Revision summary
Lived Hindu tenets centre dharma, karma, rebirth, and release, plus puja. Texts and village practice both matter; neither is the whole. Polytheism describes the pantheon; monism describes some elite theology. Sanskritization moves toward Sanskritic gods without erasing local ones. Sociology should refuse a yes-or-no missionary binary.
Model answer
Introduction
Hindu religion, sociologically, is a family of practices around dharma, karma, samsara, and varied gods, not a single church creed. Monotheism versus polytheism is the wrong forced choice; both languages exist inside a ranked social world.
Body
Basic tenets as lived
- Dharma as duty by status and stage, karma and rebirth as moral accounting, and moksha as release, sit with puja, festival, and caste duty.
- Ghurye and Indology stressed textual continuity. Srinivas’s field view showed village deities and dominant-caste temples as the working religion.
- Dumont tied purity to the sacred. Bhakti and reform recast the same stock toward devotion and, sometimes, equality.
Mono and poly
- Many gods and local devis look polytheist. Smarta and Vedantic talk of one Brahman looks monotheist or monist.
- M. N. Srinivas noted Sanskritization as a shift toward Sanskritic deities without dropping the local pantheon.
- Hindu nationalism may stress one people and one God-talk; household practice often remains many-godded.
Sociological close
- The system is henotheistic in use: one god at a time, many in the year, ranked like society.
Flow diagram
flowchart TD T[Dharma karma samsara] --> P[Puja many deities] V[Vedanta one Brahman] --> M[Monist language] F[Field village gods] --> P
Conclusion
Hindu tenets are dharma, karma, rebirth, and a porous sacred cosmos. Hinduism is neither simply monotheist nor simply polytheist; it is a hierarchical pluralism that politics sometimes tries to flatten into one God, one people.
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