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Hinduism () is an Indian religions or dharma, a religious and universal order by which its followers abide. The word Hindu is an exonym, and while Hinduism has been called the oldest religion in the world, it has also been described as sanātana dharma (lit='the eternal dharma'), a modern usage, based on the belief that its origins lie beyond human history, as revealed in the Hindu texts. Another endonym for Hinduism is Vaidika dharma.
Hinduism entails diverse systems of thought, marked by a range of shared concepts that discuss theology, Hindu mythology, among other topics, in textual sources. The major Hindu denominations are Vaishnavism, Shaivism, Shaktism, and the Smarta tradition. The six Āstika schools of Hindu philosophy, which recognise the authority of the Vedas, are: Samkhya, Yoga, Nyaya, Vaisheshika, Mimāmsā, and Vedanta. (2024). 9780852297605, Encyclopædia Britannica India. ISBN 9780852297605 Hindu texts have been classified into Śruti ("heard") and Smriti ("remembered"). The major Hindu scriptures are the Vedas, the Upanishads, the Puranas, the Mahabharata, the Ramayana, and the Āgamas. Prominent themes in Hindu beliefs include karma (action, intent and consequences) and the four Puruṣārthas, proper goals or aims of human life, namely: dharma (ethics/duties), artha (prosperity/work), kama (desires/passions) and moksha (liberation/freedom from the passions and the cycle of death and rebirth).; see also . Hindu religious practices include devotion (bhakti), worship (puja), sacrificial rites (Yajna), and meditation (dhyāna) and yoga.
While the traditional Itihasa-Purana and the Epic-Puranic chronology derived from it present Hinduism as a tradition existing for thousands of years, scholars regard Hinduism as a fusion or synthesis of Brahmanism with various Indian cultures, having diverse roots and no specific founder. This Hindu synthesis emerged after the Vedic period, between –200 Common Era and , 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 India, with the decline of Buddhism in India. Since the 19th century, Neo-Vedanta, influenced by western culture, has also a great appeal to the west, most notably in the popularisation of yoga and various sects such as Transcendental Meditation and the ISKCON.
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 other countries of South Asia, in Southeast Asia, in the Caribbean, Middle East, North America, Europe, Oceania, Africa, and other regions.
The Proto-Iranian sound change *s > h occurred between 850 and 600 BCE.: "In Iranian languages, Proto-Iranian *s became h before a following vowel at a relatively late period, perhaps around 850–600 BCE." According to Gavin Flood, "The actual term Hindu first occurs as a Persian language 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) is found in a Sasanian Empire 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: "...in Arab sources, al-Hind (the land beyond the Indus)." and therefore, all the people in that land were Hindus.: "Al-Hind was therefore a geographical identity and the Hindus were all the people who lived on this land." 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 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 language Gaudiya Vaishnava texts mention Hindu and Hindu dharma to distinguish from Muslims without positively defining these terms. In 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 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 includes a diversity of ideas on spirituality and traditions; Hindus can be Polytheism, Pantheism, Panentheism, Pandeism, Henotheism, Monotheism, Monism, Agnosticism, Atheism or Humanism. Quote: "... one need not be religious in the minimal sense described to be accepted as a Hindu by Hindus, or describe oneself perfectly validly as Hindu. One may be polytheistic or monotheistic, monistic or pantheistic, henotheistic, panentheistic, pandeistic, even an agnostic, humanist or atheist, and still be considered a Hindu." (2024). 9780123695031, Academic Press. ISBN 9780123695031 According to Mahatma Gandhi, "a man may not believe in God and still call himself a Hindu".MK Gandhi, The Essence of Hinduism , Editor: VB Kher, Navajivan Publishing, see page 3 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 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 dharma is preferred, which is broader than the Western term "religion".;
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.
Classified by primary deity or deities, four major Hinduism modern currents are Shaivism (Shiva), Vaishnavism (Vishnu), Shaktism (Devi) and Smarta Tradition (five deities treated as equals). Hinduism also accepts numerous divine beings, with many Hindus considering 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 the expression of emotions among the Hindus.June McDaniel "Hinduism", in 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 , including Advaita Vedanta, emphasising knowledge and wisdom; Yogic Hinduism, following 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 the classical "karma-marga", Jnana yoga, bhakti yoga, 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 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 Brahmin (Brahmin) priestly authority yet incorporate ritual grammar of Brahmanic-Sanskritic Hinduism. He includes among "founded religions" Buddhism, Jainism, Sikhism that are now distinct religions, Syncretism movements such as Brahmo Samaj and the Theosophical Society, as well as various "Guru-isms" and new religious movements such as Maharishi Mahesh Yogi 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 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 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.Ronald Inden (2001), Imagining India, Indiana University Press, , pp. 117–122, 127–130
Some academics suggest that Hinduism can be seen as 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.
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 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.
historically referred to the "eternal" duties religiously ordained in Hinduism, duties such as honesty, refraining from injuring living beings ( ahimsa), purity, goodwill, mercy, patience, forbearance, self-restraint, generosity, and asceticism. These duties applied regardless of 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".
