120-521: Hebbar is a Hindu surname from Karnataka in India. It is found amongst various Brahmin communities, including Chitpavan Brahmins , Deshastha Brahmins , Havyaka Brahmins , Kota Brahmins , Panchagrama Brahmins , Shivalli Brahmins , Tuluva Hebbars , Sthanika Brahminss , Smartha Brahmins and Hebbar Iyengars . Hebbar was derived from the Kannada word, hebbu/hiridhu meaning big, and haruva which means
240-466: 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 )
360-456: A bhedabheda -based synthesis of the teachings found in the diverse Upanishads , and while there may have been other similar syntheses in the past, only the Brahma Sūtras have survived to the present day. The Bhagavadgītā , with its syncretism of Samkhya , Yoga , and Upanishadic thought, has also been a significant influence on Vedantic thought. All Vedāntins agree that scripture (śruti)
480-441: 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
600-478: A Bhedābheda Vedāntic viewpoint." Badarayana summarized the teachings of the classical Upanishads and refuted the rival philosophical schools in ancient India like the sāṃkhya system. The Brahma Sutras laid the basis for the development of Vedanta philosophy. Though attributed to Badarayana, the Brahma Sutras were likely composed by multiple authors over the course of hundreds of years. The estimates on when
720-432: A Brahman. The following is a list of notable people with last name Hebbar . Hinduism Traditional Hinduism ( / ˈ h ɪ n d u ˌ ɪ z əm / ) 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
840-416: 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
960-438: 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
1080-492: 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
1200-421: 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
1320-543: 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
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#17328762240871440-514: A divine potency that is inconceivable. He is all-pervading and thus in all parts of the universe (non-difference), yet he is inconceivably more (difference). This school is at the foundation of the Gaudiya Vaishnava religious tradition. The ISKCON or the Hare Krishnas also affiliate to this school of Vedanta Philosophy. The history of Vedanta can be divided into two periods: one prior to
1560-676: 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
1680-500: A lower Brahman endowed with qualities as the creator of the universe: Ramanuja, in formulating Vishishtadvaita Vedanta, rejects Nirguṇa – that the undifferentiated Absolute is inconceivable – and adopts a theistic interpretation of the Upanishads , accepting Brahman as Īśvara , the personal God who is the seat of all auspicious attributes, as the One reality. The God of Vishishtadvaita
1800-406: 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
1920-843: 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 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
2040-417: 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
2160-450: 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
2280-604: A school of Vedanta. The schools of this tradition emphasize that the individual self ( Jīvatman ) is both different and not different from Brahman . Notable figures in this tradition are Nimbārka (7th century) who founded the Dvaitadvaita school, Bhāskara (8th–9th century), Ramanuja's teacher Yādavaprakāśa , Chaitanya (1486–1534) who founded the Achintya Bheda Abheda school, and Vijñānabhikṣu (16th century). Influenced by Buddhism, Advaita vedanta departs from
2400-488: 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]
2520-463: 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
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#17328762240872640-464: 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,
2760-443: 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
2880-521: Is bhakti . Vallabha opposed renunciation of monistic sannyasa as ineffective and advocates the path of devotion ( bhakti ) rather than knowledge ( jnana ). The goal of bhakti is to turn away from ego, self-centered-ness and deception, and to turn towards the eternal Krishna in everything continually offering freedom from samsara . Chaitanya Mahaprabhu (1486 – 1533) was the prime exponent of Achintya-Bheda-Abheda . In Sanskrit achintya means 'inconceivable'. Achintya-Bheda-Abheda represents
3000-565: Is accessible to the devotee, yet remains the Absolute, with differentiated attributes. Madhva, in expounding Dvaita philosophy, maintains that Vishnu is the supreme God, thus identifying the Brahman , or absolute reality, of the Upanishads with a personal god, as Ramanuja had done before him. Nimbarka, in his Dvaitadvata philosophy, accepted the Brahman both as nirguṇa and as saguṇa . Vallabha, in his Shuddhadvaita philosophy, not only accepts
