Hindu denominations, , traditions, movements, and sects are traditions and sub-traditions within Hinduism centered on one or more gods or goddesses, such as Vishnu, Shiva, Shakti and so on.[ The term sampradaya is used for branches with a particular founder-guru with a particular philosophy.
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Hinduism has no central doctrinal authority and many practising Hindus do not claim to belong to any particular denomination or tradition. Four major traditions are, however, used in scholarly studies: Vaishnavism, Shaivism, Shaktism and Smartism.[Lance Nelson (2007), An Introductory Dictionary of Theology and Religious Studies (Editors: Orlando O. Espín, James B. Nickoloff), Liturgical Press, , pages 562–563] These are sometimes referred to as the denominations of Hinduism, and they differ in the primary deity at the centre of each tradition.[SS Kumar (2010), Bhakti — the Yoga of Love, LIT Verlag Münster, , pp. 35–36.]
A notable feature of Hindu denominations is that they do not deny other concepts of the divine or deity, and often celebrate the other as Henotheism equivalent.
Although Hinduism contains many denominations and philosophies, it is linked by shared concepts, recognisable rituals, Hindu cosmology, Hindu texts, pilgrimage to sacred sites and the questioning of authority.
Etymology
The word Hindus is an exonym. This word Hindu is derived from the Indo-Aryan and Sanskrit word Sindhu, which means "a large body of water", covering "river, ocean". It was used as the name of the Indus River and also referred to its tributaries. The actual term 'Hindu' first occurs, states Gavin Flood, as "a Persian language geographical term for the people who lived beyond the river Indus (Sanskrit: Sindhu)". Hindus are persons who regard themselves as culturally, ethnically, or religiously adhering to aspects of Hinduism. Historically, the term has also been used as a geographical, cultural, and later religious identifier for people living in the Indian subcontinent. In the 18th century, European merchants and colonists began to refer to the followers of Indian religions collectively as Hindus until about mid 20th century. Hindus subscribe to a diversity of ideas on spirituality and traditions, but have no ecclesiastical order, no unquestionable religious authorities, no governing body, no prophet(s) nor any binding holy book; Hindus can choose to be polytheistic, pantheistic, monotheistic, monistic, Agnosticism, Atheism or Humanism.[Lester Kurtz (ed.), Encyclopedia of Violence, Peace and Conflict, , Academic Press, 2008.][MK Gandhi, The Essence of Hinduism, Editor: VB Kher, Navajivan Publishing, see page 3; According to Gandhi, "a man may not believe in God and still call himself a Hindu."]
Overview of Denominations
Hinduism as it 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.
Six generic types (McDaniel)
McDaniel (2007) distinguishes six generic types of Hinduism, in an attempt to accommodate a variety of views on a rather complex subject:[J. McDaniel Hinduism, in John Corrigan, The Oxford Handbook of Religion and Emotion, (2007) Oxford University Press, 544 pages, pp. 52–53 ]
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Folk Hinduism, based on local traditions and cults of local deities and extending back to prehistoric times, or at least prior to written Vedas.
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Shrauta or "Vedic" Hinduism as practised by traditionalist (Shrauta).
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Vedanta Hinduism, including Advaita Vedanta (Smartism), based on the philosophical approach of the Upanishads.
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Yoga Hinduism, especially the sect based on the Yoga Sutras of Patanjali.
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Dharma Hinduism or "daily morality", based on Karma and upon societal norms such as Vivāha (Hindu marriage customs).
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Bhakti or devotionalist practices
Sampradaya
In Hinduism, a sampradaya (IAST ) is a denomination. These are teaching traditions with autonomous practices and monastic centers, with a guru lineage, with ideas developed and transmitted, redefined and reviewed by each successive generation of followers. A particular guru lineage is called parampara. By receiving Diksha into the parampara of a living guru, one belongs to its proper sampradaya.
