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| Hinduism and other religions |
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| Indian religions |
| Abrahamic religions |
| Hinduism and... |
In the field ofcomparative religion, many scholars, academics, and religious figures have looked at the relationships betweenHinduism andother religions.
Ayyavazhi andHinduism are two belief systems inIndia. Though Ayyavazhi continues to officially exist within Hinduism and is considered by some observers to be aHindu denomination, members of the religion claim that it is independent. The most notable distinction from Hindu are the Ayyavazhi religion's concepts of good, evil anddharma.[1]
Hindus viewVedas,Gita, and other texts from theShastra as canonical scriptures, instead of theAkilam. The Ayyavazhi believe that the Hindu scriptures were once canonical, but now have lost their Substance because of the advent of Akilam.Kaliyan bought the Vedas as a Boon and so all the previous religious books includingAgamas andPuranas lost their Substances, leaving Akilattirattu Ammanai as the only book of perfection. Several dubious claims state that the present day Vedas are not accepted by Ayyavazhi as books of Perfection, because there is a quote in Akilam aboutVenneesan"Avan pilathaal vedamondruntakki" (He created a Veda of his own intention). All previous religious texts have lost their Substance in the vision of Ayyavazhi at the very moment Kaliyan came to the world.
Though Ayyavazhi has many differences from popular Hinduism, it has many beliefs and practices in common. As Hinduism is really a tree of many branches, Ayyavazhi is closest toSmartism and itsAdvaita beliefs in thought.
Buddhism andHinduism have common origins in theGanges culture ofnorthern India during the "second urbanisation" around 500 BCE.[2][page needed] They have shared parallel beliefs that have existed side by side, but also pronounced differences.[3]
Buddhism attained prominence in theIndian subcontinent as it was supported by royal courts, but started to decline after theGupta era andvirtually disappeared from India in the 11th century CE, except in some pockets. It hascontinued to exist outside of India and has become themajor religion in several Asian countries.
Hinduism and Buddhism originated in Northern India, but later expanded throughout Asia.
Hinduism and Jainism have a rather similar view on the topic of asceticism, or, in simpler terms, abstinence. It is thought that their beliefs on the topic come from the early belief that some meditative and monastic practices cleanse the body of impurity. The Hindu theory of Karma gave Jainism a great deal of support to start promoting asceticism. Both of these traditions attribute human greed, hatred, and delusion to the presence of impure residues (samskaras or vasanas) that must be cleansed as the individual person moves towards "freedom" (death). Both of these religions believe that practicing asceticism is not only to the benefit of the individual but also to the benefit of the society as a whole. Nonviolence plays a large role in both of these religions so the concept of asceticism relies greatly on both of their beliefs.[4]
The historical interaction betweenSikhism and Hinduism occurred because both were founded on theIndian subcontinent and have the majority of their followers there.
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There has been some debate on historical connections between Christianity and Indian religion, it has focused on bothBuddhism (viaGreco-Buddhism) as well as Hinduism. While it is evident that a number of Indian sages visitedConstantinople in Classical Antiquity, claims of significant influence in either direction have failed to gain wide acceptance. Christianity revolves heavily around the life ofJesus Christ as detailed in the Bible,whereas Hinduism is not based on any one personality or one book, but rather on the philosophy that there is a God, or no God and just self, etc.[citation needed] Nevertheless, some scholars have studied whether there are links between the story of Jesus and that of Krishna; "Krishnology" is a term coined to express these claimed theological parallels betweenKrishnaism and theChristological dogmas of Christianity.[citation needed]
Although little is known of the immediate growth of the church,Bar-Daisan (154–223 CE) reports that in his time there were Christian tribes in North India which claimed to have been converted by Thomas and to have books and relics to prove it.[5]
Contemporary Christian-Hindu relations are a mixed affair. Hinduism's historical tendency has been to recognize the divine basis of various other religions, and to revere their founders and saintly practitioners; this continues today. The declarationNostra aetate by theSecond Vatican Council officially established inter-religious dialogue between Catholics and Hindus, promoting common values between the two religions (among others). There are over 17.3 million Catholics in India, which represents less than 2% of the total population, still making it the largest Christian church in India. (See also:Dalit theology).
