Hindouism
The hindouism is oldest of principal the Religion S of the world. Its origin goes back to the age of Indus which was born towards 2500 av. J. - C. With more than 900 million faithful, the hindouism is currently the third most widespread religion (after the Christianisme which counts approximately 2,2 billion faithful, and the Islam 1,35 billion). The originality of the hindouism is not to have neither prophets nor central Dogmes, its practice resulting from a very old oral tradition. Consequently, the Hérésie does not exist. However, the thinkers admit that the Veda are the source of the beliefs Hindus. the hindouism is presented in the form of a dynamic religion, a whole of philosophical concepts resulting from a tradition going back to the Indian Protohistoire, equipped with a capacity to assimilate the beliefs, and philosophies, without opposing them. The many conquests and invasions which proceeded on the Indian sub-continent supported the mixture of the ideas and knowledge. The hindouism evolved/moved much during time while passing from the Védisme Aryen polytheist, with the triadic Brahmanisme . The old hindouism exceeded the simple religious framework, beyond the theological syncretism, the hindouism was a vector for all sciences; the Right, the Political , the Architecture, the Astrology, the Philosophy, the Medicine, etc, as so much of other knowledge which had the religious substrate in common.
Foundations
The hindouism or sanâtana dharma can be perceived more like a lifestyle or of thought that an organized religion. What is called “hindouism” today is the attempt to gather the disparate beliefs resulting from old the the Pantheon vedic eclipsed by the popularity of a Shiva, a Vishnou or a Krishna. Historically, “hindouism” did not refer to a system of religious beliefs; the term, of origin Persian referred to the people who lived other side . After British colonization, the term was employed to indicate a vague whole of religious facts. The cultural prejudices of the colonist contributed to various amalgams. According to another point of view, a Hindu is that which believes in the philosophy exposed in the Veda (or to know ). In 1966, the Supreme court of India defined the framework of the Hindu faith as follows:- the respectful acceptance of the Veda like more the High ranking authority on the subjects religious and philosophical and respectful acceptance of Veda by the Hindu thinkers and philosophical as bases single Hindu philosophy,
- the spirit of tolerance and good will to include/understand and appreciate the point of view of the adversary, based on the revelation which the truth comprises several appearances,
- acceptance by each of the six systems of Hindu philosophy of a rate/rhythm of the world which knows periods of creation, maintenance and destruction, periods, or Yuga, which follows one another without end,
- acceptance by all the systems of Hindu philosophy belief in the rebirth and the preexistence of the beings,
- identification owing to the fact that the means or the manners of reaching the hello are multiple,
- the realization of the truth that, as large as can be the number of the divinities to be adored, one that should be adored idols can however be Hindu and not believe,
- with the difference in other religions, or beliefs, the Hindu religion is not related to a definite whole of philosophical concepts.
Veda are perhaps the religious writings oldest of the world. Their basic teaching is that the true nature of the man is divine. God, or the Brahman as it is generally named, exists in each living being. The religion is thus a research of the self-knowledge, a research of the divine present in each individual. The Védanta declares that nobody needs “to be saved”, because nobody is never lost. In the worst of the cases, one lives in the ignorance of his true divine nature.
The hindouism is also called Aryan religion ( Arya Dharma ), which means noble religion . One finds also the term of Vaidika Dharma (the vedic religion).
The tradition hindouist
The concept hindouism is complex and multiform. It is encircled better by its ideas and its practices. The hindouism exists today on two different levels: the first based purely on the faith and the second on philosophy, the two plans frequently intersecting.
There exists an attempt to divide the tradition into four fundamental and interdependent concepts in order to purify the complexity of Hindouisme: it is about the Karma , of the Mâyâ , the Nirvâna and the Yoga ]] In four period old parallel of the Hindu life, the hindouism considers that there exist four goals with the existence or purushârtha . The human desires being natural, each one of these goals is used to perfect the knowledge of the man since, by the awakening of the directions and its participation in the world, he discovers the principles of them. However, the Hindu must take care not to be charmed about it, under penalty of wandering without end in the cycle of the Samsâra.
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Artha or profit: The man must take part in the company by creating an inheritance and relations which will be the fruit of its work. He must pay attention not to be made misuse by the charm of a life of ease, but must withdraw a teaching from it. The period of Grihastha is favourable with the development of this goal.
