Hinduism is characterized by belief incarnation after death and existence of a transcendent God that can be approached in varied ways. Flood (2004) states that Hinduism is polytheistic and their God can be worshipped in innumerable forms, uncountable deities are the objects of worship. The transcendent Supreme Being is interceded through saints and living teachers, icons in temples, or through natural phenomena. To Hindus, these deities manifest sacred power and being devoted to them can provide refuge during crisis or even liberation (moksa). It implies being liberated from karma and the reincarnation cycle (samsara). Moreover, transcendent is revealed in Veda or sacred literature, ritual codes as well as ethical and social behavior (dharma). Reference to the Veda’s legitimizing authority is regarded as criterion of being a Hindu. Therefore, understanding these features of Hinduism informs on teachings and doctrines of Hinduism, self-understanding and creation of Hindu identity.
Veda refers to a vast volume of sacred literature that informs Hindus religion. Flood (2004) notes that the Veda is composed in a revered language of Hinduism (Sanskrit) and it is respected as source of dharma. It is also esteemed as revelation (sruti). Notably, Veda means knowledge that was initially discovered by the ancient sages (rsi) and passed as an oral tradition through generations. As a revelation, the Veda plays a vital role in understanding Hinduism and it informs all Hindu traditions. However, the acceptance of this sacred literature is not universal among Hindus. In fact, Flood reveals that some Hindus rejects it as well as its legitimate authority in the endorsing of a hierarchical social order.
Similarly, dharma is a large body of Sanskrit literature encompassing rules of conduct and tales about gods and people. Flood (2004) asserts that, though dharma is inspired, Hindus regards dharma as being of human authorship. Most importantly, dharma is revealed by the sacred literature or the Veda. It incorporates the ideas of ethics, duty, law, and truth. Despite adherence to dharma, the boundaries of what a follower can do is determined by his/her specific social caste, endogamous social group, and gender. In Hinduism, what matters is what a Hindu does and not necessarily what he/she believes. Flood states that Hinduism takes precedence over belief, it is not creedal. Hinduism has a compelling social structure, the higher castes referred to as the pure are at the top of the structure while the lower castes, polluted, are at the bottom. One adheres to his/her caste rules, performs its prescribed rituals, and focuses on one of the innumerable deities.
Hinduism practices three common traditions namely brahmanical orthopraxy, local traditions, and the renouncer traditions. Markedly, the brahmanical orthopraxy is divisible into numerous religions or traditions that are distinctive yet interrelated. Examples of these traditions include Saivism, Vaisnavism, and Saktism and they have own rituals and texts. The renouncer traditions embrace the values of world transcendence and asceticism and they differ from the brahmanical orthopraxy traditions whose value is upholding the goals of world success (artha) as well as aesthetic and erotic pleasure (Flood, 2004). The local or popular traditions exist within a particular bounded geographical location and transmitted in vernacular, regional languages. Unlike the renouncers, these traditions are less concerned with asceticism and are low-caste. In my opinion, the brahmanical orthopraxy is the most interesting tradition as it is a master narrative that defines orthopraxy conditions.
