Buddhism and Hinduism

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The relationship between Hinduism and Buddhism should not be seen as an analogue of the relationships between Judaism, Christianity and Islam. Unlike Abrahamic religions, Indic dharmas don't require exclusive allegiance and unquestioning acceptance. The relationship Hinduism and Buddhism is best understood as an analogue of the relationship between competing theories in modern day physics. There is fierce debate between the competing schools in physics but they don't kill each other. Nor do the physicists require an unquestioning acceptance from their students. It is possible that students will change their ideas with time.

The relationship between Hinduism and Buddhism (in fact between different schools in Indic traditions) is exactly the same: they are rival competing schools of thought. Each individual has the choice to pick either school and philosophers in each school do their best to convince people. 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.

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.

Buddhist Canonical Views on Brahminism

Views that Buddhism supports brahmanical teachings such as the Upanishads generally don't take into account the actual sayings of the Buddha as found in the Buddhist Canon, where he calls Vedic learning and it's formulators as a line of blind men:

13. 'Well then, Vasettha, those ancient Rishis of the Brahmans versed in the Three Vedas, the authors of the verses, the utterers of the verses, whose, ancient form of words so chanted, uttered, or composed, the Brahmans 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 Brahma is whence Brahma is, whither Brahma is?

15. O Vasettha, those brahmins who know the three Vedas 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, Buddha also regards his teachings as open to everyone and not as "Rahasya" of the Upanishads or secret doctrine in comparison to brahmanism and openly calls the any secret doctrines as false:

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. -

In Hinduism, Rishis were mere "hearers" of "shruti" texts or Vedas, considered to be the holiest texts of Hinduism. Shruti literally means "that which was heard" in sanskrit. In Buddhism, the equivalent of Rishis are known as "Shravaks" which also means "hearer". So the equivalent of the Rishis who "heard the Vedas" would be the "Shravaks" in Buddhism.

Buddhist and Hindu Classification

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 Brahmanical Hinduism, different philosophies within Indic traditions are classified by Brahmin priests either as Astika or Nastika, that is, philosophies which either affirmed the Vedas as divinely revealed scriptures or else regarded them as fallible human inventions. According to this tradition, Buddhism is one of Nastika schools by priests.

Hindu views

Many scholars are of the opinion that Buddhism should be regarded as "reformed Brahmanism"., and many Hindus believe that Buddhism 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..

Most Hindus, even if they do not agree with the Buddhists, deeply revere the Buddha for his utter renunciation and for the remarkable person that he was. In fact, the Bhagavata Purana, one of the most important texts of the Hindus, considers the Buddha an incarnation of Vishnu. There can be no higher testament to the Buddha's holiness than this. However, some Puranas, recorded by priests as well, also claim that Vishnu used his incarnation as the Buddha to deceive the unorthodox for his own reasons.

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 probably 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". He also pointed out that

Quotes

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

The Hindu system of philosophy would have lost much of their depth, interest and value, if they could not assimilate much from Buddhism, and if they were not forced to take an independent stand by its side.

I yield to none in my profound respect for the great teacher Sankara, but a careful analysis of his writings demonstrate indisputably that he largely borrowed his doctrine, his phraseology, his dialectics and his method of approach from Buddhism. Not only Sankara but many of his followers like Sri Harsha, Ananda Janana and others who have constructed the Vedānta into a rational system of philosophy deliberately followed the footsteps of Nagarjuna and other Buddhist writers.
— Dr. S. N. Dasgupta, Principal, Sanskrit College, Calcutta.

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

The teachings of the Buddha now form an integral part of Hinduism. . . by his immense sacrifice, by his great renunciation, and by the immaculate purity of his life he left an indelible impression upon Hinduism, which owes an eternal debt of gratitude to that great teacher.
— Mohandas Gandhi

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

The Buddha has been something greater than all doctrine and dogma, and his eternal message has thrilled humanity through the ages. Perhaps at no time in past history was his message of peace more needed for a suffering and distracted humanity than it is today. I still don't know how Buddhism died, but I think I have an inkling why. The genius of the Buddha has to do with the fact that he is a man. The originator of one of the most profound systems of thought, in the history of humanity, an inflexible spirit and the most noble compassion. An accuser, vis-à-vis the teeming multitude of the gods. When he became deified, he merged with that multitude, which closed round him.
— Jawaharlal Nehru

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

Esoteric Buddhism by F. Max Muller
Discourses of the Ancient Nuns(Bhikkhuni-samyutta)Translated from the Pali by Bhikkhu Bodhi
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).
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
S. Ganesan, Gandhiji in Ceylon, Madras, India: Triplicane, 1928.
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.
Quoted in Andre Malraux, Anti-Memoirs. New York: Henry Holt, 1968.
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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