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Monday, September 27, 2010

tHe fEsT of Godesses lAxmI....


   This year's Tihar falls on ASWIN 30-KARTIC 2, 2066 (16th-19th Oct, 2009) Deepawali which literally means ‘the row of lamps’ is celebrated as the festival lights. This festival is also called ‘Tihar’, which lasts for five consecutive days and is observed in honor of Laxmi, the Goddess of wealth and good luck. It is the most friendly of festivals observed throughout Nepal and also India. Laxmi, the Goddess of prosperity and good fortune is invited into evry homne. All people enjoyu five days of feasting and family gatherings. It also heralds the advent of autumn in Nepal.

Laxmi puja is observed on the auspicious occasion of Deepawali. This is the third day of Tihar when the sacred cow is worshipped with great honour. Hindus worship and regard cow as their holy mother. So we worship the holy cow in the morning with garlands of flowers and apply red Tika on her foreheads. This ceremony is solemnized with reverence in the morning hours of Deepawali. This tradition was initiated by the people of Ayodhyaya to express their boundless joy when lord Rama returned after his fourteen years’ exile.
30 Aswin (16th Oct 2009) - Kag Tihar - worshiping of crows - feed them and keep them happy

31 Aswin (17th Oct) -Cow Tika and Kukur Tihar - worshiping of cows Day 2 - Laxmi Puja - worshiping of Fortune Goddess Day 2 - Tihar Songs: Bhailini - girls sing an unique song! and the same day worshiping of dogs - the protector of our homes occurs.

1 Kartik – (18th Oct) Various Puja and Tihar Song: (Gobardhan Pooja)Deusi - boys sing Deusi, a popular Tihar song! Day 3 - Tihar Songs : Deusi - Pujas and singing Tihar's special song

2 Kartik (19th Oct) - Bhai Tika Day (Final Day) - tika for a long life of brothers and sisters!




A few days before Tihar, preparations are seen in full swing for cleaning and whitewashing to add new look to houses and buildings. During this festival houses, shops, offices, factories, and mills are brightly decorated with lights and traditional lamps. It is a time of lights and tinsel decorations. This type of illumination is done for three consecutive days, beginning from the first day of Tihar. But special light arrangements are done on the day of Laxmi Puja. Flickering oil-traditional lamps lighten all courtyards, doorways, roof-tops, verandas and windows. People stroll around in new clothes and buy sweets and gifts. In this way, this festival gives a glimpse of a traditional Christmas.

Tihar 2007 - Part 1

Celebrating deusi bhailo of tihar 2007




After the illumination in the evening the main part of Laxi puja is performed during the night. An illumination and well-decorated house attracts the attention of the Goddess of prosperity. It is believed that the Goddess of wealth is ritually invited to enter the house and offer blessing to its occupants. For this purpose a ritualistic drawing is made of purified cow dung plaster to guide the way for Laxmi in front of main door. From the drawing a trail of plaster or rice and red vermillion leads into the house and the room where Laxmi is worshipped with utmost devotion and dedication. A beautifully decorated image of the Goddess Laxmi is placed before the family treasure box or safe which contains the valuables. Prayers are offered to make them multiply. Throughout the whole night the earthen lamps filled with ghee or pure mustard oil, are kept burning at the place where the Goddess of wealth is worshipped. Everybody tries his level best to welcome and please the goddess of prosperity. She loves light and sacred cowrie (conch) shells. Children love to play with fireworks during the Tihar and especially on Laxmi puja day. However, as fire crackers could be dangerous and harmful they are banned in Nepal these days.

All monetary transactions are forbidden on this auspicious occasion. The only exception is the giving of small coins and food (sel roti)- to small groups of Bhailo singers. Groupes of singers go door to door singing and dancing and asking for money. This is a timebound tradition. Girls are supposed to ask for money on this solemn occasion. Boys turn comes next day, which is called Dheunsi.

The last day of the Tihar is celebrated by sisters worshipping their brothers. This is called bhai Tika. All sisters honour and worship their brothers for blessings and wish them success in all their ventures.

Tihar, the festival of lights is one of the most dazzling of all Hindu festivals. In this festival we worship Goddess Laxmi, the Goddess of wealth. During the festival all the houses in the city and villages are decorated with lit oil lamps. Thus during the night the entire village or city looks like a sparkling diamond. This festival is celebrated in five days starting from the thirteenth day of the waning moon in October. We also refer to tihar as 'Panchak Yama' which literally means 'the five days of the underworld lord'. We also worship 'yamaraj' in different forms in these five days. In other words this festival is meant for life and prosperity.

Goddess Laxmi is the wife of almighty Lord Vishnu. She was formed from the ocean and she has all the wealth of the seas. She sits on a full-grown lotus and her steed is the owl. On the third day of the festival at the stroke of midnight she makes a world tour on her owl looking how she is worshipped.

There is a story, which tells why this revelry is celebrated so widely. Once there was a king who was living his last days of life. His astrologer had told him that a serpent would come and take his life away. The king did not want to die so he has asked the astrologer if there was any way to escape death. The king was advised to sleep with lit oil lamps all around his bed and decorate the palace with oil lamps on laxmi puja day. So goddess laxmi would talk to the serpent not to take his life. It did happen, the serpent was convinced by goddess laxmi. The serpent took the king to Yama Raj and told him that it was not yet the king's time to come to the underworld. So Yama Raj opened his ledger and in it the kings remaining age was written zero, but the serpent cleverly put seven before zero. Thus the king lived for seventy more years. So onwards tihar is widely celebrated worshipping the underworld and goddess laxmi.

The first day of tihar is known as 'Kag tihar', crows day. Crow is an underworld henchman. On this day crows are offered food on a plate made out of leaves in the morning before anyone in the house takes in food. In the kingdom of Nepal crow is not killed cause as a legend says that one crow had happened to drink the water of life. Thus you can see crows everywhere sitting without the fear of human beings. Crow the messenger of death is honoured on the first day of tihar.

The second day is called 'Kukur tihar', dogs day. A dog plays many roles in our society. We have dogs in our houses as guardian of the house. As the legend also says that there is a dog at yama's gate guarding the gate to the underworld. The dog is also the steed of the fearful Bhairab, the god of destruction. So on this day a big red tika is put on a dog's forehead and a beautiful garland around the neck. After worshipping the dog, it is given very delicious meal. This day the saying 'every dog has his day' comes true; for even a stray dog is looked upon with respect. We pray to the dog to guard our house as he guards the gate of the underworld and to divert destruction away from our homes. On this day you can see dogs running around with garlands on their neck.

The third day is the most important day of the festival. It is called 'Laxmi puja', The day when we worship goddess of wealth. On this day, early in the morning the cow is worshipped. Tika is put on her head and a garland around her neck then she feasts with delicious food. A cow also symbolises wealth and she is the most holy animal for Hindus. Cow is the national animal of Nepal.

In the evening goddess laxmi is worshipped. Days before the house are cleansed and decorated. For goddess likes clean and tidy places. In the evening a small potion of the house out side the main door is painted red with red mud and an oil lamp is lit on it. A pathway is made from here to the place where the old money box and valuables are kept in the house that is the puja room. All the Nepalese have a box where from generation to generation money is put every year worshipping goddess laxmi. This money is never used unless extreme emergency. The entire house is decorated with lit oil lamps in every doors and windows. Laxmi, goddess of wealth is worshipped performing the traditional rituals and when the rituals are over then gambling in the house starts. This is a festival when gambling is not illegal. On this day throughout the evening groups of girls come to houses singing song of praise of the goddess and they are taken as guests and given gifts. This day the entire place is lively through out the night.

The fourth day is bit different. Today the things you worship depend on your specific cultural background. Normally most of the people perform 'Guru puja', ox worshipping. The ox is worshipped with tika, garland and then a delicious meal is fed to it. On the other hand people who follow lord Krishna perform 'Gobhardan puja'. These people build a small hill made out of cowdung and put some grass on it then do puja on it. This puja symbolises the act of lord Krishna when he lifted the gobhardan hill and saved millions of people and cows from floodwater.

If you belong to the Newar community, you perform 'Mha puja' which literally means worshipping yourself. The newar community people are worshipping life by doing puja on themselves. On this very day the newar New Year also starts. Nepal has many minor community calendars and newar calendar is one of them but the nation follows the Bikram Sambat calendar.

The last day of tihar is 'Bhai tika', putting tika on your brothers by your sisters. The royal astrologer gives the appropriate time to put the tika through the national radio a day before and the entire nation abides by it. Even his majesty receives tika from is sisters. When his majesty receives tika a thirty-one-gun salute is given to honour the function. At this moment the entire nation will be observing bhai tika. The main theme behind bhai tika is the sisters praying for their brother's long life from Yama Raj, god of the underworld.

The most exotic and dazzling festival comes to an end after these five magnificent days of worship and honour to the goddess laxmi and the underworld kingdom
Deepawali which literally means ‘the row of lamps’ is celebrated as the festival lights. This festival is also called ‘Tihar’, which lasts for five consecutive days and is observed in honor of Laxmi, the Goddess of wealth and good luck. It is the most friendly of festivals observed throughout Nepal and also India. Laxmi, the Goddess of prosperity and good fortune is invited into evry homne. All people enjoyu five days of feasting and family gatherings. It also heralds the advent of autumn in Nepal.

Laxmi puja is observed on the auspicious occasion of Deepawali. This is the third day of Tihar when the sacred cow is worshipped with great honour. Hindus worship and regard cow as their holy mother. So we worship the holy cow in the morning with garlands of flowers and apply red Tika on her foreheads. This ceremony is solemnized with reverence in the morning hours of Deepawali. This tradition was initiated by the people of Ayodhyaya to express their boundless joy when lord Rama returned after his fourteen years’ exile.
 After the illumination in the evening the main part of Laxi puja is performed during the night. An illumination and well-decorated house attracts the attention of the Goddess of prosperity. It is believed that the Goddess of wealth is ritually invited to enter the house and offer blessing to its occupants. For this purpose a ritualistic drawing is made of purified cow dung plaster to guide the way for Laxmi in front of main door. From the drawing a trail of plaster or rice and red vermillion leads into the house and the room where Laxmi is worshipped with utmost devotion and dedication. A beautifully decorated image of the Goddess Laxmi is placed before the family treasure box or safe which contains the valuables. Prayers are offered to make them multiply. Throughout the whole night the earthen lamps filled with ghee or pure mustard oil, are kept burning at the place where the Goddess of wealth is worshipped. Everybody tries his level best to welcome and please the goddess of prosperity. She loves light and sacred cowrie (conch) shells. Children love to play with fireworks during the Tihar and especially on Laxmi puja day. However, as fire crackers could be dangerous and harmful they are banned in Nepal these days.

