Whats the difference from Buddhism and Hinduism Reincarnation?

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Hinduism has a soul(atman), Buddhism does not (anatman).
In Buddhism, skandhas(I think that’s the term) are what’s reincarnated, which are kind of like the senses.

Olaf Svensson

Basically, there is a lot of misconception about the Sanathana Dharma, aka Hinduism; which I’d like to clear up first, before going on to the Buddhist.
The Sanathana Dharma or the Universal Path, which is more than 60,000 years old, as we know from the archeological artifacts that were found and carbon dated to that era where they mentioned the Vedas and the Sanathna Dharma having been there from much before, was not a Religion, but a Science.
Though nobody knows the details, it is known that a calamity that struck wiped out the 7 Universities of that era and the Vedas or Knowledge was lost for more than a millennium.
Vyasa and his students later gathered as much as they could find of the Vedas and re-compiled them and divided them into Four Books – Rg, Sama, Yajur and Atharva.
I shall not go into details here, but, make a general overview so that we understand the subject of Reincarnation in a proper perspective.
To return to the subject, when Vyasa re-compiled the Vedas, he added in a lot of the folklore of his period to sill in the many gaps of the missing texts.
The study of the Spiritual was only one of the myriad of Subjects that the Vedas covered which is reflected in the shloka or verse – “Deivehah nirguna nirakara” or God[hood/head] is beyond intellectual and physical perception. Elaborated upon, this tells us all that the “perception” of this Stage in our Natural Evolution is not possible because we are attempting to understand the Absolute in terms of Temporal and Relative, which is an exercise in futility.
There is no “God” like the Desert Messianic Faiths describe – the Sky Daddy, to use a popular term, in the Sanathana Dharma. Nor is there any Heaven or Hell. And nothing is pure evil or pure good. Everything is Relative and Transitory in this Temporal Plane.
The God of the Hindus is the Parama Atma or the Collective Universal Consciousness. The Collective is at once One and Several in that all Beings are really the Atma, or the Eternal Soul, temporarily occupying a body and experiencing the Temporal World which they take to be their Reality. However, it is natural for them to seek their original selves once they are released from their mortal coils.
Though it is inevitable that the Atma shall return to merge itself with the Parama Atma, at the point of it’s leaving the mortal coil, it experiences the ashtha bandhanas or the 8 Bindings that hold it back to this Temporal Existence. And it is when the Atma succumbs to the bandhanas or bindings, it wills itself to return to this Temporal World rather than move on and return to it’s original form of being one with the Parama Atma.
That is the “Reincarnation” that happens when the Atma gets itself reassigned to a new life again in the Temporal World which it guided itself to do when it had the desire to “Live” in the Grand Illusion [Maya] of the Transitory and Relative “Reality” of the Temporal World.
I know I’m grossly over simplifying things, but, to know the actual Science behind all this, you need to be able to perform computations up to 16 decimal point accurate to follow the many models laid out that explain this phenomenon in detail.
Anyway, Reincarnation or Rebirth are merely words that very loosely translate the original Sanskrit terms used.
And, though the fact is that Buddhism began with Buddha – Sakyamuni Siddhartha Gautama Buddha, who was, incidentally a Hindu Kshatriya Prince, the Buddhists, later on, created a lot of things to differentiate themselves from the Hindus.
One of the main things that they did was to create the Legend of the many pre-Buddhas and claim that the Philosophy of Buddhism was as old as Hinduism, if not older.
Then, the more recent denominations of Buddhism, like the myriad of the denominations of the Hindus, made up their own versions of the Theory of Karma [which is actually a lot more complicated than the simplified instant coffee version known commonly] and Moksha, or Liberation and Nirvana or the Eternal State of Bliss in returning to the Parama Atma.
I f you study the original Sanskrit and Pali documents, neither Hinduism nor Buddhism differ upon this subject. That the Ultimate Goal of all Beings is to return to the Parama Atma is a given in all the proto-Hindu Philosophies.
Where they differ in is how and when that will happen.
And that subject is also very old in the Hindu Philosophy itself where there are two distinct major Schools of Thought – the Monist and the Dualist.
However, to go into that subject would be going off on a tangent, so, I’ll leave that here.
Fact is that all these exercises in Semantics and so on and so forth are the result of Scholars who propounded their Theories upon the Central Theme and created their own “isms”.
It’s a pity, really, that so few people study the whole thing and presume that they know it all; but then, that’s what happens when you “get Religion” instead of following the original Science.


