All four believe in karma and reincarnation and in a Supreme Being who is both form and pervades form, who creates, sustains and destroys the universe only to create it again in unending cycles. They strongly declare the validity and importance of temple worship, in the three worlds of existence and the myriad Gods and devas residing in them. They concur that there is no intrinsic evil, that the cosmos is created out of God and is permeated by Him. They each believe in mâyâ (though their definitions differ somewhat), and in the liberation of the soul from rebirth, called moksha, as the goal of human existence. They believe in dharma and in ahimsâ, noninjury, and in the need for a satguru to lead the soul toward Self Realization. They wear the sacred marks, tilaka, on their foreheads as sacred symbols, though each wears a distinct mark. Finally, they prefer cremation of the body upon death, believing that the soul will inhabit another body in the next life. While Hinduism has many sacred scriptures, all sects ascribe the highest authority to the Vedas and Ãgamas, though their Ãgamas differ somewhat. Here, now, is a brief comparison of these four denominations.

On the Personal God/Goddess

Saivism: Personal God and temple Deity is Siva, neither male nor female. Lords Ganesa and Kârttikeya are also worshiped.

Sâktism: Personal Goddess and temple Deity is Srî Devî or Sakti, female, worshiped as the Divine Mother: Râjarâjesvarî, Pârvati, Lakshmi, Sarasvati, Kâli, Amman, etc. .

Vaishnavism: Personal God and temple Deity is Vishnu, male. His incarnations as Râma and Krishna are also worshiped, as well as His divine consort, Râdhâ Rânî.

Smârtism: Personal God and temple Deity is Èsvara, male or female, worshiped as Vishnu, Siva, Sakti, Ganesa, Sûrya, Kumâra & Krishna or any other form of Deity of devotee's choice.

On the Nature of Sakti

Saivism: Sakti is God Siva's inseparable power and manifest will, energy or mind.

Sâktism: Sakti is an active, immanent Being, separate from a quiescent and remote Siva.

Vaishnavism: No special importance is given to Sakti. However, there are parallels wherein the divine consorts are conceived as the inseparable powers of Vishnu and His incarnations: e.g., Krishna's Râdhâ Rânî and Râma's Sitâ.

Smârtism: Sakti is a divine form of Èsvara. It is God's manifesting power.

Saivism: God Siva is pure love and compassion, immanent and transcendent, pleased by our purity and sâdhana.

Sâktism: The Goddess Sakti is both compassionate and terrifying, pleasing and wrathful, assuaged by sacrifice and submission.

Vaishnavism: God Vishnu is loving and beautiful, the object of man's devotion, pleased by our service and surrender.

Smârtism: Èsvara appears as a human-like Deity according to devotees' loving worship, which is sometimes considered a rudimentary self-purifying practice.

Saivism: There are no divine earthly incarnations.

Sâktism: The Divine Mother does incarnate in this world.

Vaishnavism: Vishnu has ten or more incarnations.

Smârtism: All Deities may assume earthly incarnations.

On the Soul and God

Saivism: God Siva is one with the soul. The soul must realize this advaitic Truth by God Siva's grace.

Sâktism: The Divine Mother, Sakti, is mediatrix, bestowing advaitic moksha on those who worship Her.

Vaishnavism: God and soul are eternally distinct. Through Lord Vishnu's grace, the soul's destiny is to worship and enjoy God.

Smârtism: Èsvara and man are in reality Absolute Brahman. Within Mâyâ, the soul and Èsvara appear as two. Jñâna dispels the illusion.

Saivism: With Bhakti as a base, emphasis is placed on sâdhana, tapas and yoga. Ascetic

Sâktism: Emphasis is on Bhakti and tantra, sometimes occult, practices. Ascetic-occult.

Vaishnavism: Emphasis is on supreme Bhakti or surrender, called prapatti. Generally devotional and nonascetic.

Smârtism: Preparatory sâdhanas are Bhakti, Karma, Râja yoga. Highest path is through knowledge, leading to Jñâna.

Saivism: Vedas, Saiva Ãgamas and Saiva Purânas.

Sâktism: Vedas, Sâkta Ãgamas (Tantras) and Purânas.

Vaishnavism: Vedas, Vaishnava Ãgamas, Purânas and the Itihâsas (Râmâyana and Mahâbhârata, especially the Bhagavad Gîtâ).

Smârtism: Vedas, Ãgamas and classical Smriti-Purânas, Itihâsas, especially the Bhagavad Gîtâ, etc.

Saivism: Geographically widespread, strongest in South and North India, Nepal and Sri Lanka.

Sâktism: Geographically widespread, most prominent in North India, especially Bengal and Assam.

Vaishnavism: Geographically widespread, especially strong throughout India, North and South.

Smârtism: Geographically widespread, most prominent in North and South India.

This concludes our basic comparison of Hinduism's four prominent denominations, and of other religions, faiths and philosophies. There are many more indigenous, tribal groups who follow similar paths and call themselves by unique names, and there are many more paths yet to be discovered in the future. This chapter can be a complete outline, affording to those who read it carefully a simple overview of those intangible human beliefs which, in all their variety, are at the root of attitudes and behavior, that, over time, create culture. Hopefully it could do more; perhaps mark the beginning of discovering your own place in this grand scheme. Conversion is easy into any one of these forms of worship, practice and attainment. It is happening all the time. All souls on the path to perfection eventually commit themselves by choosing a preceptor, one who has gone before. Journeying through life without a preceptor is like traversing the ocean without a map or a compass. Even climbing the slopes of the Himalayas, a Sherpa is needed to safely guide. Compare your beliefs, as they are today, with all those cataloged in this synopsis, and come to terms with the supreme dedication that each of these paths demands of its followers. Having done this, declare boldly who you are to your own self. Claim your spiritual identity, your preceptor and the religious faith to which you find you belong. Then follow your chosen path with all your heart. Give it your full devotion, energy and loyalty in fullfiling its goals. True seekers on the path hoping for genuine attainment do not wander from path to path, school to school, preceptor to preceptor, because it is known that indecision inhibits all spiritual growth.