Hinduism

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Hinduism
History Deities Denominations Literature Beliefs and practices Dharma Artha Kama Moksha Karma amsara !oga "hakti Maya Pu#a Mandir Scriptures $edas %panishads &amayana Maha'harata "hagavad (ita Purana others Related topics )induism 'y country (urus and saints &eforms Ayurveda *alendar *riticism Festivals (lossary Jyotisha

+his 'o,: vie- . talk . edit

Hinduism is a religious tradition/01 that originated in the 2ndian su'continent3 )induism is often referred to as Santana Dharma 4 5 'y its practitioners, a anskrit phrase meaning 6the eternal path6 or 6the eternal la-63/71 )induism is the -orld8s oldest ma#or religion that is still practiced3/91 2ts earliest origins can 'e traced to the ancient $edic civili:ation3/;1 A conglomerate of diverse 'eliefs and traditions, )induism has no single founder3/<1/=1 2t is the -orld8s third largest religion follo-ing *hristianity and 2slam, -ith appro,imately a 'illion adherents, of -hom a'out >?< million live in 2ndia and @epal3/A1 Bther countries -ith large )indu populations include "angladesh, ri Canka, Pakistan, 2ndonesia,

Malaysia, ingapore, Mauritius, Fi#i, uriname, (uyana, +rinidad and +o'ago, %nited Kingdom and *anada3 )induism contains a vast 'ody of scriptures3 Divided as Druti 4revealed5 and mriti 4remem'ered5 and developed over millennia, these scriptures e,pound on theology, philosophy and mythology, and provide spiritual insights and guidance on the practice of dharma 4religious living53 2n the orthodo, vie-, among such te,ts, the Vedas and the Upanishads are the foremost in authority, importance and antiEuity3 Bther ma#or scriptures include the Tantras, the sectarian Agamas, the Puras and the epics Mahbhrata and Rmyaa3 +he Bhagavad Gt, a treatise e,cerpted from the Mahbhrata, is sometimes called a summary of the spiritual teachings of the Vedas3/F1

Contents
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0 Gtymology 7 "eliefs o 730 *oncept of (od o 737 Devas and avatars o 739 Karma and samsara o 73; +he goals of life o 73< !oga 9 )istory ; criptures and theology < Practices = &ituals A Pilgrimage and festivals F ociety o F30 Denominations o F37 Ashramas o F39 Monasticism o F3; $arnas and the caste system o F3< Ahimsa and vegetarianism o F3= *onversion > ee also 0? @otes 00 &eferences 07 Further reading 09 G,ternal links

Etymology
+he Persian term Hind is derived from Sindhu, anskrit for the 2ndus &iver3/>1 +he &ig $eda mentions the land of the 2ndoHAryans as apta indhu 4the land of the seven rivers in north-estern outh Asia, one of them 'eing the 2ndus53 +his corresponds to Hapta Hndu in the Avesta 4Vendidad or Videvdad: Fargard 030F5Ithe sacred

scripture of Joroastrianism3 +he term -as used for those -ho lived in the 2ndian su'continent on or 'eyond the 6 indhu63/0?1

Beliefs

+emple carving at )oysales-ara temple representing the +rimurti: "rahma, hiva and $ishnu3 )induism is an e,tremely diverse religion3 Although some tenets of the faith are accepted 'y most )indus, scholars have found it difficult to identify any doctrines -ith universal acceptance among all denominations3/001 Prominent themes in )indu 'eliefs include Dharma 4ethicsKduties5, Samsra 4+he continuing cycle of 'irth, life, death and re'irth5, Karma 4action and su'seEuent reaction5, Moksha 4li'eration from samsara5, and the various !ogas 4paths or practices53

Concept of God
)induism is a diverse system of thought -ith 'eliefs spanning monotheism, polytheism,/071 panentheism, pantheism, monism and atheism3 2t is sometimes referred to as henotheistic 4devotion to a single (od -hile accepting the e,istence of other gods5, 'ut any such term is an oversimplification of the comple,ities and variations of 'elief3/091 Most )indus 'elieve that the spirit or soulIthe true 6self6 of every person, called the LtmanIis eternal3/0;1 According to the monisticKpantheistic theologies of )induism 4such as Advaita $edanta school5, this Atman is ultimately indistinct from "rahman, the supreme spirit3 "rahman is descri'ed as 6+he Bne Without a econdM6 hence these schools are called 6nonHdualist36/0<1 +he goal of life according to the Advaita school is to reali:e that one8s Ltman is identical to "rahman, the supreme soul3/0=1 +he %panishads state that -hoever 'ecomes fully a-are of the Ltman as the innermost core of one8s o-n self, reali:es their identity -ith "rahman and there'y reaches Moksha 4li'eration or freedom53/0;1/0A1 Bther dualistic schools 4see Dvaita and "hakti5 understand "rahman as a upreme "eing -ho possesses personality and -orship )im or )er thus, as $ishnu, "rahma, hiva or hakti depending on the sect3 +he Ltman is dependent on (od -hile Moksha depends on love to-ards (od and on (od8s grace3/0F1 When (od is vie-ed as the supreme personal 'eing 4rather than as the infinite principle5 (od is called Ishvara 46+he Cord6/0>15, hagavan 46+he Auspicious Bne6/0>15, or !aramesh"ara 46+he upreme Cord6/0>153/0<1 )o-ever, interpretations of Ishvara varyIranging from nonH 'elief such as follo-ers of Mimamsakas, in Ishvara to identifying rahman and

