Vishva Hindu Parishad

The Vishva Hindu Parishad (IAST: Viśva Hindū Pariṣada, pronunciation: /vɪʃv(ə) hɪnd̪uː pərɪʃəd̪/, translation: World Hindu Council), abbreviated VHP, is an Indian right-wing Hindu nationalist organisation based on the ideology of Hindutva. It was founded in 1964 by M. S. Golwalkar and S. S. Apte in collaboration with Swami Chinmayananda. Its main objective is "to organise, consolidate the Hindu society and to serve, protect the Hindu Dharma."

The VHP belongs to the Sangh Parivar, an umbrella of Hindu nationalist organisations led by the Rashtriya Swayamsevak Sangh (RSS). It has been involved in social service projects in India such as construction and renovation of Hindu temples, issues of cow slaughter, religious conversion, the Ayodhya dispute and its role in the Babri Masjid demolition.

History

The VHP was founded in 1964 by RSS leaders M. S. Golwalkar and S. S. Apte in collaboration with the Hindu spiritual leader Chinmayananda. The delegation of the founders included Bharatiya Vidya Bhavan founder K. M. Munshi, Gujarati scholar Keshavram Kashiram Shastri, Sikh leader Master Tara Singh, Namdhari Sikh leader Satguru Jagjit Singh and eminent politicians such as C. P. Ramaswamy Iyer. Chinmayananda was nominated as its founding President, while Apte was nominated as its founding General Secretary. It was decided at the meeting that the name of the proposed organisation would be "Vishva Hindu Parishad" and that a world convention of Hindus was to be held at Prayag (Allahabad) during Kumbha Mela of 1966 for its launch. It was further decided that it would be a non-political organisation and that no office bearer of any political party shall be simultaneously an office bearer in the Parishad.

Hindu

Hindu ( pronunciation ) has historically been used as a geographical, cultural or religious identifier for people indigenous to the Indian subcontinent. In contemporary use, Hindu refers to anyone who regards himself or herself as culturally, ethnically or religiously adhering to aspects of Hinduism.

The historical meaning of the term Hindu has evolved with time. Starting with the Persian and Greek references to India in the 1st millennium BCE through the texts of the medieval era, the term Hindu implied a geographic, ethnic or cultural identifier for people living in Indian subcontinent around or beyond Sindhu (Indus) river. By the 16th-century, the term began to refer to residents of India who were not Turks or Muslims.

The historical development of Hindu self-identity within the Indian population, in a religious or cultural sense, is unclear. Competing theories state that Hindu identity developed in the British colonial era, or that it developed post-8th century CE after the Islamic invasion and medieval Hindu-Muslim wars. A sense of Hindu identity and the term Hindu appears in some texts dated between the 13th- and 18th-century in Sanskrit and regional languages. The 14th- and 18th-century Indian poets such as Vidyapati, Kabir and Eknath used the phrase Hindu dharma (Hinduism) and contrasted it with Turaka dharma (Islam). The Christian friar Sebastiao Manrique used the term 'Hindu' in religious context in 1649. In the 18th-century, the European merchants and colonists began to refer to the followers of Indian religions collectively as Hindus, in contrast to Mohamedans for Mughals and Arabs following Islam. By mid 19th-century, colonial orientalist texts further distinguished Hindus from Buddhists, Sikhs and Jains, but the colonial laws continued to consider all of them to be within the scope of the term Hindu until about mid 20th-century. Scholars state that the custom of distinguishing between Hindus, Buddhists, Jains and Sikhs is a modern phenomenon.

Hindu philosophy

Hindu philosophy refers to a group of darśanas (philosophies, world views, teachings) that emerged in ancient India. The mainstream Hindu philosophy includes six systems (ṣaḍdarśana) – Samkhya, Yoga, Nyaya, Vaisheshika, Mimamsa and Vedanta. These are also called the Astika (orthodox) philosophical traditions and are those that accept the Vedas as authoritative, important source of knowledge. Ancient and medieval India was also the source of philosophies that share philosophical concepts but rejected the Vedas, and these have been called nāstika (heterodox or non-orthodox) Indian philosophies. Nāstika Indian philosophies include Buddhism, Jainism, Cārvāka, Ājīvika, and others.

Scholars have debated the relationship and differences within āstika philosophies and with nāstika philosophies, starting with the writings of Indologists and Orientalists of the 18th and 19th centuries, which were themselves derived from limited availability of Indian literature and medieval doxographies. The various sibling traditions included in Hindu philosophies are diverse, and they are united by shared history and concepts, same textual resources, similar ontological and soteriological focus, and cosmology. While Buddhism and Jainism are considered distinct philosophies and religions, some heterodox traditions such as Cārvāka are often considered as distinct schools within Hindu philosophy.