- Kâma or pleasure: Contrary to the Christian tradition resulting from the Enquiry, the pleasure is not perceived like an evil: it is a gift of God. In mythology, the god Love, kâma are the source of creation. The Kâmasûtra expose the means of exalter the directions and to open out the life of couple. Thanks to the pleasures, the field of knowledge widens: the act of love while being paroxysm where the man and the woman are not distinguished any more that in the couple and recreate the divine unit. The pleasure must be directed with an aim of knowledge and does not have to become a lifestyle which would result in achieving immoral acts or adharmic .
- Dharma or the duty: The Dharma must direct every four periods of the Hindu life. The duty makes it possible the man to continue his life on the right way, while conforming to the right and the morals which are transcribed in the Dharma-Sûtra or the Manu-Samhitâ known as Lois of Manu .
- Moksha or the delivery: During the two last periods of the life of the Hindu, this one seeks the Moksha . But it is especially about the ultimate goal of the life of the Hindu who can reach that point according to various means, like the Batki-Yoga (see Indian Philosophie).
The Swastika is the symbol even of these four goals, the four Vedas and periods of the life. This sign, of very old origin, is found in many civilizations and symbolizes the revolution of the sun and the forces cosmic. The four branches symbolize the objects and seasons of the life which converge towards the same center, the Bindu. This central point which represents the ether (the fifth element in India) rayon on the four others, like on the cardinal points, as the goals and seasons of the human life. To include/understand this symbol and to meditate above, make it possible to carry out the unit of the universe and God.
Life in society - four classes of the company
After the arrival of the Aryan , people of Indo-European nomads, the priests of Indus affirmed their supremacy by setting up the system of the castes, which rests on a division of the company into four varnas or groups of castes. The Hindu company was traditionally divided starting from these four big classes, based on the profession them Brahmane S : teachers and priests; the Kshatriyas : warriors, kings and administrators; the Vaishyas : farmers, merchants, guards of herd and business men; and the Shudras : servants and workmen. These classes are called varna and the system was called Varna Vyavastha . It is not really known if the system of varna is an integral part of the hindouism or not, and if it is strictly sanctioned by the writings. The texts of the Shruti mention very rare this system, and remain rather fuzzy. The texts of the Smriti (including the Manusmriti) worked out the rules of this system. Previously, the system was only based on the profession (and character), and there is dozen examples where people freely changed profession and are freely inter-grooms.Later, this system was fixed on the birth. Thus, with the evolution of several under-castes (with a class of untouchable out of Varna Vyavastha), the system evolved to the system of castes as we know it today. With modernization, the differences of the castes grow blurred in modern India, but the tensions and the prejudices remain persistent, especially towards the Dalit, where the caste of the “ intouchables ” always exists.
The system of the castes is then explained théologiquement ainsi : in India, one considers that the company is also organized according to the balance of the dharma . This organization allows the harmonization of the relationship between the men and to define the acts which fall to them. This preoccupation with a balance has a doctrinal origin, because she answers in fact, with the symbolic system of the guna , or qualities/savors. To the three Guna, correspond three colors (black, red and the white) which each one are associated with a Caste. At the origin, the Hindu is not born in a caste : he will fit in a caste according to the part which it will be brought to play and of the responsibilities which will return to him. Many mythological texts denounce the usurpation under Brahman of certain characters who, under cover of the birth, benefitted from a statute developing without discharging their duties. But, following the invasions like British colonization, the rule was tightened with the profit of the leading castes, locking up the will sudra in a statute of dominated by the company. This system which appears antiquated to us exists on our premises under another forme : the equal opportunity is besides a concept invented recently with an aim acknowledged to make our current system righter. In Occident, however, the organization of the company is not dogmatic but practical. The feeling of incomprehension of the Westerner on this mode of organization is explained by an assimilation with the old European feudal system. One is unaware of often that this natural and innate system (see life in the City), that one finds in the animal kingdom (Fourmis, Abeilles and mammals living in herd) and in the family organization, is evolutionary and that it adapts in fact with the company suivante : that the system is aristocratic, theocratic, proletarian or middle-class, one finds a similar hierarchy which illustrate the crises and social fractures. The system of Caste based on the birth, which unfortunately exists in modern India, did not exist in ancient Hindouisme vedic. An anthem celebrates of Veda indique :
I am a poet, my father is a doctor, the work of my mother is to grind corn ...... |( Rig-Veda 9,112,3 )
It is possible to be excommunicated of its caste, but, for that, the faults of the individual must be relatively serious. In India, one recognizes five major sins or mahâpataka , most serious being the murder of a Brahman , but the alcohol consumption, the flight, adultery with the woman of its guru and the protection of criminals are also severely punished. To lose its caste can be painful for a Hindu, since to live within a welded community offers a certain number of advantages and protections.
