Journey through five thousand years of the events, scriptures, teachers and kingdoms that shaped Hinduism, from the Indus cities to the temples and festivals of today.
Follow the Vedas and Upanishads, the epics and the Puranas, the Gupta temples, Shankara and Ramanuja, the bhakti saints, Vijayanagara, colonial reform, Gandhi and Ambedkar, Ayodhya and the Kumbh Mela, and the faith's spread to Southeast Asia and the world.
Meet the emperors and Hindu kings who held power, the sages and gurus who taught, the presidents and prime ministers of India, and eighty-one gods, goddesses and divine concepts.
The paramount rulers of the Indian heartland, the major Hindu kings, the sages, saints and gurus who shaped the tradition, and the presidents and prime ministers of India, grouped by dynasty or school. Dates before about 1200 CE are mostly approximate.
A Journey Through the Ages
Hinduism has no single founder, creed, scripture or head. It is a family of related traditions, Vaishnava, Shaiva, Shakta, Smarta and many regional and local ones, that grew over some four thousand years out of the Vedic hymns and rituals of northern India, the Upanishads, the epics and Puranas, the law books, the philosophical schools and the devotional poetry of saints in a dozen languages. Its roots are sometimes traced to the cities of the Indus Valley of about 2600 BCE, but how far their religion continued into later Hindu practice is not known, and the origin of the Vedic tradition itself, whether from migrating Indo-Aryan speakers or from within the subcontinent, is still debated.
The faith was shaped as much by the kings who patronised it as by the sages who taught it. The Kuru kingdom collected the Vedas, the Mauryas and Guptas presided over classical India, the Pallavas, Cholas, Hoysalas and Vijayanagara raised great temples, and Hindu rulers in Cambodia, Champa, Java and Bali built Angkor Wat and Prambanan. Buddhism and Jainism rose in the same soil and competed with Brahmanical tradition; from the 8th century Muslim dynasties ruled much of the north, bringing destruction of some temples and patronage of others, and the Mughals, Marathas and the East India Company followed.
Under British rule the word Hindu came to describe a single religion and census category, reformers such as Ram Mohan Roy, Dayananda and Vivekananda reinterpreted the tradition, Gandhi and Ambedkar argued over caste, and Hindu nationalism emerged as a political movement. India became independent and was partitioned in 1947 and adopted a secular Constitution in 1950; the dispute over Ayodhya, the Kumbh Mela and a worldwide diaspora mark the recent era. Pew Research Center estimated nearly 1.2 billion Hindus in 2020, about 15 per cent of humanity, roughly 94 per cent of them in India.
Explore the twelve ages below through selected events from the timeline.
50,000 BCE – 1,501 BCE
Rock painters, early farmers and the planned cities of the Indus.
From the rock art of Bhimbetka and the farming settlement of Mehrgarh to the cities of the Indus Valley, the earliest roots of later Hindu practice (ritual bathing, fire altars, seals with deity-like figures) are known only from archaeology and remain debated.
The rock shelters of Bhimbetka in central India hold thousands of paintings of hunters, animals and dancers, made over many millennia from the Mesolithic period onward.
Excavators found rows of clay hearths at Kalibangan and read them as fire altars, one of the points at which Indus remains are compared with later Vedic ritual, an interpretation that is not agreed.
A seal from Mohenjo-daro shows a seated figure with horned headdress among animals. Early scholars saw a prototype of Shiva, but many now regard that reading as speculative.
Scholars debate whether Indo-Aryan speech came to South Asia with migrants from Central Asia in the second millennium BCE or developed within the subcontinent, with linguistic, genetic and archaeological arguments on each side.
1,500 BCE – 601 BCE
The hymns, the sacrifices and the first questions about the self.
The Vedic hymns, sacrifices and priestly schools took shape in northern India, the Kuru-Panchala kingdoms rose, and the early Upanishads turned from ritual to the nature of the self (atman) and ultimate reality (Brahman).
A late hymn of the Rigveda asks how the world began and ends by doubting whether even the highest being knows, a famous passage of early speculation.
Tradition remembers a great war of the Kuru heirs at Kurukshetra, the setting of the Mahabharata and the Gita. Historians doubt that it happened as told, but accept that the Kuru realm was real.
The idea of four classes, priests, warriors, commoners and servants, appears in the Rigveda's Purusha hymn. How rigid this order was in practice, and how it related to later caste, is much debated.
In the Chandogya Upanishad the sage Uddalaka Aruni teaches his son that the self is the same as the ultimate reality, a central idea of Vedanta.