Buddhism, Hinduism and Christianity differ on fundamental beliefs on heaven, hell and reincarnation, to name a few. From the Hindu perspective, heaven (Sanskrit:swarga) and hell (naraka) are temporary places, where every soul has to live, either for the good deeds done or for their sins committed. After a soul suffers its due punishment in hell, or after a soul has enjoyed enough in heaven, it again enters the life-death cycle. There is no concept in Hinduism of a permanent hell like that in Christianity; rather, the cycle of "karma" takes over. Permanent heaven or bliss is "moksha".
Indian philosopherSarvepalli Radhakrishnan, wrote:
Unfortunately Christian religion inherited the Semitic creed of the ‘jealous God’ in the view of Christ as ‘the only begotten son of God’ so could not brook any rival near the throne. When Europe accepted the Christian religion, in spite of its own broad humanism, it accepted the fierce intolerance which is the natural result of belief in 'the truth once for all delivered to the saints.'[6]
The HolyTrinity of Christianity, consisting of the Father, Son, and Holy Spirit, is sometimes seen as roughly analogous to theTrimurti of Hinduism, whose members—Brahma,Vishnu, andShiva—are seen as the three principal manifestations ofBrahman, or Godhead. The specific formulation of this trinitarian relationship is not identical between the two religions; for example, in Hinduism there is a Parabrahma, or an ultimate creator who created the Trimurti, for which there exists no parallel in Christianity. Some consider Brahma to be more similar to the demiurge of Christian gnosticism, in that he (at least initially) wrongly thought himself as the "Creator" and also as the highest or even the only god. In this case, the Hindu version of the Trinity could be seen as Brahma (Father), Sankarshan or Vishnu (Holy spirit), and Mahesh or Shiva (Son; analogous to Christ).
There have been Christian writers such as the 17th century mystic Jane Leade and the 19th-20th century theologian Sergei Bulgakov, who have described the feminine Sophia (wisdom) as an aspect of the Godhead. This may serve as a rough analogue to Hinduism's description of Sita in the Ramayana, who is saved by Hanuman (an incarnation of Shiva) from the demon king Ravana to be reunited with her husband Rama, representing God. Nevertheless, although the concept that we can come to know God throughsophia has played a role in Christian thought, no major Christian denominations profess Sophia as an independent aspect of God.
In Hinduism (also inJainism andSikhism), the concept ofmoksha is akin to that of Buddhism'snirvana, but some scholars further claim that it is akin as well to Christianity's doctrine ofsalvation. Hindu sannyasi Swami Tripurari states:
... in theory the sinners of the world are the beneficiaries of Christ’s sacrifice, but it is God the father for whose pleasure Christ underwent the crucifixion, even when the father’s joy in this scenario lies in the salvation of sinners. Christ represents the intermediary between God and humanity, and his life aptly illustrates the fact that it is sacrifice by which we come to meet our maker. Thus in Christ the Divine teaches us “the way” more than he does the goal. The Christ conception represents “the way” in the sense that the way is sacrifice, out of which love arises. TheKrishna conception represents that for which we not only should, but must sacrifice, compelled by the Godhead’s irresistible attributes, etc. depicted therein.[7][better source needed]
TheChristian Ashram Movement, a movement withinChristianity inIndia, embracesVedanta and the teachings of the East, attempting to combine the Christian faith with the Hinduashram model, andChristian monasticism with the Hindusannyasa tradition. In Western countries, Vedanta has influenced some Christian thinkers (see also:Pierre Johanns,Abhishiktananda,Bede Griffiths), while others in the anti-cult movement have reacted against the activities of immigrant gurus and their followers.[citation needed]
Hindu–Islamic relations began when Islamic influence first came to be found in theIndian subcontinent during the early 7th century.Hinduism andIslam are two of the world's four largest religions. Hinduism is the socio-religious way of life of the Hindu people of theIndian subcontinent, their diaspora, and some other regions which had Hindu influence in the ancient and medieval times. Islam is astrictlymonotheistic religion in which the supreme deity isAllah (Arabic:الله"the God": seeGod in Islam), thelast Islamic prophet beingMuhammad ibn Abdullah, whom Muslims believe delivered the Islamic scripture, theQuran. Hinduism mostly shares common terms with the otherIndian religions, includingBuddhism,Jainism andSikhism. Islam shares common characteristics withAbrahamic religions–those religions claiming descent from theprophetAbraham–being, from oldest to youngest,Judaism, Christianity, Islam.
