Another doctrinal aspect of Hinduism is karma.

14. In Islam there is no concept of Trinity. God is one and indivisible. Hinduism recognizes three highest functional aspects of God in the form of Brahma, Vishnu and Siva, who are called the Three Deities (Trimurthis), depicted either as one or separate deities, who carry out the three primary functions of God's manifestation, namely creation, preservation and destruction. Each of these three are also recognized as God Himself by their followers.

All of these things are examples of doctrinal aspects of Hinduism.

Hindus believe that all of creation, including the human body, is made up of these five essential

Dharma is probably the most important ethical proponent of Hinduism.

Purification, usually with water, is thus a typical feature of most religious action. Avoidance of the impure--taking animal life, eating flesh, associating with dead things, or body fluids--is another feature of Hindu ritual and is important for repressing pollution.

Yet another material aspect of Hinduism are cows.

Aum, also written "Om" and called pranava, is the most important Hindu symbol. Its prolonged intonation is associated with the primeval sound through which the universe was created. It is thought to contain all things. It consists of three syllables — a-u-m — which are sounded progressively from the throat to the lips. The three sounds are considered to symbolise many items, but perhaps most importantly the three states of consciousness – waking, dreaming, and deep sleep. The entire symbol represents the fourth state, which is the awareness of one's own spiritual identity. Aum is the most important mula (root) mantra and is thus chanted at the beginning of many prayers, mantras, and rituals.

Which 3 elements of Hinduism are the most important?

The Upanishads are as different and diverse as the Vedas to which they belong. Composedbetween roughly 700 and 300 bce, delve into discussions of the deep inner meaning of theirrespective Vedas. Thus, discussion can range from the meaning of the sacrificial altar asthe center of the world to the priestly singer's role and the meter he sings in. If thereis anything that unifies the Upanishads, it is their continual discussion of atman,Brahman and their relationship--a theme which becomes important in Classical Hinduism. Fora passage translated from the Upanishads, go .

or "five great elements", of Hinduism are kshiti or bh ..

This essay tries to explain the symbolic significance of numbers from one to ten from Hindu perspective and their association with some important concepts and divinities of Hinduism. It also explores how ancient Indians used numbers to organize the knowledge they had about creation and systematically ascertain the order of divinities in a complex pantheon to envision a grand view of Hindu cosmology from a numerical perspective. Most of the information, which is provided in this essay is a product of this writer's intuitive awareness and personal study and may not be found elsewhere. This article is an attempt to present before the readers the idea that numbers were used in religious ceremonies and rituals as symbols of divinities and their energies. The ancient seers of India intuited the play of numbers in the order and regularity of the world. For their times, it was an astounding discovery, which is now confirmed beyond doubt by modern science.

Three important aspects of the supreme god:

Here we have a brief outline of the facts regarding the early history of India. But let us look at the religious outlook of the people of the Indus Valley Civilization and the Aryan Civilization which is of particular interest to us. The Indus Valley Civilization had a script which we are unfortunately unable to decipher. But our information regarding the nature of this civilization is from two sources, first from the archaeological discoveries at the sites of Mohenjodaro and Harappa and second from the records of the Aryans who described the religious behaviour and beliefs of the people they conquered. From the archaeological evidence we find a number of symbols that are of religious significance, that are special to Buddhism: the symbols of the Bodhi tree and animals such as the elephant and deer. Perhaps most importantly there have been discovered several images of figures sitting in cross-legged postures with their hands resting on their knees, with their eyes narrowed, half-closed quite evidently in postures of meditation. These archaeological findings have been studied by eminent scholars and the conclusion is that we can quite definitely trace the origin and practice of meditation to the Indus Valley Civilization. When we look at the descriptions of the religion of the Indus Valley Civilization from the writings of the Aryans - the Vedas - we find the figure of a wandering ascetic frequently mentioned. We find that they practised meditation, that they were celibate, that they observed an austere life, that they were sometimes naked or clothed in most simple garments, that they wandered about homeless and that they taught in the way beyond birth and death. If we put together the evidence of the archaeological findings and the evidence of Aryan literature, we find that there emerges a picture of the religion of the people of the Indus Valley Civilization in which there are several important elements. First of all, meditation or mental concentration; secondly renunciation, abandoning the household life, living the life of a wandering ascetic; thirdly that we have a conception of rebirth over a long series of lives; fourthly we have a conception of moral responsibility beyond this life, the notion of karma; and lastly we have a goal of religious life, a goal of liberation. These are the salient features of the religion of the very earliest Indian Civilization.