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Valley (probably indirectly), and the Indus Valley culture. These three cultures were
closely knit by the first century of Christianity and in the later period underwent further
developments, and probably also a fourth tradition of the indigenous tribes that stood
outside the four classes of the caste system as outcastes. Besides, the Vedic worshipper
did not use temples and idols as Hindus of today do. For them, the sacrificial rituals were
more important than temple or idol worship. In addition, as Koenraad Elst observes, the
major Hindu feasts of today are based on the epic feats of Rama and Krishna and the
Puranic lore pertaining to Shiva and the Goddess.
Reincarnation was not a Vedic belief
Belief in reincarnation which is central to Hinduism of today is not really attested to in
the Vedas, though they hint at life after death. Benjamin Walker says: The doctrine of
transmigration as elaborated in Hinduism has no place in the Vedic hymns. C.K.Raja
also affirms that in the early Vedic literature, there is no express mention of the doctrine
of transmigration. It is in the Upanisads that it appears for the first time. The Rig Veda
speaks of two paths for the souls of the deceased, namely, the path of the gods (devayana)
and the path of the fathers (pitriyana). Those who go by the former enjoy immortality and
there is no return to physical life after that. In fact, the Vedic man longed for this state of
life. Whereas those who go by the latter path, unite with the fathers and then return to
earth, after having enjoyed the fruits of his deeds. Raja further states that in the entire Rig
Veda consisting of about 10,500 verses there is only one occasion where there is
mention of a return to this world after death. What is implied here is that it cannot be
taken as an important teaching of the Rig Veda. Bal Gangadhar Tilak also notes that the
Vedas speak of the path of the gods(devayana) and path of the fathers (pitriyana) for
the souls of the deceased.
Doctrine of avatara and caste system are not Vedic in origin
The theory of avatara (descend) of gods which is very important to modern Hinduism
is non-Vedic. Benjamin Walker observes: Significantly, the term avatara [] is not
found in the earlier Vedic texts, and is absent from the older Sanskrit glossaries. The
caste system which is so integral to Hinduism, was also not practiced in the Vedic times.
There is hardly any evidence of rigid caste system in the Vedas. It is argued that the
purushasukta hymn of the Rig Veda (X.90) which is often referred to in order to give a
religious sanction to caste system, was a later interpolation. The Vedas, however, speak of
various classes of people, which appear to have been names of professions, and they were
not hereditary. O.P.Gupta says: The very concept of castes by birth, upper/lower castes,
superior/inferior castes, outcastes, untouchables, dalits, etc. are clearly prohibited by
Rigveda.
Taboo on cow slaughter is not Vedic in origin
The taboo on cow slaughter and beef eating which have become sensitive issues for the
Hindus of today did not exist in Vedic times. Here the observation of Koenraad Elst is
apt. He says: criteria like taboo on beef-eating or belief in reincarnation might stamp the
Vedic seers as non-Hindus. The question whether the Vedic people practiced cow
slaughter is debated among Hindu revivalists and traditionalists. Elst opines that it was
precisely because the cow was a sacred animal that the authors of the Vedas sacrificed
cows and ate beef on special occasions. This argument only substantiates the view that
cow was not an inviolable animal and that beef eating was not a taboo in Vedic times.
As is clear from the above, several aspects that are intrinsic to the Hinduism of today,
such as, the doctrine of re-incarnation, avatara (descent) of gods, caste system, taboo
on cow slaughter and beef eating were absent in the Vedic religion. K.M.Panikkar holds a
similar view. He says: It was shown by a critical study of the Vedas that the Aryans had
no developed idea of caste system, [.] The taboo on the use of beef was shown to be of
later origin, that the cow was freely killed for ceremonial and other purposes in ancient
India.
Vedic religion is distinct from the Hinduism of today
Hence, it follows that the Vedic religion deserves to be treated on its own as a distinct
religion with its own sacred texts, rites, rules of social life, beliefs and practices without
inter-linking it with modern Hinduism. Perhaps it is right to maintain that the Mimamsa
school which is concerned with the investigation of the Vedic texts, their correct
interpretation and the meticulous performance of the Vedic rituals and ceremonies has
preserved and defended a part of the heritage of the Vedic tradition. The Vedanta school
also may have received a part of the inspiration from the Vedas. For the rest of the Hindu
philosophical schools and religious sects, the influence of the Vedas is nominal. However,
in as much as elements from the Vedas have influenced some aspects of Hinduism, it may
be considered as one of the many factors influencing modern Hinduism. But by no means
can it be maintained that Hinduism of today has its direct ancestry in the Vedic religion.
Therefore, Hinduism of Vedic times is an imagined community. Hinduism of today is of a
much later origin, and a historical view of Indian religions would endorse a dichotomy
between Vedic religion and contemporary Hinduism.
Role of Adi Sanakra in the formation of Hinduism
Hinduism does not have a long ancestry as is often presumed or propagated by the
Hindutva ideologues. In fact, historically, religions like Buddhism and Jainism can claim
greater antiquity than the Hinduism of today. Hinduism began to take a systematic form
from the time of Adi Sankara (8 th century A.D) of Kaladi. In this sense, he may be
considered as the founder of Hinduism. Ninian Smart affirms that Hinduism as we
know today is of recent origin. He states: Hinduism did not really achieve its status as a
coherent, though still baffling, religious complex until after the establishment of the
[British] Raj.
In discussing the Vedic religion it is also to be remembered that in the course of history,
many non-Aryan elements entered into the Vedic religion. The Vedic Aryans freely
borrowed elements from the culture and the society around them. But we cannot say with
precision, which are the non-Aryan elements in the Vedic religion. Therefore, the thesis