Whatever 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 Bhagavata Purana considers Buddhists, Jains as well as some Shaivism groups like the Paśupatas and Kapalika to be pāṣaṇḍas (heretics).Valpey, Kenneth Russell; Gupta, Ravi Mohan (2013). The Bhāgavata Purāṇa, sacred text and living tradition, p. 146. Columbia University Press.
According to Alexis Sanderson, 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 Antinomianism Shakta-Shaiva" from its fold. Some in the Mimamsa school of Hindu philosophy considered 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 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 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 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 a Hindu," and "most Indians today pay lip service to the Veda and have no regard for the contents of the text."; see also ; and Some Hindus challenge the authority of the Vedas, thereby implicitly acknowledging its importance to the history of Hinduism, states Lipner.
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 a theistic ontology of creation, other Hindu atheism.
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 a shared context and of inclusion in a common framework and horizon".
According to Nicholson, already between the 12th and the 16th centuries "certain thinkers began to treat as 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 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:
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 the west. Major representatives of Neo-Vedanta 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 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 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 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".
There are no census data available on demographic history or trends for the traditions within Hinduism. The global religious landscape: Hindus , Pew Research (2012) 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%.See also In contrast, according to Jones and Ryan, Shaivism 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 and , 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 the Ramayana, along with Vishnu-oriented Puranas provide its theistic foundations.
Shaivism is the tradition that focuses on Shiva. Shaivas are more attracted to ascetic individualism, and it has several sub-schools. Their practices include bhakti-style devotionalism, yet their beliefs lean towards nondual, monistic schools of Hinduism such as Advaita and Raja Yoga. Some Shaivas worship in temples, while others emphasise yoga, striving to be one with Shiva within. Avatars are uncommon, and some Shaivas visualise god as half male, half female, as a fusion of the male and female principles (Ardhanarishvara). Shaivism is related to Shaktism, wherein Shakti is seen as spouse of Shiva. Community celebrations include festivals, and participation, with Vaishnavas, in pilgrimages such as the Kumbh Mela.James Lochtefeld (2010), God's Gateway: Identity and Meaning in a Hindu Pilgrimage Place, Oxford University Press, Shaivism has been more commonly practised in the Himalayan north from Kashmir to Nepal, and in south India.
Shaktism focuses on goddess worship of Shakti or Devi as cosmic mother, and it is particularly common in northeastern and eastern states of India such as Assam and West Bengal. Devi is depicted as in gentler forms like Parvati, the consort of Shiva; or, as fierce warrior goddesses like Kali and Durga. Followers of Shaktism recognise Shakti as the power that underlies the male principle. Shaktism is also associated with Tantra practices. Community celebrations include festivals, some of which include processions and idol immersion into sea or other water bodies. History: Hans Koester (1929), The Indian Religion of the Goddess Shakti, Journal of the Siam Society, Vol 23, Part 1, pp. 1–18;
Modern practices: June McDaniel (2010), Goddesses in World Culture, Volume 1 (Editor: Patricia Monaghan), , Chapter 2
Smartism centers its worship simultaneously on all the major Hindu deities: Shiva, Vishnu, Shakti, Ganesha, Surya and Kartikeya. The Smarta tradition developed during the (early) Classical Period of Hinduism around the beginning of the Common Era, when Hinduism emerged from the interaction between Brahmanism and local traditions. The Smarta tradition is aligned with Advaita Vedanta, and regards Adi Shankara as its founder or reformer, who considered worship of God-with-attributes (Saguna Brahman) as a journey towards ultimately realising God-without-attributes (nirguna Brahman, Atman, Self-knowledge). The term Smartism is derived from Smriti texts of Hinduism, meaning those who remember the traditions in the texts. This Hindu sect practices a philosophical Jnana yoga, scriptural studies, reflection, meditative path seeking an understanding of Self's oneness with God.
In addition, in antiquity and the Middle Ages, Hinduism was the state religion in many Indianized kingdoms of Asia, the Greater Indiafrom Afghanistan (Kabul) in the West and including almost all of Southeast Asia in the East (Cambodia, Vietnam, Indonesia, partly Philippines)and only by the 15th century was nearly everywhere supplanted by Buddhism and Islam, except several still Hindu minor Austronesian ethnic groups, such as the Balinese people and Tenggerese people in Indonesia, and the Chams in Vietnam. Also, a small community of the Afghan Pashtuns who migrated to India after partition remain committed to Hinduism.
The Indo-Aryan Kalash people in Pakistan traditionally practice an indigenous religion which some authors characterise as a form of ancient Hinduism.
There are many new ethnic Ghanaian Hindus in Ghana, who have converted to Hinduism due to the works of Swami Ghanananda Saraswati and Hindu Monastery of Africa From the beginning of the 20th century, by the forces of Baba Premananda Bharati (1858–1914), Swami Vivekananda, A. C. Bhaktivedanta Swami Prabhupada and other missionaries, Hinduism gained a certain distribution among the Western peoples.
