Scriptures (Mindmap)

Hanuman

He is one of the most popular gods of Hinduism today. He is generally shown as standing reverentially or sitting devotedly at the feet of Rama, sitting alone and cross legged in a meditative posture, flying in the air carrying a  mountain or standing tall with a mace on his shoulders or by his side.

 He is shown as cheerful (prasannanjaneya), ferocious (Veeranjaneya) meditating (dhayananjaneya) or in a mood of devotion (bhaktanjaneya).

Describing Lord Vishnu

Vishnu resides in the milky waters of Vaikunth on a bed made of the coils of the the thousand hooded great serpent, Adishesha of infinite dimensions. Goddess Lakshmi, his consort attend upon him. Symbolically the ocean stands for bliss and consciousness, the serpent for time, diversity, desire and illusion, and the goddess Lakshmi for the material things and powers of the creation.

The color of Vishnu is the color of a dark blue cloud. It is the color of the sky, denoting his cosmic dimensions and his connection with the Vedic gods of rain and thunder and his relationship with the earth. He is usually depicted with one face, four arms, usually in a standing posture or in a resting posture. He wears a necklace made of the famous Kaustubha gem that rests on his left chest and another garland of flowers and gems by name Vaijayanti.

His four arms hold sankha (a conch), chakra (discus), gada (mace) and padma(lotus) respectively. The conch stands for the five elements, the sound of AUM, salagrama, goddess Lakshmi, the waters, purity and perfection. The discus is the terrible weapon of Vishnu which he used to destroy the evil and protect the righteous. It symbolically represents the light bearing sun, which illuminates and removes darkness. It also stands for higher consciousness which destroys all illusions. The mace represent the power of knowledge while the lotus symbolizes beauty, harmony, purity, water element, creation and self realization.

The definition of Vishnu and Narayana

Vishnu means the giver and provider of things. The Vedas describe him as the god of three strides, upholder of law and giver of boons. In course of time he became Narayana, which literally means, the dweller of waters and dweller of human beings. The word nara means both water(naram) and human (nara).

Atma or Soul

Our individual soul is the immortal and spiritual body of light that animates life and reincarnates again and again until all necessary karmas are created and resolved and its essential unity with God is fully realized.""Our soul body was created in the image and likeness of the Primal Soul, but it differs from the Primal Soul in that it is immature. While[God] is unevolutionary perfection, we are in the process of evolving."

The Soul and Its Illusion

Atman or the soul is in reality identical with Paramatman or the Oversoul, which is One, Infinite and Eternal. The soul is, in fact, beyond the gross, subtle and mental worlds, but experiences itself as being limited owing to its identification with the Sharira or gross body, Prana or the subtle body (which is the vehicle of desires and vital forces), and Manas or the mental body(which is the seat of the mind). The soul in its transcendental state is One— Formless, Eternal and Infinite—and yet identifies itself with the phenomenal world of forms, which are many and finite and destructible. This is Maya or the cosmic illusion. The soul and its illusion.

Manava Dharma Shastra - (Ancient Hindu Code of Conduct for Domestic, Social, and Religious Life)

Traditionally accepted as one of the supplementary arms of the Vedas, Laws of Manu or Manava Dharma Shastra is one of the standard books in the Hindu canon, and a basic text for all gurus to base their teachings on. This 'revealed scripture' comprises 2684 verses, divided into twelve chapters presenting the norms of domestic, social, and religious life in India (circa 500 BC) under the Brahmin influence, and is fundamental to the understanding of ancient Indian society

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The ancient Vedic society had a structured social order where the Brahmins were esteemed as a highest and the most revered sect and assigned the holy task of acquiring ancient knowledge and learning. The teachers of each Vedic schools composed manuals in Sanskrit, known as 'sutras', pertaining to their respective schools for the guidance of their pupils, which were highly venerated by the Brahmins and memorized by each Brahmin student.

The most common of these were the 'Grihya-sutras', dealing with domestic ceremonies, and the 'Dharma-sutras', treating of the sacred customs and laws. These extremely complicated bulk of ancient rules and regulations, customs, laws and rites were gradually enlarged in scope, written aphoristically and set to musical cadence and systematically arranged to constitute the 'Dharma-shastras'. Of these the most ancient and most famous is the Laws of Manu, the Manava Dharma-shastra, a 'Dharma-sutra' belonging to the ancient Manava Vedic school.