600 BCE – 322 BCE
Cities, kingdoms and ascetics who questioned the sacrificial order.
Cities, new kingdoms and wandering ascetics challenged the Vedic order: Buddhism and Jainism arose, the Upanishadic and grammatical traditions matured, Magadha grew, and Alexander reached the Indus.
Manuals by Apastamba, Gautama, Baudhayana and Vasishtha set out rules of conduct, purity, inheritance and the duties of each class, the earliest Sanskrit texts of law.
Breath control, meditation and ascetic discipline are described in the Upanishads and in early Buddhist and Jain texts, the roots of the practices later systematised as yoga.
Panini's Ashtadhyayi describes Sanskrit in nearly four thousand compact rules and became a model of precise analysis in linguistics.
In 327 BCE Alexander crossed the Hindu Kush into the Indus region, and Greek writers left the first outside accounts of Indian ascetics and customs.
321 BCE – 319
Empires, epics and law codes, and gods who take human form.
Under the Mauryas, Shungas, Satavahanas and Kushans, the epics and law codes took their classical shape, bhakti and temple worship emerged, and Brahmanical, Buddhist and Jain traditions competed for patronage.
After the Kalinga War of about 261 BCE the emperor Ashoka turned to a policy of dhamma, which he proclaimed on rocks and pillars; he favoured Buddhism but supported other communities too.
The Laws of Manu, compiled in the first centuries CE, became the best-known Sanskrit law book. Its rules on caste and gender were later criticised by reformers and are still debated.
The sculptors of Mathura, a Kushan capital, carved images of Vishnu, Shiva, the Buddha and the Jain Tirthankaras, giving worship the image-centred form it has had since.
In the early centuries CE traders and brahmins carried Sanskrit, Hindu cults and Buddhism along sea routes to Southeast Asia.
320 – 550
Royal patronage, the first stone temples and classical learning.
Gupta patronage brought the Puranas, the first stone temples, classical Sanskrit literature and the philosophical schools into their familiar form, while Hindu culture travelled to Southeast Asia.
Patanjali's Yoga Sutras set out the eight limbs of classical yoga. The text is traditionally dated to the 2nd century BCE or the early centuries CE, and some scholars place it near 400.
The poet and playwright Kalidasa, author of Shakuntala and Meghaduta, is the most celebrated name of classical Sanskrit, and is often linked to the Gupta court though his dates are uncertain.
In 499 Aryabhata, aged 23 by his own account, wrote the Aryabhatiya on mathematics and astronomy, which includes an approximation of pi and the view that the Earth rotates.
The Dashavatara temple at Deogarh carries panels of Vishnu on the serpent Shesha and of his avatars, among the finest surviving Gupta sculpture.
551 – 1000
Regional kingdoms, poet-saints and the philosophy of Adi Shankara.
Regional dynasties built great temples, the Tamil bhakti saints and Adi Shankara reshaped belief, Tantra and Kashmir Shaivism flourished, and Hindu kingdoms rose in Cambodia, Champa and Java.
The Tamil Shaiva poet-saints sang to Shiva in the temples of the Chola country from the 7th century, and their hymns were later gathered in the Tirumurai.
Under the Rashtrakuta king Krishna I builders began to carve the whole Kailasa temple at Ellora out of a single hillside of basalt.
In 802 Jayavarman II had himself consecrated in a rite later called the devaraja, founding the Khmer kingdom whose kings built Angkor.
Abhinavagupta of Kashmir wrote the Tantraloka, a vast synthesis of Shaiva Tantra, philosophy and aesthetics that is the high point of Kashmir Shaivism.
1001 – 1346
Great temples, new schools of Vedanta and the coming of the sultans.
The Cholas and Hoysalas raised towering temples and Angkor Wat rose in Cambodia, while Ghaznavid and Ghurid conquests and the Delhi Sultanate brought new rulers, destruction and syncretism.
Rajaraja Chola completed the Brihadisvara temple at Thanjavur, whose tower of granite rises about 66 metres, in 1010.
The Tamil teacher Ramanuja argued that the soul and the world are real parts of God, and gave Vaishnava devotion a philosophical basis in Vishishtadvaita.
In 1026 Mahmud of Ghazni attacked the Shaiva temple of Somnath in Gujarat, an event remembered very differently in Persian chronicles, Sanskrit inscriptions and modern politics.
In 1206 Qutb ud-Din Aibak, a former slave of the Ghurids, founded a Muslim sultanate in Delhi that would rule much of the north for over three centuries.
