Hindu Denominations

Hindu Denominations
Based on Schools of thought
- Orthodox Schools
  - Template
  - Detailed Description
- Heterodox
Based on Deities
- General Overview
- Connection Between Darshanas and Denominations
Other Classic Sects
Modern
Notes
- Guru-Shishya Parampara

Denominations are also called Sampradayas. (I guess Darshanas should be moved to a separate note.)

Based on Schools of thought

Schools of thought are also called Darshanas.

Notes: https://www.omyogashala.in/shad-darshan

Orthodox Schools

There are six schools of thought, called the Sadh-Darshanas (Six Schools). They are themselves grouped into three groups of two similar schools, as follows:

Sankhya and Yoga
Nyaaya and Vaisheshika
Meemaamsa and Vedaanta

They can be grouped as:

Haithuka (Sankhya, Yoga, Nyaaya, Vaisheshika)
- Haithuka comes from the word Hethu, meaning "Reason"
- They prefer reason to scripture
Smarta (Meemaamsa, Vedaanta)
- Smarta comes from the word Smriti
- Smriti asserts the importance of Shruti

Template

Brief
- [Any Specific Nuances]
Foundational Texts
Metaphysics
Epistemology
General Description
Glossary of Terms
[Any Specific Nuances]

Detailed Description

1. Sankhya (Digital)
2. Brief
  - It is a discrete school of thought that explains reality as evolving due to Prakriti (Nature)
  - It views Purusha (Witness Consciousness) as the centres of consciousness, and the universe as consisting of both Purusha and Prakriti
  - Hence it is kind of dualistic (separation of mind and matter), discrete and atheistic
3. Differences with Dualism
  - Western Dualism focuses on the difference between "mind" and "body"
  - Sankhya Darshana focuses on the difference between the "witness consciousness" and the "physical world", which includes the outside nature, one's feelings and sensations
  - The main difference being, "mind" in Dualism considers the mind of an individual person, but "witness consciousness" in Sankhya considers only one observer to the entire world, and "body" in Dualism refers to to a person's body, while the "physical world" encompasses one's body, sensations and the surroundings.
    - This is closer to the idea of "Brain in a Vat", except without a physical Brain or Vat.
    - I guess I'll fix this idea by adding nuances between monism and dualism in their relevant pages
4. Foundational Texts
  - Sankhya Karika by Ishvara Krishna (4th-5th Century BC)
  - Sankhya Sutras by Kanada Maharshi
    - Debated, scholars date this to 9th-13th Century AD
5. Metaphysics
  - Purusa is part of Prakriti
  - Purusa is bound to Prakriti by Jiva
  - Moksha is how the soul is liberated
6. Epistemology
  - Knowledge is possible through three Pramaanas (Means):
    - Veda (Sanskrit Books of Knowledge) [Primary Pramaana for Dharma]
    - Pratyaksha (Direct Perception)
    - Anumaana (Logical Inference)
    - Shabda (Verbal Testimony)
7. General Description
  - Evolution of Nature
    - Nature evolves for the sake of the Soul in bondage (due to ignorance).
    - A free Soul simply witnesses the evolution, but he misidentifies himself as being a part of it.
    - When the Soul realizes that it is distinct from Nature and that it cannot evolve, Nature also stops evolving for that Soul.
    - Moksha (Liberation) is the natural goal of every Soul.
  - Cause and Effect
    - The Sankhya Darshana is based on Sat-Kaarya Vaada (Proposition that Effects are Existent)
      - The effect is pre-existent in the cause, so nothing new is ever created
      - The effect seems distinct from the cause due to an illusion, or Maya
      - Maya has two powers (added from some source as where I got this from)
        
        Avarna (Veiling)
        
        Vikshepa (Projection)
      - The effect is not a material change in Prakriti, but is a transformation of it (think matrix transformations)
    - Sankhya Darshana explains Sat-Kaarya Vaada based on Prakriti-Parinama Vaada (Proposition of Transformation of Nature)
  - Cosmic Evolution
    - According to Sankhya, Nature is the source of the world becoming
    - Nature is pure potentiality that evolves into 24 Tattvas (Fundamental Elements)
    - The evolution happens due to tensions of the three Gunas (Traits) of Nature
      - Sattva - Balance and Equilibrium (e.g. Poise, Fineness, Lightness, Illumination, Joy)
        
        It is Prakashashil (Illuminating)
      - Rajas - Expansion or Activity (e.g. Dynamism, Activity, Excitation, Pain)
        
