1/3/14 Smarta Tradition - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Smartism 1/13

Smarta TraditionFrom Wikipedia, the free encyclopedia

(Redirected from Smartism)

Smartha Sampradaya (Sanskrit, meaning Smartha Tradition) is an orthodox[1][2][web 1] Hindu "family

tradition"[web 2] or sect[2] composed of Brahmins,[1][2] c.q. "[a] certain category of brahmins",[web 2] which followsShanmata. The term Smārtha is used to denote a specific, specialized category of Brahmins, who specialize in the

smriti,[web 2] c.q. who hold the smriti as the most authoritative texts.[3]

Contents

1 Etymology

2 History2.1 The "Hindu Synthesis"

2.2 Puranic Hinduism

2.3 Shankara and Advaita Vedanta

2.4 Modern Hinduism3 Philosophy

3.1 Panchadeva

3.2 God is Sarguna and Nirguna

4 Smartha practices

4.1 Panchayatana Puja4.2 Daily routine

4.3 Other practices

5 Scriptures

6 Community

6.1 Communities6.2 Religious institutions

6.3 Prominent Smartha teachers

7 See also

8 Notes

9 References

10 Sources

10.1 Published sources

10.2 Web-sources11 External links

11.1 Smarta Tradition

11.2 Advaita Vedanta

11.3 Puranas

Etymology

1/3/14 Smarta Tradition - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Smartism 2/13

Smārta has several meanings:

"Prescribed or sanctioned by traditional law or usage"[web 3]

"Recorded in or based on the smRti[web 3]

"Based on tradition"[web 3]

"Relating to memory"[web 3]

"Orthodox Brahman versed in or guided by traditional law and usage"[web 3]

Smārtha (Sanskrit) is derived from Smriti (Sanskrit: �मिृत, Smṛti, IPA: [s̪mr̩.t̪i] ?), "Whole body of sacred tradition

or what is remembered by human teachers".[web 4] The smriti are a specific body of Hindu religious scripture,

which are considered to be of human authorship.[1] They are less authoritative than the Śruti, which are believed to

be from a purely divine origin.[citation needed]

Both smārta and Smriti have the smarana root smr, "remember".[citation needed]

History

See also Late Middle Kingdoms - The Late-Classical Age and Classical Hinduism (c. 200 BCE - 1100CE)

According to Hindusim-guide.com,

[A]ll Brahmins who specialized in the Karma Kanda (Samhita and Brahmana, the ritual parts of theVedas) of the Vedas, and who followed the Vedas and Shastras (both Smriti and Shruti) came to be

known as Smartas."[web 2]

Hiltebeitel and Fllod locate the origins of the Smarta Tradition in the (early) Classical Period of Hinduism, when

Hinduism emerged from the interaction between Brahmanism and local traditions.[4][5]

The "Hindu Synthesis"

Hiltebeitel situates the origins of the Smarta tradition in the ongoing interaction between the Vedic-Brahmanictradition and non-Vedic traditions. According to Hiltebeitel, a period of consolidation in the development ofHinduism took place between the time of the late Vedic Upanishad (c. 500 BCE) and the period of the rise of the

Guptas (c. 320-467 CE), which he calls the "Hindus synthesis", "Brahmanic synthesis", or "orthodox synthesis".[4] Itdevelops in interaction with other religions and peoples:

The emerging self-definitions of Hinduism were forged in the context of continuous interaction withheterodox religions (Buddhists, Jains, Ajivikas) throughout this whole period, and with foreign people(Yavanas, or Greeks; Sakas, or Scythians; Pahlavas, or Parthians; and Kusanas, or Kushans) from

the third phase on [between the Mauryan empire and the rise of the Guptas].[4]

The smriti texts of the period between 200 BCE-100 CE proclaim the authority of the Vedas, and acceptance ofthe Vedas becomes a central criterium for defining Hinduism over and against the heterodoxies, which rejected the

Vedas.[4] Of the six Hindu darsanas, the Mimamsa and the Vedanta "are rooted primarily in the Vedic srutitradition and are sometimes called smarta schools in the sense that they develop smarta orthodox current of