Ishvara as one as in Advaita3/0<1/7?1 +here are also schools like the amkhya -hich have atheistic leanings3/701

Devas and avatars

Krishna 4left5, the eighth incarnation 4avatar5 of $ishnu, -ith his consort &adha +he )indu scriptures refer to celestial entities, called Devas 4or dev in feminine formM devat used synonymously for Deva in )indi5, 6the shining ones6, -hich may 'e translated into Gnglish as 6gods6 or 6heavenly 'eings63/771 +he devas are an integral part of )indu culture and are depicted in art, architecture and through icons, and mythological stories a'out them are related in the scriptures, particularly in the 2ndian epic poetry and Puranas3 +hey are ho-ever often distinguished from 2shvara, a supreme personal (od, -ith many )indus -orshiping 2shvara in a particular form as their ia devat#, or chosen idealM/791/7;1 the choice 'eing 'ased upon their individual preference,/7<1 and regional and family traditions3/7<1 )indu epics and the Puranas relate several episodes of the descent of (od to Garth in corporeal form, in order to restore dharma in society and guide humans to moksha 4li'eration from the cycle of re'irth53 uch an incarnation is called an avatar3 +he most prominent avatars are of $ishnu, and include &ama 4protagonist in &amayana5 and Krishna 4a central figure in the epic Maha'harata53

Karma and samsara

Main arti$%e: Karma in Hinduism Karma translates literally as action, -ork or deed/7=1 and can 'e descri'ed as the 6moral la- of cause and effect63/7A1 According to the %panishads, an individual, kno-n as the &iva'atma, develops samskaras 4impressions5 from actions, -hether physical or mental3 +he 6linga sharira6, a 'ody more su'tle than the physical one, 'ut less su'tle than the soul, retains impressions, carrying them over into the ne,t life, esta'lishing a uniEue tra#ectory for the individual3/7F1 +hus, the concept of a universal, neutral and neverHfailing karma intrinsically relates to reincarnation as -ell as one8s personality, characteristics and family3 Karma threads together the notions of free -ill and destiny3

+his cycle of a$tion( rea$tion( )irth( death( and re)irth is a continuum called samsara3 +he notion of reincarnation and karma is a strong premise in )indu thought3 +he "hagavad (ita states that:

As a person puts on ne- clothes and discards old and torn clothes, similarly an em'odied soul enters ne- material 'odies, leaving the old 'odies34"3(3 7:775/7>1

amsara provides ephemeral pleasures, -hich lead people to desire re'irth to en#oy the pleasures of a perisha'le 'ody3 )o-ever, escaping the -orld of samsara through moksha 4li'eration5 is 'elieved to ensure lasting happiness and peace3/9?1/901 2t is thought that after several reincarnations, an atman eventually seeks unity -ith the cosmic spirit 4"rahmanKParamatman53 +he ultimate goal of life, referred to as moksha, nirvana or samadhi, is understood in several different -ays: as the reali:ation of one8s union -ith (odM as reali:ation of one8s eternal relationship -ith (odM reali:ation of the unity of all e,istenceM perfect unselfishness and kno-ledge of the elfM attainment of perfect mental peaceM or as detachment from -orldly desires3 uch a reali:ation li'erates one from samsara and ends the cycle of re'irth3/971/991 +he e,act conceptuali:ation of moksha differs among the various )indu schools of thought3 For e,ample, Advaita $edanta holds that after attaining moksha an atman no longer identifies itself -ith an individual 'ut as identical -ith "rahman in all respects3 +he follo-ers of Dvaita 4dualistic5 schools identify themselves as part of "rahman and after attaining moksha e,pect to spend eternity in a loka 4heaven5,/9;1 in the company of their chosen form of Ishvara3 +hus, it is said, the follo-ers of dvaita -ish to 6taste sugar,6 -hile the follo-ers of Advaita -ish to 6'ecome sugar36/9<1