        It is Kriyaashil (Dynamic)
      - Tamas - Inertia or Resistance to Action (e.g. Coarseness, Heaviness, Obstruction, Sloth)
        
        It is Avarnashil (Blinding)
    - When the three traits are in Samyaavastha (Equilibrium), Nature is in Pralayaavastha (Destroyed / Uncreated State), and there are no Tattvas here.
    - The evolution begins once again during Srishti (Creation)
    - The 24 Tattvas that the world evolves into are:
      - Prakriti: The absolute potentiality.
      - Antahkarana (Inner Instruments)
        
        Mahat / Buddhi / Chittha (Intelligence): The first product of cosmic evolution. This gives rise to intellect in living beings.
        
        Ahamkara (Ego Sense): The second product of evolution. This is responsible for self-sense in living beings.
        
        Manas (Instinctive Mind): It evolves from the Sattva aspect of Ahamkara.
      - Pancha Jnana Indriya (Five Sense Organs):
        
        They evolve from the Sattva aspect of Ahamkara.
        
        They are the Ears, Skin, Eyes, Tongue and Nose.
      - Pancha Karma Indriya (Five Organs of Action):
        
        They too evolve from the Sattva aspect of Ahamkara.
        
        They are the Hands, Legs, Vocal Apparatus, Urino-Genital Organ and Anus.
      - Pancha Tan Matras (Five Subtle Elements):
        
        They evolve from the Tamas aspect of Ahamkaara.
        
        They are the root energies of Sound (Shabda), Touch (Sparsha), Form (Roopa), Taste (Rasa) and Smell (Gandha).
      - Pancha Maha Bhuta (Five Great Substances):
        
        They too evolve from the Tamas aspect of Ahamkara.
        
        Earth (Prithvi), Air (Vaayu), Fire (Agni), Water (Jala) and Ether (Aakasha).
        
        This is the visible aspect of the Physical Universe.
8. Glossary of Terms
  - Samsaara (Cyclic Existence)
  - Kaalachakra (The Cycle of Samsara)
  - Avidya (Ignorance)
  - Moksha (Liberation)
  - Manas (Mind)
  - Buddhi (Intellect)
  - Ahamkaara (Ego)
9. Arguments against God by Sankhya philosophers
  - If the existence of Karma is assumed, the proposition of God as a moral governor of the universe is unnecessary. For, if God enforces the consequences of actions then he can do so without Karma. If however, he is assumed to be within the law of Karma, then Karma itself would be the giver of consequences and there would be no need of a God.
  - Even if Karma is denied, God still cannot be the enforcer of consequences. Because the motives of an enforcer God would be either egoistic or altruistic. Now, God's motives cannot be assumed to be altruistic because an altruistic God would not create a world so full of suffering. If his motives are assumed to be egoistic, then God must be thought to have desire, as agency or authority cannot be established in the absence of desire. However, assuming that God has desire would contradict God's eternal freedom which necessitates no compulsion in actions. Moreover, desire, according to Sankhya Darshana, is an attribute of Prakriti and cannot be thought to grow in God. The testimony of the Vedas, according to Sankhya Darshana, also confirms this notion.
  - Despite arguments to the contrary, if God is still assumed to contain unfulfilled desires, this would cause him to suffer pain and other similar human experiences. Such a worldly God would be no better than Samkhya's notion of higher self.
  - Furthermore, there is no proof of the existence of God. He is not the object of perception, there exists no general proposition that can prove him by inference and the testimony of the Vedas speak of Prakriti as the origin of the world, not God.
10. Therefore, Sankhya maintained that the various cosmological, ontological and teleological arguments could not prove God.
1. Yoga (Connection with Reality)
2. Brief
  - It is based on the Sankhya school of thought
  - It derives onotology and epistemology from Sankhya, but adds the concept of Ishvara (God)
3. Foundational Texts
  - Yoga Sutras of Patanjali (Main) (1st century AD)
    - Sections
      - Samadhi Pada (Chapter on Samadhi)
      - Sadhana Pada (Chapter on Practice)
      - Vibhuti Pada (Chapter on Power)
      - Kaivalya Pada (Chapter on Isolation, i.e. Liberation)
    - Brief
      - It is a condensation of two traditions:
        
        Ashtaanga Yoga
        
        Source
        
        It is described in Chapter 2 Verses 28-55 and Chapter 3 Verse 3 and 54
        
        Concepts
        
        It has eight limbs:
        