1/3/14 Smarta Tradition - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Smartism 3/13

thoughts that are based, like smriti, directly on sruti.[4] According to Hiltebeitel, "the consolidation of Hinduism

takes place under the sign of bhakti".[4] It is the Bhagavadgita that seals this achievement.[4] The result is a

universal achievement that may be called smarta.[4] It views Shiva and Vishnu as "complementary in their functions

but ontologically identical".[4]

Puranic Hinduism

According to Flood, the Smarta-tradition originated with the development of the Puranas.[6] The Puranic corpus is

a complex body of materials that advance the views of various competing cults.[7] Flood connects the rise of the

written Purana historically with the rise of devotional cults centring upon a particular deity in the Gupta era.[7][note 1]

After the end of the Gupta Empire and the collapse of the Harsha Empire, power became decentralised in India.

Several larger kingdoms emerged, with "countless vasal states".[9] The kingdoms were ruled via a feudal system.

Smaller kingdoms were dependent on the protection of the larger kingdoms.[9] With the breakdown of the Gupta

empire, gifts of virgin waste-land were heaped on brahmanas,[10][11] to ensure provitable agrarical exploitation of

land owned by the kings,[10] but also to provide status to the new ruling classes.[10] Brahmanas spread further over

India, interacting with local clans with different religions and ideologies.[10]

The early medieval Puranas were composed to disseminate religious mainstream ideology among the pre-literate

tribal societies undergoing acculturation.[12] The Brahmanas used the Puranas to incorporate those clans into the

agrarical society and its accompanying religion and ideology.[10] Local chiefs and peasants were absorbed into the

castesystem, which was used to keep "control over the new kshatriyas and shudras.[13]

The Brahmanism of the Dharmashastras and the smritis underwent a radical transformation at the hands of the

Purana composers, resulting in the rise of Puranic Hinduism,[12] "which like a colossus striding across the religious

firmanent soon came to overshadow all existing religions".[14] Puranic Hinduism was a "multiplex belief-system

which grew and expanded as it absorbed and synthesized polaristic ideas and cultic traditions"[14] It wasdistinguished from its Vedic Smarta roots by its popular base, its theological and sectarioan pluralism, its Tantric

veneer, and the central place of bhakti.[14]

Many local religions and traditions were assimilated into puranic Hinduism. Vishnu and Shiva emerged as the main

deities, together with Sakti/Deva,[15] subsuming local cults, popular totem symbols and creation myths.[16] Ramaand Krsna became the focus of a strong bhakti tradition, which found expression particularly in the Bhagavata

Purana. The Krsna tradition subsumed numerous Naga, yaksa and hill and tree based cults.[17] Siva absorbedlocal cults by the suffixing of Isa or Isvara to the name of the local deity, for example Bhutesvara, Hatakesvara,

Chandesvara.[15]

Shankara and Advaita Vedanta

The majority of members of Smarta community follow the Advaita Vedanta philosophy of Shankara.[web 2] Smarta

and Advaita have become almost synonymous, though not all Advaitins are Smartas.[web 2]

Traditionally, Shankara (8th century CE) is regarded as the greatest teacher[1][2] and reformer of the Smartha.[18][2]

According to Hunduism-guide.com:

1/3/14 Smarta Tradition - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Smartism 4/13

Not all Brahmins specialized in this Smriti tradition. Some were influenced by Buddhism, Jainism orCharvaka tradition and philosophy. This did not mean that all these people rejected the authority ofVedas, but only that their tradition of worship and philosophy was based not on smriti texts. In time,Shankaracharya brought all the Vedic communities together. He tried to remove the non-smritiaspects that had crept into the Hindu communities. He also endeavoured to unite them by arguing thatany of the different Hindu gods could be worshipped, according to the prescriptions given in the smrititexts. He established that worship of various deities are compatible with Vedas and is notcontradictory, since all are different manifestations of one nirguna Brahman. Shankaracharya was

instrumental in reviving interest in the smritis.[web 2][note 3]

According to Hiltebeitel, Shankara established the nondualist interpretation of the Upanishads as the touchstone of

a revived smarta tradition:[4]