All monetary transactions are forbidden on this auspicious occasion. The only exception is the giving of small coins and food (sel roti)- to small groups of Bhailo singers. Groupes of singers go door to door singing and dancing and asking for money. This is a timebound tradition. Girls are supposed to ask for money on this solemn occasion. Boys turn comes next day, which is called Dheunsi.

The last day of the Tihar is celebrated by sisters worshipping their brothers. This is called bhai Tika. All sisters honour and worship their brothers for blessings and wish them success in all their ventures.

About Tihar - Briefs on the Tihar festival (Tika, Colors, Money, Appreciation of sisters and brothers!)
Tihar Day 1 - Kag Tihar - worshiping of crows - feed them and keep them happy
Tihar Day 2 - Kukur Tihar - worshiping of dogs - the protector of our homes
Tihar Day 3 - Cow Tika - worshiping of cows
Tihar Day 3 - Laxmi Puja - worshiping of Fortune Goddess
Tihar Day 3 - Tihar Songs: Bhailini - girls sing an unique song!
Tihar Day 4 - Various Puja and Tihar Song: Deusi - boys sing Deusi, a popular Tihar song!
Tihar Day 4 - Tihar Songs : Deusi - Pujas and singing Tihar's special song
Tihar Day 5 - Tika Day (Final Day) - tika for a long life!
More on Tihar - Description of Tihar Tika, tihar vs Diwali, and many more topics here...
Tihar Holidays - When does Tihar Start This year? (links opens in a new window)
Web Links - where to go for further information on Tihar plus Tihar greeting cards?



About Tihar : The Nepali festival Tihar is also known by many names such as Dipawali or Bhai Tika or Laxmi Puja or as a festival of lights. It is a five-days festival, which comes soon after the Dashain Festival, and Tihar is all about worshiping of different animals such as crow, dog, cow, and worshiping of the Hindu Goddess of Fortune or Wealth (Goddess Laxmi), and cooking great meals at home, brothers and sisters shopping for gifts, flying kites, decorating homes and streets, playing cards with friends, resting and relaxing, and finally ending the festival with an exchange of a special temporary mark on forehead (tika in Nepali). The last day of the festival is known as Tika day or popularly known as Bhai Tika day (Bhai in Nepali means Brother). To sum up Tihar festival, Tihar is the festival when sisters wish a long life to their brothers (Bhai)!


Tihar is a festival for brothers and sisters, but What if you are a brother without a sister or a sister without a brother. Well, you can make one by accepting someone close to you in your relatives. If nothing works, you find one among your friends and neighbors, it becomes almost as if it was real. Whom ever you made your sister or brother remains so for life, and each year this festival makes your bond stronger. Tihar is a festival of sisters wishing a long life to their brothers, and Tihar is the most popular festival in Nepal. So hold on to your topi (hat), loads of excitement and fun are coming at you now!




Days of Tihar :
Tihar and Crows (1st Tihar Day) - Here comes Tihar to teach you a lesson! Early in the morning of the first day of Tihar, family prepares a good meal. Each member of the family takes the first portion of the meal outside on a platter. The crows come down in large numbers and partake of the feast, they will call others before beginning to eat : Share, Share what you have with all! Crows (Kag in Nepali) are considered as the messenger of the Lord of Death, Yama. There is a popular Nepali superstition of crows too: When the crows caw, sadness is coming.) On this day crows are worshiped and are kept happy. Where there are no crows, any winged animal of the heavens (bird) will enjoy the feast. So Tihar is also about appreciating animals around us.




Tihar and Dogs (2nd Tihar Day) - On the second day of Tihar, Kukur (Dogs) are adorned with flower garland around their necks, red tika on their forehead, and are offered great meals, they are the king of the day! On this day, people pray to the Kukur to guard their homes. Call someone "Kukur", he/she will bash you instantly! There are lots of Kukur running around in search of a loving home. You can find them on streets and in your backyards, but on this day, even the most unsightly Kukkur will be treated like a king, everyone has a day. Tihar is also about breaking the boundaries only men created, "The Good", "The Bad", "The Ugly", and all but same to the mother nature! In Hinduism it is believed that Kukur guard's the underworld empire just like it guards our everyday homes!. Tihar is about loving Kukurs too!



Tihar and Cows (3rd Tihar Day) - The 3rd day of Tihar is about worshiping the mother of the universe - cow. According to Hinduism, the human infant is fed breast milk by its human mother for under three years. After weaning, the cow acts as the surrogate mother providing milk for the rest of the human life - through childhood, adult age and old age. Cows are the mothers of the universe, the sacred animal. The cow puja is performed by giving a tika to a cow on her forehead, and a flower garland (Flower Leis) on the neck, and offering good meals. Those performing Cow puja place her manure in different parts of the home, drink a drop or two of the cow's urine, as a part of a purification process. Also dip a blade of grass into the urine and lightly sprinkle it on each other's body to become closer to the mother of the universe - cow.



Tihar and Laxmi Puja (3rd Tihar Day) - One of the most important day of the festival is Laxmi Puja on which day the Goddess of wealth (Laxmi) is worshiped in every household in the entire Nepali Kingdom by means of Puja, decoration, candle lights, and oil lamps. In this 3rd day of the Tihar Festival, the entire nation becomes an illumination of lights. Pictures and icons of Laxmi Devi (Goddess) are placed and worshiped in a Puja room (or a place in a living room or a dedicated room for worshiping Gods) Puja is performed using flowers, incense, oil lamps, color-powders, bell and money (both notes and coins). Laxmi puja is performed at dusk using red mud, and puja is often done by a female in the family. She uses her hand covered with red mud to make a symbolic foot-print on the floor entering the home and makes a trail leading to the Puja room.

Laxmi puja is not only for households but is equally done by Companies. Business-Laxmi-Puja is done exactly the same way as is done in home. Usually company's cashier performs the puja during which time the entire office including office compounds are lit with various lights including electrical, candle lights, and oil lamps and usually staffs are invited to participate in the puja procession.


"Tihar and Songs : Bhailini Songs (3rd Day) : The eve of Laxmi Puja Day is made spectacular not only by lights but also by echos of a special song known as Bhailo or Bhailini that's played only on this day in the entire year! A group of girls get together and sing Bhailo door to door, giving blessings to the family in return for money or homemade treats.


Tihar and Songs : Deusi Songs (4th Day) Male members sing what is called Deusi or Deusuray in Nepali. You can write just about any Deusi song as long as each line ends with the word `Deusi' or `Deosuray'. A group of males get together, carry what-ever musical instruments they have or can play, and sing Deusi door to door blessing the home and family in return for money and/or refreshments. Teenagers perform various Deosi songs to collect money for their picnic! Some may play Deusi to collect money to build a new trail in a far away village in Nepal! During the Tihar festival the only kind of songs you are most likely to hear from local Radio stations are nothing but Tihar Songs, Bhailo, Deusi and folk songs about sisters or brothers unable to see each other during the festival due to various reasons. A poor sister, now a daughter-in-law may not get even a day's break to visit her brother on this special day, and she might sing a song to make your tears flow!


A Sample of Deusi Song. Includes a similar meaning in English
Bhana Mera Bhaiho Deusuray. (Say it my brothers, Say it. Deusuray)
Sormelai Kana Deusuray. (Say it louder and say it in tune. Deusuray)
Rato Batoo Deusuray. (Red mud trail. Deusuray)
Chiploa Batoo Desuray. (Slippery trail. Deusuray)
Laddai Paddai Deusuray. (Slipping and Sliding. Deusuray)
Akeya Hami Deusuray. (Finally we made it to your home! Deusuray)
.... .... Deusuray
.... .... Deusuray
.... .... Deusuray
Yo Garma Laxmi Deusuray. (In this home Lord Laxmi. Deusuray)
Sadthai Aun Deusuray. (Always come. Deusuray)
Hamilai Denus Deusuray. (Give us what you have money or meal)
Bidtha Garnus Deusuray. (Please give us now, say good bye to us, so we sing for next home!)

(For an audio sample, visit web links at the end of this page!

Tihar and Myself! (4th Day) - The fourth day of the Tihar is also about worshiping yourself. This puja (worshiping) is known as as Mahapuja. This is also the first day of the special annual calendar of an ethnic group known as Newar residing in Nepal. The coming of a new year is also celebrated in Tihar. Also a popular ritual of the day is the Govardhan puja or Goru Tihar (Oxen Worshiping). Oxen are worshiped on this day as they till lands and help grow crops to sustain life.



Tihar and Tika (5th and Final Tihar Day / Bhai Tika Day) : On the final day also known as Bhai Tika Day, sisters give tika (a colored powder placed on once's forehead), and mala (a necklace of flowers or also known as as flower leis, similar to that's used elsewhere like in Hawaii!) to brothers along with wishes for long life and prosperity.

To sisters, Tihar is also the time to re-call their continued wish for a long and a happy life for their brothers. Brothers sit on a floor while sisters perform their puja. Puja involves following a traditional ritual in which sisters circle brothers three times dripping oil on the floor from a copper pitcher. Afterwards, sisters put oil in brother's ears and hairs, then give Tika. Also breaking of walnuts by sisters prior to giving Tika to brothers is also a common practice. Tika starts with placing a banana leave already cut into a line shape placed on brothers forehead held by one of the sisters hand, then applying tika base (made from rice paste) in the open space. Then sister dabs seven colors on top of the base using her fingers. Some may give tika with the help of a small stick or a brush without the using banana leaves. In this case, small stick is dipped into the tika base, then brushed vertically on the forehead, then using a different stick, the seven colors are applied on top of the base. After tika, flower garland is put around brother's neck. Then brothers give tika to sisters in the same fashion. Sisters also receive flower garland around their neck. Brothers give gifts such as clothes or money to sisters while sisters give a special gift known as Sagun (which is made of dried fruits and nuts, and candies), and a fantastic Tihar feast takes place. Those without a sister or brother, join relatives or friends for tika. Sisters pray for their brother's long life to the Hindu God of Death (Yam Raj).




More on Tihar...


Description of the Tihar Tika: : Here is a sample of the Tihar Tika. Tika is of seven colors Yellow, Orange, Blue, White, Green, Red and Black. A tika of seven colors is called Sapta Rangi Tika in Nepali, where Sapta means seven, Rangi means colors. The Horizontal lines dividing sections of this page have seven colors, which is a sample of Tihar Tika, so observe those colors as well! The order of the colors in the tika pattern or even the choice of colors will vary due to family traditions. Usually some colors are purchased while others are made at home. The three colors that are usually made at home are, green, white and black. Green is the crushed blades of grass, white is rice paste (raw rice crushed into powder and mixed with water), and black is charcoal powder or also soot from oil lamps. Traditionally, to create a perfect Tika pattern and to make it easier for the tika giver to give tika, leaves of Banana were used, and this tradition still follows in many households. You take a portion of Banana leave, tear a small portion from the center, hold it against the forehead, use the rice paste as a base then dab colors in desired pattern, then remove the banana leave. Tika symbolizes the bond between brothers and sisters.

