Smartism is one of the principal traditions within Hinduism, generally described in scholarly literature as a non-sectarian or pan-Hindu orientation that recognises multiple forms of the divine as valid expressions of one underlying reality. It is often listed alongside Vaishnavism, Shaivism and Shaktism as a major denomination, though several scholars caution that the boundaries between these categories are porous in lived practice. Adherents of Smartism are commonly referred to as Smartas, a term traditionally connected with adherence to the Smriti literature and to a body of customary, ritual and ethical norms derived from it.
This draft is intended as a starting framework for editors. It outlines the conventional ways in which Smartism is presented in encyclopaedic sources, while flagging areas where specific claims, dates, lineages, demographic figures and sectarian distinctions should be verified before publication. Editors should treat any apparently precise number, founding date, list of teachers or claim of geographic concentration as requiring independent sourcing. The aim here is to provide a neutral scaffold covering doctrine, practice, history, regional variation and scholarly debate, without committing the encyclopaedia to particular contested positions.
The word "Smarta" is generally derived from smriti, the broad category of remembered or traditional texts in Hinduism, in contrast with shruti, which refers to the Vedic corpus considered to have been heard or revealed. In standard reference works, Smartas are described as Hindus whose ritual and domestic practice closely follows Smriti-based manuals, including Dharmashastra, Grihyasutra-derived domestic rites, and later digests. Smartism is also frequently associated in secondary literature with the Panchayatana form of worship, in which a small group of deities — often listed as Vishnu, Shiva, Devi, Surya and Ganesha — are venerated together, with no single deity treated as exclusively supreme.
The tradition is often linked in popular and some scholarly accounts with the philosophical legacy of Advaita Vedanta and with the monastic institutions traditionally attributed to Adi Shankara. The precise nature of this association — whether Smartism is best understood as a distinct denomination, a ritual style, or a broader umbrella identity — is a matter of academic discussion. Editors should avoid presenting any single framing as settled fact and should consult specialist studies before making strong claims about origins, organisation or doctrinal boundaries.
Smartism occupies an important place in discussions of Hindu identity because it is frequently invoked to illustrate the inclusive, multi-deity character of mainstream Hindu practice. The Panchayatana model, in particular, is often cited in textbooks and museum catalogues as an example of how Hindu households integrate devotion to several deities within a single ritual framework. The tradition's emphasis on Smriti-based domestic ritual has also made it relevant to studies of life-cycle rites, calendrical observances and temple practice across several regions of India.
From an encyclopaedic standpoint, Smartism is significant for at least three reasons that editors may wish to develop. First, it provides a window into the relationship between textual authority and lived practice in Hinduism. Second, it complicates simple denominational maps that divide Hindus neatly into Vaishnavas, Shaivas and Shaktas. Third, it has played a notable role in modern debates about Hindu reform, classical learning and the role of monastic institutions. Each of these themes should be developed with attribution to specific scholars or surveys rather than presented as uncontested.
The following list is intended as a checklist for editors expanding this article. None of these points should be assumed without sourcing.
Editors may consider organising the published article along the following lines, adjusting as sources permit:
This draft has deliberately avoided naming individuals, institutions, dates and figures because such details could not be reliably verified from the title and cohort alone. Editors taking this draft forward are requested to:
Once expanded with verified material, the article should be reviewed by an editor familiar with Hindu studies before being moved out of draft space.
References to be added by editors. Suggested categories of sources include: peer-reviewed academic works on Hindu traditions and denominations; standard encyclopaedias of religion and of Hinduism; critical editions and translations of relevant Smriti and Vedanta texts; and reputable surveys of Indian religious history. Each substantive claim in the final article should be supported by an inline citation to a specific, identifiable source. Placeholder citations should not be retained in the published version.