Hinduism
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Hinduism (Sanskrit: हिन्दू धर्म, Hindū Dharma, also known as सनातन धर्म, Sanātana Dharma) is a religion that originated on the Indian subcontinent. Hinduism encompasses many religious beliefs, traditions, practices, and denominations. Most Hindus believe in a One Supreme Cosmic Spirit called Brahman that may be worshiped in many forms, represented by individual deities such as Vishnu, Shiva and Shakti. Hinduism centers around a variety of practices that are meant to help one experience the Divinity that is everywhere and realize the true nature of the Self.
Hinduism is the third largest religion in the world, with approximately 1 billion adherents (2005 figure), of whom about 890 million live in India.<ref>Adherents</ref> Other countries with large Hindu populations include Nepal, Bangladesh, Pakistan, Sri Lanka, Indonesia, Malaysia, Singapore, United Kingdom, Canada and the United States (see article Hinduism by country).
Considered to be the oldest extant religion in the world,<ref>An Introduction to Hinduism, "The Origin of Hinduism" on About.com</ref><ref>"Hinduism and the Clash of Civilizations", David Frawley (Vamadeva Shastri), Voice of India, 2001. ISBN 81-85990-72-7</ref> Hinduism has no single founder<ref>Osborne, E: "Accessing R.E. Founders & Leaders, Buddhism, Hinduism and Sikhism Teacher's Book Mainstream.", page 9. Folens Limited, 2005</ref><ref>Klostermaier, K:"A Survey of Hinduism", page 1. SUNY Press, 1994.</ref> and is based on a number of religious texts developed over many centuries that contain spiritual insights and practical guidance for religious life. Among such texts, the Vedas are the most ancient, and theoretically the most sacred and supreme scriptural authority<ref>Vedas as the most sacred texts</ref>. Other important scriptures include Upanishads (which are part of the Vedas), the eighteen Purāṇas and the epics: the Mahābhārata and the Rāmāyaṇa. The Bhagavad Gītā, which is contained within the Mahābhārata, is a widely studied scripture that is seen as summarizing the spiritual teachings of the Vedas.<ref>See Gītā Dhyānam </ref>
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[edit] Etymology
The Persian term Hindu is derived from Sindhu (Sanskrit: सिन्धु, i.e. the Indus River in particular, or any river in general).<ref name=Hindu>"Meaning of Hindu" </ref> In the Rig Veda—the foundation of Hinduism—the Indo-Aryans mention their land as Sapta Sindhu (the land of the seven rivers of the northwestern Indian subcontinent, one of them being the Indus). This corresponds to Hapta-Hendu in the Avesta (Vendidad: Fargard 1.18)—the sacred scripture of Zoroastrianism of Iran. The term was used for people who lived in the Indian subcontinent around or beyond the Sindhu.
The Persian term was borrowed by the Ancient Greeks as Indos, Indikos "Indian", from which was derived the name India, Indianus in Latin.<ref name=India>"Indos" </ref> The term hindu was also loaned into Sanskrit, as hindu (हिन्दु), appearing in some early medieval texts (e.g. Bhaviṣya Purāṇa, Kālikā Purāṇa, Rāmakośa, Hemantakavikośa and Adbhutarūpakośa).
According to Historical linguistics, Proto-Indo-Iranian /*s/ is preserved in the Indo-Aryan languages (including Sanskrit as /s/) but was changed to /h/ in pre-vocalic position in the Iranian branch (including Avestan and Old Persian), and the aspirate /dʰ/ of Proto-Indo-European and Sanskrit changes to unaspirated /d/: hence the change from sindhu to hindu; see also Indo-European sound laws.
[edit] Core concepts
Modern Hinduism evolved from the ancient Vedic tradition (Vaidika paramparā). Prominent themes in Hinduism include Dharma (individual ethics, duties and obligations), Samsāra (rebirth), Karma (right action), and Moksha (salvation). Buddhism, Jainism and Sikhism all share some traits in common with Hinduism (which is sometimes specifically called Orthodox Hinduism when contrasted with its associated, but non-Vedic faiths), as all these religions originated in India, and all focus on self-improvement with the ultimate aim of attaining personal spiritual experience (recognizing the "personal" as an integral element of the universal).
[edit] God and the soul
[edit] God: both principle and person
Hinduism is sometimes referred to as a polytheistic religion, but strictly speaking, this is not accurate. Mainstream Hinduism believes in One God, but asserts that the One God can appear to humans in multiple names and forms.<ref name="ISBN 1-884852-02-5">See generally, Swami Bhaskarananda, The Essentials of Hinduism (Viveka Press 1994) ISBN 1-884852-02-5</ref>
[edit] Brahman
According to the monotheistic and pantheistic theologies of Hinduism, God (the Supreme Being) is, in the highest sense, One: beyond form, infinite, and eternal. God is changeless and is the very source of consciousness. God is beyond time, space, and causation and yet permeates everything and every being. God is beyond gender.<ref name="baskar1">Swami Bhaskarananda, Ritualistic Worship and Its Utility</ref> When God is thought of as this infinite principle, God is called Brahman (Sanskrit: ब्रह्मन). Brahman is the indescribable, inexhaustible, omniscient, omnipresent, original, first, eternal and absolute principle—the Supreme Cosmic Spirit—who is without a beginning, without an end , who is hidden in all and who is the cause, source, material and effect of all creation known, unknown and yet to happen in the entire universe<ref>Brahman: Supreme God in Hinduism</ref>. Brahman is the Absolute Truth: it is pure existence, consciousness and knowledge. In this sense, the attributeless Brahman is called Parabrahman, where the Sanskrit prefix para- denotes "ultimate". It is the supreme bliss. Parabrahman does not exist (sic); it is existence itself. It is not all-knowing (sic); it is knowledge itself. It is the object of meditation, rather than the object of worship. According to the probably most influential Hindu philosophy: Advaita Vedanta, nothing in the universe truly exists except Parabrahman. As the Supreme Spirit, it is also called Paramātman.
