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'''VMD''' can refer to any of the following:
{{sprotected2}}
* [[Video Motion Detection]], an area in the [[vision computerized]].
{{Hinduism small}}
* [[Visual molecular dynamics]], a [[molecular modelling]] and [[visualization]] [[computer program]]
'''Hinduism''' is a [[religion|religious tradition]] <ref name = trad>Hinduism is variously defined as a "religion", "set of religious beliefs and practices", "religious tradition" etc. For a discussion on the topic, see: "Establishing the boundaries" in Gavin Flood (2003), pp. 1-17. [[René Guénon]] in his'' Introduction to the Study of the Hindu Doctrines'' (1921 ed.), Sophia Perennis, ISBN 0-900588-74-8, proposes a definition of the term "religion" and a discussion of its relevance (or lack of) to Hindu doctrines (part II, chapter 4, p. 58). </ref> that originated in the [[Indian subcontinent]]. Hinduism is often referred to as '''{{IAST|Sanātana Dharma}}''' ({{lang|sa|सनातन धर्म}}) by its practitioners, a [[Sanskrit]] phrase meaning "the eternal [[dharma|law]]"<ref name = san>The Concise Oxford Dictionary of World Religions. Ed. John Bowker. Oxford University Press, 2000; The modern use of the term can be traced to late 19th century [[Hindu reform movements]] (J. Zavos, ''Defending Hindu Tradition: Sanatana Dharma as a Symbol of Orthodoxy in Colonial India'', Religion (Academic Press), Volume 31, Number 2, April 2001, pp. 109-123; see also R. D. Baird, "[[Swami Bhaktivedant]]a and the Encounter with Religions," ''Modern Indian Responses to Religious Pluralism'', edited by Harold Coward, State University of New York Press, 1987); less literally also rendered "eternal way" (so {{cite book |author=Harvey, Andrew |title=Teachings of the Hindu Mystics |publisher=Shambhala |location=Boulder |year=2001 |pages=p. xiii |isbn=1-57062-449-6}}). See also [[René Guénon]], ''Introduction to the Study of the Hindu Doctrines'' (1921 ed.), Sophia Perennis, ISBN 0-900588-74-8, part III, chapter 5 "The Law of Manu", p. 146. On the meaning of the word "Dharma", see also [[René Guénon]], ''Studies in Hinduism'', Sophia Perennis, ISBN 0-900588-69-3, chapter 5, p. 45</ref>. Among its roots is the [[historical Vedic religion]] of [[Iron Age India]].
* [[Versatile Multilayer Disc]], a high-capacity [[optical disc]] technology designed for [[High Definition Television]]
* the [[academic degree]] bestowed upon a [[Veterinary Medical Doctor]] or (colloquially) a [[Veterinarian]] by a [[University]] &mdash;''e.g. 'Jane Smith, VMD.'''
**''The VMD degree (Veterinariae Medicinae Doctoris) is the equivalent of the '''[[DVM]]''' degree
* [[Vacuum Metal Deposition]], a method of surface coating commonly used in forensics to detect latent fingerprints on smooth surfaces.
*[[Sierra Video and Music Data File]], a [[Full-motion video]] format used in [[Sierra Entertainment|Sierra]] games such as [[Phantasmagoria (computer game)|Phantasmagoria]] and [[Gabriel Knight#Gabriel Knight 2: The Beast Within .281995.29|Gabriel Knight 2]].
*[[Vector Meson Dominance]], in physics a model describing the [[hadron]] [[photoproduction]] process.


* [[Vince's Mom Doers]], a social group on Myspace.com that is devoted to trying to engage in sexual relations with Vince G's mom. Founders: Ryan Mafnas, Ray Valenzuela, Blane Duronio, Brian Hawkins, Brad Williams, Karissa Pena(KP), and others.
Hinduism is often stated to be the "[[oldest religion|oldest religious tradition]]" or "oldest living major tradition".<ref name = webster>{{cite book | title = Merriam-Webster's Collegiate Encyclopedia| publisher = Merriam-Webster | date = 2000 | page = 751}}</ref><ref>{{cite book |author=Laderman, Gary |title=Religion and American Cultures: An Encyclopedia of Traditions, Diversity, and Popular Expressions |publisher=ABC-CLIO |location=Santa Barbara, Calif |year=2003 |pages=p. 119|isbn=1-57607-238-X |oclc= |doi= |quote=world's oldest living civilization and religion}}</ref><ref>{{cite book
|author=Turner, Jeffrey S.
|title=Encyclopedia of relationships across the lifespan
|publisher=Greenwood Press
|location=Westport, Conn
|year=1996
|pages=p 359
|isbn=0-313-29576-X
|quote=It is also recognized as the oldest major religion in the world
}}</ref><ref>{{Harvnb|Klostermaier|1994|p=1}}</ref> It is formed of diverse traditions and types and has no single founder.<ref>{{Harvnb|Osborne|2005|p=9}}</ref>
Hinduism is the [[Major world religions|world's third largest religion]] after [[Christianity]] and [[Islam]], with approximately a billion adherents, of whom about 905 million live in [[India]].<ref>{{cite web|url=http://www.adherents.com/Religions_By_Adherents.html |title=Major Religions of the World Ranked by Number of Adherents |accessdate=2007-07-10 |work= |publisher=Adherents.com }}</ref> Other [[Hinduism by country|countries with large Hindu populations]] include [[Nepal]], [[Sri Lanka]], [[Malaysia]], [[Singapore]], [[Mauritius]], [[Fiji]], [[Suriname]], [[Guyana]], [[Trinidad and Tobago]], [[Canada]], and the [[United States]].


{{disambig}}
Hinduism's vast [[Hindu texts|body of scriptures]] is divided into [[Śruti]] ("revealed") and [[Smriti]] ("remembered"). These scriptures discuss [[Hindu theology|theology]], [[Hindu philosophy|philosophy]] and [[Hindu mythology|mythology]], and provide information on the practice of [[dharma]] (religious living). Among these texts, the ''[[Vedas]]'' and the ''[[Upanishads]]'' are the foremost in authority, importance and antiquity. Other major scriptures include the ''[[Tantras]]'', the ''[[Āgama (Hinduism)|Agama]]'', the ''[[Puranas|{{IAST|Purāṇas}}]]'' and the [[Indian epic poetry|epics]] ''[[Mahabharata|{{IAST|Mahābhārata}}]]'' and ''[[Ramayana|{{IAST|Rāmāyaṇa}}]]''. The ''[[Bhagavad Gita|{{IAST|Bhagavad Gītā}}]]'', a treatise from the ''{{IAST|Mahābhārata}}'', spoken by [[Krishna]], is sometimes called a summary of the spiritual teachings of the ''Vedas''.<ref>The ''Gita Dhyanam'' is a traditional short poem sometimes found as a prefatory to editions of the ''Bhagavad Gita''. Verse 4 refers to all the Upanishads as the cows, and the Gita as the milk drawn from them. ({{Harvnb|Chidbhavananda|1997|pp=67–74}})</ref>


[[it:VMD]]
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==Etymology==
{{see|Names of India}}
''[[Hindu|Hindū]]'' is the [[Persian language|Persian]] name of the [[Indus River]], first encountered in the Old [[Persian language|Persian]] word ''Hindu'' (həndu), corresponding to Vedic [[Sanskrit]] ''Sindhu'', the [[Indus River]].<ref name=Hindu>{{Harvnb|Lipner|1998|pp=7–8}}</ref> The [[Rig Veda]] mentions the land of the [[Indo-Aryans]] as ''[[Sapta Sindhu]]'' (the land of the seven rivers in northwestern [[South Asia]], one of them being the Indus). This corresponds to ''Hapta Həndu'' in the ''[[Avestan language|Avesta]]'' (''Vendidad or Videvdad'' 1.18)—the sacred scripture of [[Zoroastrianism]]. The term was used for those who lived in the [[Indian subcontinent]] on or beyond the "Sindhu".<ref> See [[Indo-European sound laws]] for a discussion of the transition from "Sindhu" to "Hindu"</ref> In Islam the [[Arabic]] texts - ''al-Hind'' (the Hind) also refers to 'the land of the people of modern day India'.<ref>Thapar, R. 1993. ''Interpreting Early India.'' Delhi: Oxford University Press. p. 77</ref>

The Persian term (Middle Persian ''Hindūk'', New Persian ''Hindū'') entered India with the [[Delhi Sultanate]] and appears in South Indian and Kashmiri texts from at least 1323 CE,<ref> David Lorenzen, ''Who Invented Hinduism?'' New Delhi 2006, pp. 24-33; Rajatarangini of Yonaraja : "Hinduka" </ref> and increasingly so during [[British Raj|British rule]]. Since the end of the 18th century the word has been used as an umbrella term for most of the religious, spiritual, and philosophical traditions of the sub-continent, excluding the distinct religions of [[Sikhism]], [[Buddhism]], and [[Jainism]].

The term ''Hindu'' was introduced to the English. It generally denotes the religious, philosophical, and cultural traditions native to India.<ref>"...that many-sided and all-enfolding culture which we in the West have chosen to call Hinduism" Jan Gonda, ''Visnuism and Sivaism'', Munshiram Manoharlal. 1996, ISBN 812150287X p. 1. ''cited by'' {{cite journal
|author = Welbon, G.R.
|year = Journal of the American Academy of Religion, Vol. 43, No. 1, 98+100. Mar., 1975.
|title = Review: Love of God According to Saiva Siddhanta: A Study in the Mysticism and Theology of Saivism by Mariasusay Dhanamoy
|url =
|accessdate = 2008-05-04
}}</ref>

==Typology==
Hinduism as we know it can be subdivided into a number of major currents. Of the historical division into six [[Hindu philosophy|darshanas]], only two schools, [[Vedanta]] and [[Raja Yoga|Yoga]] survive. The main divisions of Hinduism today are [[Vaishnavism]], [[Shaivism]], [[Smartism]] and [[Shaktism]]. The vast majority of present day Hindus can be categorized under one of these four groups, although there are many other, partly overlapping, allegiances and denominations.{{Fact|date=August 2008}}

McDaniel (2007) distinguishes six more generic "types" of Hinduism, in an attempt to accommodate a variety of views on a rather complex object:<ref>J. McDaniel ''Hinduism'', in John Corrigan, ''The Oxford Handbook of Religion and Emotion'', (2007) Oxford University Press, 544 pages, pp. 52-53 ISBN 0195170210</ref>
*[[Folk Hinduism]], as based on local traditions and cults of local [[deities]] at a communal level and spanning thorough to pre-historic times or at least prior to written [[Vedas]];
*[[Vedic Hinduism]] as still being practiced by traditionalist [[brahmin]]s, for example [[shrautin]]s;
*[[Vedantic]] Hinduism, for example [[Advaita]] ([[Smartism]]), as based on philosophical approach of the [[Upanishads]];
*[[Yoga|Yogic]] Hinduism, especially based on the [[Yoga Sutra]]s of [[Patanjali]];
*"Dharmic" Hinduism or "daily morality", based on the notion of [[Karma]], and societal norms such as [[Hindu teaching and customs of marriage|Hindu marriage customs]] etc.
*[[Bhakti]] or devotionalism, especially as in [[Vaishnavism]];

