Buddhism and Hinduism: Difference between revisions

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	===Departure from God and priests===		===Departure from God and priests===

	Like other schools of ] including ] and ] Buddhism selects a set of beliefs (''marga'') and teaches to follow a certain ''dharma.''		Like other schools of ], including ] and ], Buddhism selects a set of beliefs (''marga'') and teaches to follow a certain ''dharma.'' The Buddhist philosophy does not emphasise on either god or a class of priests to perform rituals.

	:''13. 'Well then, Vasettha, those ancient sages versed in ancient scriptures, the authors of the verses, the utterers of the verses, whose, ancient form of words so chanted, uttered, or composed, the priests of to-day chant over again or repeat; intoning or reciting exactly as has been intoned or recited-to wit, Atthaka, Vamaka, Vamadeva, Vessamitta, Yamataggi, Angirasa, Bharadvaja, Vasettha, Kassapa, and Bhagu -- did even they speak thus, saying: " We know it, we have seen it, where the creator is whence the creator is, whither the creator is?		::''13. 'Well then, Vasettha, those ancient sages versed in ancient scriptures, the authors of the verses, the utterers of the verses, whose, ancient form of words so chanted, uttered, or composed, the priests of to-day chant over again or repeat; intoning or reciting exactly as has been intoned or recited-to wit, Atthaka, Vamaka, Vamadeva, Vessamitta, Yamataggi, Angirasa, Bharadvaja, Vasettha, Kassapa, and Bhagu -- did even they speak thus, saying: " We know it, we have seen it, where the creator is whence the creator is, whither the creator is?''

	:15. O Vasettha, those priests who know the scriptures are just like a line of blind men tied together where the first sees nothing, the middle man nothing, and the last sees nothing (Tevijja-Sutta, Dighanikaya, 13:15).''		::''15. O Vasettha, those priests who know the scriptures are just like a line of blind men tied together where the first sees nothing, the middle man nothing, and the last sees nothing ('''Tevijja-Sutta, Dighanikaya, 13:15''').''

	~~Similarly, according~~ to Max Muller, the Buddha regards ~~his~~ teachings as open to everyone <ref>Esoteric Buddhism		According to Max Muller, the Buddha regards the teachings of his school as open to everyone <ref>Esoteric Buddhism
	by F. Max Muller </ref>:		by F. Max Muller </ref>:-

	:''O disciples, there are three to whom secrecy belongs and not openness. Who are they? Secrecy belongs to women, not openness; secrecy belongs to priestly wisdom, not openness; secrecy belongs to false doctrine, not openness. To these three belongs secrecy, not openness.		::''O disciples, there are three to whom secrecy belongs and not openness. Who are they? Secrecy belongs to women, not openness; secrecy belongs to priestly wisdom, not openness; secrecy belongs to false doctrine, not openness. To these three belongs secrecy, not openness.''

	:But there are three things that shine before all the world, and not in secret. Which are they? The disc of the moon, O disciples, shines before all the world, and not in secret; the disc of the sun shines before all the world, and not in secret; the doctrines and rules proclaimed by the perfect Buddha since before all the world, not in secret. These three things shine before all the world, and not in secret. '' -		::''But there are three things that shine before all the world, and not in secret. Which are they? The disc of the moon, O disciples, shines before all the world, and not in secret; the disc of the sun shines before all the world, and not in secret; the doctrines and rules proclaimed by the perfect Buddha since before all the world, not in secret. These three things shine before all the world, and not in secret. '''(Anguttara Nikaya, pp.1, 3, 129.)''''' -

	===Pasanda===		===Pasanda===

Revision as of 21:56, 1 November 2006

Hinduism and Buddhism are two closely related Dharmic religions that are in some ways parallel to each other and in other ways divergent in theology and practice. Whereas the article on the Dharmic religions emphasizes continuities and convergences between the two religions, this article emphasizes that Hinduism and Buddhism each have widely diverging views of their respective relationship to the other, and of elements they have in common, such as the Karma and Dharma.