Number of adherents
There are no census data available on demographic history or trends for the traditions within Hinduism.[ The global religious landscape: Hindus , Pew Research (2012)]
Thus, the Shaivism and Shaktism traditions are difficult to separate, as many Shaiva Hindus revere the goddess Shakti regularly.[, Quote: "it is often impossible to meaningfully distinguish between Saiva and Sakta traditions".] The denominations of Hinduism, states Julius J. Lipner, are unlike those found in major religions of the world, because Hindu denominations are fuzzy with individuals revering gods and goddesses polycentrically, with many Shaiva and Vaishnava adherents recognizing Sri (Lakshmi), Parvati, Saraswati and other aspects of the goddess Devi. Similarly, Shakta Hindus revere Shiva and goddesses such as Parvati (such as Durga, Radha, Sita and others) and Saraswati important in Shaiva and Vaishnava traditions.
Estimates vary on 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%.
+ Demographics of major traditions within Hinduism (World Religion Database, ) |
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| Vaishnavism | 640,806,845 | 67.6 | 9.3 | Growing | Growing |
| Shaivism | 252,200,000 | 26.6 | 3.7 | Growing | Growing |
| Shaktism | 30,000,000 | 3.2 | 0.4 | Stable | Declining |
| Neo-Vedanta | 20,300,000 | 2.1 | 0.3 | Growing | Growing |
| Reform Hinduism | 5,200,000 | 0.5 | 0.1 | Growing | Growing |
|
Main denominations
Vaishnavism
Vaishnavism is a devotional stream of Hinduism, which worships the god Vishnu as the Supreme Lord (Svayam Bhagavan). As well as Vishnu himself, followers of the denomination also worship Vishnu's ten incarnations (the Dashavatara). The two most-worshipped incarnations of Vishnu are Krishna (especially within Krishnaism as the Supreme) and Rama, whose stories are told in the Mahabharata and the Ramayana, respectively. The adherents of this sect are generally non-ascetic, monastic and devoted to meditative practice and ecstatic chanting.
Among Historical Vishnuism are known the Bhagavata, Pancharatra, and Vaikhanasas traditions.
The major living Vaishnava sampradayas include:
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Sri Vaishnavism (Sri Vaishnava Sampradaya or Sri Sampradaya) is associated with the worship of the divine couple Lakshmi Narayana. Adherents of this tradition subscribe to the philosophy of Vishishtadvaita. The principal of this tradition are Ramanujacharya and Vedanta Desikan.
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Vadakalai, "the northern school", based on the teachings of Vedanta Desika,
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Tenkalai, "the southern school", based on the teachings of Manavala Mamunigal. The Alvars, the Tamil poet-saints of the Bhakti movement, belonged to and are revered in this tradition.
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Ramanandi Sampradaya (Ramayat Sampradaya or the Ramavat Sampradaya) adheres to the teachings of the Advaita scholar Ramananda. This is the largest monastic group within Hinduism and in Asia, and these Vaishnava monks are known as Ramanandis, Vairagis or Bairagis.
[Selva Raj and William Harman (2007), Dealing with Deities: The Ritual Vow in South Asia, State University of New York Press, , pages 165–166][James G Lochtefeld (2002), The Illustrated Encyclopedia of Hinduism: N–Z, Rosen Publishing, , pages 553–554]
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Brahma Sampradaya adheres to the teachings of Dvaita Vedanta philosopher Madhvacharya. The term "Brahma" (not to be confused with the Brahma deity) refers to the Supreme Being, Vishnu, who is revered as the Para-Brahman in this Sampradaya. Its modern form is Haridasa and Sadh Vaishnavism.
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Gaudiya Vaishnavism (Chaitanya Sampradaya) adheres to the teachings of Chaitanya Mahaprabhu:
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Brahmanic traditional lineages
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Sri Caitanya Prema Samsthana
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Gaudiya Math reform lineages
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Gaudiya Mission
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Gaudiya Vedanta Samiti
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International Society for Krishna Consciousness (ISKCON)
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ISKCON Revival Movement
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Science of Identity Foundation
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Sri Caitanya Sangha
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Sri Chaitanya Saraswat Math
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Sri Sri Radha Govindaji Trust
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World Vaisnava Association
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Manipuri Vaishnavism, a regional form of Gaudiya Vaishnavism
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Nimbarka Sampradaya (Kumara Sampradaya) adheres to the teachings of Nimbarkacharya. This tradition is associated with Four Kumaras,
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Rudra Sampradaya. The principal acharya is Vallabhacharya, the founder of Pushtimarg tradition.