Ahimsâ (non-violence), the mode vegetarian and the crowned Cow
Ahimsâ is a concept which recommends non-violence and the respect for any life, human and animal. The term ahimsâ appears for the first time in the Upanishad-s and in Rajah-Yoga, it is the first of the five yamas , or the wishes eternal, the restrictions of the Yoga.Many Hindus adopt the Végétarisme in order to respect the most forms of life possible. Even if the vegetarianism is not a dogma or a condition, it is recommended for its purifying virtues (“satva”), for a hygiene of healthier life. On this subject, Krishna known as in the Mahâbhârata: “The meat of the animals is like the flesh of our own sons”. According to the estimates, 31% of the Hindu population follow a mode vegetarian (not of meats, fish nor of eggs; the eggs are regarded as food not vegetarians, in India): especially in the orthodoxe communities of India of the South, in certain states of north as Gujarat (where the influence of the jaïns is significant) and in many hermitages of Brahmans and Marwari-s (caste of Vaisha) and others around the sub-continent. This food mode is mainly founded on a food containing green dairy produces and products. Some avoid even onion and garlic, being regarded as having properties rajahs , i.e. passion.
The Hindus who eat the flesh (the chicken, the sheep, the fish and the goat) abstain in a prevalent way to consume ox, some banish even the use of its by-products as leather. The majority of the Hindus see the cow as the best representing benevolence of all the animals - since it is the animal more appreciated for its milk, it is révérée like a mother. It is not astonishing to note that in the majority of Hindu Holy Cities, there exists a prohibition of the sale of beef (and sometimes of all the meats), and that a legal prohibition exists even on the demolition of cows in almost all the states of India. The practice rare to sacrifice goats in the temples for the Mother-Goddess, like other animals, disappears following criticism from the other Hindus. to amorce=Voir the detailed article |Indian philosophy}}
The '' not-orthodoxe nâstika '' or schools - which are not discussed in this article - are it [[jainism]], it [[Buddhism]] and it [[chârvâka]], it [[atheism]] old traditional of India which refutes the existence of the heart or [[âtman]].
===Les schools and current theists ===
Contrary to the popular belief, the “true” hindouism is not nor [[polytheism|polytheist]], nor [[monotheism|monotheist]]. Some regard the hindouism as a religion [[henotheism|henotheist]] or even [[Panentheism|panentheist]]. Various divinities and [[misadventure (hindouism)|misadventure]] S adored by the Hindus are regarded as various forms from the One, the supreme god, or '' [[Brahman]] '', forms adopted which only are accessible to the man (one will take guard not to confuse '' Brahman '', the supreme being and the ultimate source of any divine energy, and [[Brahma]], the creator of our particular universe).
This difficult way towards orthodoxe supreme knowledge ('' inanamarga ''), preached by the six schools hindouists, remains the privilege of one [[elite]] intellectual restricted, the popular believer often mixing all these currents of thought together. However, three large currents [[theist]] S of the hindouism dissociate in a relatively important way in all the layers of the population: [[the vaishnava|vishnouism]], it [[shivaïsme]] and it [[shaktism]]. Inside these currents, many schools developed, which are different especially by their interpretation from the relationship existing between Être supreme, individual conscience and world, as of the esoteric designs which derive from it. The texts vedic ([[Veda]] S, [[Upanishad]] S, etc) constitute a reference for the three currents, even if each one of them the complete one in the writings ([[Purana]] S, [[Gita]] S, etc) which are clean for him. These writings are not excluded, because the hindouism admits the coexistence of different ways towards safety. The choice of a current thus does not imply the rejection of the autres.
[[Image: Sarasvati2.jpg|right|thumb|300px|The ''' Devi ''' '' Sarasvati ''. It is (half) goddess of knowledge, science and the music. Here it is shown with a peacock, but its vehicle is the swan. [http://members.tripod.com/Hindu_web_graphics/saraswati.htm]]
The '' [[Brahmanism]] '', which is the new form of the vedic religion (see [[vedism]]), is divided into branches, themselves subdivided in sects:
#Le '' vishnouism '' or '' [[vaishnava]] '' which refers to the worship of God as [[Vishnu]] or one of its misadventures. The crowned Books are the '' [[Bhâgavata Purâna]] '' - often called '' Shrîmad-bhâgavatam '' - and it [[Bhagavad-Gîtâ]].
