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133-450: In Hinduism , Buddhism , Jainism , and Sikhism , dāna is the practice of cultivating generosity. It can take the form of giving to an individual in distress or need, or of philanthropic public projects that empower and help many. Dāna is an ancient practice in Indian traditions, tracing back to Vedic traditions. Traditional Dāna (Sanskrit: दान ) means giving, often in

266-466: A Persian geographical term for the people who lived beyond the river Indus (Sanskrit: Sindhu )", more specifically in the 6th-century BCE inscription of Darius I (550–486 BCE). The term Hindu in these ancient records is a geographical term and did not refer to a religion. The word Hindu is found as heptahindu in Avesta – equivalent to Rigvedic sapta sindhu , while hndstn (pronounced Hindustan )

399-441: A "single world religious tradition" was also popularised by 19th-century proselytising missionaries and European Indologists, roles sometimes served by the same person, who relied on texts preserved by Brahmins (priests) for their information of Indian religions, and animist observations that the missionary Orientalists presumed was Hinduism. These reports influenced perceptions about Hinduism. Scholars such as Pennington state that

532-490: A 1st millennium BC text on Sanskrit grammar and language that preceded Panini , Guṇa is declared to be derived from another root Gaṇa , which means "to count, enumerate". This meaning has led to its use in speciation, subdivision, classification of anything by peculiarity, attribute or property. This meaning has also led to its use with prefixes such as Dviguṇa (twofold), Triguṇa (threefold) and so on. In other contexts, such as phonology, grammar and arts, "Guṇa-" takes

665-416: A Hindu life, namely acquiring wealth ( artha ), fulfilment of desires ( kama ), and attaining liberation ( moksha ), are viewed here as part of "dharma", which encapsulates the "right way of living" and eternal harmonious principles in their fulfilment. The use of the term Sanātana Dharma for Hinduism is a modern usage, based on the belief that the origins of Hinduism lie beyond human history, as revealed in

798-438: A Hindu". According to Wendy Doniger , "ideas about all the major issues of faith and lifestyle – vegetarianism, nonviolence, belief in rebirth, even caste – are subjects of debate, not dogma ." Because of the wide range of traditions and ideas covered by the term Hinduism, arriving at a comprehensive definition is difficult. The religion "defies our desire to define and categorize it". Hinduism has been variously defined as

931-492: A Hindu's class, caste, or sect, and they contrasted with svadharma , one's "own duty", in accordance with one's class or caste ( varṇa ) and stage in life ( puruṣārtha ). In recent years, the term has been used by Hindu leaders, reformers, and nationalists to refer to Hinduism. Sanatana dharma has become a synonym for the "eternal" truth and teachings of Hinduism, that transcend history and are "unchanging, indivisible and ultimately nonsectarian". Some have referred to Hinduism as

1064-542: A Nyaya scholar, suggests a somewhat different theory, stating that our awareness is of two types – true and false. True awareness is produced when we seek to observe some excellence ( guṇa ) in its cause, while false awareness results from observing fault ( dosha ) in its cause. In other words, in Gangesha's perspective, the observer's state of mind and attitude affects relational awareness. Chapters 2, 3, 7, 13, 14, 17 and 18 of Bhagavad Gita discuss Guna . Verse 17.2 refers to

1197-541: A brightly beaming smile, the kindly light of loving eye, and saying pleasant words with sincere heart is a form of charity that every human being should strive to give. Dāna is also used to refer to rituals . For example, in a Hindu wedding , Dānakanyādāna ( कन्यादान ) refers to the ritual where a father gives his daughter's hand in marriage to the groom, after asking the groom to promise that he will never fail in his pursuit of dharma (moral and lawful life), artha (wealth) and kama (love). The groom promises to

1330-462: A care facility, among others. The Rigveda has the earliest discussion of dāna in the Vedas . The Rigveda relates it to satya "truth" and in another hymn points to the guilt one feels from not giving to those in need. It uses da , the root of word dāna , in its hymns to refer to the act of giving to those in distress. Ralph T. H. Griffith , for example, translates Book 10, Hymn 117 of

1463-421: A category with "fuzzy edges" rather than as a well-defined and rigid entity. Some forms of religious expression are central to Hinduism and others, while not as central, still remain within the category. Based on this idea Gabriella Eichinger Ferro-Luzzi has developed a 'Prototype Theory approach' to the definition of Hinduism. To its adherents, Hinduism is a traditional way of life. Many practitioners refer to

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1596-481: A conceptual theme not found in Western philosophy where "quality" is presumed to be repeatable. It is also not found in some parallel schools of Hinduism. Repeatability means that the white in one object is same as white in other object, and white means the same thing. Nyaya scholars hold that "whiteness" is a guṇa of "white", but that is different from "whiteness" of an object or living being. To them, white has many hues and

1729-543: A distinct Hindu identity in the interaction between Muslims and Hindus, and a process of "mutual self-definition with a contrasting Muslim other", which started well before 1800. Michaels notes: As a counteraction to Islamic supremacy and as part of the continuing process of regionalization, two religious innovations developed in the Hindu religions: the formation of sects and a historicization which preceded later nationalism ... [S]aints and sometimes militant sect leaders, such as

1862-489: A form of dāna. It discusses the building of drinking water tanks for people and cattle as a noble form of giving, as well as giving of lamps for lighting dark public spaces. In later sections of Chapter 58, it describes planting public orchards, with trees that give fruits to strangers and shade to travelers, as meritorious acts of benevolent charity. In Chapter 59 of Book 13 of the Mahabharata , Yudhishthira and Bhishma discuss

1995-550: A good, developed person are self-restraint ( damah ), compassion or love for all sentient life ( daya ), and charity ( dāna ). तदेतत्त्रयँ शिक्षेद् दमं दानं दयामिति Learn three cardinal virtues — self restraint , charity and compassion for all life. Chandogya Upanishad , Book III, similarly, states that a virtuous life requires: tapas (asceticism), dāna (charity), arjava (straightforwardness), ahimsa (non-injury to all sentinent beings) and satyavacana (truthfulness). Bhagavad Gita describes

2128-676: A great appeal in the West , most notably reflected in the popularisation of yoga and various sects such as Transcendental Meditation and the Hare Krishna movement . Hinduism is the world's third-largest religion, with approximately 1.20 billion followers, or around 15% of the global population, known as Hindus . It is the most widely professed faith in India , Nepal , Mauritius , and in Bali , Indonesia . Significant numbers of Hindu communities are found in

2261-643: A noble mind, the third for alms, and the fourth for being kept in reserve. Satram s, called Choultry , Dharamsala , or Chathram s in parts of India, have been one expression of Hindu charity. Satrams are shelters (rest houses) for travelers and the poor, with many serving water and free food. These were usually established along the roads connecting major Hindu temple sites in South Asia as well as near major temples. Hindu temples served as charitable institutions. Burton Stein states that South Indian temples collected donations ( melvarum ) from devotees, during