==Definitions==

The characteristic of comprehensive tolerance to differences in belief and Hinduism's dogmatic openness makes it difficult to define it as a religion according to the traditional Western conceptions.<Ref>Bryan S. Turner "Essays on the Sociology of Fate - Page 275"</ref> While Hinduism is a clear practical concept to the majority of adherents,{{Fact|date=August 2008}} many expressed a problem arriving at a definition of the term, mainly because of the wide range of traditions and ideas incorporated or covered by it.<ref name = flood01/> While sometimes referred to as a religion, it is more often defined as a religious tradition,<ref name = trad/> it is therefore described as both the oldest of the world's religions and most diverse in religious traditions.<ref>Merriam-Webster's Encyclopedia of World Religions, p. 434</ref><ref name = webster/><ref>{{citation
| author = Vaz, P.
| year = 2001
| title = Coexistence of Secularism and Fundamentalism in India
| journal = Handbook of Global Social Policy
| url = http://books.google.com/books?hl=en&lr=&ie=UTF-8&id=opHYPSvPpWYC&oi=fnd&pg=PA123&dq=oldest+major+tradition+Hinduism&ots=dvtYVKGW2O&sig=evj3yKYq4oNkrZDX1tQ_UrKLTb8
| accessdate = 2008-06-26
|quote = Hinduism is the oldest of all the major world religions.
|pages = p. 124
}}</ref><ref>{{cite book
| author = Eastman, R.
| year = 1999
| title = The Ways of Religion: An Introduction to the Major Traditions
| publisher = Oxford University Press, USA
}}</ref> Most [[Hindu denominations|Hindu traditions]] revere a body of religious or [[sastra|sacred literature]], the [[Veda]]s, although there are exceptions to it; some religious traditions regard certain particular rituals as essential for salvation, but a variety of views on it co-exist; some [[Hindu philosophies]] postulate a [[theism|theistic]] [[ontology]] of creation, sustenance, and destruction of the universe, yet some Hindus are [[Atheism in Hinduism|atheists]]. Hinduism is sometimes characterized with the belief in reincarnation (''[[samsara]]'') determined by the law of [[karma]], and that salvation is freedom from this cycle of repeated birth and death, however other religions of the region, such as [[Buddhism]] and [[Jainism]], also believe in this, outside of the scope of Hinduism.<ref name = flood01/> Hinduism is therefore viewed as the most complex of all the living, historical world religions.<ref>{{cite book |author=Joel Beversluis |title=Sourcebook of the World's Religions: An Interfaith Guide to Religion and Spirituality (Sourcebook of the World's Religions, 3rd ed) |publisher=New World Library |location=Novato, Calif |year=2000 |pages=p. 50 |isbn=1-57731-121-3 |oclc= |doi= |accessdate=}}</ref> Despite its complexity Hinduism is not only one of the numerically largest, but also the oldest living major tradition on earth, with roots reaching back into the prehistory.<ref> {{Harvnb|Weightman|Klostermaier|1994|p=1}}</ref>

A definition of Hinduism, given by the first Vice President of India and prominent theologian, [[Sarvepalli Radhakrishnan]] states that it is not "just a faith", but in itself related to the union of reason and intuition, he explicitly suggests, that it can not be defined, but is only to be experienced.<ref>''Bhagavad Gita'', [[Sarvepalli Radhakrishnan]]: "Hinduism is not just a faith. It is the union of reason and intuition that can not be defined but is only to be experienced."</ref> Similarly some academics are suggesting that Hinduism can be seen as a category with "fuzzy edges", rather then a well defined and rigid entity. Some forms of religious expression are central to Hinduism, while others are not as central but still within the category. Based on that Ferro-Luzzi has developed a 'Prototype Theory approach' to the definition of Hinduism.<ref>Ferro-Luzzi,(1991)''The Polythetic-Prototype Approach to Hinduism'' in G.D. Sontheimer and H. Kulke (ed.) ''Hinduism Reconsidered''. Delhi: Manohar. pp. 187-95</ref>

Hinduism as one of the [[world religion]]s we know today had only occurred or perceived since the 19th century, when the term 'Hindu-ism' started being used by leaders of Hindu reform movements or revivalists,<ref name = san/> and, often considered to be biased, Western orientalists or the "first Indologists". However it is clearly accepted that sources of Hinduism and the "streams" which feed in to it are very ancient, extending back to the Indus Valley civilization and earliest expressions of [[historical Vedic religion]].<ref> Smart, (1993) ''The Formation Rather than the Origin of a Tradition'',in DISKUS: A Disembodied Journal of Religious Studies, vol. 1, no. 1, p. 1</ref> It is not an accepted view that Hinduism is the construction of Western orientalists to make sense of the plurality of religious phenomena originating and based on the [[Vedic tradition]]s, however some many have suggested it is.<ref>Smith, W.C. (1962) The Meaning and End of Religion. San Francisco, Harper and Row. p. 65</ref><ref>Stietencron, on, ''Hinduism: On the Proper Use of A Deceptive Term'', pp.1-22</ref><ref>Halbfass, (1991) ''Tradition and Reflection''. Albany, SUNY Press. pp. 1-22</ref>

Problem with the single definition or of what is actually meant by the term 'Hinduism' is often associated to the fact that Hinduism does not have a single or common historical founder. Hinduism, or as some say 'Hinduisms', does not have a single system of salvation and has different goals according to each sect or denomination. The forms of [[Historical Vedic religion|Vedic religion]] are seen, not as an alternative to Hinduism but as its earliest form, and there is little justification for the divisions found in much western scholarly writing between [[Vedism]], [[Brahmanism]], and Hinduism.<ref>{{Harvnb|Klostermaier|1994|p=1}}</ref><ref>{{cite web
|url=http://www.jstor.org/pss/1398925
|title=JSTOR: Philosophy East and West, Vol. 34, No. 2 (Apr., 1984 ), pp. 234-236
|publisher=www.jstor.org
}}</ref> Some suggest that Hinduism does not have a "unified system of belief encoded in declaration of faith or a [[creed]]". It is therefore a very different kind of [[religion]] in these respects to the monolithic tradition of Islam, while some suggest there are stronger affinities with the structure of [[Judaism]].<ref name = flood01/>

From the western point of view, the understanding of Hinduism was mediated by Western notions of what religion is and how it relates to more ancient forms of belief.<ref>
{{cite web
|url=http://www.jstor.org/pss/604496
|title= ''Review: Imagining India'' by Ronald Inden: Journal of the American Oriental Society, Vol. 112, No. 4 (Oct. - Dec., 1992 ), pp. 674-677
|publisher=www.jstor.org
|accessdate=2008-08-04
|last=David Kopf
|first=
}}
</ref> It is further complicated by the frequent use of the term "[[faith]]" as a synonym for "religion".<ref name = flood01>{{Harvnb|Flood|2001|loc=Defining Hinduism}}</ref> Some academics<ref>''Hinduism in Britain'' Kim Knott, (2000) The South Asian Religious Diaspora in Britain, Canada, and a United States.</ref> and many practitioners refer to Hinduism with a native definition, as '{{IAST|Sanātana Dharma}}', a [[Sanskrit]] phrase meaning "the eternal [[dharma|law]]" or "eternal way".<ref name = san/><ref name="Harvey">{{cite book |author=Harvey, Andrew |title=Teachings of the Hindu Mystics |publisher=Shambhala |location=Boulder |year=2001 |pages=p. xiii |isbn=1-57062-449-6}}</ref>

==Beliefs==
[[Image:Halebid3.JPG|thumb| Temple carving at [[Hoysaleswara temple]] representing the [[Trimurti]]: [[Brahma]], [[Shiva]] and [[Vishnu]].]]
Hinduism refers to the religious mainstream which evolved organically and spread over a large territory marked by significant ethnic and cultural diversity. This mainstream evolved both by innovation from within, and by assimilation of external traditions or cults into the Hindu fold. The result is an enormous variety of religious traditions, ranging from innumerable small, unsophisticated cults to the major religious movements with millions of adherents spread over the entire subcontinent. The identification of Hinduism as an independent religion separate from Buddhism or Jainism consequently hinges on the affirmation of adherents that it is such.<ref name=weightman>{{Harvnb|Weightman|1998|pp=262–264}} "It is Hindu self-awareness and self-identity that affirm Hinduism to be one single religious universe, no matter how richly varied its contents, and make it a significant and potent force alongside the other religions of the world."</ref>

Prominent themes in Hindu beliefs include (but are not restricted to), ''[[Dharma]]'' (ethics/duties), ''[[Samsara|{{IAST|Samsāra}}]]'' (The continuing cycle of birth, life, death and rebirth), ''[[Karma]]'' (action and subsequent reaction), ''[[Moksha]]'' (liberation from ''samsara''), and the various [[Yoga]]s (paths or practices).
<ref>{{cite book | last = Brodd | first = Jefferey | authorlink = | coauthors = | title = World Religions | publisher = Saint Mary's Press | date = 2003 | location = Winona, MN | pages = | url = | doi = | id = | isbn = 978-0-88489-725-5 }}</ref>

===Concept of God===
Hinduism is a diverse system of thought with beliefs spanning [[monotheism]], [[polytheism]],<ref name= "EBpolytheism">{{cite web |url=http://www.britannica.com/eb/article-38143/polytheism |title=Polytheism|accessdate= 2007-07-05 |year=2007 |work= Encyclopædia Britannica |publisher= Encyclopædia Britannica Online}}</ref> [[panentheism]], [[pantheism]], [[monism]], and [[Atheism in Hinduism|atheism]]. It is sometimes referred to as [[henotheistic]] (i.e., involving devotion to a single god while accepting the existence of others), but any such term is an overgeneralization.<ref name-heno> See {{harvnb|Michaels|2004|p=xiv}} and {{cite web |url=http://ancienthistory.about.com/cs/egyptmyth/g/henotheism.htm |title="Henotheism" |accessdate=2007-07-05 |last=Gill |first= N.S |work= |publisher=[[About.com|About, Inc]] }}</ref>

Most Hindus believe that the spirit or soul — the true "self" of every person, called the ''[[Atman (Hinduism)|ātman]]'' — is eternal.<ref name="monierwilliams2037">{{Harvnb|Monier-Williams|1974|pp=20–37}}</ref> According to the monistic/pantheistic theologies of Hinduism (such as [[Advaita Vedanta]] school), this ''Atman'' is ultimately indistinct from [[Brahman]], the supreme spirit. Hence, these schools are called [[Nondualism|non-dualist]].<ref name=bhaskaranandaessential>{{Harvnb||Bhaskarananda|1994}}</ref> The goal of life, according to the Advaita school, is to realize that one's ''ātman'' is identical to Brahman, the supreme soul.<ref>{{Harvnb|Vivekananda|1987}}</ref> The Upanishads state that whoever becomes fully aware of the ''ātman'' as the innermost core of one's own self realizes an identity with Brahman and thereby reaches ''moksha'' (liberation or freedom).<ref name="monierwilliams2037"/><ref name=werner37>{{Harvnb|Werner| 1994|p= p37}}</ref>

