A crash course for those who hate or don't know about Hinduism .
वेद Veda
Vedic Knowledge Online
Namaste »
Overview » Hindu Dharma
Hindū Dharma or
Hinduism (
Sanskrit: हिन्दू धर्म, is often referred by its practitioners as
Sanātana Dharma, सनातन धर्म;
Vaidika Dharma, वैदिक धर्म; or
Vedic Tradition) is the spiritual, philosophical, scientific and cultural system that originated in
Bharatavarsha (the Indian subcontinent), that is based on the
Vedas, and it is the oldest of all living religious traditions still practiced today. A
Hindu, as per definition, is an adherent of the spiritual practices, yoga, philosophies and scriptures of Hindu Dharma.
Om or AUM — The Symbol of the Supreme Sound
The Hindu tradition is solely responsible for the creation of such original concepts and practices as
Yoga,
Ayurveda,
Vastu,
Jyotish,
yagna,
Puja,
Tantra,
Vedanta,
Karma,
Chakras,
Brahman,
Atman etc.
What Is Hindu Dharma (or Hinduism)?
Origins
Sanātana Dharma: The Timeless and Universal Way
Concepts and Teachings
1. Brahman: The Ultimate Reality
2. Aspects of Brahman
Brahmā, Vishnu, and Shiva: The Trinity
Ishvara: The Personal Aspect of God
Devatās: The Celestial Beings
3. Ātman: The Innermost Self
4. Samsāra: The Chain of Lives
5. Karma: Action and Its Consequences
6. Purusharthas: Stages or Goals of Life
7. Moksha: Liberation from Samsara
Darshanas: Schools of Thought
The Six Darshanas
Sastras: Scriptures
Shruti and Smriti: Classification of Scriptures
1. Shruti
2. Smriti
Principal Scriptures
1. The Vedas
2. Upanishads
3. Purānas
4. Rāmāyana
5. Mahābhārata
6. Bhagavad-Gītā
Sadhana: Spiritual Practices
1. Om: Sacred Symbol and Sound
2. Guru: Teacher
3. Yoga: Paths to Brahman
1. Bhakti Yoga
2. Karma Yoga
3. Raja Yoga
4. Jnana Yoga
4. Satsanga: Fellowship
Rituals and Ceremonies
Pilgrimage and Festivals
Society
References
What Is Hindu Dharma (or Hinduism)?
Hinduism is a modern term, but it represents the ancient most living thought and culture of the world. The concept of 'Hindu-
ism' (categorically termed 'Hinduism' in the narrow sense 'religion') being a
single monolithic religion is recent, dating back only to the 19th century. Many scholars liken Hinduism to a family of religions, with all affiliated members bearing a family resemblance. The Hindu tradition consists of several schools of thought. Thus any definition of Hinduism is somewhat arbitrary and requires qualification. One such definition is "the followers of
Vaidika Dharma," or those who follow the religious teachings outlined in the Vedas and their corollaries.
This difficulty arises from its universal world-view as it has concerned itself largely with the human situation rather than the Hindu situation. Instead of basing its identity on separating Hindu from non-Hindu or believer from non-believer, Hinduism has sought to recognize principles and practices that would lead any individual to become a better human being and understand and live in harmony with
dharma.
Thus Hinduism is rightly called a
dharma that was evolved by the great
rishi (sages and seers) of ancient India. It emphasizes the
dharma (right way of living) rather than a set of doctrines, and thus embraces diverse thoughts and practices. Hinduism has been called the "
cradle of spirituality" and "
the mother of all religions," partly because it has influenced virtually every major religion.
Hinduism is much more than an esoteric practice. For the millions of people who practice this religion, it is a way of life that encompasses all aspects of life including family, social life, sciences, politics, business, art, and health behaviors. The sacred scriptures contain instructions on these aspects of life and have a strong influence on art and drama. While the ascetic practices of yoga are a well-known aspect of Hinduism, family life is also considered a sacred duty.
"Hinduism is not just a faith. It is the union of reason and intuition that cannot be defined but is only to be experienced. Evil and error are not ultimate. There is no Hell, for that means there is a place where God is not, and there are sins which exceed his love. "
— Dr S Radhakrishnan
Origins
The Hindu Dharma or
Sanatana Dharma has its origins in such remote past that it cannot be traced to any one individual. It is the only religion, that is not founded in a single historic event or prophet, but which itself precedes recorded history. Some scholars view that Hinduism must have existed even in circa 10,000 B.C. and that the earliest of the Hindu scriptures – the
Rigveda — was composed well before 6,500 B.C. Yet, in spite of the fact that it first evolved more than 5,000 years ago, Hinduism is also very much a living tradition.
