hom e

con cept s

pract i ce

lifest yle

t radi t i on

m or e i n fo

The Four Main Denominations

Home

Classifying the many groups within Hinduism is a

Concepts

challenge, and not so easy (as, perhaps, with other

Practice

religions.) In so doing, we may inadvertently

Lifestyle
Tradition
Historical Perspective
Doctrine and Scripture
Movements and Leaders

promote the idea that Hinduism is a single

monolithic religion. It is, more accurately, a family of
religions, with each family member autonomous but
sharing distinctive family features.
In discussing all religious groups, we may imply that

The Four Main

they are static, homogeneous and well-defined

Denominations

"wholes." In actual fact, they are fluid and evolving

Vaishnavism

traditions, internally diverse and contested, and

Shaivism

hazy at the edges. In trying to discern specific

Shaktism

strands within Hinduism, therefore, we are also in

The Smarta Tradition

danger of over-generalising, promoting stereotypes

Founders and Theologians

and creating false boundaries. Nonetheless, it is

The Bhakti Saints

useful even necessary to establish a somewhat

The Reform Movements

tentative framework for categorising the numerous

Socio-Political Movements

groups and sub-groups. Here we categorise them

Recent Spiritual and Cultural

according to three criteria:

Leaders
Modern Hindu Groups and
Leaders
Famous Women within
Hinduism
Hinduism in Britain Today

Extras

1. focus of worship
2. doctrine
3. preferred process or practices
Four main communities can be identified, each
according to its respective focus of worship (these

Top Left: A lady wears the V or U-shaped clay mark

(tilak) that denotes a follower of Vishnu. Her neck and
prayer beads are made of wood from the sacred Tulsi
plant.
Top Right:Tilak consisting of three horizontal white lines
denotes a worshipper of Shiva. The young priest shown
here has added a fourth, horizontal line in yellow
(perhaps denoting his specific tradition). Shaivites wear
Rudraksha beads, of which their rosaries are also
made.
Bottom Right:A sannyasi of one of the ten orders
founded by Shankara. Although aligned to the Smarta
practice of worshipping five deities, they often tend to
favour Shiva. This man's staff is a single rod (ekadanda) to distinguish him from the Vaishnava sannyasis
whose staff is made of three rods (tri-danda).

four communities are discussed in the Vaishnavism, Bottom Left: Worshippers of Durga (Shakti), who do not
Shaivism, Shaktism, and Smarta pages). Each
community, which we loosely term here a

usually bear any clear distinguishing marks, though they

often wear the red dot (chandlo) in between the
eyebrows.

"denomination," favours its own specific deity or

deities (below).

The Four Main Denominations

1. Vaishnavas worship Vishnu (usually as Krishna or Rama)
2. Shaivas worship Shiva (often in the form of the linga)
3. Shaktas worship Shakti, also known as Devi (especially Parvati, Durga, Kali)
4. Smartas worship five deities i.e. Vishnu, Shiva, Devi, Ganesh, and Surya
In the UK many individuals and temples will not specifically align themselves to one (or more) of
these traditions. They worship deities from all these traditions. They often describe themselves
as "Sanatanist" to reflect their more inclusive nature. Underpinning them, there is often a
leaning towards the monistic Smarta conclusions of Shankara.
Shaivism and Shaktism are often closely related, especially within tantric traditions, which
explore the male-female symbolism of Shiva-Shakti.

Six Doctrines and Four Paths

Although Hinduism can be primarily classified into four main denominations according to their
respective focuses of worship, there are two other criteria that help account for the tradition's
diversity. They revolve around (1) the different doctrines, and (2) the various processes of
realisation.

Doctrines
There are six orthodox darshans (ways of seeing) to
which the various groups and sub-groups subscribe.
(They are outlined in detail in the Hindu Doctrine
section). Of these, Vedanta is often considered the
culmination and represents the theologically developed
strands of contemporary Hinduism. Vedanta, however,
has not entirely rejected the other five schools, but has
tended to accommodate and assimilate them.
Vedanta is often exclusively associated with the
Advaita Vedanta of Shankara. However, there are two
main approaches, as shown to the right. These two
poles are combined in various ways to form ten main
schools of Vedanta (see Vedanta and Mimamsa).

Advaita: Monists or
Impersonalists
who believe that,
God is ultimately impersonal.
the soul is entirely non-different
from God (but has yet to
realise/develop his Godhood).

Dvaita: Dualists or Personalists

who believe that,
God is ultimately personal,

For most purposes it is best to familiarise ourselves

the soul remains eternally distinct

with the basic notions of these two schools, the

from God (though both are usually

impersonal and the personal. They can also be termed

considered Brahman).

monism and monotheism, keeping in mind that the

latter is almost always "inclusive monotheism" (see God: Two Main Understandings).

Processes/Paths
Within Hinduism there are diverse practices, but most fall within four main paths or margs.
Since these are aimed at union (with God) they are also termed "yogas." They are:
1. karma-yoga the yoga path of action
2. Jnana-yoga the path of knowledge
3. Raja (astanga) yoga the path of meditation
4. Bhakti-Yoga the path of devotion
Some authorities list only three paths by excluding Raja yoga, which is often closely associated
with jnana-yoga, because of the common emphasis on renunciation (see also Four Main
Paths).
The four main denominations often favour one or more of these processes, and will also lean
towards a particular doctrine (below).

The Four Denominations and their Favoured Doctrine/Path

Vaishnavas are mostly personalists and favour the path of bhakti-yoga.
Shaivas are often impersonalists with tendencies towards jnana- and astangayoga (closely
linked to sankhya-yoga). There are, however, notable personalistic, bhakti strands,
especially in South India (e.g. the Lingayats).
Shaktas tend to be impersonalists, and their worship often focusses on material benefit

(karma-yoga). Their theology tends to be less developed and draws largely on Shaivism.
Smartas follow the impersonal (advaita) doctrine of Shankara and favour the path of jnana,
featuring renunciation and philosophical inquiry.
Home Concepts Practice Lifestyle Tradition Extras About/Contact
"Heart of Hinduism" is Copyright: ISKCON Educational Services, 2004