[[Dualistic]] schools (see [[Dvaita]] and [[Bhakti]]) understand Brahman as a Supreme Being who possesses personality, and they worship him or her thus, as [[Vishnu]], [[Brahma]], [[Shiva]], or [[Shakti]], depending on the sect. The ''ātman'' is dependent on God, while ''moksha'' depends on love towards God and on God's grace.<ref>{{Harvnb|Werner|1994|p=7}}</ref> When God is viewed as the supreme personal being (rather than as the infinite principle), God is called ''[[Ishvara]]'' ("The Lord"<ref name="MW Sanskrit dict.">{{Harvnb|Monier-Williams|2001}}</ref>), ''[[Bhagavan]]'' ("The Auspicious One"<ref name="MW Sanskrit dict."/>) or ''[[Parameshwara (God)|Parameshwara]]'' ("The Supreme Lord"<ref name="MW Sanskrit dict."/>).<ref name=bhaskaranandaessential/> However interpretations of ''Ishvara'' vary, ranging from non-belief in ''Ishvara'' by followers of [[Mimamsa]]kas, to identifying ''Brahman'' and ''Ishvara'' as one, as in Advaita.<ref name=bhaskaranandaessential/> There are also schools like the [[Samkhya]] which have [[Atheism in Hinduism|atheistic]] leanings.<ref name=samkhyaatheism>{{Harvnb|Sen Gupta|1986|p= viii }}</ref>

===Devas and avatars===
[[Image:RadheShyam07.jpg|thumb|Krishna (left), the eighth incarnation ([[avatar]]) of Vishnu or [[svayam bhagavan]], with his consort [[Radha]], worshiped as [[Radha Krishna]] across a number of traditions - traditional painting from the 1700s.]]
The Hindu scriptures refer to celestial entities called ''[[Deva (Hinduism)|Devas]]'' (or ''[[Devi|{{IAST|devī}}]]'' in feminine form; ''{{IAST|devatā}}'' used synonymously for Deva in Hindi), "the shining ones", which may be translated into English as "gods" or "heavenly beings".<ref>For translation of ''deva'' in singular noun form as "a deity, god", and in plural form as "the gods" or "the heavenly or shining ones", see: {{Harvnb|Monier-Williams|2001|p=492}}. In fact, there are different ranks among the devas. The highest are the immortal [[Mahadeva]]s, such as Shiva, Vishnu, etc. The second-rank devas, such as Ganesha, are described as their offspring: they are "born", and their "lifespan" is quite limited. In ISKCON the word is translated as "demigods", although it can also denote such heavenly denizens as [[gandharva]]s. See: {{cite web|url=http://www.veda.harekrsna.cz/planetarium/index.htm|title=Vedic cosmology|accessdate=2007-06-25|work=Vedic Knowledge Online|publisher=VEDA - Bhaktivedanta Book Trust}}. For translation of ''{{IAST|devatā}}'' as "godhead, divinity", see: {{Harvnb|Monier-Williams|2001|p=495}}.</ref> The ''devas'' are an integral part of Hindu culture and are depicted in [[art]], [[architecture]] and through [[icon]]s, and mythological stories about them are related in the scriptures, particularly in [[Indian epic poetry]] and the [[Purana]]s. They are, however, often distinguished from [[Ishvara]], a supreme personal god, with many Hindus worshiping Ishvara in a particular form as their ''{{IAST|[[iṣṭa devatā]]}}'', or chosen ideal.<ref name=werner80>{{Harvnb|Werner|1994|p=80}}</ref><ref>{{Harvnb|Renou|1961|p= 55}}</ref> The choice is a matter of individual preference<ref name=harman1>{{Harvnb |Harman |2004|pp=104–106}}</ref> and regional and family traditions.<ref name=harman1/>

Hindu epics and the Puranas relate several episodes of the descent of God to Earth in corporeal form to restore ''dharma'' in society and guide humans to ''moksha''. Such an incarnation is called an ''[[avatar]]''. The most prominent avatars are of [[Vishnu]] and include [[Rama]] (protagonist in [[Ramayana]]) and [[Krishna]] (a central figure in the epic [[Mahabharata]]).

===Karma and samsara===
{{main|Karma in Hinduism}}
''Karma'' translates literally as action, work, or deed<ref>* {{Harvard reference
|surname1=Apte
|given1=Vaman S
|year=1997
|title=The Student's English-Sanskrit Dictionary
|place= Delhi
|edition=New Ed
|publisher=Motilal Banarsidas
|isbn=8120803000
}}</ref> and can be described as the "moral law of cause and effect".<ref>{{Harvnb|Smith|1991|p=64}}</ref> According to the Upanishads an individual, known as the ''jiva-atma'', develops ''[[sanskara]]s'' (impressions) from actions, whether physical or mental. The ''linga sharira'', a body more subtle than the physical one but less subtle than the soul, retains impressions, carrying them over into the next life, establishing a unique trajectory for the individual.<ref>{{Harvnb|Radhakrishnan|1996|p=254}}</ref> Thus, the concept of a universal, neutral, and never-failing karma intrinsically relates to [[reincarnation]] as well as one's personality, characteristics, and family. Karma binds together the notions of [[free will]] and [[destiny]].

This cycle of ''action, reaction, birth, death and rebirth'' is a continuum called ''[[samsara]]''. The notion of reincarnation and karma is a strong premise in Hindu thought. The [[Bhagavad Gita]] states that:

{{Cquote|As a person puts on new clothes and discards old and torn clothes,
similarly an embodied soul enters new material bodies, leaving the old bodies.(B.G. 2:22)<ref> Bhagavad Gita 2.22</ref>}}

''Samsara'' provides ephemeral pleasures, which lead people to desire rebirth so as to enjoy the pleasures of a perishable body. However, escaping the world of ''samsara'' through ''moksha'' is believed to ensure lasting happiness and peace.<ref>See Bhagavad Gita XVI.8-20</ref><ref>See {{Harvard reference
|last= Vivekananda
|first=Swami
|authorlink=Swami Vivekananda
|year=2005
|title=Jnana Yoga
|place=
|publisher= Kessinger Publishing
|volume=
|edition=
|isbn=1-425482-88-0
}} 301-02 (8th Printing 1993)</ref> It is thought that after several reincarnations, an ''atman'' eventually seeks unity with the cosmic spirit (Brahman/Paramatman).

The ultimate goal of life, 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; realization of the unity of all existence; perfect unselfishness and knowledge of the Self; as the attainment of perfect mental peace; and as detachment from worldly desires. Such a realization liberates one from ''samsara'' and ends the cycle of rebirth.<ref>{{Harvnb|Rinehart|2004|pp=19–21}}</ref><ref>{{Harvnb|Bhaskarananda|1994|pp=79–86}}</ref>

The exact conceptualization of ''moksha'' differs among the various Hindu schools of thought. For example, Advaita Vedanta holds that after attaining ''moksha'' an ''atman'' no longer identifies itself with an individual but as identical with Brahman in all respects. The followers of [[Dvaita]] (dualistic) schools identify themselves as part of Brahman, and after attaining ''moksha'' expect to spend eternity in a ''[[loka]]'' (heaven),<ref> The Christian concepts of [[Heaven]] and [[Hell]] do not translate directly into Hinduism. Spiritual realms such as [[Vaikunta]] (the abode of Vishnu) or ''loka'' are the closest analogues to an eternal Kingdom of God. </ref> in the company of their chosen form of ''Ishvara''. Thus, it is said the followers of ''dvaita'' wish to "taste sugar", while the followers of Advaita wish to "become sugar".<ref>{{Harvnb|Nikhilananda|1992}}</ref>

===Objectives of human life===
{{main|Purusharthas}}
Classical Hindu thought accepts the following objectives of human life, known as the ''{{Unicode|puruṣārtha}}s'':
''[[dharma]]'' "righteousness, ''[[ethikos]]''", ''[[artha]]'' "livelihood, wealth", ''[[Kama (Purusharthas)|{{IAST|kāma}}]]'' "sensual pleasure", ''[[mokṣa]]'' "liberation, freedom [from ''[[samsara]]'']".<ref>as discussed in ''[[Mahābhārata]]'' 12.161; Bilimoria et al. (eds.), ''Indian Ethics: Classical Traditions and Contemporary Challenges'' (2007), p. 103; see also {{Harvnb|Werner|1994}}, {{Harvnb|Bhaskarananda|1994|p=7}} </ref><ref>{{cite book |author= |title=The Philosophy of Hinduism : Four Objectives of Human Life ; Dharma (Right Conduct), Artha (iRght Wealth), Kama (Rght Desire), Moksha (Right Exit (Liberation)) |publisher=Pustak Mahal |location= |year=2006 |pages= |isbn=81-223-0945-3 |oclc= |doi= |accessdate=}}</ref>

===Yoga===
{{main|Yoga}}
In whatever way a Hindu defines the goal of life, there are several methods (yogas) that sages have taught for reaching that goal. Texts dedicated to Yoga include the Bhagavad Gita, the [[Yoga Sutras]], the [[Hatha Yoga Pradipika]], and, as their philosophical and historical basis, the Upanishads. Paths one can follow to achieve the spiritual goal of life (''moksha'', ''samadhi'' or ''[[nirvana]]'') include:
* [[Bhakti Yoga]] (the path of love and devotion)
* [[Karma Yoga]] (the path of right action)
* [[Rāja Yoga]] (the path of meditation)
* [[Jñāna Yoga]] (the path of wisdom)<ref name=bhaskaressentgeneral>{{Harvnb|Bhaskarananda|1994}}</ref>

An individual may prefer one or some yogas over others, according to his or her inclination and understanding. Some devotional schools teach that bhakti is the only practical path to achieve spiritual perfection for most people, based on their belief that the world is currently in the ''[[Kali Yuga]]'' (one of four epochs part of the [[Yuga]] cycle).<ref>For example, see the following translation of B-Gita 11.54: "My dear Arjuna, only by undivided devotional service can I be understood as I am, standing before you, and can thus be seen directly. Only in this way can you enter into the mysteries of My understanding." ({{Harvnb|Bhaktivedanta|1997|loc=ch. [http://bhagavadgitaasitis.com/11/54/en1 11.54]}})</ref> Practice of one yoga does not exclude others. Many schools believe that the different yogas naturally blend into and aid other yogas. For example, the practice of ''jnana yoga'', is thought to inevitably lead to pure love (the goal of ''bhakti yoga''), and vice versa.<ref>"One who knows that the position reached by means of analytical study can also be attained by devotional service, and who therefore sees analytical study and devotional service to be on the same level, sees things as they are." ({{Harvnb|Bhaktivedanta|1997|loc=ch. [http://bhagavadgitaasitis.com/5/5/en1 5.5]}})</ref> Someone practicing deep meditation (such as in ''raja yoga'') must embody the core principles of ''karma yoga'', ''jnana yoga'' and ''bhakti yoga'', whether directly or indirectly.<ref name=bhaskaressentgeneral/><ref>{{Harvnb|Monier-Williams|1974|p=116}}</ref>