This article was taken from (http://hinduism.about.com/od/scripturesepics/a/laws_of_manu.htm)

The Nayanmars

The Nayanars of southern India were poet saints who played an instrumental role between 6th and 8th century AD in popularizing the devotional worship of  Siva among the rural people. Through devotional singing and public display of religious fervor, they preached the path of devotion (bhaktimarg) to Siva as an effective means to spread their message of divine love and surrender to God and inculcate among people the habit of religious worship and ethical living. Their activities also helped in containing the influence of Jainism and Buddhism in southern India and reviving the Vedic tradition. The Saiva tradition lists 63 Nayanars. Prominent among them were Kannappa, Karaikkal, Sundarar, Manikkavachakar, Nambi Andar Nambi, Sekkilar, Appar and Sundarar. Their compositions are preserved in such works as Tirumurai and Tevaram. Apart from them, Lakulisa, Vasugupta, Gorakshanath and Basavanna were some of the religious teachers, who played a prominent role in ensuring the continuation of Saivism as a major religious sect in the Indian subcontinent.

The 12 Jyotirlinga temples

The 12 Jyotirlinga temples mentioned in the Sivapurana are:

1. The Somnath temple,

1. The Mallikarjuna temple at Srisailam,

1. The Mahakaleswar temple at Ujjain,

1. The Omkareshwar temple at Omkareshwar,

1. The Kedarnath temple in the Himalayas,

1. The Bhimashankar temple in Maharashtra,

1. The Kashivishwanath temple at Varanasi,

1. The Triambakeshwar temple at Naski,

1. The Baidyanath temple at Deogarh,

1. The Nageshwar temple in Dwaraka,

1. The Ramalingeshwar temple at Rameswaram 

1. Grishneshwar temple near Ellora caves

There are many subsects with in Saivism.

While they all acknowledge Lord Siva as the Supreme Deity, they differ from one another in respect of other details such as the modes of worship,  nature of Brahman, the nature of individual soul, the relationship between the two, the nature of reality and the means to liberation. These schools of Saivism primarily fall under one of the three schools of Hindu philosophy, namely Advaita (monism), Vishishtadvaita (qualified monism) and Dvaita (dualism). Of the few sects that survived the vicissitudes of time, the following five are the most prominent

1. Pasupata Saivism

2. Kashmiri Saivism

3. Siddha Saivism

4. Gorakhnatha Saivism

5. Vira Saivism

Shaiva Puranas

By the time the Puranas were composed, Lord Siva was recognized as a part of Hindu Trinity and His worship became popular in many parts of the Indian subcontinent. Both the Ramayana and the Mahabharata mention Lord Siva as a prominent Hindu god. Credit goes to the Saiva Puranas, which were composed mostly in the early Christian era, in making Saivism a popular religious sect. Of the 18 Puranas originally composed, six were Shaiva Puranas, namely Siva Purana, Linga Purana, Matsya Purana, Kurma Purana, Skanda Purana and Agni Purana. The Agamas are the most authoritative works on Saivism. They deal with the methods of ritual worship and contemplation of Lord Siva

Shaivism

Shaivism or Saivism is the name given to a group of religious traditions which regard Lord Siva, also spelled as Shiva, as the highest Supreme Self or Brahman and worship Him accordingly. It is considered to be one of the oldest, if not the oldest, sect of Hinduism, whose antiquity is said to be rooted in the prehistoric traditions of ancient India, dating back to the Indus Valley civilization (5000 BC) or even earlier. Followers of Saivism are popularly known as Saivas or Saivites. The early Vedic Indians worshipped an aspect of Lord Siva, known as Rudra, whom they both feared and revered. In the later Vedic period some Upanishads emerged, such as the Svetasvatara Upanishad and the Katha Upanishad, in which Lord Siva was depicted as the highest Supreme Brahman. It was also the period during which the Vedic religion underwent a radical transformation where by Vaishnavism, Saivism and Shaktism rose to prominence and the ancient Vedic deities such as Brahma, Indra, Agni and Varuna yielded their place to  Vishnu, Siva and Shakti.

Origin of Sanskrit

Sanskrit (meaning 'perfected', 'refined', or 'polished') is the ancient sacred language of India. An official language of India, it is believed to be the oldest language of the world.

By 400BC a Hindu Indian grammarian by the name of Pāṇini had formally recorded rules of Sanskrit grammar. This is known as the Ashtadhyayi.