        Yamas (Don't / External Disciplines)
        
        Source
        
        Listed in Chapter 2 Verse 30
        
        List
        
        Ahimsa (Non-Violence)
        
        Satya (Truth)
        
        Asteya (Non-Stealing)
        
        Brahmacharya (Chastity)
        
        Aparigraha (Non-Avarice / Non-Possessiveness)
        
        Niyamas (Dos / Internal Disciplines)
        
        Source
        
        Listed in Saadhana Pada (Chapter 2) Verse 32
        
        It also explains the rationale
        
        For example, Chapter 2 Verse 42 lists the rationale for Santhosha as that it directs one away from external sources of pleasure, and turns him to the inner source of joy
        
        List
        
        Shaucha (Purity and Clarity of Mind, Speech and Body)
        
        Santosha (Contentment)
        
        Tapas (Perseverance)
        
        Svaadhyaaya (Study of Vedas and Self-Reflection)
        
        Ishvara Pranidhana (Contemplation of Ishvara)
        
        Aasana (Postures)
        
        Source
        
        Reference: Chapter 2, Verse 46
        
        Verse: स्थिरसुखमासनम् ॥
        
        Translation: The meditation posture should be steady and comfortable.
        
        List
        
        Praanaa Yaama (Breath Control)
        
        Pratyaahaara (Withdrawal of Senses)
        
        Dhaaranaa (Awareness)
        
        Dhyaana (Meditative Absorption)
        
        Samaadhi (Union)
        - Kriya Yoga
        - Source
        - Yoga Sutras of Patanjali 2.1 describes three types of kriya (action):
        
        Verse: योगश्चित्तवृत्तिनिरोधः ॥
        
        Transliteration: yogaś-citta-vṛtti-nirodhaḥ.
        
        Translation: "Yoga is the inhibition (Nirodha) of the modifications (Vritthi) of the mind (Chittha)"
        
        Meaning: The yoga of action (Kriya Yoga) is: asceticism (tapas), recitation (svadhyaya), and devotion (pranidhana) to Ishvara (the lord).
        - The steps are contained in Chapter 1, Chapter 2 Verses 1-27, Chapter 3 except Verse 54 and Chapter 4
        - It is just the second limb of the Ashtaanga Yoga
        - Yoga Bhaashya
        - Yoga Vasishta
        - Bhagavad Gita
        
        Metaphysics
        
        Asmita (Not Smiling / Masked / Egoism due to identification of Purusha with Buddhi), is a Klesham (Affliction) that obstructs one from Yoga
        
        Epistemology
        
        Knowledge is possible through three Pramanas (Means):
        
        Veda (Sanskrit Books of Knowledge) [Primary Pramaana for Dharma]
        
        Pratyaksha (Direct Perception)
        
        Anumaana (Logical Inference)
        
        Shabda (Verbal Testimony)
        
        General Description
        
        Cosmic Evolution
        
        This is the same as in Sankhya, but the Antahkarana is comprised only of Buddhi, Ahamkara and Manas.
        
        Chittha is used to refer to all four - Buddhi, Ahamkara, Manas and Chittha - in a western sense of the "mind"
        
        Liberation
        
        One can achieve Kaivalya (State of Liberation) by having the right understandings, practices and being blissful.
        
        Concepts
        
        Bhumi (Stages)
        
        Kshipta (Disturbed)
        
        Rajo Guna is dominant in this state, meaning, the sensual pleasures of the world dominate one's mind
        
        Moodha (Stupefied)
        
        Tamo Guna is dominant in this state, meaning, whatever lowers one's energy is what occupies their minds
        
        Krodha (Anger), Kaama (Lust) and other vices (Lobha, Moha (Desire), Mada (Madness), Matsarya (Competition)) fill the mind
        
        In this state, the Chittha is filled with:
        
        Vritthis
        
        Nidra
        
        Tandra
        
        Aalasya
        
        Pramaadha
        
        Vikshipta (Distracted)
        
        Troubles of life attract one to Ishvara, and Sattva Guna takes presence
        
        But Rajo Guna often distracts and tries to take over the mind
        
        Ekaagra (Focused) / Yoga Bhumi (Yoga Stage)
        
        Sattvika Vritthi is dominant
        
        Rajo Guna and Tamo Guna are suppressed
        
        Niruddha (Free)
        