The Hindu scriptures declare that Brahman (the impersonal God) is beyond description, and can be understood only through direct spiritual experience. Nevertheless, for the benefit of others, the ancient Hindu sages who experienced Brahman attempted to describe their experiences, as recorded in the ancient Vedic texts known as the Upanishads.<ref>See Swami Nikhilananda, The Upanishads: A New Translation, Vol. I (5th Ed. 1990) ISBN 0-911206-15-9.</ref>
Several mahā-vākyas, or great sayings, indicate what the principle of Brahman is:
- "Brahman is knowledge", (prajnānam brahma)<ref>Aitareya Upanishad 3.3</ref>
- "The Self (or the Soul) is Brahman " (ayam ātmā brahma)<ref>Brihadaranyaka Upanishad 4.4.5,</ref>
- "I am Brahman" (aham brahmāsmi)<ref>Brihadaranyaka Upanishad 1.4.10,</ref>
- "You are that" (tat tvam asi),<ref>Chhāndogya Upanishad 6.8.7 et seq.</ref>
- "All this that we see in the world is Brahman" (sarvam khalv idam brahma),<ref>Chhāndogya Upanishad 3.14.1</ref>
- "Brahman is existence, consciousness, and bliss" (sachchidānanda brahma).<ref>Nrisimhauttaratāpini, cited in Swami Nikhilananda, The Upanishads: A new Translation Vol. I.</ref><ref>In the Bhagavad Gītā, Krishna also describes the nature of Brahman. For example, he says "And I am the basis of the impersonal Brahman, which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness" (brahmano hi pratishthaham...) B-Gita (As-it-Is) 14.27 Translation by A. C. Bhaktivedanta Swami Prabhupada</ref>
Thus, Brahman is conceived of as the very essence of existence and knowledge, which pervades the entire universe, including every living being. The goal of Hinduism is to somehow "wake up," and realize one's own connection to the divine reality that may be called Brahman or God.<ref>See generally, Complete Works of Swami Vivekananda ISBN 81-85301-75-1</ref> Because God is everywhere, God is also present within each living being.<ref>The presence of God within the heart of every living being is mentioned in the Bhagavad Gita at 9.29, 15.15 and 18.61, which says that God is the source of inner direction and that it is through God's power alone that we have consciousness.</ref>
[edit] Ishvara
When human beings try to think of the infinite God, the Supreme Cosmic Spirit gets projected upon the limited, finite human mind, to appear as the Supreme Lord<ref name="ISBN 81-208-2144-0">See generally, Sinha, H.P. (1993), Bhāratīya Darshan kī rūprekhā (Features of Indian Philosophy). Motilal Banarasidas Publ. ISBN 81-208-2144-0.</ref>. An interesting metaphor is that when the "reflection" of the Cosmic Spirit falls upon the mirror of Māyā (the principle of illusion, which binds the mind), it appears as the Supreme Lord.<ref name="ISBN 81-208-2144-0"/> Therefore, the mind projects human attributes, such as personality, motherhood, and fatherhood on the Supreme Being. According to the Advaita school of thought (which describes the Supreme Lord as mentioned above), God does not have any such attributes in the true sense.<ref name="ISBN 1-884852-02-5"/> However, many consider it helpful to project such attributes on God — the myriad names and forms of God one finds in Hinduism are all human-constructed ways for humans to approach the divine. Therefore, the Hindu scriptures depict God not only as an abstract principle or concept, but also as a personal being, much like the God in the Judeo-Christian religions.
Thus, despite Hinduism's belief in the abstract principle of Brahman, most Hindus worship God on a day-to-day basis in one of God's less abstract personal (anthropomorphic) forms, such as Vishnu, Shiva, or Shakti. Some Hindus worship these personal forms of God for a practical reason: it is easier to cultivate devotion to a personal being than to an abstract principle. Other Hindus, such as those following the Dvaita traditions, consider the personal forms in themselves to be the highest form of truth and worship God as an infinite and yet personal being.
When God is thought of as the supreme all-powerful person (rather than as the infinite principle called Brahman), God is called Īśvara (lit., the Lord,<ref name="MW Sanskrit dict.">Monier-Williams Sanskrit Dictionary</ref> variously spelled Ishwara, etc.) or Bhagavān (lit., the Auspicious One<ref name="MW Sanskrit dict."/>) or Parameshwara (lit., the Supreme Lord<ref name="MW Sanskrit dict."/>). Īśvara is a word used to refer to the personal aspect of God in general; it is not specific to a particular deity. Īśvara transcends gender, yet can be looked upon as both father and mother, and even as friend, child, or sweetheart.<ref name="ISBN 1-884852-02-5"/> Most Hindus, in their daily devotional practices, worship some form of this personal aspect of God, although they believe in the more abstract concept of Brahman as well.
Ishvara is Saguna Brahman, or Brahman with innumerable auspicious qualities. He is Aparabrahman, as opposed to Parabrahman (the Sanskrit prefix a- meaning "not"). He is all-perfect, omniscient, omnipresent, incorporeal, independent, Creator of the world, its active ruler and also destroyer. He is causeless, eternal and unchangeable — and is yet the material and the efficient cause of the world. He is both immanent (like whiteness in milk) and transcendent (like a watch-maker independent of a watch). He is the subject of worship. He is the basis of morality and giver of the fruits of one's Karma. He rules the world with His Māyā — His divine power. This association with a "false" knowledge does not affect the perfection of Ishvara, in the same way as a magician is himself not tricked by his magic. Ishwara is also believed by most accounts to be incorporeal.<ref>White Yajurveda 32.3</ref> It is also important to note that some other philosophies, such as the Dvaita school, do not make any distinction between Ishwara and Brahman, and do not believe that the highest form of Brahman is attributeless, or Ishwara is incorporeal.<ref name="ISBN 81-208-2144-0"/>
Depending on which aspect of Īśvara one is talking about, a different name will be used—and frequently a different image or picture. For instance, when God is spoken of as the creator, God is called Brahmā.<ref>See generally, C.J. Fuller, The Camphor Flame: Popular Hinduism and Society in India (Princeton 2004) ISBN 0-691-12048-X</ref> When spoken of as preserver of the world, God is called (and depicted as) Vishnu. When spoken of as destroyer of the world (for the next creation), God is called Shiva. Many of these individual aspects of God also have other names and images. For example, Krishna and Rama are considered forms of Vishnu. All the various deities and images one finds in Hinduism are considered manifestations of the same God, called Īśvara in the personal aspect and Brahman when referred to as an abstract concept.