Practically, Shankara fostered a rapprochement between Advaita and smarta orthodoxy, which byhis time had not only continued to defend the varnasramadharma theory as defining the path ofkarman, but had developed the practice of pancayatanapuja ("five-shrine worship") as a solution tovaried and conflicting devotional practices. Thus one could worship any one of five deities (Vishnu,

Siva, Durga, Surya, Ganesa) as one's istadevata ("deity of choice").[4]

The Sringeri monastery is still the centre of the Smarta sect.[1][2]

Modern Hinduism

In recent times bhakti cults have increasingly become popular with the smartas,[25] and Shiva is particularly

favored.[1]

In modern times Smarta-views have been highly influential in both the Indian[web 1] and western[web 9]

understanding of Hinduism via Neo-Vedanta. Vivekananda was an advocate of Smarta-views,[web 9] and

Radhakrishnan was himself a Smarta-Brahman.[26][27] According to iskcon.org,

Many Hindus may not strictly identify themselves as Smartas but, by adhering to Advaita Vedanta as a

foundation for non-sectarianism, are indirect followers.[web 1]

Vaitheespara notes the adherence of the Smartha Brahmans to "the pan-Indian Sanskrit-brahmanical tradition":

The emerging pan-Indian nationalism was clearly founded upon a number of cultural movements that,for the most part, reimagined an 'Aryo-centric', neo-brahmanical vision of India, which provided the'ideology' for this hegemonic project. In the Tamil region, such a vision and ideology was closelyassociated with the Tamil Brahmans and, especially, the Smartha Brahmans who were considered the

strongest adherents of the pan-Indian Sanskrit-Brahmanical tradition.[28]

Philosophy

Panchadeva

Smartas believe in the essential oneness of five (panchadeva) or six (Shanmata[web 2][note 4]) deities aspersonifications of the Supreme.

1/3/14 Smarta Tradition - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Smartism 5/13

God is Sarguna and Nirguna

According to Smartism, supreme reality, Brahman, transcends all of the various forms of personal deity.[30][note 5]

God is both Saguna and Nirguna:[web 10]

As Saguna, God exhibits qualities such as an infinite nature and a number of characteristics such ascompassion, love, and justice. As Nirguna, God is understood as pure consciousness that is notconnected with matter as experienced by humanity. Because of the holistic nature of God, these are

simply two forms or names that are expressions of Nirguna Brahman, or the Ultimate Reality.[web 10]

Smartha practices

The Smartas are an orthodox[2] and traditional Hindu denomination, which is very strict about rules and

regulations.[web 1] The Smartas worship five deities, Vishnu, Shiva, Devi, Ganesh, and Surya[web 1] asmanifestations of the One transcendental reality.

Panchayatana Puja

The Smarthas evolved a kind of worship which is known as Panchayatana puja.[1] In this Puja, the five principal

Brahmanical Hindu Deities (Surya, Shiva, Vishnu, Ganesha and Devi) are the objects of veneration.[1] The fivesymbols of the major Gods are placed on a round open metal dish called Panchayatana, the symbol of the deitypreferred by the worshiper being in the center. A similar arrangement is also seen in the medieval temples, in whichthe central shrine housing the principal Deity is surrounded by four smaller shrines containing the figures of the other

deities.[31] Some of the Smarthas of South India add a sixth Deity Skanda. According to Basham, "[m]any upper-

class Hindus still prefer the way of the Smartas to Saiva and Vaisnava forms of worship".[32]

There are different sets of rules for each Ashrama (stage of an individual's life). The stages of life prescribed in theVedic scriptures are Brahmacharya Ashrama, Grihastha Ashrama, Vanaprastha Ashrama and Sannyasa Ashrama.These four orders normally proceed one after the other, depending upon one's age, maturity, mental disposition andqualification. Each stage has its own set of rules within which it is conducted.

Daily routine

See also: Nitya karma and Kaamya karma

The daily routine of a smartha brahmin[33] includes performing

Snana (bathing)

Sandhyavandanam

JapaPuja (see Panchayatana Puja, below)

Aupasana

Agnihotra

The last two named Yajnas are performed in only a few households today. Brahmacharis perform Agnikaryaminstead of Agnihotra or Aupasana. The other rituals followed include Amavasya tarpanam and Shraddha.