        Vritthi (Waves / Fluctuations)
        
        Vritthis can be Klishta or Aklishta
        
        Klishta Vritthis are bad because they generate Avidya Yukta, Vasana Roop and Samskaaras (Traditions), which keep the Purusha bound
        
        Kleshas
        
        Avidya (Lack of Knowledge)
        
        Asmita (Not Smiling / Masked / Confusing Nature with Soul)
        
        Raaga (Attachment)
        
        Dvesha (Aversion)
        
        Abhinivesha (Fear of Death)
        
        Types of Vritthis
        
        Pramaana (Knowing Correctly)
        
        Pratyaksha Pramaana Vritthi
        
        Anumaana Pramaana Vritthi
        
        Aagama / Shabda Pramaana Vritthi
        
        Viparyaya (Incorrect Knowledge)
        
        Vikalpa (Fantasy or Imagination)
        
        Nidra (Sleep)
        
        Smriti (Recollection from Memory)
        
        Chitta Vritthi Nirodha (Cessation of Fluctuations of the Mind)
        
        Why
        
        Vritthis cause Sukha (Pleasure), Dukha (Pain) and Moha (Desire)
        
        Sukha leads to Raaga (Attachment)
        
        Dukha leads to Dvesha (Aversion)
        
        Moha leads to Avidya (Lack of Knowledge)
        
        So Vritthis must be ceased
        
        When Chittha comes into contact with Vishayaas (objects), our mind begins to think of their associated Sankaaras (Traditions)
        
        These thoughts propel us into taking actions
        
        When we can't manifest those actions in the external world, they result into Krodha (Anger), Kaama (Lust), Lobha, Moha (Desire), Mada (Madness), Matsarya (Competition), etc.
        
        This Vishayaa Kaara Parinaama (Material Oriented Transformation) of Chittha is called Vritthi
        
        How
        
        Chitta
        
        Results
        
        Destruction of Kleshas (Afflictions), Karma (Actions) and Karmaashaya (Effects of Actions)
        
        Establishment of Jeevaa Atma in its true form or Kaivalya
        
        Chitta returns to Moola Prakriti (Basic Nature) in two circumstances
        
        By experiencing Bhoga (Indulgence) and Apavarga (Liberation), one returns to the normal state
        
        During Pralayavashtha (Destroyed / Uncreated State), the Chittha returns to Moola Prakriti, but when the Atma takes a new life form, Chittha manifests again
        
        Glossary of Terms
        
        Asmita (Not Smiling / Masked / Egoism)
        
        Klesham (Affliction)
        
        Aklesham (Non-Affliction)
        
        Klishta (Afflictive / Negative)
        
        Aklishta (Non-Afflictive / Positive)
        
        Bhumi (Stages)
        
        Vritthi (Waves / Fluctuations)
        
        Nirodha (Cessation)
        
        Saadhaka (Practitioner)

About Nyaaya, Vaisheshika, Meemaamsa: https://old.reddit.com/r/hinduism/comments/1c6sr6b/why_are_some_astik_philosophies_like_yoga_Vedaanta/