In their personal religious practices, Hindus worship primarily one or another of these deities, known as their iṣṭa devatā, or chosen ideal.<ref>Karel Werner, A Popular Dictionary of Hinduism at 80 (Curzon Press 1994) ISBN 0-7007-0279-2</ref> The particular form of God worshipped as one's chosen ideal is a matter of individual preference.<ref>Harman, William, "Hindu Devotion" 106 in Contemporary Hinduism, Robin Rinehart, ed. (2004) ISBN 1-57607-905-8</ref> Regional and family traditions can influence this choice.<ref>Harman, William, "Hindu Devotion" 104 in Contemporary Hinduism, Robin Rinehart, ed. (2004) ISBN 1-57607-905-8</ref> Hindus may also take guidance about this choice from their favorite scripture. Although Hindus may worship deities other than their chosen ideal from time to time as well, depending on the occasion and their personal inclinations, they are not required to worship—or even know about—every form of God. Hindus generally choose one concept of God (e.g., Krishna, Rama, Shiva, or Kali) and cultivate devotion to that chosen form, while at the same time respecting the chosen ideals of other people.<ref>Louis Renou, The Nature of Hinduism 55 (New York 1962)</ref>
[edit] Devas and devis
The Hindu also speak about many celestial entities, called Devas (lit., the shining ones<ref name="MW Sanskrit dict."/>). The word Devas may variously be translated into English as gods<ref name="MW Sanskrit dict."/>, demigods<ref>Vedic cosmology</ref>, deities<ref name="MW Sanskrit dict."/>, celestial spirits<ref>Blessingsconucopia.com</ref> or angels<ref>Devas once translated as angels</ref>, none of which is an exact translation. The feminine of deva is devī. Three views can be given to describe what the devas are:
- The various devas and devīs are personifications of various aspects of one and the same God (Ishvara) under the influence of the illusionary principle Māyā.<ref name="ISBN 1-884852-02-5 p 73-74">Swami Bhaskarananda, Essentials of Hindusim 73-74 (Viveka Press 1994) ISBN 1-884852-02-5</ref> For instance, when a Hindu thinks of Ishvara as the giver of knowledge and learning, that aspect of Ishvara is personified as the deity Saraswati. In the same manner, Lakshmi personifies Ishvara as the giver of wealth and prosperity.<ref name="ISBN 1-884852-02-5 p 73-74"/> This does not imply that Ishvara is the Lord of all the other deities; Ishvara is just the name used to refer to the personal God in general, when no particular deity is being referred to. This view, called monism, is held by Advaita Vedanta and is supported by many quotes from the Shrutis. <ref>White Yajurveda 32.1-3</ref><ref>Bhagavad Gita 7.24-25</ref>
- According to the philosophies of Nyāya, Vaisheṣhika, Yoga, verses from the Shrutis and certain Dvaitist Shaivite and Vaishnavite thoughts, the devas are those immortal celestial beings who are subservient to the Supreme Lord Īshvara but are above human beings. Thus they are the angels who preside over the forces of nature and act as a link between God and the mortal world. They all derive their power from God, under whose control they always work.<ref>White Yajurveda 25.13</ref><ref name="ISBN 81-208-2144-0"/> This view can be called monotheism.
- According to the philosophy of Mīmāṃsā, all the devas and devīs are the sovereign rulers of the forces of nature, and there is no one Supreme Īshvara as their Lord. To do a desired action, humans must please each or several of these devas by worshiping them with proper rituals. This kind of view could be regarded as purely polytheistic.<ref name="ISBN 81-208-2144-0"/>
The devas (also called devatās) are an integral part of the colorful Hindu culture. These various forms of God are depicted in innumerable paintings, statues, murals, and scriptural stories that can be found in temples, homes, businesses, and other places. The scriptures recommend that for the satisfaction of a particular material desire a person may worship a particular deity.<ref>Bhagavata Purana 2.3.1-9. [1]</ref> For example, shopkeepers frequently keep a statue or picture of the devi Lakshmi in their shops. The elephant-headed deva known as Ganesha is worshipped before commencing any undertaking, as he represents God's aspect as the remover of obstacles. Students and scholars may propitiate Saraswati, the devi of learning, prior to an exam or lecture.
The most ancient Vedic devas included Indra, Agni, Soma, Varuna, Mitra, Savitri, Rudra, Prajapati, Vishnu, Aryaman and the Ashvins; important devīs were Sarasvatī, Ūṣā and Prithvī. Later scriptures called the Purānas recount traditional stories about each individual deity, and laud the Trinity of Brahmā, Vishnu and Shiva.
Vishnu and Shiva are not regarded as ordinary devas but as Mahādevas ("Great Gods" ) because of their central positions in worship and mythology.<ref>C.J. Fuller, The Camphor Flame 32 (Princeton 2004) ISBN 0-691-12048-X</ref> The Purānas also laud other devas, such as Ganesha and Hanumān, and avatāras such as Rāma and Krishna (see below). Goddesses are worshiped when God is thought of as the Universal Mother. Particular forms of the Universal Mother include Lakshmī, Sarasvatī and Parvatī, Durgā, and Kālī.
[edit] Avataras (incarnations of God)
Many denominations of Hinduism, such as Vaishnavism and Smartism, teach that from time to time God (usually seen as Vishnu) comes to Earth as a human being to help humans along in their struggle toward enlightenment and salvation (moksha). Such an incarnation of God is called an avatāra. In some respects, the Hindu concept of avatara is similar to the belief found in Christianity that God came to the earth in the human form of Jesus. However, whereas most Christians believe that God has assumed a human body on only one occasion, Hinduism teaches that there have been multiple avatars throughout history, and that there will be more in the future. Thus Krishna, an incarnation of Vishnu, says:
Whenever righteousness declines
And unrighteousness increases,
I make myself a body;
In every age I come back
To deliver the holy,
To destroy the sin of the sinner,
To establish righteousness.<ref>Bhagavad Gita, IV 7-8</ref>
The most famous of the divine incarnations are Rama, whose life is depicted in the Ramayana, and Krishna, whose life is depicted in the Mahabharata and the Srimad Bhagavatam. The Bhagavad Gita, which contains the spiritual teachings of Krishna, is one of the most widely-read scriptures in Hinduism.
[edit] Ātman
Most Hindu thinkers agree that the spirit or soul, the true "self" of every person, called the ātman, is eternal.<ref name="monierwilliams1">Monier Williams, Religious Thought and Life in India 27 (New Delhi 1974)</ref> It is believed that the Spirit of God and the spirit of man have existed and will continue to exist throughout all eternity. According to schools influenced by the concept of Advaita (non-duality), the human spirit and God's Spirit are not seen as ultimately distinct. They believe that the core spirit, or "Self", of every individual person is identical with God's Spirit.<ref name="monierwilliams1"/> According to the Upanishads, whoever gains insight into the depths of his own nature and becomes fully aware of the ātman as the innermost core of his own Self will also realize his identity with Brahman, the divine source of the whole universe, and will thereby reach salvation.<ref name="monierwilliams1"/><ref name="ISBN 0-7007-0279-2 p 7">Karl Werner, A Popular Dictionary of Hinduism at 37 (Curzon Press 1994) ISBN 0-7007-0279-2; See also the Vedic statement "ayam ātmā brahma" (This Atman is Brahman).</ref> According to the Dvaita ("dualistic") school, on the other hand (often associated with the Vaishnava tradition), the ātman is not identical with God, although it is dependent on Him, and salvation depends on the cultivation of love for God and on God's grace.<ref name="ISBN 0-7007-0279-2 p 7"/>
[edit] Heaven and hell
The concepts of "Heaven" and "Hell" do not translate directly into Hinduism and reaching heaven is not necessarily considered the ultimate goal. This is because heaven and hell are believed to be temporary.<ref>Sir Monier Monier-Williams, Brahmanism and Hinduism 232-33 (4th Ed., New York 1891)</ref> The only thing that is considered eternal is divinity, which includes God as well as the ātman (the soul). Therefore the ultimate goal is to experience divinity.<ref>Bhagavad Gita IX.20-21</ref>
[edit] Hindu scriptures
Hinduism is based on "the accumulated treasury of spiritual laws discovered by different persons in different times."<ref> Complete Works of Swami Vivekananda Vol III. 118-120; Vol. I. 6-7.</ref> The scriptures were transmitted orally, in verse form to aid memorization, for many centuries before they were written down.<ref>Sargeant, Winthrop, Introduction to The Bhagavad Gita at 3 (New York, 1984) ISBN 0-87395-831-4</ref><ref name="ISBN 0-911206-15-9-E5-V1-3">Swami Nikhilananda, The Upanishads: A New Translation Vol. I, at 3 (5th Ed. 1990) ISBN 0-911206-15-9</ref> Over many centuries, the teachings were refined by other sages, and the canon expanded.
