Author: Dr. Fazl Ahmad Ahmadi
An Overview of Hinduism (Part 4)
Sources of Hinduism
The philosophical, religious, and cultural heritage of India originates from two primary sources. The first is the Vedic and Aryan heritage, which is connected to both Indian and European traditions. The second is India’s indigenous heritage.
The second source is associated with the ancient “Mohenjo-Daro” and “Harappa” civilizations, which were discovered by British archaeologist Sir John Marshall. What stands out in this pre-Aryan civilization is the presence of elements that have blended with the Aryan and Vedic heritage of India, influencing the Hindu religion. For example, we can mention the deity known as the Great Goddess and significant figures such as Shiva, along with the worship of trees and water. In “Mohenjo-Daro,” the statue that exemplifies a “joke” and serves as the main representation of the destructive god, Shiva, attracts particular attention. Sir John Marshall writes about this statue: “God, who has three faces, is sitting on an Indian throne in a special ‘joki’ position, i.e., on all fours.”
Given these points, the importance of this civilization cannot be overstated. Is there a continuous relationship between the indigenous and pre-Aryan Hindu civilization and the current Hindu religion? For instance, the concept of the “joki,” which is a pillar of Hindu spirituality and was absent in the “Vedas” as well as in traditions of Indian origin, resembles practices such as the worship of the Great Goddess, the gods of villages, and the enthusiastic prayers of the common people. These practices are products of the pre-Aryan civilization that were absorbed and accepted by Brahminical religion. This fusion of Hindu religion with non-Aryan and indigenous elements was overshadowed by the Vedic system, yet it did not undermine its strength.
The mystics of the past era are referred to as ‘listeners of the righteous rules,’ and the “Veda” is termed “Shruti,” or the book of the house. The Vedas were revealed in the form of revelation at the beginning of creation and have been transmitted through spiritual lineages from one generation to another, taking various forms according to the intellectual and spiritual beliefs of each historical period, while retaining their divine origin. Basanta Kumar Chatterjee states, “The Vedas have existed uninterruptedly during the successive periods of creation and dissolution of the universe. In the dissolution of the world, only God survives eternally. When God intends to create, He creates Brahman and grants him the knowledge of the Vedas, and Brahman subsequently creates the world according to the laws of the Vedas. Sometimes, mystics arise who understand the Vedas through discovery and intuition. The world was created based on the Vedas, so there is not the slightest contradiction or inconsistency between the world and the Vedas.”
Some beliefs hold that the Vedas were revealed through divine inspiration; however, in Hinduism, there exists another collection of sacred writings known as “Smriti.” One of the great Vedic mystics and commentators, who lived in the 8th century AD, described “Shruti” as “a direct perception, as it is the origin and principle itself, thus it stands independently.” In contrast, “Smriti” is largely viewed as induction, which confirms the notion that “Shruti” was attained through discovery without the mediation of reasoning; whereas “Smriti,” meaning memory, reflects perception at the cognitive level and can be regarded as representing the truth of all sciences through reasoning. In conclusion, both the powers of discovery and intuition and the powers of perception can be likened to the sun and the moon. [Shaygan, Beta: 358; Nomani, Beta: 61]
In this context, to obtain a viewpoint or ruling, one must traverse a challenging and complex path. Initially, one should refer to the sacred texts of this religion, which are numerous and diverse. Subsequently, it is necessary to explore the significant philosophical schools that have developed within this religion. Finally, it is critical to consider the opinions of thinkers, reformers, and influential figures within this realm. Once this path has been followed, the researcher should articulate the variety of viewpoints within this religion that pertain to specific periods of Indian religious thought, identifying the relevant sacred texts, the philosophical schools that support these ideas, and the notable individuals who endorse them. This path is undoubtedly difficult, and the information obtained may lack universal acceptance. [Hosseini, 2016: 82]
The emergence of two non-Vedic schools, Jainism and Buddhism, which were perceived as rebellions against Hinduism, led to the creation of additional literature within Hindu thought. As a result, epic texts such as the “Mahabharata,” “Ramayana,” and “Puranas” were formed, offering wisdom in the form of epics and stories. A significant portion of the Mahabharata features “Vishnu’s avatar,” particularly in the character of Krishna, who incarnates as Arjuna’s charioteer in a separate section known as the Bhagavad Gita (Hymn of the Enlightened). From a philosophical perspective, the highest themes of Hindu wisdom after the Upanishads are found in the Bhagavad Gita. This text, regarded as one of the most remarkable scriptures in the world and the foundational text of the “Yoga” school, contains profound verses on incarnation within Hinduism and presents Arjuna’s request to his charioteer, now realized as Krishna, to reveal his divine form. This request is one of the important chapters of Indian wisdom and art. While the Indian perspective generally accepts the incarnation of gods in human form, it recognizes this humanization as equivalent to their being made manifest in a relatable form.
Continues…
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