2394-406: A paradigmatic example of Hinduism's mystical nature". Pennington, while concurring that the study of Hinduism as a world religion began in the colonial era, disagrees that Hinduism is a colonial European era invention. He states that the shared theology, common ritual grammar and way of life of those who identify themselves as Hindus is traceable to ancient times. All of religion is contained in

2527-604: A portion with others whatever he consumes. In Chapter 87 of Adi Parva , it calls sweet speech and refusal to use harsh words or wrong others even if you have been wronged, as a form of charity. In the Vana Parva , Chapter 194, the Mahabharata recommends that one must, "conquer the mean by charity, the untruthful by truth, the wicked by forgiveness, and dishonesty by honesty". Anushasana Parva in Chapter 58, recommends public projects as

2660-417: A reason of spirit but fantasy and creative imagination, not conceptual but symbolical, not ethical but emotive, not rational or spiritual but of cognitive mysticism. This stereotype followed and fit, states Inden, with the imperial imperatives of the era, providing the moral justification for the colonial project. From tribal Animism to Buddhism, everything was subsumed as part of Hinduism. The early reports set

2793-400: A religion, a religious tradition, a set of religious beliefs, and "a way of life". From a Western lexical standpoint, Hinduism, like other faiths, is appropriately referred to as a religion. In India, the term (Hindu) dharma is used, which is broader than the Western term "religion," and refers to the religious attitudes and behaviours, the 'right way to live', as preserved and transmitted in

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2926-488: A shared context and of inclusion in a common framework and horizon". Brahmins played an essential role in the development of the post-Vedic Hindu synthesis, disseminating Vedic culture to local communities, and integrating local religiosity into the trans-regional Brahmanic culture. In the post- Gupta period Vedanta developed in southern India, where orthodox Brahmanic culture and the Hindu culture were preserved, building on ancient Vedic traditions while "accommoda[ting]

3059-463: A single whole the diverse philosophical teachings of the Upanishads, epics, Puranas, and the schools known retrospectively as the 'six systems' ( saddarsana ) of mainstream Hindu philosophy." The tendency of "a blurring of philosophical distinctions" has also been noted by Mikel Burley . Hacker called this "inclusivism" and Michaels speaks of "the identificatory habit". Lorenzen locates the origins of

3192-464: A theistic ontology of creation, other Hindus are or have been atheists . Despite the differences, there is also a sense of unity. Most Hindu traditions revere a body of religious or sacred literature , the Vedas, although there are exceptions. These texts are a reminder of the ancient cultural heritage and point of pride for Hindus, though Louis Renou stated that "even in the most orthodox domains,

3325-443: A worldwide appeal, transcending national boundaries and, according to Flood, "becoming a world religion alongside Christianity, Islam and Buddhism", both for the Hindu diaspora communities and for westerners who are attracted to non-western cultures and religions. It emphasises universal spiritual values such as social justice, peace and "the spiritual transformation of humanity". It has developed partly due to "re-enculturation", or

3458-577: A wrong place and time. In Book 17, Bhadwad Gita suggests steadiness in sattvikam dāna , or the good form of charity is better; and that tamas should be avoided. These three psychological categories are referred to as the guṇa s in Hindu philosophy. The Adi Parva of the Hindu Epic Mahabharata , in Chapter 91, states that a person must first acquire wealth by honest means, then embark on charity; be hospitable to those who come to him; never inflict pain on any living being; and share

3591-437: Is jivanmukti (Self-realization) and moksha . Guna theory's perspective on values constituting human personality is unique yet congruent with other ethical theories. Samkhya cosmology combines the three guṇas with primal matter (universe, Prakrti ). These are present in all things and beings in the world, and it is their interplay that defines the physical and psychological character and nature. They serve as

3724-497: Is a form of good karma that affects one's future circumstances and environment, and that good charitable deeds lead to good future life because of the reciprocity principle . Living creatures get influenced through dānam , Enemies lose hostility through dānam , A stranger may become a loved one through dānam , Vices are killed by dānam . Other Hindu texts, such as Vyasa Samhita , state that reciprocity may be innate in human nature and social functions but dāna

3857-474: Is a thread, implying the original materials that weave together to make up reality. The usual, but approximate translation in common usage is "a quality". Guna appears in many ancient and medieval Indian texts. Depending on the context, it means: Guṇa is both a root and a word in Sanskrit. Its different context-driven meanings are derived from either the root or the word. In verse VI.36 of Nirukta by Yāska ,

3990-409: Is a virtue in itself, as doing good lifts the nature of one who gives. The texts do not recommend charity to unworthy recipients or where charity may harm or encourage injury to or by the recipient. Dāna , thus, is a dharmic act, requires an idealistic-normative approach, and has spiritual and philosophical context. The donor's intent and responsibility for diligence about the effect of dāna on

4123-409: Is an umbrella term for a range of Indian religious and spiritual traditions ( sampradaya s ) that are unified by the concept of dharma , a cosmic order maintained by its followers through rituals and righteous living, as first expounded in the Vedas . The word Hindu is an exonym , and while Hinduism has been called the oldest religion in the world, it has also been described by

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4256-639: Is commonly known can be subdivided into a number of major currents. Of the historical division into six darsanas (philosophies), two schools, Vedanta and Yoga , are currently the most prominent. The six āstika schools of Hindu philosophy, which recognise the authority of the Vedas are: Sānkhya , Yoga , Nyāya , Vaisheshika , Mimāmsā , and Vedānta . Classified by primary deity or deities, four major Hinduism modern currents are Vaishnavism (Vishnu), Shaivism (Shiva), Shaktism (Devi) and Smartism (five deities treated as equals). Hinduism also accepts numerous divine beings, with many Hindus considering

4389-592: Is directed by the Buddhist laity specifically to a monastic or spiritually-developed person. In Buddhist thought, it has the effect of purifying and transforming the mind of the giver. Generosity developed through giving leads to experience of material wealth and possibly being reborn in happy states. In the Pāli Canon 's Dighajanu Sutta , generosity (denoted there by the Pāli word cāga , which can be synonymous with dāna )

4522-694: Is ego-driven, out of personal passion, active, ostentatious, seeking the approval of others. In Chapters 17 and 18, Bhagavad Gita illustrates various items and actions by their three Guna . For example, three types of charity are discussed, and what makes charity Sattvic, Rajasic or Tamasic. Similarly, food, relationships, knowledge and actions are detailed in terms of the three Guna . In Chapter 18, for example: नियतं सङ्गरहितमरागद्वेषतः कृतम् । अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥२३॥ यत्तु कामेप्सुना कर्म साहंकारेण वा पुनः । क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥२४॥ अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् । मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥२५॥ Action that

