Editing Indian religions (section)

== Similarities and differences ==
[[File:Abraham Dharma.png|thumb|Map showing the prevalence of [[Abrahamic religions|Abrahamic]] (pink) and Indian religions (yellow) in each country]]

According to Tilak, the religions of India can be interpreted "differentially" or "integrally",{{sfn|Sherma|Sarma|2008|p=239}} that is by either highlighting the differences or the similarities.{{sfn|Sherma|Sarma|2008|p=239}} According to Sherma and Sarma, western Indologists have tended to emphasise the differences, while Indian Indologists have tended to emphasise the similarities.{{sfn|Sherma|Sarma|2008|p=239}}

=== Similarities ===
[[Hinduism]], [[Buddhism]], [[Jainism]], and [[Sikhism]] share certain key concepts, which are interpreted differently by different groups and individuals.{{sfn|Sherma|Sarma|2008|p=239}} Until the 19th century, adherents of those various religions did not tend to label themselves as in opposition to each other, but "perceived themselves as belonging to the same extended cultural family."{{sfn|Lipner|1998|p=12}}

==== Dharma ====
{{Unreferenced section|date=May 2021}}
[[File:2019 Jan 15 - Kumbh Mela - Devotee Reading Holy Booklet at Prayagraj Kumbh Mela.jpg|thumb|A devotee facing the [[Ganga]], reading a stack of holy books ("Chalisa" of various god) at the Kumbh Mela]]

The spectrum of these religions are called Dharmic religions because of their overlap over the core concept of [[Dharma]]. It has various meanings depending on the context. For example it could mean duty, righteousness, spiritual teachings, conduct, etc.{{Citation needed|date=March 2025}}

==== Soteriology ====
Hinduism, Buddhism, Jainism, and Sikhism share the concept of [[moksha]], liberation from the cycle of rebirth.{{sfn|Tiwari|1983|p=210}} They differ however on the exact nature of this liberation.{{sfn|Tiwari|1983|p=210}}

==== Ritual ====
Common traits can also be observed in ritual. The head-anointing ritual of ''[[abhiseka]]'' is of importance in three of these distinct traditions, excluding Sikhism (in Buddhism it is found within [[Vajrayana]]).<ref name=":0">{{Cite book |last=Others |first=Muzaffar H. Syed & |url=https://books.google.com/books?id=Sy5gEAAAQBAJ |title=History of Indian Nation: Ancient India |date=2022-02-20 |publisher=K.K. Publications |page=358 |language=en |access-date=1 December 2023 |archive-date=23 September 2023 |archive-url=https://web.archive.org/web/20230923090519/https://books.google.com/books?id=Sy5gEAAAQBAJ |url-status=live }}</ref> Other noteworthy rituals are the cremation of the dead, the wearing of vermilion on the head by married women, and various marital rituals.<ref name=":0" /> In literature, many classical narratives and purana have Hindu, Buddhist or Jain versions.<ref group=web>cf. ''[[Encyclopædia Britannica]]'', s.v. "Jainism > Jainism, Hinduism, and Buddhism"</ref> All four traditions have notions of ''[[karma]]'', ''dharma'', ''[[samsara]]'', ''moksha'' and various ''forms of [[Yoga]]''.<ref name=":0" />

==== Mythology ====
[[Rama]] is a heroic figure in all of these religions. In Hinduism he is the God-incarnate in the form of a princely king; in Buddhism, he is a [[Bodhisattva]]-incarnate; in Jainism, he is the perfect human being. Among the Buddhist [[Ramayana]]s are: ''Vessantarajataka'',<ref>Pollock, P. 661 ''Literary Cultures in History:''</ref> [[Reamker]], [[Ramakien]], [[Phra Lak Phra Lam]], [[Hikayat Seri Rama]], etc. There also exists the ''Khamti Ramayana'' among the Khamti tribe of Asom wherein Rama is an [[Avatar]] of a Bodhisattva who incarnates to punish the demon king Ravana (B.Datta 1993). The ''Tai Ramayana'' is another book retelling the divine story in Asom.{{Citation needed|date=June 2023}}

=== Differences ===
Critics point out that there exist vast differences between and even within the various Indian religions.{{sfn|Larson|2012|pp=313–314}}{{sfn|Yelle|2012|pp=338–339}} All major religions are composed of innumerable sects and subsects.{{sfn|Rodriques|Harding|2008|p=14}}

==== Mythology ====
Indian mythology also reflects the competition between the various Indian religions. A popular story tells how [[Vajrapani]] kills [[Maheśvara (Buddhism)|Mahesvara]], a manifestation of Shiva depicted as an evil being.{{sfn|Davidson|2004|pp=148–153}}{{sfn|Kalupahana|1994|p=220}} The story occurs in several scriptures, most notably the ''Sarvatathagatatattvasamgraha'' and the ''Vajrapany-abhiseka-mahatantra''.{{sfn|Davidson|2004|p=148}}{{refn|group=note|The story begins with the transformation of the Bodhisattva Samantabhadra into Vajrapani by Vairocana, the cosmic Buddha, receiving a [[vajra]] and the name "Vajrapani".{{sfn|Davidson|2004|pp=148–150}} Vairocana then requests Vajrapani to generate his adamantine family, to establish a [[mandala]]. Vajrapani refuses, because Mahesvara (Shiva) "is deluding beings with his deceitfull religious doctrines and engaging in all kinds of violent criminal conduct".{{sfn|Davidson|2004|p=150}} Mahesvara and his entourage are dragged to [[Mount Sumeru]], and all but Mahesvara submit. Vajrapani and Mahesvara engage in a magical combat, which is won by Vajrapani. Mahesvara's retinue become part of Vairocana's mandala, except for Mahesvara, who is killed, and his life transferred to another realm where he becomes a buddha named Bhasmesvara-nirghosa, the "Soundless Lord of Ashes".{{sfn|Davidson|2004|p=151}}}} According to Kalupahana, the story "echoes" the story of the conversion of Ambattha.{{sfn|Kalupahana|1994|p=220}} It is to be understood in the context of the competition between Buddhist institutions and [[Shaivism]].{{sfn|Davidson|2004|p=152}}