3120-635: Is also called Uttara Mīmāṃsā , which means the "latter enquiry" or "higher enquiry"; and is often contrasted with Pūrva Mīmāṃsā , the "former enquiry" or "primary enquiry". Pūrva Mīmāṃsā deals with the karmakāṇḍa or ritualistic section (the Samhita and Brahmanas ) in the Vedas while Uttara Mīmāṃsā concerns itself with the deeper questions of the relation between humans and Divine or Absolute reality. Despite their differences, all traditions of Vedanta share some common features: The main Upanishads ,
3240-639: 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
3360-451: Is false or illusive, and that saguna Brahman with attributes is also real. Ramanuja states that God, like man, has both soul and body, and the world of matter is the glory of God's body. The path to Brahman ( Vishnu ), according to Ramanuja, is devotion to godliness and constant remembrance of the beauty and love of the personal god ( bhakti of saguna Brahman ). The Swaminarayan Darshana, also called Akshar-Purushottam Darshan by
3480-460: 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
3600-508: Is held to be the sole unchanging metaphysical reality and identical to the individual Atman . The physical world, on the other hand, is always-changing empirical Maya . The absolute and infinite Atman - Brahman is realized by a process of negating everything relative, finite, empirical and changing. The school accepts no duality, no limited individual souls ( Atman / Jīvatman ), and no separate unlimited cosmic soul. All souls and their existence across space and time are considered to be
3720-413: Is more a tradition than a school of Vedanta. The schools of this tradition emphasize that the individual self ( Jīvatman ) is both different and not different from Brahman . Notable figures in this school are Bhartriprapancha, Nimbārka and Srinivasa (7th century) who founded the Dvaitadvaita school, Bhāskara (8th–9th century), Ramanuja's teacher Yādavaprakāśa , Chaitanya (1486–1534) who founded
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3840-723: Is much disagreement among the various traditions. Independently considered, they may seem completely disparate due to the pronounced differences in thoughts and reasoning. The main traditions of Vedanta are: Bhedabheda (difference and non-difference); Advaita ( non-dualism ); and the Vaishnavite traditions of Dvaitadvaita (dualistic non-dualism), Vishishtadvaita (qualified non-dualism), Tattvavada ( Dvaita ) (dualism), Suddhadvaita (pure non-dualism), and Achintya-Bheda-Abheda (inconceivable difference and non-difference). Modern developments in Vedanta include Neo-Vedanta , and
3960-545: 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
4080-743: Is one of the most widely commented upon works in Vedanta. This text is so central to the Krishna-centered Vedanta schools that the Vedantin theologian Vallabha added the Bhāgavata Purāṇa as a fourth text to the Prasthānatrayī (three classic scriptures of Vedanta). Vedanta philosophies discuss three fundamental metaphysical categories and the relations between the three. Shankara, in formulating Advaita, talks of two conceptions of Brahman : The higher Brahman as undifferentiated Being, and
4200-572: Is only His grace that leads to redemption and salvation. Madhva believed that some souls are eternally doomed and damned, a view not found in Advaita and Vishishtadvaita Vedanta. While the Vishishtadvaita Vedanta asserted "qualitative monism and quantitative pluralism of souls", Madhva asserted both "qualitative and quantitative pluralism of souls". Shuddhadvaita (pure non-dualism), propounded by Vallabhacharya (1479–1531 CE), states that
4320-503: 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
4440-627: Is sometimes wrongly perceived as the sole representation of Vedantic thought, with Shankara being a follower of Shaivism, the true essence of Vedanta lies within the Vaisnava tradition and can be considered a discourse within the broad framework of Vaisnavism. Four Vaishnava sampradays are considered to be of special significance based on the teachings of Ramanuja, Madhva, Vallabha, and Nimbarka. The number of prominent Vedanta schools varies among scholars, with some classifying them as three to six. Bhedābheda means "difference and non-difference" and
4560-403: 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
4680-562: 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