The overwhelming majority of the sacred texts are composed in the Sanskrit language. Indeed, much of the morphology and linguistic philosophy inherent in the learning of Sanskrit is sometimes claimed to be inextricably linked to study of the Vedas and relevant Hindu scriptures. Sanskrit continues to be used even today in religious and literary settings.
The scripture are collectively referred to as Shāstra and are commonly classified into two classes: Śruti and Smriti.
[edit] Shruti (Vedic literature)
Image:Rigveda MS2097.jpg Śruti ("that which has been heard") refers to the Vedas (वेद, "Knowledge") which form the earliest record of the Hindu scriptures. While they have not been dated with much certainty, even the most conservative estimates date their origin to 1200 B.C. or earlier.<ref>Swami Nikhilananda, The Upanishads: A New Translation Vol. I, at 7 (5th Ed. 1990) ISBN 0-911206-15-9</ref><ref>Coulson, Michael, Sanskrit: An Introduction to the Classical Language (2d Ed. 1992) ISBN 0-8442-3825-2</ref>
The Vedas are said to be eternal truths that were originally realized through deep meditation by ancient sages called Ṛiṣhis.<ref>Complete Works of Swami Vivekananda Vol III. 118.</ref> Most Hindu philosophical schools do not believe that God or any person created the Vedas; the Vedas are said to be without beginning and without end (i.e., eternal, although revealed to sages by Divine grace).<ref>Note: Nyaya-Vaisheshika believe that the Vedas were created by God, and are not eternal.</ref> "Just as the law of gravitation existed before its discovery and would exist if all humanity forgot it, so is it with the laws that govern the spiritual world."<ref>Complete Works of Swami Vivekananda Vol. I. 6-7.</ref> The Vedas have therefore been called apaurusheya ("not man-made").<ref>Swami Harshananda, "A Bird's Eye View of the Vedas," in Holy Scriptures: A Symposium on the Great Scriptures of the World (2d Ed.) ISBN 81-7120-121-0</ref> Interestingly, many of these sages were women, called Rishikās.<ref>Vedah.com</ref>
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, and are historically believed to be slightly later in age than the Saṃhitā. These are: the Brāhmaṇas, which contain prose commentaries on the rituals, the Āraṇyakas, which contain more philosophical reasoning behind the ritualism, and lastly the Upanishads, which contain deep metaphysics and philosophical speculations about the nature of the Supreme Being, the individual self and their interrelationship. The first two parts are called the Karmakāṇḍa (the ritualistic portions), while the last two form the Jñānakāṇḍa (the knowledge portions). <ref name="hinduwebsite">Hinduwebsite.com explaining the yajnas</ref><ref name="Shivananda">Swami Shivananda's mission</ref><ref name="Vedah">Vedah.com</ref>
There are four Vedas (called Rik-, Sāma- Yajus- and Atharva-), each having its Samhitā, Brāhmaṇa, Āraṇyaka and Upanishad: the Rigveda, the oldest compiled book of Indo-European literature and one of the oldest texts in the world, is the first and the most important Veda.<ref>Hindunet.org</ref> The Rigveda Saṃhitā consists of mantras to be recited at the fire-sacrifices (yajña) of the ancient Hindu (Indo-Aryan) people. The Sāmaveda Saṃhitā consists of mantras for singing with music during these rituals. The Yajurveda Saṃhitā has prosaic mantras for the actual performance of the sacrificial rites, while the Atharvaveda Saṃhitā has semi-magical incantations against enemies, witchcraft, and mistakes during the sacrifice.<ref name="Shivananda"/><ref name="Vedah">
The Upanishads of each Veda are almost equally philosophical rather than dealing with ritualism. These texts constitute a major portion of the Jnāna Kānda,<ref name="ISBN 0-911206-15-9-E5-V1-3"/> and contain the bulk of the Vedas' philosophical and mystical teachings. The teachings of the Upanishads emphasize several key points (which are interpreted variously by various schools of thought):
- The deepest source of all reality, called Brahman, is identical with the innermost self of man (ātman).
- As long as one does not realize this relationship, one is subject to a seemingly endless round of rebirths (sansāra).
- A conscious realization of the essential identity of the ātman and Brahman leads to liberation from sansāra.<ref>See Karel Werner, A Popular Dictionary of Hinduism 166 (Curzon Press 1994) ISBN 0-7007-0279-2</ref><ref>Monier-Williams, Religious Life and Thought in India 25-41 (New Delhi 1974)</ref>
While the Vedas are not themselves commonly read by most lay Hindus, they are yet revered as the eternal knowledge whose sacred sounds help bringing spiritual and material benefits, and more importantly, for the revelations about the Supreme Being contained in the Upanishads. Theoretically, they form the most authoritative of all Hindu scriptures, and the Smritis, discussed below, are considered to be valid if and only if they do not violate any precept of the Shruti.<ref>Goacentral.com</ref><ref>ISCKON site</ref>
See also: Shrauta
[edit] Smriti
Hindu texts other than the Shrutis are collectively called the Smṛitis ("memory"). All of them laud the Vedas and the Shruti is generally held to take precedence over them in any apparent dispute.<ref name=Smritis>"The Smritis" by Swami Sivananda</ref>
The most notable of the Smritis are the Itihāsas (epics), such as the Mahābhārata and the Rāmāyaṇa, considered sacred by almost all Hindus. Bhagavad Gītā (भगवद् गीता) (often referred to as simply the Gītā) is an integral part of the epic Mahābhārata and one of the most popular sacred texts of Hinduism. It contains philosophical sermons taught by Kṛiṣhṇa, an incarnation of Viṣhṇu, to the Pāṇḍava prince Arjuna on the eve of a great war. The Bhagavad Gītā is described as the essence of the Vedas.<ref>Sarvopaniṣado gāvo, etc. (Gītā Māhātmya 6). Gītā Dhyānam, cited in Introduction to Bhagavad-gītā As It Is.</ref>
Also widely known are the eighteen Purāṇas ("ancient histories"), which illustrate Vedic ideas through vivid narratives dealing with deities, and their interactions with humans. Prominent Purāṇas include the Srīmad Bhāgavatam, the Devī Mahātmya (an ode to God as the Divine Mother), the Yoga Sūtras (a key meditative yoga text by the sage Patañjali), the Tantras, and the Manusmṛiti, as well as the Mahanirvāṇa Tantra, Tirumantiram and Shiva Sūtras. Other important Hindu scriptures include the sectarian Hindu Āgamas that dedicated to rituals and worship associated with Viṣhnu, Shiva and Devī.