!"e goals of life

Main arti$%e: !urusharthas *lassical )indu thought accepts t-o main lifeHlong dharmas: (rihastha Dharma and annyasin Dharma3 +he (rihastha Dharma recogni:e four goals kno-n as the puruh#rthas3 +hey are: 03 kma: ensual pleasure and en#oyment 73 Artha: Material prosperity and success 93 Dharma: *orrect action, in accordance -ith one8s particular duty and scriptural la-s ;3 Moksha: Ci'eration from the cycle of samsara/9=1/9A1 Among these, dharma and moksha play a special role:/9A1 dharma must dominate an individual8s pursuit of kama and artha -hile seeing moksha, at the hori:on3 +he annyasin Dharma recogni:es, 'ut renounces Kama, Artha and Dharma, focusing entirely on Moksha3 As descri'ed 'elo-, the (rihastha Dharma eventually enters this

stage3 )o-ever, some enter this stage immediately from -hichever stage they may 'e in3

#oga

-ami $ivekananda, sho-n here practicing meditation, -as a )indu guru 4teacher5 recogni:ed for his inspiring lectures on topics such as yoga3 2n -hatever -ay a )indu defines the goal of life, there are several methods 4yogas5 that sages have taught for reaching that goal3 A practitioner of yoga is called a *ogi3 +e,ts dedicated to !oga include the "hagavad (ita, the !oga utras, the )atha !oga Pradipika and, as their philosophical and historical 'asis, the %panishads3 Paths one can follo- to achieve the spiritual goal of life 4moksha, samadhi, or nirvana5 include:

"hakti !oga 4the path of love and devotion5, Karma !oga 4the path of right action5, &L#a !oga 4the path of meditation5 and JNLna !oga 4the path of -isdom53/9F1

An individual may prefer one or some yogas over others according to his or her inclination and understanding3 For instance some devotional schools teach that 'hakti is the only practical path to achieve spiritual perfection for most people, 'ased on their 'elief that the -orld is currently in the age of Kali yuga 4one of four epochs part of the !uga cycle53/9>1 Practice of one yoga does not e,clude others3 Many schools 'elieve that the different yogas naturally 'lend into and aid other yogas3 For e,ample, the practice of &nana *oga, is thought to inevita'ly lead to pure love 4the goal of )hakti *oga5, and vice versa3/;?1 omeone practicing deep meditation 4such as in ra&a *oga5 must em'ody the core principles of karma *oga, &nana *oga and )hakti *oga, -hether directly or indirectly3/9F1/;01

History
Main arti$%e: Histor* o+ Hinduism

acred Mount Kailash in +i'et is regarded as the spiritual a'ode of hiva3 +he earliest evidence for elements of )induism date 'ack to the late @eolithic to the early )arappan period 4<<??O7=??"*G53/;71/;91/;;1/;<1 +he 'eliefs and practices of the preHclassical era 40<??O<??"*G5 are called the 6historical $edic religion63 Modern )induism gre- out of the $edas, the oldest of -hich is the &igveda, dated to 0A??O 00??"*G3/;=1 +he $edas center on -orship of deities such as Indra, Varuna and Agni, and on the Soma ritual3 +hey performed fireHsacrifices, called yaja and chanted

$edic mantras 'ut did not 'uild temples or icons3/$itation needed1 +he oldest $edic traditions e,hi'it strong similarities to Joroastrianism and -ith other 2ndoHGuropean religions3/;A1 During the Gpic and Puranic periods, the earliest versions of the epic poems ,ama*ana and Maha)harata -ere -ritten roughly from <??O0??"*G,/;F1 although these -ere orally transmitted for centuries prior to this period3/;>1 +he epics contain mythological stories a'out the rulers and -ars of ancient 2ndia, and are interspersed -ith religious and philosophical treatises3 +he later Puranas recount tales a'out devas and devis, their interactions -ith humans and their 'attles against demons3 +hree ma#or movements underpinned the naisance of a ne- epoch of )indu thought: the advents and spread of %panishadic, Jaina, and "uddhist philosophicoHreligious thought throughout the 'roader 2ndian landmass3 /<?1 +he %panishads, Mahavira 47;th +irthankar of Jains5 and "uddha 4founder of "uddhism5 taught that to achieve moksha or nirvana, one did not have to accept the authority of the $edas or the caste system3 "uddha -ent a step further and claimed that the e,istence of a elfKsoul or (od -as unnecessary3/<01 "uddhism adapted elements of )induism into their 'eliefs3 "uddhism 4or at least "uddhistic )induism5 peaked during the reign of Asoka the (reat of the Mauryan Gmpire, -ho unified the 2ndian su'continent in the 9rd century "*G3 After 7??*G, several schools of thought -ere formally codified in 2ndian philosophy, including amkhya, !oga, @yaya, $aisheshika, PurvaHMimamsa and $edanta3/<71 *harvaka, the founder of an atheistic materialist school, came to the fore in @orth 2ndia in the si,th century "*G3/<91 "et-een ;??"*G and 0???*G, )induism e,panded at the e,pense of "uddhism3/<;1