Hindu scriptures were composed, memorised and transmitted verbally, across generations, for many centuries before they were written down. Over many centuries, sages refined the teachings and expanded the Shruti and Smriti, as well as developed Shastras with epistemological and metaphysical theories of six classical schools of Hinduism.
Shruti (lit. that which is heard) primarily refers to the Vedas, which form the earliest record of the Hindu scriptures, and are regarded as eternal truths revealed to the ancient sages ( rishis). There are four Vedas – Rigveda, Samaveda, Yajurveda and Atharvaveda. Each Veda has been subclassified into four major text types – the (mantras and benedictions), the Aranyakas (text on rituals, ceremonies, sacrifices and symbolic-sacrifices), the Brahmanas (commentaries on rituals, ceremonies and sacrifices), and the Upanishads (text discussing meditation, philosophy and spiritual knowledge).A Bhattacharya (2006), Hindu Dharma: Introduction to Scriptures and Theology, , pp. 8–14; George M. Williams (2003), Handbook of Hindu Mythology, Oxford University Press, , p. 285Jan Gonda (1975), Vedic Literature: (Saṃhitās and Brāhmaṇas), Otto Harrassowitz Verlag, The first two parts of the Vedas were subsequently called the (ritualistic portion), while the last two form the (knowledge portion, discussing spiritual insight and philosophical teachings).; "The Vedas are divided in two parts, the first is the karma-kanda, the ceremonial part, also (called) purva-kanda, and treats on ceremonies; the second part is the jnana kanda, the part which contains knowledge, also named uttara-kanda or posterior part, and unfolds the knowledge of Brahma or the universal Self."
The Upanishads are the foundation of Hindu philosophical thought, and have profoundly influenced diverse traditions. Of the Shrutis (Vedic corpus), the Upanishads alone are widely influential among Hindus, considered scriptures par excellence of Hinduism, and their central ideas have continued to influence its thoughts and traditions.: "The Upanishads supply the basis of later Hindu philosophy; they alone of the Vedic corpus are widely known and quoted by most well-educated Hindus, and their central ideas have also become a part of the spiritual arsenal of rank-and-file Hindus." Sarvepalli Radhakrishnan states that the Upanishads have played a dominating role ever since their appearance. There are 108 Muktikā Upanishads in Hinduism, of which between 10 and 13 are variously counted by scholars as Principal Upanishads.
The most notable of the Smritis ("remembered") are the Hindu epics and the Puranas. The epics consist of the Mahabharata and the Ramayana. The Bhagavad Gita is an integral part of the Mahabharata and one of the most popular sacred texts of Hinduism. Sarvopaniṣado gāvo, etc. ( Gītā Māhātmya 6). Gītā Dhyānam, cited in It is sometimes called Gitopanishad, then placed in the Shruti ("heard") category, being Upanishadic in content. The Puranas, which started to be composed from onward, contain extensive mythologies, and are central in the distribution of common themes of Hinduism through vivid narratives. The Yoga Sutras is a classical text for the Hindu Yoga tradition, which gained a renewed popularity in the 20th century.
Since the 19th-century Indian modernists have re-asserted the 'Aryan origins' of Hinduism, "purifying" Hinduism from its Tantric elements and elevating the Vedic elements. Hindu modernists like Vivekananda see the Vedas as the laws of the spiritual world, which would still exist even if they were not revealed to the sages.
Tantra are the religious scriptures which give prominence to the female energy of the deity that in her personified form has both gentle and fierce form. In Tantric tradition, Radha, Parvati, Durga and Kali are worshipped symbolically as well as in their personified forms. The Agamas in Tantra refer to authoritative scriptures or the teachings of Shiva to Shakti, while Nigamas refers to the Vedas and the teachings of Shakti to Shiva. In Agamic schools of Hinduism, the Vedic literature and the Agamas are equally authoritative.Mariasusai Dhavamony (1999). 9788876528187, Gregorian University and Biblical Press. ISBN 9788876528187
In the Mahabharata, Krishna defines dharma as upholding both this-worldly and other-worldly affairs. (Mbh 12.110.11). The word Sanātana means eternal, perennial, or forever; thus, Sanātana Dharma signifies that it is the dharma that has neither beginning nor end.A. C. Bhaktivedanta Swami Prabhupādā (1986). 9780892132683, The Bhaktivedanta Book Trust. . ISBN 9780892132683
A central premise of Hindu philosophy is that every person should live a joyous, pleasurable and fulfilling life, where every person's needs are acknowledged and fulfilled. A person's needs can only be fulfilled when sufficient means are available. Artha, then, is best described as the pursuit of the means necessary for a joyous, pleasurable and fulfilling life.John Koller, Puruṣārtha as Human Aims, Philosophy East and West, Vol. 18, No. 4 (Oct. 1968), pp. 315–319
In contemporary Indian literature kama is often used to refer to sexual desire, but in ancient Indian literature kāma is expansive and includes any kind of enjoyment and pleasure, such as pleasure deriving from the arts. The ancient Indian Epic the Mahabharata describes kama as any agreeable and desirable experience generated by the interaction of one or more of the five senses with anything associated with that sense, when in harmony with the other goals of human life (dharma, artha and moksha).R. Prasad (2008), History of Science, Philosophy and Culture in Indian Civilization, Volume 12, Part 1, , Chapter 10, particularly pp. 252–255
In Hinduism, kama is considered an essential and healthy goal of human life when pursued without sacrificing dharma, artha and moksha.See:
Due to the belief in Hinduism that the Atman is eternal, and the concept of Purusha (the cosmic self or cosmic consciousness), death can be seen as insignificant in comparison to the eternal Atman or Purusha.