4800-589: Is the earliest surviving complete text on Advaita Vedanta. Gaudapada's Kārikā relied on the Mandukya , Brihadaranyaka and Chhandogya Upanishads . In the Kārikā , Advaita (non-dualism) is established on rational grounds ( upapatti ) independent of scriptural revelation; its arguments are devoid of all religious, mystical or scholastic elements. Scholars are divided on a possible influence of Buddhism on Gaudapada's philosophy. The fact that Shankara, in addition to
4920-687: 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
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5040-416: Is the only means of knowing (pramāṇa) regarding spiritual matters (which are beyond perception and inference). This is explained by Rāmānuja as follows: A theory that rests exclusively on human concepts may at some other time or place be refuted by arguments devised by cleverer people.... The conclusion is that with regard to supernatural matters, Scripture alone is the epistemic authority and that reasoning
5160-472: Is to be used only in support of Scripture’ [Śrī Bhāṣya 2.1.12]. For specific sub-traditions of Vedanta, other texts may be equally important. For example, for Advaita Vedanta, the works of Adi Shankara are nominally central, though other teachers were equally, or even more, influential. For the theistic Vaishnava schools of Vedanta, the Bhāgavata Purāṇa is particularly important. The Bhāgavata Purāṇa
5280-464: Is unity of all souls and that the individual soul has the potential to realize identity with the Brahman . Vishishtadvaita is a qualified non-dualistic school of Vedanta and like Advaita, begins by assuming that all souls can hope for and achieve the state of blissful liberation. On the relation between the Brahman and the world of matter ( Prakriti ), Vishishtadvaita states both are two different absolutes, both metaphysically true and real, neither
5400-704: 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
5520-545: The Bhagavadgītā and the Brahma Sūtras are the foundational scriptures in Vedanta. All traditions of Vedanta give a specific exegesis of these texts, collectively called the Prasthānatrayī , literally, three sources . All prominent Vedantic teachers, including Shankara , Bhaskara , Ramanuja , Madhva , Nimbarka , and Vallabha wrote commentaries on these three sources. The Brahma Sūtras of Badarayana serve as
5640-665: The Brahma Sutras , the principal Upanishads and the Bhagvad Gita , wrote an independent commentary on the Kārikā proves its importance in Vedāntic literature. Adi Shankara (c.800-c.850), elaborated on Gaudapada's work and more ancient scholarship to write detailed commentaries on the Prasthanatrayi and the Kārikā . The Mandukya Upanishad and the Kārikā have been described by Shankara as containing "the epitome of
5760-400: The Achintya Bheda Abheda school, and Vijñānabhikṣu (16th century). Nimbārka (7th century) sometimes identified with Bhāskara , and Srinivasa propounded Dvaitādvaita . Brahman (God), souls (chit) and matter or the universe (achit) are considered as three equally real and co-eternal realities. Brahman is the controller (niyanta) , the soul is the enjoyer (bhokta) , and
5880-449: 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
6000-467: 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
6120-560: 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
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#17328762240876240-478: 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 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
6360-765: The Vākyapadīya , written by Bhartṛhari (second half 5th century, ) and the Kārikā written by Gaudapada (early 6th or 7th century CE). Shankara mentions 99 different predecessors of his school in his commentaries. A number of important early Vedanta thinkers have been listed in the Siddhitraya by Yamunācārya (c. 1050), the Vedārthasamgraha by Rāmānuja (c. 1050–1157), and the Yatīndramatadīpikā by Śrīnivāsa Dāsa. At least fourteen thinkers are known to have existed between
6480-457: 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
6600-487: 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
6720-539: 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
6840-604: 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
6960-566: 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
7080-519: The BAPS, was propounded by Swaminarayan (1781-1830 CE) and is rooted in Ramanuja's Vishishtadvaita . It asserts that Parabrahman (Purushottam, Narayana) and Aksharbrahman are two distinct eternal realities. Adherents believe that they can achieve moksha (liberation) by becoming aksharrup (or brahmarup), that is, by attaining qualities similar to Akshar (or Aksharbrahman) and worshipping Purushottam (or Parabrahman;