4655-460: Is found in a Sasanian inscription from the 3rd century CE, both of which refer to parts of northwestern South Asia. In Arabic texts, al-Hind referred to the land beyond the Indus and therefore, all the people in that land were Hindus. This Arabic term was itself taken from the pre-Islamic Persian term Hindū . By the 13th century, Hindustan emerged as a popular alternative name of India , meaning

4788-401: Is he who gives unto the beggar who comes to him in want of food, and the feeble, Success attends him in the shout of battle. He makes a friend of him in future troubles, No friend is he who to his friend and comrade who comes imploring food, will offer nothing. Let the rich satisfy the poor implorer, and bend his eye upon a longer pathway, Riches come now to one, now to another, and like

4921-461: Is identified as one of the four traits conditioning happiness and wealth in the next life. Conversely, lack of giving leads to unhappy states and poverty. Dāna leads to one of the pāramitās or "perfections", the dānapāramitā . This can be characterized by unattached and unconditional generosity, giving and letting go. Buddhists believe that giving without seeking anything in return leads to greater spiritual wealth. Moreover, it reduces

5054-686: Is important for the sustenance of the Jain monastic community. The lay donor also benefits from the act of dāna because " dāna is accepted as being a means of gaining merit and improving the quality of [their] destiny." Dāna , called Vand Chhako , is considered one of three duties of Sikhs. The duty entails sharing part of one's earnings with others, by giving to charity and caring for others. Examples of dāna in Sikhism include selfless service and langar . Hinduism Traditional Hinduism ( / ˈ h ɪ n d u ˌ ɪ z əm / )

5187-534: Is included in its thesis on ācāra (moral conduct). Major Sanskrit treatises that discuss ethics, methods and rationale for charity and alms giving in Hinduism include, states Maria Heim, the 12th-century Dāna Kānda "Book of Giving" by Laksmidhara of Kannauj , the 12th-century Dāna Sāgara "Sea of Giving" by Ballālasena of Bengal , and the 14th-century sub-book Dānakhanda in Caturvargacintamani "The Gem of

5320-619: Is innate, subjective or describable. Early scholars of this school identified 17 qualities, which later scholars expanded to 24 guṇas . Different scholars of this school list the 24 differently; for example, Bhasarvajna disallows 6 of the 24 commonly accepted by the ancient scholars. The most commonly accepted list is: color, taste, smell, touch, number, contact, disjunction, farness, nearness, dimension, separateness, knowledge, pleasure, frustration, desire, hatred, effort, weight, fluidity, viscosity, dispositional tendency, merit, demerit, and sound. Nyaya school considers quality as non-repeatable,

5453-656: Is more understandable once it is realized that, at an earlier stage of development, Sanskrit e and o were ai and au , and Sanskrit ai and au were āi and āu .) Guṇa corresponds to what is now termed the full grade in Indo-European ablaut . Another orthography and phonology concept related to Guṇa is Vṛddhi . These innovations are not unique to Sanskrit, but also found in Greek, Latin, Italian and to some extent Russian. Guna and other rules of language for Sanskrit are described by Pāṇini in his Ashtadhyayi . In

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5586-582: Is most related to Nyaya school, states that our awareness, understanding and judgments of any person and thing in the world is relational. All relations, holds this school of Hinduism, is dyadic between anuyogin (referend) and pratiyogin (referent). Guna (quality) is considered one of the seven padārtha (category) of relations. The others are: inherence ( samavaya ), being ( bhava ), genus ( samanya ), species ( vishesha ), substance ( dravya ) and motion/action ( karman ). Unlike Vaisheshika, Nyaya considers inherence as subset of guṇa (quality). Gangesha ,

5719-545: Is necessarily religious" or that Hindus have a universally accepted "conventional or institutional meaning" for that term. To many, it is as much a cultural term. Many Hindus do not have a copy of the Vedas nor have they ever seen or personally read parts of a Veda, like a Christian, might relate to the Bible or a Muslim might to the Quran. Yet, states Lipner, "this does not mean that their [Hindus] whole life's orientation cannot be traced to

5852-417: Is one of the most cherished classics on Hinduism written in a South Indian language. It discusses charity, dedicating Chapter 23 of Book 1 on Virtues to it. Tirukkuṛaḷ suggests charity is necessary for a virtuous life and happiness. In it, Thiruvalluvar states in Chapter 23: "Giving to the poor is true charity, all other giving expects some return"; "Great, indeed, is the power to endure hunger. Greater still

5985-528: Is proper and when it is improper. In Book 8, Chapter 19, verse 36 it states that charity is inappropriate if it endangers and cripples modest livelihood of one's biological dependents or of one’s own. Charity from surplus income above that required for modest living is recommended in the Puranas . Hindu texts exist in many Indian languages. For example, the Tirukkuṛaḷ , written between 200  BCE and 400  CE ,

6118-503: Is rather an umbrella term comprising the plurality of religious phenomena of India. According to the Supreme Court of India , Unlike other religions in the World, the Hindu religion does not claim any one Prophet, it does not worship any one God, it does not believe in any one philosophic concept, it does not follow any one act of religious rites or performances; in fact, it does not satisfy

6251-403: Is still the legal definition of a Hindu today. Hindu beliefs are vast and diverse, and thus Hinduism is often referred to as a family of religions rather than a single religion. Within each religion in this family of religions, there are different theologies, practices, and sacred texts. Hinduism does not have a "unified system of belief encoded in a declaration of faith or a creed ", but

6384-562: Is the earliest self-designation of Hinduism. According to Arvind Sharma , the historical evidence suggests that "the Hindus were referring to their religion by the term vaidika dharma or a variant thereof" by the 4th-century CE. According to Brian K. Smith, "[i]t is 'debatable at the very least' as to whether the term Vaidika Dharma cannot, with the proper concessions to historical, cultural, and ideological specificity, be comparable to and translated as 'Hinduism' or 'Hindu religion'." Whatever

6517-687: Is the largest tradition of Hinduism. Vaishnavism is the devotional religious tradition that worships Vishnu and his avatars, particularly Krishna and Rama. The adherents of this sect are generally non-ascetic, monastic, oriented towards community events and devotionalism practices inspired by "intimate loving, joyous, playful" Krishna and other Vishnu avatars. These practices sometimes include community dancing, singing of Kirtans and Bhajans , with sound and music believed by some to have meditative and spiritual powers. Temple worship and festivals are typically elaborate in Vaishnavism. The Bhagavad Gita and

6650-436: Is the power to relieve other's hunger"; "Giving alms is a great reward in itself to one who gives". In Chapter 101, he states: "Believing wealth is everything, yet giving away nothing, is a miserable state of mind"; "Vast wealth can be a curse to one who neither enjoys it nor gives to the worthy". Like the Mahabharata, Tirukkuṛaḷ also extends the concept of charity to deeds (body), words (speech) and thoughts (mind). It states that