==History==
{{main|History of Hinduism}}
[[Image:Kailash Tibet.jpg|thumb|right|Sacred [[Mount Kailash]] in [[Tibet]] is regarded as the spiritual abode of Shiva.]]
The earliest evidence for [[prehistoric religion]] in India date back to the late [[Neolithic]] in the [[early Harappan]] period (5500–2600 BCE).<ref name=nikhilupa3to8>{{Harvnb|Nikhilananda|1990|pp=3–8}}</ref><ref
name=History>[http://www.bbc.co.uk/religion/religions/hinduism/history/history_1.shtml "Hindu History"] The BBC names a bath and phallic symbols of the [[Harappan civilization]] as features of the "Prehistoric religion (3000-1000 BCE)".</ref> The beliefs and practices of the pre-classical era (1500–500 BCE) are called the "[[historical Vedic religion]]". Modern Hinduism grew out of the Vedas, the oldest of which is the [[Rigveda]], dated to 1700–1100 BCE.<ref>T. Oberlies (''Die Religion des Rgveda'', Vienna 1998. p. 158) based on 'cumulative evidence' sets wide range of 1700–1100. </ref> The Vedas center on worship of deities such as ''[[Indra]]'', ''[[Varuna]]'' and ''[[Agni]]'', and on the ''[[Soma]]'' ritual. They performed fire-sacrifices, called ''[[yagna|{{IAST|yajña}}]]'', and chanted Vedic mantras but did not build [[temple]]s or [[icon]]s. {{Fact|date=December 2007}} The oldest Vedic traditions exhibit strong similarities to [[Zoroastrianism]] and other [[Indo-European people|Indo-European]] religions.<ref>The ''[[Rigveda|{{IAST|Ṛgvedic}}]]'' deity ''Dyaus'', regarded as the father of the other deities, is linguistically [[cognate]] with [[Zeus]]—the king of the gods in [[Greek mythology]], [[Jupiter (mythology)|Iovis]] (''gen. of'' Jupiter) —the king of the gods in [[Roman mythology]], and [[Tiu/Ziu]] in [[Germanic paganism|Germanic mythology]][http://www.bartleby.com/61/roots/IE117.html], cf. English 'Tues-day'. Other Vedic deities also have cognates with those found in other [[Indo-European languages|Indo-European]] speaking peoples' mythologies; see [[Proto-Indo-European religion]].</ref>

The major Sanskrit epics, ''[[Ramayana]]'' and ''[[Mahabharata]]'', were compiled over a protracted period during the late centuries BCE and the early centuries CE. They contain mythological stories about the rulers and wars of ancient India, and are interspersed with religious and philosophical treatises. The later Puranas recount tales about [[deva (Hinduism)|devas and devis]], their interactions with humans and their battles against [[rakshasa|demons]].

Three major movements underpinned the naissance of a new epoch of Hindu thought: the advent and spread of Upanishadic, [[Jainism|Jaina]], and [[Buddhism|Buddhist]] philosophico-religious thought throughout the broader Indian landmass.<ref> Olivelle, Patrick, ''"The renouncer tradition"'', in {{Harvnb|Flood|2003|pp= 273–274}}</ref> The Upanishads, [[Mahavira]] (24th [[Tirthankar]] of Jains) and [[Gautama Buddha|Buddha]] (founder of [[Buddhism]]) taught that to achieve ''moksha'' or ''nirvana'', one did not have to accept the authority of the Vedas or the caste system. Buddha went a step further and claimed that the existence of a Self/soul or God was unnecessary.<ref>{{Harvnb|Eliot|2003}}</ref> Buddhism peaked during the reign of [[Asoka the Great]] of the [[Mauryan Empire]], who unified the Indian subcontinent in the 3rd century BCE. After 200 CE several schools of thought were formally codified in [[Indian philosophy]], including [[Samkhya]], [[Yoga]], [[Nyaya]], [[Vaisheshika]], [[Purva-Mimamsa]] and [[Vedanta]].<ref name="Radhaxviii-xxi">{{harvnb|Radhakrishnan|Moore|1967|p=xviii–xxi}}.</ref> [[Charvaka]], the founder of an atheistic materialist school, came to the fore in [[North India]] in the sixth century BCE.<ref name="ISBN 0-19-563921-9">{{Harvnb|Basham|1999}}</ref> Between 400 BCE and 1000 CE Hinduism expanded at the expense of Buddhism.<ref name="BBC ethics2">{{cite web |title=The rise of Jainism and Buddhism |work=Religion and Ethics—Hinduism: Other religious influences |publisher=BBC |date=26 July 2004 |accessdate=2007-04-21 |url=http://www.bbc.co.uk/religion/religions/hinduism/history/history_2.shtml }}</ref>

Sanskritic culture goes into decline after the end of the [[Gupta period]]. The early medieval [[Purana]]s helped establish a religious mainstream among the pre-literate tribal societies undergoing [[acculturation]]. The tenets of Brahmanic Hinduism and of the [[Dharmashastras]] underwent a radical transformation at the hands of the Purana composers, resulting in the rise of a mainstream "Hinduism" that overshadowed all earlier traditions.<ref>Vijay Nath, ''From 'Brahmanism' to 'Hinduism': Negotiating the Myth of the Great Tradition'', Social Scientist 2001, pp. 19-50.</ref>

[[Image:New Delhi Temple.jpg|thumb|right|[[Akshardham (Delhi)|Akshardham Temple]] in [[Delhi]].]]
Though Islam came to India in the early 7th century with the advent of Arab traders and the conquest of Sindh, it started to become a major religion during the later [[Muslim conquest in the Indian subcontinent]].<ref name="ISBN 0-19-563921-9"/> During this period Buddhism declined rapidly and many Hindus converted to [[Islam]]. Numerous Muslim rulers such as [[Aurangzeb]] destroyed Hindu temples and persecuted non-Muslims; however some, such as [[Akbar]], were more tolerant. Hinduism underwent profound changes, in large part due to the influence of the prominent teachers [[Ramanuja]], [[Madhvacharya|Madhva]], and [[Chaitanya]].<ref name="ISBN 0-19-563921-9"/> Followers of the [[Bhakti movement]] moved away from the abstract concept of [[Brahman]], which the philosopher [[Adi Shankara]] consolidated a few centuries before, with emotional, passionate devotion towards the more accessible [[avatar]]s, especially Krishna and Rama.<ref name="JordensISBN 0-19-563921-9">J.T.F. Jordens, “Medieval Hindu Devotionalism” in {{Harvnb||Basham|1999}}</ref>

[[Indology]] as an academic discipline of studying Indian culture from a European perspective was established in the 19th century, led by scholars such as [[Max Müller]] and [[John Woodroffe]]. They brought [[Vedas|Vedic]], [[Puranic]] and [[Tantra|Tantric]] literature and philosophy to Europe and the [[United States]]. At the same time, societies such as the [[Brahmo Samaj]] and the [[Theosophical Society]] attempted to reconcile and fuse [[Abrahamic religion|Abrahamic]] and Dharmic philosophies, endeavouring to institute societal reform. This period saw the emergence of movements which, while highly innovative, were rooted in indigenous tradition. They were based on the personalities and teachings of individuals, as with [[Shri Ramakrishna]] and [[Ramana Maharshi]]. Prominent Hindu philosophers, including [[Sri Aurobindo]] and [[A. C. Bhaktivedanta Swami Prabhupada|Swami Prabhupada]] (founder of [[ISKCON]]), translated, reformulated and presented Hinduism's foundational texts for contemporary audiences in new iterations, attracting followers and attention in India and abroad. Others such as [[Swami Vivekananda]], [[Paramahansa Yogananda]], [[B.K.S. Iyengar]] and [[Swami Rama]] have also been instrumental in raising the profiles of Yoga and [[Vedanta]] in the West.

==Scriptures==
{{main|Śruti|Smriti}}
[[Image:Rigveda MS2097.jpg|thumb|The ''[[Rig Veda]]'' is one of the oldest [[religious texts]]. This Rig Veda [[manuscript]] is in [[Devanagari]]]]
Hinduism is based on "the accumulated treasury of spiritual laws discovered by different persons in different times".<ref name=vivekI6>{{Harvnb|Vivekananda|1987|pp=6–7}} Vol I</ref><ref name=vivekIII118>{{Harvnb|Vivekananda|1987|pp=118–120}} Vol III </ref>
The scriptures were transmitted orally in verse form to aid memorization, for many centuries before they were written down.<ref>{{Harvnb|Sargeant|Chapple|1984|p=3}}</ref> Over many centuries, sages refined the teachings and expanded the canon. In post-Vedic and current Hindu belief, most Hindu scriptures are not typically interpreted literally. More importance is attached to the ethics and metaphorical meanings derived from them.<ref name=nikhilupa3to8/> Most sacred texts are in [[Sanskrit]]. The texts are classified into two classes: ''Shruti'' and ''Smriti''.

===Shruti===
''Shruti'' (lit: that which is heard)<ref>See, for instance, [[René Guénon]] ''Man and His Becoming According to the Vedanta'' (1925 ed.), Sophia Perennis, ISBN 0-900588-62-4, chapter 1, "General remarks on the Vedanta, p.7.</ref> primarily refers to the ''Vedas'', which form the earliest record of the Hindu scriptures. While many Hindus revere the [[Vedas]] as eternal truths revealed to ancient sages (''[[rishi|{{IAST|Ṛṣi}}]]s''),<ref name=vivekIII118/> some devotees do not associate the creation of the Vedas with a god or person. They are thought of as the laws of the spiritual world, which would still exist even if they were not revealed to the sages.<ref>Note: Nyaya-Vaisheshika believe that the Vedas were created by God, not eternal.</ref><ref name=vivekI6/><ref>{{Harvard reference
|last=Harshananda
|first=Swami
|year=1989
|title=A Bird's Eye View of the Vedas, in "Holy Scriptures: A Symposium on the Great Scriptures of the World"
|place=Mylapore
|publisher= Sri Ramakrishna Math
|edition=2nd
|isbn=81-7120-121-0
}}</ref> Hindus believe that because the spiritual truths of the Vedas are eternal, they continue to be expressed in new ways.<ref>{{Harvnb|Vivekananda|1987|p=374}} Vol II</ref>

There are four ''Vedas'' (called ''{{IAST|Ṛg-}}, Sāma- Yajus- ''and ''Atharva-''). The ''[[Rigveda]]'' is the first and most important Veda.<ref>Rigveda is not only the oldest among the vedas, but is one of the earliest [[Indo-European languages|Indo-European]] texts.</ref> Each Veda is divided into four parts: the primary one, the ''Veda proper'', being the ''[[Samhitapatha|{{IAST|Saṃhitā}}]]'', which contains sacred ''mantras''. The other three parts form a three-tier ensemble of commentaries, usually in prose and are believed to be slightly later in age than the ''{{IAST|Saṃhitā}}''. These are: the ''[[Brahmana|{{IAST|Brāhmaṇas}}]]'', ''[[Aranyaka|{{IAST|Āraṇyakas}}]]'', and the ''[[Upanishad]]s''. The first two parts were subsequently called the ''{{IAST|Karmakāṇḍa}}'' (ritualistic portion), while the last two form the ''{{IAST|Jñānakāṇḍa}}'' (knowledge portion).<ref name="Shivananda">{{cite web|url=http://www.dlshq.org/religions/vedas.htm|title=Swami Shivananda's mission|accessdate=2007-06-25}}</ref> While the ''Vedas'' focus on rituals, the ''Upanishads'' focus on spiritual insight and philosophical teachings, and discuss [[Brahman]] and [[reincarnation]].<ref name=nikhilupa3to8/><ref>{{Harvnb|Werner|1994|p=166}}</ref><ref>{{Harvnb|Monier-Williams|1974|pp=25–41}}</ref>

