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Hinduism (/ˈhɪnduˌɪzəm/) is an umbrella-term for a broad range of Indian religious and spiritual traditions (sampradayas) that are unified by the concept of dharma ('Hindu dharma'), a universal order maintained by its followers through rituals and righteous living. The word Hindu is an exonym, and while Hinduism has been called the oldest religion in the world, it has also been described as Sanātana Dharma (lit. 'eternal dharma'), a modern usage, based on the belief that its origins lie beyond human history, as revealed in the Hindu texts. Another endonym for Hinduism is Vaidika Dharma (lit. 'Vedic dharma').

Hinduism entails diverse systems of thought, marked by a range of shared concepts that discuss theology, mythology, among other topics in textual sources. Hindu texts have been classified into Śruti (lit. 'heard') and Smṛti (lit. 'remembered'). The major Hindu scriptures are the Vedas, the Upanishads, the Puranas, the Mahabharata (including the Bhagavad Gita), the Ramayana, and the Agamas. Prominent themes in Hindu beliefs include karma (action, intent and consequences), saṃsāra (the cycle of death and rebirth) and the four Puruṣārthas, proper goals or aims of human life, namely: dharma (ethics/duties), artha (prosperity/work), kama (desires/passions) and moksha (liberation/freedom from the passions and ultimately the saṃsāra). Hindu religious practices include devotion (bhakti), worship (puja), sacrificial rites (yajna), and meditation (dhyana) and yoga. The two major Hindu denominations are the Vaishnavism and Shaivism, with other denominations including the Shaktism and Smarta tradition. The six Āstika schools of Hindu philosophy that recognise the authority of the Vedas are: Samkhya, Yoga, Nyaya, Vaisheshika, Mīmāṃsā, and Vedanta.

While the traditional Itihasa-Purana and its derived Epic-Puranic chronology present Hinduism as a tradition existing for thousands of years, scholars regard Hinduism as a fusion or synthesis of Brahmanical orthopraxy with various Indian cultures, having diverse roots and no specific founder. This Hindu synthesis emerged after the Vedic period, between c. 500 to 200 BCE, and c. 300 CE, in the period of the second urbanisation and the early classical period of Hinduism when the epics and the first Purānas were composed. It flourished in the medieval period, with the decline of Buddhism in India. Since the 19th century, modern Hinduism, influenced by western culture, has acquired a great appeal in the West, most notably reflected in the popularisation of yoga and various sects such as Transcendental Meditation and the Hare Krishna movement.

Hinduism is the world's third-largest religion, with approximately 1.20 billion followers, or around 15% of the global population, known as Hindus. It is the most widely professed faith in India, Nepal, Mauritius, and in Bali, Indonesia. Significant numbers of Hindu communities are found in the countries of South Asia, in Southeast Asia, in the Caribbean, Middle East, North America, Europe, Oceania, Africa, and other regions.

The word Hindū is an exonym, and is derived from the Sanskrit root Sindhu, believed to be the name of the Indus River in the northwestern part of the Indian subcontinent.

The Proto-Iranian sound change *s > h occurred between 850 and 600 BCE. According to Gavin Flood, "The actual term Hindu first occurs as a Persian geographical term for the people who lived beyond the river Indus (Sanskrit: Sindhu)", more specifically in the 6th-century BCE inscription of Darius I (550–486 BCE). The term Hindu in these ancient records is a geographical term and did not refer to a religion. The word Hindu is found as heptahindu in Avesta – equivalent to Rigvedic sapta sindhu, while hndstn (pronounced Hindustan) is found in a Sasanian inscription from the 3rd century CE, both of which refer to parts of northwestern South Asia. In Arabic texts, al-Hind referred to the land beyond the Indus and therefore, all the people in that land were Hindus. This Arabic term was itself taken from the pre-Islamic Persian term Hindū. By the 13th century, Hindustan emerged as a popular alternative name of India, meaning the "land of Hindus".

