Hinduism is the Indian religion and
Although Hinduism contains a wide variety of philosophies, it is linked by shared concepts, recognizable rituals, cosmology, shared text resources, and pilgrimages to sacred sites. Hindu texts are classified into? Ruti ("hear") and Sm? Ti ("remembered"). These texts discuss theology, philosophy, mythology, Yajna Veda, Yoga, religious rituals, and temple building, among other topics. The major scriptures include Vedas and Upanishads, Bhagavad Gita, and Agamas. Sources of authority and eternal truths in their texts play an important role, but there is also a strong Hindu tradition questioning authority to deepen the understanding of these truths and to further develop traditions.
The themes stand out in Hindu beliefs include the four Puru'rha, the right aim or goal of human life, namely Dharma (ethics/duty), Artha (prosperity/work), Kama (desire/desire) and Moksha (freedom/security); karma (action, intention and consequences), Sa? s? ra (cycle of rebirth), and various Yogas (path or practice to achieve moksha). Hindu practices include rituals such as puja (worship) and repetition, meditation, family-oriented rituals, annual festivals, and occasional pilgrimage. Some Hindus left their social and property worlds, then engaged in a lifetime of Sannyasa (monastic exercises) to achieve Moksha. Hinduism regulates permanent duties, such as honesty, refrain from harming living creatures (patience), patience, patience, restraint, and compassion, among others. The four largest denominations of Hinduism are Vaishnavisme, Shaivism, Shaktism, and Smartism.
Hinduism is the third largest religion in the world; its followers, known as Hindus, constitute about 1.15 billion, or 15-16% of the global population. Hinduism forms the majority of the population in India, Nepal and Mauritius. Significant Hindu communities are also found in the Caribbean, Africa, North America, and other countries.
Video Hinduism
Etymology
Say Hind? is derived from the Indo-Aryan/Sanskrit root Sindhu . Proto-Iran sound changed * s & gt; h occurs between 850-600 BC, according to Asko Parpola.
It is believed that Hinduism is used as the name of the Indus River in the northwestern part of the Indian sub-continent (now Pakistan and North India). According to Gavin Flood, "The actual term Hinduism first occurs as a Persian geographical term for people living outside the Indus river (Sanskrit: Sindhu )", more specifically in the Inscription BC of the 6th century from Darius I (550-486 BC). The term Hinduism in this ancient record is a geographical term and does not refer to religion. Among the earliest known records of 'Hinduism' with religious connotations may lie in the 7th century CE Chinese text Western Recordings by Xuanzang, and the 14th-century Persian text Futuhu's-salatin by 'Abd al-Malik Isami.
Thapar states that the word Hindu is found as heptahindu in Avesta - equivalent to Rigvedic sapta sindhu , while hndstn (pronounced < i> Hindustan ) is found in Sasania inscriptions from the 3rd century, both of which refer to the northwestern part of South Asia. The Arabic term al-Hind refers to people living across the Indus River. The term Arab itself is derived from the Persian pre-Islamic term Hind. , which refers to all Indians. In the 13th century, Hindustan emerged as a popular Indian alternative name, which means "Hindu land".
The term Hinduism is then used occasionally in some Sanskrit texts such as the latter Rajataranginis from Kashmir (Hinduka, c.1450) and some of the 16th century until the 18th century, Bengali Gaudiya Vaishnava texts include Chaitanya Charitamrita and Chaitanya Bhagavata . These texts use it to distinguish Hindus from Muslims called Yavanas (strangers) or Mlecchas (barbarians), with 16th-century texts of Chaitanya Charitamrita < 17 Bhakta Mala the text uses the phrase " Hindu dharma ". It was not until the end of the eighteenth century that European merchants and colonists began to refer to the followers of Indian religions collectively as Hindu . The term Hinduism , then spelled Hinduism , was introduced into English in the 18th century to show Indian religious, philosophical, and cultural traditions.
Maps Hinduism
Definition
Hinduism includes a diversity of ideas about spirituality and tradition, but has no ecclesiastical order, no unquestionable religious authority, no governmental body, no binding prophet or scripture; Hindus can choose to be polytheistic, pantheistic, monotheistic, monistic, agnostic, atheist or humanist. Because of the various traditions and ideas encompassed by the Hindu term, arriving at a comprehensive definition is difficult. Religion "defies our desire to define and categorize it". Hinduism has been defined as a variety of religions, religious traditions, a set of religious beliefs, and "way of life". From a Western lexical point of view, Hinduism like any other religion is aptly called a religion. In India the term dharma is preferred, which is broader than the western term religion .
The study of India and culture and religion, and the definition of "Hinduism", has been shaped by the interests of colonialism and by Western notions of religion. Since the 1990s, its effects and results have become a topic of debate among Hinduism scholars, and has also been taken over by critics of the Western view of India.
Typology
Hinduism as it is commonly known can be divided into several main streams. From the historical division to six darsana (philosophy), two schools, Vedanta and Yoga, today are the most prominent. Classified by major deities or gods, the four main streams of modern Hinduism are Vaishnavism (Vishnu), Shaivism (Shiva), Shaktism (Devi) and Smartism (the five gods are treated equally). Hinduism also receives many divine beings, with many Hindus who regard the gods as aspects or manifestations of an absolute or absolute reality or God, while some Hindus maintain that certain deities represent the supreme deity and the variety is a manifestation lower than the highest this. Other important characteristics include belief in existence? Tman (soul, self), reincarnation of someone? Tman, and karma and belief in dharma (right duty, right, law, behavior, virtue and way of life).