The word '
Hindu' has its origin in
Sanskrit literature. In the
Rigveda,
Bharat is referred to as the country of '
Sapta Sindhu', i.e. the country of seven great rivers. The word 'Sindhu' refers to rivers and sea and not merely to the specific river called 'Sindhu'. In Vedic Sanskrit, according to ancient dictionaries, 'sa' was pronounced as 'ha'. Thus 'Sapta Sindhu' was pronounced as 'Hapta Hindu'. This is how the word 'Hindu' came in to being.
The term was used for those who lived in
Bharatavarshasampradaya (spiritual lineages) of
Sikhism,
Buddhism, and
Jainism. It generally denotes the religious, philosophical, scientific and cultural traditions
native to India.
Sanātana Dharma: The Timeless and Universal Way
Hindus themselves prefer to use the
Sanskrit term
sanātana dharma for their religious tradition.
Sanātana Dharma means eternal and universal law or principle that governs everyone irrespective of culture, race, religion, belief and practices. These truths regarding the universal principle were divinely revealed to ancient
rishis (sages). For many eons they were passed down orally and only later written down, apparently around the start of the
Kali Yuga when people's memories began to deteriorate.
The thought of dharma generates deep confidence in the Hindu mind in cosmic justice.
The distinction of
dharma from the Western sense of
religion is crucial to understanding Hindu religious identity. To the extent that Hinduism carries with it the Western meaning of being a 'religion' the words distort Indian reality. In the West a religion is understood to be
conclusive — that is, it is the one and only true religion. Second, a religion is generally
exclusionary — that is, those who do not follow it are excluded from salvation. Finally, a religion is
separative — that is, to belong to it, one must not belong to another. Dharma, however, does not necessarily imply any of these.
The word
sanātana, meaning immemorial as well as eternal, emphasized the unbroken continuity of the Hindu tradition.
Sanatana Dharma comprises of spiritual laws which govern the human existence.
Sanatana Dharma is to human life what natural laws are to the physical phenomena. Just as the phenomena of gravitation existed before it was discovered, the spiritual laws of life are eternal laws which existed before they were discovered by the ancient
rishi (sages) for the present age during the Vedic period.
Sanatana Dharma declares that something cannot come out of nothing and, therefore, the universe itself is the manifestation of the Divine being.
The Hindu tradition encourages Hindus to seek spiritual and moral Truth wherever it might be found, while acknowledging that no creed can contain such Truth in its fullness and that each individual must realize this Truth through his or her own systematic effort. Our experience, our reason, and our dialogs with others — especially with enlightened individuals — provide various means of testing our understanding of spiritual and moral truth. And
Hindu scripture, based on the insights of Hindu sages and seers, serves primarily as a guidebook. But ultimately truth comes to us through direct consciousness of the divine or the ultimate reality. Hindus refer to it by many names, but the most common name is
Brahman which is relatively different in meaning and understanding from the conventional word "God".
Concepts and Teachings
The best approach to understand Hinduism is through its teachings. Hinduism rests on the spiritual bedrock of the
Vedas, hence
Veda Dharma, and their mystic issue, the
Upanishads, as well as the teachings of many great Hindu
rishi and gurus (sages and seers) through the ages.
One feature unique to Hinduism is its assertion that
moksha (liberation or deliverance) can be achieved in this life itself — one does not have to wait for a heaven after death. It guides people along paths that will ultimately lead to the
atman (Innermost Self) and becoming one with
Brahman (the Universal Consciousness).
Nataraja - The Cosmic Dance
Hindu Dharma recognizes that everyone is different and has a unique intellectual and spiritual outlook. Therefore, it allows people to develop and grow at their own pace by making different
margas (spiritual paths) available to them. It allows various schools of thought under its broad principles. It also allows for freedom of worship so that individuals may be guided by their own spiritual experiences.
Within Hinduism there are various schools of thought, which Hindu scholars have systematized in different ways. All of these schools have enriched Hinduism with their individual emphases:
Nyāya on rigorous logic,
Vaiseshika on atoms and the structure of matter,
Sānkhya on numbers and categories,
Yoga on meditation techniques,
Mīmāmsā on the analysis of sacred texts, and
Vedānta on the nature and experience of spirituality. Their teachings are usually summarized in texts called
sūtras or aphorisms. These sūtras can be memorized easily and recited as a means of gaining spiritual focus.
1. Brahman: The Ultimate Reality
Various schools have contributed to Hindu thought, each school with a different emphasis. The school known as
Vedānta has been the standard form of intellectual Hinduism. According to
Vedānta, the highest aim of existence is the realization of the identity or union of the individual’s
ātman (Innermost Self) with the
Ultimate Reality. Although Vedānta states that this ultimate reality is beyond name, the word
Brahman is used to refer to it. The word comes from the Sanskrit verb root
brh, meaning "to grow". Etymologically, the term means
brhati ("that which grows") and
brhmayati ("which causes to grow").
Brahman, as understood by the scriptures of Hinduism, as well as by the
acharyas (advocate or masters) of the Vedanta school, is a very specific conception of the Absolute.