Advaita Vedanta holds that upon attaining moksha a person knows their essence, or self, to be pure consciousness or the witness-consciousness and identifies it as identical to Brahman.
The followers of Dvaita (dualistic) schools believe that in the afterlife moksha state, individual essences are distinct from Brahman but infinitesimally close, and after attaining moksha they expect to spend eternity in a loka (heaven).
More generally, in the theistic schools of Hinduism moksha is usually seen as liberation from saṃsāra, while for other schools, such as the monistic school, moksha happens during a person's lifetime and is a psychological concept.
According to Deutsch, moksha is a transcendental consciousness of the perfect state of being, of self-realization, of freedom, and of "realizing the whole universe as the Self". Moksha when viewed as a psychological concept, suggests Klaus Klostermaier, implies a setting free of hitherto fettered faculties, a removing of obstacles to an unrestricted life, permitting a person to be more truly a person in the fullest sense. This concept presumes an unused human potential of creativity, compassion and understanding which had been previously blocked and shut out.
Due to these different views on the nature of moksha, the vedanta separates this into two views – jivanmukta (liberation in this life) and videha mukti (liberation after death).
The Nasadiya Sukta ( Creation Hymn) of the Rig Veda is one of the earliest texts which "demonstrates a sense of metaphysical speculation" about what created the universe, the concept of god(s) and The One, and whether even The One knows how the universe came into being.; * Original Sanskrit: Rigveda 10.129 Wikisource;
The Rig Veda praises various Hindu deities, none superior nor inferior, in a henotheistic manner.
The hymns repeatedly refer to Brahman. The "One Truth" of Vedas, in modern era scholarship, has been interpreted as monotheism, monism, as well as a deified Hidden Principles behind the great happenings and processes of nature.
Hindus believe that all living creatures have a Self. This true "Self" of every person, is called the ātman. The Self is believed to be eternal. According to the monistic/pantheistic (non-dualist) theologies of Hinduism (such as Advaita Vedanta), this Atman is indistinct from Brahman, the supreme spirit or Ultimate reality. The goal of life, according to the Advaita Vedanta, is to realise that Jiva is identical to Paramatman, that the supreme Self is present in everything and everyone, all life is interconnected and there is oneness in all life.John Koller (2012), Routledge Companion to Philosophy of Religion (Editors: Chad Meister, Paul Copan), Routledge, , pp. 99–107Lance Nelson (1996), "Living liberation in Shankara and classical Advaita", in Living Liberation in Hindu Thought (Editors: Andrew O. Fort, Patricia Y. Mumme), State University of New York Press, , pp. 38–39, 59 (footnote 105) Dualistic schools (Dvaita Vedanta and Bhakti) understand Brahman as a Supreme Being separate from individual Selfs.R Prasad (2009), ..A Historical-developmental Study of Classical Indian Philosophy of Morals , Concept Publishing, , pp. 345–347 They worship the Supreme Being variously as Vishnu, Brahma, Shiva, or Shakti, depending upon the sect. God is called Ishvara , Bhagavan , Parameshwara , Deva or Devi'', and these terms have different meanings in different schools of Hinduism.
Hindu texts accept a polytheistic framework, but this is generally conceptualised as the divine essence or luminosity that gives vitality and animation to the inanimate natural substances. There is a divine in everything, human beings, animals, trees and rivers. It is observable in offerings to rivers, trees, tools of one's work, animals and birds, rising sun, friends and guests, teachers and parents. Taittiriya Upanishad Thirteen Principal Upanishads, Robert Hume (Translator), pp. 281–282;
Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, , pp. 229–231 It is the divine in these that makes each sacred and worthy of reverence, rather than them being sacred in and of themselves. This perception of divinity manifested in all things, as Buttimer and Wallin view it, makes the Vedas foundations of Hinduism quite distinct from animism, in which all things are themselves divine. The animistic premise sees multiplicity, and therefore an equality of ability to compete for power when it comes to man and man, man and animal, man and nature, etc. The Vedas view does not perceive this competition, equality of man to nature, or multiplicity so much as an overwhelming and interconnecting single divinity that unifies everyone and everything.
