The various forms of Divine manifestations of God as deities are derived form the scriptures called Agamas and based on the Ithihãsãs and Purãnãs. The idea that every deity whom men worship is the embodiment of a limited ideal, and that the deity is a symbol of some aspects of the Absolute is one of the most fundamental characteristics of Hinduism. It is this idea that makes Hinduism the most tolerant of religions accepting alternate beliefs and averse to proselytization through religious propaganda.

The three important functions of the Supreme - Creation, Protection and Destruction or Dissolution - came to be established in popular imagination as the Hindu Trinity - Brahma (NOT Brahman of the Upanishads), Vishnu and Shiva. The power associated with these gods came to be personified as their respective consorts. So Creator Brahma's consort is Saraswati (the goddess of Speech and Learning), Protector Vishhnu's consort is Lakshhmi (the goddess of wealth and prosperity), and Shiva's consort is Shakti (the goddess of power). The simple equation here is that creation needs knowledge, protection and preservation needs wealth and prosperity and destruction and power or energy are linked together. Since Vishnu is the protector, He is the One who can take on an avatãra, taking human form whenever the world order is disturbed by a colossal form of evil. So, whenever the evil forces show ascendancy, God manifests Himself in various forms to protect the humanity and preserve the righteousness in the society.

The gods were then provided with their own heavens, attendants, vehicles and even progeny. The more intelligent among the people understood this symbolism, but to the masses, the symbols formed an end in themselves. So, the various levels of understanding is accepted and the faith provides the proper level of devotion to the people the way they can understand them for a peaceful life. The symbolism is common to all Hindus, but the exclusive emphasis on a particular god or goddess in this scheme at a later time gave rise to the four major sects in Hindu Religious practice. They are Shaiva (worshipers of Shiva), Vaishhnava (worshipers of Vishnu) and Shaakteya (worshipers of Shakti). Those that do not belong to these three sects nor go by their sectarian scriptures (Ãgamã), but go by the ancient traditions (Smrutis) and worship all gods without any exclusive preference came to be known as Smãrtas.

However, all sects teach that the particular name and form of their deities are limitations, just one aspect of the Supreme Divinity, which we, in our weakness, impose on the all-pervading Brahman. Even the highest theism is regarded only as a sort of glorified anthropomorphism. The worship of a personal god is taught to be only a halfway house in a man's journey to the Ultimate Reality. However, the idea of a personal god is the most important prop for the mind to contemplate upon it. Hinduism acheives unity in diversity by cherishing the many ways in which men have represented and worshipped the various aspects of the Supreme as various Deities manifesting to perform a specific activity.

The common beliefs underlying all schools of thought in Hindu religion are beliefs concerning: [1]: The evolution of the physical world; [2]: The law of karma and rebirth; [3]:The four-fold goal of human life. The Prashnopanishad expounds the Hindu concept of the evolution of the physical world. Expressed concisely, Energy (Prãna) and Matter (Rayi) are at the two ends of the cosmic scale. The Energy is dormant in pure Matter and vice versa. The transformation of Energy into matter occurs in stages: Energy to Reason to Consciousness to Life to Matter. The transformation of Matter into Energy traces this path backwards. The Universe itself is a result of the interaction of Energy and Matter. In fact Prashnopanishhad goes so far as to declare that the difference between Energy and Matter is only perceptional, not real. In other words, Energy and Matter are fundamentally the same.

The doctrine of Karma emphasizes that God is not a judge who sits in a remote heaven meting out punishments and rewards, but an indwelling being (the Self) whose will works in us through the moral law here and now. While Karma Yoga is the highest form of application of this law, according to which one must perform his duties with a sense of detachment and perform such action as an offering to the Divine with a sense of pure Duty or Dharma. Cessation of action is what many have understood this to be. In reality however, it is trying to attain perfection in whatever we do by concentrating on what is to be done rather than the anticipated results. Attachment to results leads to greed, jealousy and ultimately to grief.

The four-fold goal of human life is the Purushhaarthas - Dharma (Righteousness), Artha (Worldly Prosperity), Kãma (Enjoyment) and mokshha (Liberation). These are the four types of human aspirations that will be the driving force of life and its purpose. In the pursuit of the first three one can be helped by others, but in the pursuit of moksha, one is essentially alone. That is why the wedding vow reads: Dharme cha, Arthe cha, Kaame cha, Nãticharãmi: meaning " I shall abide by you in dharma, artha and kãma." Dharma, the righteous way of living according to Divine law codes without causing hurt to others is the most important. While often Artha or material prosperity and Kãma, the worldly pleasures, which outwardly looks sinful and to be avoided, has a place in human life in that as a force for happy life, it is to be followed within the rules of Dharma. If it is against the Dharma, natural, ordinary or specific Dharma as the case may be, it leads to attachment, greed, pain, suffering, disappointment and grief. By this way, the action leads to loss of happiness and one will not attain the liberation. Liberation is the ultimate aim of every Hindu [Nirvãna for Buddhists], which means eternal bliss with escape from the cycle of birth, suffering, death and rebirth.