Brahman does not refer to the anthropomorphic concept of God of the Abrahamic religions. When we speak of
Brahman, we are referring neither to the "old man in the sky" concept, nor to the idea of the Absolute as even capable of being vengeful, fearful or engaging in choosing a favorite people from among His creatures. In a nutshell,
Brahman is formless, infinite and eternal. For that matter,
Brahman is neither nether male nor female, It is beyond space and time, It is changeless and It is the source of consciousness and transcends all empirically discernable categories, limitations and dualities. Brahman cannot exist, as it is the existence Itself. Brahman is all knowing and it is knowledge Itself.
One can say that Brahman Itself constitutes the essential building material of all reality, being the antecedent primeval ontological substance from whence all things proceed. There is no
ex nihilo creation in Hinduism. Brahman does not create from nothing, but from the reality of Its own being. Thus Brahman is, in Aristotelian terms, both the Material Cause as well as the Efficient Cause of creation.
All reality has its source in
Brahman. All reality has its grounding sustenance in Brahman. It is in
Brahman that all reality has its ultimate repose. Hinduism, specifically, is consciously and exclusively aiming toward this reality termed
Brahman.
2. Aspects of Brahman
Despite having the abstract concept of Brahman, Hindus worship the
Saguna Brahman in his personal forms every day. Brahman, as
Nirguna, has no attributes (is formless and unmanifested), whereas as
Saguna (or Iswara) is manifested and with attributes.
Saguna Brahman is also called
Ishvara.
Whether
nirguna or
saguna,
Brahman represents the
sat (Ultimate Reality),
sit (Ultimate Consciousness), and
ānanda (Ultimate Bliss).
Brahmā, Vishnu, and Shiva: The Trinity
Saguna Brahman — that is,
Brahman with attributes — generally takes the form of one of
Trimurti (three main Hindu deities):
Brahmā,
Vishnu, or
Shiva (Maheshwara). These personified forms of Brahman correspond to three stages in the cycle of the universe.
- Brahmā corresponds to the creative spirit from which the universe arises.
- Vishnu corresponds to the force of order that sustains the universe.
- Shiva corresponds to the force that brings a cycle to an end — destruction acting as a prelude to transformation, leaving pure consciousness from which the universe is reborn after destruction.
Temple carving at representing the Hindu Trimurti: Brahma, Siva and Vishnu.
Other forms of
Ishvara widely worshiped by Hindus are
Shakti, the female aspect of divinity, and
Ganesha, the elephant-headed deity associated with the removal of obstacles.
Brahman also may choose to take birth in a knowable form, or
avatara (incarnation), to uphold dharma and restore balance to the world.
Krishna, a well-known
avatara of
Vishnu, appears at times to save the world.
Rāma, another well-known
avatara of Vishnu, is the subject of the Hindu epic
Rāmāyana (Way of Rāma).
The majority of Hindus choose a personal deity, a
saguna form of Brahman with whom they can feel a direct personal connection. Devotion to this deity can take a number of forms, including prayer, ceremonial worship, chanting of the deity’s name, and pilgrimage to sites sacred to the deity.
Ishvara: The Personal Aspect of God
When Brahman is viewed as the supreme personal being (rather than as the infinite principle) Brahman is called
Ishvara ("
The Lord"
,
bhagavan ("
The Auspicious One"
, or
Parameshwara ("
The Supreme Lord").
Ishvara thus refers to the personal aspect of Brahman in general; it is not specific to a particular deity. Ishvara transcends gender, yet can be looked upon as father, mother, friend, child, or even as sweetheart. Some schools of Hindu philosophy do not believe in Ishvara, while others interpret Ishvara in different ways. Some schools do not distinguish between Ishvara and Brahman. The
dvaita-advaita school holds that Ishvara is not incorporeal, but is infinite and a personal being.
According to
Bhagavata Purana, absolute
Brahman can be realized in three ways.
- Brahman it self ( the absolute reality)
- Paramatma (union of all individual souls)
- Bhagavan (as a personal God)
The delightful Shri Krishna,avatâra or Divine Incarnation of Vishnu, sustainer of the cosmos, is shown in youth and later in life in the artistic images above and below. Krshna holds his famous murali flute, by which he makes such enchanting music as to awaken the atman (Innermost Self) from worldliness to Godliness. The flute also symbolizes the true devotee, who is so "empty" and "hollowed out" of egotism as to be a perfectly clear instrument for the Divine to manifest goodness and beauty within the world-dream.
Devatās: The Celestial Beings
The Hindu scriptures also speak about many celestial entities, called
devas ("The shining ones", also called
devatās). The word
devas may be translated into English as Gods, Deities, Celestial Spirits or Angels. The feminine of
deva is
devī.