7200-523: The Brahma Sutra commentaries by Nimbarka , Ramanuja , Vallabha , Shankara and Madhva . In his conclusion, Ghate determined that Nimbarka's and Ramanuja's commentaries provide the most accurate interpretation of the Brahma Sutras, considering both the passages that emphasize unity and those that emphasize diversity. Gavin Flood suggests that although Advaita Vedanta is the most well-known school of Vedanta and
7320-544: The Brahma Sutras were complete vary, with Nakamura in 1989 and Nicholson in his 2013 review stating, that they were most likely compiled in the present form around 400–450 CE. Isaeva suggests they were complete and in current form by 200 CE, while Nakamura states that "the great part of the Sutra must have been in existence much earlier than that" (800 - 500 BCE). The book is composed of four chapters, each divided into four-quarters or sections. These sutras attempt to synthesize
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#17328762240877440-591: 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
7560-466: 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"
7680-458: 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
7800-508: The Ramayana, along with Vishnu-oriented Puranas provide its theistic foundations. Vedanta Vedanta ( / v eɪ ˈ d ɑː n t ə / ; Sanskrit : वेदान्त , IAST : Vedānta ), also known as Uttara Mīmāṃsā , is one of the six orthodox ( āstika ) traditions of textual exegesis and Hindu philosophy . The word "Vedanta" means "conclusion of the Vedas ", and encompasses the ideas that emerged from, or aligned and reinterpreted,
7920-457: 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
8040-458: 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
8160-446: 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
8280-403: 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
8400-467: 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
8520-477: The West due to the influence of the 14th century Advaitin Vidyaranya and modern Hindus like Swami Vivekananda and Ramana Maharshi , most Vedanta traditions focus on Vaishnava theology . The word Vedanta is made of two words : The word Vedanta literally means the end of the Vedas and originally referred to the Upanishads . Vedanta is concerned with the jñānakāṇḍa or knowledge section of
8640-721: 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
8760-547: 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
8880-447: 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
9000-419: The basic texts and Vedanta interprets them through rigorous philosophical exegesis to defend the point of view of their specific sampradaya . Varying interpretations of the Upanishads and their synthesis, the Brahma Sutras , led to the development of different schools of Vedanta over time. Vinayak Sakaram Ghate of Bhandarkar Oriental Research Institute conducted a comprehensive comparative analysis of
9120-508: The bhedabheda-philosophy, instead postulating the identity of Atman with the Whole ( Brahman ), Gaudapada (c. 6th century CE), was the teacher or a more distant predecessor of Govindapada , the teacher of Adi Shankara. Shankara is widely considered as the apostle of Advaita Vedanta . Gaudapada's treatise, the Kārikā – also known as the Māṇḍukya Kārikā or the Āgama Śāstra –
9240-451: 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 ,
9360-435: 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
9480-424: 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
9600-435: 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
9720-481: The composition of the Brahma Sutras and the other encompassing the schools that developed after the Brahma Sutras were written. Until the 11th century, Vedanta was a peripheral school of thought. Little is known of schools of Vedanta existing before the composition of the Brahma Sutras (first composition c. 2nd cent. BCE, final redaction 400–450 CE). It is clear that Badarayana, the writer of Brahma Sutras ,
9840-456: The composition of the Brahma Sutras and Shankara's lifetime. A noted scholar of this period was Bhartriprapancha. Bhartriprapancha maintained that the Brahman is one and there is unity, but that this unity has varieties. Scholars see Bhartriprapancha as an early philosopher in the line who teach the tenet of Bhedabheda . Bhedābheda means "difference and non-difference" and is more a tradition than
9960-762: 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
10080-609: 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
10200-648: 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