1. Nyaaya (Principles of Reality)
2. Brief
  - It aimed to describe the universe in terms of rational principles
  - It posited that suffering is caused by bad understandings and ignorance, and liberation can be achieved with right understanding
  - It postulates Asat-Kaarya-Vaada (Proposition of Non-Existent Effect)
    - i.e. Phenomena do not already exist, but are only created when an event happens.
3. Foundational Texts
  - Nyaaya Sutra by Aksapada Gautama Maharshi
  - Nyaaya Sutra Bhashya by Vatsyayana (5th century AD)
4. Metaphysics
5. Epistemology
  - Knowledge is possible through four Pramanas (Means):
    - Veda (Sanskrit Books of Knowledge) [Primary Pramaana for Dharma]
    - Pratyaksha (Direct Perception)
    - Anumaana (Logical Inference)
    - Shabda (Verbal Testimony)
    - Upamaana (Comparison and Analogy)
6. 1. Vaisheshika (Particulate Nature)
7. Brief
  - It postulated that everything is made of atoms
  - It aimed to fix the atheistic nature of Sankhya and the problems with Nyaaya
8. Foundational Texts
  - Vaisheshika Sutra by Kanada Maharshi (2nd Century AD)
9. Metaphysics
10. Epistemology
  - Knowledge is possible through two Pramanas (Means):
    - Veda (Sanskrit Books of Knowledge) [Primary Pramaana for Dharma]
    - Pratyaksha (Direct Perception)
    - Anumaana (Logical Inference)
11. Brief
  - There are nine constituents of Reality
    - Four types of Atoms
      - Earth (Prithvi), Air (Vaayu), Fire (Agni), Water (Jala)
    - Five types of Substances
      - Space (Akasha), Time (Kaala), Direction (Disha), Infinity of Souls (Atman), Mind (Manas).
  - Categories
    - It states that all things that exist can be classified into seven Padaarthas (Categories):
      - Dravya (Substance)
      - Guna (Quality)
      - Karma (Activity)
      - Saamaanya (Generality)
      - Vishesha (Particularity)
      - Samavaaya (Inherence)
      - Abhaava (Non-Existence)
  - Atoms
    - It postulated four different kinds of Anus (Particles): two with mass, and two without
    - Each substance is supposed to consist of all four kinds of atoms
    - Atoms can be combined into Trai-Anukas (Triads) and Dvai-Anukas (Dyad) before they aggregate into bodies of a kind that can be perceived
    - Each Paramanu (Atom) possesses its own distinct Vishesha (Speciality)
    - Everything humans perceive is a composite particle
1. Meemaamsa / Purva Meemaamsa
2. Brief
  - By Prabhakara and Bhatta
  - It focuses on the early parts of the Vedas, that deals with rituals
3. Foundational Texts
  - Purva Meemaamsa Sutra by Jaimini (200 BC)
  - Purva Meemaamsa Sutra Bhashya by Shabara
4. Metaphysics
5. Types of Epistemology
  - Prabhakara Meemaamsa
    - Knowledge is possible through five Pramanas (Means):
      - Veda (Sanskrit Books of Knowledge) [Primary Pramaana for Dharma]
      - Pratyaksha (Direct Perception)
      - Anumaana (Logical Inference)
      - Shabda (Verbal Testimony)
      - Upamaana (Comparison and Analogy)
      - Arthaapatti (Postulation)
  - Bhatta Meemaamsa
    - Knowledge is possible through six Pramanas (Means):
      - Veda (Sanskrit Books of Knowledge) [Primary Pramaana for Dharma]
      - Pratyaksha (Direct Perception)
      - Anumaana (Logical Inference)
      - Shabda (Verbal Testimony)
      - Upamaana (Comparison and Analogy)
      - Arthaapatti (Postulation)
      - Anupalabdhi / Abhaava (Non-Existence)
6. 1. Vedaanta / Uttara Meemaamsa
7. Brief
  - It focuses on the later parts of the Vedas, or the Upanishads, that deal with philosophy
  - It is like the opposite of Sankhya school of thought
    - It sees the world as a manifestation of Brahman
8. Foundational Texts
  - Brahma Sutras by Vyasa Maharshi
9. General Description
  - Koshas (Sheaths)
    - Atman is covered up by
    - There are five sheaths, called Pancha Koshas that are divided into three Shareeras (Bodies)
    - The bodies and sheaths organized from gross to fine are:
      - Sthula Sharira (Gross Body):
        
        Annamaya Kosha (Food-rich Sheath)
      - Sukshma Sharira (Subtle Body)
        
        Pranamaya Kosha (Life-rich Sheath)
        
        Manomaya Kosha (Mind-rich Sheath)
        
        Vijnanamaya Kosha (Knowledge-rich Sheath)
      - Kaarana Sharira (Causal Body)
        