The religion of Buddhism arose in North India in the sixth century B.C. The Buddha accepted many tenets of Hinduism, but also taught that to achieve salvation one did not have to accept the authority of the scriptures, the caste system, or even the existence of God. Many Hindus converted to Buddhism, and even many of those who did not convert were influenced by Buddhist teachings. Both Buddhism and Jainism influenced Hinduism with their emphasis on compassion for all life.

Convergence of the two Dharmic faiths

Neither religion is monolithic

This article makes generalizations about Hindu and Buddhist beliefs and practices. Nevertheless, it is very important to understand that neither religion is monolithic. Beliefs and practices vary within Hinduism, as they do between Buddhist denominations. There are also individual variations among believers in both religions.

The origins of Siddhartha Gautama

File:SiddhartaBirth.JPG

The birth of Siddharta, (2nd-3rd century).

Siddhārtha was born in Lumbini, Nepal, under the full moon of the sixth lunar month, in the spring. His father was Śuddhodana (Pāli Suddhodana), of the Kṣatriya varṇa, was the chief (rājā, or king) of the Śākya nation, one of several ancient tribes on the margins of the growing state of Kośala (Pāli Kosala). His mother was Māyādevī, King Sudhodhana's wife. Like the founders of all Dharmic religions, Siddhartha Gautama was an influential Hindu who selected a set of principles found in Hinduism to form a newer, relatively limited set of principles.

The Muni

Munis are advanced practitioners of Yoga and Dhyana. Buddha is also known as Shakyamuni in many parts of the world.

Karma

Karma (Sanskrit: कर्म from the root kṛ, "to do") is a word of ancient origin meaning action or activity and its subsequent results (also called karma-phala, "the fruits of action"). It is commonly understood as a term to denote the entire cycle of cause and effect as described in the philosophies of a number of Dharmic Religions such as Hinduism and Buddhism.

Karma is a sum of all that an individual has done, is currently doing and will do. Individuals go through certain processes and accompanying experiences throughout their lives which they have chosen, and those would be based on the results of their own creations: "karma". Karma is not about retribution, vengeance, punishment or reward. Karma simply deals with what is. The effects of all deeds actively create past, present and future experiences, thus making one responsible for one's own life, and the pain and joy it brings to others. In religions that incorporate reincarnation, karma extends through one's present life and all past and future lives as well.

Throughout this process, many see God as playing some kind of role, for example, as the dispenser of the fruits of karma. Other Hindus consider the natural laws of causation sufficient to explain the effects of karma. Some interpretations of the Bhagavad Gita suggest an intermediate view, that karma is a law of cause and effect yet God can mitigate karma for His devotees. Another view holds that a Satyaguru, acting on God's behalf, can mitigate or work out some of the karma of the disciple.

Dharma

Dharma (Sanskrit: धर्म) or Dhamma (Pāli: धमा) means Natural Law or Reality, and with respect to its significance for spirituality and religion might be considered the Way of the Higher Truths. Dharma forms the basis for philosophies, beliefs and practices originating in India. The four main ones are Hinduism (Sanatana Dharma), Buddhism, Jainism, and Sikhism, all of whom retain the centrality of Dharma in their teachings. In these traditions, beings that live in harmony with Dharma proceed more quickly toward Dharma Yukam, Moksha, Nirvana (personal liberation). Dharma also refers to the teachings and doctrines of the various founders of the traditions, such as Gautama Buddha in Buddhism and Mahavira in Jainism. As the religious and moral doctrine of the rights and duties of each individual. Dharma can refer generally to religious duty, and also mean social order, right conduct, or simply virtue.

Nirvana

Each religion has an ethos, that is, an internal description of its raison d'être. That of Buddhism is to provide all human beings with the only valid path to nirvana. The term Nirvana is used in Sanskrit and is common to both the religions.

In addition the religions also share similarities in rituals, holy men and deities.

Dhyana

Both Hinduism and Buddhism lay emphasis on dhyana.