The
Vedas and
Purānas depict traditional stories about individual
devas. The latter lauds the
Trimurti of
Mahādevas ("Great Gods"), which are the three aspects of God,
Brahmā,
Vishnu and
Shiva. Numerous other
devas have been worshiped throughout Hinduism's history. The
devas are an integral part of Hindu culture and are depicted in art, architecture and through icons. In their personal religious practices, Hindus worship primarily one or another of these deities, known as their
iṣṭa devatā, or chosen ideal. The particular form of God worshiped as one's chosen ideal is a matter of individual preference and needs, influenced by regional and family traditions.
3. Ātman: The Innermost Self
We as individuals are also a part of this changing universe. Our bodies are constantly undergoing change, while our minds, formed of thoughts and feelings, are also in a state of flux. According to
Vedānta, however, our self consists of more than mind and body. At its core lies the unchanging
ātman, our innermost, transcendental Self, as opposed to the material self (our body, thoughts, and feelings) that is part of the universe. The
ātman is our True Self. But we lose sight of it because of our passionate involvement with our material self and its search for happiness in this universe. The universe can never provide perfect and permanent happiness, however, because it, like our material self, is in a state of constant flux. We attain true happiness only through an awareness of our
ātman and the discovery of its true relationship with Brahman.
By achieving awareness of
ātman and its unity with
Brahman, we attain not only happiness, but also
moksha, or liberation. But liberation from what? At one level, the liberation is from unhappiness, but the answer provided by Vedānta Hinduism goes deeper:
Moksha is liberation from a chain of lives called
samsāra.
4. Samsāra: The Chain of Lives
Samsāra — the chain of births and deaths
We normally think of ourselves as coming into being when we are born of our parents and as perishing when we die. According to Hinduism, however, this current life is merely one link in a chain of lives that extends far into the past and projects far into the future. The point of origin of this chain cannot be determined. The process of our involvement in the universe—the chain of births and deaths—is called
samsāra.
Samsāra is caused by a lack of knowledge of
ātman (our Innermost Self) and our resultant desire for fulfillment outside ourselves. We continue to embody ourselves, or be reborn, in this infinite and eternal universe as a result of these unfulfilled desires. The chain of births lets us resume the pursuit. The law that governs
samsāra is called
karma. Each birth and death we undergo is determined by the balance sheet of our
karma—that is, in accordance with the actions performed and the dispositions acquired in the past.
This cycle of
action,
reaction,
birth,
death, and
rebirth is a continuum called
samsara. The
Bhagavad Gita states that:
As a person puts on new clothes and discards old and torn clothes,
similarly an embodied
ātman (our Innermost Self) enters new material bodies,
leaving the old bodies.
— Bhagavad Gita (B.G. 2:22)
5. Karma: Action and Its Consequences
Karma is a crucial Hindu concept. According to the doctrine of
karma, our present condition in life is the consequence of the actions of our previous lives. The choices we have made in the past directly affect our condition in this life, and the choices we make today and thereafter will have consequences for our future lives in
samsāra. An understanding of this interconnection, according to Hindu teachings, can lead an individual toward right choices, deeds, thoughts, and desires, without the need for an external set of commandments.
The principle of
karma provides the basic framework for Hindu ethics. The word
karma is sometimes translated into English as “destiny,” but karma does not imply the absence of free will or freedom of action that destiny does. Under the doctrine of karma, the ability to make choices remains with the individual.
We are subject to the “law” of karma just as our physical movements on earth are subject to the law of gravitation. But just as the law of gravitation does not take away our freedom to move about, the doctrine of karma does not leave us unfree to act. It merely describes the moral law under which we function, just as the law of gravitation is a physical law governing our being.
When we cause pain or injury, we add to the karmic debt we carry into our future lives. When we give to others in a genuine way, we lighten our karmic load. In the
Bhagavad-Gītā, an important Hindu text,
Krishna states that the best way to be free of debt is by selfless action, or by dedicating every action as an offering to Krishna himself. In addition, human beings can purify themselves of karmic debt through different
yogas (disciplines),
kriyās (purification processes), and
bhakti (devotions).
Purusharthas
6. Purusharthas: Stages or Goals of Life
Classical Hindu thought accepts two main life-long dharmas:
Grihastha Dharma and
Sannyasin Dharma.
The
Grihastha Dharma recognize four goals as noble; these are known as the
puruṣhārthas, and they are:
1.
kama: Sensual pleasure and enjoyment
2.
artha: Worldly prosperity and success
3.
dharma: Following the laws and rule that an individual lives under
4.
moksha: Liberation from the cycle of
samsara
Among these,
dharma and
moksha play a special role: dharma must dominate an individual's pursuit of
kama and
artha while seeing
moksha, at the horizon.
The
Sannyasin Dharma recognizes, but renounces
kāma,
artha and
dharma, focusing entirely on
moksha. As described below, the
Grihasthieventually enters this dharma as an eventual stage of life. However, some enter this stage immediately from whichever stage they may be in.
7. Moksha: Liberation from Samsara
Moksha (Freedom or Liberation) from the cycle of birth and death is the ultimate goal of Hindu religious life. Moksha is called
Mukti (freedom) by yogis.