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Warkari Sampradaya adheres to teaching of prominent bhakti saints of Maharashtra like Namdev, Dnyaneshwar, Eknath, Tukaram as well as Changdev, Muktabai, Gora Kumbhar, Savata Mali, Narahari Sonar, Janabai, Sena Nhavi and Kanhopatra. The Warkari Sampradaya promotes the worship of god Vithoba, a manifestation of Krishna.
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Swaminarayan Sampradya, adheres to the teachings of Swaminarayan, otherwise known as Swaminarayan.
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Bochasanwasi Akshar Purushottam Swaminarayan Sanstha (BAPS)
Minor and regional Vaishnavite schools and the principal connected with them are:
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Balmikism, linked to sage Valmiki.
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Ekasarana Dharma (Asomiya Vaishnavism), adheres to the teachings of Srimanta Sankaradeva.
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Kapadi
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Mahanam Sampradaya, adheres to the teachings of Prabhu Jagadbandu, who is considered to be the incarnation of Chaitanya Mahaprabhu.
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Mahanubhava panth, adheres to the teachings of Chakradhar Swami.
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Odisha Vaishnavism (), the regional cult of the god Jagannath as abstract form of Krishna.
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Pranami (Pranami Sampradaya), adheres to the teachings of Devachandra Maharaj.
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Radha Vallabh Sampradaya, adheres to the teachings of Hith Harivansh Mahaprabhu, emphasizes on the devotion of Radha as the supreme being.
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Ramsnehi Sampradaya
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Vaishnava-Sahajiya (tantra)
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Bishnoi Panth
Shaivism
Shaivas or Shaivites are those who primarily worship Shiva as the supreme god, both immanence and transcendent. Shaivism embraces at the same time monism (specifically nondualism) and dualism. To Shaivites, Shiva is both with and without form; he is the Supreme Dancer, Nataraja; and is linga, without beginning or end. Shiva is sometimes depicted as the fierce god Bhairava. Saivists are more attracted to asceticism than devotees of other Hindu sects and may be found wandering India with faces, performing self-purification rituals.
The major schools of Shaivism include:
Other branches:
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Lingayatism or Veerashaivism is a distinct Shaivite tradition in India, established in the 12th century Basavanna. It makes several departures from mainstream Hinduism and propounds monotheism through worship centered on Shiva in the form of linga or Ishtalinga. It also rejects the authority of the and the caste system.
[" Lingayat." Encyclopædia Britannica. 2010. Encyclopædia Britannica Online. 09 Jul. 2010.]
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Aaiyyanism is a religion claiming to be a form of pure Dravidian Hinduism and identifying as a Shaivite branch.
Shaktism
Shaktas worship the Mother Goddess as Shakti, in different forms. These forms may include Kali, Parvati/Durga, Lakshmi and Saraswati. The branch of Hinduism that worships the goddess, known as Devi, is called Shaktism. Followers of Shaktism recognize Shakti as the supreme power of the universe. Devi is often depicted as Parvati (the consort of Shiva) or as Lakshmi (the consort of Vishnu). She is also depicted in other manifestations, such as the protective Durga or the violent Kali. Shaktism is closely related with Tantric Hinduism, which teaches rituals and practices for purification of the mind and body.
Animal sacrifice of cockerels, goats and to a lesser extent water buffaloes is practiced by Shakta devotees, mainly at temples of goddesses such as Bhavani or Kali.C. J. Fuller (2004). 069112048X, Princeton University Press. 069112048X
The main traditions are:
The Goddess-centric traditions within Kashmir Shaivism are Trika and Kubjika.
Smartism
Smartas treat all deities as the same, and their temples include five deities (Pancopasana) or Panchadevata as personal saguna (divine with form) manifestation of the nirguna (divine without form) Absolute, the Brahman. The choice of the nature of God is up to the individual worshiper since different manifestations of God are held to be equivalent. It is nonsectarian as it encourages the worship of any personal god along with others such as Ganesha, Shiva, Shakti, Vishnu, Surya.