McDaniel (2007) classifies Hinduism into six main types and many small types, to understand the emotional expression among Hindus. The main types, according to McDaniel are, People's Hinduism, based on local traditions and cults of local gods and are the oldest and not literate system; Vedic Hinduism based on the Vedic initial layer that can be traced to the 2nd millennium BC; Vedanta Hinduism based on the Upanishad philosophy, including Advaita Vedanta, emphasizes knowledge and wisdom; Hindu Yoga, following the Yoga Sutra text from Patanjali which emphasizes introspective awareness; Hinduism Dharma or "daily morality", which McDaniel describes as stereotyped in some books as "the only form of Hinduism with belief in karma, cattle and caste"; and Bhakti or devotional Hinduism, in which powerful emotions are intricately incorporated into the spiritual quest.
Michaels distinguishes three Hindu religions and four forms of Hinduism. The three Hindu religions are "Hinduism-Sanskrit-Brahmana", "folk religions and tribal religions", and "established religions." Four forms of Hindu religiosity are classic "karma-clans", jnana-marga, bhakti and "heroism," rooted in militaristic traditions, such as Ramaism and parts of political Hinduism, also called virya-clans.According to Michaels, one of the nine Hindus originated from the birth of one or both Hindu Hindu Hindu Sanskrit and The typology of folk religion, whether practiced or not, he classifies most Hindus as part of the choice for one "established religion" such as Vaishnavism and Shaivism which focuses on salvation and often does not emphasize Brahman priesthood authority but incorporates the ritual grammar of Brahmanic-Sanskrit Hinduism. He was among the "established religions" of Buddhism, Jainism, Sikhism which now differ in religion, syncretic movements such as ti Brahmo Samaj and Theosophical Society, as well as new "Guru-isms" and religious movements such as Maharishi Mahesh Yogi and ISKCON.
Inden stated that attempts to classify Hinduism with typology began in imperial times, when missionaries and colonial officials sought to understand and portray Hinduism from their interests. Hinduism is interpreted as radiating not from reason of zest but fantasy and creative imagination, not conceptual but symbolic, unethical but emotive, irrational or spiritual but cognitive mysticism. This stereotype follows and fits, stating Inden, with the imperial imperial of the era, providing moral justification for the colonial project. From tribal animism to Buddhism, everything is included as part of Hinduism. Initial reports govern the traditions and scientific sites for Hindu typology, as well as the main assumptions and prejudices of flaws that have become the basis of Indology. Hinduism, according to Inden, is not what the imperialists call it, nor is it appropriate to equate Hinduism only as monistical pantheism and philosophical idealism of Advaita Vedanta.
Native Understanding
San? tana Dharma
For its adherents, Hinduism is a traditional way of life. Many practitioners call the "orthodox" form of Hinduism as San? Tana Dharma , "eternal law" or "everlasting path". The Sanskrit word dharma has a much broader meaning than religion and is unequal. All aspects of Hindu life, that of obtaining wealth (artha), the fulfillment of desire (kama), and attaining liberation (moksha) are part of the dharma which summarizes the "right way of life" and eternal harmonious principles in its fulfillment.
San? tana Dharma refers to the "immortal" task that all Hindus must follow, regardless of class, caste or sect, such as honesty, refrain from injuring living beings, purity, good will, compassion, patience, patience, self-control, generosity, and asceticism. This is different from svadharma, one's own "duty", a task to be followed by certain varna and jin members. According to Knott, this too
... referring to the idea that his origins are beyond human history, and the truth has been divinely revealed (Shruti) and passed down from time to day in the world's oldest known Vedic scriptures. (Knott 1998, p.Ã, 5)
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The term is also recently used by Hindu, reformist, and nationalist leaders to refer to Hinduism as a united world religion. Sanatana dharma has become a synonym for "eternal" truth and the teachings of Hinduism, the latter understood as not only transcendent history and unchanging but also inseparable and ultimately not pericopic.
Hindu Modernism
Beginning in the 19th century, Indian modernists reaffirmed Hinduism as a major asset of Indian civilization, while "purifying" Hinduism from Tantric elements and lifting the Vedic elements. Western stereotypes are reversed, emphasizing the universal aspect, and introducing a modern approach to social problems. This approach has great appeal, not only in India but also in the west. The main representatives of "Hindu Modernism" are King Rammohan Roy, Vivekananda, Sarvepalli Radhakrishnan and Mahatma Gandhi.
King Rammohan Roy is known as the father of the Hindu Renaissance. He was a major influence on Swami Vivekananda (1863-1902), which, according to Flood, was "a very important figure in the development of modern Hindu understanding and in formulating the Western view of Hinduism". The essence of his philosophy is the idea that the divine is in all beings, that all human beings can attain union with this "innate deity", and that seeing this divine as the essence of others will increasingly love and social harmony. According to Vivekananda, there is an essential unity for Hinduism, which underlies the diversity of its various forms. According to Flood, Vivekananda's vision of Hinduism "is something generally accepted by most middle-class Hindus who speak English today". Sarvepalli Radhakrishnan seeks to reconcile western rationalism with Hinduism, "presenting Hinduism as a fundamentally rationalistic and humanistic religious experience".
This "global Hinduism" has a worldwide appeal, transcending national boundaries and, according to Flood, "being a world religion with Christianity, Islam and Buddhism", both for the Hindu diaspora community and for westerners interested in non-western cultures and religions. It emphasizes universal spiritual values ​​such as social justice, peace and "spiritual transformation of humanity". It has been developed in part because of the "re-enculturation", or Pizza effect, in which elements of Hindu culture have been exported to the West, gaining popularity there, and consequently also gaining greater popularity in India. This globalization of Hindu culture brings "to Western teachings that have become an important cultural force in western society, and which in turn has become an important cultural force in India, where they came from."
Western Understanding
Western scholars regard Hinduism as a synthesis or synthesis of various Indian traditions and traditions. which arose after the period of the Vedas, between 500-200 BC and c. 300 CE, the beginning of "Epic and Puranic" c.q. Period "Preclassical".
Hindu tolerance of variations in beliefs and various traditions makes it difficult to be defined as a religion according to Western traditional concepts.