Among the earliest known records of 'Hindu' with connotations of religion may be in the 7th-century CE Chinese text Record of the Western Regions by Xuanzang, and 14th-century Persian text Futuhu's-salatin by 'Abd al-Malik Isami. Some 16–18th century Bengali Gaudiya Vaishnava texts mention Hindu and Hindu dharma to distinguish from Muslims without positively defining these terms. In the 18th century, the European merchants and colonists began to refer to the followers of Indian religions collectively as Hindus. The use of the English term "Hinduism" to describe a collection of practices and beliefs is a fairly recent construction. The term Hinduism was first used by Raja Ram Mohan Roy in 1816–17. By the 1840s, the term "Hinduism" was used by those Indians who opposed British colonialism, and who wanted to distinguish themselves from Muslims and Christians. Before the British began to categorise communities strictly by religion, Indians generally did not define themselves exclusively through their religious beliefs; instead identities were largely segmented on the basis of locality, language, varna, jāti, occupation, and sect.

"Hinduism" is an umbrella-term, referring to a broad range of sometimes opposite and often competitive traditions. The term "Hinduism" was coined in Western ethnography in the 18th century and refers to the fusion, or synthesis, of various Indian cultures and traditions, with diverse roots and no founder. This Hindu synthesis emerged after the Vedic period, between c. 500–200 BCE and c. 300 CE, in the period of the Second Urbanisation and the early classical period of Hinduism, when the epics and the first Puranas were composed. It flourished in the medieval period, with the decline of Buddhism in India. Hinduism's variations in belief and its broad range of traditions make it difficult to define as a religion according to traditional Western conceptions.

Hinduism includes a diversity of ideas on spirituality and traditions; Hindus can be polytheistic, pantheistic, panentheistic, pandeistic, henotheistic, monotheistic, monistic, agnostic, atheistic or humanist. According to Mahatma Gandhi, "a man may not believe in God and still call himself a Hindu". According to Wendy Doniger, "ideas about all the major issues of faith and lifestyle – vegetarianism, nonviolence, belief in rebirth, even caste – are subjects of debate, not dogma."

Because of the wide range of traditions and ideas covered by the term Hinduism, arriving at a comprehensive definition is difficult. The religion "defies our desire to define and categorize it". Hinduism has been variously defined as a religion, a religious tradition, a set of religious beliefs, and "a way of life". From a Western lexical standpoint, Hinduism, like other faiths, is appropriately referred to as a religion. In India, the term (Hindu) dharma is used, which is broader than the Western term "religion," and refers to the religious attitudes and behaviours, the 'right way to live', as preserved and transmitted in the various traditions collectively referred to as "Hinduism."

The study of India and its cultures and religions, and the definition of "Hinduism", has been shaped by the interests of colonialism and by Western notions of religion. Since the 1990s, those influences and its outcomes have been the topic of debate among scholars of Hinduism, and have also been taken over by critics of the Western view on India.

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, are currently the most prominent. The six āstika schools of Hindu philosophy, which recognise the authority of the Vedas are: Sānkhya, Yoga, Nyāya, Vaisheshika, Mimāmsā, and Vedānta.

Classified by primary deity or deities, four major Hinduism modern currents are Vaishnavism (Vishnu), Shaivism (Shiva), Shaktism (Devi) and Smartism (five deities treated as equals). 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, while some Hindus maintain that a specific deity represents the supreme and various deities are lower manifestations of this supreme. Other notable characteristics include a belief in the existence of 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. 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; Vedic Hinduism based on the earliest layers of the Vedas, traceable to the 2nd millennium BCE; Vedantic Hinduism based on the philosophy of the Upanishads, 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.

Michaels distinguishes three Hindu religions and four forms of Hindu religiosity. The three Hindu religions are "Brahmanic-Sanskritic Hinduism", "folk religions and tribal religions", and "founded religions". The four forms of Hindu religiosity are the classical "karma-marga", jnana-marga, bhakti-marga, and "heroism", which is rooted in militaristic traditions. These militaristic traditions include Ramaism (the worship of a hero of epic literature, Rama, believing him to be an incarnation of Vishnu) and parts of political Hinduism. "Heroism" is also called virya-marga. 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 Brahman (Brahmin) priestly authority yet incorporate ritual grammar of Brahmanic-Sanskritic Hinduism. He includes among "founded religions" Buddhism, Jainism, Sikhism that are now distinct religions, 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.

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. 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. 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.

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.