Akshardham +emple in @e- Delhi3 +hough 2slam came to 2ndia in the early Ath century -ith the advent of Ara' traders and the conEuest of indh, it started to 'ecome a ma#or religion during the later Muslim conEuest in the 2ndian su'continent3/<91 During this period "uddhism declined rapidly and many )indus converted to 2slam3/$itation needed1 ome Muslim rulers such as Aurang:e' destroyed )indu temples and persecuted nonHMuslims, -hile others, such as Ak'ar, -ere more tolerant3 )induism under-ent profound changes in large part due to the influence of the prominent teachers &amanu#a, Madhva, and *haitanya3/<91 Follo-ers of the "hakti movement moved a-ay from the a'stract concept of "rahman, -hich the philosopher Adi hankara consolidated a fe- centuries 'efore, -ith emotional, passionate devotion to-ards the more accessi'le avatars, especially Krishna and &ama3/<<1 2ndology as an academic discipline of studying 2ndian culture from a Guropean perspective -as esta'lished in the 0>th century, led 'y scholars such as Ma, MPller and John Woodroffe3 +hey 'rought $edic, Puranic and +antric literature and philosophy to Gurope and the %nited tates3 At the same time, societies such as the

"rahmo ama# and the +heosophical ociety attempted to reconcile and fuse A'rahamic and Dharmic philosophies, endeavouring to institute societal reform3 +his period sa- the emergence of movements -hich, -hile highly innovative, -ere rooted in indigenous tradition3 +hey -ere 'ased on the personalities and teachings of individuals, as -ith hri &amakrishna and &amana Maharshi3 Prominent )indu philosophers, including ri Auro'indo and -ami Pra'hupada 4founder of 2 K*B@5, translated, reformulated and presented )induism8s foundational te,ts for contemporary audiences in ne- iterations, attracting follo-ers and attention in 2ndia and a'road3 Bthers such as -ami $ivekananda, Paramahansa !ogananda, "3K3 3 2yengar and -ami &ama have also 'een instrumental in raising the profiles of !oga and $edanta in the West3

Scriptures and t"eology

Main arti$%es: -ruti( Smriti( and Hindu phi%osoph*

+he ,ig Veda is one of the oldest religious te,ts3 +his &ig $eda manuscript is in Devanagari )induism is 'ased on 6the accumulated treasury of spiritual la-s discovered 'y different persons in different times36/<=1/<A1 +he scriptures -ere transmitted orally in verse form to aid memori:ation, for many centuries 'efore they -ere -ritten do-n3/<F1 /;71 Bver many centuries, sages refined the teachings and e,panded the canon3 2n postH $edic and current )indu 'elief, most )indu scriptures are not typically interpreted literally3 More importance is attached to the ethics and metaphorical meanings derived from them3/;71 Most sacred te,ts are in anskrit3 +he te,ts are classified into t-o classes: Shruti and Smriti3 Shruti 4lit: that -hich is heard5 refers to the Vedas -hich form the earliest record of the )indu scriptures3 While many )indus revere the $edas as eternal truths revealed to ancient sages 4is5,/<A1/<>1 some devotees do not associate the creation of the $edas -ith a (od or person3 +hey are thought of as the la-s of the spiritual -orld, -hich -ould still e,ist even if they -ere not revealed to the sages3/=?1/<=1/=01 )indus 'elieve that 'ecause the spiritual truths of the $edas are eternal, they continue to 'e e,pressed in ne- -ays3/=71 +here are four Vedas 4called g ( S#ma' .a&us' and Atharva'53 +he ,igveda is the first and most important $eda3/=91 Gach $eda is divided into four parts: the primary one, the Veda proper, 'eing the Sa!hit, -hich contains sacred mantras3 +he other three parts form a threeHtier ensem'le of commentaries, usually in prose and are 'elieved to 'e slightly later in age than the Sa!hit3 +hese are: the Brhmaas,

"ra*akas, and the Upanishads3 +he first t-o parts -ere su'seEuently called the #armak$a 4ritualistic portion5, -hile the last t-o form the %&ak$a 4kno-ledge portion53/=;1/=<1/==1 While the Vedas focus on rituals, the Upanishads focus on spiritual insight and philosophical teachings, and discuss "rahman and reincarnation3/;71/=A1/=F1