        Ananadamaya Kosha (Bliss-rich Sheath)
  - Cosmic Evolution
    - This is the same as Sankhya, but the Antahkarana is comprised of four Tattvas
    - Antahkarana (Inner Instruments)
      - Buddhi (Intellect)
      - Chittha (Memory)
      - Manas (Instinctive Mind)
      - Aham Kaara (Ego / I-Sense)
10. Types (List)
  - 6.1. Advaita Vedaanta (8th century, by Shankara Acharya)
  - 6.2. Bheda-Abheda Vedaanta (difference and non-difference) (9th century, by Bhaskara Acharya)
    - 6.2.1. Dvaita Advaita Vedaanta (Around the time of Shankara and Ramanuja, by Nimbarka Acharya)
  - 6.3. Vishishta Advaita Vedaanta (11th century, by Ramanuja Acharya)
    - 6.3.1. Akshar-Purushottam (18th century, by Swami Naryana)
  - 6.4. Dvaita Vedaanta / Tattva Vaada Vedaanta (13th century, by Madhvaa Acharya)
  - 6.5. Shuddha Advaita Vedaanta (15th century, by Vallabha Acharya)
  - 6.6. Achintya-Bheda-Abheda Vedaanta (15th century, by Chaitanya Mahaprabhu)
  - 6.7. Modern Vedaanta / Greater Advaita Vedaanta (19th century)
Types of Vedaanta
- 6.1. Advaita Vedaanta (Monistic)
  - By Shankaracharya
  - a.k.a. Advaita-Vaada (Proposition of Non-Dualism), Abheda Darshana (Perspective of Non-Difference), Dvaita-Vaada-Pratisedha (Proposition against the Teaching of Dualism), Kevala-Advaita (Essential Non-Dualism) and Maya-Vaada (The Proposition that Reality is an Illusion)
  - Texts
    - Panchadasi by Madhava Acharya (A simple manual)
  - Concepts
    - Vritthis
      - They are the same concept as in Yoga
      - The types are:
        
        Samshaya: Doubt, the Dharma of Manas (Mind)
        
        Nishchaya: Decision, the Dharma of Buddhi (Intellect)
        
        Abhimaana: Ego Sense, the Dharma of Ahamkaara (Ego Sense)
        
        Smriti or Smarana: Recollection, the Dharma of Chittha (Memory)
        
        Chittha is also considered to include Manas, Buddhi and Ahamkaara, in the context where it can be better called the mind-field.
- 6.2. Bheda Abheda Vedaanta (Difference and Oneness)
  - By Bhaskaracharya
  - Individual self is both different and not different from Brahman
  - Compared to Nimbarkacharya, Bhaskaracharya believed the Oneness matters more, as that is Brahman's natural state
  - Sub-denominations:
    - 6.2.1. Dvaita Advaita / Svabhavika Bedha Abheda Vedaanta (Dual and Non-Dual / Difference and Oneness in the Natural State)
      - By Nimbarkacharya
      - Dualism and Monism, based on Vaishnava Bhedabheda Vedaanta Darshana
      - Both Oneness and Difference are equal, because that's Brahman's natural state
      - Nimbarka follows Parinama Vaada (The Proposition of Transformation), which states that the world is a real Parinama (transformation) of Brahman, to explain the cause of the world. Chit (Sentient) and Achit (Non-Sentient) forms of reality exist at a subtle form with Brahman in his natural state, in the varying Shaktis (Capacities). But he exerts his Capacities to bring them to the gross form.
- 6.3. Vishishta Advaita Vedaanta (Special Non-Difference)
  - A Vaishnava school by Ramanujacharya, Ishvara is considered as Vishnu
  - The Tattva is knowledge of three things; Jiva (living beings) / sentient beings (Chit Brahman), Ajiva (non-living beings) / insentient beings (Achit Brahman) and Ishvara (Para Brahman)
  - Ishvara is Para Brahman with Kalyana Gunas (good attributes), and Jiva and Jagat are its secondary attributes
  - Chit is like Purusha in Sankya, and Achit is like Prakriti in Sankhya
  - Brahman is both the cause (Karana) and effect (Kaarya); the universe is not separate
  - Brahman has two causes; Nimitta Karana (Instrumental Cause) and Upadana Karana (Material Cause)
  - Bhakti is the sole means of liberation
  - Purpose of Life (Purushartha) is Artha (wealth), Kama (pleasure), Dharma (righteousness) and Moksha (liberation)
  - General Description
    - Cause and Effect
      - Vishishta Advaita Vedanta follows Sat-Kaarya Vaada (Proposition that Effects are Existent)
      - Vishishta Advaita explains Sat-Kaarya Vaada using Brahm Parinaama Vaada (Proposition of Transformation of Universe)
  - Sub-denominations:
    - 6.3.1. Akshar Purushottam Darshan (as termed by BAPS) / Swaminarayan Sampradaya
      - By Swami Narayana
      - A version of Vishishta Advaita Vedaanta, where Para Brahman is Krishna
      - Para Brahman is thought to have manifested as Swaminarayana
      - A distinction is made between Para Brahman, which is Purushottam Naraayan (Supreme Consciousness God), which is thought to reside in Swaminarayana, and Akshar Brahman, which is the cause of cosmic order
      - The original Swaminarayana Sampradaya believed that Akshar is the abode of Purushottam
      - BAPS believe that Akshar Brahman is always present in Earth as a guru, and an ideal devotee, in whom Purushottam Brahman resides
- 6.4. Dvaita / Tattva Vaada Vedaanta (Dualistic / Proposition of Elements)
  - By Madhvaacharya
- 6.5. Shuddha Advaita Vedaanta (Pure Oneness)
  - By Vallabhacharya
  - A Vaishnava tradition based on the worship of Krishna
  - Maya is not an illusion, but is a power of Ishvara. Ishvara is the creator and the created.
  - Bhakti is the path to realization, Jnana is also helpful; Karma precedes and follows realization
  - Moksha is not the goal, service of Krishna is
  - Everything is Krishna's Leela
- 6.6. Achintya Bedha Abheda (Inconceivable Difference and Oneness)
  - By Chaitanya Mahaprabhu
- 6.7. Modern Vedaanta
  - Personal Experience > Sruti