The Ashtadhyayi consists of eight chapters, each divided into four sections, or ‘padas’. It characterises the difference between the language of the sacred texts and that of common street language. 3,959 rules of Sanskrit morphology have been set out, much in the way of a mathematical function, to define the basic elements of the language including sentence structure, vowels, consonants, nouns, and verbs. Pāṇini’s work is still used in the teaching of Sanskrit today.

Classical Sanskrit, as opposed to its more archaic ancestor Vedic Sanskrit, was in its height in the centuries AD. From it came a vast body of philosophical, scientific and religious knowledge, as well as Hindu scriptures and classical literature. These include works such as the Gita and Ramayana.

Taittiriya Upanishad

The Taittiriya Upanishad is also part of the Yajur Veda. It is divided into three sections: The first deals with the science of phonetics and pronunciation, the second and the third deal with the knowledge of the Supreme Self ('Paramatmajnana'). Once again, here, Aum is emphasized as peace of the soul, and the prayers end with Aum and the chanting of peace ('Shanti') thrice, often preceded by the thought, "May we never hate." There is a debate regarding the relative importance of seeking the truth, going through austerity and studying the Vedas. One teacher says truth is first, another austerity, and a third claims that study and teaching of the Veda is first, because it includes austerity and discipline. Finally, it says that the highest goal is to know the Brahman, for that is truth.

Mundaka Upanishad

The Mundaka Upanishad belongs to the Atharva Veda and has three chapters, each of which has two sections. The name is derived from the root 'mund' (to shave) as he that comprehends the teaching of the Upanishad is shaved or liberated from error and ignorance. The Upanishad clearly states the distinction between the higher knowledge of the Supreme Brahman and the lower knowledge of the empirical world — the six 'Vedangas' of phonetics, ritual, grammar, definition, metrics, and astrology. It is by this higher wisdom and not by sacrifices or worship, which are here considered 'unsafe boats', that one can reach the Brahman. Like the Katha, the Mundaka Upanishad warns against "the ignorance of thinking oneself learned and going around deluded like the blind leading the blind". Only an ascetic ('sanyasi') who has given up everything can obtain the highest knowledge.

Katha Upanishad

Katha Upanishad, which belongs to the Yajur Veda, consists of two chapters, each of which has three sections. It employs an ancient story from the Rig Veda about a father who gives his son to death (Yama), while bringing out some of the highest teachings of mystical spirituality. There are some passages common to the Gita and Katha Upanishad. Psychology is explained here by using the analogy of a chariot. The soul is the lord of the chariot, which is the body; the intuition is the chariot-driver, the mind the reins, the senses the horses, and the objects of the senses the paths. Those whose minds are undisciplined never reach their goal, and go on to reincarnate. The wise and the disciplined, it says, obtain their goal and are freed from the cycle of rebirth.

Kaushitaki Upanishad

The Kaushitaki Upanishad explores the question whether there is an end to the cycle of reincarnation, and upholds the supremacy of the soul ('atman'), which is ultimately responsible for everything it experiences.

Aitareya Upanishad

The Aitareya Upanishad belongs to the Rig Veda. It is the purpose of this Upanishad to lead the mind of the sacrificer away from the outer ceremonial to its inner meaning. It deals with the genesis of the universe and the creation of life, the senses, the organs and the organisms. It also tries to delve into the identity of the intelligence that allows us to see, speak, smell, hear and know.

Kena Upanishad

The Kena Upanishad derives its name from the word 'Kena', meaning 'by whom'. It has four sections, the first two in verse and the other two in prose. The metrical portion deals with the Supreme Unqualified Brahman, the absolute principle underlying the world of phenomenon, and the prose part deals with the Supreme as God, 'Isvara'. The Kena Upanishad concludes, as Sandersen Beck puts it, that austerity, restraint, and work are the foundation of the mystical doctrine; the Vedas are its limbs, and truth is its home. The one who knows it strikes off evil and becomes established in the most excellent, infinite, heavenly world

Chandogya Upanishad

The Chandogya Upanishad is the Upanishad that belongs to the followers of the Sama Veda. It is actually the last eight chapters of the ten-chapter Chandogya Brahmana, and it emphasizes the importance of chanting the sacred Aum, and recommends a religious life, which constitutes sacrifice, austerity, charity, and the study of the Vedas, while living in the house of a guru. This Upanishad contains the doctrine of reincarnation as an ethical consequence of karma. It also lists and explains the value of human attributes like speech, will, thought, meditation, understanding, strength memory and hope.