+he /arade*a !urana descri'es the mechanics of the cosmos3 Depicted here are $ishnu -ith his consort Cakshmi resting on hesha @ag3 @arada and "rahma are also pictured3 )indu te,ts other than the Shrutis are collectively called the Smritis 4memory53/=>1 +he most nota'le of the smritis are the epics, -hich consist of the Mahbhrata and the Rmyaa3 +he Bhagavad Gt is an integral part of the Maha)harata and one of the most popular sacred te,ts of )induism3 2t contains philosophical teachings from Krishna, an incarnation of Vishnu, told to the prince Ar#una on the eve of a great -ar3 +he Bhagavad Gt is descri'ed as the essence of the Vedas0/A?1 +he mritis also include the Puras, -hich illustrate )indu ideas through vivid narratives3 +here are te,ts -ith a sectarian nature such as 'ev Mahtmya, the Tantras, the .oga Sutras, Tirumantiram, Shiva Sutras and the Hindu "gamas3 A more controversial te,t, the Manusmriti, is a prescriptive la-'ook -hich epitomi:es the societal codes of the caste system3

$ractices

A large (anesha murti from a (anesh *haturthi festival in Mum'ai Main arti$%es: !u&a( .a&na( Murti( Mandir( Hindu i$onograph*( 1apa( and Mantra )indu practices generally involve seeking a-areness of (od and sometimes also seeking 'lessings from Devas3 +herefore, )induism has developed numerous practices meant to help one think of divinity in the midst of everyday life3 )indus can engage in pj 4-orship or veneration5,/0>15 either at home or at a temple3 At home, )indus often create a shrine -ith icons dedicated to the individual8s chosen form4s5 of (od3 +emples are usually dedicated to a primary deity along -ith associated su'ordinate deities though some commemorate multiple deities3 $isiting temples is

not o'ligatory3 /A01 2n fact, many visit temples only during religious festivals3 )indus perform their -orship through icons 4murtis53 +he icon serves as a tangi'le link 'et-een the -orshiper and (od3/A71 +he image is often considered a manifestation of (od, since (od is immanent3 +he Padma Purana states that the m(rti is not to 'e thought of as mere stone or -ood 'ut as a manifest form of the Divinity3/A91 A fe)indu sects, such as the rya Samj, do not 'elieve in -orshiping (od through icons3 )induism has a developed system of sym'olism and iconography to represent the sacred in art, architecture, literature and -orship3 +hese sym'ols gain their meaning from the scriptures, mythology, or cultural traditions3 +he sylla'le Bm 4-hich represents the !ara)rahman5 and the -astika sign 4-hich sym'oli:es auspiciousness5 have gro-n to represent )induism itself, -hile other markings such as tilaka identify a follo-er of the faith3 )induism associates many sym'ols, -hich include the lotus, chakra and veena, -ith particular deities3 Mantras are invocations, praise and prayers that through their meaning, sound, and chanting style help a devotee focus the mind on holy thoughts or e,press devotion to (odKthe deities3 Many devotees perform morning a'lutions at the 'ank of a sacred river -hile chanting the (ayatri Mantra or Mahamrityun#aya mantras3/$itation needed1 +he epic Maha'harata e,tolls Japa 4ritualistic chanting5 as the greatest duty in the Kali !uga 4-hat )indus 'elieve to 'e the current age53/$itation needed1 Many adopt Japa as their primary spiritual practice3/$itation needed1

Rituals

Di-ali, the festival of lights, is a prime festival of )induism3 ho-n here are traditional Diyas that are often lit during Di-ali +he vast ma#ority of )indus engage in religious rituals on a daily 'asis3/A;1 Most )indus o'serve religious rituals at home3/A<1 )o-ever, o'servation of rituals greatly vary among regions, villages, and individuals3 Devout )indus perform daily chores such as -orshiping at the da-n after 'athing 4usually at a family shrine, and typically includes lighting a lamp and offering foodstuffs 'efore the images of deities5, recitation from religious scripts, singing devotional hymns, meditation, chanting mantras, reciting scriptures etc3/A<1 A nota'le feature in religious ritual is the division 'et-een purity and pollution3 &eligious acts presuppose some degree of impurity or defilement for the practitioner, -hich must 'e overcome or neutralised 'efore or during ritual procedures3 Purification, usually -ith -ater, is thus a typical feature of most religious action3/A<1 Bther characteristics include a 'elief in the efficacy of sacrifice and concept of merit, gained through the performance of charity or good -orks, that -ill accumulate over time and reduce sufferings in the ne,t -orld3/A<1

