History and origins
The Vedas are a large corpus, originally committed to memory and transmitted orally from teacher to student.4 On the basis of linguistic variation within that corpus, contemporary scholars hold that they were composed at various points across roughly a 900-year span, no later than 1500 BCE to 600 BCE.5 The corpus comprises four works, each called a Veda: the Ṛg Veda, Sāma Veda, Yajur Veda and Atharva Veda.6 Each of the four is edited into four distinct sections: Mantras, Brāhmanas, Āraṇyakas and Upaniṣads.7
For historical and doctrinal reasons, some modern Indologists distinguish traditional Hinduism from what they call Neo-Hinduism, the latter reserved for a modern set of religious and philosophical beliefs articulated by Indians who defined their views in contrast to a perceived Western preoccupation with scientism and sectarianism.8
Statements recorded one at a time, each shown with the words it rests on. They sit alongside the account above rather than beneath it.
The Ramakrishna Math and Ramakrishna Mission describe themselves as worldwide, non-political and non-sectarian spiritual organisations engaged in humanitarian and social service for more than a century.
“Ramakrishna Math and Ramakrishna Mission are worldwide, non-political, non-sectarian spiritual organizations which have been engaged in various forms of humanitarian, social service activities for more than a century.”
The Ramakrishna Mission names Vedanta, India's ancient religious philosophy, as the chief catalyst of the movement it describes.
“The chief catalyst in this ongoing transformation is India's ancient religious philosophy known as Vedanta.”
The Ramakrishna Math and Ramakrishna Mission state that they are legally and financially separate but closely interrelated, and are regarded as twin organisations.
“Although Ramakrishna Math and Ramakrishna Mission are legally and financially separate, they are closely interrelated in several ways and are regarded as twin organizations”
Sri Kanchi Kamakoti Peetham states that in the Bhagavad Gita, Krishna tells Arjuna that whenever Dharma is endangered he will incarnate in this world to eradicate adharma and re-establish Dharma.
“In the Bhagavad Geeta, Lord Krishna has told Arjuna that, whenever there arises danger to Dharma, He (Krishna) will incarnate in this world to eradicate adharma and re-establish Dharma.”
Sri Kanchi Kamakoti Peetham holds that the Lord has made partial incarnations during the present Kali Age.
“In consonance with his words, the Lord has made partial incarnations during the course of the present Kali Age.”
Sringeri Sharada Peetham records that the place takes its name from the sage Rishyashringa, Rishyashringa-Giri becoming Shringa-giri and then Sringeri.
“Named after Maharshi Rishyashringa (as Rishyashringa-Giri, which later evolved into Shringa-giri and then Sringeri), this sacred place was where the renowned sage lived and performed intense tapas.”
Sringeri Sharada Peetham records that the sanctity of Sringeri drew Adi Shankaracharya there.
“The sanctity of Sringeri attracted Jagadguru Sri Adi Shankaracharya”
The Ramakrishna Math and Ramakrishna Mission state that Swami Vivekananda took special interest throughout his life in propagating the message of the Upanishads, and that he prophesied on the day he passed away that a Veda Vidyalaya would come up within Belur Math premises.
“Swami Vivekananda, the foremost disciple of Sri Ramakrishna and a prophet of modern age, throughout his life, took special interest in propagating the message of the Upanishads. He prophesied on the day he passed away, that a Veda Vidyalaya would come up within Belur Math premises.”
Sringeri Sharada Peetham states that the DigVijaya Yatra (or Vijaya Yatra) is the great journey of spiritual victory in all directions, both external and internal.
“The DigVijaya Yatra (or Vijaya Yatra) is the great journey of spiritual victory in all directions, both external and internal.”
Sringeri Sharada Peetham states that Paramahamsa refers to the highest order among sannyasis, Parivraajaka implies that the sannyasi moves frequently from place to place, and Acharya refers to one who knows the import of the Shastras, is established in rightful conduct (achara), and causes others to be established in it.