Some academics suggest that Hinduism can be seen as a category with a "blurred edge" rather than as a clear and rigid entity. Some forms of religious expression are very important for Hinduism and others, though not central, still remain in the category. Based on this idea Ferro-Luzzi has developed a 'Prototype Theory' approach to the Hinduism definition.
Diversity and unity
Diversity
Hinduism has been described as a tradition that has "complex, organic, stratified and sometimes internally inconsistent properties". Hinduism has no "integrated belief system coded in the declaration of faith or belief," but rather an umbrella term comprising the plurality of Indian religious phenomena. According to India Supreme Court,
Unlike the other religions of the World, Hinduism does not claim any Prophet, he does not worship a single God, he does not believe in a philosophical concept, he does not follow any religious or performance rituals; in fact, it does not meet the traditional features of religion or belief. It's a way of life and nothing more. "
Part of the problem with a single definition of the term Hinduism is the fact that Hinduism has no founder. This is the synthesis of various traditions, "Brahmin orthoprax, denying traditions and popular or local traditions".
Theism is also difficult to use as a unifying doctrine for Hinduism, because while some Hindu philosophies put forward the theistic thets of creation, other Hindus are atheists.
Sense of unity
Apart from the differences, there is also a sense of unity. Most Hindu traditions worship a collection of religious or sacred literature, the Vedas, although there are exceptions. These texts are a reminder of an ancient cultural heritage and a point of pride for Hindus, with Louis Renou stating that "even in the most orthodox domain, respect for the Vedas has been a simple capturing".
Halbfass states that, although Shaivism and Vaishaism may be regarded as an "independent religious constellation," there is a degree of interaction and reference between "theorists and literary representatives" of each tradition which indicate a "broader sense of identity, a sense of coherence in a shared context and inclusion in a general framework and horizon ".
Native development
The notion of a common denominator for some Indian religions and traditions developed further from the 12th century. Lorenzen traces the emergence of "family resemblance", and what he calls the "beginning of medieval and modern Hindu" takes shape, at c. 300-600 CE, with the development of ancient Purana, and continuity with previous Vedic religion. Lorenzen states that the formation of Hindu identity occurs "through a process of self-definition along with contrasting Muslim People". According to Lorenzen, the "presence of the Other" is necessary to recognize the "loose family similarities" between traditions and schools,
Indologist Alexis Sanderson also argues that, prior to the arrival of Islam in India, no Indian term corresponds to "Hinduism". According to Indologist Alexis Sanderson, "Sanskrit sources distinguish Vaidika, Vai? Ava, Aiva, kta, Saura, Buddhism and Jaina traditions, but they do not have names that show the first five as collective entities and against Buddhism and Jainism. "However, by the end of the first millennium M, some Indian Vedic thinkers are developing a complex idea of ​​the orthodox form of Indian religion that ignores Buddhism and Jainism. However, this also puts aside traditions that would be considered "Hindu" today, such as certain Shaiva and Shakta traditions.
According to Nicholson, already between the twelfth and the twelfth centuries "certain thinkers began to treat as a whole diverse philosophical teaching of the Upanishads, epics, Purana, and streams known retrospectively as the 'six systems' > saddarsana ) of mainstream Hindu philosophy. "The tendency of" blurring philosophical differences "has also been noted by Burley. Hackers call this "inclusivism" and Michaels talks about "identification habits". Lorenzen discovers the origins of different Hindu identities in interactions between Muslims and Hindus, and the process of "defining each other with different Muslims", which began long before 1800. Michaels noted:
As opposed to the supremacy of Islam and as part of the ongoing process of regionalization, two religious innovations developed in Hindu religions: the formation of sects and historicization that preceded nationalism then [...] [S] aints and sometimes militant sect leaders, such as poets Marathi Tukaram (1609-1649) and Ramdas (1608-1681), articulate the ideas in which they glorify Hinduism and the past. Brahmins also produce historically increasing texts, in particular eulogies and chronicles of sacred sites (Mahatmyas), or developing reflexive passions to collect and assemble extensive collections of quotations on subjects.
This inclusivism was further developed in the 19th and 20th centuries by the Hindu and Neo-Vedanta reform movements, and has become a hallmark of modern Hinduism.
Colonial Influence
The idea and report of "Hinduism" as "a world religious tradition" was popularized by nineteenth-century missionaries and European Indologists, a role sometimes served by the same people, dependent on the text preserved by Brahmins (priests) for information they are about Indian Religions, and the animistic observation that Orientalist Orientalists consider to be Hinduism. These reports affect perceptions of Hinduism. Some scholars claim that the colonial polemical report led to the fabrication of stereotypes in which Hinduism was only a mystical paganism devoted to serving the devil, while other scholars claimed that colonial construction influenced the belief that Veda , Bhagavad Gita and such texts are at the core of Hindu religiosity, and in the modern association of 'Hindu teachings' with Vedantic schools (especially Advaita Vedanta) as paradigmatic examples of Hinduism's Mystical Characteristic. "Pennington, while agreeing that Hinduism's study as a world religion began in the colonial era, disagreed that Hinduism was the invention of the colonial European era, claiming that common theology, common ritual grammar and their way of life identify themselves Hindus can be traced back to ancient times.
Confidence
Prominent themes in Hindu belief include (but not limited to) Dharma (ethics/duty), Sams? Ra (continuous cycle of birth, life, death and rebirth), Karma (action, intent and consequence), Moksha (liberation from samsara or liberation in this life), and various Yogas (paths or practices).
