction to Scriptures And Theology |author=Ashim Kumar Bhattacharyya}}</ref>}} which is called "the modern version of the ancient Vedic Dharma"<ref>P. 46 ''I Am Proud To Be A Hindu'' By J. Agarwal</ref> The [[Arya Samaj]]  recognizes the Vedic religion as true Hinduism.<ref>''Hinduism: An Alphabetical Guide'', Roshen Dalal, p. 41</ref> Nevertheless, according to Jamison and Witzel

{{Blockquote|... to call this period Vedic Hinduism is a contradiction in terms since Vedic religion is very different from what we generally call Hindu religion – at least as much as Old Hebrew religion is from medieval and modern Christian religion. However, Vedic religion is treatable as a predecessor of Hinduism."<ref name="Witzel" />{{refn|group=note|[[Richard E. King]] notes: "Consequently, it remains an anachronism to project the notion of "Hinduism" as it is commonly understood into pre-colonial history."{{sfn|King|1999|p=176}}}}}}

==== Early Vedic period – early Vedic compositions (c. 1750–1200 BCE) ====
{{Main|Vedas|Samhitas}}

The [[rishi]]s, the composers of the hymns of the [[Rigveda]], were considered inspired poets and seers.{{refn|group=note|In post-Vedic times understood as "hearers" of an eternally existing Veda, ''[[Śrauta]]'' means "what is heard"}}

The mode of worship was the performance of [[Yajna]], sacrifices which involved sacrifice and sublimation of the havana sámagri (herbal preparations)<ref>{{Cite book |last=Parmar |first=Manish Singh |url=https://books.google.com/books?id=hutUDwAAQBAJ&dq=The+mode+of+worship+was+the+performance+of+Yajna%2C+sacrifices+which+involved+sacrifice+and+sublimation+of+the+havana+s%C3%A1magri+%28herbal+preparations%29&pg=PP13 |title=Ancient India: A Glimpse of Indias' Glorious Ancient Past |date=2018-04-10 |publisher=BookRix |isbn=978-3-7438-6452-8 |language=en |access-date=17 December 2022 |archive-date=29 October 2023 |archive-url=https://web.archive.org/web/20231029100619/https://books.google.com/books?id=hutUDwAAQBAJ&dq=The+mode+of+worship+was+the+performance+of+Yajna,+sacrifices+which+involved+sacrifice+and+sublimation+of+the+havana+s%C3%A1magri+(herbal+preparations)&pg=PP13 |url-status=live }}</ref> in the fire, accompanied by the singing of [[Samagana|Samans]] and 'mumbling' of [[Yajus]], the sacrificial mantras. The sublime meaning of the word yajna is derived from the Sanskrit verb yaj, which has a three-fold meaning of worship of deities (devapujana), unity (saògatikaraña), and charity (dána).<ref>Nigal, S.G. Axiological Approach to the Vedas. Northern Book Centre, 1986. P. 81. {{ISBN|81-85119-18-X}}.</ref> An essential element was the sacrificial fire – the divine [[Agni]] – into which oblations were poured, as everything offered into the fire was believed to reach God.{{Citation needed|date=June 2023}}

Central concepts in the Vedas are [[Satya]] and [[Rta]]. ''Satya'' is derived from [[Sat (Sanskrit)|Sat]], the present participle of the verbal root ''as'', "to be, to exist, to live".{{sfn|Zimmer|1989|p=166}} ''Sat'' means "that which really exists [...] the really existent truth; the Good",{{sfn|Zimmer|1989|p=166}} and ''Sat-ya'' means "is-ness".{{sfn|Zimmer|1989|p=167}} ''Rta'', "that which is properly joined; order, rule; truth", is the principle of natural order which regulates and coordinates the operation of the universe and everything within it.{{sfn|Holdrege|2004|p=215}} "Satya (truth as being) and rita (truth as law) are the primary principles of Reality and its manifestation is the background of the canons of dharma, or a life of righteousness."{{sfn|Krishnananda|1994|p=17}} "Satya is the principle of integration rooted in the Absolute, rita is its application and function as the rule and order operating in the universe."{{sfn|Krishnananda|1994|p=24}} Conformity with Ṛta would enable progress whereas its violation would lead to punishment. Panikkar remarks:

{{Blockquote|''Ṛta'' is the ultimate foundation of everything; it is "the supreme", although this is not to be understood in a static sense. [...] It is the expression of the primordial dynamism that is inherent in everything...."{{sfn|Panikkar|2001|pp=350–351}}}}

The term rta is inherited from the [[Proto-Indo-Iranian religion]], the religion of the [[Indo-Iranian peoples]] prior to the earliest Vedic (Indo-Aryan) and [[Zoroastrian]] (Iranian) scriptures. "[[Asha]]" is the [[Avestan language]] term (corresponding to [[Vedic language]] [[ṛta]]) for a concept of cardinal importance<ref name="DG_1963_46">{{harvnb|Duchesne-Guillemin|1963|p=46}}.</ref> to Zoroastrian theology and doctrine. The term "dharma" was already used in Brahmanical thought, where it was conceived as an aspect of Rta.{{sfn|Day|1982|pp=42–45}}

Major philosophers of this era were Rishis Narayana, Kanva, [[Rishabha (hindu sage)|Rishaba]], [[Vamadeva]], and [[Angiras]].<ref>P. 285 ''Indian sociology through Ghurye, a dictionary'' By S. Devadas Pillai</ref>

==== Middle Vedic period (c. 1200–850 BCE) ====
{{See also|Painted Grey Ware culture}}

During the Middle Vedic period, the mantras of the Yajurveda and the older Brahmana texts were composed.{{sfn|Michaels|2004|p=34}} The [[Brahmans]] became powerful intermediairies.{{sfn|Michaels|2004|p=35}}

Historical roots of [[Jainism in India]] is traced back to 9th-century BCE with the rise of [[Parshvanatha]] and his non-violent philosophy.{{sfn|Dundas|2002|p=30}}{{sfn|Zimmer|1953|p=182-183}}

==== Late Vedic period (from 850 BCE) ====
The Vedic religion evolved into Hinduism and [[Vedanta]], a religious path considering itself the 'essence' of the Vedas, interpreting the Vedic pantheon as a unitary view of the universe with 'God' (Brahman) seen as immanent and transcendent in the forms of [[Ishvara]] and [[Brahman]]. This post-Vedic systems of thought, along with the [[Upanishads]] and later texts like the [[Itihasa|epics]] (the [[Ramayana]] and the [[Mahabharata]]), is a major component of modern Hinduism. The ritualistic traditions of Vedic religion are preserved in the conservative [[Śrauta]] tradition.{{Citation needed|date=June 2023}}