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The socio-political movement, derived from ancient rite of shuddhikaran, [2] or purification was started by the Arya Samaj, and its founder Swami Dayanand Saraswati and his followers like Swami Shraddhanand, who also worked on the Sangathan consolidation aspect of Hinduism, in North India, especially Punjab in early 1900s, though it gradually spread across India. [3]
Hindu sacrificial knowledge. Part 3 of the four part Hindu canon. Veda/Samhita: Sanskrit: No concrete information available, but attributed to several 'rishis' 1500-500 BCE [1] Sapta Sindhva: Indus region (Indus + its five tributaries + Saraswati) Sama Veda: Hindu music and arts. Part 2 of the four part Hindu canon. Veda/Samhita: Sanskrit: 1500 ...
The Hindu Shahis, also referred to as the Kabul Shahis and Uḍi Śāhis, were a dynasty established between 843 CE and 1026 CE.They endured multiple waves of conquests for nearly two centuries and their core territory was described as having contained the regions of Eastern Afghanistan and Gandhara, encompassing the area up to the Sutlej river in modern day Punjab, expanding into the Kangra ...
Smārta (स्मार्त) is an adjective derived from Smriti (Sanskrit: स्मृति, Smrti, IPA: [s̪mr̩.t̪i]). [19] The smriti are a specific body of Hindu texts usually attributed to an author, traditionally written down but constantly revised, in contrast to Srutis (The Vedic Literature) considered authorless, that were transmitted verbally across the generations and fixed.
Hindu nationalism has been collectively referred to as the expression of political thought, based on the native social and cultural traditions of the Indian subcontinent. "Hindu nationalism" is a simplistic translation of Hindū Rāṣṭravāda. It is better described as "Hindu polity". [1]
The Bhagavata states that Nārāyaṇa alone was in the beginning, who was the pious of principles of creation, sustenance, and dissolution (also known as the Hindu Trinity of Brahmā, Viṣṇu and Shiva) - the Supreme god, multi-headed, multi-eyed, multi-footed, multi-armed, multi-limbed. This was the Supreme Seed of all creation, subtler ...
The texts viewed households and families as the archetype of community, "an exemplary institution of religious and legal reflection of Hindu jurisprudence". [3] Thus, Hindu jurisprudence portrayed the household, not the state, as the primary institution of law. [3] Connectedly, the household is the institution to which Hindu law is most applied.
While there may be a permanence of certain fundamental beliefs about the nature of life that is pervasive through Hinduism, Hindus as a group are highly non-homogenous.As Derrett says in his book on Hindu law, "We find the Hindus to be as diverse in race, psychology, habitat, employment and way of life as any collection of human beings that might be gathered from the ends of the earth."