TheQur'an is the primary Islamic scripture. Muslims believe it to be the verbatim, uncreated word of Allah. Second to this in religious authority, and whence many practices of Islam derive, especially forSunnis, are theSunnisix major collections ofhadīth, which are traditional records of thesayings and acts ofMuhammad. The scriptures of Hinduism are theShrutis (the fourVedas, which comprise the original Vedic Hymns, or Samhitas, and three tiers of commentaries upon the Samhitas, namely the Brahmanas, Aranyakas and Upanishads[8]); Furthermore, Hinduism is also based on theSmritis (including theRāmāyana, theBhagavad Gītā [part of theMahabharata cycle], and thePurānas), which are considered to be of secondary authority and of human creation of sages but the 18 Puranas.
Hinduism and Judaism are amongst the oldest existing religions in the world. They have shared a notable relationship throughout historical and modern times.
Many theologians interpret Hinduism to teach that since all souls will eventually arrive at salvation, every religion can lead to it.[9][10]
Hinduism is recognized in theBaháʼí Faith as one of four known religions and its scriptures are regarded as predicting the coming ofBaháʼu'lláh (Kalki avatar).Krishna is included in the succession ofManifestations of God. The authenticity of theHindu scriptures is seen as uncertain.[11]
Hinduism and Zoroastrianism share a common root inProto-Indo-Iranian religion. Zoroastrianism in India shares more than a thousand years of history with the culture and people of India. The Zoroastrians of India are known asParsis.
The "Council of Dharmic Faiths" (UK) regardsZoroastrianism, whilst not originating in the Indian subcontinent, also as a Dharmic religion.[12]
There are direct links betweenHinduism andZoroastrianism. Many analysts of Hinduism claim that Hinduism embraces elements of all contemporary religions,[13][14] Hence scriptures of Hinduism such as Vedas and Puranas, along withBuddhism,Jainism andSikhism, have incorporated and adopted significantly elements from theAvesta ofGreek religion andZoroastrianism:Asura from Ahura,Deva from Daeva, Hindu monotheism fromAhura Mazda,Varuna,Vishnu andGaruda fromAgni, the heavenly juice from the drink called Soma-Haoma, the contemporaryIndian andPersian war of Devasuras from Arya,Arya from Mithra,Mitra from Mithra,Dyaushpita andJupiter fromJupiter, Yagya to Yagya, Narasanga to Narasangasa,Indra, Gandharva toGandharva,Vajra,Vayu,Mantra,Yama, Ahuti, Hamta to Sumati etc.[15][16]
%2c_Adhyaya_1%2c_lines_1.1.1_to_1.1.9%2c_Sanskrit%2c_Devanagari.jpg)
The following is a list ofcognate terms that may be gleaned from comparative linguistic analysis of theRigveda andAvesta. Both collections are from the period after the proposed date of separation (c. 2nd millennium BC) of the Proto-Indo-Iranians into their respective Indic and Iranian branches.[17][18][19]
| Vedic Sanskrit | Avestan | Common meaning |
|---|---|---|
| āp | āp | "water,"āpas "the Waters"[19] |
| Apam Napat, Apām Napāt | Apām Napāt | the "water's offspring"[19] |
| aryaman | airyaman | "Arya-hood" (lit:** "member of Arya community")[19] |