1/3/14 Smarta Tradition - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Smartism 6/13

Other practices

All Smarthas who take up the Brahmacharya Ashrama by undergoing Upanayana are expected to adhere to asattvic diet and adhere to other rules of the Smriti tradition of their respective families. In modern days, theSmarthas contend with learning at least the select portions (called Suktas) and other portions from the Aranyaka ofthe Veda.

Smarthas are recommended to follow the Brahma form of Vedic marriage (a type of arranged marriage). Themarriage ceremony is derived from Vedic prescriptions. Women acquire the traditions of her husband's family uponmarriage.

Lineage is an important continuity for the Smarthas. It is called the Gotra. Each Smartha family belongs to aparticular Gotra which is the progeny of an identified Rishi. People belonging to the same Gotra are deemedbrothers & sisters and hence cannot marry each other.

Scriptures

See also: Shastras

Smarthas follow the Hindu scriptures. These include the Shruti,[note 6] but most markedly the smriti literature. The

smriti literature incorporated shramanic and Buddhist influences[34] of the period from about 200 BCE to about

300 CE[34][35] and the emerging bhakti tradition[36] into the Brahmanical fold.[36][34] According to Larson,

[M]ost of the basic ideas and practices of classical Hinduism derive from the new smriti literature. Inother words, HIndus for the most part pay little more than lip service to the Vedic scriptures. Themost important dimensions of being Hindu derive, instead, from the smriti texts. The point can also bemade in terms of the emerging social reality. Whereas the shruti is taken seriously by a small numberof Brahmins, the smriti are taken seriously by the overwhelming majority of Hindus, regardless of

class or caste identity.[34]

The major Smriti texts are:[3]

The two epics Ramayana of Valmiki and the Mahabharata,[3] which have been commented by many

Smartha philosophers and scholars. Harikathas, Pravachanams, Upanyasams, Kalakshepams on these

texts are still very popular. The Ramayana is the text of choice for daily devotional reading or Nitya

Parayanam for many Smarthas and it has pervaded and guided Hindu conscience for centuries.

The Bhagavad Gita,[3] which is part of the Mahabharata, and commentaries on it by Adi

Shankaracharya, Madhusudhana Saraswati and Sridhara Swami.[citation needed] The Bhagavad Gita

exemplifies the "Hindu synthesis"[36] of Brahmanic orthodoxy with the emerging bhakti traditions[36]

and the use of the shramanic and Yogic terminology to spread the Brahmanic idea of living according

to one's duty or dharma, in contrast to the yogic ideal of liberation from the workings of karma.[37]

The Puranas,[3] a collection of mythological storiesof the various Hindu gods, especially Shiva and

Vishnu. The Srimad Bhagavatham and Vishnu Purana are treated with the same reverence as the

major epics, as also being the chosen texts for daily devotional reading (Parayana grantham).

"Sridhariyam" on the Bhagavatham, and "Bhavartha-Dipika" on the Vishnu Purana are well known

commentaries, both by Sridhara Swami.

Common religious law books or dharma literature,[3] namely the Manu Smriti, the Apastamba Smriti

1/3/14 Smarta Tradition - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Smartism 7/13

and the Bodhyayana Smriti.In addition to the above scriptures, Smarthas also recite various hymns or Shlokas and Stotras

composed by Hindu saints and poets.[web 2]

The afore mentioned scriptures are also the texts of choice for daily reading by the Acharyas of the Shankara mutts.

Community

Communities

Though most of the Hindus follow the Smartha tradition[citation needed] only a few communities still call themselvesSmarthas. These communities are mostly in South India. According to the Encyclopædia Britannica,

The Smartas of the North differ somewhat from their counterparts in the South and in Gujarat, in thatthe nomenclature does not necessarily connote followers of Shankara. Also the number of pure

Smarta temples are fewer in the North.[web 11]

Smartha communities:

Karnataka

Sirinaadu

Babboor Kamme

BadaganaduHavyaka

Hoysala Karnataka

Kota

Moogooru Karnataka ( Halenadu Karnataka Brahmin)

Mulukanadu

Shivalli Smartha Brahmins (Udupi Smartha)

Sthanika BrahminsUlucha Kamme

Chitrapur Saraswat Brahmins

Daivajnas

Sankethi

See:Kannada brahmins

Tamil NaduIyers

Ashtasahasram[38]

Brahacharanam

VadamaVathima

Sholiyar

1/3/14 Smarta Tradition - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Smartism 8/13

Andhra PradeshVaidiki

Mulukanadu

Velanadu

Venginadu

Telanganya

Nandvariks

SirinaaduNiyogi

Aruvela Niyogi

Maharashtra

Konkani Saraswat Brahmins(Goud, Rajapur, Chitrapur) of Maharastra, Goa, Karnataka and Kerela

Chitpavan Brahmins of Konkan, Maharashtra.

