The Vedas

The Vedas provide some of the clearest evidence for the ancient shift in religious thought and practice that some call an “axial age shift.” What styles of religion existed in India before and after this shift? What part of the Vedas best represents religion before the shift, and what part best represents religion after the shift? Give examples of ideas or practices that represent the “before” and “after” religious styles.

When reading the Vedas, the shift in religious ideas through time becomes obvious. The earlier Rig Vedas, for instance, are more concerned with the issues facing this world. The later texts are more concerned with the inner self and renouncing the luxuries of this world. There is a large change in the philosophies of Hinduism through time.

In the first three categories of the Vedas (Samhitas, Aranyakas, Bramanas), there is a large focus on ritual and praise. These are done with the intent of gaining things back from the gods, like a good harvest or rain in times of drought. Initially, religion in India was concerned with this world. This is also somewhat obvious with the apparent use of drugs (soma) and ritual sacrifice. Although these things are supposed to directly affect the gods, they are also very strongly affecting our experiences “here and now” and meant to bring more response from the ritual to this world.

Later on, in the “axial age,” roughly when the Upanishads were written, there is a shift in what outcomes religious practice is supposed to achieve. Practice is no longer for a better harvest, it is for internal betterment– to liberate oneself from samsara: to be free from the very world that Indians were previously trying to maintain. The Upanishads focus on renouncing the material nature of this world and giving up all attachments. This is completely different from the Vedas, that sought to change and maintain the world, not get out of it and reject it.

The change in Indian religious thought is apparent in the writings of the Vedas. With the Upanishads develops an entirely different kind of thinking about what is important in religion and religious practice.