Most Hindu scriptures, especially the epics and Puranic stories, are not typically interpreted literally and most Hindus attach greater importance to the ethics and the metaphorical meanings derived from them.<ref>See Swami Nikhilananda, The Upanishads: A New Translation Vol. I, at 8 (5th ed. 1990) ISBN 0-911206-15-9</ref> It is widely accepted that the Shastras contain a mix of historical fact, myth, and spiritual truths and that their aim is to highlight deeper spiritual meaning through the stories and teachings. Hindu exegesis often leans toward figurative interpretations of scriptures rather than literal ones.
[edit] Many scriptures, many paths
In contrast to the scriptural canons in some other religions, the Hindu scriptural canon is not closed even today — Hindus believe that because the spiritual truths of the Vedas are eternal, they may continue to be expressed in new ways in the future.<ref>Complete Works of Swami Vivekananda II.374 (18th Printing 1995) ISBN 81-85301-75-1</ref> New scriptures may continue to be written to express the truths of the Vedas in ways that will be accessible to the people of different times and places.<ref>Complete Works of Swami Vivekananda II.365-74 (18th Printing 1995) ISBN 81-85301-75-1</ref> However there is a special veneration for the shruti scriptures because they have been validated by many sages and thinkers over the course of many millennia.
Many Hindus may even venerate the scriptures of other religions, since it is believed that the One Divinity can reveal itself in innumerable ways. A much-quoted pada (verse) from the Rigveda that emphasizes the diversity of paths to the one goal is:
- ekam sat viprā bahudhā vadanti
- Truth is one, the wise call it by many names
- —Rig Veda 1.164.46c</blockquote>
Thus, Hinduism accepts a large number of scriptures, and remains open to any new revelations. Because the same eternal spiritual truths can be viewed from innumerable perspectives, there is relatively little theological quarrel among Hindu denominations.<ref>Brahmachari Siddheshwar Shai v. State of West Bengal (Supreme Court of India), available at [2]</ref> However, some denominations may be more inclined toward this all-inclusive attitude than others. For instance, although followers of Advaita Vedanta and Smartism often place heavy emphasis on the view that God can be worshipped in any form, many members of the Vaishnava sect believe that spiritual liberation can be attained only through submission to God in the form of Vishnu.<ref>See Monier Williams, Religious Thought and Life in India 64, 66 (New Delhi 1974)</ref>
It is believed that a sage today can realize the same truths that the ancient rishis realized. For this reason, most Hindus may venerate the words of a modern saint — Sri Ramakrishna, Sai Baba, or Sri Ramana Maharshi, for example — as much as those of the ancient teachers.
[edit] The goal of life (jīvan-lakshya)
The goal of life is stated variously as the realization of one's union with God, attainment of the vision of God, attainment of perfect love of God, realization of the unity of all existence, perfect unselfishness, liberation from ignorance, attainment of perfect mental peace, or detachment from worldly desires. The goal is to have the direct experience of divinity, regardless of precisely how one may choose to define it. The experience of divinity is the only thing that can give one true peace and happiness, and salvation from suffering and ignorance. According to Hindu thought, one does not necessarily have to wait until death to attain salvation — it is possible to achieve it in this very life. One who attains salvation while living is called a jīvan-mukta.<ref name="ISBN 0-7007-0279-2">Karel Werner, A Popular Dictionary of Hinduism (Curzon Press 1994) ISBN 0-7007-0279-2</ref>
[edit] Multiple ways to reach the goal (yoga)
In whatever way a Hindu might define the goal of life—and multiple definitions are allowed—there are several methods (yogas) that have been developed over the centuries for people of different tastes and temperaments. Paths one can follow to achieve the spiritual goal of life include:
- Bhakti Yoga (the path of love and devotion),
- Karma Yoga (the path of right action),
- Rāja Yoga (the path of meditation) and
- Jñāna Yoga (the path of knowledge).<ref name="ISBN 1-884852-02-5"/>
An individual, or sect of Hinduism, may prefer one of yogas according to their inclination and understanding, for instance some followers of the Dvaita school hold that Bhakti ("devotion") is the only path to salvation. [citation needed] However, typically, practice of one yoga does not exclude acceptance of the other yogas.<ref name="ISBN 1-884852-02-5"/><ref> See Monier Williams, Religious Thought and Life in India 116 (New Delhi 1974)</ref>
Bhakti Yoga
The bhakti traditions emphasize cultivation of love and devotion for God as the path to perfection. Followers of bhakti ("bhaktas") 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, the singing of hymns (bhajan), and by treating all living creatures with compassion (dayā). Bhaktas seek to enjoy a loving relationship with God, rather than seeking to merge their consciousness with the supreme Brahman as the followers of jnana yoga do.
Karma Yoga
The followers of karma yoga seek to achieve mental equilibrium and perfect unselfishness by performing their duties in the world in a dedicated but mentally detached manner. According to Hinduism, work, which is inevitable, has one great disadvantage. Any work done with attachment to its fruits generates a kind of psychological bondage, or anxiety, in the mind of the worker.<ref>Swami Bhaskarananda, Essentials of Hinduism 132 ISBN 1-884852-02-5</ref> Therefore, followers of karma yoga emphasize the following injunction in the Bhagavad Gita:
Do your duty, always; but without attachment. That is how a man reaches the ultimate truth; by working without anxiety about results.<ref>Bhagavad Gita Ch. III, ISBN 1-56619-670-1</ref>
Many followers of karma yoga try to attain mental detachment from the results of their work by mentally offering 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 simply remaining mentally detached from the results of his or her work by means of willpower.
Raja Yoga
The followers of Raja yoga seek to realize spiritual truths through meditation. Raja yoga, also known simply as yoga, is based on the Yoga Sutras (aphorisms on yoga) of the sage Patanjali.<ref name="ISBN 81-85301-75-1-V1-29">Patanjali's Yoga Aphorisms II.29, English translation & commentary (side-by-side with original Sanskrit) in Complete Works of Swami Vivekananda Vol. I, 29 ISBN 81-85301-75-1</ref> Through the practice of meditation, followers of this path seek to gradually gain control over their own thoughts and actions, rather than being controlled by their impulses. They seek to attain one-pointed concentration and perfect equanimity of mind.<ref name="ISBN 1884852033 p 7">Swami Bhaskarananda, Meditation: Mind & Patanjali's Yoga 7 (Viveka Press 2001) ISBN 1-884852-03-3</ref> Ultimately, through meditation, the followers of raja yoga seek self-knowledge: by concentrating all the energies of the mind inward, they seek to perceive whether they have souls, "whether life is of five minutes or of eternity, and whether there is a God."<ref>Complete Works of Swami Vivekananda Vol. I, 131 ISBN 81-85301-75-1</ref> Thus, the highest goal of raja yoga is God-realization, or experiencing the Ultimate Truth.<ref name="ISBN 1884852033 p 7" />
The actual act of sitting down for meditation, however, is only the tip of the iceberg in raja yoga. The disciplines of raja yoga, as taught by Patanjali, consist of eight steps, of which dhyāna (meditation) is only one.<ref>See Patanjali's Yoga Sutras</ref> Thus according to Patanjali, the eight practices of raja yoga are:
- Yama: Restraining harmful thoughts and impulses.
