Buddhism and Hinduism (English Wikipedia)

Thanissaro Bhikkhu, [1]. See note 2.
Thanissaro Bhikkhu, The Not-Self Strategy. [4] Archived 2013-02-04 at the Wayback Machine. For the sutta see [5].
Translated by Piyadassi Thera: [7].
Dhammapada XXVI, translated by Thanissaro Bhikkhu: [8].

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Cope, Stephen (2006). The wisdom of yoga : a seeker's guide to extraordinary living. New York: Bantam Books. pp. 276-278. ISBN 978-0-553-38054-5. OCLC 64098584.
Parvesh Singla. The Manual of Life – Karma. Parvesh singla. pp. 5–7. GGKEY:0XFSARN29ZZ. Retrieved 4 June 2011.
Swami Vivekananda (1959). The Complete Works of Swami Vivekananda. Vol. 5 (Seventh ed.). Advaita Ashram. pp. 454–455. ISBN 9788175058668.
Swami Vivekananda (2003). Buddha And His Message (Second ed.). Advaita Ashram. pp. 44–45. ISBN 8175052457.

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Swami Prabhavananda, The Upanishads: Breath of the Eternal, "AJA - Brihadaranyaka Upanishad Text". Archived from the original on 2 April 2012. Retrieved 1 July 2012.

