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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]

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]

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]

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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]

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]

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]}

Many theologians interpret Hinduism to teach that since all souls will eventually arrive at salvation, every religion can lead to it.^[8][9]

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.^[10]

The "Council of Dharmic Faiths" (UK) regardsZoroastrianism, whilst not originating in the Indian subcontinent, also as a Dharmic religion.^[11]

There are direct links betweenHinduism andZoroastrianism. Many analysts of Hinduism claim that Hinduism embraces elements of all contemporary religions,^[12][13] 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.^[14][15]

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.^[16][17][18]

Recently, some people have found similarities between the customs of Hindus andYezidis, suggesting that in ancient times they may have even been one people.^[26] 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]}

• Musch, S. (2024). Christianity and Hinduism: German Views in the Long 19th Century." The Routledge Handbook of Christianity and Culture. Edited by Yaakov Ariel, Gregor Thuswaldner, and Jens Zimmermann. Routledge, 415-427.
• Panikkar, K. M. (1965). Asia and Western dominance. Millswood, S. Aust: Braille Writing Association of South Australia.
• Swarup, Ram (1995). Hindu view of Christianity and Islam. Hinduism vis-à-vis Christianity and Islam (Indonesian: Pandangan Hindu atas Kristen dan Islam, French: [Foi et intolérance] : un regard hindou sur le christianisme et l'Islam)
• Swarup, Ram (2015). Hinduism and monotheistic religions.
• Swarup, Ram (1995). Pope John Paul II on Eastern religions and yoga: A Hindu-Buddhist rejoinder.
• Jain, S. (2010). Evangelical intrusions: [Tripura, a case study]. New Delhi: Rupa & Co.
• Elst, Koenraad. (2002). Who is a Hindu?: Hindu revivalist views of Animism, Buddhism, Sikhism, and other offshoots of Hinduism.
• Goel, S. R. (2009). Catholic ashrams: Sannyasins or swindlers, with new appendices. New Delhi: Voice of India.
• Goel, S. R. (2016). History of Hindu-Christian encounters, AD 304 to 1996.
• Shourie, Arun (2006). Harvesting our souls: Missionaries, their design, their claims. New Delhi: Rupa.
• Shourie, Arun (2006). Missionaries in India: Continuities, changes, dilemmas. New Delhi: Rupa.
• Narain, Harsh (1997). Myths of composite culture and equality of religions.

• Indian religions
• Eastern religions
• Religious harmony in India

• Hinduism and Origins of Judaism and Christianity
• BBC - Islam and Hinduism's Blurred Lines

• Hinduism and other religions

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