- Niyama: Cultivating good habits.
- Āsana: Learning proper posture for prolonged meditation.
- Prānāyama: Control of prana, or life force, through rhythmic breathing exercises.
- Pratyāhāra: Withdrawing the senses from their objects of enjoyment.
- Dhāranā: Fixing the mind on the object of contemplation.
- Dhyāna: Uninterrupted contemplation (meditation).
- Samādhi: Total absorption of the mind in the object of contemplation.<ref name="ISBN 81-85301-75-1-V1-29"/><ref>See also Swami Bhaskarananda, Meditation: Mind & Patanjali's Yoga 37 (Viveka Press 2001) ISBN 1-884852-03-3, citing Patanjali's Yoga Sutras</ref>
As with the other yogas, raja yoga may be combined with bhakti yoga, karma yoga, or jnana yoga to create a customized path suitable for an individual aspirant. The aspects of raja yoga that deal with physical exercises (especially āsana) are known collectively as hatha yoga. With the increasing popularity of the therapeutic benefits of Hatha Yoga, the sanskrit term Yoga is often interpreted in the narrow sense of Hatha Yoga. However, yoga encompasses a broader meaning in Hinduism.<ref> Mani, Vettam, Purāṇic Encyclopedia 898 (Delhi 1998) ISBN 81-208-0597-6</ref><ref>Contemporary Hinduism, Rinehart, Robin (Ed.) (2004) ISBN 1-57607-905-8 </ref>
Jnana Yoga
Jnana Yoga has been called the path of rational inquiry, and is prescribed for people to whom reason appeals more than faith.<ref>Swami Bhaskarananda, Meditation, Mind, and Patanjali's Yoga (Viveka Press 2001) ISBN 1-884852-03-3</ref> The followers of jnana yoga emphasize a two-step process to help one attain salvation:
(1) Viveka: the practice of discriminating between things that are impermanent (e.g., worldly pleasures) and those that are permanent (e.g., God and the soul), and
(2) Vairāgya, renunciation of unhealthy attachment to things that are impermanent.<ref name="ISBN 0-7007-0279-2"/>
For monks (called sanyāsīs or sādhus) and nuns (sanyāsinīs), renunciation may mean actual physical departure from worldly activities such as marriage and earning money. For the vast majority of people, however, renunciation means mental detachment from selfish desires while continuing to fulfill family and community obligations.<ref name="ISBN 1-884852-02-5 p 112">See Swami Bhaskarananda, Essentials of Hinduism 112 (Viveka Press 1994) ISBN 1-884852-02-5.</ref> By focusing the mind on Divinity instead of the desire for selfish gain, jnana yogis seek to maintain a healthy mental equilibrium in the face of the inevitable highs and lows of life.
According to Hinduism, humans identify themselves with their physical bodies and their egos (the sense of "I" and "mine") due to ignorance (or māyā). These attributes are considered impermanent, and thus ultimately unreal. The true "self" of every person — the only part of a person that is permanent — is the soul, called the atman. Further, it is postulated that the atman of each person is eternally connected to the atman of every other person, with God, and with all existence.
In an analogy attributed to Swami Vivekanand each individual soul is compared to a wave on a shoreless ocean.<ref name="ISBN 0916356639 p 71">Swami Vivekananda, Vedanta, Voice of Freedom, Ed. Swami Chetanananda 71 ( 1990) ISBN 0-916356-63-9</ref> The ocean is the Infinite Brahman. When a person sees rightly, he comes to understand that each wave is part of the ocean. Similarly, the highest realization that the followers of jnana yoga strive to attain is that all living beings are essentially indistinguishable from the infinite, eternal Brahman.<ref name="ISBN 0916356639 p 71"/>
Jnana yoga is often associated with the Vedanta school of philosophy, although Hindus of the Vedanta school may incorporate elements of bhakti yoga and the other yogas into their spiritual practices as well.
[edit] Karma and reincarnation
The doctrine of karma is related to the law of cause and effect. It states that everything that people do (karma) leaves impressions (samskāras) in their mind, which determines what kind of people they will be in the future, and hence their fate.<ref>Strictly speaking, no action is inherently good or bad. This concept is illustrated by Krishna's injunction to Arjuna in the Bhagavad Gītā to fight in a battle against his own relatives, which Arjuna argued was wrong under any circumstances. Sri Krishna taught Arjuna that the rightness or wrongness of an action depends on the motivation with which it is performed, not on the nature of the action itself.</ref> Some Hindus see God's direct involvement in this process, while others consider the natural laws of causation sufficient to explain the effects of karma.<ref>E.g., Compare [3] with Pratima Bowes, The Hindu Religious Tradition 54-80 (Allied Pub. 1976) ISBN 0-7100-8668</ref><ref>Complete Works of Swami Vivekananda, Vol. II, at 217-225 (18th reprint 1995) ISBN 81-85301-75-1</ref><ref>Alex Michaels, Hinduism: Past and Present 154-56 (Princeton 1998) ISBN 0-691-08953-1. See also karma.</ref>
Some Hindus believe in reincarnation, and to them action in one life can determine the fate in subsequent reincarnations. Virtuous actions take the soul closer to the Supreme Divine and lead to a birth with higher consciousness. Evil actions hinder this recognition of the Supreme Divine, and the soul takes lower forms of worldly life. Thus according to this school of Hindu philosophy, one should try to behave in a virtuous manner, as it impacts current and future lives, Over the course of time, if a person sufficiently purifies the mind and intellect, he or she can attain the goal of life, which is to experience the highest truth or God.<ref>Swami Bhaskarananda, Essentials of Hinduism, 79-86 (Viveka Press 1994) ISBN 1-884852-02-5</ref>
The cycle of birth and death is called samsāra. According to the doctrine of reincarnation, the soul (atman) is immortal, while the body is subject to birth and death. The Bhagavad Gita states that
Worn-out garments are shed by the body; Worn-out bodies are shed by the dweller within the body. New bodies are donned by the dweller, like garments.<ref> Bhagavad Gita II.22, ISBN 1-56619-670-1</ref>
Hinduism teaches that the soul goes on repeatedly being born and dying. One is reborn on account of desire: a person desires to be born because he or she wants to enjoy worldly pleasures, which can be enjoyed only through a body.<ref>See Bhagavad Gita XVI.8-20</ref> As long as the soul mistakenly identifies itself with the ego (the sense of "I" and "mine", called ahamkāra in Sanskrit), it has worldly desires, which cause it to be reborn again and again.<ref>See Swami Vivekananda, Jnana Yoga 301-02 (8th Printing 1993)</ref> Hinduism does not teach that all worldly pleasures are sinful, but it does teach that they can never bring deep, lasting happiness or peace (ānanda).
