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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.

Hinduism is considered to be the oldest living religion in the world. Unlike most other major religions, Hinduism has no single founder and is based on a number of religious texts developed over many centuries that contain spiritual insights and practical guidance for religious life. Among such texts, the Vedas are the most ancient. Other scriptures include the eighteen Puranas and the epic poems Mahabharata and Ramayana. The Bhagavad Gita, which is contained within the Mahabharata, is a widely studied scripture that summarizes the spiritual teachings of the Vedas.

According to the Buddhist tradition, the historical Buddha Siddharta Gautama was born to the Shakya clan, at the beginning of the Magadha period (546–324 BCE), in the plains of Lumbini, Southern Nepal. He is also known as the Shakyamuni (literally "The sage of the Shakya clan"). Under a fig tree, now known as the Bodhi tree, he vowed never to leave the position until he found Truth. At the age of 35, he attained Enlightenment. He was then known as Gautama Buddha, or simply "The Buddha", which means "the enlightened one". For the remaining 45 years of his life, he travelled the Gangetic Plain of central India (region of the Ganges/Ganga river and its tributaries), teaching his doctrine and discipline to an extremely diverse range of people. 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

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 originated in the Vedic system of religion, otherwise known as Hinduism.

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 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.

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 was first described in Hinduism. Hinduism is called Sanatana Dharma which translates to "the eternal dharma." Dharma forms the basis for philosophies, beliefs and practices originating in India. The four main ones are Hinduism, 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 Dharmic traditions, such as Vidyaranya, Kumarila Bhatta, Gautama Buddha and Mahavira. 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.

Aum

In Buddhism and Hinduism, the term bija is used for mystical "seed syllables" contained with mantras. These seeds do not have precise meanings, but are thought to carry connections to spiritual principles. The best-known bija syllable is Om, which first is seen in the Hindu scriptures known as the Upanishads.

Sanskrit

The Sanskrit language (संस्कृतं saṃskṛtam, संस्कृता वाक् saṃskṛtā vāk) is a classical language of India, a liturgical language of Hinduism, Buddhism, and Jainism, and one of the 22 official languages of India.

Mantra

A mantra (मन्त्र) is a religious syllable or poem, typically from the Sanskrit language. Their use varies according to the school and philosophy associated with the mantra. They are primarily used as spiritual conduits, words or vibrations that instill one-pointed concentration in the devotee. Other purposes have included religious ceremonies to accumulate wealth, avoid danger, or eliminate enemies. Mantras originated in India with Vedic Hinduism and were later adopted by Buddhists, Sikhs and Jains, now popular in various modern forms of spiritual practice which are loosely based on practices of these Eastern religions.

Yogic traditions

Yoga, meaning 'yoke' in Sanskrit, is a family of ancient spiritual practices originating in India. It is one of the six schools of Hindu Philosophy, in which it is often paired with Samkhya, and they are referred together as the Samkhya-Yoga school. The diversity within Yoga philosophy itself is traditionally classified into four main braches: Karma Yoga (yoga of action), Jnana Yoga (yoga of knowledge), Bhakti Yoga (yoga of devotion), and Raja Yoga (yoga of meditation), but other classifications do exist. It remains a vibrant living tradition in which the common goal of all branches is liberation from suffering by attainment of enlightenment.

There is a considerable overlap between Yoga and Buddhism. Of particular interest is a comparison of the Buddhist eight-fold path and the eight limbs of Patanjali's Yoga. Their moral precepts (the sila of Buddhism, the yama and niyama of yoga) share the Hindu principle of non-violence (ahimsa); their final steps point towards a common goal - 6. Buddhist Samma Vayama (Effort) vs Yogic Dharana (Concentration), 7. Buddhist Samma Sati (Mindfulness) vs Yogic Dhyana (Meditation) and 8. Buddhist Samma Samadhi vs Yogic Samadhi. An in relation to views of the Self, yoga's asmita-samapatti is designed to eradicate the wrong views on the Self much in the same way Buddha did it in Anatta-lakkhana-sutta.