$edic rites of fireHo'lation 4ya#na5 are no- only occasional practices although they are highly revered in theory3 2n )indu -edding and 'urial ceremonies, ho-ever, the *a&2a and chanting of $edic mantras are still the norm3/A=1 Bccasions like 'irth, marriage, and death involve -hat are often ela'orate sets of religious customs3 2n )induism, lifeHcycle rituals include Annaprashan 4a 'a'y8s first intake of solid food5, %panayanam 46sacred thread ceremony6 undergone 'y upperH caste children at their initiation into formal education35, hraadh 4ritual of treating people to feasts in the name of the deceased53/AA1/AF1 For most people in 2ndia, the 'etrothal of the young couple and the e,act date and time of the -edding are matters decided 'y the parents in consultation -ith astrologers3/AA1 Bn death, cremation is considered o'ligatory for all e,cept sanyasis, hi#ra, and children under five3/$itation needed1 *remation is typically performed 'y -rapping the corpse in cloth and 'urning it on a pyre3

$ilgrimage and festivals

Main arti$%e: Hindu +estiva%s

+he largest religious gathering on Garth3 Around A? million )indus participated in the Kum'h Mela at Prayag, 2ndia3 Pilgrimage is not mandatory in )induism though many adherents undertake them3 /$itation needed1 )indus recognise several 2ndian holy cities, including Allaha'ad, )arid-ar, $aranasi, and $rindavan3 @ota'le temple cities include Puri, -hich hosts a ma#or $aishnava Jagannath temple and &ath !atra cele'rationM +irumala H +irupati, home to the +irumala $enkates-ara +empleM and Katra, home to the $aishno Devi temple3 +he four holy sites Puri, &ames-aram, D-arka, and "adrinath 4or alternatively the )imalayan to-ns of "adrinath, Kedarnath, (angotri, and !amunotri5 compose the 3har Dham 4+our a)odes5 pilgrimage circuit3 +he Kum'h Mela 4the 6pitcher festival65 is one of the holiest of )indu pilgrimages that is held every four yearsM the location is rotated among Allaha'ad, )arid-ar, @ashik, and %##ain3 Another important set of pilgrimages are the hakti Peethas, -here the Mother (oddess is -orshipped, the t-o principal ones 'eing Kalighat and Kamakhya3 )induism has many festivals throughout the year3 +he )indu calendar usually prescri'e their dates3 +he festivals typically cele'rate events from )indu mythology, often coinciding -ith seasonal changes3 +here are festivals -hich are primarily cele'rated 'y specific sects or in certain regions of the 2ndian su'continent3 ome

-idely o'served )indu festivals are Maha hivaratri, )oli, &am @avami, Krishna Janmastami,(anesh *haturthi, Dussera or Durga Pu#a, Di-ali 4the festival of lights53

Society
Denominations
Main arti$%e: Hindu denominations

hiva as @atara#a, Freer (allery, Washington D3* )induism has no central doctrinal authority and many practising )indus do not claim to 'elong to any particular denomination3/A>1 )o-ever, academics categori:e contemporary )induism into four ma#or denominations: $aishnavism, haivism, haktism and martism3 +he denominations differ primarily in the (od -orshipped as the upreme Bne and in the traditions that accompany -orship of that (od3 $aishnavas -orship Vishnu as the supreme (odM haivites -orship Shiva as the supremeM haktas -orship Shakti 4po-er5 personified through a female divinity or Mother (oddess, DeviM -hile martists 'elieve in the essential oneness of five deities hanmata as personifications of the upreme3 Bther denominations like (anapatya 4the cult of 4anesha5 and aura 4 un -orship5 are not so -idespread3 +here are movements that are not easily placed in any of the a'ove categories, such as -ami Dayananda aras-ati8s Ar*a Sama&, -hich re#ects image -orship and veneration of multiple deities3 2t focuses on the Vedas and the $edic fire sacrifices 4yaja53 +he +antric traditions have various sects, as "aner#i o'serves:

+antras are 333 also divided as #stika or $edic and n#stika or nonH$edic3 2n accordance -ith the predominance of the deity the #stika -orks are again divided as DLkta 4 hakta5, Daiva 4 haiva5, aura, (Lapatya and $aiava 4$aishnava53/F?1

As in every religion, some vie- their o-n denomination as superior to others3 )o-ever, many )indus consider other denominations to 'e legitimate alternatives to their o-n3/$itation needed1 )eresy is therefore generally not an issue for )indus3/F01

