• All the sects and offshoots of Hinduism share the same moral ideals:
  1. Ahimsa (non-violence) · Satya (truthfulness); · 2. Brahmacharya (search for the Brahma);
  3. Maitri (Friendship) · Dharma (" fulfilling one's duty "); 4. Karuna (Compassion) · Viirya (Fortitude);
  5. Dama (Self Restraint - mental as well as physical); · 6. Shaucha (Purity - mental as well as physical).
• Please Note here that Brahmacharya is often translated wrongly as sexual continence or Celebecy.
  It actually means the state of incessant search for the (ultimate) Truth (Brahman).
  Note that it is not called God, merely the Truth, whatever it is) .
  The Brihadãranyaka Upanishad [V.2] expresses these ideals in three words:
  Dãmyata: -- Exercise self-control; Datta: -- Be generous and giving,; and Dayadhvamh: -- Be compassionate

The basic discipline of a Hindu is following Karma Yoga, which is work or service without attachment to the benefits or work with self-control. The higher phase of self-control is detachment. Not only do we have to overcome what is evil in life, we must also become independent of what is good. For instance, our love of home and friends is good in itself, but unless we expand it to include everything in the universe, it will be a shackle, even if it is golden. Detachment does not imply disinterest in the changing world; it merely shifts a person's frame of reference to the Reality that endures forever, making his perception more objective, making him better equipped for life. Karma Yoga does not mean inaction or avoiding activity but performing action as a duty and as an offering to the Supreme without looking for the results and benefits out of such action. The fruits of action, if any, will be received as a Prasãd or gift offered by the Divine.

Truth as a cardinal virtue in Hinduism is far more than mere truthfulness; it means eternal reality. Hinduism says that the pursuit of Truth, wherever it may lead or whatever sacrifices it may involve, is indispensable to the progress of man. Hence no Hindu scripture has ever opposed scientific progress or metaphysical and ethical speculations. Truth and Non-violence are always associated with each other in the Hindu scriptures, and are considered to be the highest virtues. Mahãtma Gãndhi describes Hinduism as a quest for Truth through Non-violence. This ideal is responsible for the pacific character of Hindu civilization. Notice that, in order to pursue non-violence, one must refrain from inflicting or tolerating violence on oneself. Therefore, non-violence is not passive resistance as many think: it is not the helplessness of the weak, but the calm strength of the mighty.

The most important scriptures common to all Hindus are the Vedas, the Upanishhads and the Brahma Suutras. The Vedas are called Shruti, literally that which is heard. Those that believe the Vedas to be the supreme authority for Hinduism are called ãstikas, and those that do not are nãstikas. (Popular misnotion is that ãstikas are believers (in God) and nãstikas are atheists). Allowing for poetic license, it can be interpreted as that which is discovered. Smruti, on the other hand, is what is remembered, effectively that which was told. Shruti is unalterable because it is a record of observations and experiences. The scriptures explaining the various forms of manifestations of the Divine and details of worship for Them is called the Agamãs. Directly or otherwise, the Upanishhads constitute the philosophical framework for Hinduism. Every religious movement that arose within Hinduism has had to show itself to be in accordance with the Upanishhads. The philosophical treatises that explain the message of the Vedas and Upanishads is called Dharsanas.

Shrutis are Divine revelations. Smrutis, on the other hand, are entirely artificial created as an interpretation of the Vedic texts, and ethical codes of conduct, and hence warrants modification with changing times and increasing finesse of knowledge. Since theory should fit observation, and not vice versa, Smruti is of secondary authority. All matters relating to the Hindu Legal Code fall under the category of Smrutis and are thus designed for change. Then there are other ancients texts of imporatance. They include the Epics which are the stories based on the philosophy, ethics, codes of law and the sacred romances. The Bhagavadgita is said to be the essence of the Upanishhads for the layman, and is revered by all sects. The epics called Ithihãsãs[meaning "It happened thus"], RaamãyaNa and Mahãbhãrata and the Bhãgavata Purãna and other Purãnãs [meaning old history] are, texts or historical treatises explaning the Hindu tenets and ethics. Countless generations have been molded by the ideals set for them in these epics. Thus it is that with the Vedas, the Upanishhads, the RãmãyaNa, the Mahãbhãrata, the Bhagavadgita and other sacred writings deriving their authority from the Vedas, the scriptures of Hinduism are a strong force making for unity within all diversity of beliefs and practices.

Based on these holy texts, later religious leaders gave the various texts of theories to explain the practical aspect of the faith for the followers. Vedas Vyasa or Bhãdarãyana gave the Vedhãnta philosophy and Dharma Sãstra, which along with the teachings of other ancient saints, was interpreted later by several Ãcharyãs as Advaita by Sri Sankara, Visishta-advaita by Sri Ramanuja, Dwaitha by Sri Madhva and several others similar interpretations by other leaders. These later day texts formed the essence of the Hindu faith, along with the teachings of the purãnãs, Ãgamãs and worship of various forms and manifestations of God, as it is practiced in modern times. These texts based on the Vedas, Upanishads and Dharma Sãstrãs gave us the basis for Hindu ethics and practice as a way of life. The heterodox faiths that do not accept the Vedas as the Holy Scriptures, such as Buddhism and Jainism splintered away from mainstream Hindu faith.