Samkhya follows Prakriti-Parinama Vaada while Vishishta Advaita follows Brahman-Parinama Vaada for Sat-Kaarya Vaada.

Heterodox

1. Buddhism (The Path of Enlightenment)
2. Sects
  - 1. Hina Yaana
  - 1. Thera Vaada
  - 1. Maha Yaana
    2. Sects
      - 3.1. Zen
  - 1. Vajra Yaana
1. Jainism (The Path of Victors (of the Soul))
2. Sects
  - 1. Shvetambara (White Clothed), founded by Rishabhanata, historically traced back to Parshvanata, revived by Mahavira
  - 1. Digambara (Sky Clothed / Naked), by Sivabhuti
    2. Rules
      - It's a very simple list, that can be grouped as:
        
        5 Maha Vratas (Great Vows)
        
        5 Samitis (Restraints)
        
        5 Indriya Nirodhas (Control of the Five Senses)
        
        6 Aavashyakas (Essential Observations)
        
        7 Niyamas (Rules)
3. Philosophy
  - Anekanta Vaada (The Proposition of Non-One Sidedness)
    - It is the fundamental philosophy of Mahavira, which states that the truth is perceived from different points of view
    - Only Kevalas (All Knowers) can know the complete truth
    - This is similar to the Western philosophy of Subjectivism
1. Chaarvaka (Materialism)
2. Epistemology
  - Knowledge is only possible through one Pramana (Means):
    - Pratyaksha (Direct Perception)
1. Ajivika (Determinism)
1. Ajnana

Based on Deities

Hinduism is subdivided into a number of major Sampradayas. Of the historical division into six Darshanas (Philosophies), two schools, Vedaanta and Yoga, are currently the most prominent.

Classified by primary deity or deities, four major types of Hinduism include Vishnu Worshippers, Shiva Worshippers, Adiparashakti Worshippers and Smartas (five deities treated as same).

These deity-centered denominations feature a synthesis of various philosophies such as Sankhya, Yoga and Vedaanta, as well as shared spiritual concepts such as Moksha, Dharma, Karma, Samsara, ethical precepts such as Ahimsa, common texts (Upanishads, Puranas, Mahabharata, Aagamas), ritual grammar and rites of passage (Vyakarana and Kalpa Vedangas).

General Overview

Bhakti Traditions
- Paramashiva Worship
- Vishnu Worship
- Adiparashakti Worship
- Ganapati Worship
- Kartikeya Worship
Advaita Vedaanta (No Worship)
Smarta Tradition (Advaita Vedaanta + Bhakti tradition)
- Worship of 5 dieties in a quincuix pattern, with Ganesha, Shiva, Vishnu, Devi/Durga, Surya and optionally one Ishta Devata in the middle

Connection Between Darshanas and Denominations

Shaivite
- Shaiva Advaita / Shaiva Vishishta Advaita (Saguna Brahman = Shiva)
Other Classic Sects
Shrautism
- Shrauta communities are very rare in India, the most well known being the ultra-orthodox Nambudiri Brahmins of Kerala. They follow the "Purva-Meemaamsa" (earlier portion of Vedas) in contrast to Vedaanta followed by other Brahmins. They place importance on the performance of Vedic Sacrifice (Yajna). The Nambudiri Brahmins are famous for their preservation of the ancient Somayaagam, Agnichayana rituals which have vanished in other parts of India.
Suryaism / Saurism