===Smritis===
[[Image:Naradiyamahapuranam.jpg|thumb|The ''[[Naradeya Purana]]'' describes the mechanics of the cosmos. Depicted here are Vishnu with his consort [[Lakshmi]] resting on [[Shesha|Shesha Nag]]. [[Narada]] and [[Brahma]] are also pictured.]]
Hindu texts other than the ''Shrutis'' are collectively called the ''Smritis'' (memory). The most notable of the smritis are the [[Indian epic poetry|epics]], which consist of the ''[[Mahabharata|{{IAST|Mahābhārata}}]]'' and the ''[[Ramayana|{{IAST|Rāmāyaṇa}}]]''. The [[Bhagavad Gita|''{{Unicode|Bhagavad Gītā}}'']] is an integral part of the ''Mahabharata'' and one of the most popular sacred texts of Hinduism. It contains philosophical teachings from ''Krishna'', an incarnation of ''Vishnu'', told to the prince [[Arjuna]] on the eve of a great war. The ''{{Unicode|Bhagavad Gītā}}'', spoken by [[Krishna]], is described as the essence of the ''Vedas.''<ref>''{{Unicode|Sarvopaniṣado}} gāvo,'' etc. (''Gītā Māhātmya'' 6). ''Gītā Dhyānam'', ''cited in'' Introduction to [http://www.bhagavadgitaasitis.com/introduction/en Bhagavad-gītā As It Is].</ref> However Gita, sometimes called ''Gitopanishad'', is more often placed in the [[Shruti]], category, being Upanishadic in content.<ref>Thomas B. Coburn, ''Scripture" in India: Towards a Typology of the Word in Hindu Life'', Journal of the American Academy of Religion, Vol. 52, No. '''3''' (Sep., 1984), pp. 435-459</ref> The Smritis also include the ''[[Purana|{{Unicode|Purāṇa}}]]s'', which illustrate Hindu ideas through vivid narratives. There are texts with a sectarian nature such as ''[[Devi Mahatmya|{{IAST|Devī Mahātmya}}]]'', the ''[[Tantras]]'', the ''[[Yoga Sutras]]'', ''[[Tirumantiram]]'', ''[[Shiva Sutras]]'' and the ''[[Āgama (Hinduism)|Hindu {{Unicode|Āgamas}}]]''. A more controversial text, the ''[[Manusmriti]]'', is a prescriptive lawbook which epitomizes the societal codes of [[varna|the caste system]].{{Fact|date=September 2008}}

==Practices==
[[Image:Ganesh utsav.jpg|thumb|right|A large [[Ganesha]] murti from a [[Ganesh Chaturthi]] festival in [[Mumbai]]]]
{{main|Puja|Yajna|Murti|Mandir|Hindu iconography|Japa|Mantra}}
Hindu practices generally involve seeking awareness of God and sometimes also seeking blessings from Devas. Therefore, Hinduism has developed numerous practices meant to help one think of divinity in the midst of everyday life. Hindus can engage in {{IAST|pūjā}} (worship or veneration),<ref name="MW Sanskrit dict.">{{Harvnb|Monier-Williams| 2001}}</ref> either at home or at a temple. At home, Hindus often create a shrine with icons dedicated to their chosen form(s) of God. Temples are usually dedicated to a primary deity along with associated subordinate deities though some commemorate multiple deities. Visiting temples is not obligatory,<ref>{{Harvnb|Bhaskarananda|1994|p=157}}</ref> and many visit temples only during religious festivals. Hindus perform their worship through icons (murtis). The icon serves as a tangible link between the worshiper and God.<ref>{{Harvnb|Bhaskarananda|1994|p=137}}</ref> The image is often considered a manifestation of God, since God is immanent. The [[Padma Purana]] states that the ''{{IAST|mūrti}}'' is not to be thought of as mere stone or wood but as a manifest form of the Divinity.<ref>''{{IAST|arcye viṣṇau śīlā-dhīr. . . narakī saḥ}}.''</ref> A few Hindu sects, such as the [[Arya Samaj|{{IAST|Ārya Samāj}}]], do not believe in worshiping God through icons.

Hinduism has a developed system of symbolism and iconography to represent the sacred in art, architecture, literature and worship. These symbols gain their meaning from the scriptures, mythology, or cultural traditions. The syllable ''[[Om]]'' (which represents the ''Parabrahman'') and the [[Swastika#Hinduism|Swastika]] sign (which symbolizes auspiciousness) have grown to represent Hinduism itself, while other markings such as ''[[tilaka]]'' identify a follower of the faith. Hinduism associates many symbols, which include the lotus, ''[[chakra]]'' and ''[[veena]]'', with particular deities.

Mantras are invocations, praise and prayers that through their meaning, sound, and chanting style help a devotee focus the mind on holy thoughts or express devotion to God/the deities. Many devotees perform morning ablutions at the bank of a sacred river while chanting the ''[[Gayatri Mantra]]'' or ''[[Mahamrityunjaya]]'' mantras. {{Fact|date=December 2007}} The epic [[Mahabharata]] extols ''Japa'' (ritualistic chanting) as the greatest duty in the [[Kali Yuga]] (what Hindus believe to be the current age). {{Fact|date=December 2007}} Many adopt ''Japa'' as their primary spiritual practice. {{Fact|date=December 2007}}

==Rituals==
[[Image:Diwali Diya.jpg|thumb|[[Diwali]], the festival of lights, is a prime festival of Hinduism. Shown here are traditional [[Diya]]s that are often lit during Diwali]]
The vast majority of Hindus engage in religious rituals on a daily basis,<ref name=religiouslife>{{cite web
|url = http://www.religionsofindia.org/loc/india_religious_life.html
|title = Religious Life
|accessdate = 2007-04-19
|work = Religions of India
|publisher = Global Peace Works
}}</ref> Most Hindus observe religious rituals at home.<ref name=locceremonies>{{cite web
|url = http://lcweb2.loc.gov/cgi-bin/query/r?frd/cstdy:@field(DOCID+in0055)
|title = Domestic Worship
|accessdate = 2007-04-19
|date=September 1995
|work = Country Studies
|publisher = The Library of Congress
}}</ref> but observation of rituals greatly vary among regions, villages, and individuals. Devout Hindus perform daily chores such as worshiping at the dawn after bathing (usually at a family shrine, and typically includes lighting a lamp and offering foodstuffs before the images of deities), recitation from religious scripts, singing [[bhajan|devotional hymns]], [[meditation]], chanting mantras, reciting scriptures etc.<ref name=locceremonies/> A notable feature in religious ritual is the division between purity and pollution. Religious acts presuppose some degree of impurity or defilement for the practitioner, which must be overcome or neutralised before or during ritual procedures. Purification, usually with water, is thus a typical feature of most religious action.<ref name=locceremonies/> Other characteristics include a belief in the efficacy of sacrifice and concept of merit, gained through the performance of charity or good works, that will accumulate over time and reduce sufferings in the next world.<ref name=locceremonies/> Vedic rites of fire-oblation (''[[yajna]]'') are now only occasional practices, although they are highly revered in theory. In Hindu wedding and burial ceremonies, however, the ''yajña'' and chanting of Vedic [[mantra]]s are still the norm.<ref>{{cite web|url=http://www.sudhirlaw.com/HMA55.htm|title=Hindu Marriage Act, 1955|accessdate=2007-06-25}}</ref> The rituals, [[upachara]]s, change with time. For instance, in the past few hundred years some rituals, such as sacred [[dance]] and music offerings in the standard Sodasa Upacharas set prescribed by the [[Agama Shastra]], were replaced by the offerings of rice and sweets.

[[Image:Hindu home temple.jpg|thumb|left|Hindu home shrine]]
Occasions like birth, marriage, and death involve what are often elaborate sets of religious customs. In Hinduism, life-cycle rituals include ''[[Annaprashan]]'' (a baby's first intake of solid food), ''[[Upanayanam]]'' ("sacred thread ceremony" undergone by upper-caste children at their initiation into formal education.)and ''[[Shraadh]]'' (ritual of treating people to feasts in the name of the deceased).<ref name=loclifecycle>{{cite web
|url = http://lcweb2.loc.gov/cgi-bin/query/r?frd/cstdy:@field(DOCID+in0056)
|title = Life-Cycle Rituals
|accessdate = 2007-04-19
|date=September 1995
|work = Country Studies: India
|publisher = The Library of Congress
}}</ref><ref name=shraddha>{{cite web
|url = http://banglapedia.search.com.bd/HT/S_0516.htm | title = Shraddha
|last=Banerjee |first=Suresh Chandra | accessdate = 2007-04-20 | work = [[Banglapedia]]
|publisher = Asiatic Society of Bangladesh }}</ref> For most people in India, the betrothal of the young couple and the exact date and time of the wedding are matters decided by the parents in consultation with astrologers.<ref name=loclifecycle/> On death, [[cremation]] is considered obligatory for all except ''[[sanyasi]]s'', ''[[hijra (South Asia)|hijra]]'' and children under five.{{Fact|date=December 2007}} Cremation is typically performed by wrapping the corpse in cloth and burning it on a [[pyre]].

==Pilgrimage and festivals==
{{Main|Hindu festivals}}

[[Pilgrimage]] is not mandatory in Hinduism, though many adherents undertake them.{{Fact|date=December 2007}} Hindus recognise several Indian holy cities, including [[Allahabad]], [[Haridwar]], [[Varanasi]], and [[Vrindavan]]. Notable temple cities include [[Puri]], which hosts a major [[Vaishnavism|Vaishnava]] [[Jagannath]] temple and [[Rath Yatra]] celebration; [[Tirumala - Tirupati]], home to the [[Tirumala Venkateswara Temple]]; and [[Katra, Jammu and Kashmir|Katra]], home to the [[Vaishno Devi]] temple. The four holy sites [[Puri]], [[Rameswaram]], [[Dwarka]], and [[Badrinath]] (or alternatively the [[Himalaya]]n towns of [[Badrinath]], [[Kedarnath]], [[Gangotri]], and [[Yamunotri]]) compose the ''[[Char Dham]]'' (''four abodes'') pilgrimage circuit. The ''[[Kumbh Mela]]'' (the "pitcher festival") is one of the holiest of Hindu pilgrimages that is held every four years; the location is rotated among Allahabad, Haridwar, [[Nashik]], and [[Ujjain]]. Another important set of pilgrimages are the ''[[Shakti Peethas]]'', where [[Shakti|the Mother Goddess]] is worshipped, the two principal ones being ''[[Kalighat]]'' and ''[[Kamakhya]]''.

Hinduism has many festivals throughout the year. The [[Hindu calendar]] usually prescribe their dates. The festivals typically celebrate events from Hindu mythology, often coinciding with seasonal changes. There are festivals which are primarily celebrated by specific sects or in certain regions of the [[Indian subcontinent]]. Some widely observed Hindu festivals are [[Maha Shivaratri]], [[Holi]], [[Ram Navami]], [[Krishna Janmastami]],[[Ganesh Chaturthi]], [[Dussera]], [[Durga Puja]] and [[Diwali]].

