Editing Hinduism (section)

=== Typology ===
[[File:Aum Om navy blue circle coral.svg|thumb|upright|[[Om]], a stylised letter of the [[Devanagari]] script, used as a religious symbol in Hinduism]]
{{Main|Hindu denominations}}

Hinduism as it is commonly known can be subdivided into a number of major currents. Of the historical division into six [[darsanas]] (philosophies), two schools, [[Vedanta]] and [[Yoga (philosophy)|Yoga]], are currently the most prominent.{{sfn|Clarke|2011|p=28}}
The six [[āstika]] schools of Hindu philosophy, which recognise the authority of the Vedas are: [[Samkhya|Sānkhya]], [[Yoga]], [[Nyāya]], [[Vaisheshika]], [[Mīmāṃsā|Mimāmsā]], and [[Vedānta]].{{sfn|Holberg|2000|p=316}}{{sfn|Nicholson|2013|p=2–5}}

Classified by primary deity or deities, four major Hinduism modern currents are [[Vaishnavism]] (Vishnu), [[Shaivism]] (Shiva), [[Shaktism]] (Devi) and [[Smarta Tradition|Smartism]] (five deities treated as equals).{{sfn|Bhandarkar|1913|p=}}{{sfn|Tattwananda|n.d.|p=}}{{sfn|Flood|1996|pp=113, 134, 155–161, 167–168}}{{sfn|Lipner|2009|pp=377, 398}} Hinduism also accepts numerous divine beings, with many Hindus considering the deities to be aspects or manifestations of a single impersonal absolute or ultimate reality or [[Supreme God (Hinduism)|Supreme God]], while some Hindus maintain that a specific deity represents the supreme and various deities are lower manifestations of this supreme.{{sfn|Flood|1996|p=14}} Other notable characteristics include a belief in the existence of [[Ātman (Hinduism)|ātman]] (self), [[reincarnation]] of one's ātman, and karma as well as a belief in dharma (duties, rights, laws, conduct, virtues and right way of living), although variation exists, with some not following these beliefs.

June McDaniel (2007) classifies Hinduism into six major kinds and numerous minor kinds, in order to understand the expression of emotions among the Hindus.{{sfn|McDaniel|2007|pp=52–53}} The major kinds, according to McDaniel are [[Folk Hinduism]], based on local traditions and cults of local [[deities]] and is the oldest, non-literate system; [[Historical Vedic religion|Vedic Hinduism]] based on the earliest layers of the Vedas, traceable to the 2nd millennium BCE; Vedantic Hinduism based on the philosophy of the [[Upanishad]]s, including [[Advaita Vedanta]], emphasising knowledge and wisdom; Yogic Hinduism, following the text of [[Yoga Sutras of Patanjali]] emphasising introspective awareness; Dharmic Hinduism or "daily morality", which McDaniel states is stereotyped in some books as the "only form of Hindu religion with a belief in karma, cows and caste"; and [[bhakti]] or devotional Hinduism, where intense emotions are elaborately incorporated in the pursuit of the spiritual.{{sfn|McDaniel|2007|pp=52–53}}

Michaels distinguishes three Hindu religions and four forms of Hindu religiosity.{{sfn|Michaels|2004|p=21}} The three Hindu religions are "Brahmanic-Sanskritic Hinduism", "folk religions and tribal religions", and "founded religions".{{sfn|Michaels|2004|p=22}} The four forms of Hindu religiosity are the classical "karma-marga",{{sfn|Michaels|2004|p=23}} [[Jnana yoga|jnana-marga]],{{sfn|Michaels|2004|p=24}} [[bhakti yoga|bhakti-marga]],{{sfn|Michaels|2004|p=24}} and "heroism", which is rooted in [[Sannyasa#Warrior ascetics|militaristic traditions]]. These militaristic traditions include Ramaism (the worship of a hero of epic literature, [[Rama]], believing him to be an incarnation of Vishnu)<ref>{{Cite web|title=Definition of RAMAISM|url=https://www.merriam-webster.com/dictionary/Ramaism|access-date=28 October 2020|website=www.merriam-webster.com|language=en|archive-date=29 December 2020|archive-url=https://web.archive.org/web/20201229174144/https://www.merriam-webster.com/dictionary/Ramaism|url-status=live}}</ref> and parts of [[Hindu nationalism|political Hinduism]].{{sfn|Michaels|2004|p=23}} "Heroism" is also called [[Vīrya (Hinduism)|virya-marga]].{{sfn|Michaels|2004|p=24}} According to Michaels, one out of nine Hindu belongs by birth to one or both of the Brahmanic-Sanskritic Hinduism and Folk religion typology, whether practising or non-practicing. He classifies most Hindus as belonging by choice to one of the "founded religions" such as Vaishnavism and Shaivism that are moksha-focussed and often de-emphasise [[Brahmin|Brahman]] (Brahmin) priestly authority yet incorporate ritual grammar of Brahmanic-Sanskritic Hinduism.{{sfn|Michaels|2004|pp=21–22}} He includes among "founded religions" [[Buddhism]], [[Jainism]], Sikhism that are now distinct religions, [[Syncretism|syncretic]] movements such as [[Brahmo Samaj]] and the [[Theosophical Society]], as well as various "[[Guru]]-isms" and new religious movements such as [[Maharishi Mahesh Yogi]],
[[BAPS]] and [[ISKCON]].{{sfn|Michaels|2004|pp=22–23}}

Inden states that the attempt to classify Hinduism by typology started in the imperial times, when proselytising missionaries and colonial officials sought to understand and portray Hinduism from their interests.<ref name=ronaldinden127 /> Hinduism was construed as emanating not from a reason of spirit but fantasy and creative imagination, not conceptual but symbolical, not ethical but emotive, not rational or spiritual but of cognitive mysticism. This stereotype followed and fit, states Inden, with the imperial imperatives of the era, providing the moral justification for the colonial project.<ref name=ronaldinden127 /> From tribal Animism to Buddhism, everything was subsumed as part of Hinduism. The early reports set the tradition and scholarly premises for the typology of Hinduism, as well as the major assumptions and flawed presuppositions that have been at the foundation of [[Indology]]. Hinduism, according to Inden, has been neither what imperial religionists stereotyped it to be, nor is it appropriate to equate Hinduism to be merely the monist pantheism and philosophical idealism of Advaita Vedanta.<ref name="ronaldinden127">Ronald Inden (2001), ''Imagining India'', Indiana University Press, {{ISBN|978-0-253-21358-7}}, pp. 117–122, 127–130</ref>

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 and others, while not as central, still remain within the category. Based on this idea [[Gabriella Eichinger Ferro-Luzzi]] has developed a 'Prototype Theory approach' to the definition of Hinduism.<ref>{{Cite book |last=Ferro-Luzzi |title=Hinduism Reconsidered |publisher=Manohar |year=1991 |editor-last=Sontheimer |editor-first=G.D. |location=Delhi |pages=187–195 |chapter=The Polythetic-Prototype Approach to Hinduism |editor-last2=Kulke |editor-first2=H.}}</ref>