Purusharthas (the purpose of human life)
Classical Hindu thinking accepts four goals or targets of the right human life: Dharma, Artha, Kama, and Moksha. This is known as Puru Rthas:
Dharma (truth, ethics)
Dharma is regarded as the ultimate goal of a human being in Hinduism. The concept of Dharma includes behaviors that are deemed appropriate to the averages, sequences that allow life and the universe, and include tasks, rights, laws, behaviors, virtues and "right way of life". Hinduism includes the religious duties, moral rights and duties of each individual, as well as the behaviors that enable social order, right behavior, and virtuous behavior. Dharma, according to Van Buitenen, is that all sentient beings must receive and honor to maintain harmony and order in the world. Namely, declare Van Buitenen, pursue and exercise the true nature and calling of a person, thus playing the role of a person in a cosmic concert. The Brihadaranyaka Upanishad states it as:
Nothing is higher than Dharma. The weak overcomes the stronger by the Dharma, because it is more than a king. Truly the Dharma is Truth ( Satya ); Therefore, when a man speaks of the Truth, they say, "He speaks of the Dharma"; and if he speaks Dharma, they say, "He says the Truth!" For both are one.
In the Mahabharata, Krishna defines dharma as an upholding worldly and worldly affairs. (Mbh 12.110.11). Say San? Tana means immortality , immortal , or forever ; so, San? tana Dharma indicates that it is a dharma that has no beginning or end.
Artha (livelihood, wealth)
Artha is an objective and virtuous pursuit of wealth for livelihood, economic obligations and prosperity. This includes political life, diplomacy and material welfare. Artha's concept includes all the "means of life", activities and resources that enable one to be in the desired state of wealth, career, and financial security. The proper pursuit of artha is considered an important goal of human life in Hinduism.
K? ma (sensual pleasure)
K ma? (Sanskrit, Pali; Devanagari: ???) means desire, desire, passion, longing, sensual pleasures, aesthetic pleasures of life, affection, or love, with or without sexual connotations. In Hinduism, Kama is considered as an important and healthy human purpose when pursued without sacrificing Dharma, Artha, and Moksha.
Mok? A (liberation from samsara)
Moksha (Sanskrit: ????? mok? A ) or mukti (Sanskrit : ?????? ) is the ultimate, most important destination in Hinduism. On the one hand, Moksha is a concept related to liberation from sadness, suffering and sa? S? Ra (rebirth-rebirth cycle). Liberation from this eschatological cycle, after life, especially in Hindu theistic schools is called moksha. In other schools of Hinduism, like monism, moksha is a goal that can be achieved in the present life, as a condition of happiness through self-realization, understanding the nature of one's soul, freedom and "manifesting the whole universe as the Self."
Karma and samsara
Karma is literally translated as action work , or deed , and also refers to Vedic theory " and consequences ". This theory is a combination of (1) causality that may be ethical or non-ethical; (2) ethisization, ie good or bad actions have consequences; and (3) rebirth. The Karma theory is interpreted as explaining the current state of an individual by referring to his actions in the past. These actions can be actions in one's current life, or, in some schools of Hinduism, the possibility of action in their past lives; furthermore, the consequences may result in the present life, or the future life of a person. This cycle of birth, life, death, and rebirth is called samsara . Liberation from samsara through moksha is believed to ensure lasting happiness and peace. The Hindu scriptures teach that the future is a function of the present human effort derived from free will and past human actions that govern the circumstances.
Moksha
The ultimate life purpose, referred to as moksha, nirvana or samadhi, is understood in several different ways: as the realization of one's union with God; as the realization of one's eternal relationship with God; the realization of the unity of all existence; perfect unselfishness and knowledge of Self; as the attainment of perfect mental peace; and as a detachment of worldly desires. Such consciousness liberates one from samsara, thus ending the cycle of rebirth, sadness and suffering. Because of belief in the indestructibility of the soul, death is considered insignificant with respect to the cosmic self.
The meaning of moksha is different among the various schools of Hindu thought. For example, Advaita Vedanta argues that after reaching moksha someone knows their "soul, self" and identifies it as one with Brahman and all people in all things. Dvaita (dualistic) followers of the flow, in the moksha state, identify the "soul, self" of the individual as distinct from Brahman but very close, and upon reaching moksha hopes to spend eternity in the loca. For Hindu theistic schools, moksha is liberation from samsara, whereas for other schools such as monistic schools, moksha is possible in today's life and is a psychological concept. According to Deutsche, moksha is transcendental awareness to the latter consciousness, perfect state of existence, self-realization, freedom and "manifesting the whole universe as the Self." Moksha in these Hindu schools, showing Klaus Klostermaier, implies the free arrangement of the newly shackled faculties, the removal of barriers to an unrestricted life, enabling one to become more truly a person in full meaning; this concept presupposes the potential of creativity, compassion, and unused human understanding that has been blocked and closed. Moksha is more than liberation from the cycle of suffering of life (samsara); The Vedanta School separates these into two: jivanmukti (liberation in this life) and videhamukti (liberation after death).
God Concept
Hinduism is a diverse system of thought with beliefs that include monotheism, polytheism, panenteism, pantheism, pandeism, monism, and atheism among others; and God's concept is complex and depends on each individual and tradition and philosophy that is followed. Sometimes referred to as henotheistic (ie, involving devotion to a single god while accepting the existence of others), but such a term is an exaggerated generalization.
The Nasadiya Sukta ( Creation of Himself ) of the Rig Veda is one of the earliest texts that "reflects the metaphysical speculation" about what the universe created, the concept of god (s) and the One, and whether The One knows how the universe is. The Rig Veda praised various deities, nothing higher or inferior, in a henotheistic manner. Hymn repeatedly refers to One Truth and Realism. The "Truth" of the Vedic literature, in modern-day science, has been interpreted as the monotheism, monism, and the underlying Hidden Principles behind great events and natural processes.
Hindu people believe that all living things have souls. This soul - the true spirit or "self" of everyone, is called ? Tman . The soul is believed to be immortal. According to Hindu/monistic/pantheistic (non-dualist) theology (such as the Advaita Vedanta school), this Atman is not clear from Brahman, the supreme spirit. The purpose of life, according to Advaita school, is to realize that one's soul is identical with the supreme spirit, that the highest soul is present in all things and all people, all life is interconnected and there is unity in all life. The dualistic school (see Dvaita and Bhakti) understands the Brahman as the Supreme being separate from the individual souls. They worship the Most High with variety as Vishnu, Brahma, Shiva, or Shakti, depending on the sect. God is called Ishvara , Bhagavan , Parameshwara , Deva or Devi , and these terms have different meanings in different schools of Hinduism.