Tihar and Flower Garland - Flower Garland (also known as necklace of Flowers or flower leis) is called Malla in Nepali, which is widely used in Tihar festival for home decoration and also to put around brothers and sisters neck. During Tihar, open markets are literally gardens packed with sensational flowers and aroma. Visiting Asan Toll, a central open market in Kathmandu is worth-it during this time! Flower growers make a lot of profit during this time. Tihar is a time to see Nepali homes and Nepali streets with flower garlands all around! Brothers and Sisters often save their flower garland as a souvenir.

Tihar and Lights and Candles - Tihar is a time of candlelight, tinsel decoration and festive colored sweets, and more often this festival is also known by the name `Festival of Lights'. Tihar is probably the best festival of all due to its short holiday period yet packed with much excitement unlike other Nepali festivals!

Tihar and Rani Pokharai (Pond) - Rani Pokhara is located at the center of Kathmandu. This famous pond has a small holy temple located at the center. The compound's door is locked all year around except on the day of Bhai Tika. Those who do not have sisters enter the temple to receive tika from priets.

Tihar and Holidays - Although Tihar is of five days festival, only 3 days are the official holidays except for schools and colleges. The official holidays are 3rd day of Tihar (Laxmi Puja), Fourth Day of Tihar(Govardha Puja) and the Final Day: 5th Day of Tihar(Tika Day)

Tihar and Cooking - Sisters prepare unique Nepali meal at home for brothers. This includes making of the famous Nepali bread known as Nepali Roti or Sel or Sel Roti (as two words together). This kind of bread is also known as Funnel Cakes in southern parts of the Unites States and are lively exhibited by country folks during annual fairs. It's made by deep frying a mixture of fine rice flour, sugar, and water. The mixture is placed in the frying oil in circle by hand or by the help of a funnel. Nepali Sel Roti is popular for its crispy and crunchy taste, and is the number one treat in any festivals in Nepal. Bunches and Bunches of Sel Roti are made during Tihar by loving hands of sisters, and Sel Rotis travel from villages to villages in the bags of brothers!

Tihar and Shopping (Tihar and Sagun!) - What do Nepalese shop for during the period? Shopping of cooking items such as oil, butter, clothes for brothers and sisters, and sweets. In city, sisters shop for dried fruit products such as cashew, almonds, and fresh fruits in large amount while in villages sisters prepare home-made sweets and breads. The mixture of dried fruits along with sweets and candies are packed usually in a plastic bag, this package is known as `Sagun', This single brand is the most popular shopping item of the season, and you can see it everywhere in open markets! Sagun is given to brothers by sisters on the Tika Day, and in return, brothers give sisters gifts such as new clothes and/or money.

Tihar vs Diwali : Nepali Tihar and Indian Diwali festival are similar in many ways. For example, worshiping of Laxmi Goddess, and celebrating of the festival with candle lights, oil lamps and fireworks are common to both the festivals. Both the festivals are called as Festivals of Lights. Diwali (Dipavali) is also about celebrating the coming of the new year. Tihar also celebrates the coming of the new year (see 4th day of Tihar for more). Celebration of the bond between brothers and sisters are also common to both the festivals.

Wednesday, September 22, 2010

HindU maIn fEst dAsHaIn..:)





Dashain is one of the major festivals celebrated in Nepal. The festival, which falls around the month September-October, is also celebrated all around the world by the Nepalese Diaspora. Since family and relatives gather while worshipping gods and goddess and celebrating the days, the value of the festival has also increased. Family dispersed in due of their works returns to their home during Dashain.
The festival is a blend of Hindu Tantrik and animistic harvest festival traditions. Ghatasthapana is the first days of the festival. "Dashain Ghar", special worship room is set up on this day, where Astha-Matrikas (the 8 tantrik goddesses) and Nava Durgas (the 9 durga goddesses) are worshipped. Barley is sowed on big earthern pots which have a coating of cow dung. These seeds will sprout in ten days. The sprouts, which symbolize a good harvest, will be decoratively placed on the heads of family members later on in the festival as a blessing.

On the seventh day, Fulpaati, the town of Gorkha sends an offering of flowers to Kathmandu. A band associated with the army also plays its music and goes through the old core of Kathmandu.

Day after Saptami is Asthami - the day of sacrifices. Goddess temples all over the Kathmandu Valley receive sacrifices, ranging from goats and buffaloes to ducks and chickens. Blood, symbolic for its fertility, is offered to the goddesses. This meat is taken home, cooked and takes the food as a blest by divinity. This food, after offering to the household gods, is shared amongst the family.

Sacrifices continue on Navami, the ninth day. Families will visit various temples around the Kathmandu Valley. On the tenth day, "Dashami," a mixture of rice, yogurt and vermillion will be prepared by the women. This preparation is known as "Tika". Elders put this on the forehead of youngers to bless them with fertility and abundance in the upcoming year. The red also symbolizes the blood that ties the family together. Elders will give "dakshina", or a small amount of money, to younger relatives at this time. The Tika continues for five days, during which time people also gather to play cards around massive amounts of food and drink.

In several parts of Nepal, Dashain is the only time of the year when people receive a set of new clothing. Likewise, in poorer families, the animal sacrifice was eagerly anticipated since it might be the only animal protein the family would eat all year. This may be true in certain parts of Nepal where food is in low supply, but is less so in the cities. In general, the tradition of sacrifice is lessening with the easy availability of meat for daily consumption, and with the influences of Vaishnav Hindus (who are vegetarian)

During the month of Kartik in the Bikram Sambat calendar (late September and early October), the Nepalese people indulge in the biggest festival of the year, Dashain. Dashain is the longest and the most auspicious festival in the Nepalese annual calendar, celebrated by Nepalese of all caste and creed throughout the country. The fifteen days of celebration occurs during the bright lunar fortnight ending on the day of the full moon. Thorough out the kingdom of Nepal the goddess Durga in all her manifestations are worshiped with innumerable pujas, abundant offerings and thousands of animal sacrifices for the ritual holy bathing, thus drenching the goddess for days in blood.








                        During the month of Kartik (late September and early October), the Nepalese people indulge in the biggest festival of the year, Dashain. Dashain is the longest and the most auspicious festival in the Nepalese annual calendar, celebrated by Nepalese of all caste and creed throughout the country. The fifteen days of celebration occurs during the bright lunar fortnight ending on the day of the full moon. Thorough out the kingdom of Nepal the goddess Durga in all her manifestations are worshiped with innumerable pujas, abundant offerings and thousands of animal sacrifices for the ritual holy bathing, thus drenching the goddess for days in blood.

Dashain commemorates a great victory of the gods over the wicked demons. One of the victory stories told is the Ramayan, where the lord Ram after a big struggle slaughtered Ravana, the fiendish king of demons. It is said that lord Ram was successful in the battle only when goddess Durga was evoked. The main celebration glorifies the triumph of good over evil and is symbolized by goddess Durga slaying the terrible demon Mahisasur, who terrorised the earth in the guise of a brutal water buffalo. The first nine days signify the nine days of ferrous battle between goddess Durga and the demon Mahisasur. The tenth day is the day when Mahisasur was slain and the last five days symbolise the celebration of the victory with the blessing of the goddess. Dashain is celebrated with great rejoice, and goddess Durga is worshiped throughout the kingdom as the divine mother goddess.

In preparation for Dashain every home is cleansed and beautifully decorated, painted as an invitation to the mother goddess, so that she may visit and bless the house with good fortune. During this time the reunion of distant and nearby relatives occur in every household. The market is filled with shoppers seeking new clothing, gifts, luxuries and enormous supplies of temple offering for the gods, as well as foodstuffs for the family feasting. Thousands of sheep, goats, ducks, chicken and water buffalo are prepared for the great slaughter. All types of organisations are closed for ten to fifteen days. Labourers are almost impossible to find; from the poor to the rich, all enjoy the festive mood. Anywhere you go the aroma of 'Vijaya Dashami' is found.

The first nine days of Dashain are called Nawa Ratri when tantric rites are conducted. In Nepal the life force is embodied in the divine energy and power of the female, depicted as goddess Durga in her many forms. All goddess who emanated from goddess Durga are known as devis, each with different aspects and powers. In most mother goddess temples the deity is represented simply as a sacred Kalash, carved water jug or multiple handed goddess holding murderous weapons. During these nine days people pay their homage to the goddess. If she is properly worshiped and pleased good fortunes are on the way and if angered through neglect then misfortunes are around the corner. Mother goddess is the source of life and everything.

The first day of Dashain is called Ghatasthapana, which literally means pot establishing. On this day the kalash, (holy water vessel) symbolising goddess Durga often with her image embossed on the side is placed in the prayer room. The kalash is filled with holy water and covered with cowdung on to which seeds are sown. A small rectangular sand block is made and the kalash is put in the centre. The surrounding bed of sand is also seeded with grains. The ghatasthapana ritual is performed at a certain auspicious moment determined by the astrologers. At that particular moment the priest intones a welcome, requesting goddess Durga to bless the vessel with her presence.

The room where the kalash is established is called 'Dashain Ghar'. Generally women are not allowed to enter the room where Dashain puja is being carried out. A priest or a household man worships the kalash everyday once in the morning and then in the evening. The kalash and the sand are sprinkled with holy water everyday and it is shielded from direct sunlight. By the tenth day, the seed will have grown to five or six inches long yellow grass. The sacred yellow grass is called 'Jamara'. It is bestowed by the elders atop the heads of those younger to them during the last five days when tika is put on. The jamara is taken as a token of Goddess Durga as well as the elders blessing.

As days passes by regular rituals are observed till the seventh day. The seventh day is called 'Fulpati'.

In fulpati, the royal kalash filled with holy water, banana stalks, jamara and sugar cane tied with red cloth is carried by Brahmans on a decorated palanquin under a gold tipped and embroidered umbrella. The government officials also join the fulpati parade. With this the Dashain feasting starts.

The eighth day is called the Maha Asthami: The fervour of worship and sacrifice to Durga and Kali increases. On this day many orthodox Hindus will be fasting. Sacrifices are held in almost every house through out the day. The night of the eighth day is called 'Kal Ratri', the dark night. Hundreds of goats, sheep and buffaloes are sacrificed at the mother goddess temples. The sacrifice continues till dawn. While the puja is being carried out great feasts are held in the homes of common people where large amount of meat are consumed.