6783-730: Is viewed as the net result of the joint effect of these three qualities. According to Samkya school, no one and nothing is either purely Sattvik or purely Rajasik or purely Tamasik. One's nature and behavior constitute a complex interplay of all three guṇas, in varying degrees. In some, the conduct is Rajasik with significant influence of Sattvik guṇa; in some it is Rajasik with significant influence of Tamasik guṇa, and so on. The balance of Gunas of everything and everyone can change and does. However, change in one quality faces inertia from other two qualities in Indian worldview. Change needs internal or external influence or reinforcement, as knowledge and force to transform. The force to change comes from

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6916-441: Is virtuous, thought through, free from attachment, and without craving for results is considered Sattvic; Action that is driven purely by craving for pleasure, selfishness and much effort is Rajasic; Action that is undertaken because of delusion, disregarding consequences, without considering loss or injury to others or self, is called Tamasic. Similarly, knowledge that is attached to object of action, without concern for understanding

7049-704: The Agamas such as the Pancaratrika to be invalid because it did not conform to the Vedas. Some Kashmiri scholars rejected the esoteric tantric traditions to be a part of Vaidika dharma. The Atimarga Shaivism ascetic tradition, datable to about 500 CE, challenged the Vaidika frame and insisted that their Agamas and practices were not only valid, they were superior than those of the Vaidikas. However, adds Sanderson, this Shaiva ascetic tradition viewed themselves as being genuinely true to

7182-488: The Chola dynasty and Vijayanagara Empire periods in the 1st millennium through the first half of the 2nd millennium  CE . These dāna were then used to feed people in distress as well as fund public projects such as irrigation and land reclamation. Mitākṣarā by Vijñāneśvara is an 11th-century canonical discussion and commentary on dāna, composed under the patronage of Chalukya dynasty . The discussion about charity

7315-449: The Hindu texts . Sanātana Dharma refers to "timeless, eternal set of truths" and this is how Hindus view the origins of their religion. It is viewed as those eternal truths and traditions with origins beyond human history– truths divinely revealed ( Shruti ) in the Vedas , the most ancient of the world's scriptures. To many Hindus, Hinduism is a tradition that can be traced at least to

7448-497: The Rajas guṇa, the Sattva guṇa empowers one towards harmonious and constructive change, while Tamas guṇa checks or retards the process. In Indian mythology, Vishnu is envisioned with more Sattva , Brahma with more Rajas , and Shiva seen with all three Gunas . In Nyaya (Generality or common features) school of Hinduism, there is extensive debate on what Guna means, and whether quality

7581-502: The Sanskrit grammatical tradition ( Vyakarana ), guṇa refers to a set of normal-length vowels that are less reduced than the basic set (in modern terms, the zero grade ), but more reduced than the vṛddhi vowels (in modern terms, the lengthened grade ). As an example, ṛ, i, u are basic (zero-grade) vowels, with corresponding guṇa (full-grade) vowels ar, e, o and vṛddhi (lengthened-grade) vowels ār, ai, au . (This

7714-467: The Theosophical Society , as well as various " Guru -isms" and new religious movements such as Maharishi Mahesh Yogi , BAPS and ISKCON . Inden states that the attempt to classify Hinduism by typology started in the imperial times, when proselytising missionaries and colonial officials sought to understand and portray Hinduism from their interests. Hinduism was construed as emanating not from

7847-610: The Tripiṭaka , teachers of meditation, unqualified persons who encourage others to keep precepts, or helping support teachers of meditation. The most common form of giving is in material gifts such as food, money, robes, and medicine. Dāna is described as a virtue and duty in Jainism, just as it is in Buddhist texts and Hindu texts like Mitaksara and Vahni Purana . It is considered an act of compassion, and must be done with no desire for material gain. Four types of dāna are discussed in

7980-509: The Vaidika dharma . The word 'Vaidika' in Sanskrit means 'derived from or conformable to the Veda' or 'relating to the Veda'. Traditional scholars employed the terms Vaidika and Avaidika, those who accept the Vedas as a source of authoritative knowledge and those who do not, to differentiate various Indian schools from Jainism, Buddhism and Charvaka. According to Klaus Klostermaier, the term Vaidika dharma

8113-1204: The Vedas , the Upanishads , the Puranas , the Mahabharata (including the Bhagavad Gita ), the Ramayana , and the Agamas . Prominent themes in Hindu beliefs include karma (action, intent and consequences), saṃsāra (the cycle of death and rebirth) and the four Puruṣārthas , proper goals or aims of human life, namely: dharma (ethics/duties), artha (prosperity/work), kama (desires/passions) and moksha (liberation/freedom from passions and ultimately saṃsāra ). Hindu religious practices include devotion ( bhakti ), worship ( puja ), sacrificial rites ( yajna ), and meditation ( dhyana ) and yoga . Hinduism has no central doctrinal authority and many Hindus do not claim to belong to any denomination. However, scholarly studies notify four major denominations: Shaivism , Shaktism , Smartism , and Vaishnavism . The six Āstika schools of Hindu philosophy that recognise

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8246-505: The pizza effect , in which elements of Hindu culture have been exported to the West, gaining popularity there, and as a consequence also gained greater popularity in India. This globalisation of Hindu culture brought "to the West teachings which have become an important cultural force in western societies, and which in turn have become an important cultural force in India, their place of origin". The Hindutva movement has extensively argued for

8379-483: The tattva (तत्त्व, elementary property, principle, invisible essence) of someone or something. In the context of philosophy, morality and understanding nature, "Guna-" with more dental na takes the meaning of addressing quality, substance, tendency and property. In abstract discussion, it includes all hues of qualities – desirable, neutral or undesirable; but if unspecified, it is assumed with good faith to be good and divine in Indian philosophy. Thus, Guṇi from

8512-487: The "land of Hindus". Among the earliest known records of 'Hindu' with connotations of religion may be in the 7th-century CE Chinese text Record of the Western Regions by Xuanzang , and 14th-century Persian text Futuhu's-salatin by 'Abd al-Malik Isami . Some 16–18th century Bengali Gaudiya Vaishnava texts mention Hindu and Hindu dharma to distinguish from Muslims without positively defining these terms. In

8645-486: The "orthodox" form of Hinduism as Sanātana Dharma , "the eternal law" or the "eternal way". Hindus regard Hinduism to be thousands of years old. The Puranic chronology , as narrated in the Mahabharata , Ramayana , and the Puranas , envisions a timeline of events related to Hinduism starting well before 3000 BCE. The word dharma is used here to mean religion similar to modern Indo-Aryan languages , rather than with its original Sanskrit meaning. All aspects of

8778-414: The "whiteness" is subjective. In Laksanavali, an ancient Indian text by Udayana, Guna is discussed with more nuance. For example, he writes, "quality of earth" is specific only if it meets three conditions: it occurs in earth, does not occur in anything that is not earthy, and be a distinctive quality that cannot be described as combination of other qualities. In Vaisheshika school of Hinduism, which

