A Hindu is thus identified by a dual

exclusion.A Hindu is someone who

does not subscrib to a religion of
non-Indian origin, and who does not
claim to belong exclusively to
another religion of Indian origin —
BUDDHISM, JAINISM, or SIKHISM.
 This effort at definition
produces a rather artificial
distinction between HINDUISM
and other DHARMIC
TRADITIONS,which stems from
an attempt to limit a system
that sees itself as universal to
an identity that is strictly
religious.
 In many ways, labeling the OTHER
DHARMIC TRADITIONS as NON-HINDU
has basis that derives more from
politics than from philosophy. Indeed,
greater differences of and practices LIE
within the broad family labeled as
Hinduism than distinguish Hinduism
from other DHARMIC SYSTEMS.
• Indian historian IRFAN HABIB
makes this point when he quotes
an early PERSIAN source that
HINDUS are those who have
been debating with each other
within a common FRAMEWORK
for CENTURIES.
 If they recognize anothervas
somebody whom they can either
support or oppose intelligibly,
then BOTH are HINDUS .
 • Despite the fact that JAINS reject
many HINDUS BELIEFS, JAINS and
HINDUS can still debate and thus
JAINS are HINDUS.But such discourse
does not take place between HINDUS
and MUSLIMS becausethey do not
share any basic terms.
 The HINDU TRADITION aims at
COMPREHENSIVENESS so far as
religious beliefs and practicesare
concerned.
 First –it wishes to make the riches of
HINDUISM available to the HINDU and
to any genuine seeker of TRUTH and
KNOWLEDGE.
But tot limit Hindusto their tradition.
Instead, it encourage them to explore all
avenues that would lead to a realization
of the devine, and it provides a systdm
with many path for such realization.