%s"ramas
Main arti$%e: Ashrama +raditionally the life of a )indu is divided into four "shramas 4phases or stagesM unrelated meanings include monastery53 +he first part of one8s life, rahma$har*a( the stage as a student, is spent in celi'ate, controlled, so'er and pure contemplation under the guidance of a (uru, 'uilding up the mind for spiritual kno-ledge3 4rihastha is the householder8s stage, in -hich one marries and satisfies kma and artha in one8s married and professional life respectively 4see the goals of life53 +he moral o'ligations of a )indu householder include supporting one8s parents, children, guests and holy figures3 )&aprastha( the retirement stage, is gradual detachment from the material -orld3 +his may involve giving over duties to one8s children, spending more time in religious practices and em'arking on holy pilgrimages3 Finally, in Sa&&ysa, the stage of asceticism, one renounces all -orldly attachments to secludedly find the Divine through detachment from -orldly life and peacefully shed the 'ody for Moksha3/F71

&onasticism
Main arti$%e: Sann*asa ome )indus choose to live a monastic life 4 annyLsa5 in pursuit of li'eration or another form of spiritual perfection3 Monastics commit themselves to a life of simplicity, celi'acy, detachment from -orldly pursuits, and the contemplation of (od3 /F91 A )indu monk is called a san*#s5( s#dhu, or s"#mi3/F;1 A female renunciate is called a san*#sini3 &enunciates receive high respect in )indu society 'ecause their out-ard renunciation of selfishness and -orldliness serves as an inspiration to householders -ho strive for menta% renunciation3 ome monastics live in monasteries, -hile others -ander from place to place, trusting in (od alone to provide for their needs3/F<1 2t is considered a highly meritorious act for a householder to provide sLdhus -ith food or other necessaries3 Ldhus strive to treat all -ith respect and compassion, -hether a person may 'e poor or rich, good or -icked, and to 'e indifferent to praise, 'lame, pleasure, and pain3/F91

'arnas and t"e caste system

Main arti$%e: Varna in Hinduism )indu society has traditionally 'een categori:ed into four classes, called Varnas 4Sanskrit: 6colour, form, appearance65M/0>1

the rahmins: teachers and priestsM the Kshatri*as: -arriors, no'les, and kingsM the Vaish*as: farmers, merchants, and 'usinessmenM and the Shudras: servants and la'ourers3

)indus and scholars de'ate -hether the caste system is an integral part of )induism sanctioned 'y the scriptures or an outdated social custom3/F=1/FA1 Although the scriptures, since the &igveda 40?3>?5, contain passages that clearly sanction the Varna system, they contain indications that the caste system is not an essential part of the religion3 "oth sides in the de'ate can find scriptural support for their vie-s3 +he oldest scriptures, the Vedas( strongly sustain the division of society into four classes 4varna5 'ut place little emphasis on the caste system, sho-ing that each individual should find his strengths through different -ays such as his astrological signs, actions, personality, and appearance, and do his #o' for the good of that individual as -ell as society3 "eing casted into a class 'ecause of -hat parents he -as 'orn from -as a political pro'lem and not from the actual science of the religion3 A verse from the &ig $eda indicates that a person8s occupation -as not necessarily determined 'y that of his family:

/>01

62 am a 'ard, my father is a physician, my mother8s #o' is to grind the corn36 4&ig $eda >3007395/FF1

2n the $edic Gra, there -as no prohi'ition against the Shudras listening to the $edas or participating in any religious rite, as -as the case in the later times3/F>1 ome mo'ility and fle,i'ility -ithin the varnas challenge allegations of social discrimination in the caste system, as has 'een pointed out 'y several sociologists3/>?1 Many social reformers, including Mahatma (andhi and "3 &3 Am'edkar, critici:ed caste discrimination3/>71 +he religious teacher ri &amakrishna 40F9=H0FF=5 taught that

6Covers of (od do not 'elong to any caste 3 3 3 3 A 'rahmin -ithout this love is no longer a 'rahmin3 And a pariah -ith the love of (od is no longer a pariah3 +hrough 'hakti 4devotion to (od5 an untoucha'le 'ecomes pure and elevated36/>91

%"imsa and vegetarianism

Main arti$%es: Ahimsa( Sa$red $o"( and Vegetarianism and re%igion )indus advocate the practice of ahi!s 4nonHviolence5 and respect for all life 'ecause divinity is 'elieved to permeate all 'eings, including plants and nonHhuman animals3/>;1 +he term ahi!s appears in the %panishads,/><1 the epic Maha'harata/>=1 and *hi!s is the first of the five .amas 4vo-s of selfHrestraint5 in Patan#ali8s !oga utras3/>A1 2n accordance -ith ahi!s, many/$itation needed1 )indus em'race vegetarianism to respect higher forms of life3 While vegetarianism is not a reEuirement/$itation needed1, it is recommended for a satvi$ 4purifying5 lifestyle3 Gstimates of the num'er of lacto vegetarians in 2ndia 4includes inha'itants of all religions5 vary 'et-een 7?Q and ;7Q3 />F1 +he food ha'its vary -ith the community and region, for e,ample some castes having fe-er vegetarians and coastal populations relying on seafood3/>>1/0??1 ome )indus avoid onion and garlic, -hich are regarded as ra&asi$ foods3/0?01 ome avoid meat on specific holy days3