#Le '' [[shivaïsme]] '' or '' shaivism '' which refers to the worship [[Shiva]] whose Legend is reported to us in [[Shiva Purâna]]. The divinity ''' Rudra ''' of Vedas is identified with Shiva.
#Le '' [[Shaktisme]] '', is subdivided into two or three branches according to classifications and refers to the realization of [[Shakti (hindouism)|shakti]], the aspect “act of awakening” often associated with a form of [[Devî]], the goddess mother (like [[Kâlî]], [[Durga]], etc - the '' [[Shaktisme]] '' is related to the '' [[Tantrisme]] '': one and the other constitutes, in a certain manner, the extreme development of the hindouisme).
Each one of these worships is practiced with the same philosophical means or of '' [[yoga]] '', these are the methods which differ. These denominations should not be regarded as “Churches”, because there is no central dogma in Hindouisme, and the individual beliefs are always respected. Moreover, an important majority of the modern Hindus can not regard itself as pertaining to a precise denomination.
According to a general estimate, them [[Vaishnava]] S constitute a majority of Hindus roughly to date, adoring, inter alia, one of three more recent [[misadventure (hindouism)|misadventure]] S - or incarnations terrestrial - of [[Vishnu]] like principal deity. The Hindus non-vishnouite are generally of Shivaïtes, who adore [[Shiva]]; the remainder is devoted to [[Shakti]], '' Īshvarī '' or the goddess [[Kâlî]]. But very often, the Hindu believer has at his place the representations of several of these shapes of God ([[Ishvara|Īshvara]]).
== crowned writings ==
The crowned writings of ancient India are classified coarsely in three categories. First of all, there is Vedas, the ancient writings of the vedic religion from which the modern hindouism derives. In the second place, one finds the writings Hindu post-vedic. Lastly, it there with the unit writings of the dissenting movements like [[Buddhism]] and it [[jainism]]. Those were mainly reactions against Vedas, but they borrowed much from the two first, in term of teaching and general design of the life. We will discuss here only the first two categories. To in no case these writings cannot be regarded as the origin of the Hindu religion since the sources of the hindouism, oral, are older still.
=== Shruti: [[Veda]] the ===
[[Image: Rigveda MS2097.jpg|left|350px|thumb|Passage in [[Sanskrit]] of Rig-Veda]]
One agrees to think that Vedas are the religious texts oldest in the world. [[Veda]] the S are regarded as Shruti (indicated) by the Hindus. It is said that they are indicated by the supreme Spirit (or God) [[Brahman]] with wise/scombres ([[rishi]] S), while the rishis were in the major meditation. The ideas expressed in Vedas, first of all, were traditionally transmitted orally of wire father and professor to disciple. Thereafter, these ideas, which circulated for a long time, were codified and compiled by wise called Vyasa (literally, the '' compiler ''). On the basis of internal and external index, the researchers on advanced various dates for the origin of Veda, roughly extending from [[thousand-year-old Ve front J. - C. |5000 av. J. - C.]] with [[XVIe front century J. - C. |1500 av. J. - C.]].
In the traditional vision Hindu, them [[Veda]] would be not personnel and without beginning nor end, which means that the truths described in Veda are eternal and that they are not creations of the human spirit, it in what they differ from the lesson from [[Buddhism]] and of [[jainism]].
There are four Vedas: [[Rig-Veda]], it [[Yajur-Veda]], it [[Sama-Veda]] and it [[Atharva-Veda]] later. Rig-Veda contains will mantras to call upon the devas for the rites of fire-sacrifice; Sama-Veda has songs to sing over there; Yajur-Veda has true instructions for the sacrifices; and Atharva-Veda includes/understands philosophical and half-magic charms (sic) - charms against the enemies, the wizards, the diseases and the errors during the sacrificing rite. Each one is divided into four sections:
* [[Samhita|Samhitâ]]: will mantras and the anthems;
* [[Brahmana|Brâhmana]]: liturgical texts and of ritual;
* [[Aranyaka|Âranyaka]]: the theological section;
* [[Upanishad]]: the speculative section.