The Hindu texts name celestial entities called Devas (or in feminine form), which may be translated into English as gods or heavenly beings. The devas are an integral part of Hindu culture and are depicted in art, architecture and through icons, and stories about them are related in the scriptures, particularly in Indian epic poetry and the Puranas. They are, however, often distinguished from Ishvara, a personal god, with many Hindus worshipping Ishvara in one of its particular manifestations as their , or chosen ideal. The choice is a matter of individual preference, and of regional and family traditions. The multitude of Devas is considered manifestations of Brahman.* . "Three gods or Trimurti, Brahma, Vishnu, and Shiva, and other deities are considered manifestations of and are worshipped as incarnations of Brahman."
The word avatar does not appear in the Vedas; It appears in verb forms in post-Vedic literature, and as a noun particularly in the Puranic literature after the 6th century CE. Theologically, the reincarnation idea is most often associated with the avatars of Hindu god Vishnu, though the idea has been applied to other deities. Varying lists of avatars of Vishnu appear in Hindu scriptures, including the ten Dashavatara of the Garuda Purana and the twenty-two avatars in the Bhagavata Purana, though the latter adds that the incarnations of Vishnu are innumerable. The avatars of Vishnu are important in Vaishnavism theology. In the goddess-based Shaktism, avatars of the Devi are found and all goddesses are considered to be different aspects of the same Brahman and Shakti (energy). While avatars of other deities such as Ganesha and Shiva are also mentioned in medieval Hindu texts, this is minor and occasional."Shiva" in
Both theistic and atheistic ideas, for epistemological and metaphysical reasons, are profuse in different schools of Hinduism. The early Nyaya school of Hinduism, for example, was non-theist/atheist,John Clayton (2010), Religions, Reasons and Gods: Essays in Cross-cultural Philosophy of Religion, Cambridge University Press, , page 150 but later Nyaya school scholars argued that God exists and offered proofs using its theory of logic.Sharma, C. (1997). A Critical Survey of Indian Philosophy, Delhi: Motilal Banarsidass, , pp. 209–210 Other schools disagreed with Nyaya scholars. Samkhya, Mimamsa: "For the Mimamsa the ultimate reality is nothing other than the eternal words of the Vedas. They did not accept the existence of a single supreme creator god, who might have composed the Veda. According to the Mimamsa, gods named in the Vedas have no existence apart from the mantras that speak their names. The power of the gods, then, is nothing other than the power of the mantras that name them." and Carvaka schools of Hinduism, were non-theist/atheist, arguing that "God was an unnecessary metaphysical assumption". Sāṁkhyapravacana Sūtra I.92. Its Vaisheshika school started as another non-theistic tradition relying on naturalism and that all matter is eternal, but it later introduced the concept of a non-creator God.A Goel (1984), Indian philosophy: Nyāya-Vaiśeṣika and modern science, Sterling, , pp. 149–151Collins, Randall (2000), The sociology of philosophies, Cambridge, MA: The Belknap Press of Harvard University Press, , p. 836 The Raja yoga school of Hinduism accepted the concept of a "personal god" and left it to the Hindu to define his or her god.;
;
Advaita Vedanta taught a monistic, abstract Self and Oneness in everything, with no room for gods or deity, a perspective that Mohanty calls, "spiritual, not religious".Knut Jacobsen (2008), Theory and Practice of Yoga: Essays in Honour of Gerald James Larson, Motilal Banarsidass, , pp. 77–78 Bhakti sub-schools of Vedanta taught a creator God that is distinct from each human being.
God in Hinduism is often represented having both the feminine and masculine aspects. The notion of the feminine in deity is much more pronounced and is evident in the pairings of Shiva with Parvati (Ardhanarishvara), Vishnu accompanied by Lakshmi, Radha with Krishna and Sita with Rama.
According to Graham Schweig, Hinduism has the strongest presence of the divine feminine in world religion from ancient times to the present. The goddess is viewed as the heart of the most esoteric Shaivism.
Vedic rituals of fire-oblation ( yajna) and chanting of Vedic hymns are observed on special occasions, such as a Hindu wedding. Other major life-stage events, such as rituals after death, include the yajña and chanting of Vedic .
The words of the mantras are "themselves sacred," and "do not constitute Speech act." Instead, as Klostermaier notes, in their application in Vedic rituals they become magical sounds, "means to an end." In the Brahmanical perspective, the sounds have their own meaning, mantras are considered "primordial rhythms of creation", preceding the forms to which they refer. By reciting them the cosmos is regenerated, "by enlivening and nourishing the forms of creation at their base. As long as the purity of the sounds is preserved, the recitation of the mantras will be efficacious, irrespective of whether their discursive meaning is understood by human beings."