The correlation between Yoga and Buddhism seems to be particularly strong in Tibetan Buddhism, due to various historical events including the influence of Tantra on Tibetan traditions. For example, a system of 108 bodily postures practiced with breath and heart rhythm timing in movement exercises is known as Trul khor or union of moon and sun (channel) prajna energies, and the body postures of Tibetan ancient yogis are depicted on the walls of the Dalai Lama's summer temple of Lukhang.

Prominent Tibetan Buddhist Yoga schools Six yogas of Naropa, Tumo and Tsa lung Trul khor.

In addition Yogācāra (Sanskrit: "yoga practice"), also spelled yogāchāra, is an influential school of philosophy and psychology that developed in Indian Mahayana Buddhism starting sometime in the fourth to fifth centuries C.E., also commonly known as Consciousness-only.

Dhyana

Dhyāna's beginings are traced to Hinduism, where it is considered to be an instrument to gain self knowledge, thereby seperating maya from reality and helping attain the ultimate goal of Moksha. Depictions of hindu yogis performing dhyāna are found in ancient texts and in statues and frescoes of ancient India temples. Siddhartha Gautama studied dhyāna during his early years away from his kingdom.

Reincarnation

In India the concept of reincarnation is first recorded in the Upanishads (c. 800 BCE), which are philosophical and religious texts composed in Sanskrit.

According to Hinduism, the soul (atman) is immortal, while the body is subject to birth and death. The Bhagavad Gita states that:

Worn-out garments are shed by the body;

Worn-out bodies are shed by the dweller within the body. New bodies are donned

by the dweller, like garments.

The idea that the soul (of any living being - including animals, humans and plants) reincarnates is intricately linked to karma, another concept first introduced in the Upanishads. Karma (literally: action) is the sum of one's actions, and the force that determines one's next reincarnation. The cycle of death and rebirth, governed by karma, is referred to as samsara.

Buddhism believes in the anatta. Buddhists also believe that a new-born child may be the reincarnation of some important departed lama. In Tibetan Buddhism, the substance that make up the impermanent "self" (skandha) of an important lama (like the Dalai Lama) is said to be reborn into an infant born nine months after his decease. This process is said to occurs after years of crystallization of the skandhas through mental cultivation. And when the body dies, some of the crystallized skandhas (which normally dissolves at death), is said to attach itself to the consciousness. So that when the next rebirth occurs, the new person will have some of the old characters. This belief, however, does not contradict with Buddha's teaching on the impermanent nature of the self.

Idol worship

A murti (also spelled murthi or murthy) typically refers to an image in which the Divine Spirit is 'murta', or expressed. A murti becomes worshippable after the Divine is invoked in it for the purpose of offering worship. Thus the murti is treated as the Deity of the Divine and regarded by Hindus and also by some Mahayana Buddhists during worship as points of devotional and meditational focus.

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:-

"Hinduism 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. "

Conclusion

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."

Hindus scholars have also accepted Buddhism as a a fulfillment of Sanatana Dharma philosophy  :-

"The relation between Hinduism (by Hinduism, I mean the religion of the Vedas) and what is called Buddhism at the present day, is nearly the same as between Judaism and Christianity. Jesus Christ was a Jew, and Shakya Muni was a Hindu. The Jews rejected Jesus Christ, nay, crucified him, and the Hindus have accepted Shakya Muni as God and worship him. But the real difference that we Hindus want to show between modern Buddhism and what we should understand as the teachings of Lord Buddha, lies principally in this: Shakya Muni came to preach nothing new. He also, like Jesus, came to fulfill and not to destroy."

Buddhist scholars such as, 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, Buddhabhadra, Bodhidharma 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.