8911-604: The 18th century, the European merchants and colonists began to refer to the followers of Indian religions collectively as Hindus. The use of the English term "Hinduism" to describe a collection of practices and beliefs is a fairly recent construction. The term Hinduism was first used by Raja Ram Mohan Roy in 1816–17. By the 1840s, the term "Hinduism" was used by those Indians who opposed British colonialism, and who wanted to distinguish themselves from Muslims and Christians. Before

9044-566: The 19th and 20th centuries by Hindu reform movements and Neo-Vedanta, and has become characteristic of modern Hinduism. Beginning in the 19th century, Indian modernists re-asserted Hinduism as a major asset of Indian civilisation, meanwhile "purifying" Hinduism from its Tantric elements and elevating the Vedic elements. Western stereotypes were reversed, emphasising the universal aspects, and introducing modern approaches of social problems. This approach had great appeal, not only in India, but also in

9177-591: The Brahmanic-Sanskritic Hinduism and Folk religion typology, whether practising or non-practicing. He classifies most Hindus as belonging by choice to one of the "founded religions" such as Vaishnavism and Shaivism that are moksha-focussed and often de-emphasise Brahman (Brahmin) priestly authority yet incorporate ritual grammar of Brahmanic-Sanskritic Hinduism. He includes among "founded religions" Buddhism , Jainism , Sikhism that are now distinct religions, syncretic movements such as Brahmo Samaj and

9310-466: The British began to categorise communities strictly by religion, Indians generally did not define themselves exclusively through their religious beliefs; instead identities were largely segmented on the basis of locality, language, varna , jāti , occupation, and sect. "Hinduism" is an umbrella-term, referring to a broad range of sometimes opposite and often competitive traditions. The term "Hinduism"

9443-606: The Deva temples of Haridwar at the mouth of river Ganges and eight Deva temples in Mulasthanapura. These, recorded Xuanzang, served the poor and the unfortunate, providing them food, clothing and medicine, also welcoming travelers and the destitute. So common were these, he wrote, that "travelers [like him] were never badly off." Al-Biruni , the Persian historian, who visited and lived in India for 16 years from about 1017  CE , mentions

9576-465: The Four Aims of Human Life" by Hemadiri of Devagiri (modern Daulatabad, Maharashtra ). The first two are few hundred page treatises each, while the third is over a thousand-page compendium on charity, from a region that is now part of modern-day eastern Maharashtra and Telangana ; the text influenced Hindus of Deccan region and South India from 14th to 19th centuries. Dāna as a formal religious act

9709-458: The Marathi poet Tukaram (1609–1649) and Ramdas (1608–1681), articulated ideas in which they glorified Hinduism and the past. The Brahmins also produced increasingly historical texts, especially eulogies and chronicles of sacred sites (Mahatmyas), or developed a reflexive passion for collecting and compiling extensive collections of quotations on various subjects. The notion and reports on "Hinduism" as

9842-637: The Ramayana, along with Vishnu-oriented Puranas provide its theistic foundations. Gu%E1%B9%87a Guṇa ( Sanskrit : गुण ) is a concept in Hinduism , which can be translated as "quality, peculiarity, attribute, property". The concept is originally notable as a feature of Samkhya philosophy. The guṇas are now a key concept in nearly all schools of Hindu philosophy . There are three guṇas ( triguṇa ), according to this worldview, that have always been and continue to be present in all things and beings in

9975-465: The Rig veda as follows: The Gods have not ordained hunger to be our death: even to the well-fed man comes death in varied shape, The riches of the liberal never waste away, while he who will not give finds none to comfort him, The man with food in store who, when the needy comes in miserable case begging for bread to eat, Hardens his heart against him, when of old finds not one to comfort him. Bounteous

10108-507: The Vedanta, that is, in the three stages of the Vedanta philosophy, the Dvaita, Vishishtâdvaita and Advaita; one comes after the other. These are the three stages of spiritual growth in man. Each one is necessary. This is the essential of religion: the Vedanta, applied to the various ethnic customs and creeds of India, is Hinduism. — Swami Vivekananda This inclusivism was further developed in

10241-458: The Vedas or that it does not in some way derive from it". Though many religious Hindus implicitly acknowledge the authority of the Vedas, this acknowledgment is often "no more than a declaration that someone considers himself [or herself] a Hindu," and "most Indians today pay lip service to the Veda and have no regard for the contents of the text." Some Hindus challenge the authority of the Vedas, thereby implicitly acknowledging its importance to

10374-446: The Vedas, or were invalid in their entirety. Moderates then, and most orthoprax scholars later, agreed that though there are some variations, the foundation of their beliefs, the ritual grammar, the spiritual premises, and the soteriologies were the same. "This sense of greater unity", states Sanderson, "came to be called Hinduism". According to Nicholson, already between the 12th and the 16th centuries "certain thinkers began to treat as

10507-403: The Vedic period, between c.  500 to 200 BCE , and c.  300 CE , in the period of the second urbanisation and the early classical period of Hinduism when the epics and the first Purānas were composed. It flourished in the medieval period , with the decline of Buddhism in India . Since the 19th century, modern Hinduism , influenced by western culture , has acquired

10640-467: The Vedic tradition and "held unanimously that the Śruti and Smṛti of Brahmanism are universally and uniquely valid in their own sphere, [...] and that as such they [Vedas] are man's sole means of valid knowledge [...]". The term Vaidika dharma means a code of practice that is "based on the Vedas", but it is unclear what "based on the Vedas" really implies, states Julius Lipner. The Vaidika dharma or "Vedic way of life", states Lipner, does not mean "Hinduism

10773-721: The West's view of Hinduism". Central to his philosophy is the idea that the divine exists in all beings, that all human beings can achieve union with this "innate divinity", and that seeing this divine as the essence of others will further love and social harmony. According to Vivekananda, there is an essential unity to Hinduism, which underlies the diversity of its many forms. According to Flood, Vivekananda's vision of Hinduism "is one generally accepted by most English-speaking middle-class Hindus today". Sarvepalli Radhakrishnan sought to reconcile western rationalism with Hinduism, "presenting Hinduism as an essentially rationalistic and humanistic religious experience". This "Global Hinduism" has

10906-515: The acquisitive impulses that ultimately lead to continued suffering from egotism . Dāna , or generosity, can be given in both material or immaterial ways. Spiritual giving—or the gift of noble teachings, known as dhamma-dāna , is said by the Buddha to surpass all other gifts. This type of generosity includes those who elucidate the Buddha’s teachings, such as monks who preach sermons or recite from