The ninth day is called Nawami: Temples of mother goddess are filled with people from dawn till dusk. Animals mostly black buffaloes are slaughtered to honour Durga the goddess of victory and might and to seek her blessing. Military bands play war tunes, guns boom and officers with beautifully decorated medals in full uniform stand there. When the function ends the courtyard is filled ankle deep with blood. On this very day the god Vishwa Karma, the God of creativity is also worshiped. All factories, vehicles, any machinery instruments and anything from which we make a living are worshiped. We also give sacrifices to all moving machinery like cars, aeroplanes, trucks etc. to get the blessing from goddess Durga for protection for vehicles and their occupants against accidents during the year. The entire day is colourful.

The tenth day is the Dashami: On this day we take tika and jamara from our elders and receive their blessing. We visit our elders in their home and get tika from them while our younger ones come to our home to receive blessing from us. The importance of Dasain also lies in the fact that on this day family members from far off and distant relatives come for a visit as well as to receive tika from the head of the family. This function continues for four days. After four days of rushing around and meeting your relatives Dashain ends on the full moon day, the fifteenth day. In the last day people stay at home and rest. The full moon day is also called 'Kojagrata' meaning 'who is awake'. The Hindu goddess of wealth Laxmi is worshipped. On this day the goddess Laxmi is given an invitation to visit each and everyone.

After Dashain everyone settles back to normal. After receiving the blessing of goddess Durga, people are ready to work and acquire virtue, power and wealth. Dashain thus is not only the longest festival but also the most anticipated one among all the festivals of Nepal.

Dashain commemorates a great victory of the gods over the wicked demons. One of the victory stories told is the Ramayan, where the lord Ram after a big struggle slaughtered Ravana, the fiendish king of demons. It is said that lord Ram was successful in the battle only when goddess Durga was evoked. The main celebration glorifies the triumph of good over evil and is symbolized by goddess Durga slaying the terrible demon Mahisasur, who terrorised the earth in the guise of a brutal water buffalo. The first nine days signify the nine days of ferrous battle between goddess Durga and the demon Mahisasur. The tenth day is the day when Mahisasur was slain and the last five days symbolise the celebration of the victory with the blessing of the goddess. Dashain is celebrated with great rejoice, and goddess Durga is worshiped throughout the kingdom as the divine mother goddess.

In preparation for Dashain every home is cleansed and beautifully decorated, painted as an invitation to the mother goddess, so that she may visit and bless the house with good fortune. During this time the reunion of distant and nearby relatives occur in every household. The market is filled with shoppers seeking new clothing, gifts, luxuries and enormous supplies of temple offering for the gods, as well as foodstuffs for the family feasting. Thousands of sheep, goats, ducks, chicken and water buffalo are prepared for the great slaughter. All types of organisations are closed for ten to fifteen days. Labourers are almost impossible to find; from the poor to the rich, all enjoy the festive mood. Anywhere you go the aroma of 'Vijaya Dashami' is found.

The first nine days of Dashain are called nawa ratri when tantric rites are conducted. In Nepal the life force is embodied in the divine energy and power of the female, depicted as goddess Durga in her many forms. All goddess who emanated from goddess Durga are known as devis, each with different aspects and powers. In most mother goddess temples the deity is represented simply as a sacred Kalash, carved water jug or multiple handed goddess holding murderous weapons. During these nine days people pay their homage to the goddess. If she is properly worshiped and pleased good fortunes are on the way and if angered through neglect then misfortunes are around the corner. Mother goddess is the source of life and everything.

The first day of Dashain is called Ghatasthapana, which literally means pot establishing. On this day the kalash, (holy water vessel) symbolising goddess Durga often with her image embossed on the side is placed in the prayer room. The kalash is filled with holy water and covered with cowdung on to which seeds are sown. A small rectangular sand block is made and the kalash is put in the centre. The surrounding bed of sand is also seeded with grains. The ghatasthapana ritual is performed at a certain auspicious moment determined by the astrologers. At that particular moment the priest intones a welcome, requesting goddess Durga to bless the vessel with her presence.

The room where the kalash is established is called 'Dashain Ghar'. Generally women are not allowed to enter the room where Dashain puja is being carried out. A priest or a household man worships the kalash everyday once in the morning and then in the evening. The kalash and the sand are sprinkled with holy water everyday and it is shielded from direct sunlight. By the tenth day, the seed will have grown to five or six inches long yellow grass. The sacred yellow grass is called 'Jamara'. It is bestowed by the elders atop the heads of those younger to them during the last five days when tika is put on. The jamara is taken as a token of Goddess Durga as well as the elders blessing.

As days passes by regular rituals are observed till the seventh day. The seventh day is called 'Fulpati'. On this day the jamara to be used by the royal household is brought from their ancestral royal house in Gorkha about a hundred and sixty nine kilometres away over the hills north west of the valley of Kathmandu. A parade is held in the Hanuman Dhoka Royal Palace. The fulpati, i.e. the procession bearing the jamara and other items necessary for the tika, is brought from Gorkha after a three day walk and most of the government officials are eagerly waiting for the fulpati parade to arrive at Rani Phokari in the afternoon. Rani Phokari area is filled with hundreds of government officials meticulously attired in the traditional formal dress.

In fulpati, the royal kalash filled with holy water, banana stalks, jamara and sugar cane tied with red cloth is carried by Brahmans from the ancestral royal house on a decorated palanquin under a gold tipped and embroidered umbrella, led by the military platoon of the royal priest. The government officials also join the fulpati parade. Whilst the fulpati parade is heading towards the old royal palace, His Majesty the King observes the ceremonies taking place in Tundikhel, the army parade ground in the center of the city. There a majestic display of the Royal Nepalese Army is held. Guns are fired and the entire valley echoes with the resonance sound of it. The firing continues for ten to fifteen minutes to honour the fulpati. By the time the function ends the royal fulpati is already taken inside the Dashain ghar in Hanuman Dhoka Palace. With this the Dashain feasting starts.

The eighth day is called the 'Maha Asthami'. The fervour of worship and sacrifice to Durga and Kali increases. On this day many orthodox Hindus will be fasting. Sacrifices are held in almost every house through out the day. The night of the eighth day is called 'Kal Ratri', the dark night. Hundreds of goats, sheep and buffaloes are sacrificed at the mother goddess temples. In the darkness of the night Durga temples, army barracks, and old palaces all over Nepal hold sacrifices for the mother goddess. The sacrifice continues till dawn. The old palace in Basantapur Hanuman Dhoka, is active throughout the night with worships in almost every courtyard. While the puja is being carried out great feasts are held in the homes of common people where large amount of meat are consumed.

The ninth day is called 'Nawami'. The Taleju temple at Hanuman Dhoka is opened for the public only once a year on this day. Thousands of people go and pay their respect to the goddess day. Temples of mother goddess are filled with people from dawn till dusk. On this day the official military sacrifices are held in the 'Kot' courtyard at Hanuman Dhoka. The government allows foreigners to witness this function so hundreds of tourists and diplomats eagerly gather here. Animals mostly black buffaloes are slaughtered by hundreds to honour Durga the goddess of victory and might and to seek her blessing. Military bands play war tunes, guns boom and officers with beautifully decorated medals in full uniform stand there. When the function ends the courtyard is filled ankle deep with blood. On this very day the god Vishwas Karma, the God of creativity is also worshiped. All factories, vehicles, any machinery instruments and anything from which we make a living are worshiped. We also give sacrifices to all moving machinery like cars, aeroplanes, trucks etc. to get the blessing from goddess Durga for protection for vehicles and their occupants against accidents during the year. The entire day is colourful.

The tenth day is the 'Dashami'. On this day we take tika and jamara from our elders and receive their blessing. We visit our elders in their home and get tika from them while our younger ones come to our home to receive blessing from us. The importance of Dasain also lies in the fact that on this day family members from far off and distant relatives come for a visit as well as to receive tika from the head of the family. This function continues for four days. His Majesty also receives tika from the royal priests and then gives on tika to his loyal subjects. Thousands of loyal Nepalese people as well as foreigners also receive tika from His Majesty the King as this is said to be auspicious. After four days of rushing around and meeting your relatives Dashain ends on the full moon day, the fifteenth day. In the last day people stay at home and rest. The full moon day is also called 'Kojagrata' meaning 'who is awake'. The Hindu goddess of wealth Laxmi is worshipped. On this day the goddess Laxmi is given an invitation to visit each and everyone.

After Dashain the nation settles back to normal. After receiving the blessing of goddess Durga, people are ready to work and acquire virtue, power and wealth. Dashain thus is not only the longest festival but also the most anticipated one among all the festivals of Nepal.  September 20 Ghatasthapana (first day of the festival)
September 25 phulpati
September 26 Maha Asthami
September 27 Maha Nawami
September 28 Vijaya Dashami (Dashain Festival Tika)
October 3 Kojagrat Purnima, full moon and last day of Dashain
                                                                                               
                                                                                                After the rituals of Dashain are over, then begin the merrymaking aspects of the festivals. From the 10th day onwards, people of Nepal visit their elders to receive tika and jamara in blessings and goodwill. It is also the festival of sumptuous feasting, especially of meat and beaten rice. It is the time of going home, reunion, meeting loved ones and strengthening ties with relatives and elders.

The eighth, ninth and the 10th days of Dashain are knowns as Maha Astami, Maha Nawami and Dashami respectively. From ritualistic aspects, these three days are important, especially the eighth day.
On the eighth day, Goddess Kalaratri is worshipped. She is considered the fiercest embodiment of the Shakti goddesses. She is pictured as having a red face and blazing, bloodshot eyes. She carries Shiva's bow in one hand, and in the other she carries a skull. She drinks blood and chews on raw meat. The ferocious goddess who terrifies the whole universe holds death in her left hand and time in the right hand.
To please this goddess, special sacrifice or bali is offered to her at midnight. Similarly, puja and fire-offering ritual (yagya) are als performed in her honor. The goddess, though fierce in her demeanor, is believed to bestow peace, longevity and perpetual happiness to her worshippers.

On this day, official military sacrifices are performed at the Kot courtyard of the Hanumandhoka Palace. Fifty-four water buffaloes and another 54 goats are sacrificed to honor Shakti, the goddess of victory and military might. Military bands playing martial tunes accompany this ceremony. Gunfire also takes place to mark the ceremony.
Common people also offer sacrifice to their vehicles and machines on this day to ask Goddess Shakti to protect their vehicles and the riders against accidents and mishaps of all kinds. Those who do not offer animal sacrifice, dedicate their vehicles and machinery, duck eggs or coconuts instead.




Car is being blessed Dashain festival at Durbar Square in Patan Taleju temple on Durbar Square


On the ninth day or Maha Nawami, Goddess Shakti is revered as Maha Laxmi, the goddess of wealth and fortune. On this day, the temple of Taleju Bhawani, the Malla era temple at Hanumandhoka, is opened to the general public. The temple remains closed to public for the rest of the year. In the Hanumandhoka Palace, elephants and horses are also consecrated on this day.