Veda consist of mystical texts and allegories. Many schools as those resulting from [[Advaita vedanta]] encourage their pupils to interpret Veda philosophically and métaphoriquement, but not too literally. The sound of will mantras vedic (and of Sanskrit itself) is regarded as “ purifiant ” by much of Hindus, that thus implies the rigor in the pronunciation. The rigorous oral tradition of transmission of Veda allowed that it is preserved in time.
The vedic religion, resulting from the Aryan invasion '' '', in particular during its antiquated time, was different from the current hindouism by many aspects, in particular the reference to the women like religious authority (with existence of women [[rishi]] S), (Sanskrit, rsi: wise), an apparent lack of belief in the reincarnation (which was on the other hand a typical belief of the autochtones, dravidiens, practitioner it [[zoolâtrie]], the worship of [[tree]] the S and [[river]] S - to see with [[religion harappienne]], [[Gange]] and [[crowned cow]]), and the definitely different Pantheon, with [[Indra]] like “king of the gods”, and of rare mentions of the posterior trinity of [[Brahma]], [[Vishnou]] (which, thereafter, became it “ god of the gods”), and [[Shiva]]. The Aryan ones carried out fire-sacrifices called yajña, with the song of will mantras vedic, but they did not build temples, idols or icons (- once again: contrary to the autochtones dravidiens). The animals probably were also sacrificed in some larger yajñas, as claimed by the Buddhist texts and jain.
=== Smriti: Post-vedic Hindu writings ===
[[Image: Kurukshetra.jpg|450px|thumb|Passage of Mahâbhârata]]
Vedas are indicated under the name of '' [[Shruti]] '' ('' what is revealed ''). The more recent books are called '' [[Smriti]] '' ('' what is pointed out '' or '' memory/tradition ''). While the literature '' shruti '' is written in [[Sanskrit]] vedic, the texts '' smriti '' are in traditional Sanskrit (easier), and for some, in '' [[prâkrit]] '', or common language. Since accessible to all, the literature '' smriti '' knew a great popularity in all the layers of the Indian company, and this as of the beginning. This very day, the greatest Hindu part of the world is more familiar with the '' smriti '' than with the literature '' shruti '' reserved (tardily) for the dominant caste of the Brahmans. The '' smriti '' thus corresponds to the popular literature, and, as such, it is theoretically less difficult than the '' shruti '' (the '' shruti '' going back to the paddle of India i.e. at the time vedic, is today, because of its language and its vocabulary, prone to interpretation). The '' smriti '' (collection of 36 texts according to Paithina) is during popular of the '' shruti '', through the history of the Gods and of the heroes, it informs on the Indian thought. The '' revealed writings '' or Shrutis make authority on the '' mythological writings '' or Smritis and that independently of the covered subject. The majorities of the books of Smirti refer to the writings crowned of Veda-s; their goal is to decode the ancestral messages and to teach them with the population. This second literature is not for all that less value, it is on the contrary very rich and offers very thorough philosophical dialogs.
The literature '' smriti '' includes:
*les [[Itihâsa]] S: epopees like [[Râmâyana]], it [[Mahâbhârata]] (with its part, it [[Bhagavad-Gita]]).
*les [[Purana|Purâna]] S or mythological texts centered on a particular aspect of the divine one. They are 18 for the principal ones, they are the most popular writings of India: the hindouism current owes them much.
*les [[Âgama]] S, treaties theological 28 which are supplemented by the '' Upâgama '' (Âgama minors) and
*les [[darsana|Darshana]] S, texts philosophical.
*Les [[Dharmashâstra]] S (or books of law) also forms part of the '' smriti ''. From time to time, appear large legislators (such as for example [[Manu (vedism)|Manu]], Yajnawalkya and Parasara) which codify the existing laws and eliminate the obsolete rules to make sure that the way of living Hindu remains in conformity with the spirit vedic while being in agreement with time present. But since the Hindu religion does not have a dogma, these texts of Smriti are not obligatorily followed by the majority of the Hindus. In fact, some people say that the British popularized the '' Manu-Smriti '' to impose a uniform code of law on the Hindus.
The Hindu philosophy described in the epopees and Puranas is centered initially on that of the doctrines of [[the misadventure (hindouism)|misadventure]] (incarnation, partial or total, of a god in being of human). Two misadventures principal of [[Vishnou]] which appears in the epopees are [[Râma]], the hero of [[Râmâyana]], and [[Krishna]], the major protagonist of [[Mahâbhârata]]. With the difference of the '' unsilt '' vedic ''' Samhitâ ''' and abstract concept of [[Brahman]] resulting from the ''' Upanishads ''' (which describe the divine one as being omnipresent, impersonal and without form), the misadventures of these epopees are human intermediaries between the supreme being and the mortals who offer ideas of divine more modern and accessible. God is described there like personnel and close to his creation (in the '' Bhagavata Purana '', Krishna is a shepherd, its creation its herd).
