Editing Reincarnation (section)

====Comparison====
Early texts of Hinduism, Buddhism and Jainism share the concepts and terminology related to reincarnation.<ref>{{cite book |last1=Williams |first1=Paul |last2=Tribe |first2=Anthony |last3=Wynne |first3=Alexander | year=2012 |title=Buddhist Thought: A Complete Introduction to the Indian Tradition |publisher=Routledge |isbn=978-1-136-52088-4 |url=https://books.google.com/books?id=NOLfCgAAQBAJ |access-date=2016-09-25 |archive-date=2020-11-20 |archive-url=https://web.archive.org/web/20201120065316/https://books.google.com/books?id=NOLfCgAAQBAJ |url-status=live |pages=30–42}}</ref> They also emphasize similar virtuous practices and [[karma]] as necessary for liberation and what influences future rebirths.<ref name="damienkeown32"/><ref>{{cite book|author=Michael D. Coogan|title=The Illustrated Guide to World Religions | year=2003| publisher=Oxford University Press| isbn=978-0-19-521997-5| page=192}}</ref> For example, all three discuss various virtues—sometimes grouped as [[Yamas]] and [[Niyama]]s—such as [[Ahimsa|non-violence]], [[Satya|truthfulness]], [[Asteya|non-stealing]], [[Aparigraha|non-possessiveness]], [[compassion]] for all living beings, [[Dāna|charity]] and many others.<ref>{{cite book|author1=David Carpenter|author2=Ian Whicher|title=Yoga: The Indian Tradition|year=2003|publisher=Routledge|isbn=978-1-135-79606-8|page=116}}</ref><ref>{{cite book|author=Rita Langer |title=Buddhist Rituals of Death and Rebirth: Contemporary Sri Lankan Practice and Its Origins |year=2007|publisher=Routledge |isbn=978-1-134-15873-7 |pages=53–54 }}</ref>