1347 – 1525
A Hindu empire in the south and vernacular devotion in the north.
Vijayanagara defended and patronised Hindu culture in the south, sant poets such as Kabir, Mirabai and Chaitanya spread devotional faith in the vernaculars, and Majapahit's fall sent Javanese Hindu elites to Bali.
The weaver-poet Kabir, claimed by both Hindus and Muslims, mocked ritual and caste in short verses and wrote of a God beyond names and forms.
As Majapahit declined, Hindu priests and nobles from Java moved to Bali, where their religion and arts continued to the present.
In Assam Sankardev taught a devotion to Krishna centred on chanting and community prayer houses, the Ekasarana tradition.
In 1510 the Bengali Chaitanya became a renunciant and spread devotional chanting of the names of Krishna, the beginning of Gaudiya Vaishnavism.
1526 – 1707
Imperial patronage and persecution, and the Maratha kingdom.
Mughal rule brought both patronage and persecution, Tulsidas and the Vrindavan Goswamis shaped devotion, Portuguese Goa introduced Catholic missions, and Shivaji founded a Hindu Maratha kingdom.
Akbar removed the tax on non-Muslims in 1564 and married Rajput princesses, a policy of accommodation that his successors continued, with exceptions.
Tulsidas began his retelling of the Ramayana in Awadhi about 1574, which became the best-loved text of Rama devotion in northern India.
The Mughal prince Dara Shikoh had the Upanishads translated into Persian in 1657, and through a Latin version they reached Europe.
A mosque was built at Ayodhya in 1528 on the order of an officer of Babur. Whether it stood on the site of an earlier temple was disputed for generations, and in 2019 the Supreme Court decided the title.
1708 – 1857
The Marathas, the Company and the first modern debates about Hinduism.
The Marathas dominated the 18th century, the East India Company took control, Orientalist scholars translated Hindu texts, and Rammohan Roy and others launched the first reform movements.
The Asiatic Society, founded by William Jones in 1784, and translations of the Gita and the Laws of Manu made Sanskrit literature known to Europe and shaped how Hinduism was defined.
In 1829 Governor-General Bentinck banned the burning of widows in Bengal after a campaign by Ram Mohan Roy and others, while conservative Hindus petitioned against the ban.
In 1848 Jyotirao and Savitribai Phule opened a school for girls in Pune, and Jyotirao went on to challenge Brahmin dominance and caste.
The Company's victory at Plassey in 1757 began its rule over Bengal and set the framework in which Hindu law, temples and education would be governed.
1858 – 1946
Reform, reinterpretation, nationalism and a diaspora.
Under the Raj, the Arya Samaj, Vivekananda and Ramakrishna, Gandhi, Ambedkar and Hindu nationalism redefined Hinduism, while indentured labourers carried it across the world.
In 1875 Dayananda Saraswati founded a movement that rejected image worship and the Puranas and called for a return to the Vedas, with schools, a campaign against caste by birth and a missionary programme.
In 1923 V. D. Savarkar defined Hindutva as a shared land, race and culture, a text that has been influential in Hindu nationalism and widely criticised as exclusionary.
In 1932 Gandhi and Ambedkar agreed on reserved seats for the Depressed Classes in a joint electorate, after Gandhi's fast against separate electorates. Their disagreement about caste continues to be debated.
In 1936 the ruler of Travancore opened the state's temples to all Hindus, including those barred by caste, a step that followed the Vaikom agitation.
1947 – present
A secular republic, a global faith and the contest over its public meaning.
Partition, the secular Constitution, temple-entry and legal reform, the Ayodhya dispute, the Hindu diaspora and global yoga and temple-building, and the mass gatherings of the Kumbh Mela define the modern era.
In 1955–1956 Parliament reformed Hindu personal law, giving daughters inheritance rights, ending polygamy and allowing divorce, over strong opposition from some Hindu leaders.
In 1966 A. C. Bhaktivedanta Swami Prabhupada founded the International Society for Krishna Consciousness in New York, bringing Gaudiya Vaishnava devotion to the West.
On 9 November 2019 the Supreme Court assigned the disputed site at Ayodhya for a Ram temple and ordered land elsewhere for a mosque, settling a dispute that had led to the demolition of the Babri Masjid in 1992.
In 2017 UNESCO listed the Kumbh Mela, the largest periodic gathering of pilgrims in the world, as an intangible cultural heritage of humanity.
