Author: Dr. Fazl Ahmad Ahmadi
An Overview of Hinduism (Part Five)
5. Traditions of Hinduism
The traditions of Hinduism are divided into several categories, each of which has sub-sets. Below are some of these traditions along with their sub-sets.
Shruti: In the Vedic period, when the main sources of Hindu wisdom and worldview were formed, there were four Vedas: the Rig Veda, Yajur Veda, Sama Veda, and Atharva Veda. Alongside these, three descriptions and interpretations — namely, the Brahmanas, Aranyakas, and Upanishads — are recognized as Shruti, or revelation texts. Together, these texts form the totality of Hindu wisdom and thought [Balkhari Ghahi, 2015: 4]. In other words, Shruti represents a heavenly revelation that was discovered by the great mystics of the past and transmitted to future generations through Tariqat, Sire, and Seluq. The Vedas express Shruti, which embodies the entirety of divine knowledge.
Brahmanas: This category of writings includes commentary and interpretation of religious ceremonies.
Aranyaka’s: The main meaning of these writings is “forest books,” which encompass commentaries on rulings and cosmology. They are written for individuals who have withdrawn from social and family life and sought refuge in a secluded existence.
Upanishads: The term “Upanishads” is composed of two components: “upa” (near) and “sitting,” symbolizing the closest way to reach the truth. According to Hindu tradition, one hundred and eighty Upanishads have been written so far. These writings (Brahmanas, Aranyakas, and Upanishads) succeeded one another, gradually leading to higher levels of truth and ultimately absolute knowledge. This is why the Upanishads are referred to as Vedanta, meaning “the end of the Vedas.” The Upanishads also interpret the Vedas.
The exact date of the Upanishads is not known; however, it is believed that most were composed around 800 BCE or later, but before the time of the Buddha, as they seem to have greatly influenced his teachings. The teachings of the Upanishads focus on the concepts of Brahman and Atman. Understanding ‘Brahman’ can be complex; it is described as the divine existence present in all beings, the seer of actions, residing within all as the witness and observer, and as the one, “free” from all forms.
Atman refers to the “self.” The primary message of the Upanishads is the identity of Atman with Brahman, revealing Brahman’s supreme essence in every heart. Although this theory derives from the Vedic religion and its sacrificial rituals, it transcends them. According to the Upanishads, the ultimate goal is self-realization, as all our suffering and bondage stem from Avidya (ignorance).
Thus, a person should seek knowledge. Hatred, abuse, and anger are incompatible with knowledge. In this way, Upanishadic philosophy lays a foundation for moral conduct. Notably, in post-Vedic philosophies (including the Upanishads, Bhagavad Gita, and Buddhist and Jain scriptures), Vedic sacrificial rituals give way to a focus on human morality. One God replaces polytheism, and there is a rising emphasis on knowledge and love instead of Vedic rituals. The Bhagavad Gita—often referred to simply as the Gita, meaning “Hymn of God”—is part of the epic Mahabharata.
Sutras (head of the thread): This group of writings consists of short and concise verses and is divided into four categories: – A. Shrutasutra: These sutras describe all the sacrificial ceremonies. – B. Grihyasutra: This group pertains to ethnic and family worship customs. – C. Shiapasutra: This text describes various geometric and measurement techniques related to temple building, altars, and sacrifices. – D. Dharmasutra: This text addresses jurisprudence and religious ethics.
Smriti: This category of holy texts is based on the foundation of the first group (Shruti): – A. Vedanga (members of the Vedas): These are sciences related to the Vedas, written in the form of sutras. There are six types: – Shiksha (related to phonetics and pronunciation) – Jyotisha (astronomy) – Kalpa (ritual worship) – Nirukta (the science of etymology) – Chanda (metrics).
B. Opavada: This includes mundane sciences related to the Vedas, comprising four types written in the form of treatises with short verses: medicine related to the Rig Veda; military techniques related to the Yajur Veda; music related to the Sama Veda; architecture and mechanics related to the Atharva Veda.
C. Manavadharma Shastra (Laws of Manu): This text outlines the laws associated with the social system during a period of Manvantara.
D. Mythology/epics.
E. Tantras: These are texts written for the age of Kaliyuga.
F. Darshana: The term Darshana means “perspective” and includes philosophical schools within Hinduism, consisting of six types that will be mentioned later.
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