These doctrines had a great impact on the Hindu religious life, because it shows that God appeared in a form which could be appreciated even by most modest of the men. '' Râma '' and '' Krishna '' is since thousands of years of the manifestations of divine, liked and adored Hindus. The concept of the '' brahman '' of the '' Upanishad '' is undoubtedly the pinnacle of the Indian religious thought, but the concept of the misadventures had certainly more influence on the average Hindu. It is interesting to note that the Hindus attach more importance to ethics and the metaphorical directions transmitted by these texts, that with literal mythology.
== the philosophy of India ==
{{Detailed Article|Indian philosophy|yoga|vedanta|Advaita Vedanta}}
The hindouism has as characteristic with respect to the other religions the fact that it is closely related on philosophy (or Darshana) and science in general (social like physics). Contrary to the Occident where the conflicts were numerous between the religious authorities and the scientists, the hindouism assimilates each discovery. Often, with the reading of a work which deals with particular field like mythology (a such purâna), the authors distilled there information on theology, philosophy, astrology… To see a purâna, it is before any lira an encyclopedia (the '' [[Bhâgavata-purâna]] '' being the best example).
One thus finds classically two kinds of '' Indian philosophies '': philosophies '' astika '', which follow it [[Veda]] and philosophies '' nastika '' which, as we saw higher, are it [[jainism]], it [[Buddhism]] and it [[chârvâka]], it [[atheism]] old, philosophies which reject it [[Veda]]. Hindu philosophies of Mimamsa, Yoga and Vedanta continue to enrich the hindouism today.
===Purva-Mimamsa===
The main aim of the school of the ''' Purva ''' (" tôt")- ''' [[Mimâmsâ]] ''' (or simply called ''' Mimâmsâ ''') was to establish the authority of Vedas firmly. Consequently, the most outstanding contribution of this school was to have formulated rules of interpretation of Vedas. Its members believed that this true knowledge was obviously proven, and tried to discover the vedic base of the ritualism by the reason. The ''' Mimamsa ''' form the base of the ritualism (in which people believe that the rites of worship of the demigods have inherent capacities) in the modern hindouism, which appears polytheist sometimes completely…
===Yoga===
[[Image: Padamasana.jpg|thumb|right|100px|The lotus]] In the hindouism, the ''' [[Yoga]] ''' is regarded as being the ultimate way to achieve the spiritual goals. Yoga means '' union '' and is generally interpreted like the union with the Absolute, or the integration of the body, psyché and the spirit. Its goals are the ''' moksha ''' (the delivery of the cycle of the reincarnations). Like the ''' [[Upanishads]] ''', the ''' Yoga ''' in its spiritual aspect highlights the snares of [[ego]] allowing the release of [[Oneself]], by [[meditation]], the physical exercises and spiritual.
In Occident, its recognition near more many people is confined with the benefits of [[the asana|postures]], of breathing and the relaxation.
Its philosophy is very often forsaken, because very quickly it invites to a questioning of the routines, convictions where parade a redundant, proud ego of its postural practice and another prowess. When the veil entrebâille on the clean love and the suffering/frustration which the ego involves, this philosophy, which could éradiquer the stress, is very often considered disturbing and consequently is not continued.
===Uttara-Mimamsa or Vedanta===
The school '' Uttara '' (higher, last) '' Mimamsa '', also called ''' Vedanta ''', is regarded by certain as the central pillar of the hindouism and certainly person in charge of the new philosophical and méditatif teaching, the renewal and the rebirth of the hindouism by establishing some the philosophical foundations.
The concept of the ''' Brahman ''' is extremely important in Vedanta. Although there are six major Hindu philosophical schools, most important is it [[Advaita Vedanta]] founded by ''' Adi Shankara '''.
The sect universally known of Vaishnavisme, adoring [[Krishna]], called it [[ISKCON]], follows another philosophy of Vedanta by '' Chaitanya Mahaprabhu '' - named “''' Achintya Bhedabheda '''”.