The Smarta Tradition accepts two concepts of Brahman, which are the saguna brahman – the Brahman with attributes, and nirguna brahman – the Brahman without attributes.[ In this tradition, the concept of the saguna Brahman is considered to be a useful symbolism and means for those who are still on their spiritual journey. However, the saguna concept is abandoned by the fully enlightened once they realize the identity of their own soul with that of the nirguna Brahman.][William Wainwright (2012), Concepts of God, Stanford Encyclopedia of Philosophy, Stanford University] A Smarta may choose any saguna deity ( istadevata) such as Vishnu, Shiva, Shakti, Surya, Ganesha or any other, and this is viewed in Smarta Tradition as an interim step towards meditating on Om and true nature of supreme reality, thereby realizing the nirguna Brahman and its equivalence to one's own Atman, as in Advaita Vedanta.
The movement is credited to Adi Shankara, who is regarded as the greatest teacher and reformer of the Smarta. According to Hiltebeitel, Shankara established the nondualist interpretation of the Upanishads as the touchstone of a revived smarta tradition. The Sringeri Sharada Peetham in Karnataka, believed by its members to have been founded by Shankara, is still the centre of the Smarta sect for its followers. Smartas follow 4 other major Mathas namely, Kanchi Kamakoti Peetham, Govardhan Math, Dwaraka Sharada Peetham, and Jyotir Math. All Mathas are headed by Sankaracharyas.
The traditions are:
Panchayatana puja, also known as Pancha Devi Deva Puja is a system of puja (worship) within the Smarta Tradition sampradaya.
Overlap
Halbfass states that, although traditions such as 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 which indicates the presence of "a wider sense of identity, a sense of coherence in a shared context and of inclusion in a common framework and horizon". It is common to find Hindus revering Shiva, Vishnu and Shakti, and celebrating festivals related to them at different times of the year. Temples often feature more than one of them, and Hinduism is better understood as polycentric theosophy that leaves the choice of deity and ideas to the individual.
The key concepts and practises of the four major denominations of Hinduism can be compared as below:
| +Comparison of four major traditions of Hinduism |
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| Vedas and Upanishads | |
| None | |
| Brahman principle | |
| Minor | |
| Recommends | [Stephen H Phillips (1995), Classical Indian Metaphysics, Columbia University Press, , p. 332 with note 68.] |
Optional | |
| Affirms except for sacrificial occasions | |
| Affirms | |
| Brahman, Atman | Brahman, Atman,
Karma, Dharma | |
1. Perception
2. Inference
3. Comparison and analogy
4. Postulation, derivation
5. Negative/cognitive proof
6. Reliable testimony | [John A. Grimes, A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English, State University of New York Press, , page 238][Eliott Deutsche (2000), in Philosophy of Religion : Indian Philosophy Vol 4 (Editor: Roy Perrett), Routledge, , pp. 245-248.] |
| Advaita | |
Jivanmukta, Advaita, Yoga,
champions monastic life | Videhamukti, Yoga,
Dharmic Karma,
champions householder life | |
|
Other denominations
Suryaism / Saurism
The Suryaites or Sauras are followers of a Hindu denomination that started in Vedic tradition, and worship Surya as the main visible form of the Saguna Brahman. The Saura tradition was influential in South Asia, particularly in the west, north and other regions, with numerous Surya idols and temples built between 800 and 1000 CE.
Ganapatism
Ganapatism is a Hindu denomination in which Ganesha is worshipped as the main form of the Saguna Brahman. This sect was widespread and influential in the past and has remained important in Maharashtra.
Indonesian Hinduism
Hinduism dominated the island of Java and Sumatra until the late 16th century, when a vast majority of the population converted to Islam. Only the Balinese people who formed a majority on the island of Bali, retained this form of Hinduism over the centuries. Theologically, Balinese or Indonesian Hinduism is closer to Shaivism than to other major sects of Hinduism. The adherents consider Acintya the supreme god, and all other gods as his manifestations.
The term "Agama Hindu Dharma", the endonymous Indonesian name for "Indonesian Hinduism" can also refer to the traditional practices in Kalimantan, Sumatra, Sulawesi and other places in Indonesia, where people have started to identify and accept their agamas as Hinduism or Hindu worship has been revived. The revival of Hinduism in Indonesia has given rise to a national organisation, the Parisada Hindu Dharma.