==Society==
===Denominations===
{{main|Hindu denominations}}
[[Image:Temple de Mînâkshî01.jpg|thumb|250px|right|A view of Meenakshi Temple in Tamil Nadu]
Hinduism has no central doctrinal authority and many practising Hindus do not claim to belong to any particular denomination.<ref>{{Harvnb|Werner|1994|p=73}}</ref> However, academics categorize contemporary Hinduism into four major denominations: [[Vaishnavism]], [[Shaivism]], [[Shaktism]] and [[Smartism]]. The denominations differ primarily in the god worshipped as the Supreme One and in the traditions that accompany worship of that god.

[[Vaishnavas]] worship ''[[Vishnu]]'' as the supreme God; [[Shaivites]] worship ''[[Shiva]]'' as the supreme; [[Shaktas]] worship ''[[Shakti]]'' (power) personified through a female divinity or [[Mother Goddess]], ''[[Devi]]''; while [[Smartists]] believe in the essential oneness of five or six deities [[panchadeva]] or [[Shanmata]] (i.e., [[Tamil people|Tamil]] Hindus add [[Skanda]] <ref> http://www.mailerindia.com/god/hindu/index.php?skanda</ref>) as personifications of the Supreme.

The Western conception of what Hinduism is has been defined by the Smarta view; many Hindus, who may not understand or follow [[Advaita]] philosophy, in contemporary Hinduism, invariably follow the Shanmata belief worshiping many forms of God. One commentator, noting the influence of the Smarta tradition, remarked that although many Hindus may not strictly identify themselves as Smartas but, by adhering to [[Advaita Vedanta]] as a foundation for non-sectarianism, are indirect followers.
<ref>[http://hinduism.iskcon.com/tradition/1204.htm Heart of Hinduism: The Smarta Tradition<!-- Bot generated title -->]</ref>

Other denominations like [[Ganapatya]] (the cult of ''[[Ganesha]]'') and [[Saura (Hinduism)|Saura]] ([[Surya|Sun]] worship) are not so widespread.

There are movements that are not easily placed in any of the above categories, such as Swami [[Dayananda Saraswati]]'s ''[[Arya Samaj]]'', which rejects image worship and veneration of multiple deities. It focuses on the ''Vedas'' and the Vedic fire sacrifices (''[[yajna|{{IAST|yajña}}]]'').

The [[Tantra|Tantric traditions]] have various sects, as Banerji observes:
{{cquote|Tantras are&nbsp;... also divided as ''[[Astika|āstika]]'' or Vedic and ''[[nastika|nāstika]]'' or non-Vedic. In accordance with the predominance of the deity the ''āstika'' works are again divided as Śākta (Shakta), Śaiva (Shaiva), Saura, Gāṇapatya and Vaiṣṇava (Vaishnava).<ref>{{Harvnb|Banerji|1992|p=2}}</ref> }}

As in every religion, some view their own denomination as superior to others. However, many Hindus consider other denominations to be legitimate alternatives to their own. {{Fact|date=December 2007}} [[Heresy]] is therefore generally not an issue for Hindus.<ref>{{cite web |url=http://library.thinkquest.org/28038/page1_3.html |title=India and Hinduism |accessdate=2007-07-17 |work= Religion of World|publisher=ThinkQuest Library }}</ref>

===Ashramas===
{{main|Ashrama}}
Traditionally the life of a Hindu is divided into four ''{{Unicode|Āshrama}}s'' (phases or stages; unrelated meanings include monastery). The first part of one's life, ''[[Brahmacharya]],'' the stage as a student, is spent in celibate, controlled, sober and pure contemplation under the guidance of a [[Guru]], building up the mind for spiritual knowledge. ''[[Grihastha]]'' is the householder's stage, in which one marries and satisfies ''[[Kama (Purusharthas)|{{Unicode|kāma}}]]'' and ''artha'' in one's married and professional life respectively (see the [[Hinduism#The goals of life|goals of life]]). The moral obligations of a Hindu householder include supporting one's parents, children, guests and holy figures. ''[[Vanaprastha|{{Unicode|Vānaprastha}}]],'' the retirement stage, is gradual detachment from the material world. This may involve giving over duties to one's children, spending more time in religious practices and embarking on holy pilgrimages. Finally, in ''[[Sannyasa|{{Unicode|Sannyāsa}}]]'', the stage of [[asceticism]], one renounces all worldly attachments to secludedly find the Divine through detachment from worldly life and peacefully shed the body for [[Moksha]].<ref>S.S. Rama Rao Pappu, "Hindu Ethics", in {{Harvnb|Rinehart|2004|pp=165–168}}</ref>

===Monasticism===
{{main|Sannyasa}}
Some Hindus choose to live a [[monastic]] life (Sannyāsa) in pursuit of [[moksha|liberation]] or another form of spiritual perfection. Monastics commit themselves to a life of simplicity, [[celibacy]], detachment from worldly pursuits, and the contemplation of God.<ref name=bhaskaranandaessential112>{{Harvnb|Bhaskarananda|1994|p=112}}</ref> A Hindu monk is called a ''sanyāsī, [[sadhu|sādhu]]'', or ''[[swami|swāmi]]''. A female renunciate is called a ''sanyāsini''. Renunciates receive high respect in Hindu society because their outward renunciation of selfishness and worldliness serves as an inspiration to householders who strive for ''mental'' renunciation. Some monastics live in monasteries, while others wander from place to place, trusting in God alone to provide for their needs.<ref>{{Harvnb|Michaels|2004|p=316}}</ref> It is considered a highly meritorious act for a householder to provide sādhus with food or other necessaries. Sādhus strive to treat all with respect and compassion, whether a person may be poor or rich, good or wicked, and to be indifferent to praise, blame, pleasure, and pain.<ref name=bhaskaranandaessential112/>

===Varnas===
{{main|Varna in Hinduism}}
Hindu society has traditionally been categorized into four classes, called ''Varnas'' (''Sanskrit'': "colour, form, appearance");<ref name="MW Sanskrit dict."/>
* the ''[[Brahmin]]s'': teachers and priests;
* the ''[[Kshatriya]]s'': warriors, nobles, and kings;
* the ''[[Vaishya]]s'': farmers, merchants, and businessmen; and
* the ''[[Shudra]]s'': servants and labourers.

Hindus and scholars debate whether the caste system is an integral part of Hinduism sanctioned by the scriptures or an outdated social custom.<ref>{{Harvnb|Michaels|2004|pp=188–197}}</ref> Although the scriptures, since the Rigveda ([[Mandala 10|10]].90), contain passages that clearly sanction the ''Varna'' system, they contain indications that the caste system is not an essential part of the religion. Both sides in the debate can find scriptural support for their views. The oldest scriptures, the ''Vedas,'' strongly sustain the division of society into four classes (varna) but place little emphasis on the caste system, showing that each individual should find his strengths through different ways such as his astrological signs, actions, personality, and appearance, and do his job for the good of that individual as well as society. Being casted into a class because of what parents he was born from was a political problem and not from the actual science of the religion. A verse from the [[Rig Veda]] indicates that a person's occupation was not necessarily determined by that of his family:
{{cquote|"I am a bard, my father is a physician, my mother's job is to grind the corn." (Rig Veda [[Mandala 9|9]].112.3)<ref>Later scriptures however, such as the ''[[Bhagavad Gita|Bhagavad Gītā]]'' ([http://bhagavadgitaasitis.com/4/en1 4.13]) state that the four ''{{IAST|varṇa}}'' divisions are created by God, and the ''[[Manusmriti|{{Unicode|Manusmṛiti}}]]'' categorizes the different castes.[http://www.bergen.edu/phr/121/ManuGC.pdf Manu Smriti Laws of Manu] 1.87-1.91 However, at the same time, the ''Gītā'' says that one's ''{{Unicode|varṇa}}'' is to be understood from one's personal qualities and one's work, not one's birth. This view is supported by records of sages who became Brahmins. For example, the sage ''[[Vishwamitra|{{IAST|Vishvāmitra}}]]'' was a king of the ''[[Kshatriya|{{Unicode|Kṣhatriya}}]]'' caste, and only later became recognized as a great Brahmin sage, indicating that his caste was not determined by birth. Similarly, ''[[Valmiki|{{Unicode|Vālmiki}}]]'', once a low-caste robber, ''became'' a sage. ''[[Veda Vyasa|{{IAST|Veda Vyāsa}}]]''.
</ref>}}

In the Vedic Era, there was no prohibition against the ''Shudras'' listening to the Vedas or participating in any religious rite, as was the case in the later times.<ref>White Yajurveda 26.2</ref> Some mobility and flexibility within the varnas challenge allegations of social discrimination in the caste system, as has been pointed out by several sociologists.<ref name="Silverberg Paper">{{Harvnb|Silverberg|1969|pp=442–443}}</ref><ref>{{Harvnb|Smelser|Lipset|2005}}</ref>

Many social reformers, including [[Mahatma Gandhi]] and [[B. R. Ambedkar]], criticized caste discrimination.<ref>Elenanor Zelliot, "Caste in Contemporary India", in {{Harvnb|Rinehart|2004}}</ref> The religious teacher [[Sri Ramakrishna]] (1836-1886) taught that
{{cquote|"Lovers of God do not belong to any caste&nbsp;.&nbsp;.&nbsp;. . A brahmin without this love is no longer a brahmin. And a pariah with the love of God is no longer a pariah. Through [[bhakti]] (devotion to God) an untouchable becomes pure and elevated."<ref>{{Harvnb|Nikhilananda|1992|p=155}}</ref>
}}

===Ahimsa and vegetarianism===
{{main|Ahimsa|Sacred cow|Vegetarianism and religion}}
Hindus advocate the practice of ''{{IAST|ahiṃsā}}'' (non-violence) and respect for all life because divinity is believed to permeate all beings, including plants and non-human animals.<ref>Monier-Williams, ''Religious Thought and Life in India'' (New Delhi, 1974 edition)</ref> The term ''{{IAST|ahiṃsā}}'' appears in the [[Upanishad]]s,<ref name= "Radhakrishnan">{{cite book |last=Radhakrishnan |first=S |authorlink=Sarvepalli Radhakrishnan |title=Indian Philosophy, Volume 1|edition=2nd edition |series=Muirhead library of philosophy |date= |year=1929 |publisher= George Allen and Unwin Ltd. |location=London|pages=148}}</ref> the epic Mahabharata<ref>For ''{{IAST|ahiṃsā}}'' as one of the "emerging ethical and religious issues" in the {{IAST|Mahābhārata}} see: Brockington, John, "The Sanskrit Epics", in Flood (2003), p. 125.</ref> and ''{{IAST|Ahiṃsā}}'' is the first of the five ''Yamas'' (vows of self-restraint) in [[Yoga Sutras of Patanjali|Patanjali's Yoga Sutras]].<ref>For text of Y.S. 2.29 and translation of ''{{IAST|yama}}'' as "vow of self-restraint", see: {{cite book |series= |last=Taimni |first=I. K. |authorlink= |coauthors=|title=The Science of Yoga |year=1961 |publisher=The Theosophical Publishing House |location=Adyar, India |isbn=81-7059-212-7 }}, p. 206.</ref>