To its adherents, Hinduism is a traditional way of life. Many practitioners refer to the "orthodox" form of Hinduism as Sanātana Dharma, "the eternal law" or the "eternal way". Hindus regard Hinduism to be thousands of years old. The Puranic chronology, as narrated in the Mahabharata, Ramayana, and the Puranas, envisions a timeline of events related to Hinduism starting well before 3000 BCE. The word dharma is used here to mean religion similar to modern Indo-Aryan languages, rather than with its original Sanskrit meaning. All aspects of a Hindu life, namely acquiring wealth (artha), fulfilment of desires (kama), and attaining liberation (moksha), are viewed here as part of "dharma", which encapsulates the "right way of living" and eternal harmonious principles in their fulfilment. The use of the term Sanātana Dharma for Hinduism is a modern usage, based on the belief that the origins of Hinduism lie beyond human history, as revealed in the Hindu texts.

Sanātana Dharma refers to "timeless, eternal set of truths" and this is how Hindus view the origins of their religion. It is viewed as those eternal truths and traditions with origins beyond human history– truths divinely revealed (Shruti) in the Vedas, the most ancient of the world's scriptures. To many Hindus, Hinduism is a tradition that can be traced at least to the ancient Vedic era. The Western term "religion" to the extent it means "dogma and an institution traceable to a single founder" is inappropriate for their tradition, states Hatcher.

Sanātana Dharma historically referred to the "eternal" duties religiously ordained in Hinduism, duties such as honesty, refraining from injuring living beings (ahiṃsā), purity, goodwill, mercy, patience, forbearance, self-restraint, generosity, and asceticism. These duties applied regardless of a Hindu's class, caste, or sect, and they contrasted with svadharma, one's "own duty", in accordance with one's class or caste (varṇa) and stage in life (puruṣārtha). In recent years, the term has been used by Hindu leaders, reformers, and nationalists to refer to Hinduism. Sanatana dharma has become a synonym for the "eternal" truth and teachings of Hinduism, that transcend history and are "unchanging, indivisible and ultimately nonsectarian".

Some have referred to Hinduism as the Vaidika dharma. The word 'Vaidika' in Sanskrit means 'derived from or conformable to the Veda' or 'relating to the Veda'. Traditional scholars employed the terms Vaidika and Avaidika, those who accept the Vedas as a source of authoritative knowledge and those who do not, to differentiate various Indian schools from Jainism, Buddhism and Charvaka. According to Klaus Klostermaier, the term Vaidika dharma is the earliest self-designation of Hinduism. According to Arvind Sharma, the historical evidence suggests that "the Hindus were referring to their religion by the term vaidika dharma or a variant thereof" by the 4th-century CE. According to Brian K. Smith, "[i]t is 'debatable at the very least' as to whether the term Vaidika Dharma cannot, with the proper concessions to historical, cultural, and ideological specificity, be comparable to and translated as 'Hinduism' or 'Hindu religion'."

Whatever the case, many Hindu religious sources see persons or groups which they consider as non-Vedic (and which reject Vedic varṇāśrama – 'caste and life stage' orthodoxy) as being heretics (pāṣaṇḍa/pākhaṇḍa). For example, the Bhāgavata Purāṇa considers Buddhists, Jains as well as some Shaiva groups like the Paśupatas and Kāpālins to be pāṣaṇḍas (heretics).

According to Alexis Sanderson, the early Sanskrit texts differentiate between Vaidika, Vaishnava, Shaiva, Shakta, Saura, Buddhist and Jaina traditions. However, the late 1st-millennium CE Indic consensus had "indeed come to conceptualize a complex entity corresponding to Hinduism as opposed to Buddhism and Jainism excluding only certain forms of antinomian Shakta-Shaiva" from its fold. Some in the Mimamsa school of Hindu philosophy considered the Agamas such as the Pancaratrika to be invalid because it did not conform to the Vedas. Some Kashmiri scholars rejected the esoteric tantric traditions to be a part of Vaidika dharma. The Atimarga Shaivism ascetic tradition, datable to about 500 CE, challenged the Vaidika frame and insisted that their Agamas and practices were not only valid, they were superior than those of the Vaidikas. However, adds Sanderson, this Shaiva ascetic tradition viewed themselves as being genuinely true to the Vedic tradition and "held unanimously that the Śruti and Smṛti of Brahmanism are universally and uniquely valid in their own sphere, [...] and that as such they [Vedas] are man's sole means of valid knowledge [...]".

