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Hinduism is a religious tradition that originated in the Indian subcontinent. Hinduism is often referred to as Sanatana Dharma by its practitioners, a Sanskrit phrase meaning "the eternal law". Dr. Radhakrishnan notes: "Hinduism is not just a faith. It is the union of reason and intuition that can not be defined but is only to be experienced. Evil and error are not ultimate. There is no Hell, for that means there is a place where God is not, and there are sins which exceed his love".

Any hypothesis of the sense of the Veda is to emerge in the language of the Veda itself. Even though the bulk of the substance of the Veda is in symbols and figures, we should find clear indications in the explicit language of the hymns to guide us to that sense.
It is the European scholarship of the Veda that has questioned the final authoritativeness fixed by Sayana on the ritualistic interpretation of the Veda.
The text of the Veda, which we posses, has remained uncorrupted for over two thousand years. It dates from that great period of Indian intellectual activity, which founded the culture, and civilization recorded, in the classical literature of the land.
Veda is the creation of an age anterior to our intellectual philosophies. Sri Aurobindo says that ‘in that original epoch, thought proceeded by other methods than those of our logical reasoning, and speech accepted modes of expression, which, in our modern habits, would be inadmissible.
The Upanisads discuss in many places the psychological and other effects, which the realization of God produces upon a realized mystic.
The doctrine of yoga in the Svetaasvatara Upanisad is more developed than in other Upanisads. In the second chapter of the Upanisad is detailed a classic and almost systematic description of the practices and effects of Yoga.
According to the Upanisadic seers, the Atman is unitary, and fills the whole world of Nature as of mind, from whom the world comes into being, in whom the world lives, and into whom the world is finally absorbed. It is this conception, which gives a proper place to the various constructions of Reality in the Ultimate explanation of things.
The Brhadaaranyaka Upanisad enumerates three cardinal virtues. ‘Once upon a time, the gods, men, and demons all went to their common Father, Prajapati and requested him to grant them the knowledge which he possessed. To the gods, Prajapati conveyed the symbol Da.
The Chhaandogya Upanisad fuses together the ethical and the mystical sides of Self-Realization . There is an enquiry in the Upanisad as to what induces man to perform actions. When it is said that the consideration of happiness is what impels man to act, the Upanisad states that real happiness is the happiness that one enjoys in the vision of the Infinite. Every other kind of happiness is only so-called, and transitory.
In formulation of the theories of the Moral Ideal, the Upanisadic seers are at their best. The formulation of such theories is a more concrete problem than the formulation of the theories of the Moral Standard, which is rather abstract. As there are many metaphysical theories, there are many theories about the nature of the Moral Ideal.
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