The 10th day is called Dashami of Vijaya Dashami, the day commemorating Goddess Shakti killing the demon Mahisasur. Dashain rituals are concluded on this day and the Goddess is bid farewell and requested to bless the worshippers from her heavenly abode. Worshippers takes the consecrated water from the holy ghata, the vessels installed on the first day that is Ghatathapana, and sprinkles it over himself as well as all the family members gathered to receive the goddess blessings by chanting special stotra........

IndRa jAtrA.. in NepAl.

It is a well known fact that Hinduism and Buddhism are the two major religions of Nepal, each having it's own rules and rituals. However, like most festivals of Nepal, both Hindus and Buddhist unite to celebrate the festival of Indra Jatra. This festival is celebrated by both Hindus and Buddhists with great enthusiasm. It is also believed that Indra Jatra is a festival of classical dances. It is on this very day when one is able to observe numerous varieties of traditional dances. The festival is named after Lord Indra who is known as the god of rain and also as the king of heaven.

The festival of Indra Jatra continues for eight days with much rejoicing, singing, dancing and feasting. People from all over Nepal, mostly those who live within the Kathmandu Valley, gather at the Hanuman Dhoka in Kathmandu. The first day of the festival is viewed by a large number of people. On that day, a long wooden pole is erected in front of the ancient Royal Palace at Hanuman Dhoka, in order to propitiate Lord Indra, the"god of rain". Classical dancers also assemble at the spot, wearing different kinds of traditional masks and costumes and dancing around the courtyard of Hanuman Dhoka to celebrate Indra's visit.





On the third day of the festival of Indra Jatra, the living goddess Kumari is taken out in a procession in a chariot. "Kumari", the "living goddess", is considered to be an incarnation of the goddess "Taleju". Chariots of Kumari, Ganesha and Bhairav are taken around the city for three days. According to Hindu beliefs Ganesha is the son of Shiva and Parvati who has a head of an elephant and Bhairav is another form of Lord Shiva himself.

The king of Nepal, the only Hindu king in the world, also pays homage to the Kumari during this period. The festival's many interesting dances, including the Procession of Living Goddess-Mahakali, Mahalaxmi and Dasha Avatara masked dances are staged in Kathmandu Durbar Square, near the Kumari Temple. The "Dasha Avatara" refers to the ten incarnations of Lord Vishnu who is one of the Hindu's Holy trinity. The excitement of the festival of Indra Jatra comes to an end on the last evening of the festival when the long wooden pole erected on the first day is lowered with religious ceremonies, animal sacrifices and ritual gestures.
                                                                                           

                                                                                        It is a well-known fact that Hinduism and Buddhism are the two major religions of Nepal, each having its own rules and rituals. However, Hindus and Buddhists unite each year to celebrate the festival of Indra Jatra in Kathmandu.

Named after Lord Indra (the King of Heaven, and God of Rain), Indra Jatra is also a festival of classical dances - so spectators are lucky enough to enjoy a huge display of colour, movement and classical music. Even if the myths and tales wrapped up in the eight-day celebration get confusing, the beautiful displays in and around Durbar Square are entrancing enough.

People from all over the Kathmandu Valley gather at the Hanuman Dhoka in Kathmandu. On the first day, a long wooden pole is erected in front of the ancient Royal Palace, in order to appease Lord Indra. Classical dancers also assemble at the spot, wearing different kinds of traditional masks and costumes, dancing around the courtyard to celebrate Indra's visit.

On the third day of the festival, the representation of the Goddess Kumari is taken out in a procession in a chariot. She is considered to be an incarnation of the Goddess "Taleju". Chariots carrying Kumari, and two other Hindu Gods - Ganesha and Bhairav are paraded around the city for three days. The king of Nepal, the only Hindu king in the world, also pays homage to the Kumari during this period.

The festival's many interesting dances, including the Mahakali, Mahalaxmi and Dasha Avatara masked dances, are staged in Durbar Square, near the Kumari Temple.

The excitement comes to an end on the last evening when the long wooden pole erected on the first day is lowered with religious ceremonies, animal sacrifices and ritual gestures.

Hindus and Buddhists, both communities come together to celebrate the festival of Indra Jatra. Indra Jatra is a delightful festival of classical dances. Numerous varieties of traditional dances can be observed on the occasion this festival. Name of the festival goes after Lord Indra who is the god of rain and also as the king of heaven according to Hindu mythology.

Fast FactsMonth August/September
Reason of Celebration To appease Hindu god Indra
Period of Celebration 8 days
Famous For Classical and masked dances perfomed
Special Events Procession of Living Goddess Mahakali and Mahalaxmi with Dasha Avatara


Celebration
Given below is information regarding what rituals take place on each of the day.

Day 1-2
A long wooden pole is placed in front of the Royal Palace at Hanuman Dhoka, in order to propitiate Lord Indra. Classical dancers also gather at the spot, wearing different kinds of traditional attires. They dance around the courtyard of Hanuman Dhoka to celebrate God Indra's arrival.

Day 3-6
On the third day of the festival of Indra Jatra, the living goddess Kumari ventures out in a chariot in the procession. Kumari, is said to be an incarnation of the goddess Taleju. Chariots of Kumari, Ganesha and Bhairav move around the city for three days. According to Hindu faith Ganesha is the son of Lord Shiva and Goddess Parvati. He is believed has the head of an elephant. Bhairav is one of the forms of Lord Shiva.

Day 7
The King of Nepal, the only Hindu monarch in the world, also pays homage to the Kumari during this period. Intriguing dances are staged in Kathmandu Durbar Square, in the neighborhood of the Kumari Temple. 'Dasha Avataras' are also enacted by the artists. The 'Dasha Avataras' refer to the ten incarnations of Hindu Lord Vishnu who is one of the Hindus' Holy trinity, the supreme powers.

Monday, September 20, 2010

HiNdU rEligIon..

Hinduism is the predominant and indigenous religious tradition[1] of the Indian subcontinent. Hinduism is often referred to as Sanātana Dharma (a Sanskrit phrase meaning "the eternal law") by its adherents.[2][3] Generic "types" of Hinduism that attempt to accommodate a variety of complex views span folk and Vedic Hinduism to bhakti tradition, as in Vaishnavism. Hinduism also includes yogic traditions and a wide spectrum of "daily morality" based on the notion of karma and societal norms such as Hindu marriage customs.





Hinduism is formed of diverse traditions and has no single founder.[4] Among its roots is the historical Vedic religion of Iron Age India, and as such Hinduism is often called the "oldest living religion"[5] or the "oldest living major tradition".[6][7][8][9]

Demographically, Hinduism is the world's third largest religion, after Christianity and Islam, with more than a billion adherents, of whom approximately 1 billion, live in the Republic of India.[10][11] Other significant populations are found in Nepal (23 million), Bangladesh (14 million) and the Indonesian island of Bali (3.3 million).

A large body of texts is classified as Hindu, divided into Śruti ("revealed") and Smriti ("remembered") texts. These texts discuss theology, philosophy and mythology, and provide information on the practice of dharma (religious living). Among these texts, the Vedas are the foremost in authority, importance and antiquity. Other major scriptures include the Upanishads, Purāṇas and the epics Mahābhārata and Rāmāyaṇa. The Bhagavad Gītā, a treatise from the Mahābhārata, spoken by Krishna, is of special importance.[12]Contents [hide]
1 Etymology
2 History
3 Typology
4 Definitions
5 Beliefs
5.1 Concept of God
5.2 Devas and avatars
5.3 Karma and samsara
5.4 Objectives of human life
5.5 Yoga
6 Practices
6.1 Rituals
6.2 Pilgrimage and festivals
7 Scriptures
7.1 Shruti
7.2 Smritis
8 Society
8.1 Denominations
8.2 Ashramas
8.3 Monasticism
8.4 Varnas
8.5 Ahimsa, vegetarianism and other food customs
8.6 Conversion
9 See also
10 Notes
11 References
12 Further reading
13 External links

Etymology

The word Hindu is derived from the Sanskrit word Sindhu, the historic local appellation for the Indus River in the northwestern part of the Indian subcontinent.[13] The Sindhu river is praised in the Rig Veda.[14] Later, in Arabic literature, the term al-Hind referred to the land of the people who live across the river Indus.[15] By the 13th century, Hindustān emerged as a popular alternative name of India, meaning the "land of Hindus".[16]

Originally, Hindu was a secular term which was used to describe all inhabitants of the Indian subcontinent (or Hindustan) irrespective of their religious affiliation. It occurs sporadically in some 16th–18th century Bengali Gaudiya Vaishnava texts, including Chaitanya Charitamrita and Chaitanya Bhagavata, usually to contrast Hindus with Yavanas or Mlecchas.[17] It was only towards the end of the 18th century that the European merchants and colonists referred collectively to the followers of Indian religions as Hindus. Eventually, it came to define a precisely religious identity that includes any person of Indian origin who neither practiced Abrahamic religions nor non-Vedic Indian religions, such as Jainism, Sikhism or Buddhism, thereby encompassing a wide range of religious beliefs and practices related to Sanātana Dharma.[18][19]

The term Hinduism was introduced into the English language in the 19th century to denote the religious, philosophical, and cultural traditions native to India.[20]
History
Main article: History of Hinduism

Sacred Mount Kailash in Tibet is regarded as the spiritual abode of Shiva.

The earliest evidence for prehistoric religion in India date back to the late Neolithic in the early Harappan period (5500–2600 BCE).[21][22] The beliefs and practices of the pre-classical era (1500–500 BCE) are called the "historical Vedic religion". Modern Hinduism grew out of the Vedas, the oldest of which is the Rigveda, dated to 1700–1100 BCE.[23] The Vedas center on worship of deities such as Indra, Varuna and Agni, and on the Soma ritual. Fire-sacrifices, called yajña were performed, and Vedic mantras chanted but no temples or icons were built.[24] The oldest Vedic traditions exhibit strong similarities to Zoroastrianism and other Indo-European religions.[25]

The major Sanskrit epics, Ramayana and Mahabharata, were compiled over a protracted period during the late centuries BCE and the early centuries CE. They contain mythological stories about the rulers and wars of ancient India, and are interspersed with religious and philosophical treatises. The later Puranas recount tales about devas and devis, their interactions with humans and their battles against demons.