The
atman (Innermost Self), in its liberated state, possesses divine qualities such as purity, omnipresence and omnipotence, and is beyond limitations. Within the individual, however, the
atman is involved in the working of
samsara (the cycle of birth and death in the phenomenal world), thereby subjecting itself to bondage by
Law of Karma.
Moksha is attainted when the individual becomes liberated from the cycle of birth and death and attains eventual union with the
Brahman (Supreme Being).
This union can be achieved through
gyana or
jnana (True Knowledge),
bhakti (devotion), or
karma (right work). Purity, self-control, truthfulness, non-violence, and compassion toward all forms of life are the necessary pre-requisites for any spiritual path in Hindu dharma. The Hindu dharma emphasizes the importance of a
satguru (True Guru or Spiritual Master) for the attainment of True Knowledge of the
atman and
Brahman.
Darshanas: Schools of Thought
As Hinduism developed, it did not reject its parent traditions, but modified and assimilated them into newer schools of thought. For example, the ancient Vedic notion of sacrifice, and the later philosophies of
Sankhya and
Yoga, have all been assimilated into the more recent school of
Vedanta. Even the more sectarian
sampradaya do not entirely reject other doctrines, but claim that they demonstrate a less complete understanding.
Despite a relatively inclusive approach, Hinduism has rejected those doctrines that do not accept its scriptural authority. Most notably these include
Jainism,
Buddhism, and the hedonistic philosophy of
Charvaka. They are therefore called
nastika, differentiating them from the accepted schools termed
astika. There are six main
astika systems, which are called
darshanas (ways of seeing). The various groups and sub-groups within Hinduism usually subscribe to one or more of the six
darshanas.
The Six Darshanas
The six darshanas are grouped as three pairs of "sisters." Each pair consists of one
darshan dealing with theory and the other explaining the corresponding practice and methodology. For example, Sankhya forms the doctrinal basis for the discipline of yoga. Each pair is further explored in this section.
Some groups consider these schools to be hierarchical, with Vedanta the culmination of Vedic philosophy. This is somewhat supported by the fact that Vedanta means "the end of the Vedas" or, less literally, "the ultimate conclusion of knowledge." Certainly, Vedanta today represents the more theologically developed strands of Hinduism, and forms the basis for many modern theistic traditions.
Darshan Teacher Teachings
Vaisheshika Kanada Physics, especially atomic theory
Nyaya Gautama Logic and epistemology
Sankhya Kapila Muni Physics and metaphysics
Yoga Patanjali Sadhana (spiritual practices)
Mimamsa Jaimini Hermeneutics and ritual
Vedanta Vyasa Metaphysics
Sastras: Scriptures
The Hindu tradition maintains that the ultimate reality lies beyond all scriptures, however, it is equally convinced that the scriptures help people orient their minds and lives towards Brahman. This attitude has given rise to a body of sacred literature so vast that by one calculation it would take 70 lifetimes of devoted study to read all of it. The earliest source of knowledge of Hinduism are Vedas and the Upanishads. These are the ancient most monuments of Hindu culture and tradition. They form the rock foundations of the magnificent edifice of Hinduism, and also of its offshoots and extensions like Buddhism and Jainism. The Vedas are a whole body of literature and their parts represent successive stages in the evolution of Hinduism.
Shruti and Smriti: Classification of Scriptures
Hindu scriptures can be classified into two types:
shruti and
smriti.
Shruti, meaning “heard,” may be thought of as revelation or eternal truth, whereas
smriti, meaning “remembered,” is comparable to tradition. By distinguishing that which is eternally true from that which holds true for a specific time and culture, the categories of
shruti and
smritienable Hindus to reform outdated practices while remaining faithful to Hinduism’s essence. Where there is a conflict between the two,
shruti takes precedence over
smriti.
The Vedas are the recordings of sages to whom the mantras were revealed. They proclaim the transcendental Truth, which is not changed by time or place.
1. Shruti
According to
Vedānta,
shruti is revelation without a revealer. Because in Hinduism the universe is without beginning or end, the Vedas appear along with creation at the beginning of each cycle of time. Then
Brahmā, who presides over the re-manifestation of the universe, recites the Vedas and sages hear them anew. These divinely heard scriptures are then transmitted orally from master to disciple.
The
Vedas is regarded as
shruti because they are divinely “heard” by the
Ṛṣis (sages) at the beginning of a cycle; and also because they are transmitted orally from master to disciple thus once again justifying the meaning of shruti as audition. They are thought of as the laws of the spiritual world, which would still exist even if they were not revealed to the sages.
The
Upanishads focus on spiritual insight and philosophy whereas the Vedas focus on rituals. These texts constitute a major portion of the
Jnāna Kānda, and contain much of the Vedas' philosophical teachings. The Upanishads discuss
Brahman and reincarnation. While the Vedas are not read by most lay Hindus, they are yet revered as the eternal knowledge whose sacred sounds help bring spiritual and material benefits. Theologically, they take precedence over the
Smriti.