Hinduism, Buddhism and Jainism disagree in their assumptions and theories about rebirth. Hinduism relies on its foundational belief that the 'soul, Self exists' ([[Atman (Hinduism)|''atman'']] or ''attā''), while Buddhism aserts that there is 'no soul, no Self' ([[Anattā|''anatta'']] or ''anatman'').<ref>{{cite book|author=Christmas Humphreys|title=Exploring Buddhism |year=2012|publisher=Routledge|isbn=978-1-136-22877-3 |pages=42–43 }}</ref><ref>{{cite book|author=Brian Morris |title=Religion and Anthropology: A Critical Introduction |url=https://books.google.com/books?id=PguGB_uEQh4C&pg=PA51 |year=2006|publisher=Cambridge University Press |isbn=978-0-521-85241-8|page=51|quote="(...) anatta is the doctrine of non-self, and is an extreme empiricist doctrine that holds that the notion of an unchanging permanent self is a fiction and has no reality. According to Buddhist doctrine, the individual person consists of five skandhas or heaps—the body, feelings, perceptions, impulses and consciousness. The belief in a self or soul, over these five skandhas, is illusory and the cause of suffering."}}</ref><ref>{{cite book|author=Richard Gombrich|title=Theravada Buddhism|year=2006|publisher=Routledge|isbn=978-1-134-90352-8|page=47|quote="(...) Buddha's teaching that beings have no soul, no abiding essence. This 'no-soul doctrine' (anatta-vada) he expounded in his second sermon."}}</ref><ref>[http://www.britannica.com/topic/anatta Anatta] {{Webarchive|url=https://web.archive.org/web/20151210185046/http://www.britannica.com/topic/anatta |date=2015-12-10 }}, Encyclopedia Britannica (2013), Quote: "Anatta in Buddhism, the doctrine that there is in humans no permanent, underlying soul. The concept of anatta, or anatman, is a departure from the Hindu belief in atman ("the self").";</ref><ref>Steven Collins (1994), Religion and Practical Reason (Editors: Frank Reynolds, David Tracy), State Univ of New York Press, {{ISBN|978-0-7914-2217-5}}, p. 64; "Central to Buddhist soteriology is the doctrine of not-self (Pali: anattā, Sanskrit: anātman, the opposed doctrine of ātman is central to Brahmanical thought). Put very briefly, this is the [Buddhist] doctrine that human beings have no soul, no self, no unchanging essence."</ref><ref>Edward Roer (Translator), {{Google books|3uwDAAAAMAAJ|Shankara's Introduction|page=2}} to ''Brihad Aranyaka Upanishad'', pp. 2–4;</ref><ref>Katie Javanaud (2013), [https://philosophynow.org/issues/97/Is_The_Buddhist_No-Self_Doctrine_Compatible_With_Pursuing_Nirvana Is The Buddhist 'No-Self' Doctrine Compatible With Pursuing Nirvana?] {{Webarchive|url=https://web.archive.org/web/20150206211126/https://philosophynow.org/issues/97/Is_The_Buddhist_No-Self_Doctrine_Compatible_With_Pursuing_Nirvana |date=2015-02-06 }}, Philosophy Now;</ref><ref name=Loy1982/><ref>KN Jayatilleke (2010), Early Buddhist Theory of Knowledge, {{ISBN|978-81-208-0619-1}}, pp. 246–249, from note 385 onwards;</ref><ref name=johnplott3>John C. Plott et al (2000), Global History of Philosophy: The Axial Age, Volume 1, Motilal Banarsidass, {{ISBN|978-81-208-0158-5}}, p. 63, Quote: "The Buddhist schools reject any Ātman concept. As we have already observed, this is the basic and ineradicable distinction between Hinduism and Buddhism".</ref> Hindu traditions consider soul to be the unchanging eternal essence of a living being, which journeys through reincarnations until it attains self-knowledge.<ref>{{cite book|author=Bruce M. Sullivan|title=Historical Dictionary of Hinduism|year=1997|publisher=Scarecrow|isbn=978-0-8108-3327-2|pages=235–236 (See: Upanishads)}}</ref><ref>{{cite book|author=Klaus K. Klostermaier|title=A Survey of Hinduism: Third Edition|year=2007|publisher=State University of New York Press|isbn=978-0-7914-7082-4|pages=119–122, 162–180, 194–195}}</ref><ref>{{cite book |last=Kalupahana |first=David J. |date=1992 |title=The Principles of Buddhist Psychology |location=Delhi |publisher=ri Satguru Publications |pages=38–39}}</ref> Buddhism, in contrast, asserts a rebirth theory without a Self, and considers realization of non-Self or Emptiness as Nirvana (''[[nibbana]]'').

The reincarnation doctrine in Jainism differs from those in Buddhism, even though both are non-theistic [[Sramana]] traditions.<ref name=naomiappleton76/><ref>{{cite book|author=Kristi L. Wiley|title=Historical Dictionary of Jainism|year=2004|publisher=Scarecrow|isbn=978-0-8108-5051-4|page=91}}</ref> Jainism, in contrast to Buddhism, accepts the foundational assumption that soul (''[[Jiva]]'') exists and asserts that this soul is involved in the rebirth mechanism.<ref>{{cite book|author=Kristi L. Wiley|title=Historical Dictionary of Jainism|year=2004|publisher=Scarecrow|isbn=978-0-8108-5051-4|pages=10–12, 111–112, 119}}</ref> Furthermore, Jainism considers [[asceticism]] as an important means to spiritual liberation that ends the cycle of reincarnation, while Buddhism does not.<ref name=naomiappleton76>{{cite book|author=Naomi Appleton |title=Narrating Karma and Rebirth: Buddhist and Jain Multi-Life Stories  |year=2014|publisher=Cambridge University Press |isbn=978-1-139-91640-0|pages=76–89 }}</ref><ref>{{cite book|author=Gananath Obeyesekere |title=Karma and Rebirth: A Cross Cultural Study |year=2006|publisher=Motilal Banarsidass |isbn=978-81-208-2609-0 |pages=107–108 }};<br />{{cite book|author=Kristi L. Wiley|title=Historical Dictionary of Jainism|year=2004|publisher=Scarecrow|isbn=978-0-8108-5051-4|pages=118–119}}</ref><ref>{{cite book|author=John E. Cort|title=Jains in the World: Religious Values and Ideology in India | year=2001|publisher= Oxford University Press |isbn=978-0-19-803037-9|pages=118–123}}</ref>