Three major movements underpinned the naissance of a new epoch of Hindu thought: the advent and spread of Upanishadic, Jaina, and Buddhist philosophico-religious thought throughout the broader Indian landmass.[26] Mahavira (24th Tirthankar of Jains) and Buddha (founder of Buddhism) taught that to achieve moksha or nirvana, one did not have to accept the authority of the Vedas or the caste system. Buddha went a step further and claimed that the existence of a Self/soul or God was unnecessary.[27] Buddhism peaked during the reign of Asoka the Great of the Mauryan Empire, who unified the Indian subcontinent in the 3rd century BCE. After 200 CE several schools of thought were formally codified in Indian philosophy, including Samkhya, Yoga, Nyaya, Vaisheshika, Purva-Mimamsa and Vedanta.[28] Charvaka, the founder of an atheistic materialist school, came to the fore in North India in the sixth century BCE.[29] Between 400 BCE and 1000 CE Hinduism expanded at the expense of Buddhism.[30]

Sanskritic culture went into decline after the end of the Gupta period. The early medieval Puranas helped establish a religious mainstream among the pre-literate tribal societies undergoing acculturation. The tenets of Brahmanic Hinduism and of the Dharmashastras underwent a radical transformation at the hands of the Purana composers, resulting in the rise of a mainstream "Hinduism" that overshadowed all earlier traditions.[31]

Though Islam came to India in the early 7th century with the advent of Arab traders and the conquest of Sindh, it started to become a major religion during the later Muslim conquest in the Indian subcontinent.[29] During this period Buddhism declined rapidly and many Hindus converted to Islam. Numerous Muslim rulers such as Aurangzeb destroyed Hindu temples and persecuted non-Muslims; however some, such as Akbar, were more tolerant. Hinduism underwent profound changes, in large part due to the influence of the prominent teachers Ramanuja, Madhva, and Chaitanya.[29] Followers of the Bhakti movement moved away from the abstract concept of Brahman, which the philosopher Adi Shankara consolidated a few centuries before, with emotional, passionate devotion towards the more accessible avatars, especially Krishna and Rama.[32]

The Swaminarayan sect's Akshardham Temple in Delhi, according the Guinness World Records is the World’s Largest Comprehensive Hindu Temple

Indology as an academic discipline of studying Indian culture from a European perspective was established in the 19th century, led by scholars such as Max Müller and John Woodroffe. They brought Vedic, Puranic and Tantric literature and philosophy to Europe and the United States. At the same time, societies such as the Brahmo Samaj and the Theosophical Society attempted to reconcile and fuse Abrahamic and Dharmic philosophies, endeavouring to institute societal reform. This period saw the emergence of movements which, while highly innovative, were rooted in indigenous tradition. They were based on the personalities and teachings of individuals, as with Ramakrishna and Ramana Maharshi. Prominent Hindu philosophers, including Aurobindo and Prabhupada (founder of ISKCON), translated, reformulated and presented Hinduism's foundational texts for contemporary audiences in new iterations, attracting followers and attention in India and abroad. Others such as Vivekananda, Paramahansa Yogananda, B.K.S. Iyengar and Swami Rama have also been instrumental in raising the profiles of Yoga and Vedanta in the West. Today modern movements, such as ISKCON and the Swaminarayan Faith, attract a large amount of followers across the world.[33]
Typology
Main article: Hindu denominations

Hinduism as we know it can be subdivided into a number of major currents. Of the historical division into six darshanas, only two schools, Vedanta and Yoga survive. The main divisions of Hinduism today are Vaishnavism, Shaivism, Smartism and Shaktism.[34] Hinduism also recognizes numerous divine beings subordinate to the Supreme Being or regards them as lower manifestations of it.[35] Other notable characteristics include a belief in reincarnation and karma, as well as in personal duty, or dharma.

McDaniel (2007) distinguishes six generic "types" of Hinduism, in an attempt to accommodate a variety of views on a rather complex subject:[36]
Folk Hinduism, as based on local traditions and cults of local deities at a communal level and spanning back to prehistoric times or at least prior to written Vedas.
Vedic Hinduism as still being practiced by traditionalist brahmins (for example shrautins).
Vedantic Hinduism, for example Advaita (Smartism), as based on the philosophical approach of the Upanishads.
Yogic Hinduism, especially that based on the Yoga Sutras of Patanjali.
"Dharmic" Hinduism or "daily morality", based on the notion of Karma, and upon societal norms such as Hindu marriage customs.
Bhakti or devotionalism, especially as in Vaishnavism.
Definitions

Hinduism does not have a "unified system of belief encoded in declaration of faith or a creed",[37] but is rather an umbrella term comprising the plurality of religious phenomena originating and based on the Vedic traditions.[38][39][40][41]

The term Hindu in origin is a Persian word in use from the time of the Delhi Sultanate, referring to any tradition that is native to India as opposed to Islam. Hindu is used in the sense of "Indian pagan" in English from the 17th century,[42] but the notion of Hinduism as an identifiable religious tradition qualifying as one of the world religions emerged only during the 19th century.

The characteristic of comprehensive tolerance to differences in belief, and Hinduism's openness, makes it difficult to define as a religion according to traditional Western conceptions.[43] To its adherents, Hinduism is the traditional way of life,[44] and because of the wide range of traditions and ideas incorporated within or covered by it, arriving at a comprehensive definition of the term is problematic.[37] While sometimes referred to as a religion, Hinduism is more often defined as a religious tradition.[1] It is therefore described as both the oldest of the world's religions, and the most diverse.[6][45][46][47] Most Hindu traditions revere a body of religious or sacred literature, the Vedas, although there are exceptions. Some Hindu religious traditions regard particular rituals as essential for salvation, but a variety of views on this co-exist. Some Hindu philosophies postulate a theistic ontology of creation, of sustenance, and of destruction of the universe, yet some Hindus are atheists. Hinduism is sometimes characterized by the belief in reincarnation (samsara), determined by the law of karma, and the idea that salvation is freedom from this cycle of repeated birth and death. However, other religions of the region, such as Buddhism, Jainism and Sikhism, also believe in karma, outside the scope of Hinduism.[37] Hinduism is therefore viewed as the most complex of all of the living, historical world religions.[48] Despite its complexity, Hinduism is not only one of the numerically largest faiths, but is also the oldest living major tradition on earth, with roots reaching back into prehistory.[49]

A definition of Hinduism, given by the first Vice President of India, who was also a prominent theologian, Sarvepalli Radhakrishnan, states that Hinduism is not "just a faith", but in itself is related to the union of reason and intuition. Radhakrishnan explicitly states that Hinduism cannot be defined, but is only to be experienced.[50] Similarly 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, while others are not as central but still remain within the category. Based on this, Ferro-Luzzi has developed a 'Prototype Theory approach' to the definition of Hinduism.[51]

Problems with the single definition of what is actually meant by the term 'Hinduism' are often attributed to the fact that Hinduism does not have a single or common historical founder. Hinduism, or as some say 'Hinduisms,' does not have a single system of salvation and has different goals according to each sect or denomination. The forms of Vedic religion are seen not as an alternative to Hinduism, but as its earliest form, and there is little justification for the divisions found in much western scholarly writing between Vedism, Brahmanism, and Hinduism.[9][52]

A definition of Hinduism is further complicated by the frequent use of the term "faith" as a synonym for "religion".[37] Some academics[53] and many practitioners refer to Hinduism using a native definition, as Sanātana Dharma, a Sanskrit phrase meaning "the eternal law", or the "eternal way".[2][54]
Beliefs

Temple carving at Hoysaleswara temple representing the Trimurti: Brahma, Shiva and Vishnu.

Hinduism refers to a religious mainstream which evolved organically and spread over a large territory marked by significant ethnic and cultural diversity. This mainstream evolved both by innovation from within, and by assimilation of external traditions or cults into the Hindu fold. The result is an enormous variety of religious traditions, ranging from innumerable small, unsophisticated cults to major religious movements with millions of adherents spread over the entire subcontinent. The identification of Hinduism as an independent religion separate from Buddhism or Jainism consequently hinges on the affirmation of its adherents that it is such.[55]

Hinduism conceives the whole world as a single family that deifies the one truth, and therefore it accepts all forms of beliefs and dismisses labels of distinct religions which would imply a division of identity.[56][57][58] Hence, Hinduism is devoid of the concepts of apostasy, heresy and blasphemy.[59][60][61][62]
Prominent themes in Hindu beliefs include (but are not restricted to), Dharma (ethics/duties), Samsāra (The continuing cycle of birth, life, death and rebirth), Karma (action and subsequent reaction), Moksha (liberation from samsara), and the various Yogas (paths or practices).[63]
Concept of God
Main article: God in Hinduism

Hinduism is a diverse system of thought with beliefs spanning monotheism, polytheism, panentheism, pantheism, monism, atheism, agnosticism, gnosticism among others;[64][65][66][67] and its concept of God is complex and depends upon each particular tradition and philosophy. It is sometimes referred to as henotheistic (i.e., involving devotion to a single god while accepting the existence of others), but any such term is an overgeneralization.[68]

Most Hindus believe that the spirit or soul — the true "self" of every person, called the ātman — is eternal.[69] According to the monistic/pantheistic theologies of Hinduism (such as Advaita Vedanta school), this Atman is ultimately indistinct from Brahman, the supreme spirit. Hence, these schools are called non-dualist.[70] The goal of life, according to the Advaita school, is to realize that one's ātman is identical to Brahman, the supreme soul.[71] The Upanishads state that whoever becomes fully aware of the ātman as the innermost core of one's own self realizes an identity with Brahman and thereby reaches moksha (liberation or freedom).[69][72]

Dualistic schools (see Dvaita and Bhakti) understand Brahman as a Supreme Being who possesses personality, and they worship him or her thus, as Vishnu, Brahma, Shiva, or Shakti, depending upon the sect. The ātman is dependent on God, while moksha depends on love towards God and on God's grace.[73] When God is viewed as the supreme personal being (rather than as the infinite principle), God is called Ishvara ("The Lord"),[74] Bhagavan ("The Auspicious One"[74]) or Parameshwara ("The Supreme Lord"[74]).[70] However interpretations of Ishvara vary, ranging from non-belief in Ishvara by followers of Mimamsakas, to identifying Brahman and Ishvara as one, as in Advaita.[70] In the majority of traditions of Vaishnavism he is Vishnu, God, and the text of Vaishnava scriptures identify this Being as Krishna, sometimes referred to as svayam bhagavan. There are also schools like the Samkhya which have atheistic leanings.[75]
Devas and avatars

Krishna, the eighth incarnation (avatar) of Vishnu or svayam bhagavan, worshiped across a number of traditions

The Hindu scriptures refer to celestial entities called Devas (or devī in feminine form; devatā used synonymously for Deva in Hindi), "the shining ones", which may be translated into English as "gods" or "heavenly beings".[76] The devas are an integral part of Hindu culture and are depicted in art, architecture and through icons, and mythological stories about them are related in the scriptures, particularly in Indian epic poetry and the Puranas. They are, however, often distinguished from Ishvara, a supreme personal god, with many Hindus worshiping Ishvara in one of its particular manifestations (ostensibly separate deities) as their iṣṭa devatā, or chosen ideal.[77][78] The choice is a matter of individual preference,[79] and of regional and family traditions.[79]

Hindu epics and the Puranas relate several episodes of the descent of God to Earth in corporeal form to restore dharma to society and to guide humans to moksha. Such an incarnation is called an avatar. The most prominent avatars are of Vishnu and include Rama (the protagonist in Ramayana) and Krishna (a central figure in the epic Mahabharata).
Karma and samsara
Main article: Karma in Hinduism

Karma translates literally as action, work, or deed,[80] and can be described as the "moral law of cause and effect".[81] According to the Upanishads an individual, known as the jiva-atma, develops sanskaras (impressions) from actions, whether physical or mental. The linga sharira, a body more subtle than the physical one but less subtle than the soul, retains impressions, carrying them over into the next life, establishing a unique trajectory for the individual.[82] Thus, the concept of a universal, neutral, and never-failing karma intrinsically relates to reincarnation as well as to one's personality, characteristics, and family. Karma binds together the notions of free will and destiny.

