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The longevity, growth and spread of Sanathana Dharma has been due to its acknowledgement of the inevitability of changes with time and its acceptance to seamless evolution of gods, rituals and modes of worship through the ages.
During the primeval Vedic period, there were 33 Vedic deities without hierarchy, operating within a rigid, closed-end tradition. The rituals followed the Shrauta (from Shruthi) tradition and depended on strict Vedic scriptures, agni-based Yagnas, and ritviks (officiating priests). Early Vedic worship using Sanskrit language was somewhat restrictive and dominated by upper social strata. These conditions eventually declined, alongside open-ended local/village deities (Grama Devatas), clan (Kula Devata) and guardian gods.
Later, the medieval age featured a structured hierarchy of Puranic deities led by Shiva and Vishnu, alongside divine incarnations (Avatars) from the Itihasas such as Rama and Krishna, which inspired the Bhakti movement. Simple native rituals focused on flexible expressions of devotion using simple offerings (flowers, fruits and food) without complex rituals or mantras. Such local worship allowed direct, native-language communion instead of Sanskrit.
In recent times, modern worship has blended ancient traditions with veneration of Vedic saints, religious leaders and self-realised spiritual leaders. Today’s rituals follow the Smartha (of smrithi) tradition, which is centered around a synthetic approach around Panchayatana (five-deity worship) and the Shodashopachara (sixteen types of offerings) pujas. The Smartha tradition has borrowed the temple culture of the natives and the worship rituals of the Shrauta (Vedic) culture and allows worshippers to select a personal deity (Ishta Devata) and tailor their ritual complexity as per their choice.
It is this flexibility that has helped Sanathana Dharma flourish because it has no problems in adopting different Gods and allowing people of different geographical and ideological backgrounds to choose their own modes of worship.
Vedic system
Vedic knowledge spans three categories (i) Karmakanda (performing rituals, yagnas, charitable acts, daily duties), (ii) Upasanakanda (devotional worship, prayer, meditation), and (iii) Jnanakanda (philosophical inquiry of the highest truth regarding Self and Absolute (Brahman) to guide individuals progressively from basic actions toward absolute actionlessness (naishkarmyasiddhi).
However, over the passage of time, followers or seekers of this most liberal religion became overly focused on superficial rituals (karma) and rewards rather than seeking ultimate knowledge (jnana). Between the 5th century BCE and 5th century CE, obsession with violent rituals and rigid practices caused people to seek alternatives. Jainism was already prevalent, and Buddhism came into existence around 6th century BCE. Buddha and Mahavira propagated religions that prescribed total renunciation, righteous conduct and yogic practices, not accepting the Vedas. These messengers of peace influenced the masses, and many accepted their teachings and became ascetics (bhikshus), renouncing the world. Their popularity led to a sharp erosion of Vedic followers.
Over time, both these religions splintered into contradictory sects. After the passing away of Buddha and Mahavira, their high standards of discipline and morality were disregarded, and decay and degradation set in. Some continued with their terrible practices, including human sacrifices. Around the same time, political turmoil unsettled northern India while southern India remained peaceful, spawning the Bhakti movement led by the Saivite Nayanmars during the 5th and 6th centuries CE.
However, the unification of the divergent and distraught Hindus had to wait until Adi Shankaracharya entered the scene in the eighth century.
Disclaimer: The opinions and views expressed in this article/column are those of the author(s) and do not necessarily reflect the views or positions of South Asian Herald.