2. Smriti
The word
smriti is applied to a vast category of literature in Hinduism. Unlike
shruti, Sanskrit scripture without an author,
smriti is considered to have an author and may even be written in one of the regional languages of India.
The most notable of the
smritis are the
Itihāsa, which consist of the
Mahābhārata and the
Rāmāyaṇa.
Bhagavad Gītā is an integral part of the epic Mahabharata and one of the most popular sacred texts of Hinduism. The Bhagavad Gītā is described as the essence of the Vedas.
Also widely known are the
Purāṇas, which illustrate Vedic ideas through vivid narratives dealing with deities, and their interactions with humans. Other key texts are the
Devī Mahātmya, the
Yoga Sūtras, the
Tantras as well as the
Mahanirvāṇa Tantra,
Tirumantiram and
Shiva Sutras. Another important set of scriptures with a more sectarian nature are the Hindu
Āgamas, which dedicate to rituals and worship associated with
Vishnu,
Shiva and
Devī.
Principal Scriptures
1. The Vedas
There are four Vedas (called
Rik-,
Sāma- Yajus- and
Atharva-). The
Rigveda is the first and the most important
Veda. Each Veda is divided into four parts: the primary one, the Veda proper, being the
Saṃhitā, which contains sacred mantras in verse. The other three parts form a three-tier ensemble of commentaries, usually in prose, which are historically believed to be slightly later in age than the
Saṃhitā. These are: the
Brāhmaṇas,
Āraṇyakas, and the
Upanishads. The first two parts are called the
Karmakāṇḍa (the ritualistic portion), while the last two form the
Jñānakāṇḍa (the knowledge portion).
The four
Vedas constitute the most important body of sacred Hindu literature, at least in theory. Other sacred literature, especially the Hindu epics, may be more popular with readers, but the Vedas, written in the ancient Sanskrit language, are the oldest and most respected scriptures. They are separately titled the
Rigveda,
Yajurveda,
Sāmaveda, and
atharvaveda, and collectively referred to as the
Veda.
1100-year-old Siva temple in Indonesia
2. Upanishads
The
Upanishads or the Vedanta, which mark the culmination of the abstract speculation and contain the riches philosophical and religious teachings, are mostly parts of the
Aranyakas or the Forest Treatises. Many
Aranyakas are now lost, and only the Upanishadic portions of these profoundly philosophical books have escaped the erosion and ravages of time. There are many Upanishads, but the principal ones are sixteen or so in number. This whole literature contains deep spiritual truths and philosophy. The central teaching of the Upanishads underline the identity of the Supreme Soul and the individual Soul.
3. Purānas
Purāna means "old". The Purānas are the later sacred literature of the Hindus. The Puranas are stories which expound the Vedic conclusions. There are many Purānas, but there are 18 major Purānas, and they can be classified according to which of the three Gods of the Hindu trinity they focus on—
Brahmā,
Vishnu, or
Shiva. . Six Purānas deal with Lord Vishnu, six address Lord Siva and six deal with Lord Brahma. They are usually in question and answer form. There are also Upa (additional) Purānas. The Purānas establish the meaning of the Vedas, as they are the natural commentaries on the
Vedas. The most famous of these is the
Bhāgavata Purāna, which deals with the life of
Krishna, an avatar of Vishnu.
4. Rāmāyana
The
Rāmāyaṇa consists of 24,000 verses in seven cantos (kāṇḍas) and tells the describes the life of Prince
Rāma, an incarnation of Vishnu. Rāma and his wife
Sītā embody virtue and righteousness, and their lives demonstrate dharma in various spheres of activity. Their life stories contain lessons for Hindus on ideal behavior in various roles, such as son, brother, wife, king, and married couple. Rāma’s reign ushers in a golden age, and the expression Rāma-rajya (rule of Rāma) describes the best of times in which the divine presence rules on Earth.
5. Mahābhārata
The discourse on the Bhagavad Gita begins before the start of the climactic battle at Kurukshetra.
The
Mahābhārata, is consists of more than 74,000 verses, long prose passages, and some 1.8 million words in total, is the longest epic poem in the world. It is the foremost source concerning classical Indian civilization and Hindu ideals. It traces the descendants of two sets of cousins, the Kauravas and the Pāndavas, whose disputes eventually lead to the Mahābhārata war. Krishna, an avatar of Vishnu, is central to the story. Like the Rāmāyana, the Mahābhārata addresses many questions related to dharma and the actions of individuals and society. These discourses have provided inspiration for Hindus in many areas of life.