Hindu texts accept a polytheistic framework, but these are generally conceptualized as divine essence or luminosity that gives vitality and animation to the natural inanimate substances. There is something divine in all things, people, animals, trees, and rivers. It can be observed in offering to rivers, trees, work tools of a person, animals and birds, sunrise, friends and guests, teachers and parents. It is the divine in these things that makes everyone saint and worthy of respect. It sees divinity in everything, the Buttimer and Wallin countries, making the Vedic foundation of Hinduism quite different from Animism. The animistic premise sees multiplicity, power difference and competition between human and human, human and animal, as well as human and natural. The Vedic view does not see this competition, but sees the unifying deity that connects everyone and everything.
The Hindu text refers to a heavenly entity called Devas (or dev? in feminine form devat is used synonymously for Deva in Hindi), which can be translated into English as god or creature heavenly . The gods are an integral part of Hindu culture and are depicted in art, architecture and through icons, and stories about them related in scripture, especially in Indian and Puritan epic poetry. They are, however, often distinguished from Ishvara, a personal god, with many Hindus worshiping Ishvara in one of his manifestations as their i ?? a devat? , or choose the ideal. The choice is a matter of individual preference, and regional and family traditions. The number of Devas is considered a manifestation of Brahman.
The word avatar does not appear in the Vedic literature, but appears in verb form in the post-Vedic literature, and as a noun especially in Puranic literature after the 6th century. Theologically, the idea of ​​reincarnation is most often associated with avatar Hindu god Vishnu, though the idea has been applied to other gods. Various lists of Vishnu avatars appear in the Hindu scriptures, including ten Dashavatara from Garuda Purana and twenty-two avatars in Bhagavata Purana , although the latter adds that the incarnations of Vishnu are innumerable. The avatars of Vishnu are important in Vaishnavism's theology. In the Hindu-based Shaktisme tradition, the Devi avatar is found and all the goddesses are considered different aspects of the same Brahman and Shakti (energy) metaphysical. While other avatar gods like Ganesha and Shiva are also mentioned in medieval Hindu texts, these are small and occasional.
Atheistic and theistic ideas, for epistemological and metaphysical reasons, are abundant in various schools of Hinduism. Nyaya's early school of Hinduism, for example, was a non-theist/atheist, but then the Nyaya scholar argued that God exists and offers evidence using the theory of logic. Other schools disagree with the Nyaya scholars. Samkhya, Mimamsa and Carvaka Hindu schools, are non-theist/atheists, arguing that "God is an unnecessary metaphysical assumption". The Vaisheshika school begins as another non-theistic tradition that relies on naturalism and that all matter is immortal, but then introduces the concept of God who is not the creator. The Hindu Yoga School accepts the concept of "personal god" and passes it on to the Hindu to define his god. Advaita Vedanta teaches the monistic and abstract Self and Oneness in all things, devoid of space for gods or gods, a perspective called Mohanty, "spiritual, not religion". Bhakti's sub-stream of Vedanta teaches God a creator different from every human being.
According to Graham Schweig, Hinduism has the most powerful divine feminine presence in the world religion from ancient times to the present. The goddess is seen as the heart of Saida's most esoteric tradition.
Authority
Enduring authority and truth play an important role in Hinduism. Religious traditions and truths are believed to be contained in sacred texts, accessed and taught by wise men, teachers, saints or avatars. But there is also a strong tradition of questioning authority, internal debate and challenging religious texts in Hinduism. Hindus believe that this deepens understanding of eternal truths and further develops tradition. Authority "is mediated through [...] intellectual culture that tends to develop ideas collaboratively, and according to the logic of common natural logic." The narratives in the Upanishads present characters who question the people who have authority. The Kena Upanishad repeatedly asked hit , 'with what' strength is the problem. Katha Upanishad and Bhagavad Gita presents a narrative where students criticize the teacher's inferior answers. In Shiva Purana, Shiva questioned Vishnu and Brahma. Doubts play a recurring role in the Mahabharata. Jayadeva Gita Govinda presents criticism through the character of Radha.
Main traditions
Hinduism has no central doctrinal authority and many Hindu practitioners do not claim to be part of any particular denomination or tradition. The four main denominations, however, are used in scientific studies: Vaishnavism, Shaivism, Shaktism and Smartism. These denominations differ primarily in worshiped central gods, traditions and soteriological views. The denomination of Hinduism, says Lipner, is not as found in the world's major religions, because Hindu denominations run away with individuals who practice more than one, and he suggests the term "Hindu polychentrism".
Vaishnavism is a devotional religious tradition that worships Vishnu and his avatars, especially Krishna and Rama. The adherents of this sect are generally non-monk, monastic, oriented to community events and practices devoted to "intimate, joyful, cheerful" Krishna and other Vishnu avatars. These practices sometimes include people dancing, singing Kirtans and Bhajans, with sounds and music that some believe to have the power of meditation and spirituality. The worship and celebration of the temple is usually complicated in Vaishnavism. The Bhagavad Gita and the Ramayana, along with the Vihara-oriented Purana, provide the theistic foundation. Philosophically, their beliefs are rooted in the dualistic sub-stream of Vedanta Hinduism.
Shaivism is a tradition that focuses on Shiva. Shaivas is more interested in recluse individualism, and has several sub-schools. Their practices include Bhakti-style piety, but their beliefs are leaning toward nondual and monistic schools of Hinduism like Advaita and Yoga. Some Shaiva worship at temples, while others emphasize yoga, struggling to become one with Shiva in. Avatar rarely occurs, and some Shaiva visualize the gods as half male, half female, as a combination of male and female principles (Ardhanarishvara). Shaivism is associated with Shaktism, where Shakti is seen as the Shiva couple. The community celebrations include festivals, and participation, with Vaishnava, in pilgrimages like Kumbh Mela. Shaivism has been more commonly practiced in the northern part of the Himalayas from Kashmir to Nepal, and in southern India.