Rebirth vs. Reincarnation
Although these terms are often used interchangeably, there is a significant conceptual difference between the two. On the whole, Buddhists believe in rebirth while Hindus, Jains, and some Christians believe in reincarnation. Strictly speaking, reincarnation means the assumption of another body by a permanent, eternal self (the Hindu notion of atman or the Christian notion of soul). Most Buddhists do not believe in a permanent self (anatman or anatta, without enduring self) but believe human consciousness (the “I” or self) dissolves at death and that only a subtle mindstream remains. The mindstream carries with it karmic imprints from prior lives (but not memories and emotions associated with prior lives, unless the person is a highly developed spiritual practitioner, in which case reincarnation is possible) and it is this subtle mindstream that conjoins with a new life-form after death. Thus, rebirth does not mean an identifiable human being assuming a new human body. Moreover, in Buddhism, rebirth is not always accomplished in human form. Depending on karmic circumstances, a human being can be reborn as an animal or as a being in any of the upper or lower realms.

bad tim

there isn’t a difference. buddhism is a form of hinduism. everything in buddhism is also in hinduism. there are thousands of different forms of hinduism, so it may appear that there’s a difference, but there isn’t. buddhism is a fundamentalist form of hinduism, in that it eliminated everything but the essential concepts. other sects of buddhism then rose out of that, incorporating the native beliefs of people as buddhism spread.

The Foreigner

In Buddhism, we believe that a person consists of Body (Rupa) and Mind (Nama). When one dies on this earth, which is one of the 11 Sense-Spheres — heaven, ghost, and hell are in different spheres– the Body will decay and the last Mind in this sphere will vanish. The new Mind will immediately arise in the new Body and in the new sphere. Without the Mind, an egg and a sperm cannot become a life.
This is a Rebirth. We prefer to call “Rebirth” rather than “Reincarnation” because of the new Mind and new Body. The Reincarnation involves the new Body but the same Mind (Soul). Hindus believe the self or soul (atman) repeatedly takes on a physical body.


the Hindus believe in ‘soul’ that reincarnates.
Buddhism dismiss ‘soul’; instead, there is nothing that reincarnates but new body and mind as a new pair are remade by vipaka (resulting kamma).
check online for these words if you don’t know.
and search – ‘jati buddhism’

Vic W

What in generally is suggested by Soul, Self, Ego, or to use the Sanskrit expression Ātman, is that in man there is a permanent, everlasting and absolute entity, which is the unchanging substance behind the changing phenomenal world. According to some religions, each individual has such a separate soul which is created by God, and which, finally after death, lives eternally either in hell or heaven, its destiny depending on the judgment of its creator. According to others, it goes through many lives till it is completely purified and becomes finally united with God or Brahman, Universal Soul or Ātman, from which it originally emanated. This soul or self in man is the thinker of thoughts, feeler of sensations, and receiver of rewards and punishments for all its actions good and bad. Such a conception is called the idea of self.
Buddhism stands unique in the history of human thought in denying the existence of such a Soul, Self, or Ä€tman. According to the teaching of the Buddha, the idea of self is an imaginary, false belief which has no corresponding reality, and it produces harmful thoughts of ‘me’ and ‘mine’, selfish desire, craving, attachment, hatred, ill-will, conceit, pride, egoism, and other defilements, impurities and problems. It is the source of all the troubles in the world from personal conflicts to wars between nations. In short, to this false view can be traced all the evil in the world.
Two ideas are psychologically deep-rooted in man; self-protection and self-preservation. For self-protection man has created God, on whom he depends for his own protection, safety and security, just as a child depends on its parent. For self-preservation man has conceived the idea of an immortal Soul or Ātman, which will live eternally. In his ignorance, weakness, fear, and desire, man needs these two things to console himself. Hence he clings to them deeply and fanatically.
The Buddha’s teaching does not support this ignorance, weakness, fear, and desire, but aims at making man enlightened by removing and destroying them, striking at their very root. According to Buddhism, our ideas of God and Soul are false and empty. Though highly developed as theories, they are all the same extremely subtle mental projections, garbed in an intricate metaphysical and philosophical phraseology. These ideas are so deep-rooted in man, and so near and dear to him, that he does not wish to hear, nor does he want to understand, any teaching against them.
The Buddha knew this quite well. In fact, he said that his teaching was ‘against the current’ (patisotagāmi), against man’s selfish desire. Just four weeks after his Enlightenment, seated under a banyan tree, he thought to himself; ‘I have realized this Truth which is deep, difficult to understand… comprehensible only by the wise… Men who are overpowered by passions and surrounded by a mass of darkness cannot see this Truth, which is against the current, which is lofty, deep, subtle and hard to comprehend.’
With these thoughts in his mind, the Buddha hesitated for a moment, whether it would not be in vain if he tried to explain to the world the Truth he had just realized. Then he compared the world to a lotus pond: In a lotus pond there are some lotuses still under water; there are others which have risen only up to the water level; there are still others which stand above water and are untouched by it. In the same way in this world, there are men at different levels of development. Some would understand the Truth. So the Buddha decided to teach it. [1]
The doctrine of Anatta or No-Soul is the natural result of, or the corollary to, the analysis of the Five Aggregates and the teaching of Conditioned Genesis (Paticca-samuppāda).[2]
We have seen earlier, in the discussion of the First Noble Truth (Dukkha), that what we call a being or an individual is composed of the Five Aggregates, and that when these are analysed and examined, there is nothing behind them which can be taken as ‘I’, Ä€tman, or Self, or any unchanging abiding substance. That is the analytical method. The same result is arrived at through the doctrine of Conditioned Genesis which is the synthetical method, an according to this nothing in the world is absolute. Everything is conditioned, relative, and interdependent. This is the Buddhist theory of relativity.
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