It is thought that after several cycles of birth and rebirths, a person is no longer satisfied with the limited happiness that worldly pleasures bring. At this point, the person seeks higher forms of happiness, which can be attained only through spiritual experience. When, after spiritual practice (sādhanā) the person finally realizes his or her own divine nature - i.e., realizes that the true "self" is the immortal soul rather than the body or the ego — all desires for the pleasures of the world vanish, since they seem insipid compared to spiritual ānanda. This realization breaks the cycle of reincarnation.<ref>Rinehart, Robin, ed., Contemporary Hinduism19-21 (2004) ISBN 1-57607-905-8</ref>
When the cycle of rebirth thus comes to an end, a person is said to have attained moksha, or salvation.<ref>Karel Werner, A Popular Dictionary of Hinduism 110 (Curzon Press 1994) ISBN 0-7007-0279-2</ref> While all schools of thought agree that moksha implies the cessation of worldly desires and freedom from the cycle of birth and death, the exact definition of salvation depends on individual beliefs. For example, followers of the Advaita Vedanta school (often associated with jnana yoga) believe that they will spend eternity absorbed in the perfect peace and happiness that comes with the realization that all existence is One, and that the immortal soul is part of that existence. Thus they will no longer identify themselves as individual persons, but will see the "Self" (ātman) as a part of the infinite ocean of Divinity (Brahman). The followers of dualistic schools, on the other hand, expect to spend eternity in a loka, or heaven, where they will have the blessed company of their chosen form of God (some form of Ishvara) throughout eternity. The two schools are not necessarily contradictory, however. A follower of one school may believe that both types of salvation are possible, but will simply have a personal preference to experience one or the other. Thus, it is said, the followers of Dvaita wish to "taste sugar," while the followers of Advaita wish to "become sugar."<ref>Gospel of Sri Ramakrishna, Translation by Swami Nikhilananda (8th Ed. 1992) ISBN 0-911206-01-9</ref>
[edit] Practices
All Hindu practices seek to accomplish a single purpose: increasing a person's awareness of the divinity that is present everywhere and in everything. Therefore, Hinduism has developed numerous practices meant to help one think of divinity even in the midst of everyday life. The more a devotee can think holy thoughts, the sooner he or she can purify his or her mind, which is the way to salvation. According to one teacher:
The ideal of man is to see God in everything. But if you cannot see Him in everything, see Him in one thing, in that thing you like best, and then see Him in another. So on you go. . . . Take your time and you will achieve your end.<ref>Swami Vivekananda, Vedanta: Voice of Freedom, Ed. Swami Chetanananda (1990) ISBN 0-916356-63-9</ref>
[edit] Pūjā (worship or veneration)
Most observant Hindus engage in some type of formal worship (pūjā, lit., worship or veneration<ref name="MW Sanskrit dict."/>) both in the home and in temples. In the home, Hindus usually have a special place that is used as a shrine, and which contains a picture or statue symbolizing the individual's chosen form(s) of God (ishta). Typically a devotee enters the shrine at dawn and at dusk to make an offering to God, symbolized by placing items such as food, water, and flowers before the image, waving incense, lighting candles or oil-lamps (diya), ringing a bell, and/or waving a fan. The devotee thus symbolically offers to God items that can be enjoyed by each of the five senses. Other practices in the home include meditation (dhyāna), the chanting of God's name or names (japa), and the recitation of scriptures such as the Bhagavad Gita.
Before performing pūjā, the devotee usually bathes and wears washed clothes. Women customarily do not engage in pūjā during the first four days of menstruation. It is also customary for Hindus not to perform pūjā for a month after birth of a child (vṛddhi sūtak) or during the first sixteen days after the death of a family member (mritaka-sūtak). These periods are explained as resulting from a temporary state of ritual impurity (ashaucha).<ref>Michaels, Alex, Hindusim: Past and Present 137-42 (Princeton 2004) ISBN 0-691-08953-1 </ref>
Visiting temples is not obligatory for Hindus.<ref name="ISBN 1-884852-02-5 p 157">Swami Bhaskarananda, Essentials of Hinduism 157 (Viveka Press 1994)</ref> Many Hindus go to temples only during religious festivals. Temples are not used for weddings, funerals, or as social hubs—they are primarily used for formal worship. Sometimes worship in temples is accompanied by devotional singing (kīrtana) and religious discourse. Hindu temple priests (pandās) are salaried workers, hired by temple authorities to perform ritualistic worship. They are not to be confused with swāmīs or sanyāsins (all-renouncing monks, who do not work for salary).<ref name="ISBN 1-884852-02-5 p 157" />
Priests begin to perform temple worship at daybreak, and continue with various rituals until late in the evening. During the worship the priest makes various offerings to God, such as food, drink, flowers, and perfume as a token of love, sacrifice and devotion. Often, devotees bring their own offerings to the temple, or purchase them from nearby vendors. Food offerings are called "Naivedhya". The priest takes the offering from the devotees and presents it to God on their behalf. Food that has been offered to God is considered to be sanctified (prasāda), and is generally distributed to the devotees, wandering monks or nuns, or the poor. Accepting prasāda is considered spiritually beneficial.<ref>See Swami Bhaskarananda, Essentials of Hinduism 156 (Viveka Press 1994) ISBN 1-884852-02-5</ref>
Besides home and temple worship, observant Hindus are supposed to perform every action as an offering to God as prescribed by karma yoga. The ancient Vedic rites of icon-less fire-sacrifices (yajña), with traditional Vedic chanting, has become just an occasional practice in the post-Vedic era, although they are still highly revered in theory, and at least in the case of a Hindu wedding ceremony, the presence of the sacred fire as the divine witness, the traditional yajña and chanting of Vedic mantras is considered compulsory.<ref>Aryabhatt.com</ref><ref>Hindu Marriage Act, 1955</ref>
Worship of God through images
Hindus worship God through images (murti), such as statues or paintings, which are symbols of God's power and glory. Through such tangible symbols a Hindu tries to establish contact with the intangible God and the image, which is a symbol, acts like a link between God and His worshipper.<ref> Swami Bhaskarananda, Essentials of Hinduism 137 (Viveka Press 1994) ISBN 1-884852-02-5</ref>
According to another view, it is not incorrect to think that God is in the image because God is everywhere. Thus the Padma Purana states that the mūrti is not to be thought of as mere stone or wood but as the manifest form of the Divinity.<ref>arcye viṣṇau śīlā-dhīr. . . narakī saḥ.</ref>
Although most mūrtis are more or less anthropomorphic, the deity Shiva is worshipped symbolically in the form of a pillar-like stone called a lingam.
A few Hindu denominations, such as the Arya Samaj, do not believe in worshipping God through images.
[edit] Hindu Iconography
Hinduism has also developed a varied system of symbolism and iconography to represent the sacred in art, architecture, literature and worship. These icons gain their meaning either from the scriptures, mythology, or cultural traditions. The symbols Aum, Swastika have grown to represent Hinduism itself, while other markings like tilaka often identify a follower of the faith. Besides these universally recognized icons, Hinduism also associates a rich set of symbols, like the lotus, chakra, veena etc with particular devas. These associations distinguish the physical representations of the deities in sculptural or printed form and are often based upon allegorical references in Hindu mythology.
