The Buddhist Age began in the sixth century before Christ, and Buddhism gradually supplanted Brahmanism as a national religion. In the tenth century of our era, however, Brahmanism was revived, drawing its inspiration mainly from the Upanishads, and purified by the teachings of Buddha and other reformers.
These religious movements of the post-Vedic times, which have exercised a cumulative influence in shaping modern-day Hinduism, were due directly and indirectly to the speculative reasonings of the unknown authors of the Upanishads. The Pantheistic doctrines of these ancient philosophers, however, hardly constituted a religion: they were rather an esoteric system of belief devoid of popular appeal. But they have been the inspiration of a succession of profound thinkers and eloquent teachers of revered memory in India, who infused ancient modes of thought with high philosophic doctrines, and utilized archaic myths to develop a religion which in its purest form permeates the acts of everyday life and requires the whole-hearted devotion and service of pious Hindus to the will of the Supreme Being.
In the Brahmanical Age Upanishadic teachings made limited appeal, but evidences are not awanting that knowledge of them was not confined to the Brahmans, because the revolts which gave India Buddhism and Jainism originated among the Kshatriyas. Meanwhile the gods of the Vedas continued their hold upon the allegiance of the great masses of the people, although the ancient Vedic religion had been divested of its simplicity and directness by the ritualistic priesthood. Gods and men depended upon the Brahmans for their prosperity and even for their continued existence. It was taught that “the gods lived in fear of death, the strong Ender”, but were supported and fed by penance and sacrifice. The priests achieved spiritual dominion over their rivals, the Kshatriyas.
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THE HINDU TRINITY AT ELEPHANTA (see page [119])
There was, however, more than one “school of thought” among the Brahmans. The sages who memorized and repeated the older Upanishads, and composed new ones, could not have failed to pass unrecorded judgments on the superstitious practices of their ritualistic brethren. Account must also be taken of the example and teachings of the bands of wandering devotees, the Bhiksus, who neither performed penances nor offered up sacrifices, and of the influence exercised by the independent thinkers among the Kshatriyas, who regarded with disfavour the pretensions of the powerful priesthood. The elements of revolt could never have been absent during the two centuries of the Brahmanical Age. Upanishadic teachings had stirred the minds of thinking men, but they had one marked defect; they left unsatisfied the religious sense which could find no repose in a jungle of abstract thought. It was impossible, however, for the leaders of thought to return to the polytheism of the Vedic Age, or to worship deities controlled by human beings. A new and higher religion became a necessity for those who, like the Hebrew Psalmist, appear to have cried:
“O Lord ... thou desirest not sacrifice, else would I give it; thou delightest not in burnt offering. The sacrifices of God are a broken spirit.”
—Psalms, li, 16, 17.