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Lockard (2007, p. 50): "The encounters that resulted from Aryan migration brought together several very different peoples and cultures, reconfiguring Indian society. Over many centuries a fusion of Aryan and Dravidian occurred, a complex process that historians have labeled the Indo-Aryan synthesis." Lockard: "Hinduism can be seen historically as a synthesis of Aryan beliefs with Harappan and other Dravidian traditions that developed over many centuries." Lockard, Craig A. (2007), Societies, Networks, and Transitions. Volume I: to 1500, Cengage Learning, ISBN 978-0-618-38612-3
Hiltebeitel (2007, p. 12): "A period of consolidation, sometimes identified as one of "Hindu synthesis," Brahmanic synthesis," or "orthodox synthesis," takes place between the time of the late Vedic Upanishads (c. 500 BCE) and the period of Gupta imperial ascendency" (c. 320-467 CE)." Hiltebeitel, Alf (2007), Hinduism. In: Joseph Kitagawa, "The Religious Traditions of Asia: Religion, History, and Culture". Digital printing 2007, Routledge, ISBN 978-1-136-87590-8
Hiltebeitel (2007, p. 12): "A period of consolidation, sometimes identified as one of "Hindu synthesis," Brahmanic synthesis," or "orthodox synthesis," takes place between the time of the late Vedic Upanishads (c. 500 BCE) and the period of Gupta imperial ascendency" (c. 320-467 CE)." Hiltebeitel, Alf (2007), Hinduism. In: Joseph Kitagawa, "The Religious Traditions of Asia: Religion, History, and Culture". Digital printing 2007, Routledge, ISBN 978-1-136-87590-8
Michaels (2004, p. 38): "The legacy of the Vedic religion in Hinduism is generally overestimated. The influence of the mythology is indeed great, but the religious terminology changed considerably: all the key terms of Hinduism either do not exist in Vedic or have a completely different meaning. The religion of the Veda does not know the ethicised migration of the soul with retribution for acts (karma), the cyclical destruction of the world, or the idea of salvation during one's lifetime (jivanmukti; moksa; nirvana); the idea of the world as illusion (maya) must have gone against the grain of ancient India, and an omnipotent creator god emerges only in the late hymns of the rgveda. Nor did the Vedic religion know a caste system, the burning of widows, the ban on remarriage, images of gods and temples, Puja worship, Yoga, pilgrimages, vegetarianism, the holiness of cows, the doctrine of stages of life (asrama), or knew them only at their inception. Thus, it is justified to see a turning point between the Vedic religion and Hindu religions." See also Halbfass 1991, pp. 1–2 Michaels, Axel (2004), Hinduism. Past and present, Princeton, New Jersey: Princeton University Press Halbfass, Wilhelm (1991), Tradition and Reflection, SUNY Press, ISBN 978-0-7914-0361-7
Hopfe & Woodward (2008, p. 79): "The religion that the Aryans brought with them mingled with the religion of the native people, and the culture that developed between them became classical Hinduism." Hopfe, Lewis M.; Woodward, Mark R. (2008), Religions of the World, Pearson Education, ISBN 978-0-13-606177-9
Lockard 2007, p. 50. Lockard, Craig A. (2007), Societies, Networks, and Transitions. Volume I: to 1500, Cengage Learning, ISBN 978-0-618-38612-3
Hiltebeitel 2007, p. 12. Hiltebeitel, Alf (2007), Hinduism. In: Joseph Kitagawa, "The Religious Traditions of Asia: Religion, History, and Culture". Digital printing 2007, Routledge, ISBN 978-1-136-87590-8
Abraham Eraly (2011). The First Spring: The Golden Age of India. Penguin Books. pp. 538, 571. ISBN 978-0-670-08478-4.
Queen, Christopher. "Introduction: The Shapes and Sources of Engaged Buddhism". In Queen & King (1996), pp. 17–18. Queen, Christopher S.; King, Sallie B., eds. (1996). Engaged Buddhism: Buddhist Liberation Movements in Asia. State University of New York Press. ISBN 978-0-7914-2844-3.
Hajime Nakamura (1983). A History of Early Vedānta Philosophy. Motilal Banarsidass. pp. 102–104, 264–269, 294–295. ISBN 978-81-208-0651-1.; Quote: "But the Upanishadic ultimate meaning of the Vedas, was, from the viewpoint of the Vedic canon in general, clearly a new idea.."; p. 95: The [oldest] Upanishads in particular were part of the Vedic corpus (...) When these various new ideas were brought together and edited, they were added on to the already existing Vedic..."; p. 294: "When early Jainism came into existence, various ideas mentioned in the extant older Upanishads were current,....".
Klaus G. Witz (1998). The Supreme Wisdom of the Upaniṣads: An Introduction. Motilal Banarsidass. pp. 1–2, 23. ISBN 978-81-208-1573-5.; Quote: "In the Aranyakas therefore, thought and inner spiritual awareness started to separate subtler, deeper aspects from the context of ritual performance and myth with which they had been united up to then. This process was then carried further and brought to completion in the Upanishads. (...) The knowledge and attainment of the Highest Goal had been there from the Vedic times. But in the Upanishads inner awareness, aided by major intellectual breakthroughs, arrived at a language in which Highest Goal could be dealt with directly, independent of ritual and sacred lore".
Edward Fitzpatrick Crangle (1994). The Origin and Development of Early Indian Contemplative Practices. Otto Harrassowitz Verlag. pp. 58 with footnote 148, 22–29, 87–103, for Upanishads–Buddhist Sutta discussion see 65–72. ISBN 978-3-447-03479-1.
Patrick Olivelle (1992). The Samnyasa Upanisads: Hindu Scriptures on Asceticism and Renunciation. Oxford University Press. pp. 3–5, 68–71. ISBN 978-0-19-536137-7.;
Christoph Wulf (2016). Exploring Alterity in a Globalized World. Routledge. pp. 125–126. ISBN 978-1-317-33113-1.; Quote: "But he [Bronkhorst] talks about the simultaneous emergence of a Vedic and a non-Vedic asceticism. (...) [On Olivelle] Thus, the challenge for old Vedic views consisted of a new theology, written down in the early Upanishads like the Brhadaranyaka and the Mundaka Upanishad. The new set of ideas contained the...."