The term Vaidika dharma means a code of practice that is "based on the Vedas", but it is unclear what "based on the Vedas" really implies, states Julius Lipner. The Vaidika dharma or "Vedic way of life", states Lipner, does not mean "Hinduism is necessarily religious" or that Hindus have a universally accepted "conventional or institutional meaning" for that term. To many, it is as much a cultural term. Many Hindus do not have a copy of the Vedas nor have they ever seen or personally read parts of a Veda, like a Christian, might relate to the Bible or a Muslim might to the Quran. Yet, states Lipner, "this does not mean that their [Hindus] whole life's orientation cannot be traced to the Vedas or that it does not in some way derive from it".

Though many religious Hindus implicitly acknowledge the authority of the Vedas, this acknowledgment is often "no more than a declaration that someone considers himself [or herself] a Hindu," and "most Indians today pay lip service to the Veda and have no regard for the contents of the text." Some Hindus challenge the authority of the Vedas, thereby implicitly acknowledging its importance to the history of Hinduism, states Lipner.

Bal Gangadhar Tilak gave the following definition in Gita Rahasya (1915): "Acceptance of the Vedas with reverence; recognition of the fact that the means or ways to salvation are diverse; and realization of the truth that the number of gods to be worshipped is large". It was quoted by the Indian Supreme Court in 1966, and again in 1995, "as an 'adequate and satisfactory definition," and is still the legal definition of a Hindu today.

Hindu beliefs are vast and diverse, and thus Hinduism is often referred to as a family of religions rather than a single religion. Within each religion in this family of religions, there are different theologies, practices, and sacred texts. Hinduism does not have a "unified system of belief encoded in a declaration of faith or a creed", but is rather an umbrella term comprising the plurality of religious phenomena of India. According to the Supreme Court of India,

Unlike other religions in the World, the Hindu religion does not claim any one Prophet, it does not worship any one God, it does not believe in any one philosophic concept, it does not follow any one act of religious rites or performances; in fact, it does not satisfy the traditional features of a religion or creed. It is a way of life and nothing more".

Part of the problem with a single definition of the term Hinduism is the fact that Hinduism does not have a founder. It is a synthesis of various traditions, the "Brahmanical orthopraxy, the renouncer traditions and popular or local traditions".

Theism is also difficult to use as a unifying doctrine for Hinduism, because while some Hindu philosophies postulate a theistic ontology of creation, other Hindus are or have been atheists.

Despite the differences, there is also a sense of unity. Most Hindu traditions revere a body of religious or sacred literature, the Vedas, although there are exceptions. These texts are a reminder of the ancient cultural heritage and point of pride for Hindus, though Louis Renou stated that "even in the most orthodox domains, the reverence to the Vedas has come to be a simple raising of the hat".

Halbfass states that, although Shaivism and Vaishnavism may be regarded as "self-contained religious constellations", there is a degree of interaction and reference between the "theoreticians and literary representatives" of each tradition that indicates the presence of "a wider sense of identity, a sense of coherence in a shared context and of inclusion in a common framework and horizon".

Brahmins played an essential role in the development of the post-Vedic Hindu synthesis, disseminating Vedic culture to local communities, and integrating local religiosity into the trans-regional Brahmanic culture. In the post-Gupta period Vedanta developed in southern India, where orthodox Brahmanic culture and the Hindu culture were preserved, building on ancient Vedic traditions while "accommoda[ting] the multiple demands of Hinduism."

The notion of common denominators for several religions and traditions of India further developed from the 12th century CE. Lorenzen traces the emergence of a "family resemblance", and what he calls as "beginnings of medieval and modern Hinduism" taking shape, at c. 300–600 CE, with the development of the early Puranas, and continuities with the earlier Vedic religion. Lorenzen states that the establishment of a Hindu self-identity took place "through a process of mutual self-definition with a contrasting Muslim Other". According to Lorenzen, this "presence of the Other" is necessary to recognise the "loose family resemblance" among the various traditions and schools.