The Principal Upanishads

In the Upanishads we can study the graceful conflict of thought with thought, the emergence of more satisfactory thought and the rejection of inadequate ideas. Hypotheses were advanced and rejected on the touchstone of experience and not at the dictate of a creed. Thus thought forged ahead to unravel the mystery of the world in which we live. Let's have a quick look at the 13 principal Upanishads:

What is Vedic Maths?

What does mathematics have to do with Hinduism? Well, just as the basic principles of Hinduism lie in the Vedas, so do the roots of mathematics. The Vedas, written around 1500-900 BCE, are ancient Indian texts containing a record of human experience and knowledge. Thousands of years ago, Vedic mathematicians authored various theses and dissertations on mathematics. It is now commonly believed and widely accepted that these treatises laid down the foundations of algebra, algorithm, square roots, cube roots, various methods of calculation, and the concept of zero.

Vedic Mathematics

'Vedic Mathematics' is the name given to the ancient system of mathematics, or, to be precise, a unique technique of calculations based on simple rules and principles, with which any mathematical problem - be it arithmetic, algebra, geometry or trigonometry - can be solved, hold your breath, orally!

Vedic Math Formulas

Vedic Math essentially rests on the 16 Sutras or mathematical formulas as referred to in the Vedas.

1. Ekadhikina Purvena
   (Corollary: Anurupyena)
   Meaning: By one more than the previous one
2. Nikhilam Navatashcaramam Dashatah
   (Corollary: Sisyate Sesasamjnah)
   Meaning: All from 9 and the last from 10
   
3. Urdhva-Tiryagbyham
   (Corollary: Adyamadyenantyamantyena)
   Meaning: Vertically and crosswise
   
4. Paraavartya Yojayet
   (Corollary: Kevalaih Saptakam Gunyat)
   Meaning: Transpose and adjust
   
5. Shunyam Saamyasamuccaye
   (Corollary: Vestanam)
   Meaning: When the sum is the same that sum is zero
   
6. (Anurupye) Shunyamanyat
   (Corollary: Yavadunam Tavadunam)
   Meaning: If one is in ratio, the other is zero
   
7. Sankalana-vyavakalanabhyam
   (Corollary: Yavadunam Tavadunikritya Varga Yojayet)
   Meaning: By addition and by subtraction
   
8. Puranapuranabyham
   (Corollary: Antyayordashake'pi)
   Meaning: By the completion or non-completion
   
9. Chalana-Kalanabyham
   (Corollary: Antyayoreva)
   Meaning: Differences and Similarities
10. Yaavadunam
    (Corollary: Samuccayagunitah)
    Meaning: Whatever the extent of its deficiency
    
11. Vyashtisamanstih
    (Corollary: Lopanasthapanabhyam)
    Meaning: Part and Whole
    
12. Shesanyankena Charamena
    (Corollary: Vilokanam)
    Meaning: The remainders by the last digit
    
13. Sopaantyadvayamantyam
    (Corollary: Gunitasamuccayah Samuccayagunitah)
    Meaning: The ultimate and twice the penultimate
14. Ekanyunena Purvena
    (Corollary: Dhvajanka)
    Meaning: By one less than the previous one
    
15. Gunitasamuchyah
    (Corollary: Dwandwa Yoga)
    Meaning: The product of the sum is equal to the sum of the product
    
16. Gunakasamuchyah
    (Corollary: Adyam Antyam Madhyam)
    Meaning: The factors of the sum is equal to the sum of the factors

Ramayana - The Summary

A Brief Outline of the Plot of Ramayana

Ramayana is the immortal tale of Shri Rama that teaches us the values of ideology, devotion, duty, relationships, dharma and karma.

 

Rama & Sita: The ideal Royal Couple

Rama, the prince of Ayodhya and his wife Sita are the ideal royal couple. Rama is brave, wise and dutiful, and Sita is beautiful, generous and saintly. Sita gets introduced to Rama at a ceremony called ‘Swayamvara’, organized by her father Janaka, the king of Mithila to identify a suitable bridegroom for her lovely daughter. Princes from various kingdoms are invited and challenge to string a giant bow. Only the mighty Rama could lift the bow, string it and even break it into two halves. This leads Sita to garland Rama as her husband.