Further reading

• N.N Bhattacharyya: Buddhism in the History of Indian Ideas.
• Chitrarekha V. Kher: Buddhism as Presented by the Brahmanical Systems.
• Coomaraswamy, Ananda Kentish: Buddha and the Gospel of Buddhism. Citadel Press, Secaucus NJ, 1988 (1916). -: (with Sister Nivedita): Hindus and Buddhists. Mystic Press, London 1987 (ca. 1911).
• Elst, Koenraad: Who is a Hindu, 2001. Delhi: Voice of India. ISBN 81-85990-74-4
• GOEL, Sita Ram: Samyak Sambuddha. Bhârata-Bhâratî, Delhi 1997 (1957).
• Ram Swarup: Buddhism vis-à-vis Hinduism. Voice of India, Delhi 1983 (1958).
• V. Subramaniam, ed.: Buddhist-Hindu Interactions.
• Gurusevak Upadhyaya: Buddhism and Hinduism.

See also

• Dharmic religions
• God in Buddhism
• Quotes on Buddhism by eminent Indians

References

1. From the River of Heaven: Hindu and Vedic Knowledge for the Modern Age by David Frawley
2. Pagan Theology: paganism as a world religion by Michael York
3. An Introduction to Hinduism, "The Origin of Hinduism" on About.com
4. Hinduism and the Clash of Civilizations by David Frawley (Vamadeva Shastri)
5. Osborne, E: "Accessing R.E. Founders & Leaders, Buddhism, Hinduism and Sikhism Teacher's Book Mainstream.", page 9. Folens Limited, 2005
6. Klostermaier, K:"A Survey of Hinduism", page 1. SUNY Press, 1994.
7. See Gītā Dhyānam
8. A.L. Basham, Ed., A Cultural History of India (Oxford 1999) ISBN 0195639219
9. Sir Charles Eliot, Hinduism and Buddhism,Vol. I (London 1954)
10. Karma
11. Yogananda, Paramahansa, Autobiography of a Yogi, Chapter 21 ISBN 1565892127
12. Swami Krishnananda on the Guru mitigating the karma of the disciple
13. Understanding Hinduism
14. Dharma, Vocation and Your Life’s Purpose by Dennis Flaherty
15. Sanatana-dharma by Suhotra Swami
16. Bija Mantra The Bija mantra
17. Bhagavad Gita II.22, ISBN 1-56619-670-1
18. Esoteric Buddhism by F. Max Muller
19. Discourses of the Ancient Nuns(Bhikkhuni-samyutta)Translated from the Pali by Bhikkhu Bodhi
20. Broughton, Jeffrey L. (1999). The Bodhidharma Anthology: The Earliest Records of Zen. Berkeley: University of California Press. ISBN 0-520-21972-4. p. 2.
21. 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
22. Radhakrishnan: Indian Philosophy, vol.2, p.469.
23. R.K. Payne: The Tantric Ritual of Japan. Feeding the Gods: the Shingon Fire Ritual., and Koenraad Elst: Who is a Hindu. 2001
24. “Zanskar youth to join BJP”, Organiser, 12-2-1995.
25. McKean, Lise: Divine Enterprise. Gurus and the Hindu Nationalist Movement. Chicago University Press, 1996. Elst, Koenraad: Who is a Hindu (2001)
26. Sister Nivedita: The Master as I Saw Him. Koenraad Elst 2001: Who is a Hindu
27. COOMARASWAMY, Ananda Kentish: Buddha and the Gospel of Buddhism. Citadel Press, Secaucus NJ, 1988 (1916).
28. Ellora Concept and Style by Carmel Berkson
29. Speech delivered in Colombo in 1927, quoted by Gurusevak Upadhyaya: Buddhism and Hinduism, p. iii., and Koenraad Elst: Who is a Hindu (2001)
30. Buddhism: A fullfillment of Hinduism

External links

• India and Hinduism: The spirtual tradition
• Gandhi and Lord Buddha

• Comparative Buddhism
• Religious comparison