This cycle of action, reaction, birth, death and rebirth is a continuum called samsara. The notion of reincarnation and karma is a strong premise in Hindu thought. The Bhagavad Gita states that:“ As a person puts on new clothes and discards old and torn clothes,

similarly an embodied soul enters new material bodies, leaving the old bodies.(B.G. 2:22)[83] ”


Samsara provides ephemeral pleasures, which lead people to desire rebirth so as to enjoy the pleasures of a perishable body. However, escaping the world of samsara through moksha is believed to ensure lasting happiness and peace.[84][85] It is thought that after several reincarnations, an atman eventually seeks unity with the cosmic spirit (Brahman/Paramatman).

The ultimate goal of life, referred to as moksha, nirvana or samadhi, is understood in several different ways: as the realization of one's union with God; as the realization of one's eternal relationship with God; realization of the unity of all existence; perfect unselfishness and knowledge of the Self; as the attainment of perfect mental peace; and as detachment from worldly desires. Such realization liberates one from samsara and ends the cycle of rebirth.[86][87] Due to belief in the indestructibility of the soul,[88] death is deemed insignificant with respect to the cosmic self.[89] Thence, a person who has no desire or ambition left and no responsibilities remaining in life or one affected by a terminal disease may embrace death by Prayopavesa.[90]

The exact conceptualization of moksha differs among the various Hindu schools of thought. For example, Advaita Vedanta holds that after attaining moksha an atman no longer identifies itself with an individual but as identical with Brahman in all respects. The followers of Dvaita (dualistic) schools identify themselves as part of Brahman, and after attaining moksha expect to spend eternity in a loka (heaven),[91] in the company of their chosen form of Ishvara. Thus, it is said that the followers of dvaita wish to "taste sugar", while the followers of Advaita wish to "become sugar".[92]
Objectives of human life
Main article: Purusharthas

Classical Hindu thought accepts the following objectives of human life, known as the puruṣārthas:[93][94]
Dharma ("righteousness, ethikos")
Artha ("livelihood, wealth")
Kāma ("sensual pleasure")
Mokṣa ("liberation, freedom (from samsara))".
Yoga
Main article: Yoga

A statue of Shiva in yogic meditation.

In whatever way a Hindu defines the goal of life, there are several methods (yogas) that sages have taught for reaching that goal. Texts dedicated to Yoga include the Bhagavad Gita, the Yoga Sutras, the Hatha Yoga Pradipika, and, as their philosophical and historical basis, the Upanishads. Paths that one can follow to achieve the spiritual goal of life (moksha, samadhi or nirvana) include:
Bhakti Yoga (the path of love and devotion)
Karma Yoga (the path of right action)
Rāja Yoga (the path of meditation)
Jñāna Yoga (the path of wisdom)[95]

An individual may prefer one or some yogas over others, according to his or her inclination and understanding. Some devotional schools teach that bhakti is the only practical path to achieve spiritual perfection for most people, based on their belief that the world is currently in the Kali Yuga (one of four epochs which are part of the Yuga cycle).[96] Practice of one yoga does not exclude others. Many schools believe that the different yogas naturally blend into and aid other yogas. For example, the practice of jnana yoga, is thought to inevitably lead to pure love (the goal of bhakti yoga), and vice versa.[97] Someone practicing deep meditation (such as in raja yoga) must embody the core principles of karma yoga, jnana yoga and bhakti yoga, whether directly or indirectly.[95][98]
Practices
Main articles: Puja (Hinduism), Yajna, Murti, Mandir, Hindu iconography, Japa, and Mantra

The visarjan (nimarjan) ceremony of Lord Ganesha during the Chaturthi festival.

Hindu practices generally involve seeking awareness of God and sometimes also seeking blessings from Devas. Therefore, Hinduism has developed numerous practices meant to help one think of divinity in the midst of everyday life. Hindus can engage in pūjā (worship or veneration),[74] either at home or at a temple. At home, Hindus often create a shrine with icons dedicated to their chosen form(s) of God. Temples are usually dedicated to a primary deity along with associated subordinate deities though some commemorate multiple deities. Visiting temples is not obligatory,[99] and many visit temples only during religious festivals. Hindus perform their worship through icons (murtis). The icon serves as a tangible link between the worshiper and God.[100] The image is often considered a manifestation of God, since God is immanent. The Padma Purana states that the mūrti is not to be thought of as mere stone or wood but as a manifest form of the Divinity.[101] A few Hindu sects, such as the Ārya Samāj, do not believe in worshiping God through icons.

Hinduism has a developed system of symbolism and iconography to represent the sacred in art, architecture, literature and worship. These symbols gain their meaning from the scriptures, mythology, or cultural traditions. The syllable Om (which represents the Parabrahman) and the Swastika sign (which symbolizes auspiciousness) have grown to represent Hinduism itself, while other markings such as tilaka identify a follower of the faith. Hinduism associates many symbols, which include the lotus, chakra and veena, with particular deities.

Mantras are invocations, praise and prayers that through their meaning, sound, and chanting style help a devotee focus the mind on holy thoughts or express devotion to God/the deities. Many devotees perform morning ablutions at the bank of a sacred river while chanting the Gayatri Mantra or Mahamrityunjaya mantras.[102] The epic Mahabharata extols Japa (ritualistic chanting) as the greatest duty in the Kali Yuga (what Hindus believe to be the current age).[103] Many adopt Japa as their primary spiritual practice.[103]
Rituals

Traditional diyas and other prayer items during a Hindu wedding ceremony.

The vast majority of Hindus engage in religious rituals on a daily basis.[104] Most Hindus observe religious rituals at home.[105] but observation of rituals greatly vary among regions, villages, and individuals. Devout Hindus perform daily chores such as worshiping at dawn after bathing (usually at a family shrine, and typically includes lighting a lamp and offering foodstuffs before the images of deities), recitation from religious scripts, singing devotional hymns, meditation, chanting mantras, reciting scriptures etc.[105] A notable feature in religious ritual is the division between purity and pollution. Religious acts presuppose some degree of impurity or defilement for the practitioner, which must be overcome or neutralised before or during ritual procedures. Purification, usually with water, is thus a typical feature of most religious action.[105] Other characteristics include a belief in the efficacy of sacrifice and concept of merit, gained through the performance of charity or good works, that will accumulate over time and reduce sufferings in the next world.[105] Vedic rites of fire-oblation (yajna) are now only occasional practices, although they are highly revered in theory. In Hindu wedding and burial ceremonies, however, the yajña and chanting of Vedic mantras are still the norm.[106] The rituals, upacharas, change with time. For instance, in the past few hundred years some rituals, such as sacred dance and music offerings in the standard Sodasa Upacharas set prescribed by the Agama Shastra, were replaced by the offerings of rice and sweets.

Occasions like birth, marriage, and death involve what are often elaborate sets of religious customs. In Hinduism, life-cycle rituals include Annaprashan (a baby's first intake of solid food), Upanayanam ("sacred thread ceremony" undergone by upper-caste children at their initiation into formal education) and Śrāddha (ritual of treating people to feasts in the name of the deceased).[107][108] For most people in India, the betrothal of the young couple and the exact date and time of the wedding are matters decided by the parents in consultation with astrologers.[107] On death, cremation is considered obligatory for all except sanyasis, hijra, and children under five.[109] Cremation is typically performed by wrapping the corpse in cloth and burning it on a pyre.
Pilgrimage and festivals
Main article: Hindu festivals

Diwali, the festival of lights, is a prime festival of Hinduism. Shown here are traditional Diyas that are often lit during Diwali

Pilgrimage is not mandatory in Hinduism, though many adherents undertake them[110] Hindus recognise several Indian holy cities, including Allahabad, Haridwar, Varanasi, and Vrindavan. Notable temple cities include Puri, which hosts a major Vaishnava Jagannath temple and Rath Yatra celebration; Tirumala - Tirupati, home to the Tirumala Venkateswara Temple; and Katra, home to the Vaishno Devi temple. The four holy sites Puri, Rameswaram, Dwarka, and Badrinath (or alternatively the Himalayan towns of Badrinath, Kedarnath, Gangotri, and Yamunotri) compose the Char Dham (four abodes) pilgrimage circuit. The Kumbh Mela (the "pitcher festival") is one of the holiest of Hindu pilgrimages that is held every four years; the location is rotated among Allahabad, Haridwar, Nashik, and Ujjain. Another important set of pilgrimages are the Shakti Peethas, where the Mother Goddess is worshipped, the two principal ones being Kalighat and Kamakhya.

Hinduism has many festivals throughout the year. The Hindu calendar usually prescribe their dates. The festivals typically celebrate events from Hindu mythology, often coinciding with seasonal changes. There are festivals which are primarily celebrated by specific sects or in certain regions of the Indian subcontinent. Some widely observed Hindu festivals are Maha Shivaratri, Holi, Ram Navami, Krishna Janmastami, Ganesh Chaturthi, Dussera, Durga Puja and Diwali.
Scriptures

See also List of Hindu scriptures
Main articles: Śruti and Smriti

The Rig Veda is one of the oldest religious texts. This Rig Veda manuscript is in Devanagari

Hinduism is based on "the accumulated treasury of spiritual laws discovered by different persons in different times".[111][112] The scriptures were transmitted orally in verse form to aid memorization, for many centuries before they were written down.[113] Over many centuries, sages refined the teachings and expanded the canon. In post-Vedic and current Hindu belief, most Hindu scriptures are not typically interpreted literally. More importance is attached to the ethics and metaphorical meanings derived from them.[21] Most sacred texts are in Sanskrit. The texts are classified into two classes: Shruti and Smriti.
Shruti

Shruti (lit: that which is heard)[114] primarily refers to the Vedas, which form the earliest record of the Hindu scriptures. While many Hindus revere the Vedas as eternal truths revealed to ancient sages (Ṛṣis),[112] some devotees do not associate the creation of the Vedas with a god or person. They are thought of as the laws of the spiritual world, which would still exist even if they were not revealed to the sages.[111][115][116] Hindus believe that because the spiritual truths of the Vedas are eternal, they continue to be expressed in new ways.[117]

There are four Vedas (called Ṛg-, Sāma-, Yajus- and Atharva-). The Rigveda is the first and most important Veda.[118] Each Veda is divided into four parts: the primary one, the Veda proper, being the Saṃhitā, which contains sacred mantras. The other three parts form a three-tier ensemble of commentaries, usually in prose and are believed to be slightly later in age than the Saṃhitā. These are: the Brāhmaṇas, Āraṇyakas, and the Upanishads. The first two parts were subsequently called the Karmakāṇḍa (ritualistic portion), while the last two form the Jñānakāṇḍa (knowledge portion).[119] While the Vedas focus on rituals, the Upanishads focus on spiritual insight and philosophical teachings, and discuss Brahman and reincarnation.[21][120][121]
Smritis

The Naradeya Purana describes the mechanics of the cosmos. Depicted here are Vishnu with his consort Lakshmi resting on Shesha Nag. Narada and Brahma are also pictured.

