Reconstructing religous beliefs and practices of past is not an easy task. Now reconstructions of Harappan religion are made on the assumption that later traditions provide parallels with earlier ones. This is because archaeologists often move from the known to the unknown, that is, from the present to the past. While this is plausible in the case of stone querns and pots, it becomes more speculative when we extend it to “religious” symbols.
However attempts have been made by the scholars to reconstruct the religious beliefs and practices by examining the seals of the harappan civilization. And studying these seals and the motifs printed on it scholars have come out with ideas regarding the religious practices of the Harappan people. For example there are some seal which seem to depict ritual scenes. Others, with plant motifs, are thought to indicate nature worship. Some animals – such as the one-horned animal, often called the “unicorn” – depicted on seals seem to be mythical, composite creatures. In some seals, a figure shown seated cross-legged in a “yogic” posture, sometimes surrounded by animals, has been regarded as a depiction of “proto-Shiva”, that is, an early form of one of the major deities of Hinduism.
Even then there still remain doubts when it comes to religious practices for instance, at the “proto-Shiva” seals. The earliest religious text, the Rigveda (compiled c. 1500-1000 BCE) mentions a god named Rudra, which is a name used for Shiva in later Puranic traditions However, unlike Shiva, Rudra in the Rigveda is neither depicted as Pashupati (lord of animals in general and cattle in particular), nor as a yogi. In other words, this depiction does not match the description of Rudra in the Rigveda.
Hence even though seals does help in reconstructing religious beliefs and practices of the Harappan civilization but even then it is no more than a speculation.
Yogita Ingle 4 years, 1 month ago
Reconstructing religous beliefs and practices of past is not an easy task. Now reconstructions of Harappan religion are made on the assumption that later traditions provide parallels with earlier ones. This is because archaeologists often move from the known to the unknown, that is, from the present to the past. While this is plausible in the case of stone querns and pots, it becomes more speculative when we extend it to “religious” symbols.
However attempts have been made by the scholars to reconstruct the religious beliefs and practices by examining the seals of the harappan civilization. And studying these seals and the motifs printed on it scholars have come out with ideas regarding the religious practices of the Harappan people. For example there are some seal which seem to depict ritual scenes. Others, with plant motifs, are thought to indicate nature worship. Some animals – such as the one-horned animal, often called the “unicorn” – depicted on seals seem to be mythical, composite creatures. In some seals, a figure shown seated cross-legged in a “yogic” posture, sometimes surrounded by animals, has been regarded as a depiction of “proto-Shiva”, that is, an early form of one of the major deities of Hinduism.
Even then there still remain doubts when it comes to religious practices for instance, at the “proto-Shiva” seals. The earliest religious text, the Rigveda (compiled c. 1500-1000 BCE) mentions a god named Rudra, which is a name used for Shiva in later Puranic traditions However, unlike Shiva, Rudra in the Rigveda is neither depicted as Pashupati (lord of animals in general and cattle in particular), nor as a yogi. In other words, this depiction does not match the description of Rudra in the Rigveda.
Hence even though seals does help in reconstructing religious beliefs and practices of the Harappan civilization but even then it is no more than a speculation.
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