The major traditional rites of passage in Hinduism include Garbhadhana (pregnancy), Pumsavana (rite before the fetus begins moving and kicking in womb), Simantonnayana (parting of pregnant woman's hair, baby shower), Jatakarman (rite celebrating the new born baby), Namakarana (naming the child), Nishkramana (baby's first outing from home into the world), Annaprashana (baby's first feeding of solid food), Chudakarana (baby's first haircut, tonsure), Karnavedha (ear piercing), Vidyarambha (baby's start with knowledge), Upanayana (entry into a school rite),For Vedic school, see: For music school, see: For sculpture, crafts and other professions, see: Keshanta and Ritusuddhi (first shave for boys, menarche for girls), Samavartana (graduation ceremony), Vivaha (wedding), Vratas (fasting, spiritual studies) and Antyeshti (cremation for an adult, burial for a child). In contemporary times, there is regional variation among Hindus as to which of these sanskaras are observed; in some cases, additional regional rites of passage such as Śrāddha (ritual of feeding people after cremation) are practised.
Bhakti is practised in a number of ways, ranging from reciting mantras, (incantations), to individual private prayers in one's home shrine, or in a temple before a murti or sacred image of a deity. and domestic altars, are important elements of worship in contemporary theistic Hinduism. While many visit a temple on special occasions, most offer daily prayers at a domestic altar, typically a dedicated part of the home that includes sacred images of deities or gurus.
One form of daily worship is aarti, or "supplication", a ritual in which a flame is offered and "accompanied by a song of praise". Notable aartis include Om Jai Jagdish Hare, a Hindi language prayer to Vishnu, and Sukhakarta Dukhaharta, a Marathi language prayer to Ganesha. (1995). 9788185026312, Marg Publications. ISBN 9788185026312 Aarti can be used to make offerings to entities ranging from deities to "human exemplars". For instance, Aarti is offered to Hanuman, a devotee of God, in many temples, including Balaji temples, where the primary deity is an incarnation of Venkateswara. In Swaminarayan temples and home shrines, aarti is offered to Swaminarayan, considered by followers to be Supreme God.
Other personal and community practices include puja as well as aarti, kirtan, or bhajan, where devotional verses and hymns are read or poems are sung by a group of devotees. While the choice of the deity is at the discretion of the Hindu, the most observed traditions of Hindu devotion include Vaishnavism, Shaivism, and Shaktism. A Hindu may worship multiple deities, all as henotheistic manifestations of the same ultimate reality, cosmic spirit and absolute spiritual concept called Brahman. Bhakti-marga, states Pechelis, is more than ritual devotionalism, it includes practices and spiritual activities aimed at refining one's state of mind, knowing god, participating in god, and internalising god. (2024). 9780028657356, Thomson Gale. ISBN 9780028657356 While bhakti practices are popular and easily observable aspect of Hinduism, not all Hindus practice bhakti, or believe in god-with-attributes ( saguna Brahman).
Concurrent Hindu practices include a belief in god-without-attributes ( nirguna Brahman), and god within oneself.
Some major regional or pan-Hindu festivals include:
Pilgrimage sites of Hinduism are mentioned in the epic Mahabharata and the Puranas. Most Puranas include large sections on Tirtha Mahatmya along with tourist guides, which describe sacred sites and places to visit. In these texts, Varanasi (Benares, Kashi), Rameswaram, Kanchipuram, Dwarka, Puri, Haridwar, Sri Rangam, Vrindavan, Ayodhya, Tirupati, Mayapur, Nathdwara, twelve Jyotirlinga and Shakti Pitha have been mentioned as particularly holy sites, along with geographies where major rivers meet ( sangam) or join the sea. Kumbh Mela is another major pilgrimage on the eve of the solar festival Makar Sankranti. This pilgrimage rotates at a gap of three years among four sites: Prayagraj at the confluence of the Ganges and Yamuna rivers, Haridwar near source of the Ganges, Ujjain on the Shipra river and Nashik on the bank of the Godavari river. This is one of world's largest mass pilgrimage, with an estimated 40 to 100 million people attending the event.
At this event, they say a prayer to the sun and bathe in the river, a tradition attributed to Adi Shankara.
Some pilgrimages are part of a Vrata (vow), which a Hindu may make for a number of reasons. It may mark a special occasion, such as the birth of a baby, or as part of a rite of passage such as a baby's first haircut, or after healing from a sickness. It may also be the result of prayers answered. An alternative reason for Tirtha, for some Hindus, is to respect wishes or in memory of a beloved person after his or her death. This may include dispersing their cremation ashes in a Tirtha region in a stream, river or sea to honour the wishes of the dead. The journey to a Tirtha, assert some Hindu texts, helps one overcome the sorrow of the loss.
Other reasons for a Tirtha in Hinduism is to rejuvenate or gain spiritual merit by travelling to famed temples or bathe in rivers such as the Ganges. Tirtha has been one of the recommended means of addressing remorse and to perform penance, for unintentional errors and intentional sins, in the Hindu tradition. The proper procedure for a pilgrimage is widely discussed in Hindu texts. The most accepted view is that the greatest austerity comes from travelling on foot, or part of the journey is on foot, and that the use of a conveyance is only acceptable if the pilgrimage is otherwise impossible.