 

Intrigues in the Royal Family

Dasharatha, the king of Ayodhya, had three wives and four sons. Rama was the eldest and his mother was Kaushalya. Bharata was the son of his second and favorite wife, Kaikeyi. The other two were twins, Lakshmana and Shatrughna from his third wife Sumitra. While Rama is all set for coronation, his step-mother, Dasharatha’s second wife, Kaikeyi, wants her son, Bharata, to become king. Before the aged king could hand over his crown to his eldest son Rama, Dasaratha is destined to die. And instead of being crowned king of Ayodhya, Rama is sent into exile in the forest for fourteen year by an intrigue in the palace and a quirk of fate.

 

Rama is Banished for Fourteen Years

Rama goes to the forest, accompanied by wife Sita and brother Lakshmana, and they live as recluses among the hermits that lead a life of meditative retreat in the deep woods. Bharata, whose mother's evil plot won him the throne, goes to meet Rama in the forest and pleads him to return to the capital. As Rama declines to break his vow given to his deceased father, Bharata is compelled to go back to Ayodhya with his sandals, which he places on the throne as the symbol of Rama’s continuing monarchy

 

Rama Fights Ravana, Rescues Sita

While Rama, his wife and brother are living a simple yet happy life in the forest, tragedy strikes! Henceforth, the plot revolves around the abduction of Sita by the demon king Ravana, the ten-headed ruler of Lanka, and Rama’s pursuit to rescue her, aided by Lakshmana and the mighty monkey-general Hanuman. Sita is held captive in the island as Ravana tries to persuade her to marry him. Rama assembles an army of allies comprising mainly of monkeys under the brave Hanuman. They attack Ravana’s army, and after a fierce battle, succeed in killing the demon king and freeing Sita, reuniting her with Rama.

Rama Regains His Kingdom, Sita Returns to Mother Earth

After fourteen years, Rama and Sita return to Ayodhya and are warmly welcomed back by the citizens of the kingdom, where they rule for many years, and have two sons – Luv and Kush. Unfortunately, Sita’s chastity during her period of capture by Ravana comes under scrutiny, and she has to go through trial by fire to prove her purity. But queen, who emerged from the earth at her birth, invokes Mother Earth to take her back into the earth, and the saintly Sita returns to her Mother, never to reappear again.

Ramayana - The Epic

The Power of Om

During meditation, when we chant Om, we create within ourselves a vibration that attunes sympathy with the cosmic vibration and we start thinking universally. The momentary silence between each chant becomes palpable. Mind moves between the opposites of sound and silence until, at last, it ceases the sound. In the silence, the single thought—Om—is quenched; there is no thought. This is the state of trance, where the mind and the intellect are transcended as the individual self merges with the Infinite Self in the pious moment of realization. It is a moment when the petty worldly affairs are lost in the desire for the universal. Such is the immeasurable power of Om.

The Vision of Om

Om provides a dualistic viewpoint. On one hand, it projects the mind beyond the immediate to what is abstract and inexpressible. On the other hand, it makes the absolute more tangible and comprehensive. It encompasses all potentialities and possibilities; it is everything that was, is, or can yet be. It is omnipotent and likewise remains undefined.

The Music of Om

Om is not a word but rather an intonation, which, like music, transcends the barriers of age, race, culture and even species. It is made up of three Sanskrit letters, aa, au and ma which, when combined together, make the sound Aum or Om. It is believed to be the basic sound of the world and to contain all other sounds. It is a mantra or prayer in itself. If repeated with the correct intonation, it can resonate throughout the body so that the sound penetrates to the centre of one's being, the atman or soul.

There is harmony, peace and bliss in this simple but deeply philosophical sound. By vibrating the sacred syllable Om, the supreme combination of letters, if one thinks of the Ultimate Personality of Godhead and quits his body, he will certainly reach the highest state of "stateless" eternity, states the Bhagavad Gita.

The Eternal Syllable

According to the Mandukya Upanishad, "Om is the one eternal syllable of which all that exists is but the development. The past, the present, and the future are all included in this one sound, and all that exists beyond the three forms of time is also implied in it".

Om in Daily Life

Although Om symbolizes the most profound concepts of Hindu belief, it is in use daily. The Hindus begin their day or any work or a journey by uttering Om. The sacred symbol is often found at the head of letters, at the beginning of examination papers and so on. Many Hindus, as an expression of spiritual perfection, wear the sign of Om as a pendant. This symbol is enshrined in every Hindu temple premise or in some form or another on family shrines.