Mark Siderits (2007). Buddhism as Philosophy: An Introduction. Ashgate. p. 16 with footnote 3. ISBN 978-0-7546-5369-1.
Ghurye 1980, p. 4. Ghurye, Govind Sadashiv (1980), The Scheduled Tribes of India, Transaction Publishers, ISBN 978-1-4128-3885-6
Flood 1996, p. 16. Flood, Gavin D. (1996), An Introduction to Hinduism, Cambridge University Press, ISBN 978-0-521-43878-0
White 2006, p. 28. White, David Gordon (2006), Kiss of the Yogini: "Tantric Sex" in its South Asian Contexts, University of Chicago Press, ISBN 978-0-226-02783-8
Gomez 2013, p. 42. Gomez, Luis O. (2013), Buddhism in India. In: Joseph Kitagawa, "The Religious Traditions of Asia: Religion, History, and Culture", Routledge, ISBN 978-1-136-87590-8
Doniger 2010, p. 66. Doniger, Wendy (2010), The Hindus: An Alternative History, Oxford University Press, ISBN 978-0-19-959334-7
Jones & Ryan 2006, p. xvii. Jones, Constance; Ryan, James D. (2006), Encyclopedia of Hinduism, Infobase Publishing, ISBN 978-0-8160-7564-5
Narayanan 2009, p. 11; Lockard 2007, p. 52; Hiltebeitel 2007, p. 3; Jones & Ryan 2006, p. xviii. Narayanan, Vasudha (2009), Hinduism, The Rosen Publishing Group, ISBN 978-1-4358-5620-2 Lockard, Craig A. (2007), Societies, Networks, and Transitions. Volume I: to 1500, Cengage Learning, ISBN 978-0-618-38612-3 Hiltebeitel, Alf (2007), Hinduism. In: Joseph Kitagawa, "The Religious Traditions of Asia: Religion, History, and Culture". Digital printing 2007, Routledge, ISBN 978-1-136-87590-8 Jones, Constance; Ryan, James D. (2006), Encyclopedia of Hinduism, Infobase Publishing, ISBN 978-0-8160-7564-5
Tiwari 2002, p. v; Lockard 2007, p. 52; Zimmer 1951, pp. 218–219; Larson 1995, p. 81. Tiwari, Shiv Kumar (2002), Tribal Roots of Hinduism, Sarup & Sons Lockard, Craig A. (2007), Societies, Networks, and Transitions. Volume I: to 1500, Cengage Learning, ISBN 978-0-618-38612-3 Zimmer, Heinrich (1951), Philosophies of India, Princeton University Press Larson, Gerald (1995), India's Agony Over Religion, SUNY Press, ISBN 978-0-7914-2411-7
Larson 2009. Larson, Gerald James (2009), Hinduism. In: "World Religions in America: An Introduction", pp. 179-198, Westminster John Knox Press, ISBN 978-1-61164-047-2
Cousins 2010. Cousins, L.S. (2010), "Buddhism", The Penguin Handbook of the World's Living Religions, Penguin, ISBN 978-0-14-195504-9
Hiltebeitel 2007, p. 13. Hiltebeitel, Alf (2007), Hinduism. In: Joseph Kitagawa, "The Religious Traditions of Asia: Religion, History, and Culture". Digital printing 2007, Routledge, ISBN 978-1-136-87590-8
Soiver, Deborah A. (November 1991). The Myths of Narasimha and Vamana: Two Avatars in Cosmological Perspective. State University of New York Press. p. 51. ISBN 978-0-7914-0799-8.
[2] " A common error in examining the concept such as nirvana is to focus too much on the exact denotation of the term at the expense of its wider associations and context, not taking into the account number of synonyms frequently used to describe it. A specific example might be that nirvana is 'amrta', or the deathlessness, but it is important that this refers to the nectar that confers immortality upon gods. In the Buddhist context it refers to a condition in which there is no death, though it is clearly intended to have the positive associations of Indian myth." Routledge Encyclopedia of Philosophy, Edward Craig, 6. Synonyms for Nirvana ,p. 11, Published by Taylor & Francis, 1998, ISBN 0-415-07310-3, ISBN 978-0-415-07310-3
Routledge Encyclopedia of Philosophy, Edward Craig, 1. Origins and etymology of the word Nirvana, p. 9, Published by Taylor & Francis, 1998, ISBN 0-415-07310-3, ISBN 978-0-415-07310-3
Randall Collins (2000), The Sociology of Philosophies: A Global Theory of Intellectual Change, Harvard University Press, p. 202. [3]
Chatterjee, Satischandra (1 January 2016). The Nyaya Theory of Knowledge: A Critical Study of Some Problems of Logic and Metaphysics. Motilal Banarsidass. p. 319. ISBN 978-81-208-4082-9. Retrieved 31 May 2022.
Das, Kanti Lal; Mukherjee, Anirban (2008). Language and Ontology. New Delhi: Northern Book Centre. p. 71. ISBN 978-81-7211-228-8.
Lochtefeld, James G. (2002). The Illustrated Encyclopedia of Hinduism. Vol. 1. The Rosen Publishing Group. p. 122. ISBN 978-0823931798.
Blackburn, Anne M.; Samuels, Jeffrey (2003). "II. Denial of God in Buddhism and the Reasons Behind It". Approaching the Dhamma: Buddhist Texts and Practices in South and Southeast Asia. Pariyatti. pp. 128–146. ISBN 978-1-928706-19-9.^{[permanent dead link]}
Easwaran, Eknath (2007). The Dhammapada: (Classics of Indian Spirituality). Nilgiri Press. p. 227. ISBN 978-1-58638-020-5.
Randall Collins, The Sociology of Philosophies: A Global Theory of Intellectual Change. Harvard University Press, 2000, page 199.
Pratt, James Bissett (1996), The Pilgrimage of Buddhism and a Buddhist Pilgrimage, Asian Educational Services, p. 90, ISBN 978-81-206-1196-2
Upadhyaya, Kashi Nath (1998), Early Buddhism and the Bhagavadgītā, Motilal Banarsidass, pp. 103–104, ISBN 978-81-208-0880-5
Deutsch, Eliot. Advaita Vedānta: A Philosophical Reconstruction. East-West Center Press, 1969. P. 50. ISBN 0-8248-0271-3.
Smith, Vincent A. (1908). The Early History of India. Oxford University. p. 180. ISBN 9788185205212. OCLC 235958116. This article incorporates text from this source, which is in the public domain.
Schumann, Hans Wolfgang (2004). The Historical Buddha: The Times, Life, and Teachings of the Founder of Buddhism. Motilal Banarsidass. p. 70. ISBN 9788120818170.
Paul Williams (2005). Buddhism: Buddhist origins and the early history of Buddhism in South and Southeast Asia. Routledge. pp. 66 footnote 8. ISBN 978-0-415-33227-9.