The ancient Hindu calendar conceptual design is also found in the Hebrew calendar, the Chinese calendar, and the Babylonian calendar, but different from the Gregorian calendar. Unlike the Gregorian calendar which adds additional days to the month to adjust for the mismatch between twelve lunar cycles (354 lunar days), Quote: "the lunar year consists of 354 days". and nearly 365 solar days, the Hindu calendar maintains the integrity of the lunar month, but inserts an extra full month, once every 32–33 months, to ensure that the festivals and crop-related rituals fall in the appropriate season.
The Hindu calendars have been in use in the Indian subcontinent since Vedic times, and remain in use by the all over the world, particularly to set Hindu festival dates. Early Buddhist communities of India adopted the ancient Vedic calendar, later Vikrami calendar and then local Buddhist calendars. Buddhist festivals continue to be scheduled according to a lunar system. The Buddhist calendar and the traditional lunisolar calendars of Cambodia, Laos, Myanmar, Sri Lanka and Thailand are also based on an older version of the Hindu calendar. Similarly, the ancient Jain traditions have followed the same lunisolar system as the Hindu calendar for festivals, texts and inscriptions. However, the Buddhist and Jain timekeeping systems have attempted to use the Buddha and the Mahavira's lifetimes as their reference points.
The Hindu calendar is also important to the practice of Hindu astrology and zodiac system. It is also employed for observing the auspicious days of deities and occasions of fasting, such as Ekadashi.
A sannyasa man of knowledge is usually called Varṇatita or "beyond all varṇas" in Vedanta works. The bhiksu is advised to not bother about the caste of the family from which he begs his food. Scholars like Adi Shankara affirm that not only is Brahman beyond all varṇas, the man who is identified with Him also transcends the distinctions and limitations of caste.
In accordance with , many Hindus embrace vegetarianism to respect higher forms of life. Estimates of strict in India (includes adherents of all religions) who never eat any meat, fish or eggs vary between 20% and 42%, while others are either less strict vegetarians or non-vegetarians.Surveys studying food habits of Indians include:
Those who eat meat seek Jhatka (quick death) method of meat production, and dislike Halal (slow bled death) method, believing that quick death method reduces suffering to the animal. (2024). 9781845932152, CABI. ISBN 9781845932152 The food habits vary with region, with Bengali Hindus and Hindus living in Himalayas, or river delta regions, regularly eating meat and fish. (2024). 9788180690747, Concept Publishing Company. ISBN 9788180690747 Some avoid meat on specific festivals or occasions. Observant Hindus who do eat meat almost always abstain from beef. Hinduism specifically considers Zebu to be sacred. The cow in Hindu society is traditionally identified as a caretaker and a maternal figure, and Hindu society honours the cow as a symbol of unselfish giving, selfless sacrifice, gentleness and tolerance.
There are many Hindu groups that have continued to abide by a strict vegetarian diet in modern times. Some adhere to a diet that is devoid of meat, eggs, and seafood. Food affects body, mind and spirit in Hindu beliefs. Hindu texts such as Śāṇḍilya Upanishad and Svātmārāma recommend Mitahara (eating in moderation) as one of the Yamas (virtuous Self restraints). The Bhagavad Gita links body and mind to food one consumes in verses 17.8 through 17.10.Christopher Key Chapple (2024). 9781438428420, State University of New York Press. . ISBN 9781438428420
Some Hindus such as those belonging to the Shaktism tradition, and Hindus in regions such as Bali and Nepal practise animal sacrifice. The sacrificed animal is eaten as ritual food. In contrast, the Vaishnava Hindus abhor and vigorously oppose animal sacrifice., Quote: "It is well known that Vaishnavas abhor animal sacrifice. In this province, like nearly all Bengalis, they celebrate Durga Puja, but their ceremonies are bloodless". The principle of non-violence to animals has been so thoroughly adopted in Hinduism that animal sacrifice is uncommon, Quote: "The acceptance of the principle of non-violence has been so through that animal sacrifice among Hindus today is uncommon, and many Indians are of the opinion that such things as cow slaughter were never practiced in ancient India". and historically reduced to a vestigial marginal practice.
Hindu temples come in many styles, diverse locations, deploy different construction methods and are adapted to different deities and regional beliefs. Two major styles of Hindu temples include the Gopuram style found in south India, and Nagara style found in north India. Other styles include cave, forest and mountain temples. Yet, despite their differences, almost all Hindu temples share certain common architectural principles, core ideas, symbolism and themes.
Many temples feature one or more idols (). The idol and Grabhgriya in the Brahma-pada (the center of the temple), under the main spire, serves as a focal point ( darsana, a sight) in a Hindu temple. In larger temples, the central space typically is surrounded by an ambulatory for the devotee to walk around and ritually circumambulate the Purusha (Brahman), the universal essence.
The Ashramas system has been one facet of the dharma concept in Hinduism. Combined with four proper goals of human life (Purusartha), the Ashramas system traditionally aimed at providing a Hindu with fulfilling life and spiritual liberation. While these stages are typically sequential, any person can enter Sannyasa (ascetic) stage and become an Ascetic at any time after the Brahmacharya stage. Sannyasa is not religiously mandatory in Hinduism, and elderly people are free to live with their families.