Modern

Ganapati Worship
Reformist
1. Adi Dharm / Brahmoism
  1. Brahmo Samaj
  2. Sadharan Brahmo Samaj
2. Ananda Marga
3. Arya Samaj
  - Reform by Dayananda Saraswati
  - Focus on Vedas
  - Against untouchability
  - Equal rights for women
4. Ayyavazhi
  - Teachings of Ayya Vaikundar, in Kerala
  - Says in Kali Yuga, all scriptures were corrupted
  - No Idol Worship
  - No Priests
5. Brahma Kumaris
6. Chinmaya Mission
7. Divine Life Society
8. Ramakrishna Mission and Ramakrishna Math
9. Ravidas Panth
  1. Satnampanth
10. Shri Ram Chandra Mission
11. Sri Aurobindo Ashram
12. Sat Panth (Nizari Isma'eeli Shi'a Sufi Tariqa)
13. Dadu Panth (Part of the Sant Mat)
14. Kabir Panth (Part of the Sant Mat)
15. Pranami Sampradaya
16. Sathya Sai Sampradaya
17. Yoga and meditation based
18. Art of Living
19. Isha Foundation
20. Himalayan Yoga and Philosophy
21. Prarthana Samaj
22. Sahaj Panth (Buddhist and Hindu)
  1. Sahaja Yoga
23. Self-Realization Fellowship / Yogoda Satsanga
24. Swadhyay Parivar
25. Transcendental Meditation
26. Others
27. Hanuman Foundation
28. Hindutva
29. Inchegeri Sampradaya
30. Kapadi Sampradaya
31. Mahima Dharma
32. Matua Mahasangha
33. Nath Panth
34. Ramsnehi Sampradaya
35. Varkari Panth (Hindu)

Notes

Sampradaya in Indian origin religions, namely Hinduism, Buddhism, Jainism, and Sikhism, can be translated as 'tradition', 'spiritual lineage', 'sect', or 'religious system'.

To ensure continuity and transmission of Dharma, various Sampradayas have the Guru-Shishya Parampara in which Parampara or lineage of successive Gurus (masters) and Shishyas (disciples) serves as a spiritual channel and provides a reliable network of relationships that lends stability to a religious identity.

Shramana is Vedic term for seeker or Shishya. Identification with and followership of Sampradayas is not static, as Sampradayas allow flexibility where one can leave one Sampradaya and enter another or practice religious syncretism by simultaneously following more than one Sampradaya. (This is in contrast to Shakhas)

Samparda is a Punjabi language term, used in Sikhism, for Sampradayas.

Guru-Shishya Parampara

Sampradayas are living traditions of both teaching and practice within a specific religious-spiritual tradition. They are generally composed of a monastic order within a specific Guru lineage, with ideas developed and transmitted, redefined and reviewed by each successive generation of followers. A particular Guru lineage is called Parampara. By receiving Diksha (initiation) into the Parampara of a living Guru, one belongs to its proper Sampradaya.

To ensure continuity through Dharma transmission, various Sampardayas ensure continuity through Guru-Shishya Parampara where Guru teaches Shishyas in Gurukula, Matha, Akhara, and Viharas. Buddhism also has lineage of Gurus. Tibetan Buddhism has lineage of Lamas who teach in Gompas and Stupas.

Continuity of sampradaya

Diksha: Initiation into Sampradaya

A particular Guru lineage in Guru-Shishya tradition is called Parampara, and may have its own Akharas and Gurukulas. By receiving Diksha (initiation) into the Parampara of a living Guru, one belongs to its proper Sampradaya.

One cannot become a member by birth, as is the case with Gotra, a seminal, or hereditary, dynasty.

Authority on knowledge of truth

Membership in a Sampradaya not only lends a level of authority to one's claims on truth in Hindu traditional context, but also allows one to make those claims in the first place. An often quoted verse from the Padma Purana states:

Mantras which are not received in Sampradaya are considered fruitless.

And another verse states:

Unless one is initiated by a bona-fide spiritual master in the disciplic succession, the mantra he might have received is without any effect.

As Wright and Wright put it,

If one cannot prove natal legitimacy, one may be cast out as a bastard. The same social standard applies to religious organizations. If a religious group cannot prove its descent from one of the recognized traditions, it risks being dismissed as illegitimate.

Nevertheless, there are also examples of teachers who were not initiated into a Sampradaya, Ramana Maharshi being a well-known example.

A Sanyasi belonging to the Sringeri Sharada Peetham once tried to persuade Ramana to be initiated into Sanyasa, but Ramana refused.