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O'Neill, Tom (January 2008). India's Ancient Art. Benoy K. Behl. National Geographic Magazine. The flow between faiths was such that for hundreds of years, almost all Buddhist temples, including the ones at Ajanta, were built under the rule and patronage of Hindu kings.

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The Mahamayuri Vidyarajni Sutra 佛母大孔雀明王經 Translated into English by Cheng Yew Chung based on Amoghavajra's Chinese Translation (Taisho Volume 19, Number 982)

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Bhag-P 1.3.24 Archived 2007-09-26 at the Wayback Machine "Then, in the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of Anjana, in the province of Gaya, just for the purpose of deluding those who are envious of the faithful theist."

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Dr V. A. Gunasekara. "The Buddhist Attitude to God". Statement made to a Multi-religious Seminar. Archived from the original on 8 April 2007. Retrieved 27 April 2007.
K.N. Upadhaya, The Impact of Early Buddhism on Hindu Thought. Philosophy East and West Vol.18(1968) pp.163-173, accessed at http://ccbs.ntu.edu.tw/FULLTEXT/JR-PHIL/ew27039.htm Archived 2011-06-28 at the Wayback Machine.
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Cope, Stephen (2006). The wisdom of yoga : a seeker's guide to extraordinary living. New York: Bantam Books. pp. 276-278. ISBN 978-0-553-38054-5. OCLC 64098584.
Smith, Vincent A. (1908). The Early History of India. Oxford University. p. 180. ISBN 9788185205212. OCLC 235958116. This article incorporates text from this source, which is in the public domain.
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