It is interesting to note that a newly born child is ushered into the world with this holy sign. After birth, the child is ritually cleansed and the sacred syllable Om is written on its tongue with honey. Thus right at the time of birth the syllable Om is initiated into the life of a Hindu and ever remains with him as the symbol of piety. Om is also a popular symbol used in contemporary body art and tattoos.

Om: Symbol of the Absolute

"The goal which all the Vedas declare, which all austerities aim at, and which men desire when they lead the life of continence … is Om. This syllable Om is indeed Brahman. Whosoever knows this syllable obtains all that he desires. This is the best support; this is the highest support. Whosoever knows this support is adored in the world of Brahma."~ Katha Upanishad I

Om or Aum is of paramount importance in Hinduism. This symbol (as seen in the image on the right) is a sacred syllable representing Brahman, the impersonal Absolute of Hinduism — omnipotent, omnipresent, and the source of all manifest existence. Brahman, in itself, is incomprehensible; so a symbol becomes mandatory to help us realize the Unknowable. Om, therefore, represents both the unmanifest (nirguna) and manifest (saguna) aspects of God. That is why it is called pranava, to mean that it pervades life and runs through our prana or breath.

See also:
Om in Daily Life
The Eternal Syllable
The Music of Om
The Vision of Om
The power of Om

How To Be an Ideal Hindu

Being an ideal Hindu simply implies living a righteous life by obeying the two basic tenets of Karma, ie, doing one's duty and Dharma, ie, believing in what is right in order to attain salvation from this world.

 

Time Required: Everyday, lifelong

 

Here's How:

1. Rise up from bed before sunrise.
2. Complete morning ablutions and bath.
3. Pay homage to the family deity.
4. Spend 10-15 minutes praying, meditating and reciting from the scriptures.
5. Prepare breakfast and eat it only after offering the same to the family deity.
6. Then throughout the day execute the tasks pertaining to one's profession with complete devotion, sincerity and honesty for the maintenance of the family.
7. In the evening perform group prayers in the family shrine along with all the members of the family.
8. This is followed by supper and obeisance to the family deity before retiring to bed.
9. Besides this daily routine, an ideal Hindu is advised to visit the nearest Hindu temple once in a while.
10. You should observe several important Hindu festivals with due reverence, and go on pilgrimage to a few holy places.
11. A Hindu is expected to give charity, help the needy, respect the elders in society and scrupulously pursue the path of moral rectitude in both personal and social life.
12. Compassion, consideration for others, love, sympathy, non-violence should be the ruling words in the life of an ideal Hindu.

Tips:

1. Avoid the seven deadly sins of wrath, envy, pride, covetousness, gluttony, sloth, and lechery.
2. Family deity can be any god or any saint whom you consider your own true god.
3. Have faith in God and believe in yourself.

Who is a Hindu?

When the question of who is a Hindu is discussed today, we get a multitude of confused and contradictory answers from both Hindu laypersons and from Hindu leaders. That we have such a difficult time understanding the answer to even so fundamental a question as "who is a Hindu?" is a starkly sad indicator of the lack of knowledge in the Hindu community today.

Common Answers
Some of the more simplistic answers to this question include: Anyone born in India is automatically a Hindu (the ethnicity fallacy), if your parents are Hindu, then you are Hindu (the familial argument), if you are born into a certain caste, then you are Hindu (the genetic inheritance model), if you believe in reincarnation, then you are Hindu (forgetting that many non-Hindu religions share at least some of the beliefs of Hinduism), if you practice any religion originating from India, then you are a Hindu (the national origin fallacy).

The Real Answer
The real answer to this question has already been conclusively answered by the ancient sages of Hinduism, and is actually much simpler to ascertain than we would guess. The two primary factors that distinguish the individual uniqueness of the great world religious traditions are a) the scriptural authority upon which the tradition is based, and b) the fundamental religious tenet(s) that it espouses. If we ask the question what is a Jew?, for example, the answer is: someone who accepts the Torah as their scriptural guide and believes in the monotheistic concept of God espoused in these scriptures. What is a Christian? - a person who accepts the Gospels as their scriptural guide and believes that Jesus is the incarnate God who died for their sins. What is a Muslim? - someone who accepts the Qur'an as their scriptural guide, and believes that there is no God but Allah, and that Mohammed is his prophet.