Differences between the two religions

The eternal way and the messiah

Hinduism is identified as "Sanatana Dharma", which translates to "The eternal way" while Buddhism, like Lokāyata, is based upon the teachings of Gautam Buddha, a single founder.

Departure from God and priests

Like other schools of Dharmic religions, including Vaisheṣhika and Lokāyata, Buddhism selects a set of beliefs (marga) and teaches to follow a certain dharma. The Buddhist philosophy does not emphasise on either god or a class of priests to perform rituals.

13. 'Well then, Vasettha, those ancient sages versed in ancient scriptures, the authors of the verses, the utterers of the verses, whose, ancient form of words so chanted, uttered, or composed, the priests of to-day chant over again or repeat; intoning or reciting exactly as has been intoned or recited-to wit, Atthaka, Vamaka, Vamadeva, Vessamitta, Yamataggi, Angirasa, Bharadvaja, Vasettha, Kassapa, and Bhagu -- did even they speak thus, saying: " We know it, we have seen it, where the creator is whence the creator is, whither the creator is?

15. O Vasettha, those priests who know the scriptures are just like a line of blind men tied together where the first sees nothing, the middle man nothing, and the last sees nothing (Tevijja-Sutta, Dighanikaya, 13:15).

According to Max Muller, the Buddha regards the teachings of his school as open to everyone :-

O disciples, there are three to whom secrecy belongs and not openness. Who are they? Secrecy belongs to women, not openness; secrecy belongs to priestly wisdom, not openness; secrecy belongs to false doctrine, not openness. To these three belongs secrecy, not openness.

But there are three things that shine before all the world, and not in secret. Which are they? The disc of the moon, O disciples, shines before all the world, and not in secret; the disc of the sun shines before all the world, and not in secret; the doctrines and rules proclaimed by the perfect Buddha since before all the world, not in secret. These three things shine before all the world, and not in secret. (Anguttara Nikaya, pp.1, 3, 129.) -

Pasanda

In Buddhism, non-Buddhist Dharmas are classified as heretical known as "Pasanda",

"They are called pasanda because they lay out a snare (Be: pasam denti; Ce: pasam oddenti); the meaning is that they throw out the snare of views among the minds of beings. But the Buddha's dispensation frees one from the snare, so it is not called pasanda; the pasanda are found only outside the dispensation."

In Hinduism, different philosophies within Indic traditions are classified by Brahmin priests either as Astika or Nastika, that is, philosophies which either affirm the existence of god or else regarded them as fallible human inventions. According to this tradition, Buddhism is one of Nastika schools by priests since it does not confirm the existence of god.

Hindu views

Many Hindu scholars are of the opinion that Buddhism should be regarded as "reformed Hinduism", and many Hindus believe that Buddhism, like Vaisheṣhika and Lokāyata, is one of the sects of Sanatana Dharma. According to Sarvepalli Radhakrishnan, Buddha did not look upon himself as an innovator, but only a restorer of the way of the Upanishads. .

Hindus revere the Buddha for his utter renunciation (tyaga). In fact, the Bhagavata Purana, one of the most important texts of the Hindus, considers the Buddha an incarnation of Vishnu. In Hinduism, there can be no higher testament to the Buddha's holiness then this.

Buddha Purnima, a festival celebrating the birth of Gautama Buddha, is one of the most popular Hindu festivals.

In Japan, the Shingon Fire Ritual is derived from Hindu traditions. Hindu political parties like the BJP have also Buddhist members. The Dalai Lama has also visited Hindu events, like for example the VHP's second World Hindu Conference in Allahabad in 1979.

Hindu philosopher Swami Vivekananda wrote in glowing terms about Buddha, and visited Bodh Gaya several times.