Karhade BrahminsDaivajnas of Goa,Maharashtra,Karnataka(except few from North and South Canara who follow

Vaishnavism) and Kerala[39]

Religious institutions

Traditional Smartha religious institutions:

Sringeri Sharada PeethamJyotirmath

Govardhana matha

Dvaraka Pitha

Kanchi Kamakoti Peetham

Shri Gaudapadacharya Math

Chitrapur Math

Dhoboli Math

and other Sankara Maths spread all over India.

The other Hindu missions with Advaita traditions closely linked with the Smartha philosophy are:

Ramakrishna Mission

Divine Life Society

Chinmaya Mission

Prominent Smartha teachers

Some of the prominent Smartha teachers:

Gaudapada[citation needed]

1/3/14 Smarta Tradition - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Smartism 9/13

Govinda Bhagavatpada

Adi Shankara

Sureshwaracharya

Padmapadacharya

Hastamalakacharya

Totakacharya

Vachaspati Mishra

Sri Ramakrishna

Swami Vivekananda[web 9]

Radhakrishnan[26][27]

Brahmananda Saraswati the Shankaracharya of Jyotir Math, the Guru of Transcendental Meditation.

Appaiah Dikshitar

Jagadguru Swami Sri Bharati Krishna Tirthaji Maharaja. Vedic Mathematics.

Madhusudana Saraswati

Jagadguru Sri Sacchidananda Shivabhinava Nrusimha Bharati, Sringeri Sharada PeetamJagadguru Sri Chandrasekhara Bharati III, Sringeri Sharada Peetam

Jagadguru Sri Abhinava Vidyatirtha, Sringeri Sharada Peetam

Jagadguru Sri Bharati Tirtha, Sringeri Sharada Peetam

Chandrashekarendra Saraswati, Kanchi Kamakoti Peetham

Sri Sathya Sai Baba

Srimad Raghaveshwara Bharathi Swamiji of Ramachandrapura Mutt, Hosanagara

Sri Sri Ravishankar, Founder, Veda Vignan Maha Vidya Peeth, Bangalore.

Sadyojat Shankarashram

Sacchidananda Jnaneshwar Bharati

See also

Neo-Vedanta

Advaita Vedanta

Hinduism

Ishta-deva

Smarana

Notes

1. ^ Wendy Doniger, based on her study of indologists, assigns approximate dates to the various Puranas:[8]

Markandeya Purana to c. 250 CE (with one portion dated to c. 550 CE)Matsya Purana to c. 250–500 CEVayu Purana to c. 350 CEHarivamsa and Vishnu Purana to c. 450 CEBrahmanda Purana to c. 350–950 CEVamana Purana to c. 450–900 CE, Kurma Purana to c. 550–850 CELinga Purana to c. 600–1000 CE

2. ^ The term "mayavada" is still being used, in a critical way, by the Hare Krshnas. See [web 5] [web 6] [web 7] [web 8]

^ Shankara himself, and his grand-teacher Gaudapada, were influenced by Buddhism.[19][20][21][22] Gaudapda

1/3/14 Smarta Tradition - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Smartism 10/13

3. ^ Shankara himself, and his grand-teacher Gaudapada, were influenced by Buddhism.[19][20][21][22] Gaudapda

took over the Buddhist doctrines that ultimate reality is pure consciousness (vijñapti-mātra)[23] and "that the nature

of the world is the four-cornered negation".[23] Gaudapada "wove [both doctrines] into a philosophy of the