Scriptural Authority
In general, what determines whether a person is a follower of any particular religion is whether or not they accept, and attempt to live by, the scriptural authority of that religion. This is no less true of Hinduism than it is of any other religion on earth. Thus, the question of what is a Hindu is similarly very easily answered.


The Definition
By definition, a Hindu is an individual who accepts as authoritative the religious guidance of the Vedic scriptures, and who strives to live in accordance with Dharma, God's divine laws as revealed in the Vedic scriptures.

Only If You Accept the Vedas
In keeping with this standard definition, all of the Hindu thinkers of the six traditional schools of Hindu philosophy (Shad-darshanas) insisted on the acceptance of the scriptural authority of the Vedas (shabda-pramana) as the primary criterion for distinguishing a Hindu from a non-Hindu, as well as distinguishing overtly Hindu philosophical positions from non-Hindu ones. It has been the historically accepted standard that, if you accept the Vedas (and by extension Bhagavad Gita, Puranas, etc.) as your scriptural authority, and lived your life in accordance with the Dharmic principles of the Vedas, you are then a Hindu. Thus, an Indian who rejects the Veda is obviously not a Hindu. While an American, Russian, Indonesian or Indian who does accept the Veda obviously is a Hindu.

Gods & Goddesses in Hinduism

Hinduism is generally associated with a multiplicity of Gods, and does not advocate the worship of one particular deity. The gods and goddesses of Hinduism amount to thousands or even millions, all representing the many aspects of only one supreme Absolute called “Brahman”.

Therefore, to believe that the multiplicity of deities in Hinduism makes it polytheistic is erroneous. The Rig Veda says: "Ekam sath, Vipraah bahudhaa vadanti" (The Truth is one). However, to equate “Brahman” with “God” is imprecise. It is neither the “old man in the sky” concept, nor the idea of something capable of being vengeful or fearful.

The doctrine of Spiritual Competence (‘Adhikaara’) and that of the Chosen Deity (‘Ishhta Devata’) in Hinduism recommend that the spiritual practices prescribed to a person should correspond to his or her spiritual competence and that a person should have the freedom to choose (or invent) a form of Brahman that satisfies his spiritual cravings and to make it the object of his worship.

Thus, Hindus have a multitude of gods and goddesses. Deities are represented by a complexity of images and idols symbolizing divine powers. Many of these idols are housed within ornate temples of unparalleled beauty and grandeur. Hindus also worship spirits, trees, animals and even planets.

The most fundamental of Hindu deities, is the Trinity of Brahma, Vishnu and Shiva - creator, preserver and destroyer respectively. Other popular deities include Ganesha, Krishna, Hanuman and a number of Goddesses.

The Sacred Texts of the Hindus

According to Swami Vivekananda, "the accumulated treasury of spiritual laws discovered by different persons in different times" constitutes the sacred Hindu texts. Collectively referred to as the Shastras, there are two types of sacred writings in the Hindu scriptures: Shruti (heard) and Smriti (memorized).

Sruti literature refers to the habit of ancient Hindu saints who led a solitary life in the woods, where they developed a consciousness that enabled them to 'hear' or cognize the truths of the universe. Sruti  literatures are of two parts: the Vedas and the Upanishads.

There are four Vedas:

• The Rig Veda -"Royal Knowledge"
• The Sama Veda - "Knowledge of Chants"
• The Yajur Veda - "Knowledge of Sacrificial Rituals"
• The Atharva Veda - "Knowledge of Incarnations"

 There are 108 extant Upanishads, of which 10 are most important: Isa, Kena, Katha, Prashna, Mundaka, Mandukya, Taitiriya, Aitareya, Chandogya, Brihadaranyaka.

Smriti Literature refers to 'memorized' or 'remembered' poetry and epics. They are more popular with Hindus, because they are easy to understand, explains universal truths through symbolism and mythology, and contain some of the most beautiful and exciting stories in the history of religion world literature.

The three most important of Smriti literature are:

• The Bhagavad Gita - The most well known of the Hindu scriptures, called the "Song of the Adorable One", written about the 2nd century BC and forms the sixth part of Mahabharata. It contains some of the most brilliant theological lessons about the nature of God and of life ever written.
• The Mahabharata - The world's longest epic poem written about 9th century BC, and deals with the power struggle between the Pandava and the Kaurava families, with an intertwining of numerous episodes that make up life.
• The Ramayana - The most popular of Hindu epics, composed by Valmiki around 4th or 2nd centuries BC with later additions up to about 300 CE. It depicts the story of the royal couple of Ayodha - Ram and Sita and a host of other characters and their exploits.