[edit] The guru-disciple tradition
In many Hindu denominations, spiritual aspirants are encouraged to have a personal spiritual teacher, called a guru. The student is expected to follow the instructions of the guru and to sincerely strive to reach the goal of spiritual life. Gurus may teach to each student a special mantra, which is a name of God, a holy phrase, or other sacred words, which the student repeats to himself or herself daily at dawn and dusk, and as much as possible at other times. The chanting of a mantra is called japa (see below). Japa is meant to increase remembrance of God and to elevate the mind so that it will become purer and able to experience God. A guru may also give a student instructions in meditation and other practices.
According to many systems of belief, a guru must never charge any money for the guidance that he or she gives, although a student may give voluntary gifts to the teacher as a token of appreciation (guru-dakshinā).
[edit] Japa and Mantra
Mantras are chanted, through their meaning, sound, and chanting style, to help a person focus the mind on holy thoughts or to express love and devotion for God. Mantras often give courage in exigent times and serve to help invoke one's inner spiritual strength. Indeed, Mahatma Gandhi's dying words are said to have been a two-word mantra to the Lord Rama: "Hé Ram!"[citation needed]
One of the most revered mantras in Hinduism is the Gayatri Mantra. In India , Brahmins are initiated into this most sacred mantra at the time of their Yajñopavit (thread ceremony). Many Hindus to this day, in a tradition that has continued unbroken from ancient times, perform morning ablutions at the bank of a sacred river while chanting the Gayatri and Mahamrityunjaya mantras.
Japa has been extolled as the greatest dharma for the Kali Yuga, in the Mahabharat.
[edit] Pilgrimage
Pilgrimage is not mandatory in Hinduism as it is in Islam. Nevertheless, many Hindus who can afford to do so undertake one or more pilgrimages during their lifetimes. There are many Hindu holy places (tīrtha-sthānas) in India. One of the most famous is the ancient city of Varanasi, otherwise known as Benaras or Kashi. Other holy places in India include Kedarnath and Badrinath in the Himalayas, the Jagannath temple at Puri, Rishikesh and Haridwar in the foothills of the Himalayas, Allahabad (also known by the ancient name Prayāg, located at the confluence of multiple holy rivers), Rameshwaram in the South and Gaya in the east. The largest single gathering of pilgrims is during the annual Kumbh Mela fair held in one of four different cities on a rotating basis. After visiting the Kumbh mela of 1895, Mark Twain wrote:
"It is wonderful, the power of a faith like that, that can make multitudes upon multitudes of the old and weak and the young and frail enter without hesitation or complaint upon such incredible journeys and endure the resultant miseries without repining. It is done in love, or it is done in fear; I do not know which it is. No matter what the impulse is, the act born of it is beyond imagination marvelous to our kind of people, the cold whites."<ref>Twain, Mark, "Following the Equator: A journey around the world" </ref>
[edit] Satsang
Satsang is the practice of gathering for study or discussion of scripture and religious topics, or chanting of hymns. In Sanskrit, Satsang means circle, or, fellowship ('sangha') with truth ('sat'). People may gather under guidance of a sage, a priest, or a singer. This practice is sometimes called sādhu-sangha."<ref>MSN Encarta on Hinduism</ref>
[edit] Devotional singing
Devotional singing, called bhajan or kirtan, is an important part of worship in many denominations. Devotional singing may take place in temples, in ashrams, on the banks of holy rivers, in the home, or elsewhere. Hymns may be in the ancient Sanskrit language, or in modern languages such as Hindi, Marathi, Bengali or Tamil. Musical instruments accompanying devotional singing frequently include the manjeera, tanpura, harmonium, and tabla.
[edit] Denominations
Many Hindus do not claim to belong to any particular denomination at all.<ref>Karl Werner, A Popular Dictionary of Hinduism at 73 (Curzon Press 1994) ISBN 0-7007-0279-2</ref> However, scholars frequently categorize contemporary Hinduism into three or four major denominations: Vaishnavism, Shaivism, Shaktism, and sometimes Smartism or Advaita Vedanta. These denominations differ primarily in the particular forms of God worshipped, and in the rituals and traditions that accompany worship of that form of God. Vaishnavism worships God in the form of Viṣhṇu; Shaivism worships God as Shiva; Shaktism worships a female divinity or Goddess, Devī; while Smartism and Advaita Vedanta believe in an impersonal or pantheistic God without focusing on any particular form of God.
There are also many movements that are not easily placed in any of the above categories, such as Swami Dayananda Saraswati's Ārya Samāj, which condemns image worship and veneration of multiple deities, focusing instead on the Vedas and the Vedic fire sacrifices (yajña). Traditions such as the Ramakrishna movement incorporate elements from all the major denominations and stress that God-realization can be achieved through any denomination so long as it is followed sincerely. In Tantra, the Goddess is considered the power of Shiva, and thus represents a combination of the Shaiva and shākta denominations.
As in every religion, some people view their own denomination as superior to others. In Hinduism, however, many Hindus consider other denominations to be legitimate alternatives to their own. The concept of heresy found in some other religions is therefore generally not an issue for Hindus.
[edit] History
[edit] Origins
The earliest evidence for elements of the Hindu faith is sometimes claimed to date back as far as the late Neolithic, to the Early Harappan period (ca. 5500–3300 BCE).<ref name=History>"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 (ca. 1500-500 BCE) are often called the "Vedic religion". The oldest surviving textual document of Hinduism is the Rigveda, dated to between 1700–1100 BCE, based on linguistic and philological evidence.<ref>T. Oberlies (Die Religion des Rgveda, Vienna 1998. p. 158) based on 'cumulative evidence' sets wide range of 1700–1100. </ref>
[edit] The Vedic period
Modern Hinduism grew out of the knowledge described in the Vedas. The earliest of these, the Rigveda, centers on worship of deities such as Indra, Varuna and Agni, and on the Soma ritual. The early Indo-Aryans would perform fire-sacrifices, called yajña (यज्ञ), with the chanting of the Vedic mantras, but they built no temples, idols or icons. Probably animals were also sacrificed in larger yajñas, as claimed by Buddhist and Jain texts. The most ancient Vedic traditions exhibit strong similarities to Zoroastrianism, as well as to other Indo-European religions.<ref>The Ṛgvedic deity Dyaus, regarded as the father of the other deities, is linguistically cognate with Zeus—the king of the gods in Greek mythology, Iovis (gen. of Jupiter) —the king of the gods in Roman mythology, and Ziu in Germanic mythology[4]. Other Vedic deities also have cognates with those found in other Indo-European speaking peoples' mythologies; see Proto-Indo-European religion.</ref>
[edit] The influence of Buddhism and Jainism
The religions of Buddhism and Jainism arose in North India in the sixth century B.C.<ref name="ISBN 0-19-563921-9"> A.L. Basham, Ed., A Cultural History of India (Oxford 1999) ISBN 0-19-563921-9<