Mandukaya Upanisad, which was further developed by Shankara".[20] Gaudapada also took over the Buddhist

concept of "ajāta" from Nagarjuna's Madhyamaka philosophy.[21][22] Shankara succeeded in reading Gaudapada's

mayavada[24][note 2] into Badarayana's Brahma Sutras, "and give it a locus classicus",[24] against the realistic strain

of the Brahma Sutras.[24]

4. ^ Tamil Hindus add Skanda.[29]

5. ^ By contrast, a Vaishnavite considers Vishnu or Krishna to be the true God who is worthy of worship and otherforms as his subordinates. Accordingly, Vaishnavites, for example, believe that only Vishnu or Krishna can grantthe ultimate salvation for mankind, moksha. Similarly, many Shaivites also hold the same beliefs about Shiva.Notably, many Shaivites believe that Shakti is worshiped to reach Shiva, whom for Saktas is the impersonalAbsolute. In Saktism, emphasis is given to the feminine manifest through which the male unmanifested, LordShiva, is realized.

6. ^ The Vedas (Rig Veda, Yajur Veda, Sama Veda and Atharva Veda). These are considered primary spiritualresources; every Brahmin family is affiliated to one or more of the Vedas. And the Upanishads, which are part ofthe Vedas, are often mentioned separately, given their especial importance as products of past intellectual ferment.

References

1. ̂a b c d e f g h Doniger 1999, p. 1017.

2. ̂a b c d e f g Popular Prakashan 2000, p. 52.

3. ̂a b c d e f Lochtefeld 2002, p. 656.

4. ̂a b c d e f g h i j k Hiltebeitel 2013.

5. ^ Flood 1996.

6. ^ Flood 1996, p. 113.

7. ̂a b Flood 1996, p. 359.

8. ^ Collins 1988, p. 36.

9. ̂a b Michaels 2004, p. 41.

10. ̂a b c d e Nath 2001.

11. ^ Thapar 2003, p. 325, 487.

12. ̂a b Nath 2001, p. 19.

13. ^ Thapar 2003, p. 487.

14. ̂a b c Nath 2001, p. 20.

15. ̂a b Nath 2001, p. 31.

16. ^ Nath 2001, p. 31-32.

17. ^ Nath 2001, p. 32.

18. ^ Rosen 2006, p. 166.

19. ^ Sharma 2000, p. 60-64.

20. ̂a b Raju 1992, p. 177-178.

21. ̂a b Renard 2010, p. 157.

22. ̂a b Comans 2000, p. 35-36.

23. ̂a b Raju 1992, p. 177.

24. ̂a b c Sharma 2000, p. 64.

25. ^ Morris 2006, p. 135.

26. ̂a b Fort 1998, p. 179.

27. ̂a b Minor 1987, p. 3.

28. ^ Vaitheespara 2010, p. 91.

1/3/14 Smarta Tradition - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Smartism 11/13

29. ^ Hindu Way of Life (http://www.mailerindia.com/god/hindu/index.php?skanda)

30. ^ Espin 2007, p. 563.

31. ^ Goyal 1984.

32. ^ Basham 1991, p. 109.

33. ^ A day in the life of a Brahmin (http://www.kamakoti.org/hindudharma/part19/chap10.htm)

34. ̂a b c d Larson 2009, p. 185.

35. ^ Cousins 2010.

36. ̂a b c d Hiltebeitel 2002.

37. ^ Scheepers 2000.

38. ^ Sankethis.com (http://www.sankethi.com/)

39. ^ Karki math (http://karkidaivajna.org)