6. Bhagavad-Gītā
The
Bhagavad Gītā is comprised of 700 verses from the Mahabharata, functions virtually as a text on its own in Hinduism. The
Bhagavad Gītā is revered as sacred by the majority of Hindu traditions. In general speech it is commonly referred to as The Gita. The content of the text is a conversation between
Krishna and
Arjuna taking place on the battlefield of
Kurukshetra just prior to the start of a climactic war. Responding to Arjuna's confusion and moral dilemma, Krishna explains to Arjuna his duties as a famous warrior and Prince and elaborates on a number of different
Yogas and
Vedanta, with examples and analogies. This has led to the Gita often being described as a concise guide to Hindu philosophy and also as a practical, self-contained guide to life. During the discourse, Krishna reveals his identity as the
bhagavan (Supreme Being), blessing Arjuna with an awe-inspiring glimpse of His divine absolute form.
Sadhana: Spiritual Practices
Hindu spiritual 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
pūjā (worship or veneration), either at home or at a temple. At home, Hindus often create a shrine with icons dedicated to the individual's 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. In fact, many visit temples only during religious festivals. Hindus perform their worship through
murtis (icons). The icon serves as a tangible link between the worshiper and God. The image is often considered a manifestation of God, since God is immanent. The
Padma Purana states that the
mūrti is not to be thought of as mere stone or wood but as a manifest form of the Divinity.
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 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.
mantra 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. The epic
Mahabharata extolls
Japa(ritualistic chanting) as the greatest duty in the
Kali Yuga (the current age). Many adopt Japa as their primary spiritual practice.
1. Om: Sacred Symbol and Sound
The sacred syllable
om or
aum functions at many levels. Hindus chant it as a means of meditating on the ultimate reality and connecting with the
ātman (Innermost Self) and
Brahman. At one level,
om possesses a vibrational aspect apart from its conceptual significance. If pronounced correctly, its vibrations resonate through the body and penetrate the
ātman. At another level, the three sounds that constitute the syllable—
a,
u, and
m—have been associated with the states of waking, dreaming, and deep sleep, states to which all life can be reduced. Thus, by repeating the syllable the chanter passes through all three states. Other associations of the three sounds are with the three states of the cosmos—manifestation, maintenance, and dissolution—and with the three aspects of
Ishvara who preside over these cosmic states:
Brahmā,
Vishnu, and
Shiva.
Om thus functions at a practical level as a mantra and at a cosmic level as signifying the trinity.
2. Guru: Teacher
Spiritual authority in Hinduism flows from enlightened sages called gurus. The
guru is someone who has attained realization and acts as a guide for other human beings. He or she guides the individual seeker of truth and self-realization to the appropriate deity, practice, or
yoga within Hinduism. The disciple’s goal is to transcend the need for a guru through direct experience of the divine and self-awareness. Having a guide is considered critical for traversing the complexities of spiritual practice and self-discovery. The guru thus constitutes an important center of spiritual activity in Hinduism. Numerous Hindu hymns express adoration for the guru.
3. Yoga: Paths to Brahman
How do we proceed if we wish to rise toward Brahman? Hindu thought takes the personality of the seeker as the starting point. It divides human personalities into types dominated by physicality, activity, emotionality, or intellectuality. The composition of our personality intuitively predisposes us to a type of
yoga—that is, a path we might follow to achieve union with Brahman. Although many people associate the word yoga with a physical discipline, in its original Hindu meaning,
yoga refers to any technique that unites the seeker with the ultimate reality.
Yoga is a system of physical and spiritual techniques for achieving balance and harmony within yourself, the environment, and with others.
Someone who practices
yoga is called a
yogi. The chief texts dedicated to
Yoga are the
Bhagavad Gita, the
Yoga Sutras, the
Hatha Yoga Pradipika and, as their philosophical and historical basis, the
Upanishads. Overall, three distinct approaches or
margas (paths) are recognized, with
marga being synonymous with
yoga (paths one can follow to achieve the spiritual goal of life
moksha):
An individual may prefer one
yoga over others according to his or her inclination and understanding. For instance some followers of the
dvaita-advaita school hold that
bhakti ("devotion") is the ultimate practical path to achieve spiritual perfection for the majority of people, based on their belief that the earth is currently in the age of
Kali Yuga (one of four stages, or epochs, that are part of the Yuga Cycle). Practice of one
yoga does not exclude the others. In fact, many schools believe that the different
yogas naturally imply, 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. Someone practicing deep meditation (such as in
Raja Yoga) must embody the core principles of
Karma Yoga,
Jnana Yogaand
Bhakti Yoga, whether directly or indirectly.
1. Bhakti Yoga
The
bhakti traditions emphasize cultivation of love and devotion for God as the path to perfection. Followers of
bhakti typically worship God as a divine personal being or avatar, such as
Rama or
Krishna. Followers of the bhakti path strive to purify their minds and activities through the chanting of God's names (japa), prayer, devotional hymns (
bhajan) and treating all living creatures with compassion. Bhakti followers seek to enjoy a loving relationship with God, rather than seek to merge their consciousness with
Brahman as the followers of
jnana yoga and
raja yoga do.