Population estimate: Pew Research Center (2025): 'nearly 1.2 billion' Hindus in 2020; rounded
From the Indus Cities to a Global Faith, 2600 BCE – Today
The Vedic heartland, the Ganges kingdoms, temple empires of the south, Hindu courts from Cambodia to Bali, sultans and Mughals, colonial rule and the diaspora. See where Hindu culture and royal patronage spread, and how a faith of 1.2 billion (Pew, 2020) took shape.
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Hinduism has no founder and no single church, and its legacy is correspondingly broad and contested: ideas of dharma, karma and liberation, the practice of yoga, the Indian numerals, a rich heritage of temples, music and dance, long-lived hierarchies as well as movements against them, and a faith that now spans the world. Here is where its influence is seen, and where historians disagree about it.
The Upanishads and the Vedanta schools of Shankara, Ramanuja and Madhva debated the self, God and the world; the ideas of dharma, karma, rebirth, liberation (moksha) and non-violence (ahimsa) came to be shared, in different forms, by Hindus, Buddhists, Jains and Sikhs, and they have entered many languages. Hindu schools disagree among themselves on whether the world is real or illusory and whether God is one or many.
Yoga began as a set of ascetic and meditative disciplines described in the Upanishads and in the Yoga Sutras of Patanjali. Postural yoga in its present form is largely a product of the 19th and 20th centuries, shaped in India and carried abroad by Vivekananda, Yogananda and others. It is now practised by tens of millions around the world, and the United Nations has observed an International Day of Yoga since 2015.
The decimal place-value system with a symbol for zero matured in India by about the 6th century. Brahmagupta set out rules for calculating with zero in 628, and through Arabic scholars the numerals reached Europe. Aryabhata, Bhaskara I and II and the Kerala school advanced astronomy, trigonometry and series, Panini analysed the grammar of Sanskrit, and the Charaka and Sushruta compendia are foundations of Ayurveda, whose claims are still debated by modern medicine.
The temple is the central monument of Hinduism, from the Gupta shrines of Deogarh and the Pallava and Chola towers of Mamallapuram and Thanjavur to Khajuraho, Hampi, Konark and Madurai, and bronze images, miniature painting and temple sculpture grew from its worship. The Natya Shastra underlies classical dance such as Bharatanatyam and Kathak and the Carnatic and Hindustani traditions of music, many of whose songs are devotional.
Sanskrit, with Panini's grammar and the poetry of Kalidasa, became the language of scholarship over much of Asia, and the Ramayana and Mahabharata have been retold in nearly every language of South and Southeast Asia, in stage, shadow-puppet and television versions. Bhakti saints wrote in Tamil, Marathi, Hindi, Bengali, Assamese and Kannada, giving these vernaculars some of their finest literature.
The dharma texts, above all the Manusmriti, shaped Hindu ideas of duty, family and law, and under the British were applied by the courts as Hindu law. Caste, whose origins and rigidity are debated, justified hierarchy and exclusion, and was attacked from within by Basava, Kabir, Phule, Narayana Guru, Gandhi and Ambedkar. The Constitution of 1950 abolished untouchability and the Hindu Code Bills of 1955–1956 reformed family law, but discrimination and the system of reservations remain disputed.
Gandhi drew on the Gita, ahimsa and satyagraha to lead the freedom movement, and later campaigners such as Martin Luther King Jr. cited his example. Hindu nationalism, formulated by Savarkar as Hindutva and carried by the RSS and its affiliates, now shapes Indian politics. Its supporters see a cultural revival and a defence of Hindu interests, its critics see a majoritarian threat to India's secular, plural constitution and to its religious minorities, and the question is argued in the country and in scholarship.
From the early centuries CE Indian merchants, priests and kings carried Hindu religion to Southeast Asia: the Khmer built Angkor Wat, Java Prambanan, and Bali remains a Hindu island. Indentured labourers took it to the Caribbean, Africa, Fiji and Mauritius, and after 1965 migrants built temples in North America, Britain and the Gulf. Pew Research estimated nearly 1.2 billion Hindus in 2020, about 94 per cent of them in India.
The timeline is built from the project's own research dossier and its event, ruler, teacher and deity datasets, checked against English Wikipedia, Encyclopaedia Britannica, scriptures in translation and scholarly histories of India. The datasets are a work in progress: linked articles are starting points for verification, not proof that every claim has been independently checked. Dates before about 1200 CE are approximate and often debated, the dating of texts and the historicity of epics and sages are contested, and population figures are estimates.
Every event, ruler, sage and deity has its own sources. See Sources & Further Reading in each timeline entry and profile.
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