10320-480: The diverse teachings of the Upanishads. However, the cryptic nature of aphorisms of the Brahma Sutras have required exegetical commentaries. These commentaries have resulted in the formation of numerous Vedanta schools, each interpreting the texts in its own way and producing its own commentary. Little with specificity is known of the period between the Brahma Sutras (5th century CE) and Adi Shankara (8th century CE). Only two writings of this period have survived:
10440-469: 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
10560-442: The entire universe is real and is subtly Brahman only in the form of Krishna . Vallabhacharya agreed with Advaita Vedanta's ontology , but emphasized that prakriti (empirical world, body) is not separate from the Brahman , but just another manifestation of the latter. Everything, everyone, everywhere – soul and body, living and non-living, jīva and matter – is the eternal Krishna . The way to Krishna , in this school,
10680-628: 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
10800-449: 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
10920-637: 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
11040-646: 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
11160-672: 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
11280-558: 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
11400-401: The material universe is the object enjoyed (bhogya) . The Brahman is Krishna , the ultimate cause who is omniscient, omnipotent, all-pervading Being. He is the efficient cause of the universe because, as Lord of Karma and internal ruler of souls, He brings about creation so that the individual souls can reap the consequences of their karma . God is considered to be the material cause of
11520-432: 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
11640-473: The philosophy of "inconceivable difference in non-difference", in relation to the non-dual reality of Brahman - Atman which it calls ( Krishna ), svayam bhagavan . The notion of "inconceivability" ( acintyatva ) is used to reconcile apparently contradictory notions in Upanishadic teachings. This school asserts that Krishna is Bhagavan of the bhakti yogins , the Brahman of the jnana yogins , and has
11760-493: The philosophy of the Swaminarayan Sampradaya . Most major Vedanta schools, except Advaita Vedanta and Neo-Vedanta, are related to Vaishnavism and emphasize devotion ( Bhakti ) to God , understood as Vishnu or a related manifestation . Advaita Vedanta, on the other hand, emphasizes Jñana (knowledge) and Jñana Yoga over theistic devotion. While the monism of Advaita has attracted considerable attention in
11880-469: The quotes attributed to them in later literature, Sharma postulates that Ashmarathya and Audulomi were Bhedabheda scholars, Kashakrtsna and Brahmadatta were Advaita scholars, while Tanka and Dravidacharya were either Advaita or Viśiṣṭādvaita scholars. Badarayana summarized and interpreted teachings of the Upanishads in the Brahma Sutras , also called the Vedanta Sutra , possibly "written from
12000-486: The realist Parinamavada position, which appears to have been the view most common among early Vedantins". In contrast to Badarayana, post-Shankara Advaita Vedantists hold a different view, Vivartavada , which says that the effect, the world, is merely an unreal ( vivarta ) transformation of its cause, Brahman. The Upanishads present an associative philosophical inquiry in the form of identifying various doctrines and then presenting arguments for or against them. They form
12120-451: 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
12240-400: 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
12360-542: The same oneness. Spiritual liberation in Advaita is the full comprehension and realization of oneness, that one's unchanging Atman (soul) is the same as the Atman in everyone else, as well as being identical to Brahman . Vishishtadvaita , propounded by Ramanuja (11–12th century), asserts that Jīvatman (human souls) and Brahman (as Vishnu ) are different, a difference that is never transcended. With this qualification, Ramanuja also affirmed monism by saying that there
12480-519: The scriptural testimony, is considered the most authentic means of knowledge instead. All schools of Vedanta subscribe to the theory of Satkāryavāda , which means that the effect is pre-existent in the cause. But there are two different views on the status of the "effect", that is, the world. Most schools of Vedanta, as well as Samkhya, support Parinamavada , the idea that the world is a real transformation ( parinama ) of Brahman. According to Nicholson (2010 , p. 27), "the Brahma Sutras espouse