According to the Indologist Alexis Sanderson, before Islam arrived in India, the "Sanskrit sources differentiated Vaidika, Vaiṣṇava, Śaiva, Śākta, Saura, Buddhist, and Jaina traditions, but they had no name that denotes the first five of these as a collective entity over and against Buddhism and Jainism". This absence of a formal name, states Sanderson, does not mean that the corresponding concept of Hinduism did not exist. By late 1st-millennium CE, the concept of a belief and tradition distinct from Buddhism and Jainism had emerged. This complex tradition accepted in its identity almost all of what is currently Hinduism, except certain antinomian tantric movements. Some conservative thinkers of those times questioned whether certain Shaiva, Vaishnava and Shakta texts or practices were consistent with the Vedas, or were invalid in their entirety. Moderates then, and most orthoprax scholars later, agreed that though there are some variations, the foundation of their beliefs, the ritual grammar, the spiritual premises, and the soteriologies were the same. "This sense of greater unity", states Sanderson, "came to be called Hinduism".

According to Nicholson, already between the 12th and the 16th centuries "certain thinkers began to treat as a single whole the diverse philosophical teachings of the Upanishads, epics, Puranas, and the schools known retrospectively as the 'six systems' (saddarsana) of mainstream Hindu philosophy." The tendency of "a blurring of philosophical distinctions" has also been noted by Mikel Burley. Hacker called this "inclusivism" and Michaels speaks of "the identificatory habit". Lorenzen locates the origins of a distinct Hindu identity in the interaction between Muslims and Hindus, and a process of "mutual self-definition with a contrasting Muslim other", which started well before 1800. Michaels notes:

As a counteraction to Islamic supremacy and as part of the continuing process of regionalization, two religious innovations developed in the Hindu religions: the formation of sects and a historicization which preceded later nationalism ... [S]aints and sometimes militant sect leaders, such as the Marathi poet Tukaram (1609–1649) and Ramdas (1608–1681), articulated ideas in which they glorified Hinduism and the past. The Brahmins also produced increasingly historical texts, especially eulogies and chronicles of sacred sites (Mahatmyas), or developed a reflexive passion for collecting and compiling extensive collections of quotations on various subjects.

The notion and reports on "Hinduism" as a "single world religious tradition" was also popularised by 19th-century proselytising missionaries and European Indologists, roles sometimes served by the same person, who relied on texts preserved by Brahmins (priests) for their information of Indian religions, and animist observations that the missionary Orientalists presumed was Hinduism. These reports influenced perceptions about Hinduism. Scholars such as Pennington state that the colonial polemical reports led to fabricated stereotypes where Hinduism was mere mystic paganism devoted to the service of devils, while other scholars state that the colonial constructions influenced the belief that the Vedas, Bhagavad Gita, Manusmriti and such texts were the essence of Hindu religiosity, and in the modern association of 'Hindu doctrine' with the schools of Vedanta (in particular Advaita Vedanta) as a paradigmatic example of Hinduism's mystical nature". Pennington, while concurring that the study of Hinduism as a world religion began in the colonial era, disagrees that Hinduism is a colonial European era invention. He states that the shared theology, common ritual grammar and way of life of those who identify themselves as Hindus is traceable to ancient times.

This inclusivism was further developed in the 19th and 20th centuries by Hindu reform movements and Neo-Vedanta, and has become characteristic of modern Hinduism.

Beginning in the 19th century, Indian modernists re-asserted Hinduism as a major asset of Indian civilisation, meanwhile "purifying" Hinduism from its Tantric elements and elevating the Vedic elements. Western stereotypes were reversed, emphasising the universal aspects, and introducing modern approaches of social problems. This approach had great appeal, not only in India, but also in the west. Major representatives of "Hindu modernism" are Ram Mohan Roy, Swami Vivekananda, Sarvepalli Radhakrishnan and Mahatma Gandhi.

Raja Rammohan Roy is known as the father of the Hindu Renaissance. He was a major influence on Swami Vivekananda, who, according to Flood, was "a figure of great importance in the development of a modern Hindu self-understanding and in formulating the West's view of Hinduism". Central to his philosophy is the idea that the divine exists in all beings, that all human beings can achieve union with this "innate divinity", and that seeing this divine as the essence of others will further love and social harmony. According to Vivekananda, there is an essential unity to Hinduism, which underlies the diversity of its many forms. According to Flood, Vivekananda's vision of Hinduism "is one generally accepted by most English-speaking middle-class Hindus today". Sarvepalli Radhakrishnan sought to reconcile western rationalism with Hinduism, "presenting Hinduism as an essentially rationalistic and humanistic religious experience".