Shrautism
Shrauta communities are very rare in India, the most well known being the ultra-orthodox Nambudiri Brahmins of Kerala. They follow the "Purva-Mimamsa" (earlier portion of Vedas) in contrast to Vedanta followed by other Brahmins. They place importance on the performance of Vedic Sacrifice (Yajna). The Nambudiri Brahmins are famous for their preservation of the ancient Somayaagam, Agnicayana rituals which have vanished in other parts of India.
Kaumaram
Kaumaram is a sect of Hindus, especially found in South India and Sri Lanka where Karttikeya is worshipped as the Supreme God. The worshippers of Kartikeya are called Kaumaras.
Dattatreya Sampradaya
Dattatreya Sampradaya is a Hindu denomination associated with the worship of Dattatreya as the supreme god. This denomination found in Indian states like Maharashtra, Andhra Pradesh, Karnataka, Goa, Telangana, Gujarat, Madhya Pradesh, Rajasthan and Uttarakhand. Dattatreya is often considered as an avatara of three Hindu gods Brahma, Vishnu and Shiva, collectively known as the Trimurti.
Main traditions linked with Dattatreya Sampradaya are:
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Gurucharitra tradition - This tradition is named after the Marathi language text Gurucharitra and it is based on the teachings of Nrusinha Saraswati as well as Shripada Shrivallabha.
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Avadhuta Tradition.
Sant Mat
The Sant Mat was a group of reformer poet-sants and their adherents within Hinduism during the 14th–17th centuries who had desire for religious pluralism and non-ritualistic spirituality. Due to Kabir's affiliation with Vaishnavite Ramanandi Sampradaya and certain aspects of the creed, the Sant Mat is sometimes seen as part of Vaishnavism. Among its living traditions are:
Newer movements
The Hindu new religious movements that arose in the 19th to 20th century include:
Sarnaism
Sarna are sacred groves in the Indian religious traditions of the Chota Nagpur Plateau region in the states of Jharkhand, Bihar, Assam and Chhattisgarh.
Kiratism
The practice is also known as Kirat Veda,[p. 56 Kiratese at a Glance By Gopal Man Tandukar][p. xxv A Grammar of Limbu By Geordefine sungge van Driem] Kirat-Ko Veda[ Problems of Modern Indian Literature by Statistical Pub. Society: distributor, K. P. Bagchi] or Kirat Ko Ved.[p. 323 Kiratas in Ancient India By G. P. Singh, Dhaneswar Kalita, V Sudarsen, M A Kalam] According to some scholars, such as Tom Woodhatch, it is shamanism, animistic religion or blend of shamanism, animism (e.g., of Yuma Sammang/Tagera Ningwaphumang and Paruhang/Sumnima),["History and Culture of the Kirat" by I.S.Chemjong] and Shaivism.[p. 535 Nepal By Tom Woodhatch]
Related denominations
Kalash and Nuristani religion
The Indo-Aryan Kalash people in Pakistan traditionally practice an indigenous religion which some authors characterise as a form of ancient Hinduism.
Contemporary Sant Mat
The contemporary Sant Mat is a 19th-century origin movement. Scholars are divided as to whether to call Radha Soami a 1) Sikhism-derived or 2) Hindu–Sikh-synthesed or 3) independent version of the medieval Sant Mat as new universal religion.
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Advait Mat
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Radha Soami
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Radha Soami Satsang Beas
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Radha Soami Satsang Dayalbagh
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Radha Swami Satsang Dinod
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Ruhani Satsang
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Radha Soami-influenced
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Ancient Teachings of the Masters
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Dera Sacha Sauda
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Eckankar
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Elan Vital, formerly Divine Light Mission
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Manavta Mandir
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Movement of Spiritual Inner Awareness
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Science of Spirituality
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Sawan Kirpal Ruhani Mission
Slavic Vedism
Slavic, Russian, Peterburgian Vedism or simply Vedism[Michael F. Strmiska. Modern Paganism in World Cultures. ABC-CLIO, 2005. p. 222: "In addition to Ukrainian Paganism, Russian and Pan-Slavic varieties of Paganism and "Slavic Vedism" can also be found in Ukraine."][Portal "Religion and Law". Монастырь «Собрание тайн» или «Дивья лока»: второе пришествие индуизма в России? . 2013-04-30] are terms used to describe one of the earliest branch of Slavic Native Faith ("Rodnovery")—contemporary indigenous development of Vedism forms of religion in Russia, especially of Saint Petersburg's communities, other Slavic countries, and generally all the post-Soviet states. The word "Vedism" comes from the verb "to know" ( vedatʼ)—a semantic root which is shared in Slavic languages and Sanskrit languages alike.