Hindu texts other than the Shrutis are collectively called the Smritis (memory). The most notable of the smritis are the epics, which consist of the Mahābhārata and the Rāmāyaṇa. The Bhagavad Gītā is an integral part of the Mahabharata and one of the most popular sacred texts of Hinduism. It contains philosophical teachings from Krishna, an incarnation of Vishnu, told to the prince Arjuna on the eve of a great war. The Bhagavad Gītā, spoken by Krishna, is described as the essence of the Vedas.[122] However Gita, sometimes called Gitopanishad, is more often placed in the Shruti, category, being Upanishadic in content.[123] Purāṇas, which illustrate Hindu ideas through vivid narratives come under smritis. Other texts include Devī Mahātmya, the Tantras, the Yoga Sutras, Tirumantiram, Shiva Sutras and the Hindu Āgamas. A more controversial text, the Manusmriti, is a prescriptive lawbook which lays the societal codes of social stratification which later evolved into the Indian caste system.[124]
Society
Denominations
Main article: Hindu denominations

The Vaishnava Tirumala Venkateswara Temple the most visited and richest Hindu temple in the world.

Hinduism has no central doctrinal authority and many practising Hindus do not claim to belong to any particular denomination.[125] However, academics categorize contemporary Hinduism into four major denominations: Vaishnavism, Shaivism, Shaktism and Smartism. The denominations differ primarily in the god worshipped as the Supreme One and in the traditions that accompany worship of that god.

Vaishnavas worship Vishnu as the supreme God; Shaivites worship Shiva as the supreme; Shaktas worship Shakti (power) personified through a female divinity or Mother Goddess, Devi; while Smartas believe in the essential oneness of five (panchadeva) or six (Shanmata, as Tamil Hindus add Skanda)[126] deities as personifications of the Supreme.

The Western conception of what Hinduism is has been defined by the Smarta view; many Hindus, who may not understand or follow Advaita philosophy, in contemporary Hinduism, invariably follow the Shanmata belief worshiping many forms of God. One commentator, noting the influence of the Smarta tradition, remarked that although many Hindus may not strictly identify themselves as Smartas but, by adhering to Advaita Vedanta as a foundation for non-sectarianism, are indirect followers.[127]

Other denominations like Ganapatya (the cult of Ganesha) and Saura (Sun worship) are not so widespread.

There are movements that are not easily placed in any of the above categories, such as Swami Dayananda Saraswati's Arya Samaj, which rejects image worship and veneration of multiple deities. It focuses on the Vedas and the Vedic fire sacrifices (yajña).

The Tantric traditions have various sects, as Banerji observes:“ Tantras are ... also divided as āstika or Vedic and nāstika or non-Vedic. In accordance with the predominance of the deity the āstika works are again divided as Śākta (Shakta), Śaiva (Shaiva), Saura, Gāṇapatya and Vaiṣṇava (Vaishnava).[128] ”

Ashramas
Main article: Ashrama

Traditionally the life of a Hindu is divided into four Āshramas (phases or stages; unrelated meanings include monastery). The first part of one's life, Brahmacharya, the stage as a student, is spent in celibate, controlled, sober and pure contemplation under the guidance of a Guru, building up the mind for spiritual knowledge. Grihastha is the householder's stage, in which one marries and satisfies kāma and artha in one's married and professional life respectively (see the goals of life). The moral obligations of a Hindu householder include supporting one's parents, children, guests and holy figures. Vānaprastha, the retirement stage, is gradual detachment from the material world. This may involve giving over duties to one's children, spending more time in religious practices and embarking on holy pilgrimages. Finally, in Sannyāsa, the stage of asceticism, one renounces all worldly attachments to secludedly find the Divine through detachment from worldly life and peacefully shed the body for Moksha.[129]
Monasticism
Main article: Sannyasa

Some Hindus choose to live a monastic life (Sannyāsa) in pursuit of liberation or another form of spiritual perfection. Monastics commit themselves to a life of simplicity, celibacy, detachment from worldly pursuits, and the contemplation of God.[130] A Hindu monk is called a sanyāsī, sādhu, or swāmi. A female renunciate is called a sanyāsini. Renunciates receive high respect in Hindu society because their outward renunciation of selfishness and worldliness serves as an inspiration to householders who strive for mental renunciation. Some monastics live in monasteries, while others wander from place to place, trusting in God alone to provide for their needs.[131] It is considered a highly meritorious act for a householder to provide sādhus with food or other necessaries. Sādhus strive to treat all with respect and compassion, whether a person may be poor or rich, good or wicked, and to be indifferent to praise, blame, pleasure, and pain.[130]
Varnas
Main article: Varna in Hinduism

Hindu society has traditionally been categorized into four classes, called Varnas (Sanskrit: "colour, form, appearance"):[74]
the Brahmins: teachers and priests;
the Kshatriyas: warriors, nobles, and kings;
the Vaishyas: farmers, merchants, and businessmen; and
the Shudras: servants and labourers.

Hindus and scholars debate whether the so-called caste system is an integral part of Hinduism sanctioned by the scriptures or an outdated social custom.[132] Among the scriptures, the Varna system is mentioned sparingly and descriptively (i.e., not prescriptive); apart from a single mention in the late Rigvedic Purusha sukta, the rigid division into varnas appears to be post-Vedic, appearing in classical texts from the Maurya period. The Bhagavad Gītā (4.13) states that the four varṇa divisions are created by God, and the Manusmṛiti categorizes the different castes.[133] However, at the same time, the Gītā says that one's varṇa is to be understood from one's personal qualities and one's work, not one's birth.[134] Some mobility and flexibility within the varnas challenge allegations of social discrimination in the caste system, as has been pointed out by several sociologists.[135][136]

Many social reformers, including Mahatma Gandhi and B. R. Ambedkar, criticized caste discrimination.[137] The religious teacher Sri Ramakrishna (1836–1886) taught that“ "Lovers of God do not belong to any caste . . . . A brahmin without this love is no longer a brahmin. And a pariah with the love of God is no longer a pariah. Through bhakti (devotion to God) an untouchable becomes pure and elevated."[138] ”

Ahimsa, vegetarianism and other food customs
Main articles: Ahimsa, Vegetarianism and religion, and Cattle in Religion

Hindus advocate the practice of ahiṃsā (non-violence) and respect for all life because divinity is believed to permeate all beings, including plants and non-human animals.[139] The term ahiṃsā appears in the Upanishads,[140] the epic Mahabharata[141] and Ahiṃsā is the first of the five Yamas (vows of self-restraint) in Patanjali's Yoga Sutras.[142]

In accordance with ahiṃsā, many Hindus embrace vegetarianism to respect higher forms of life. Vegetarianism is propagated by the Yajur Veda and it is recommended for a satvic (purifying) lifestyle.[143] Estimates of the number of lacto vegetarians in India (includes adherents of all religions) vary between 20% and 42%.[144] The food habits vary with the community and region, for example some castes having fewer vegetarians and coastal populations relying on seafood.[145][146] Some Hindus avoid onion and garlic, which are regarded as rajasic foods.[147] Some avoid meat only on specific holy days. Observant Hindus who do eat meat almost always abstain from beef. The cow in Hindu society is traditionally identified as a caretaker and a maternal figure,[148] and Hindu society honours the cow as a symbol of unselfish giving.[149] Cow-slaughter is legally banned in almost all states of India.[150]

Some Hindus from certain sects – generally Shakta,[151] certain Shudra and Kshatriya castes[152][153] and certain Eastern Indian[154] and East Asian regions;[155] practise animal sacrifice (bali).[156] Although most Hindus, including the majority of Vaishnava and Shaivite Hindus abhor it.[157]
Conversion
See also: List of converts to Hinduism

Concepts of conversion, evangelization, and proselytization in practice have never played a significant role in the religion. Early in its history, in the absence of other competing religions, Hindus considered everyone they came across as Hindus and expected everyone they met to be Hindus.[158][159]

Hindus today continue to be influenced by historical ideas of acceptability of conversion. Hence, many Hindus continue to believe that Hinduism is an identity that can only be had from birth, while many others continue to believe that anyone who follows Hindu beliefs and practices is a Hindu, and many believe in some form of both theories. However, as a reaction to perceived and actual threat of evangelization, prozelyzation, and conversion activities of other major religions most modern Hindus are opposed to the idea of conversion from (any) one religion to (any) other per se.[160]

Hindus in Western countries generally accept and welcome willing converts, whereas in India acceptance of willing converts is becoming more common. With the rise of Hindu revivalist movements, reconversions to Hinduism have also risen.[161] Reconversions are well accepted since conversion out of Hinduism is not recognized.[162] Conversion into Hinduism through marriage is well accepted and often expected to enable the non-Hindu partner to fully participate in their spiritual, religious, and cultural roles within the larger Hindu family and society.[citation needed]

There is no formal process for converting to Hinduism, although in many traditions a ritual called dīkshā ("initiation") marks the beginning of spiritual life. A ritual called shuddhi ("purification") sometimes marks the return to spiritual life after reconversion. Most Hindu sects do not seek converts,[163][164][165][166] as they believe that the goals of spiritual life can be attained through any religion, as long as it is practiced sincerely.[163][167] However, some Hindu sects and affiliates such as Arya Samaj, Saiva Siddhanta Church, BAPS, and the International Society for Krishna Consciousness accept those who have a desire to follow Hinduism.

In general, Hindu view of religious freedom is not based on the freedom to proselytize, but the right to retain one's religion and not be subject to proselytization. Hindu leaders are advocating for changing the existing formulation of the freedom of religion clause in the Universal Declaration of Human Rights since it favors religions which proselytize.[