This "Global Hinduism" has a worldwide appeal, transcending national boundaries and, according to Flood, "becoming a world religion alongside Christianity, Islam and Buddhism", both for the Hindu diaspora communities and for westerners who are attracted to non-western cultures and religions. It emphasises universal spiritual values such as social justice, peace and "the spiritual transformation of humanity". It has developed partly due to "re-enculturation", or the pizza effect, in which elements of Hindu culture have been exported to the West, gaining popularity there, and as a consequence also gained greater popularity in India. This globalisation of Hindu culture brought "to the West teachings which have become an important cultural force in western societies, and which in turn have become an important cultural force in India, their place of origin".

The Hindutva movement has extensively argued for the unity of Hinduism, dismissing the differences and regarding India as a Hindu-country since ancient times. And there are assumptions of political dominance of Hindu nationalism in India, also known as 'Neo-Hindutva'. There have also been increase in pre-dominance of Hindutva in Nepal, similar to that of India. The scope of Hinduism is also increasing in the other parts of the world, due to the cultural influences such as Yoga and Hare Krishna movement by many missionaries organisations, especially by ISKCON and this is also due to the migration of Indian Hindus to the other nations of the world. Hinduism is growing fast in many western nations and in some African nations.

Hinduism has no central doctrinal authority and many practising Hindus do not claim to belong to any particular denomination or tradition. Four major denominations are, however, used in scholarly studies: Shaivism, Shaktism, Smartism, and Vaishnavism. These denominations differ primarily in the central deity worshipped, the traditions and the soteriological outlook. The denominations of Hinduism, states Lipner, are unlike those found in major religions of the world, because Hindu denominations are fuzzy with individuals practising more than one, and he suggests the term "Hindu polycentrism".

There are no census data available on demographic history or trends for the traditions within Hinduism. Estimates vary on the relative number of adherents in the different traditions of Hinduism. According to a 2010 estimate by Johnson and Grim, the Vaishnavism tradition is the largest group with about 641 million or 67.6% of Hindus, followed by Shaivism with 252 million or 26.6%, Shaktism with 30 million or 3.2% and other traditions including Neo-Hinduism and Reform Hinduism with 25 million or 2.6%. In contrast, according to Jones and Ryan, Shaivism is the largest tradition of Hinduism.

Vaishnavism is the devotional religious tradition that worships Vishnu and his avatars, particularly Krishna and Rama. The adherents of this sect are generally non-ascetic, monastic, oriented towards community events and devotionalism practices inspired by "intimate loving, joyous, playful" Krishna and other Vishnu avatars. These practices sometimes include community dancing, singing of Kirtans and Bhajans, with sound and music believed by some to have meditative and spiritual powers. Temple worship and festivals are typically elaborate in Vaishnavism. The Bhagavad Gita and the Ramayana, along with Vishnu-oriented Puranas provide its theistic foundations.

Shaivism is the tradition that focuses on Shiva. Shaivas are more attracted to ascetic individualism, and it has several sub-schools. Their practices include bhakti-style devotionalism, yet their beliefs lean towards nondual, monistic schools of Hinduism such as Advaita and Raja Yoga. Some Shaivas worship in temples, while others emphasise yoga, striving to be one with Shiva within. Avatars are uncommon, and some Shaivas visualise god as half male, half female, as a fusion of the male and female principles (Ardhanarishvara). Shaivism is related to Shaktism, wherein Shakti is seen as spouse of Shiva. Community celebrations include festivals, and participation, with Vaishnavas, in pilgrimages such as the Kumbh Mela. Shaivism has been more commonly practised in the Himalayan north from Kashmir to Nepal, and in south India.

Shaktism focuses on goddess worship of Shakti or Devi as cosmic mother, and it is particularly common in northeastern and eastern states of India such as Assam and Bengal. Devi is depicted as in gentler forms like Parvati, the consort of Shiva; or, as fierce warrior goddesses like Kali and Durga. Followers of Shaktism recognise Shakti as the power that underlies the male principle. Shaktism is also associated with Tantra practices. Community celebrations include festivals, some of which include processions and idol immersion into sea or other water bodies.

