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The history of Hinduism covers a wide variety of related religious traditions native to the Indian subcontinent. [1] It overlaps or coincides with the development of religion in the Indian subcontinent since the Iron Age, with some of its traditions tracing back to prehistoric religions such as those of the Bronze Age Indus Valley Civilisation.
Hinduism – predominant and indigenous religious tradition of the Indian Subcontinent. [1] Its followers are called Hindus , who refer to it as Sanātana Dharma [ 2 ] ( Sanskrit : सनातनधर्मः , lit.
Villages had their own assemblies under their local chiefs called Gramakas. Their administrations were divided into executive, judicial, and military functions. Early sources, from the Buddhist Pāli Canon , the Jain Agamas and the Hindu Puranas , mention Magadha being ruled by the Pradyota dynasty and Haryanka dynasty ( c. 544–413 BCE) for ...
The Bhagavad Gita (/ ˈ b ʌ ɡ ə v ə d ˈ ɡ iː t ɑː /; [1] Sanskrit: भगवद्गीता, IPA: [ˌbʱɐɡɐʋɐd ˈɡiːtɑː], romanized: bhagavad-gītā, lit. 'God's song'), [a] often referred to as the Gita (IAST: gītā), is a Hindu scripture, dated to the second or first century BCE, [7] which forms part of the epic Mahabharata.
Vedantic Hinduism, including Advaita Vedanta , based on the philosophical approach of the Upanishads. Yogic Hinduism, especially the sect based on the Yoga Sutras of Patanjali. "Dharmic" Hinduism or "daily morality", based on Karma and upon societal norms such as Vivāha (Hindu marriage customs). Bhakti or devotionalist practices
The Puranic chronology, as narrated in the Mahabharata, Ramayana, and the Puranas, envisions a timeline of events related to Hinduism starting well before [weasel words] 3000 BCE. The word dharma is used here to mean religion similar to modern Indo-Aryan languages, rather than with its original Sanskrit
The above sub-schools introduced their own ideas while adopting concepts from orthodox schools of Hindu philosophy such as realism of the Nyāya, naturalism of Vaiśeṣika, monism and knowledge of Self (Atman) as essential to liberation of Advaita, self-discipline of Yoga, asceticism and elements of theistic ideas. [7]
In the first part, Tharoor offers a brief history of Hinduism, and the development of his own personal faith. In the second part, he traces the rise of modern Hindu nationalism in the form of the Hindutva movement. The third part Tharoor explores the deplorable aspects of Hindutva politics trying to reclaim Hinduism for the liberals. [4] [5]