In accordance with ''{{IAST|ahiṃsā}}'', many Hindus embrace [[vegetarianism]] to respect higher forms of life. While vegetarianism is not a requirement,{{Fact|date=November 2007}} it is recommended for a ''[[sattva|satvic]]'' (purifying) lifestyle. Estimates of the number of [[lacto vegetarian]]s in India (includes inhabitants of all religions) vary between 20% and 42%.<ref name = "veg"> Surveys studying food habits of Indians include: [http://www.fao.org/WAIRDOCS/LEAD/X6170E/x6170e09.htm#TopOfPage "Diary and poultry sector growth in India"], [http://www.fas.usda.gov/htp/highlights/2001/india.pdf "Indian consumer patterns"] and [http://www.ers.usda.gov/amberwaves/February04/Features/ElephantJogs.htm "Agri reform in India"]. Results indicate that Indians who eat meat do so infrequently with less than 30% consuming non-vegetarian foods regularly, although the reasons may be economical. </ref> The food habits vary with the community and region, for example some castes having fewer vegetarians and coastal populations relying on seafood.<ref>{{Harvard reference
|last=Fox
|first=Michael Allen
|year=1999
|title=Deep Vegetarianism
|place=
|publisher= Temple University Press
|edition=
|isbn=1-566397-05-7
}}</ref><ref name=Food_habits_of_a_nation>{{cite news | author = Yadav, Y.| coauthors= Kumar, S|title = The food habits of a nation| url = http://www.thehindu.com/2006/08/14/stories/2006081403771200.htm | work = The Hindu | date = August 14, 2006|accessdate = 2006-11-17 }}</ref> Some Hindus avoid [[onion]] and [[garlic]], which are regarded as ''[[rajas]]ic'' foods.<ref> See, Basak, R., "''The Hindu concept of the natural world''" in {{Harvnb|Morgan|1987|pp=111-112}}; see also {{Harvard reference
|last=Doshi
|first=Malvi
|year=2002
|title=Cooking Along the Ganges: The Vegetarian Heritage of India
|place=
|publisher= Writer's Showcase Press
|edition=
|isbn=059524422X
}} p. 2.</ref> Some avoid meat on specific holy days.

Observant [[Hindus]] who do eat meat almost always abstain from [[beef]]. The largely pastoral Vedic people and subsequent generations relied heavily on the cow for [[protein]]-rich milk and dairy products, tilling of fields and as a provider of fuel and fertilizer. Thus it was identified as a caretaker and a maternal figure. Hindu society honors the cow as a symbol of unselfish giving. Cow-slaughter is legally banned in almost all states of India.<ref name=beef_without_borders>{{cite news | first = R. | last = Krishnakumar | title = Beef without borders | url = http://www.hinduonnet.com/fline/fl2018/stories/20030912004703100.htm | work = Frontline | publisher = Narasimhan Ram|date = August 30-September 12, 2003 | accessdate = 2006-10-07 }}</ref>

===Conversion===
{{seealso|List of converts to Hinduism}}
Concepts of conversion, evangelization, and proselyzation are absent from Hindu literature and in practice have never played a significant role, though acceptance of willing converts is becoming more common. Early in its history, in the absence of other competing religions,{{Clarifyme|date=September 2008}} Hindus considered everyone they came across as Hindus and expected everyone they met to be Hindus.<ref>{{cite book |title=Towards a Transcultural Future: Literature and society in a post-colonial world |last=Geoffray |first=Davis |coauthors=Peter Marsden, Benedicte Ledent, Marc Delrez |publisher=Rodopi |year=2005 |pages=106 |isbn=9042017368 |url=http://books.google.com/books?id=_0QNztm0EHYC&pg=PA106&lr=&sig=odCSau50iKmPQAAYDT22N4YGsVs}}</ref><ref>{{cite book |title=The History of Caste in India |first=Shridhar |last=Ketkar |publisher=Taylor & Carpenter |year=1909 |pages=87-89 |url=http://books.google.com/books?id=_c9OAAAAMAAJ&pg=PA89&lr=#PPA89,M1}}</ref>

The modern view of conversions into Hinduism is influenced by the demise of caste system combined with the persistence of age old ideas of Sanathan Dharm. Hindus today continue to be influenced by historical ideas of acceptability of conversion. Hence, many Hindus continue to believe that Hinduism is an identity that can only be had from birth, while many others continue to believe that anyone who follows Hindu beliefs and practices is a Hindu, and many believe in some form of both theories. However, as a reaction to perceived and actual threat of evangelization, prozelyzation, and conversion activities of other major religions many modern Hindus are opposed to the idea of conversion from (any) one religion to (any) other per se.<ref>{{cite book | title=The Right to Religious Conversion: Between Apostasy and Proselytization |last=Omar |first=Rashid |publisher=Kroc Institute, University of Notre Dame |year=2006 |month=8 |pages=3 | url=http://kroc.nd.edu/ocpapers/op_27_1.pdf}}</ref>

Hindus in Western countries generally accept and welcome willing converts, whereas in India acceptance of willing converts is becoming more common. With the rise of Hindu Revivalist movements, reconversions into Hinduism have also picked up pace.<ref>{{cite book |title= Java's Hinduism Revivial|first=Thomas |last=Reuter|publisher=Hinduism Today | year=2004 |month=9| url=http://www.hinduismtoday.com/archives/2004/10-12/52-53_revivial.shtml}}</ref> Reconversions are well accepted since conversion out of Hinduism is not recognized. Conversion into Hinduism through marriage is well accepted and often expected in order to enable the non-Hindu partner to fully participate in their spiritual, religious, and cultural roles within the larger Hindu family and society. {{Fact|date=February 2008}}

There is no formal process for converting to Hinduism, although in many traditions a ritual called ''dīkshā'' ("initiation") marks the beginning of spiritual life after conversion and a ritual called ''suddhi'' ("purification") marks the return to spiritual life after reconversion. Most Hindu sects do not seek converts because they believe that the goals of spiritual life can be attained through any religion, as long as it is practiced sincerely.<ref>See Swami Bhaskarananda, Essentials of Hinduism pp. 189-92 (Viveka Press 1994) ISBN 1-884852-02-5</ref> However, some Hindu sects and affiliates such as Vedanta Society, Arya Samaj, International Society for Krishna Consciousness, and the Self-Realization Fellowship accept those who have a desire to follow Hinduism.

In general, Hindu view of religious freedom is not based on the freedom to proselytize, but the right to retain one’s religion and not be subject to proselyzation. Hindu leaders are advocating for changing the existing formulation of the freedom of religion clause in the Universal Declaration of Human Rights since it favors religions which proselytize.<ref>{{cite book | title=The Right to Religious Conversion: Between Apostasy and Proselytization |last=Omar |first=Rashid |publisher=Kroc Institute, University of Notre Dame |year=2006 |month=8 |pages=4 | url=http://kroc.nd.edu/ocpapers/op_27_1.pdf}}</ref>

==See also==
{{portal|Hinduism|Aum red.svg}}
'''<span style="font-size:120%"> Hinduism </span>'''
{{Col-begin|width=}}
{{Col-1-of-4}}
* [[Hindu]]
* [[World Hinduism]]
* [[Hinduism by country]]

{{Col-2-of-4}}
* [[Hindu deities]]
* [[List of Hindu temples]]
* [[Hindu calendar]]

{{Col-3-of-4}}
* [[Hindu denominations]]
* [[Hindu reform movements]]
* [[Hindu mythology]]

{{Col-4-of-4}}
* [[List of Hindus|List of notable Hindus]]
* [[Criticism of Hinduism]]
* [[List of Hinduism-related articles|List of related articles]]

{{Col-end}}

'''<span style="font-size:120%"> Related systems and religions </span>'''
{{Col-begin|width=}}

{{Col-1-of-5}}
* [[Hinduism and other religions]]
* [[Eastern philosophy]]
* [[Indian religions]]
* [[Hellenism and Hinduism]]

{{Col-2-of-5}}
* [[Jainism]]
* [[Taoism]]
* [[Buddhism]]
* [[Buddhism and Hinduism]]

{{Col-3-of-5}}
* [[Sikhism]]
* [[Hinduism and Sikh Panth]]
* [[Ayyavazhi]]
* [[Ayyavazhi and Hinduism]]
* [[Islam and Hinduism]]

{{Col-4-of-5}}
* [[Zoroastrianism]]
* [[Confucianism]]
* [[Hinduism and Confucianism]]

{{Col-5-of-5}}
*[[Proto-Indo-Iranian religion]]
*[[Proto-Indo-European religion]]
{{Col-end}}

==Notes==
<!-- Please do not edit here, if you came here to provide citations please read WP:CITE for more info on how to do so. Thank you -->
{{reflist|3}}
see Indian supreme court judgement over Hindusim http://www.bjp.org/history/htv-jag.html

==References==
<!-- ------------------------------------------------------------------------
Only references that are actually used and cited in the article should be
placed here. Mainly list only books, and journals (not websites, newspapers).
List in alphabetical order, by first author's last name.
Try maintaining a standard formatting style and add ISBN numbers if possible.
See http://en.wikipedia.org/wiki/Wikipedia:Cite_sources for further details.
------------------------------------------------------------------------------ -->
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*{{Harvard reference
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*{{Harvard reference
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*{{Harvard reference
|last=[[René Guénon|Guénon]]
|first=René
|year=
|title=Man and His Becoming According to the Vedanta
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|publisher= Sophia Perennis
|edition= 1925
|isbn=0-900588-62-4
}}
*{{Harvard reference
|last= Monier-Williams
|first=Monier
|authorlink=Monier Monier-Williams
|year=2001
|title= English Sanskrit dictionary
|place=Delhi
|publisher= Motilal Banarsidass
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|url = http://www.ibiblio.org/sripedia/ebooks/mw/index.html
|accessdate= [[2007-07-24]]
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*{{Harvard reference
|last= Nikhilananda
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|authorlink=Swami Nikhilananda
|year=1990
|title=The Upanishads: Katha, Iśa, Kena, and Mundaka
|place=New York
|publisher= Ramakrishna-Vivekananda Center
|volume=I
|edition=5th
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}}
*{{Harvard reference
|last= Nikhilananda
|first=Swami (trans.)
|authorlink=Swami Nikhilananda
|year=1992
|title=Gospel of Sri Ramakrishna
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|publisher= Ramakrishna-Vivekananda Center
|volume=
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|isbn=0-911206-01-9
}}
*{{Harvard reference
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|title=Die Religion des Rgveda
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*{{Harvard reference
|last= Osborne
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|authorlink=
|year=2005
|title=Accessing R.E. Founders & Leaders, Buddhism, Hinduism and Sikhism Teacher's Book Mainstream
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|publisher= Folens Limited
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}}
* {{Harvard reference
|surname1=Radhakrishnan
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|surname2=Moore
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|authorlink=Sarvepalli Radhakrishnan
|year=1967
|title=A Sourcebook in Indian Philosophy
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|isbn=0-691-01958-4
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*{{Harvard reference
|last= Radhakrishnan
|first=S (Trans.)
|authorlink=Sarvepalli Radhakrishnan
|year=1995
|title=Bhagvada Gita
|place=
|publisher= [[Harper Collins]]
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|edition=
|isbn=1-855384-57-4
}}
*{{Harvard reference
|last= Radhakrishnan
|first=S
|authorlink=Sarvepalli Radhakrishnan
|year=1996
|title=Indian Philosophy
|place=
|publisher=Oxford University Press
|volume=1
|edition=
|isbn=0195638204
}}
*{{Harvard reference
|last1= Sargeant
|first1=Winthrop
|last2=Chapple
|first2=Christopher
|authorlink=
|year=1984
|title=The Bhagavad Gita
|place=New York
|publisher= State University of New York Press
|volume=
|edition=
|isbn=0-87395-831-4
}}
*{{Harvard reference
|last= Sen Gupta
|first=Anima
|authorlink=
|year=1986
|title=The Evolution of the Sāṃkhya School of Thought
|place=
|publisher= South Asia Books
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|edition=
|isbn=8121500192
}}
*{{Harvard reference
|last=Silverberg
|first=James
|authorlink=
|year=1969
|title=Social Mobility in the Caste System in India: An Interdisciplinary Symposium
|periodical=The American Journal of Sociology
|volume=75
|issue=3
|pages=442–443
}}
*{{Harvard reference
|editor1-last=Smelser
|editor1-first=N.
|editor2-last=Lipset
|editor2-first=S.
|title=Social Structure and Mobility in Economic Development
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|isbn=0202307999
}}
*{{Harvard reference
|last= Smith
|first=Huston
|authorlink=
|year=1991
|title=The World's Religions: Our Great Wisdom Traditions
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|volume=
|edition=
|isbn=0062507990
}}
*{{Harvard reference
|last= Vivekananda
|first=Swami
|authorlink=Swami Vivekananda
|year=1987
|title=Complete Works of Swami Vivekananda
|place=Calcutta
|publisher= Advaita Ashrama
|volume=
|edition=
|isbn=81-85301-75-1
}}
{{refend}}