Sources

Published sources

Basham, Arthur Llewellyn (1991), The Origins and Development of Classical Hinduism(http://books.google.nl/books?id=2aqgTYlhLikC&printsec=frontcover&dq=Basham+1991&hl=nl&sa=X&ei=XbmFUs76B6eO7QaPoICgCQ&ved=0CDYQ6AEwAA#v=onepage&q=Basham%201991&f=false), Oxford University PressCollins, Charles Dillard (1988), The Iconography and Ritual of Śiva at elephanta (http://books.google.com/books?id=pQNi6kAGJQ4C&pg=PA36), SUNY Press, ISBN 978-0-88706-773-0Comans, Michael (2000), The Method of Early Advaita Vedānta: A Study of Gauḍapāda, Śaṅkara, Sureśvara,and Padmapāda, Delhi: Motilal BanarsidassCousins, L.S. (2010), Buddhism. In: "The Penguin Handbook of the World's Living Religions"(http://books.google.nl/books?id=bNAJiwpmEo0C&dq=%22hindu+synthesis%22&hl=nl&source=gbs_navlinks_s),PenguinDoniger, Wendy (1999), Merriam-Webster's Encyclopedia of World Religions (http://books.google.nl/books?id=ZP_f9icf2roC&pg=PA1017&dq=%22smarta+sect%22&hl=nl&sa=X&ei=lt2FUtOLHqWt7Qbbt4GYCQ&ved=0CJMBEOgBMAo#v=onepage&q=%22smarta%20sect%22&f=false), Merriam-WebsterEspin, Orlando O.; Nickoloff, James B. (2007), An Introductory Dictionary of Theology and Religious Studies,Liturgical PressFlood, Gavin (1996), An Introduction to Hinduism (http://books.google.nl/books?id=KpIWhKnYmF0C&printsec=frontcover&hl=nl#v=onepage&q&f=false), Cambridge University PressFort, Andrew O. (1998), Jivanmukti in Transformation: Embodied Liberation in Advaita and Neo-Vedanta,SUNY PressGoyal, S. R. (1984), A Religious History of Ancient India. Volume 2, Meerut, India: Kusumanjali PrakashanHiltebeitel, Alf (2013), Hinduism. In: Joseph Kitagawa, "The Religious Traditions of Asia: Religion, History, andCulture" (http://books.google.nl/books?id=kfyzAAAAQBAJ&printsec=frontcover&hl=nl#v=onepage&q&f=false),RoutledgeLarson, Gerald James (2009), Hinduism. In: "World Religions in America: An Introduction"(http://books.google.nl/books?id=34vGv_HDGG8C&printsec=frontcover&hl=nl#v=onepage&q&f=false),Westminster John Knox PressLochtefeld, James G. (2002), The Illustrated Encyclopedia of Hinduism: N-Z (http://books.google.nl/books?id=g6FsB3psOTIC&pg=PA656&dq=%22smartas%22+Hindu+-wikipedia&hl=nl&sa=X&ei=Zt2FUpesIKOq7QaUzoDgCA&ved=0CFAQ6AEwAg#v=onepage&q=%22smartas%22%20Hindu%20-wikipedia&f=false), The Rosen Publishing GroupMinor, Rober Neil (1987), Radhakrishnan: A Religious Biography, SUNY PressMorris, Brian (2006), Religion and Anthropology: A Critical Introduction, Cambridge University PressNath, Vijay (2001), "From 'Brahmanism' to 'Hinduism': Negotiating the Myth of the Great Tradition", SocialScientist 2001, pp. 19-50

1/3/14 Smarta Tradition - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Smartism 12/13

Popular Prakashan (2000), Students' Britannica India, Volumes 1-5 (http://books.google.nl/books?id=DPP7O3nb3g0C&dq=smarta+shankara&hl=nl&source=gbs_navlinks_s), Popular PrakashanRaju, P.T. (1992), The Philosophical Traditions of India, Delhi: Motilal Banarsidass Publishers Private LimitedRenard, Philip (2010), Non-Dualisme. De directe bevrijdingsweg, Cothen: Uitgeverij JuwelenschipRosen, Steven (2006), Essential Hinduism (http://books.google.nl/books?id=WuVG8PxKq_0C&printsec=frontcover&hl=nl#v=onepage&q&f=false), Greenwood Publishing GroupSharma, B. N. Krishnamurti (2000), History of the Dvaita School of Vedānta and Its Literature: From the EarliestBeginnings to Our Own Times (http://books.google.nl/books?id=FVtpFMPMulcC&printsec=frontcover&hl=nl#v=onepage&q&f=false), Motilal Banarsidass PublishersThapar, Romula (2003), The Penguin History of Early India: From the Origins to AD 1300(http://books.google.nl/books?id=gyiqZKDlSBMC&dq=%22puranic+hinduism%22+-wikipedia&hl=nl&source=gbs_navlinks_s), Penguin Books IndiaVaitheespara, Ravi (2010), Forging a Tamil caste: Maraimalai Adigal (1876-1950) and the discourcse of casteand ritual in colonial Tamilnadu. In: Bergunder e.a. (editors), "Ritual, Caste, and Religion in Colonial SouthIndia" (http://books.google.nl/books?id=wbISha_aGocC&printsec=frontcover&hl=nl#v=onepage&q&f=false),Otto Harrassowitz Verlag