11039-496: The ancient Vedic era. The Western term "religion" to the extent it means "dogma and an institution traceable to a single founder" is inappropriate for their tradition, states Hatcher. Sanātana Dharma historically referred to the "eternal" duties religiously ordained in Hinduism, duties such as honesty, refraining from injuring living beings ( ahiṃsā ), purity, goodwill, mercy, patience, forbearance, self-restraint, generosity, and asceticism. These duties applied regardless of

11172-447: The authority of the Vedas are: Samkhya , Yoga , Nyaya , Vaisheshika , Mīmāṃsā , and Vedanta . While the traditional Itihasa-Purana and its derived Epic-Puranic chronology present Hinduism as a tradition existing for thousands of years, scholars regard Hinduism as a fusion or synthesis of Brahmanical orthopraxy with various Indian cultures, having diverse roots and no specific founder. This Hindu synthesis emerged after

11305-418: The best and lasting gifts between people: An assurance unto all creatures with love and affection and abstention from every kind of injury, acts of kindness and favor done to a person in distress, whatever gifts are made without the giver's ever thinking of them as gifts made by him, constitute, O chief of Bharata's race, the highest and best of gifts ( dāna ). The Bhagavata Purana discusses when dāna

11438-430: The bride's father, and repeats his promise three times in presence of all gathered as witness. Other types of charity includes donating means of economic activity and food source. For example, godāna (donation of a cow), bhudāna ( भूदान ) (donation of land), and vidyādāna or jñānadāna ( विद्यादान , ज्ञानदान ): Sharing knowledge and teaching skills, aushadhādāna ( औषधदान ): Charity of care for

11571-508: The case, many Hindu religious sources see persons or groups which they consider as non-Vedic (and which reject Vedic varṇāśrama – 'caste and life stage' orthodoxy) as being heretics (pāṣaṇḍa/pākhaṇḍa). For example, the Bhāgavata Purāṇa considers Buddhists, Jains as well as some Shaiva groups like the Paśupatas and Kāpālins to be pāṣaṇḍas (heretics). According to Alexis Sanderson ,

11704-479: The cause, without concern for purpose or significance, is Tamasic knowledge; knowledge that is segregated, that considers everything unconnected, individualistic and meaningless is Rajasic; knowledge that sees one being in all beings, that seeks the whole, a unity in diversity , and similarities in the divided components is Sattvic. Furthermore, in Chapter 2 of the Bhagavad Gita, Krishna advises Arjuna to transcend

11837-435: The central deity worshipped, the traditions and the soteriological outlook. The denominations of Hinduism, states Lipner, are unlike those found in major religions of the world, because Hindu denominations are fuzzy with individuals practising more than one, and he suggests the term "Hindu polycentrism". There are no census data available on demographic history or trends for the traditions within Hinduism. Estimates vary on

11970-424: The classical "karma-marga", jnana-marga , bhakti-marga , and "heroism", which is rooted in militaristic traditions . These militaristic traditions include Ramaism (the worship of a hero of epic literature, Rama , believing him to be an incarnation of Vishnu) and parts of political Hinduism . "Heroism" is also called virya-marga . According to Michaels, one out of nine Hindu belongs by birth to one or both of

12103-435: The colonial polemical reports led to fabricated stereotypes where Hinduism was mere mystic paganism devoted to the service of devils, while other scholars state that the colonial constructions influenced the belief that the Vedas , Bhagavad Gita , Manusmriti and such texts were the essence of Hindu religiosity, and in the modern association of 'Hindu doctrine' with the schools of Vedanta (in particular Advaita Vedanta) as

12236-458: The context of donation and charity. In other contexts, such as rituals, it can simply refer to the act of giving something. Dāna is related to and mentioned in ancient texts along with concepts of Paropakāra ( परोपकार ) which means benevolent deed, helping others; Dakshinā ( दक्षिणा ) which means fee one can afford; and Bhikshā ( भिक्षा ), which means alms. Dāna is defined in traditional texts as any action of relinquishing

12369-760: The countries of South Asia , in Southeast Asia , in the Caribbean , Middle East , North America , Europe , Oceania , Africa , and other regions . The word Hindū is an exonym , and is derived from the Sanskrit root Sindhu , believed to be the name of the Indus River in the northwestern part of the Indian subcontinent . The Proto-Iranian sound change *s > h occurred between 850 and 600 BCE. According to Gavin Flood , "The actual term Hindu first occurs as

12502-609: The cultural influences such as Yoga and Hare Krishna movement by many missionaries organisations, especially by ISKCON and this is also due to the migration of Indian Hindus to the other nations of the world. Hinduism is growing fast in many western nations and in some African nations . Hinduism has no central doctrinal authority and many practising Hindus do not claim to belong to any particular denomination or tradition. Four major denominations are, however, used in scholarly studies: Shaivism , Shaktism , Smartism , and Vaishnavism . These denominations differ primarily in

12635-648: The deities to be aspects or manifestations of a single impersonal absolute or ultimate reality or Supreme God , while some Hindus maintain that a specific deity represents the supreme and various deities are lower manifestations of this supreme. Other notable characteristics include a belief in the existence of ātman (self), reincarnation of one's ātman, and karma as well as a belief in dharma (duties, rights, laws, conduct, virtues and right way of living), although variation exists, with some not following these beliefs. June McDaniel (2007) classifies Hinduism into six major kinds and numerous minor kinds, in order to understand

12768-469: The early Sanskrit texts differentiate between Vaidika, Vaishnava, Shaiva, Shakta, Saura, Buddhist and Jaina traditions. However, the late 1st-millennium CE Indic consensus had "indeed come to conceptualize a complex entity corresponding to Hinduism as opposed to Buddhism and Jainism excluding only certain forms of antinomian Shakta-Shaiva" from its fold. Some in the Mimamsa school of Hindu philosophy considered

12901-628: The establishment of a Hindu self-identity took place "through a process of mutual self-definition with a contrasting Muslim Other". According to Lorenzen, this "presence of the Other" is necessary to recognise the "loose family resemblance" among the various traditions and schools. According to the Indologist Alexis Sanderson , before Islam arrived in India, the "Sanskrit sources differentiated Vaidika, Vaiṣṇava, Śaiva, Śākta, Saura, Buddhist, and Jaina traditions, but they had no name that denotes

13034-449: The expression of emotions among the Hindus. The major kinds, according to McDaniel are Folk Hinduism , based on local traditions and cults of local deities and is the oldest, non-literate system; Vedic Hinduism based on the earliest layers of the Vedas, traceable to the 2nd millennium BCE; Vedantic Hinduism based on the philosophy of the Upanishads , including Advaita Vedanta , emphasising knowledge and wisdom; Yogic Hinduism, following

13167-637: The first Puranas were composed. It flourished in the medieval period , with the decline of Buddhism in India . Hinduism's variations in belief and its broad range of traditions make it difficult to define as a religion according to traditional Western conceptions. Hinduism includes a diversity of ideas on spirituality and traditions; Hindus can be polytheistic , pantheistic , panentheistic , pandeistic , henotheistic , monotheistic , monistic , agnostic , atheistic or humanist . According to Mahatma Gandhi , "a man may not believe in God and still call himself