B'servant )indus -ho do eat meat almost al-ays a'stain from 'eef3 +he largely pastoral $edic people and su'seEuent generations relied heavily on the co- for proteinHrich milk and dairy products, tilling of fields and as a provider of fuel and fertili:er3 +hus, it -as identified as a caretaker and a maternal figure3 )indu society honors the co- as a sym'ol of unselfish giving3 *o-Hslaughter is legally 'anned in almost all states of 2ndia3/0?71

Conversion
See a%so: 6ist o+ $onverts to Hinduism *oncepts of conversion, evangeli:ation, and prosely:ation are a'sent from )indu literature and in practice have never played a significant role, though acceptance of -illing converts is 'ecoming more common3 Garly in its history, in the a'sence of other competing religions, )indus considered everyone they came across as )indus 4 anathan Dharm5 and e,pected everyone they met to 'e )indus3/0?91/0?;1 )ence, there -as no need to convert into )induism3 With the advent and rise of hierarchical and heriditary caste system, conversion into )induism 'ecame pro'lematic3 As a persons position and status in society, under the caste system, -as largely determined 'y 'irth, the open theory of conversion into )induism under anathan Dharm 'ecame a closed 'yH'irthHonly theory under the caste system3 Although, the caste system still permitted assimilation of migrating communities into )induism over several generations3 +he modern vie- of conversions into )induism is influenced 'y the demise of caste system com'ined -ith the persistence of age old ideas of anathan Dharm3 )indus today continue to 'e influenced 'y historical ideas of accepta'ility of conversion3 )ence, many )indus continue to 'elieve that )induism is an identity that can only 'e had from 'irth, -hile many others continue to 'elieve that anyone -ho follo-s )indu 'eliefs and practices is a )indu, and many 'elieve in some form of 'oth theories3 )o-ever, as a reaction to perceived and actual threat of evangeli:ation, pro:ely:ation, and conversion activities of other ma#or religions many modern )indus are opposed to the idea of conversion from 4any5 one religion to 4any5 other per se3/0?<1 )indus in Western countries generally accept and -elcome -illing convertsM -hile as, in 2ndia acceptance of -illing converts is 'ecoming more common3 With the rise of )indu &evivalist movements, reconversions into )induism have also picked up pace3 /0?=1 &econversions are -ell accepted since conversion out of )induism is not recogni:ed3 *onversion into )induism through marriage is -ell accepted and often e,pected in order to ena'le the nonH)indu partner to fully participate in their spiritual, religious, and cultural roles -ithin the larger )indu family and society3/$itation needed1 +here is no formal process for converting to )induism, although in many traditions a ritual called dRkshL 46initiation65 marks the 'eginning of spiritual life after conversion and a ritual called suddhi 46purification65 marks the return to spiritual life after reconversion3 Most )indu sects do not seek converts 'ecause they 'elieve that the goals of spiritual life can 'e attained through any religion, as long as it is practiced sincerely3/0?A1 )o-ever, some )indu sects and affiliates such as $edanta ociety, Arya ama#, 2nternational ociety for Krishna *onsciousness, and the elfH&eali:ation Fello-ship accept those -ho have a desire to follo- )induism3

2n general, )indu vie- of religious freedom is not 'ased on the freedom to proselyti:e, 'ut the right to retain oneSs religion and not 'e su'#ect to prosely:ation3 )indu leaders are advocating for changing the e,isting formulation of the freedom of religion clause in the %niversal Declaration of )uman &ights since it favors religions -hich proselyti:e3 /0?F1

See also
Hinduism

)indu World )induism )induism 'y country

)indu deities Cist of )indu temples )indu calendar

)indu denomination s )indu reform movements )indu mythology

Cist of nota'le )indus *riticism of )induism Cist of related articles

Related systems and religions

)induism and other religions Gastern philosoph y 2ndian religions )ellenism and )induism

Jainism +aoism "uddhism "uddhism and )induism

ikhism )induism and ikh Panth Ayyava:hi Ayyava:hi and )induism 2slam and )induism

Joroastrianism *onfucianism )induism and *onfucianism

Proto H 2ndoH 2rania n religi on Proto H 2ndoH Gurop ean religi on