==L' hindouism in the monde==
[[Image: Baba in Kathmandu.jpg|180px|thumb|A sadhu, with [[Kathmandu]], with [[Nepal]]]]
[[India]], [[Maurice (country)|Maurice]] and it [[Nepal]] are nations mainly hindouists. Nepal is only [[State]] in the world whose official religion is the hindouism.
The Southeast Asia was largely hindouisée since the {{IIIe century}}. There remains a great number of monuments about it, like the city-temple of [[Angkor Vat]] with [[Kampuchea]] or them [[temples of Indonesia|temples]] of the island of [[Java (island)|Java]] in [[Indonesia]], as well as the great popularity of the epopees of [[Mahabharata]] and of [[Ramayana]]. The influence in the dance is less obvious. The island indonésienne of [[Bali]] thus remained primarily hindouist, with Buddhist elements, it [[syncretism]] being easier in these cultures. [[Javanese culture]] is still strongly impregnated of Indian elements, and there remain enclaves of hindouism in Java. [[Thailand]] and it [[Indonesia]] have like national armorial bearings [[Garuda]], the vehicle of [[Vishnou]], which one also finds in the name of the national airline company, [[Garuda Indonesia]].
Since the nineteenth, one [[diaspora]] Indian was constituted. Thus, one currently finds minorities important hindouists in the following countries: [[Bangladesh]] (11 million), it [[hindouism in Indonesia|Indonesia]] (more than 3 million), it [[Myanmar]] (2,1 million), it [[Sri Lanka]] (2,5 million), them [[the United States]] (1,7 million), it [[Pakistan]] (1,3 million), it [[South Africa]] (1,2 million), it [[the United Kingdom]] (1,2 million), it [[Malaysia]] (1,1 million), it [[Canada]] (0,7 million), them [[Fiji]] (0,5 million), it [[Trinity-and-Tobago]] (0,5 million), it [[Guyana]] (0,4 million), them [[Netherlands]] (0,4 million) and it [[Surinam]] (0,2 million).
==Controverses around Hindouisme==
The hindouism is criticized for certain social traditions considered to be regressive and passeists, such as:
* [[Dowry]] that the parents must ensure married (that the Indian constitution in addition made illegal and who was still currency in the middle-class mediums at the end of the {{XIXe century}} in [[Europe]]);
* The funerary rite of the '' [[satî]] '' - the suicide of the widow on roughing-hew it funerary of its husband.
* [[Marriage]] between [[child]] S
* The refusal with the widows of remarier.
* Practice of [[sacrifice]] the S ritual.
* [[Pilgrimage]] the S
* The system of [[caste]] S, in addition condemned by reformers and philosophical hindouists such as [[Basava]] as of the {{XIIe century}}.
[[Image: In Hindoo Widow Burning Herself with the Corpse off her Husband.jpg|420px|thumb|left| The '' [[satî]] '' (“virtuous”, faithful until in death), symbol of total devotion of [[woman]] to his/her husband, who consists in for the widow going up on roughing-hew it the late one and dying burned alive. Practical late in [[India]] (VI {{E}} century apr. J. - C.) limited to the caste of the '' kshatriyas '', absent in [[Atharva-Veda]] where the rites of the funerary ceremony are exposed (it is not made by it any regulation), she originates in the interpretation of one [[legend]] where the Satî goddess, if devoted to his/her husband, that she is ready to throw herself in [[flame]] the S to defend the honor that this one lost while disputing with his/her father-in-law. Prohibited under the '' raj '' [[British]], the '' satî '' generated a mistrust with regard to the hindouisme.]]
Some affirm that the system of the castes would be disappearing in India, or that it would be at least in deferment, and that the hindouism is not related to the necessary caste {{reference}}.
In theory, the '' absolute Brahman '' or the '' supreme Purusha '', according to [[Veda]] is above the distinctions of caste. It is true also that prohibitions concerning the commensality and the intermarriages are less and less observed, at least in the cities (still which should not anything be exaggerated: the failures with the rules are offered more easily to the glances from abroad than the traditional behaviors) according to '' the HINDOUISME, ANTHROPOLOGY Of a CIVILIZATION '' [[Madeleine Biardeau]] Flammarion. But the majority of the Hindus say that this is not the essence of their religion. At all events, life [[modern]], [[urban]] E, [[industrial]] it, has made for a few decades its entry in [[India]]: the ideology which could carry this enormous material and unceasingly increasing change - and for which the need is essential is still with naître.