Shaktism focuses on worshiping the goddess Shakti or Devi as cosmic mothers, and it is very common in the northeastern and eastern states of India such as Assam and Bengal. Devi is described as a softer form like Parvati, the empress of Shiva; or, as a fierce warrior goddess like Kali and Durga. Shaktism followers acknowledge Shakti as the underlying force of the male principle. Shaktism is also associated with the practice of Tantra. Community celebrations include festivals, some of which include the procession and immersion of idols to the sea or other bodies of water.
Smartism concentrates its worship simultaneously on all the major Hindu gods: Shiva, Vishnu, Shakti, Ganesha, Surya and Skanda. The Smarta tradition was developed during the (Early) Hindu Classical Period around the beginning of the General Era, when Hinduism emerged from the interaction between Brahmanism and local tradition. The Smarta Tradition is parallel to Advaita Vedanta, and considers Adi Shankara as its founder or reformer, who considers the worship of God with the attribute (Saguna Brahman) as the journey towards ultimately manifesting God without attributes (non-Brahman, Atman, Self-knowledge). The term Smartism is derived from the text of Smriti Hinduism, which means those who remember tradition in the text. This Hindu sect practiced Jnana philosophical yoga, scripture study, reflection, the meditative way of seeking an understanding of the oneness of being with God.
Scriptures
Hinduism manuscripts are in Sanskrit. These texts are classified into two: Shruti and Smriti. The writing of Hinduism was composed, memorized and spread verbally, across generations, for centuries before it was written. For centuries, the sages perfected the teachings and expanded the Shruti and Smriti, and developed Shastra with epistemological and metaphysical theories of the six classical streams of Hinduism.
Shruti (especially heard) refers primarily to the Veda , which is the earliest record of Hindu scriptures, and is considered an eternal truth revealed to the ancient sages ( Rishi ). There are four Veda - Rgveda , Samaveda , Yajurveda and Atharvaveda . Each Vedas has been classified into four main types of text - Samhitas (mantras and prayers), Aranyaka (texts on rituals, ceremonies, sacrifices and symbolic sacrifices), Brahmins (commentary on rituals, ceremonies and sacrifices), and Upanishads (texts discuss meditation, philosophy , and spiritual knowledge). The first two parts of the Vedas are then called Karmak ??? a (ritualistic part), while the last two form the JÃÆ' Â ±? Boy ??? a (part of knowledge, discuss spiritual insights and philosophical teachings).
The Upanishads are the foundation of Hindu philosophical thought, and have greatly influenced various traditions. From Shrutis (Vedic corpus), they themselves were very influential among Hindus, regarded the scriptures as Hinduism, and their main ideas continued to influence their thinking and tradition. Sarvepalli Radhakrishnan states that the Upanishads have played a dominating role since their appearance. There are 108 Muktik? The Upanishads in Hinduism, which are between 10 and 13 are variously counted by scholars as the Principal Upanishad.
The most famous of the Smritis ("remembered") is the Hindu epics and Purana . The epistle consists of Mahabharata Ramayana . The Bhagavad Gita is an integral part of Mahabharata and one of the most popular scriptures of Hinduism. Sometimes called Gitopanishad , then placed in the category of Shruti ("hear"), becomes an Upanishadic in content. The Purana , which begins to consist of c. 300 M onwards, contains many mythologies, and is central to the distribution of common Hindu themes through living narration. The Yoga Sutra is the classic text for the Hindu Yoga tradition, which gained new popularity in the 20th century.
Since the 19th century Indian modernists have reaffirmed the 'origins of Aria' Hinduism, "purified" Hinduism from Tantric elements and elevated the Vedic elements. Hindu modernists like Vivekananda see the Vedas as the laws of the spiritual world, which will remain even if they are not revealed to the wise. In the Tantric tradition, the Agamas refers to the authoritative scriptures or Shiwa teachings for Shakti, while Nigamas refers to the Vedas and Shakti teachings to Shiva. In Hindu religious schools, Vedic literature and Religion are equally authoritative.
Practice
Ritual
Most Hindus observe religious rituals at home. The rituals vary greatly among regions, villages, and individuals. They are not obligatory in Hinduism. The nature and place of ritual is individual choice. Some devout Hindus perform daily rituals such as worship at dawn after a bath (usually in a family temple, and usually include turning on lights and offering food before the gods), recitation of religious scripts, singing hymns, yoga, meditation, chanting spell and other mantras.
Vedic fire-oblasi ritual ( yajna ) and Vedic hymn singing are observed at special occasions, such as Hindu weddings. Other major stages of life events, such as the after-death ritual, include yajÃÆ' Â ± a and spell the Vedic spell.
Life cycle cycles
The main milestone of life stages is celebrated as sanskara sa? Sk? Ra , rite of passage) in Hinduism. The transition rite is not mandatory, and varies in granular, community and regional breakdowns. The Dharmasutras Gautama composed around the middle of the first millennium BC lists 48 sanskara, while Gryhasutra and other texts compiled centuries later register between 12 and 16 sanskara. The list of Sanskara in Hinduism includes both external rituals such as those that mark the birth of babies and baby naming ceremonies, as well as rites of resolutions and inner ethics such as compassion for all living beings and positive attitudes.
The main traditional rites of travel in Hinduism include Garbhadhana (pregnancy), Pumsavana (rites before the fetus begins to move and kick in the womb), Simantonnayana (separated hair of pregnant women, baby showers),
Bhakti (worship)
Bhakti refers to the devotion, participation in and love of a personal god or god of representation by a worshiper. Bhakti clan is considered in Hinduism as one of the many possible pathways of spirituality and an alternative way of moksha. Other lines, left to choose a Hindu, are the Jnana clan (knowledge path), Karma surname (work path), R? The clan (the path of contemplation and meditation).