The Main Tenets of Hinduism

Hinduism lacks any unified system of beliefs and ideas. It is a phenomenon and represents a broad spectrum of beliefs and practices which on one hand are akin to paganism, pantheism and the like, and on the other very profound, abstract, metaphysical ideas.

Since religion and culture are nearly interchangeable terms in Hinduism, emotive expressions like 'bhakti' (devotion) or 'dharma' (what is right) and 'yoga' (discipline) are used to depict essential aspects of the religion.

Hinduism believes in idol worship, reincarnation, karma, dharma and moksha. Some moral ideals in Hinduism include non-violence, truthfulness, friendship, compassion, fortitude, self-control, purity and generosity

Human life is divided into four stages, and there are defined rites and rituals for each stage from birth till death.
Traditional Hinduism has two life-long dharmas that one can follow: ‘Grihastha Dharma’ (Domestic Religion) and ‘Sannyasin Dharma’ (Ascetic Religion). The ‘Grihastha Dharma’ has four goals: ‘kāma’ (sensual pleasure), ‘artha’ (wealth and prosperity), ‘dharma’ (the laws of life), and ‘moksha’ (liberation from the cycle of births). The ‘Sannyasin Dharma’ recognizes ‘moksha’ as its ultimate goal.

Theories About the Origin of Hinduism

According to historians, the origin of Hinduism dates back to 5,000 or more years. The word "Hindu" is derived from the name of River Indus, which flows through northern India. In ancient times the river was called the 'Sindhu', but the Persians who migrated to India called the river 'Hindu', the land 'Hindustan' and its inhabitants 'Hindus'. Thus the religion followed by the Hindus came to be known as 'Hinduism'.

It was earlier believed that the basic tenets of Hinduism were brought to India by the Aryans who invaded the Indus Valley Civilization and settled along the banks of the Indus river about 2000 BC. However, this theory has now been proved to be a flawed one and is considered nothing more than a myth.

According to scholars, the evolution of Hinduism may be divided into three periods: the ancient (6500 BCE-1000 AD), the medieval (1000-1800 AD), and the modern (1800 AD to present). Hinduism is commonly thought to be the oldest religion in the history of human civilization.

The Uniqueness of Hinduism

Hinduism does not have any one founder, and any one core doctrine to which controversies can be referred to for resolution. There is also no point in time when it could be said to have begun. It does not require its adherents to accept any one idea, and thus is cultural, not creedal. The unique concept of the Absolute “Brahman” that cannot be equated with “God” is also exclusive to Hinduism.

Hinduism is also marked by an attitude which seems to accommodate religious and cultural perspectives other than one's own, and so is characterized by a rich variety of ideas and practices resulting in what appears as a multiplicity of religions under one term 'Hinduism'.

Hinduism is perhaps the only religious tradition that is so diverse in its theoretical premises and practical expressions that it is like a compilation of religions with a history contemporaneous with the peoples with which it is associated. According to philosopher Jeaneane Fowler, Hinduism can never be neatly slotted into any particular belief system — monism, theism, monotheism, polytheism, pantheism, panentheism — for all these systems are reflected in its many facets.

Introduction to Hinduism

Hinduism is essentially an Indian phenomenon. It is the dominant faith of India, practised by over 80% of the population. Since religion is a way of life in India, Hinduism forms an integral part of the entire Indian tradition.

 

It is not easy to define Hinduism, for it is much more than a religion in the Western sense. According to some scholars, Hinduism is not exactly a religion. Also known to practitioners as Sanatana Dharma, which means everlasting or eternal religion / truth / rule, Hinduism can best be defined as a way of life based on the teachings of ancient sages and scriptures like the Vedas and Upanishads. The word 'dharma' connotes "that which supports the universe" and effectively means any path of spiritual discipline which leads to God.

Hindu Dharma, as one scholar analogizes, can be compared to a fruit tree, with its roots (1) representing the Vedas and Vedantas, the thick trunk (2) symbolizing the spiritual experiences of numerous sages, gurus and saints, its branches (3) representing various theological traditions, and the fruit itself, in different shapes and sizes (4), symbolizing various sects and subsects. However, the concept of Hinduism defies a definite definition because of its uniqueness.