13300-646: The first five of these as a collective entity over and against Buddhism and Jainism". This absence of a formal name, states Sanderson, does not mean that the corresponding concept of Hinduism did not exist. By late 1st-millennium CE, the concept of a belief and tradition distinct from Buddhism and Jainism had emerged. This complex tradition accepted in its identity almost all of what is currently Hinduism, except certain antinomian tantric movements. Some conservative thinkers of those times questioned whether certain Shaiva, Vaishnava and Shakta texts or practices were consistent with

13433-471: The fundamental operating principles or 'tendencies' of prakṛti which are called: sattva guṇa , rajas guṇa , and tamas guṇa . When any of the guṇa is out of balance in a being or object, the Samkhya school suggests that a pattern of evolution starts, affecting not only itself but its environment. Purusha , or consciousness, is considered separate from Prakriti and changeless. In

13566-470: The happiness and serenity experienced by the individual. The guṇas are not considered static and set. Hindu literature, such as the Bhagavad Gita, state it to be dynamic and changeable with knowledge, introspection and understanding of sva-dharma . Realizing one's sva-dharma and Self is emphasized in Indian ethical theories. The highest state of existence and bliss, in Advaita school of Hinduism for example,

13699-558: The history of Hinduism, states Lipner. Bal Gangadhar Tilak gave the following definition in Gita Rahasya (1915): "Acceptance of the Vedas with reverence; recognition of the fact that the means or ways to salvation are diverse; and realization of the truth that the number of gods to be worshipped is large". It was quoted by the Indian Supreme Court in 1966, and again in 1995, "as an 'adequate and satisfactory definition," and

13832-506: The meaning of guṇa as "thread, string" comes from the root guṇa- in the sense of repetition ( abhyāsa ), while the Telugu commentator Mallinatha explains the root guṇa- is to be understood in Sisupalavadha as āmredana (आम्रेडन, reiteration, repetition). Larson and Bhattacharya suggest that the "thread" metaphor relates to that which connects and runs between what we objectively observe to

13965-544: The meaning of āmantraṇā (आमन्त्रणा, addressing, invitation) or abhyāsa (अभ्यास, habit, practice). In the Mahabharata Book 6 Chapter 2, the meaning of guṇa similarly comes in the sense of addressing each part (the root implying āmantraṇā), and thereby it means avayava (अवयव, member, subdivision, portion). In Sanskrit treatises on food and cooking, guṇa means quality, tendency and nature of ingredient. Ancient South Indian commentators, such as Lingayasurin, explain that

14098-598: The modern term Sanātana Dharma ( lit.   ' eternal dharma ' ), based on the belief that its origins lie beyond human history , as revealed in the Hindu texts . Another endonym for Hinduism is Vaidika Dharma ( lit.   ' Vedic dharma ' ). Hinduism entails diverse systems of thought, marked by a range of shared concepts that discuss theology , mythology , among other topics in textual sources. Hindu texts have been classified into Śruti ( lit.   ' heard ' ) and Smṛti ( lit.   ' remembered ' ). The major Hindu scriptures are

14231-432: The multiple demands of Hinduism." The notion of common denominators for several religions and traditions of India further developed from the 12th century CE. Lorenzen traces the emergence of a "family resemblance", and what he calls as "beginnings of medieval and modern Hinduism" taking shape, at c. 300–600 CE, with the development of the early Puranas, and continuities with the earlier Vedic religion. Lorenzen states that

14364-410: The need and virtue of Dāna . For example, Yashastilaka' s book VIII section 43 is dedicated to the concept of dāna in Jainism. The practice of dāna is most commonly seen when lay people give alms to the monastic community. In Jainism, monks and nuns are not supposed to be involved in the process of making food and they also cannot purchase food since they cannot possess money. Therefore, dāna

14497-431: The ownership of what one considered or identified as one's own, and investing the same in a recipient without expecting anything in return. While dāna is typically given to one person or family, Hinduism also discusses charity or giving aimed at public benefit, sometimes called utsarga . This aims at larger projects such as building a rest house, school, drinking water or irrigation well, planting trees, or building

14630-428: The practice of charity and almsgiving among Hindus as he observed during his stay. He wrote, "It is obligatory with them (Hindus) every day to give alms as much as possible." After the taxes, there are different opinions on how to spend their income. Some destine one-ninth of it for alms. Others divide this income (after taxes) into four portions. One fourth is destined for common expenses, the second for liberal works of

14763-426: The progress of life. In some contexts, it may mean "a subdivision, species, kind, quality", or an operational principle or tendency of something or someone. In human behavior studies, Guna means personality, innate nature and psychological attributes of an individual. Like many technical terms in other languages, guṇa can be difficult to encapsulate with a single English word. Its original and common meaning

14896-415: The recipient is as important as the dāna itself. While the donor should not expect anything in return with dāna , the donor is expected to make an effort to determine the character of the recipient, and the likely return to the recipient and to the society. Some medieval era authors state that dāna is best done with shraddha (faith), which is defined as being in good will, cheerful, welcoming

15029-729: The recipient of the charity and giving without anasuya (finding faults in the recipient). These scholars of Hinduism, states Kohler, suggest that charity is most effective when it is done with delight, a sense of "unquestioning hospitality", where the dāna ignores the short term weaknesses as well as the circumstances of the recipient and takes a long term view. Xuanzang , the Chinese pilgrim to India, describes many Punya-śālās (houses of goodness, merit, charity) in his 7th-century  CE memoir. He mentions these Punyasalas and Dharmasalas in Takka (Punjab) and other north Indian places such as near

15162-451: The relative number of adherents in the different traditions of Hinduism. According to a 2010 estimate by Johnson and Grim, the Vaishnavism tradition is the largest group with about 641 million or 67.6% of Hindus, followed by Shaivism with 252 million or 26.6%, Shaktism with 30 million or 3.2% and other traditions including Neo-Hinduism and Reform Hinduism with 25 million or 2.6%. In contrast, according to Jones and Ryan, Shaivism

15295-400: The reverence to the Vedas has come to be a simple raising of the hat". Halbfass states that, although Shaivism and Vaishnavism may be regarded as "self-contained religious constellations", there is a degree of interaction and reference between the "theoreticians and literary representatives" of each tradition that indicates the presence of "a wider sense of identity, a sense of coherence in

15428-561: The right and wrong forms of dāna in verses 17.20 through 17.22. It defines sāttvikam (good, enlightened, pure) charity, in verse 17.20, as that given without expectation of return, at the proper time and place, and to a worthy person. It defines rajas (passion, ego driven, active) charity, in verse 17.21, as that given with the expectation of some return, or with a desire for fruits and results, or grudgingly. It defines tamas (ignorant, dark, destructive) charity, in verse 17.22, as that given with contempt, to unworthy person(s), at