Bhakti is practiced in several ways, ranging from reciting mantras, japa (incantations), individual personal prayers at one's home temple, or at a temple or near a river bank, sometimes in the presence of idols or images of gods. Hindu temples and domestic altars, says Lynn Foulston, are an important element of worship in contemporary theistic Hindu religion. While many visit temples on special occasions, most offer daily short prayers at the domestic altar. Bhakti is expressed in a domestic temple which is usually a special part of the house and includes images of deities or teachers chosen by Hindus. Among Vaishnavism sub-traditions such as Swaminarayan, home worship can be well described with dedicated space for it or a special part of the kitchen. Worshipers use this space for daily prayer or meditation, either before breakfast or after work all day.
Bhakti is sometimes private in a household shrine and is sometimes practiced as a community. This may include Puja, Aarti, Kirtan music or sing Bhajans, where verses and hymns of worship are recited or poems sung by a group of worshipers. While the choice of divinity is at the wisdom of Hinduism, the most observed traditions of Hindu devotionism include Vaishnavism (Vishnu), Shaivism (Shiva) and Shaktism (Shakti). A Hindu can worship many gods, all as a henotheistic manifestation of the same highest reality, cosmic spirit and absolute spiritual concept called Brahman in Hinduism.
The Bhakti clan, Pechelis states, is more than a ritual of piety, including spiritual practice and activity that aims to improve one's state of mind, to know God, to participate in god, and to internalize God. While Bhakti's practice is a popular and easily observable aspect of Hinduism, not all Hindus practice Bhakti, or believe in the god-with-attribute ( Brahman saguna ). Concurrent Hindu practices include belief in god-no-attribute, and god in oneself.
Festivals
The Hindu Festival (Sanskrit: Utsava ; literally: "raised higher") is a ceremony that weaves individual and social life to dharma. Hinduism has many festivals throughout the year, where dates are set by the lunisolar Hindu calendar, many of which coincide with full moon ( Holi ) or new moons ( Diwali ), often with seasonal changes. Some festivals are only found regionally and they celebrate local traditions, while some like Holi and Diwali are pan-Hindu.
Festivals usually celebrate the occasions of Hinduism, associate spiritual themes and celebrate aspects of human relationships such as Sister-Brother bonds over the Raksha Bandhan festival (or Bhai Dooj). The same festivals sometimes mark different stories depending on the Hindu denominations, and the festivities incorporate regional themes, traditional farming, local art, family get-togethers, Puja rituals and parties.
Some regional or pan-Hindu festivals include:
Ziarah
Many believers do the pilgrimage, which historically becomes an important part of Hinduism and remains so today. The pilgrimage sites are called Tirtha , Kshetra , Gopitha or Highly . The process or journey associated with Tirtha is called Tirtha-yatra . According to Hindu text Skanda Purana , Tirtha is three types: Jangam Tirtha is a place that can move from a sadhu, a receiver, a teacher; Sthawar Tirtha is a place that can not be moved, such as Benaras, Hardwar, Mount Kailash, sacred rivers; while Manas Tirtha is the place of the mind of truth, charity, patience, affection, gentle words, soul. T? rtha-yatra is, declaring Knut A. Jacobsen, anything that has the value of salvation for a Hindu, and includes pilgrimages such as mountains or forests or beaches or rivers or ponds, as well as virtues, actions, studies or state of mind.
The Hindu pilgrimage site is mentioned in the Mahabharata and Purana epics. Most of the Puranas include a large section of Tirtha Mahatmya along with tour guide, depicting sacred sites and places to visit. In these texts, Varanasi (Benares, Kashi), Rameshwaram, Kanchipuram, Dwarka, Puri, Haridwar, Sri Rangam, Vrindavan, Ayodhya, Tirupati, Mayapur, Nathdwara, twelve Jyotirlinga and Shakti Peetha have been mentioned as very sacred sites, along with the geography where the big river meets ( sangam ) or joins the sea. Kumbhamela is another major pilgrimage on the night of the Sankranti Makar sun festival. This pilgrimage revolves around a three-year gap between four locations: Allahabad at the confluence of the Ganges and Yamuna, Hardwar near the source of the Ganges, Ujjain on the Shipra and Nasik rivers on the banks of the river Godavari. It is one of the largest mass pilgrims in the world, with an estimated 40 to 100 million people attending the event. At this event, they say a prayer to the sun and bathe in the river, a tradition attributed to Adi Shankara.
Some pilgrimages are part of the Vrata (oath), which can be made by a Hindu for a number of reasons. This may mark a special event, such as the birth of a baby, or as part of a transitional rite such as a baby's first haircut, or after the healing of an illness. Perhaps, declaring Eck, is also the result of answered prayer. An alternative reason for Tirtha, for some Hindus, is to respect the wishes or remember the loved one after his death. This may include spreading their cremation ashes in a region of Tirtha in a river, river or sea to honor the wishes of the dead. The journey to Tirtha, affirming some Hindu texts, helps one overcome the sadness of loss.
Another reason for Tirtha in Hinduism is to rejuvenate or earn spiritual rewards by traveling to famous temples or bathing in rivers like the Ganges. Tirtha has been one of the recommended means of overcoming repentance and penance, for unintentional and deliberate sin, in the Hindu tradition. The proper procedure for pilgrimage is widely discussed in Hindu texts. The most accepted view is that the greatest savings come from traveling on foot, or part of a walk on foot, and that the use of conveyance is only acceptable if the pilgrimage is not possible.
People and society
Varnas
Hindu communities have been categorized into four classes, called varnas . They are Brahmins : teachers and Vedic pastors; Kshatriyas : soldiers and kings; para Waisya : farmers and merchants; and Sudra : servants and laborers.
The Bhagavad G? T? connect varna with individual tasks ( svadharma ), the default built-in nature ( svabh? gu? a ). The Manusm? It categorizes different caste.