Slavic Vedism involves the worship of Vedic gods, characterised by its use of indigenous Slavic rituals and Slavic names for the deities, distinguishing from other groups which have maintained a stronger bond with modern Hinduism, although Krishnaism groups often identify themselves as "Vedic" too. Also some syncretic groups within Slavic Native Faith (Slavic Neopaganism) use the term "Vedism".[Robert A. Saunders, Vlad Strukov. Historical Dictionary of the Russian Federation. The Rowman & Littlefield Publishing Group, 2010. p. 412.]
Cross-denominational influences
Atman Jnana
Jñāna is a Sanskrit word that means knowledge. In Hinduism it means true knowledge, that (atman) is identical with Brahman. It is also referred to as Atma Jnana which is frequently translated as self-realization.
Bhakti movement
The Bhakti movement was a theism devotional trend that originated in the seventh-century Tamil south India (now parts of Tamil Nadu and Kerala), and spread northwards.[Schomer and McLeod (1987), The Sants: Studies in a Devotional Tradition of India, Motilal Banarsidass, , pp. 1–2.] It swept over east and north India from the fifteenth-century onwards, reaching its zenith between the 15th and 17th century CE.[Wendy Doniger (2009), Bhakti, Encyclopædia Britannica; The Four Denomination of Hinduism Himalayan Academy (2013)] The movement was inspired by many poet-saints, who championed a wide range of philosophical positions ranging from theistic dualism of Dvaita to absolute monism of Advaita Vedanta.[Christian Novetzke (2007), Bhakti and Its Public, International Journal of Hindu Studies, Vol. 11, No. 3, page 255–272] Scriptures of the Bhakti movement include the Bhagavad Gita, Bhagavata Purana and Padma Purana.[Catherine Robinson (2005), Interpretations of the Bhagavad-Gita and Images of the Hindu Tradition, Routledge, , pages 28–30][Karen Pechilis Prentiss (2014), The Embodiment of Bhakti, Oxford University Press, , pages 26–32, 217–218]
As part of the legacy of the Alvars, five Vaishnava philosophical traditions (sampradayas) has developed at the later stages.
Philosophical schools
Hindu philosophy is traditionally divided into six (आस्तिक "orthodox") schools of thought,[For an overview of the six orthodox schools, with detail on the grouping of schools, see:] or (दर्शनम्, "view"), which accept the Vedas as the supreme revealed scriptures. The schools are:
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Samkhya, a Nontheism and strongly dualist theoretical exposition of Purusha and matter.
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Yoga, a school emphasizing meditation, Samadhi and Kaivalya.
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Nyaya or Indian logic, explores sources of knowledge. Nyāya Sūtras.
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Vaisheshika, an empiricist school of atomism
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Mimāṃsā, an anti-ascetic and anti-mysticist school of orthopraxy
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Vedanta, the last segment of knowledge in the Vedas, or the 'Jnan' (knowledge) 'Kanda' (section).
The nāstika/heterodox schools are (in chronological order):
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Cārvāka
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Jainism
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Ājīvika
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Buddhism
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Ajñana
However, medieval philosophers like Vidyaranya classified Indian philosophy into sixteen schools, where schools belonging to Saiva, Pāṇini and Rasesvara thought are included with others, and the three Vedantic schools Advaita, Vishishtadvaita and Dvaita (which had emerged as distinct schools by then) are classified separately.
In Hindu history, the distinction of the six orthodox schools was current in the Gupta period "golden age" of Hinduism. With the disappearance of Vaisheshika and Mimamsa, it was obsolete by the later Middle Ages and modern times, when the various sub-schools of Vedanta began to rise to prominence as the main divisions of religious philosophy, as follows:
Nyaya survived into the 17th century as Navya Nyaya "Neo-Nyaya", while Samkhya gradually lost its status as an independent school, its tenets absorbed into Yoga and Vedanta.
Yoga varieties
See also
Notes
Sources
External links