15561-611: The root "Guṇa-" means someone or something with "divine qualities", as in Svetasvatara Upanishad hymn VI.2. Traditional Innate qualities and tendencies are key ancient concepts in Indian literature. Maitrayaniya Upanishad is one of the earliest texts making an explicit reference to Hindu trinity of Brahma, Vishnu and Shiva and linking them to their Guna – as creator/activity, preserver/purity, destroyer/recycler respectively. The idea of three types of guṇa , innate nature and forces that together transform and keep changing

15694-415: The sick and diseased, abhayadāna ( अभयदान ): giving freedom from fear (asylum, protection to someone facing imminent injury), and anna dāna ( अन्नादान ): Giving food to the poor, needy and all visitors. Charity is held as a noble deed in Hinduism, to be done without expectation of any return from those who receive the charity. Some texts reason, referring to the nature of social life, that charity

15827-539: The terminology of Ayurveda (traditional medicine), guṇa can refer to one of twenty fundamental properties which any substance can exhibit, arranged in ten pairs of antonyms, viz. heavy/light, cold/hot, unctuous/dry, dull/sharp, stable/mobile, soft/hard, non-slimy/slimy, smooth/coarse, minute/gross, viscous/liquid. Guṇa is also a concept in Ayurvedic medicine, as a system to assess conditions and diets . For this reason Triguṇa and tridosha are considered to be related in

15960-617: The text of Yoga Sutras of Patanjali emphasising introspective awareness; Dharmic Hinduism or "daily morality", which McDaniel states is stereotyped in some books as the "only form of Hindu religion with a belief in karma, cows and caste"; and bhakti or devotional Hinduism, where intense emotions are elaborately incorporated in the pursuit of the spiritual. Michaels distinguishes three Hindu religions and four forms of Hindu religiosity. The three Hindu religions are "Brahmanic-Sanskritic Hinduism", "folk religions and tribal religions", and "founded religions". The four forms of Hindu religiosity are

16093-418: The texts of Jainism: Ahara-dana (donation of food), Ausadha-dana (donation of medicine), Jnana-dana (donation of knowledge) and Abhaya-dana (giving of protection or freedom from fear, asylum to someone under threat). Dāna is one of ten means to gain positive karma in the soteriological theories of Jainism. Medieval era texts of Jainism dedicate a substantial portion of their discussions to

16226-479: The theories of Dharma and Ashramas address the personal and social environment, as well as part of its institutional framework. Guna theory, states Crawford, represents a hierarchical theory of values, where the relative order of hierarchy is suggested to vary within each individual along with the relative proportion of each guṇa . The interplay of three guṇas affect an individual's values, and in Hindu worldview, these values affect individual's actions, as well as

16359-400: The three Guna – sattvic, rajasic and tamasic – as innate nature (psychology or personality of an individual). Sattvic guṇa is one driven by what is pure, truth, compassionate, without craving, doing the right because it is right, positive and good. Tamasic guṇa is one driven by what is impure, dark, destructive, aimed to hurt another, contemptuous, negative and vicious. Rajasic guṇa is one that

16492-418: The three modes of existence and other forms of dualism . Guna is one of the four important elements in the framework of ethical theories in Indian philosophy. Bommer et al. suggest that ethical/non-ethical behavior is an outcome of individual attributes, personal environment, social environment and institutional rules and laws. Guna theory is the ancient Indian philosophy on individual attributes, while

16625-447: The tradition and scholarly premises for the typology of Hinduism, as well as the major assumptions and flawed presuppositions that have been at the foundation of Indology . Hinduism, according to Inden, has been neither what imperial religionists stereotyped it to be, nor is it appropriate to equate Hinduism to be merely the monist pantheism and philosophical idealism of Advaita Vedanta. Some academics suggest that Hinduism can be seen as

16758-461: The traditional features of a religion or creed. It is a way of life and nothing more". Part of the problem with a single definition of the term Hinduism is the fact that Hinduism does not have a founder. It is a synthesis of various traditions, the "Brahmanical orthopraxy, the renouncer traditions and popular or local traditions". Theism is also difficult to use as a unifying doctrine for Hinduism, because while some Hindu philosophies postulate

16891-458: The unity of Hinduism, dismissing the differences and regarding India as a Hindu-country since ancient times. And there are assumptions of political dominance of Hindu nationalism in India , also known as ' Neo-Hindutva '. There have also been increase in pre-dominance of Hindutva in Nepal , similar to that of India . The scope of Hinduism is also increasing in the other parts of the world, due to

17024-440: The various traditions collectively referred to as "Hinduism." The study of India and its cultures and religions, and the definition of "Hinduism", has been shaped by the interests of colonialism and by Western notions of religion. Since the 1990s, those influences and its outcomes have been the topic of debate among scholars of Hinduism, and have also been taken over by critics of the Western view on India. Hinduism as it

17157-460: The west. Major representatives of "Hindu modernism" are Ram Mohan Roy , Swami Vivekananda , Sarvepalli Radhakrishnan and Mahatma Gandhi . Raja Rammohan Roy is known as the father of the Hindu Renaissance . He was a major influence on Swami Vivekananda, who, according to Flood, was "a figure of great importance in the development of a modern Hindu self-understanding and in formulating

17290-429: The wheels of cars are ever rolling, The foolish man wins food with fruitless labour: that food – I speak the truth – shall be his ruin, He feeds no trusty friend, no man to love him. All guilt is he who eats with no partaker. The Upanishads , composed before 500  BCE , present some of the earliest Upanishadic discussion of dāna . Brihadaranyaka Upanishad , in verse 5.2.3, states that three characteristics of

17423-582: The world is, however, found in numerous earlier and later Indian texts. In Samkhya philosophy, a guṇa is one of three "attributes, tendencies, qualities": sattva , rajas and tamas . This category of guṇa s has been widely adopted by various schools of Hinduism for categorizing behavior and natural phenomena. The three qualities are: In Indian philosophy, these qualities are not considered present in an either-or fashion. Rather, everyone and everything has all three, only in different proportions and in different contexts. The living being or substance

17556-431: The world. These three guṇas are called: sattva (goodness, calmness, harmonious), rajas (passion, activity, movement), and tamas (ignorance, inertia, laziness). All of these three guṇas are present in everyone and everything, it is the proportion that is different, according to Hindu worldview. The interplay of these guṇas defines the character of someone or something, of nature and determines

17689-470: Was coined in Western ethnography in the 18th century and refers to the fusion, or synthesis, of various Indian cultures and traditions, with diverse roots and no founder. This Hindu synthesis emerged after the Vedic period, between c.  500 –200 BCE and c.  300 CE , in the period of the Second Urbanisation and the early classical period of Hinduism, when the epics and

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