“While Paramahamsa refers to the highest order among sannyasis, Parivraajaka implies that the sannyasi moves frequently from place to place. Acharya refers to one who knows the import of the Shastras, is established in rightful conduct (achara), and causes others to be established in it.”
Sringeri Sharada Peetham states that Aksharabhyasa or Vidyarambha is one of the Sevas performed at Sri Sharada Temple in Sringeri.
“Aksharabhyasa or Vidyarambha facility is one of the Sevas performed at Sri Sharada Temple in Sringeri.”
Sringeri Sharada Peetham states that Vijaya Dasami, Lalita Panchami, Akshaya Triteeya, as well as days such as Thursdays and/or Moola Nakshatra day (provided these do not fall on Amavasya Tithi) are considered auspicious for performing Aksharabhyasa.
“Vijaya Dasami, Lalita Panchami, Akshaya Triteeya, as well as days such as Thursdays and/or Moola Nakshatra day (provided these do not fall on Amavasya Tithi) are considered auspicious for performing Aksharabhyasa.”
Sringeri Sharada Peetham states that the child, which is able to understand and speak (from the age of 2½ upto the age of 5), is eligible for Aksharabhyasa.
“The child, which is able to understand and speak (from the age of 2½ upto the age of 5) is eligible for Aksharabhyasa.”
Maa Kamakhya Devalaya states that Kamakhya, also known as Kubjika Pitha, is the place where the Yoni-Mudra of Sati fell.
“Kamakhya, also mentioned as Kubjika Pitha is the place where the Yoni- Mudra ( the female Genitalia or the Vulva) of Sati fell.”
Maa Kamakhya Devalaya states that the region came to be called Kamarupa because Kamadeva regained his beauty there, and that the deity is known as Kamakhya as one worshipped by Kama.
“Since Kamadeva regained his rupa here the entire place is called Kamarupa (Kamrup) and the deity is known as Kamakhya or one worshipped by Kama.”
Maa Kamakhya Devalaya states that the Kalika Puran relates Naraka, whose father was Lord Vishnu and mother was Dharitri, to the Kamakhya Temple.
“Kalika Puran related Naraka whose father was Lord Vishnu and mother was Dharitri with the Kamakhya Temple.”
Maa Kamakhya Devalaya states that the Kalika Puran contains many details about the Kamakhya Temple.
“The “Kalika Puran”contains many details about Kamakhya Temple.”
Maa Kamakhya Devalaya states that in the Yogini Tantra, the legend relates to the emergence of Kamakhya as a symbol of procreation.
“In the “Yogini Tantra”,the legend relating to the emergence of Kamakhya as a symbol of procreation.”
Maa Kamakhya Devalaya states that the various historical legends indicate that worship of Kamakhya is undatable, and that she has been a converging point of all the communities, be it of the hills, forest, villages or cities.
“The various historical legends indicate that worship of Kamakhya is undatable. She has been a converging point of all the communities be it of the hills, forest, villages or cities.”
Maa Kamakhya Devalaya states that after the temple was built it was later destroyed, and that some say it was demolished by Kalapahar, a Muslim invader, while many scholars link this to some sort of natural calamity.
“After this the temple was built which was later destroyed. The exact reason is not known. Some say it was demolished by Kalapahar, a Muslim invader while many scholars link this to be caused by some sort of natural calamity.”
Maa Kamakhya Devalaya states that the traditional belief is that during Ambubachi Mela, the Devi who is worshipped as the Mother Earth enters into the period of her annual menstruation.
“The traditional belief is that during this time, the Devi who is worshipped as the Mother Earth enters into the period of her annual mensuration.”
Maa Kamakhya Devalaya states that, beginning on the Sravana Sankranti day, Manasa Puja is observed for three days in Natmandir, the middle part of the temple, at Kamakhya Temple.
“Beginning on the Sravana Sankranti (Juncture of two months) day, Manasa Puja is observed for three days in Natmandir (the middle part of the temple) of Kamakhya Temple.”
Maa Kamakhya Devalaya states that in the Kamakhya Temple, Durga Puja is observed for a fortnight (Paksha) beginning with Krishna Navami and ending with Sukla Navami of Aswina, hence also called the Pakhua Puja.