== Further reading ==
<!--only monographs dedicated to Hinduism in general should be listed here-->
*{{Harvard reference
|last=Bowes
|first=Pratima
|year=1976
|title=The Hindu Religious Tradition: A Philosophical Approach
|place=
|publisher= Allied Pub
|edition=
|isbn=0710086687
}}
*{{Harvard reference
|last=Flood
|first=Gavin (Ed)
|year=2003
|title=Blackwell companion to Hinduism
|place=
|publisher= [[Blackwell Publishing]]
|edition=
|isbn=0-631-21535-2
}}
*{{Harvard reference
|last= Klostermaier
|first=K
|year=1994
|authorlink = Klaus Klostermaier
|title=A Survey of Hinduism
|url=http://www.oneworld-publications.com/books/texts/hinduism-a-short-history-ch1.htm
|publisher= State University of New York Press;
|edition= 3rd (2007)
|isbn=0791470822
}}
*{{Harvard reference
|last= Lipner
|first=Julius
|year=1998
|title=Hindus: Their Religious Beliefs and Practices
|place=
|publisher= Routledge
|edition=
|isbn=0415051819
|url=http://www.google.co.in/books?id=HDMLYkIOoWYC&printsec=frontcover&dq=sindhu+hindu&as_brr=3
|accessdate= 2007-07-12
}}
*{{Harvard reference
|last= Michaels
|first=A
|year=2004
|title=Hinduism: Past and Present
|place=
|publisher= Princeton University Press
|edition=5th
|isbn=0-691-08953-1
}}
*{{Harvard reference
|last= Monier-Williams
|first=Monier
|authorlink=Monier Monier-Williams
|year=1974
|title=Brahmanism and Hinduism: Or, Religious Thought and Life in India, as Based on the Veda and Other Sacred Books of the Hindus
|place=
|publisher= Adamant Media Corporation
|edition=
|url=http://books.google.com/books?id=U5IBXA4UpT0C&dq=isbn:1421265311
|accessdate=[[2007-07-08]]
|series=Elibron Classics
|isbn=1421265311
}}
* {{Harvard reference
|editor1-last=Morgan
|editor1-first=Kenneth W.
|year=1987
|title=The Religion of the Hindus
|place= Delhi
|edition=New Ed
|publisher=Motilal Banarsidas
|isbn=8120803876
}}
*{{Harvard reference
|last= Renou
|first=Louis
|authorlink=
|year=1964
|title=The Nature of Hinduism
|place=
|publisher= Walker
|volume=
|edition=
|isbn=
}}
* {{Harvard reference
|surname1=Rinehart
|given1=R (Ed.)
|year=2004
|title=Contemporary Hinduism: Ritual, Culture, and Practice
|publisher=ABC-Clio
|isbn=1-57607-905-8
}}
*{{Harvard reference
|last= Weightman
|first=Simon
|year=1998
|title=The new Penguin handbook of living religions
|place=
|editor = Hinnells, John (Ed.)
|publisher= [[Penguin books]]
|chapter= Hinduism
|volume=
|edition=
|isbn=0-140-51480-5
}}
*{{Harvard reference
|last= Werner
|first=Karel
|year=1994
|title=A Popular Dictionary of Hinduism
|place=Richmond, Surrey
|editor = Hinnells, John (Ed.)
|publisher= Curzon Press
|chapter= Hinduism
|volume=
|edition=
|isbn=0-7007-0279-2
}}

==External links==
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<!--| |-->
<!--| Links that have not been verified WILL BE DELETED. |-->
<!--| See [[Wikipedia:External links]] and [[Wikipedia:Spam]] for details |-->
<!--===========================({{NoMoreLinks}})===============================-->
<!--See [http://en.wikipedia.org/wiki/Wikipedia:WikiProject_Hinduism#External_Links] for guidelines to adding links here. PLEASE DISCUSS IN TALK BEFORE ADDING NEW ONES-->
{{sisterlinks|Hinduism}}
{{Spoken Wikipedia-4|2006-03-03|En-Hinduism_part_1.ogg|En-Hinduism_part_2.ogg|En-Hinduism_part_3.ogg|En-Hinduism_part_4.ogg}}
* [http://www.ochs.org.uk/ Resources for Scholars and Students]
* [http://www.dharmacentral.com/faq.htm Dharma Central's facts about Hinduism]
* [http://www.dlshq.org/download/hinduismbk.pdf All About Hinduism by Swami Sivananda (pdf)]
* [http://hinduism.iskcon.com/ Heart of Hinduism: An overview of Hindu traditions]
* [http://dharma.indviews.com/ Information on Hinduism or Santana dharma]
* {{cite web
* [http://www.dailynews.lk/2008/09/16/fea16.asp Sri Sarwartha Sidhi Vinayagar Temple, Modera,Sri Lanka.]
|url=http://www.oneworld-publications.com/books/texts/hinduism-a-short-history-ch1.htm
|title=Hinduism: A Short History
|publisher=www.oneworld-publications.com
|accessdate=2008-07-06
|author=Prof. Klaus K. Klostermaier
}}

'''Audio'''
* [http://www.theuniversalwisdom.org/hinduism/paper-on-hinduism-vivekananda/ Paper on Hinduism by Swami Vivekananda] - Presented at ''World Parliament of Religion'' in 1893 (Text + Audio Version)
* [http://www.ochs.org.uk/publications/multimedia/mp3_downloads.html Oxford Centre for Hindu Studies] Lectures and seminars in MP3 audio format by the OCHS as reference material for scholars and students.

{{Religion topics}}

[[Category:Hinduism| ]]

{{Link FA|hr}}
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<!-- interwiki -->
[[af:Hindoeïsme]]
[[als:Hinduismus]]
[[ar:هندوسية]]
[[an:Induismo]]
[[frp:Hindôismo]]
[[bn:হিন্দু ধর্ম]]
[[bpy:হিন্দু লিচেত]]
[[map-bms:Hindu]]
[[be-x-old:Індуізм]]
[[bh:हिन्दू धर्म]]
[[bcl:Hinduismo]]
[[bar:Hinduismus]]
[[bs:Hinduizam]]
[[bg:Индуизъм]]
[[ca:Hinduisme]]
[[cs:Hinduismus]]
[[cy:Hindŵaeth]]
[[da:Hinduisme]]
[[de:Hinduismus]]
[[dv:ހިންދޫދީން]]
[[et:Hinduism]]
[[el:Ινδουισμός]]
[[es:Hinduismo]]
[[eo:Hinduismo]]
[[eu:Hinduismo]]
[[fa:آئین هندو]]
[[fr:Hindouisme]]
[[fur:Induisim]]
[[ga:Hiondúchas]]
[[gan:印度教]]
[[gl:Hinduísmo]]
[[gu:હિંદુ]]
[[ko:힌두교]]
[[hi:हिन्दू धर्म]]
[[hr:Hinduizam]]
[[io:Hinduismo]]
[[ilo:Hinduismo]]
[[id:Agama Hindu]]
[[ia:Hinduismo]]
[[is:Hindúismi]]
[[it:Induismo]]
[[he:הינדואיזם]]
[[jv:Hindu]]
[[kn:ಹಿಂದೂ ಧರ್ಮ]]
[[ka:ინდუიზმი]]
[[ks:सनातन धर्म]]
[[kk:Индуизм]]
[[kw:Hindoueth]]
[[ht:Endouyis]]
[[la:Hinduismus]]
[[lv:Hinduisms]]
[[lb:Hinduismus]]
[[lt:Induizmas]]
[[li:Hindoeïsme]]
[[hu:Hinduizmus]]
[[mk:Хиндуизам]]
[[ml:ഹിന്ദുമതം]]
[[mr:हिंदू धर्म]]
[[ms:Hinduisme]]
[[my:ဟိန္ဒူဘာသာ]]
[[nl:Hindoeïsme]]
[[ne:हिन्दू धर्म]]
[[new:हिन्दू धर्म]]
[[ja:ヒンドゥー教]]
[[no:Hinduisme]]
[[nn:Hinduismen]]
[[oc:Indoïsme]]
[[ps:هندويزم]]
[[nds:Hinduismus]]
[[pl:Hinduizm]]
[[pt:Hinduísmo]]
[[ro:Hinduism]]
[[rmy:सनातन धर्म]]
[[qu:Hinduwismu]]
[[ru:Индуизм]]
[[sa:सनातन धर्म]]
[[sco:Hinduism]]
[[simple:Hinduism]]
[[sk:Hinduizmus]]
[[sl:Hinduizem]]
[[sr:Хиндуизам]]
[[sh:Hinduizam]]
[[fi:Hindulaisuus]]
[[sv:Hinduism]]
[[tl:Hinduismo]]
[[ta:இந்து சமயம்]]
[[te:హిందూమతము]]
[[th:ศาสนาพราหมณ์-ฮินดู]]
[[vi:Ấn Độ giáo]]
[[tr:Hinduizm]]
[[uk:Індуїзм]]
[[ur:ہندو مت]]
[[wa:Indouwisse]]
[[yi:הינדואיזם]]
[[bat-smg:Indoėzmos]]
[[zh:印度教]]

Revision as of 07:56, 11 October 2008

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