these four denominations.
The spectrum of Hindu religiousness is found within four major sects or denominations:
Saivism, Sâktism, Vaishnavism and Smârtism.
Among these four streams, there are certainly more similarities than differences.
Many of the Slokas and bhâshyas of Dancing with Siva (Sivena saha Nartanam):
Hinduism's Contemporary Catechism (Sanâtana Dharma Prasnottaram)
have shown how they concur as well as differ.
All four believe in karma and reincarnation and in a Supreme Being who is both form and pervades form, who creates, sustains and destroys the universe only to create it again in unending cycles. They strongly declare the validity and importance of temple worship, in the three worlds of existence and the myriad Gods and devas residing in them. They concur that there is no intrinsic evil, that the cosmos is created out of God and is permeated by Him. They each believe in mâyâ (though their definitions differ somewhat), and in the liberation of the soul from rebirth, called moksha, as the goal of human existence. They believe in dharma and in ahimsâ, noninjury, and in the need for a satguru to lead the soul toward Self Realization. They wear the sacred marks, tilaka, on their foreheads as sacred symbols, though each wears a distinct mark. Finally, they prefer cremation of the body upon death, believing that the soul will inhabit another body in the next life. While Hinduism has many sacred scriptures, all sects ascribe the highest authority to the Vedas and Ãgamas, though their Ãgamas differ somewhat. Here, now, is a brief comparison of these four denominations.
On the Personal God/Goddess
Saivism: Personal God and temple Deity is Siva, neither male nor female. Lords Ganesa and Kârttikeya are also worshiped.
Sâktism: Personal Goddess and temple Deity is Srî Devî or Sakti, female, worshiped as the Divine Mother: Râjarâjesvarî, Pârvati, Lakshmi, Sarasvati, Kâli, Amman, etc. .
Vaishnavism: Personal God and temple Deity is Vishnu, male. His incarnations as Râma and Krishna are also worshiped, as well as His divine consort, Râdhâ Rânî.
Smârtism: Personal God and temple Deity is Èsvara, male or female, worshiped as Vishnu, Siva, Sakti, Ganesa, Sûrya, Kumâra & Krishna or any other form of Deity of devotee's choice.
On the Nature of Sakti
Saivism: Sakti is God Siva's inseparable power and manifest will, energy or mind.
Sâktism: Sakti is an active, immanent Being, separate from a quiescent and remote Siva.
Vaishnavism: No special importance is given to Sakti. However, there are parallels wherein the divine consorts are conceived as the inseparable powers of Vishnu and His incarnations: e.g., Krishna's Râdhâ Rânî and Râma's Sitâ.
Smârtism: Sakti is a divine form of Èsvara. It is God's manifesting power.
On the Nature of Personal God
Saivism: God Siva is pure love and compassion, immanent and transcendent, pleased by our purity and sâdhana.
Sâktism: The Goddess Sakti is both compassionate and terrifying, pleasing and wrathful, assuaged by sacrifice and submission.
Vaishnavism: God Vishnu is loving and beautiful, the object of man's devotion, pleased by our service and surrender.
Smârtism: Èsvara appears as a human-like Deity according to devotees' loving worship, which is sometimes considered a rudimentary self-purifying practice.
On the Doctrine of Avatâra
Saivism: There are no divine earthly incarnations.
Sâktism: The Divine Mother does incarnate in this world.
Vaishnavism: Vishnu has ten or more incarnations.
Smârtism: All Deities may assume earthly incarnations.
On the Soul and God
Saivism: God Siva is one with the soul. The soul must realize this advaitic Truth by God Siva's grace.
Sâktism: The Divine Mother, Sakti, is mediatrix, bestowing advaitic moksha on those who worship Her.
Vaishnavism: God and soul are eternally distinct. Through Lord Vishnu's grace, the soul's destiny is to worship and enjoy God.
Smârtism: Èsvara and man are in reality Absolute Brahman. Within Mâyâ, the soul and Èsvara appear as two. Jñâna dispels the illusion.
Spiritual Practice
Saivism: With Bhakti as a base, emphasis is placed on sâdhana, tapas and yoga. Ascetic
Sâktism: Emphasis is on Bhakti and tantra, sometimes occult, practices. Ascetic-occult.
Vaishnavism: Emphasis is on supreme Bhakti or surrender, called prapatti. Generally devotional and nonascetic.
Smârtism: Preparatory sâdhanas are Bhakti, Karma, Râja yoga. Highest path is through knowledge, leading to Jñâna.
Major Scriptures
Saivism: Vedas, Saiva Ãgamas and Saiva Purânas.
Sâktism: Vedas, Sâkta Ãgamas (Tantras) and Purânas.
Vaishnavism: Vedas, Vaishnava Ãgamas, Purânas and the Itihâsas (Râmâyana and Mahâbhârata, especially the Bhagavad Gîtâ).
Smârtism: Vedas, Ãgamas and classical Smriti-Purânas, Itihâsas, especially the Bhagavad Gîtâ, etc.
Regions of Influence
Saivism: Geographically widespread, strongest in South and North India, Nepal and Sri Lanka.
Sâktism: Geographically widespread, most prominent in North India, especially Bengal and Assam.
Vaishnavism: Geographically widespread, especially strong throughout India, North and South.
Smârtism: Geographically widespread, most prominent in North and South India.
Conclusion
Please read this part after you have completed all the pages listed below
This concludes our basic comparison of Hinduism's four prominent denominations, and of other religions, faiths and
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