2. Karma Yoga
The followers of
karma yoga seek to achieve freedom by acting without attachment to the results of their actions. According to Hinduism, action is inevitable, and has one great disadvantage—any act done with attachment to its fruits generates karmic or psychological bondage. Followers of karma yoga follow the injunction in the
Bhagavad Gita:
Without being attached to the fruits of activities, one should act as a matter of duty; for by working without attachment, one attains the Supreme.
Many followers of
karma yoga offer the results of every action to God, thus combining
karma yoga with
bhakti yoga. However, it is possible for even an atheist to follow karma yoga by remaining mentally detached from the fruits of their actions. Benefits of karma yoga include purification of the heart, freedom from bondage to the ego, humility, and the growing understanding that Brahman is in all people.
Upanishad - sitting with the teacher.
3. Raja Yoga
The followers of
Raja yoga seek direct experience of spiritual truth through meditation and yoga practices.
Raja yoga is based on the
Yoga Sutras of
acharya-patanjali, which has eight 'limbs' that describe the stages a yogi must pass through to reach the goal of
samadhi. The eight limbs begin with
yama-niyama (right action) and
asana (perfect meditative posture), and continue with control of
pranayama (the body's life force). From there, the yogi practices techniques of meditation that take him through the progressive stages of
pratyahara(interiorization),
dharana (concentration) and
dhyana (meditation). The final goal of the raja yogi—and the eighth limb of Patanjali's Sutras—is samadhi, or oneness with Brahman.
4. Jnana Yoga
Jnana yoga is the path of wisdom, or true knowledge, and appeals to people with an intellectual nature. The
jnana yogi typically practices the four interrelated means to liberation:
- viveka: discrimination between what is real (the immortal Atman, or true self), and unreal (the changing universe)
- vairāgya, dispassion for the pleasures of this world.
- shad-sampat, the six virtues, which bring about mental control and discipline.
- mumukshutva, intense desire for liberation.
These practices lead to the unfoldment of wisdom (intuitive perception), rather than mere intellectual knowledge. Through discrimination and introspection, the jnana yogi eventually realizes the highest truth, that "I am Brahman, the pure, all-pervading Consciousness."
4. Satsanga: Fellowship
A popular form of participation in religious life is the
satsanga, which literally means keeping company with sat (truth and goodness). The
satsanga may consist of Hindus who gather for discussions of Hindu scripture or of a circle of devotees who have formed around a saintly figure. A
sant (saint) in Hindu Dharma is someone who has realized the
sat(Truth) and attained recognition from the community for doing so. Other forms of worship that occur at
satsangas are chanting or singing, especially devotional songs called
bhajans. On religious occasions the chanting the
om sound is considered particularly holy.
Rituals and Ceremonies
The vast majority of Hindus engage in Vedic rituals on a daily basis. Most Hindus observe Vedic rituals at home. However, 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 devotional hymns, meditation, chanting mantras, reciting scriptures etc. A notable feature in Vedic 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. 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.
yajña (Vedic rites of fire-oblation) 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 mantras are still the norm.
Occasions like birth, marriage, and death involve what are often elaborate sets of religious customs. In Hindu Dharma, life-cycle rituals include
Annaprashan (a baby's first intake of solid food),
Upanayanam ("sacred thread ceremony" undergone by upper-caste youths),
Shraadh (ritual of treating people to feasts in the name of the deceased). 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. On death, cremation is considered obligatory for all except
sanyasis,
hijra, and children under five. Cremation is typically performed by wrapping the corpse in cloth and burning it on a pyre.
Pilgrimage and Festivals
Pilgrimage is not mandatory in Hindu Dharma though many adherents undertake them. Hindus recognise several Indian holy cities, including Allahabad,
Haridwar,
Varanasi, and
Vrindavan. Notable temple cities include Puri, which hosts a major Vaishnava Jagannath temple and Rath Yatra celebration;
Tirumala - Tirupati, home to the Tirumala Venkateswara Temple; and Katra, home to the Vaishno Devi temple. The four holy sites
Puri,
Rameswaram,
Dwarka, and
Badrinath (or alternatively the Himalayan 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 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 Dussera or Durga Puja, Diwali (the festival of lights), Ganesh Chaturthi, Maha Shivaratri, Ram Navami, Krishna Janmastami, Holi.
Society
Hindu Dharma has no central doctrinal authority and many practising Hindus do not claim to belong to any particular denomination. However, academics categorize contemporary Hindu society into four major denominations:
vaishnava,
saiva,
shakta and
smarta. 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;
saivas worship
Siva;
shaktas worship
Shakti (power) personified through a female divinity or Mother Goddess, Devi; while
smartas believe in the essential sameness of all deities.
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
yajña (Vedic fire sacrifices).
References
Footnotes
About
Page Map
.
))))))))))))))))))))))) as if dharma is performed by Indian hindus