| Asura Mahata/Medha (असुर महत/मेधा) | Ahura Mazda | "The Supreme Lord, Lord of Wisdom"[20][21] |
| rta | asha/arta | "active truth", extending to "order" and "righteousness"[19][18] |
| atharvan | āθrauuan, aθaurunAtar | "priest"[18] |
| ahi | azhi, (aži) | "dragon, snake", "serpent"[19] |
| daiva,deva | daeva, (daēuua) | a class of divinities |
| manu | manu | "man"[19] |
| mitra | mithra, miθra | "oath, covenant"[19][18] |
| asura | ahura | another class of spirits[19][18] |
| sarvatat | Hauruuatāt | "intactness", "perfection"[22][23] |
| Sarasvatī (Ārdrāvī śūrā anāhitā, आर्द्रावी शूरा अनाहिता) | Haraxvati/Haraxvaitī (Ārəduuī Sūrā Anāhitā) | a controversial (generally considered mythological) river, a river goddess[24][25] |
| sauma,soma | haoma | a plant, deified[19][18] |
| svar | hvar, xvar | the Sun, also cognate to Greekhelios, Latinsol, Engl. Sun[22] |
| Tapati | tapaiti | Possible fire/solar goddess; seeTabiti (a possibly HellenisedScythian theonym). Cognate with Latintepeo and several other terms.[22] |
| Vrtra-/Vr̥tragʰná/Vritraban | verethra, vərəθra (cf.Verethragna, Vərəθraγna) | "obstacle"[19][18] |
| Yama | Yima | son of the solar deity Vivasvant/Vīuuahuuant[19] |
| yajña | yasna, object:yazata | "worship, sacrifice, oblation"[19][18] |
| Gandharva | Gandarewa | "heavenly beings"[19] |
| Nasatya | Nanghaithya | "twin Vedic gods associated with the dawn, medicine, and sciences"[19] |
| Amarattya | Ameretat | "immortality"[19] |
| Póṣa | Apaosha | "demon of drought"[19] |
| Ashman | Asman | "sky, highest heaven"[22] |
| AngiraManyu | Angra Mainyu | "destructive/evil spirit, spirit, temper, ardour, passion, anger, teacher of divine knowledge"[19] |
| Manyu | Maniyu | "anger, wrath"[19] |
| Sarva | Sarva | "Rudra, Vedic god of wind,Shiva"[22] |
| Madhu | Madu | "honey"[19] |
| Bhuta | Buiti | "ghost"[19] |
| Mantra | Manthra | "sacred spell"[19] |
| Aramati | Armaiti | "piety" |
| Amrita | Amesha | "nectar of immortality"[19] |
| Amrita Spanda (अमृत स्पन्द) | Amesha Spenta | "holy nectar of immortality" |
| Sumati | Humata | "good thought"[22][19] |
| Sukta | Hukhta | "good word"[19] |
| Narasamsa | Nairyosangha | "praised man"[19] |
| Vayu | Vaiiu | "wind"[19] |
| Vajra | Vazra | "bolt"[19] |
| Ushas | Ushah | "dawn"[19] |
| Ahuti | azuiti | "offering"[19] |
| púraṁdhi | purendi[19] | |
| bhaga | baga | "lord, patron, wealth, prosperity, sharer/distributor of good fortune"[19] |
| Usij | Usij | "priest"[19] |
| trita | thrita | "the third"[19] |
| Mas | Mah | "moon, month"[19] |
| Vivasvant | Vivanhvant | "lighting up, matutinal"[19] |
| Druh | Druj | "Evil spirit"[19] |
| Ahi Dasaka | Azhi Dahaka | "biting serpent"[26] |
Recently, some people have found similarities between the customs of Hindus andYezidis, suggesting that in ancient times they may have even been one people.[27] Recent comparisons and historical research between the two people have revealed many links that now thousands of Hindus and Yezidis believe that they are part of the same family.[citation needed]
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