Ananda Coomaraswamy said: " is a religion both of Eternity and Time, while Gautama looks upon Eternity alone. it is not really fair to Gautama or to the Brahmans to contrast their Dharma; for they do not seek to cover the same ground. We must compare the Buddhist ethical ideal with the (identical) standard of Brahmanhood expected of the Brahman born; we must contrast the Buddhist monastic system with the Brahmanical orders; the doctrine of Anatta with the doctrine of Atman, and here we shall find identity. (…) Buddhism stands for a restricted ideal, which contrasts with Brahmanism as a pars contrasts with the whole".

Buddhism is a dharmic religion. The systems of Buddhism and Hinduism must not be considered to be either contradictory to one another or completely self contained. Ananda Coomaraswamy wrote:

"The more supreficially one studies Buddhism, the more it seems to differ from Brahmanism in which it originated; the more profound our study, the more difficult it becomes to distinguish Buddhism from Brahmanism, or to say in what respects, if any, Buddhism is really unorthodox."

Conclusion

Hinduism regards Buddha (bottom right) as one of the 10 avatars of Vishnu

Buddhism is a dharmic religion. The systems of Buddhism and Hinduism must not be considered to be either contradictory to one another or completely self contained. Ananda Coomaraswamy wrote:

Buddhist scholar Rahula Vipola wrote that the Buddha was trying to shed the true meaning of the Vedas. Buddha is said to be a knower of the Veda (vedajña) or of the Vedanta (vedântajña) (Sa.myutta, i. 168) and (Sutta Nipâta, 463).

Hinduism and Buddhism share many common features including Sanskrit, yoga, karma and dharma. Indians such as Ashoka the great and B.R. Ambedkar took to Buddism. India also is home to the government of Tibet in exile under Tenzin Gyatso, the 14th Dalai Lama.

In addition, Siddhartha Gautama is seen in Hinduism as the ninth avatar of Vishnu.

Quotes

The following quotations reflect some recent Indian views on the Buddha:

He is the ideal Karma-Yogi, acting entirely without motive, and the history of humanity shows him to have been the greatest man ever born; beyond compare the greatest combination of heart and brain that ever existed, the greatest soul-power that has ever been manifested. He is the first great reformer the world has seen. He is the first who dared to say, "Believe not because some old manuscripts are produced, believe not because it is your national belief, because you have been made to believe it from your childhood; but reason it all out, and after you have analyzed it, then, if you find that it will do good to one and all, believe it, live up to it, and help others to live up to it.
— Swami Vivekananda

I prefer Buddhism because it gives three principles in combination, which no other religion does. Buddhism teaches prajna (understanding as against superstition and supernaturalism), karuna (love), and samata (equality). This is what man wants for a good and happy life. Neither god nor soul can save society.
— B.R. Ambedkar

Serenity of spirit and love for all sentient creation are enjoined by the Buddha. He does not speak of sin, but only of ignorance and foolishness, which could be cured by Enlightenment and Sympathy. When we read Buddha's discourses, we are impressed by his spirit of reason. His ethical path has for its first step right views, a rational outlook. He endeavors to brush aside all cobwebs that interfere with mankind's vision of itself and its destiny.
— Sarvepalli Radhakrishnan

Then came the age of Buddha, who stirred up, in our country, humanity to its uttermost depth, and the freedom of mind which it produced expressed itself in a wealth of creation in all departments of life, ever flowing in its richness the continent of Asia.
— Rabindranath Tagore

Of all the persons that have walked on this earth, I have the greatest regard for Gautama Buddha.
— Satyendra Nath Bose

In my case strangely enough, it was not the love of science, nor the love of Nature - but an abstract idealisation, the belief in the value of the human spirit and the virtue of human endeavour and achievement (that motivates me). I am moved by the story of the Buddha’s great renunciation, of his search for truth, and of his final enlightment. It showed me that the capacity for renunciation in the pursuit of exalted aims is the very essence of human greatness.
— Sir Chandrasekhara Venkata Raman