12600-459: The six are epistemologically valid. For example, while Advaita Vedanta accepts all six pramanas , Vishishtadvaita and Dvaita accept only three pramanas (perception, inference and testimony). Advaita considers Pratyakṣa (perception) as the most reliable source of knowledge, and Śabda , the scriptural evidence, is considered secondary except for matters related to Brahman, where it is the only evidence. In Viśiṣṭādvaita and Dvaita, Śabda ,
12720-545: The speculations and enumerations contained in the Upanishads , focusing, with varying emphasis on devotion and knowledge, and liberation. Vedanta developed into many traditions, all of which give their specific interpretations of a common group of texts called the Prasthānatrayī , translated as "the three sources": the Upanishads , the Brahma Sutras and the Bhagavad Gita . All Vedanta traditions are exegetical in nature, but also contain extensive discussions on ontology , soteriology , and epistemology , even as there
12840-477: The study of reliable and valid means by which human beings gain accurate, true knowledge. The focus of Pramana is the manner in which correct knowledge can be acquired, how one knows or does not know, and to what extent knowledge pertinent about someone or something can be acquired. Ancient and medieval Indian texts identify six pramanas as correct means of accurate knowledge and truths: The different schools of Vedanta have historically disagreed as to which of
12960-421: The substance of the import of Vedanta". It was Shankara who integrated Gaudapada work with the ancient Brahma Sutras , "and give it a locus classicus " alongside the realistic strain of the Brahma Sutras . A noted contemporary of Shankara was Maṇḍana Miśra , who regarded Mimamsa and Vedanta as forming a single system and advocated their combination known as Karma-jnana-samuchchaya-vada . The treatise on
13080-642: The supreme living entity; God). Tattvavada, propounded by Madhvacharya (13th century), is based on the premise of realism or realistic point of view. The term Dvaita, which means dualism, was later applied to Madhvacharya's philosophy. Atman (soul) and Brahman (as Vishnu ) are understood as two completely different entities. Brahman is the creator of the universe, perfect in knowledge, perfect in knowing, perfect in its power, and distinct from souls, distinct from matter. In Dvaita Vedanta, an individual soul must feel attraction, love, attachment and complete devotional surrender to Vishnu for salvation, and it
13200-617: 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
13320-447: 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
13440-461: 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
13560-495: The triple ontological essence of the Brahman , but also His manifestation as personal God ( Īśvara ), as matter, and as individual souls. The schools of Vedanta differ in their conception of the relation they see between Ātman / Jīvātman and Brahman / Īśvara : Pramāṇa ( Sanskrit : प्रमाण) literally means "proof", "that which is the means of valid knowledge". It refers to epistemology in Indian philosophies, and encompasses
13680-458: 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
13800-560: The universe because creation was a manifestation of His powers of soul (chit) and matter (achit) ; creation is a transformation (parinama) of God's powers. He can be realized only through a constant effort to merge oneself with His nature through meditation and devotion. Advaita Vedanta ( IAST Advaita Vedānta ; Sanskrit : अद्वैत वेदान्त), propounded by Gaudapada (7th century) and Adi Shankara (9th century), but popularized by Vidyaranya (14th century) and 19th-20th century neo-Vedantins , espouses non-dualism and monism. Brahman
13920-440: 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
14040-588: The vedas which is called the Upanishads . The meaning of Vedanta expanded later to encompass the different philosophical traditions that interpret and explain the Prasthanatrayi in the light of their respective views on the relation between humans and the Divine or Absolute reality. The Upanishads may be regarded as the end of Vedas in different senses: Vedanta is one of the six orthodox ( āstika ) traditions of textual exegesis and Indian philosophy . It
14160-460: 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
14280-470: 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
14400-414: Was not the first person to systematize the teachings of the Upanishads , as he quotes six Vedantic teachers before him – Ashmarathya, Badari, Audulomi, Kashakrtsna, Karsnajini and Atreya. References to other early Vedanta teachers – Brahmadatta, Sundara, Pandaya, Tanka and Dravidacharya – are found in secondary literature of later periods. The works of these ancient teachers have not survived, but based on
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