From the point of view of the three [[abrahamic religions]], the hindouism is also criticized as being polytheist and making the promotion of the idolatry. The Hindu against-argument is that the hindouism '' is not '' [[polytheist]] (Some think that it is righter to present it like a “theism monistic” or “[[monism]]”), although it can appear polytheist with not very familiar external observers with his philosophy. Also, with regard to [[idolatry]] - defined from the point of view abrahamique one like a worship of God nonin conformity with the Western beliefs -, the charges would be due to an interpretation. The icons would actually not be adored as such, as truths idolâtres do it, but like supports dévotionnels. What is however debatable in the observation of the daily nature of the devotion granted to the divinities by most of the population.
The hindouism is also perceived in Occident like a religion in which the “gods and the goddesses” are strongly sexual and impresses violence. The Hindus condemn these interpretations: according to them, they are not only one total incomprehension of the '' Hindu Dharma '', but criticisms emitted in a context of evangelization (see the voyage of [[Jean-Paul II]] in India) and perceived sum one [[misinformation]] aiming at eclipsing the value and the contributions of their religion.
Another criticism is that called '' [[Hindutva]] '' (“the fact of being Hindou”, which paradoxically is not a formed word of Sanskrit, since “Hindu” is a Persan word). With the {{S|XX|E}}, Indian patriotism emerging started to promote the hindouism in opposition to [[British Raj]] but also to [[Islam]] following Independence at the time of the territorial arguments with [[Pakistan]]. But the borders are fluid; the Indian Supreme court legislated on “the vague direction which can be allotted under the terms “Hindu”, “Hindutva” and “hindouism”; but does not limit itself to the narrow sphere of the religion, which excludes the ideas from culture and the Indian heritage”. One of the short-term intentions of the fanatics of Hindutva would be to oblige the construction of a temple of [[Râma]] on the site of [[Babri mosque]] discussed, symbol of repression for some (whose domes were destroyed by some fanatics of Hindutva) with [[Ayodhya]]. Because [[Râma]] is, according to the tradition and according to certain historians, born on this site. Moghol which managed the place, '' Mir Baki '', had built the Babri mosque after having destroyed a Vaishnavite temple commemorating this birthplace, for the called upon reason of idolatry ([[shirk]]).
to ==Voir aussi==
=== French Indianistes ===
{| cellpadding=0 cellspacing=15
|-
|width=" 50%" valign=" top" |
* [[Emile-Louis Burnouf]]
* [[Eugene Burnouf]]
* [[Constant Kerneïz]]
* [[Alain Daniélou]]
|width=" 50%" valign=" top" |
* [[Louis Renou]]
* [[Louis Frederic]]
* [[Jean Game preserve]]
* [[Jean Herbert]]
|}
=== thinkers and philosophical Indian ===
* [[Sri Aurobindo]]
*J. [[Krishnamurti]]
=== Some Indian teachers and spiritual Masters ===
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|-
|width=" 34%" valign=" top" |
* [[Shri Mataji Nirmala Devi]]
* [[Amritanandamayi Subdued|Amma]] (Amritanandamayi Subdued)
* [[Bhaktivedanta]]
* [[Chaitanya]]
* [[Patanjali]]
* [[Mâ Ananda Moyî]]
|width=" 33%" valign=" top" |
* [[Maharishi Mahesh Yogi]]
* [[Nisargadatta Maharaj]]
* [[Osho Rajneesh]]
* [[Ramakrishna]]
* [[Ramana Maharshi]]
* [[Ramesh Balsekar]]
|width=" 33%" valign=" top" |
* [[Râmdâs]]
* [[Sri Chinmoy]]
* [[Swami Muktananda]]
* [[Vivekânanda]]
* [[Sathya Sai Baba]]
* [[Shri Saï Baba]]
|}
=== === Sources
* '' [[Dictionary of Eastern wisdom]] '', ED. Robert Laffont, 2002
{{Source Frederic}} ISBN 2221012585
* [[Alain Daniélou]], '' Mythes and Gods of India, Hindu polytheism '', ED. Field-Flammarion, 1994, ISBN 2080813099
* [[Jean Herbert]], '' Hindu mythology, its message '', ED. Albin Michel, 1980
* [[Aurobindo]], '' Bhagavad-Gita '', ED. Albin Michel, 1970
* '' Six Upanishads Major '', ED mail of the Book, 1971
*Louis Renou, '' speculative Hymnes of the veda '', ED: Gallimard, 1956
== Références==
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