Web-sources

1. ̂a b c d e iskcon.org, Heart of Hinduism: The Smarta Tradition (http://hinduism.iskcon.org/tradition/1204.htm)

2. ̂a b c d e f g h i Hinduism-guide.com, Hinduism: Details about "Smarta" (http://www.hinduism-guide.com/hinduism/smarta.htm)

3. ̂a b c d e Spoken Sanskrit Dictionary, Smriti (http://spokensanskrit.de/index.php?script=HK&beginning=0+&tinput=+smriti&trans=Translate&direction=AU)

4. ^ Spoken Sanskrit Dictionary, Smriti (http://spokensanskrit.de/index.php?script=HK&beginning=0+&tinput=+smriti&trans=Translate&direction=AU)

5. ^ Swami B.V. Giri, Gaudya Touchstone, Mayavada and Buddhism – Are They One and the Same?(http://gaudiyatouchstone.net/mayavada-and-buddhism-%E2%80%93-are-they-one-and-same)

6. ^ harekrishnatemple.com, Mayavada Philosophy (http://www.harekrishnatemple.com/chapter21.html)

7. ^ harekrsna.com, The Mayavada School(http://www.harekrsna.com/philosophy/gss/sadhu/sampradayas/mayavada/mayavada.htm)

8. ^ Gaura Gopala Dasa, The Self-Defeating Philosophy of Mayavada (http://gosai.com/writings/the-self-defeating-philosophy-of-mayavada)

9. ̂a b c Hinduism-guide.com, Hinduism (http://www.hinduism-guide.com/hinduism/hinduism.htm)

10. ̂a b WiseGeek, What is Smartism? (http://www.wisegeek.com/what-is-smartism.htm)

11. ^ Encyclopedia Britannica, Smarta sect (http://www.britannica.com/EBchecked/topic/549451/Smarta-sect)

External links

Smarta Tradition

General

Hinduism-huide.com, Hinduism: Details about "Smarta" (http://www.hinduism-

guide.com/hinduism/smarta.htm)Encyclopedia Britannica, Smarta sect (http://www.britannica.com/EBchecked/topic/549451/Smarta-sect)

Miscellaneous

Nacchinarkiniyan, Smartas - The Eclectic Hindus (blog) (http://www.tamilbrahmins.com/general-

1/3/14 Smarta Tradition - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Smartism 13/13

discussions/11296-smartas-eclectic-hindus-3.html)P.R.Ramachander, Rules of good behaviour for Tamil Smartha Brahmins

(http://brahminrituals.blogspot.nl/2011/03/rules-of-good-behaviour-for-tamil.html)Bhavanajagat, Spiritualism - A brahman Spirit In Prison (blog)(http://bhavanajagat.com/2013/01/04/spiritualism-a-brahman-spirit-in-prison/)

Antaryamin, Smartha Vs Vaishnava Traditions; And their Ekadasis (blog)(http://antaryamin.wordpress.com/2012/02/26/smartha-vs-vaishnava-traditions-and-their-ekadasis/)

Advaita Vedanta

Adi Sankaracharya and Advaita Vedanta Library (http://www.sankaracharya.org)Advaita Vedanta Homepage (http://www.advaita-vedanta.org)

Jagadguru Mahasamsthanam, Sringeri Sharada Peetam (http://www.sringeri.net/)

Puranas

Oneness of God from Kanchi Kamakoti Peetham(http://www.kamakoti.org/hindudharma/part14/chap9.htm)

Retrieved from "http://en.wikipedia.org/w/index.php?title=Smarta_Tradition&oldid=588424051"Categories: Hindu denominations Monotheistic religions

This page was last modified on 30 December 2013 at 21:14.Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply.By using this site, you agree to the Terms of Use and Privacy Policy.

Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.