Smartism centers its worship simultaneously on all the major Hindu deities: Shiva, Vishnu, Shakti, Ganesha, Surya and Skanda. The Smarta tradition developed during the (early) Classical Period of Hinduism around the beginning of the Common Era, when Hinduism emerged from the interaction between Brahmanism and local traditions. The Smarta tradition is aligned with Advaita Vedanta, and regards Adi Shankara as its founder or reformer, who considered worship of God-with-attributes (Saguna Brahman) as a journey towards ultimately realising God-without-attributes (nirguna Brahman, Atman, Self-knowledge). The term Smartism is derived from Smriti texts of Hinduism, meaning those who remember the traditions in the texts. This Hindu sect practices a philosophical Jnana yoga, scriptural studies, reflection, meditative path seeking an understanding of Self's oneness with God.

Hinduism is traditionally a multi- or polyethnic religion. On the Indian subcontinent, it is widespread among many Indo-Aryan, Dravidian and other South Asian ethnic groups, for example, the Meitei people (Tibeto-Burman ethnicity in the northeastern Indian state Manipur).

In addition, in antiquity and the Middle Ages, Hinduism was the state religion in many Indianized kingdoms of Asia, the Greater India – from Afghanistan (Kabul) in the West and including almost all of Southeast Asia in the East (Cambodia, Vietnam, Indonesia, partly Philippines) – and only by the 15th century was nearly everywhere supplanted by Buddhism and Islam, except several still Hindu minor Austronesian ethnic groups, such as the Balinese and Tenggerese people in Indonesia, and the Chams in Vietnam. Also, a small community of the Afghan Pashtuns who migrated to India after partition remain committed to Hinduism.

The Indo-Aryan Kalash people in Pakistan traditionally practice an indigenous religion which is closely related to ancient Indo-Iranian religion, and resembles the ancient Vedic religion. While it has been related to Greek religion, due to an origin-narrative which says that the Kalash descend from Alexander the Great's Greek soldiers, the Kalash speak an Indo-Aryan language, and their religion is closer to Hinduism than to the religion of Alexander's army.

There are many new ethnic Ghanaian Hindus in Ghana, who have converted to Hinduism due to the works of Swami Ghanananda Saraswati and Hindu Monastery of Africa From the beginning of the 20th century, by the forces of Baba Premananda Bharati (1858–1914), Swami Vivekananda, A. C. Bhaktivedanta Swami Prabhupada and other missionaries, Hinduism gained a certain distribution among the Western peoples.

The ancient scriptures of Hinduism are initially in Vedic Sanskrit and later in classical Sanskrit. These texts are classified into two: Shruti and Smriti. Shruti is apauruṣeyā, (lit. 'not made of a man') but revealed by the rishis (lit. 'seers'), and regarded as having the highest authority, while the smriti are manmade and have secondary authority. They are the two highest sources of dharma, the other two being Śiṣṭa Āchāra/Sadāchara (lit. 'conduct of noble people') and finally Ātma tuṣṭi (lit. 'what is pleasing to oneself').

Hindu scriptures were composed, memorised and transmitted verbally, across generations, for many centuries before they were written down. Over many centuries, sages refined the teachings and expanded the Shruti and Smriti, as well as developed Shastras with epistemological and metaphysical theories of six classical schools of Hinduism.

Shruti (lit. 'that which is heard') primarily refers to the Vedas, which form the earliest record of the Hindu scriptures, and are regarded as eternal truths revealed to the ancient sages (rishis). There are four Vedas – Rigveda, Samaveda, Yajurveda and Atharvaveda. Each Veda has been subclassified into four major text types – the Samhitas (mantras and benedictions), the Aranyakas (text on rituals, ceremonies, sacrifices and symbolic-sacrifices), the Brahmanas (commentaries on rituals, ceremonies and sacrifices), and the Upanishads (text discussing meditation, philosophy and spiritual knowledge). The first two parts of the Vedas were subsequently called the Karmakāṇḍa (ritualistic portion), while the last two form the Jñānakāṇḍa (knowledge portion, discussing spiritual insight and philosophical teachings).

The Upanishads are the foundation of Hindu philosophical thought and have profoundly influenced diverse traditions. Of the Shrutis (Vedic corpus), the Upanishads alone are widely influential among Hindus, considered scriptures par excellence of Hinduism, and their central ideas have continued to influence its thoughts and traditions. Indian philosopher Sarvepalli Radhakrishnan states that the Upanishads have played a dominating role ever since their appearance. There are 108 Muktikā Upanishads in Hinduism, of which between 10 and 13 are variously counted by scholars as Principal Upanishads.