Philosophy is the rational part of any religious faith and it is an integral Part of Hinduism. It inquires into the nature of the truth or the Supreme reality. It gives clear solutions to most profound and subtle problems of life. It shows the way to get rid of pain and suffering, to get released from the samsaara, the cycle of birth and death, and to reach immortality and eternal bliss. This has been the strongest motivating force and power of religion and religious life. A clear understanding of man's relation to God and to the universe and the meaning on this birth and death is a matter of importance to all aspirants of Hindu Philosophy. Swami Sivananda says that philosophy will take you to the gates of the realm of eternal bliss, but it can not allow you to enter that realm. Intuition or realization is necessary for entering into that holy land of everlasting joy and ineffable glory. Such a philosophical theory based on the mystical experience of the sages and intuitive perception and realization of the eternal truth by the founders has lead to the establishment of the Tenets and Ethics of Hindu religion.

The Dharma Sasthras describe these fundamental rules for mankind and are different for each of the four eras or Yugas. In the Kritha Yuga a person will have to study all the Vedic teachings and do many years of intense meditation to attain liberation and in Thretha Yuga one will be performing many big Homa rituals and follow the Vedic teachings of Upasana to reach the same. In the Dwapara Yuga, prayer services to Deities in various forms of His manifestations were sufficient. In the "Advanced civilization" of modern times of this Kali Yuga, as people are very busy working for their material benefits, worship with a deep Bhakthi or devotion to God and recitation of His name "Smarana" with concentration is enough to get liberation. The ethics and tenets of Hinduism and rules of rituals are based on this Philosophy. Sri Sankara, Sri Ramanuja and Sri Madhva and several other great Acharyas established the traditions of rituals and devotional practice at home. The practice, however, got modified according to the social class, caste, age (ashrama) and the needs of the modern society.