Some of the mobility and flexibility in varna challenge the allegations of social discrimination in the caste system, as some sociologists have pointed out, though some scholars disagree. Scholars debate whether the so-called caste system is part of a Hindu religion approved by scripture or social custom. And various contemporary scholars argue that the caste system was built by the British colonial regime.
An unbelieving man is usually called Varnatita or "out of all varna" in Vedantic works. The monks are advised not to disturb the family caste from which he asks for his food. Scholars such as Adi Sankara affirm that not only does Brahman transcend all varna, the man identified with Him also transcends the differences and limitations of caste.
Yoga
In whatever way a Hindu defines the purpose of life, there are several methods (yoga) that the wise man taught to achieve that goal. Yoga is a Hindu discipline that trains the body, mind, and awareness for health, tranquility, and spiritual insight. This is done through posture and exercise system to exercise control of body and mind. Text dedicated to Yoga includes Yoga Sutras, Hatha Yoga Pradipika, Bhagavad Gita and, as their philosophical and historical basis, the Upanishads. Yoga is a means, and the four major clans discussed in Hinduism are: Bhakti Yoga (path of love and devotion), Karma Yoga (right path of action), R? Ja Yoga (road meditation), JÃÆ' Â ±? na Yoga (path of wisdom) An individual may choose one or several yoga upon another, according to his or her tendencies and understandings. One yoga exercise does not get rid of the others.
Symbolism
Hinduism has a system of symbolism and iconography developed to represent purity in art, architecture, literature and worship. These symbols get their meaning from the scriptures or cultural traditions. The word Om (which represents Brahman and Atman) has evolved to represent the Hindu religion itself, while other signs such as Swastika signify luck, and Tilaka i> (literally, seed) on the forehead - regarded as the location of the spiritual third eye, marks official greeting, blessing or the participation of a person in ritual or intermediate rites. Complicated Tilaka with lines can also identify a particular denominational worshiper. Flowers, birds, animals, instruments, symmetrical mandala images, objects, idols are part of the symbolic iconography in Hinduism.
Ahimsa, vegetarianism and other food habits
Hindu advocate practice ahi? S? (nonviolence) and respect all life because divinity is believed to penetrate all beings, including non-human plants and animals. The term ahi? appears in the Upanishad, the epic Mahabharata and ahi? S? is the first of the five Yamas (oath of restraint) at Yoga Sutras Patanjali.
In accordance with ahi? , many Hindus adhere to vegetarianism to honor higher life forms. Estimates of strict lacto vegetarians in India (including adherents of all religions) who never eat meat, fish or eggs vary between 20% and 42%, while others are both less strict vegetarians or non-vegetarians. Those who eat meat look for the method of producing Jhatka meat (quick death), and dislike the Halal method (slow-blooded death), believing that the method of death quickly reduces the suffering of animals. Food habits vary with regions, with Hindu Bengali and Hindus living in the Himalayas, or river delta areas, regularly eating meat and fish. Some avoid meat at a particular festival or event. The devout Hindu people eat meat almost always keep away from beef. Cows in Hindu society are traditionally identified as caretakers and mother figures, and Hindu society respects cows as a symbol of selfless giving.
There are many Hindu groups who continue to follow a strict vegetarian diet in modern times. Some people adhere to a diet that does not contain meat, eggs, and seafood. Food affects the body, mind, and soul in Hindu beliefs. Hindu script like ???? ilya Upanishad and Sv? Tm? R? Ma recommends Mitahara (eat enough) as one of Yamas (noble self-restraint). The Bhagavad Gita connects body and mind with food consumed in verses 17.8 to 17.10.
Some Hindus like those who belong to the tradition of Shaktism, and Hindus in areas like Bali and Nepal make animal sacrifices. Animals are sacrificed eaten as ritual food. In contrast, the Vishnava Hindus hate and vigorously oppose animal sacrifice. The principle of nonviolence against animals has been adopted thoroughly in Hinduism that animal sacrifice is uncommon and has historically been reduced to a rare marginal practice.
Education
According to a study by the Pew Research Center, Hindus are one of the few religious groups that have had the least formal education for years. Further claiming that they are one of the fastest growing communities as well.
Institution
Temple
A Hindu temple is the house of the god (s). It is a space and structure designed to bring people and gods together, impregnated with symbolism to express Hindu ideas and beliefs. A temple combines all elements of Hindu cosmology, the highest peak of the tower or the dome representing Mount Meru - Brahma's reminiscences and the center of the spiritual universe, carvings and iconography symbolically present dharma, kama, artha, moksha, and karma. The layout, motifs, plans and developmental processes recite ancient rituals, geometric symbolism, and reflect innate beliefs and values ​​in various Hindu schools. The Hindu temple is a spiritual destination for many Hindus (not all), as well as landmarks for art, annual festivals, ritual rituals, and community celebrations.
Hindu temples come in many styles, diverse locations, deploy different construction methods and adapted to different gods and regional beliefs. The two main styles of Hindu temples include the Gopuram style found in southern India, and Nagara styles found in northern India. Other styles include caves, forests and mountain temples. However, apart from their differences, almost all Hindu temples have certain architectural principles, core ideas, symbolism and themes.
Many temples feature one or more idols (murtis). Idols and Grabhgriya at Brahma-on (the center of the temple), under the main tower, serve as a focal point (darea , scenic) in a Hindu temple. In larger temples, the central space is usually surrounded by an ambulatory for worshipers to walk around and ritually surround Purusa (Brahman), the universal essence.
Ashrama
Traditionally the life of a Hindu is divided into four ramas (phases or stages of life; other meanings include the monastery). The four are: Brahmacharya (pupil), Grihastha (housekeeper), Vanaprastha (pensioner) and Sannyasa (denial).
Brahmacharya represents the stage of life of undergraduate students. Grihastha refers to the life of pernika
Source of the article : Wikipedia
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