The history of Hinduism is often divided into periods of development. The first period is the pre-Vedic period, which includes the Indus Valley Civilization and local pre-historic religions, ending at about 1750 BCE. This period was followed in northern India by the Vedic period, which saw the introduction of the historical Vedic religion with the Indo-Aryan migrations, starting somewhere between 1900 BCE to 1400 BCE. The subsequent period, between 800 BCE and 200 BCE, is "a turning point between the Vedic religion and Hindu religions", and a formative period for Hinduism, Jainism and Buddhism. The Epic and Early Puranic period, from to 500 CE, saw the classical "Golden Age" of Hinduism (), which coincides with the Gupta Empire. In this period the six branches of Hindu philosophy evolved, namely Samkhya, Yoga, Nyaya, Vaisheshika, Mīmāṃsā, and Vedanta. Monotheistic sects like Shaivism and Vaishnavism developed during this same period through the Bhakti movement. The period from roughly 650 to 1100 CE forms the late Classical period or early Middle Ages, in which classical Puranic Hinduism is established, and Adi Shankara's influential consolidation of Advaita Vedanta.
Hinduism under both Hindu and Islamic rulers from ,Blackwell's History of India; Stein 2010, page 107Some Aspects of Muslim Administration, R.P.Tripathi, 1956, p. 24 saw the increasing prominence of the Bhakti movement, which remains influential today. Historic persecutions of Hindus happened under Muslim rulers and also by Christian Missionaries. In Goa, the Goa Inquisition by Portuguese India is also considered one of the most brutal persecutions of Hindus. The Colonial India saw the emergence of various Hindu reform movements partly inspired by western movements, such as Unitarianism and Theosophy. In the Kingdom of Nepal, the Unification of Nepal by Shah dynasty was accompanied by the Hinduization of the Nepal and continued till the .
56"> Indian people were hired as plantation labourers in British colonial such as Fiji, Mauritius, Trinidad and Tobago. The Partition of India in 1947 was along religious lines, with the India emerging with a Hindu majority. Between 200,000 and one million people, including both Muslims and Hindus, were killed during the Partition of India. During the 20th century, due to the Indian diaspora, Hindu minorities have formed in all continents, with the largest communities in absolute numbers in the United States, and the United Kingdom.
Although religious conversion from and to Hinduism has been a controversial and debated subject in India, Nepal, and in Indonesia, in the 20th–21st century, many missionary organisations such as ISKCON, Sathya Sai Organization, Vedanta Society have been influential in spreading the core culture of Hinduism outside India. Religious leaders of some Hindu reform movements such as the Arya Samaj launched Shuddhi movement to proselytise and reconvert Muslims and Christians back to Hinduism, while those such as the Brahmo Samaj suggested Hinduism to be a non-missionary religion. All these sects of Hinduism have welcomed new members to their group, while other leaders of Hinduism's diverse schools have stated that given the intensive proselytisation activities from missionary Islam and Christianity, this "there is no such thing as proselytism in Hinduism" view must be re-examined. There have also been an increase of Hindu identity in politics, mostly in India, Nepal and Bangladesh in the form of Hindutva. The revivalist movement was mainly started and encouraged by many organisations like RSS, BJP and other organisations of Sangh Parivar in India, while there are also many Hindu nationalist parties and organisations such as Shivsena Nepal and RPP in Nepal, HINDRAF in Malaysia, etc.
Demographically, Hinduism is the world's third largest religion, after Christianity and Islam. Hinduism is the third fastest-growing religion in the world after Islam and Christianity, with a predicted growth rate of 34% between 2010 and 2050.
Countries with the greatest proportion of Hindus:
56" />
Demographics
Hinduism is a major religion in India. Hinduism was followed by around 80% of the country's population of 1.21 billion (2011 census) (966 million adherents). India contains 94% of the global Hindu population. Other significant populations are found in Nepal (23 million), Bangladesh (13 million) and the Indonesian island of Bali (3.9 million). A significant population of Hindus are also present in Pakistan (5.2 million). The majority of the Indonesian Tenggerese people in Java and the Vietnamese Cham people also follow Hinduism, with the largest proportion of the Chams in Ninh Thuận Province.
+ Demographics of major traditions within Hinduism (World Religion Database, ) 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
See also
Notes
Sources
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Further reading
(1997). 9780700710492, Curzon Press. ISBN 9780700710492
(1996). 9780521438780, Cambridge University Press. ISBN 9780521438780
(2024). 9780631215356, Blackwell. ISBN 9780631215356
(2024). 9780700717620, RoutledgeCurzon. ISBN 9780700717620
(2024). 9781780740263, Oneworld Publications. ISBN 9781780740263
(1998). 9780191606458, Oxford University Press. ISBN 9780191606458
(2024). 9780791480113, SUNY Press. ISBN 9780791480113
(1985). 9780700701735, Curzon Press. ISBN 9780700701735
External links
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