“The essential part of the teachings of Buddha now forms an integral part of Hinduism. (…) It is my fixed opinion that the teaching of Buddha found its full fruition in India, and it could not be otherwise, for Gautama was himself a Hindu of Hindus. He was saturated with the best that was in Hinduism, and he gave life to some of the teachings that were buried in the Vedas and which were overgrown with weeds. (…) Buddha never rejected Hinduism, but he broadened its base. He gave it a new life and a new interpretation.”
— Mahatma Gandhi

References

A.L. Basham, Ed., A Cultural History of India (Oxford 1999) ISBN 0195639219
Sir Charles Eliot, Hinduism and Buddhism,Vol. I (London 1954)
]
Pratima Bowes, The Hindu Religious Tradition 54-80 (Allied Pub. 1976) ISBN 0-7100-8668
Complete Works of Swami Vivekananda, Vol. II, at 217-225 (18th reprint 1995) ISBN 81-85301-75-1
Alex Michaels, Hinduism: Past and Present 154-56 (Princeton 1998) ISBN 0-691-08953-1
Verses 4:14, 9.22 and 18.61
Yogananda, Paramahansa, Autobiography of a Yogi, Chapter 21 ISBN 1565892127
Swami Krishnananda on the Guru mitigating the karma of the disciple
Swami B. V. Tripurari on grace of the Guru destroying karma
Esoteric Buddhism by F. Max Muller
Discourses of the Ancient Nuns(Bhikkhuni-samyutta)Translated from the Pali by Bhikkhu Bodhi
Broughton, Jeffrey L. (1999). The Bodhidharma Anthology: The Earliest Records of Zen. Berkeley: University of California Press. ISBN 0-520-21972-4. p. 2.
e.g., John Woodroffe (Arthur Avalon): Shakti and Shakta. Koenraad Elst: Who is a Hindu (2001). Christian Lindtner: “From Brahmanism to Buddhism”, Asian Philosophy, 1999
Radhakrishnan: Indian Philosophy, vol.2, p.469.
R.K. Payne: The Tantric Ritual of Japan. Feeding the Gods: the Shingon Fire Ritual., and Koenraad Elst: Who is a Hindu. 2001
“Zanskar youth to join BJP”, Organiser, 12-2-1995.
McKean, Lise: Divine Enterprise. Gurus and the Hindu Nationalist Movement. Chicago University Press, 1996. Elst, Koenraad: Who is a Hindu (2001)
Sister Nivedita: The Master as I Saw Him. Koenraad Elst 2001: Who is a Hindu
COOMARASWAMY, Ananda Kentish: Buddha and the Gospel of Buddhism. Citadel Press, Secaucus NJ, 1988 (1916).
Ellora Concept and Style by Carmel Berkson
Ellora Concept and Style by Carmel Berkson
Swami Vivekananda Lecture, THE IDEAL OF KARMA-YOGA, from the Complete Works of Swami Vivekananda, Volume I, by Advaita Ashrama 5 Dehi Entally Road Calcutta 700014, View Full Text here: http://www.ramakrishnavivekananda.info/vivekananda/complete_works.htm
May 1956, a talk by Ambedkar titled "Why I like Buddhism and how it is useful to the world in its present circumstances" was broadcast from the British Broadcasting Corporation, London.
Sarvepalli Radhakrishnan, "Gautama The Buddha" in The Buddhism Omnibus edited by Matthew Kapstein. OUP India, 2004, ISBN 0195668987.
Rabindranath Tagore, "Dr. Tagore's Reply", Chhaththi Gujarati Sahitya Parishadano Report - 1920, 1923, pp. 112-132. Full online text available here.
Author: M.R.Shanbhag, FreeIndia.org , full text here: http://www.calcuttaweb.com/people/snbose.shtml
Athreya, Deccan Herald, Sunday Herald, Articulations, November 30, 2003. For Complete Article Online: http://www.deccanherald.com/deccanherald/nov30/at5.asp
Speech delivered in Colombo in 1927, quoted by Gurusevak Upadhyaya: Buddhism and Hinduism, p. iii., and Koenraad Elst: Who is a Hindu (2001)

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