“In the Kamakhya Temple, it is observed for a fortnight (Paksha) beginning with Krishna Navami and ending with Sukla Navami of Aswina, hence also called the Pakhua Puja.”
Maa Kamakhya Devalaya states that the Durga Puja is performed with rituals such as Mahasnan, the ritualistic bath of the deity (Pithasthan) with Panchagarva, and Bali or sacrifice of buffaloes, goats, pigeons, fishes, gourds, pumpkins and sugarcanes.
“The puja is performed in unique way with rituals like Mahasnan or the ritualistic bath of the deity (Pithasthan) with Panchagarva, Bali or sacrifice of buffaloes, goats, pigeons, fishes, gourds, pumpkins and sugarcanes.”
Maa Kamakhya Devalaya states that in Kumari Puja, a virgin girl (Kumari) is worshipped as a manifestation of the Goddess Kamakhya after being decorated with a new red sari, garlands, sindur, jewellery and perfumes.
“In this puja, a virgin girl (Kumari) is worshipped as a manifestation of the Goddess Kamakhya after being beautifully decorated with new red sari, garlands, sindur, jewellary, perfumes etc.”
The Internet Encyclopedia of Philosophy states that the four Vedas are Ṛg Veda, Sāma Veda, Yajur Veda and Atharva Veda.
“The four Vedas are Ṛg Veda , Sāma Veda , Yajur Veda and Atharva Veda , respectively.”
The Internet Encyclopedia of Philosophy states that contemporary scholars believe the Vedas were composed at various points over roughly a 900 year span, no later than 1500 B.C.E. to 600 B.C.E.
“contemporary scholars are of the opinion that the Vedas were composed at various points during approximately a 900 year span that can be no later than 1500 B.C.E. to 600 B.C.E.”
The Internet Encyclopedia of Philosophy states that the oldest extant Nyāya text is the Nyāya-sūtra, attributed to Gautama, dated to around 200 C.E.
“The oldest extant Nyāya text is the Nyāya-sūtra attributed to Gautama (c. 200 C.E.).”
The Internet Encyclopedia of Philosophy states that Nyāya-sūtra 1.1.4 defines perceptual cognition as arising by means of the connection between sense faculty and object, not dependent on words, non-deviating, and determinate.
“A perceptual cognition arises by means of the connection between sense faculty and object, is not dependent on words, is non-deviating, and is determinate.”
The Internet Encyclopedia of Philosophy states that Nyāya-sūtra 1.1.5 defines inference as being preceded by perception and as threefold: from cause to effect, from effect to cause, or from that which is commonly seen.
“[An inferential cognition] is preceded by that [perception], and is threefold: from cause to effect, from effect to cause or from that which is commonly seen.”
The Internet Encyclopedia of Philosophy states that Sāṅkhya recognises only three valid sources of information: perception, inference and reliable tradition.
“Sāṅkhya recognizes only three valid sources of information: perception, inference and reliable tradition.”
The Internet Encyclopedia of Philosophy states that Sāṅkhya is silent about the Vedas, about their guardians (the Brahmins) and about the whole caste system, and about the Vedic gods, and that it is slightly inimical towards the animal sacrifices that characterised the ancient Vedic religion.
“Sāṅkhya is silent about the Vedas, about their guardians (the Brahmins) and for that matter about the whole caste system, and about the Vedic gods; and it is slightly inimical towards the animal sacrifices that characterized the ancient Vedic religion.”
The Internet Encyclopedia of Philosophy states that according to the Indian tradition, the first masters of Sāṅkhya are Kapila and his disciple Āsuri.
“According to the Indian tradition, the first masters of Sāṅkhya are Kapila and his disciple Āsuri.”
Every quotation above was checked against its source on 5 September 2026.
Hinduism has no central authority.
Hinduism has no founder, no single scripture treated as exclusively authoritative, and no central body. Regional variation is the norm and is reflected in the calendar, which differs between the pūrṇimānta and amānta reckonings and between regions.
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