Dr. Rajaneesh Kumar Shukla
Depart. of Com. Philosophy & Religion
S.S.V.V. VARANASI
Vedic and Buddhist (Sraman) traditions originated and flourished in the same spiritual soil of India. Both have their own exalted and celebrated existence with a record of their cordial relations. Both the traditions are culturally identical. Both bear a common heritage. If understood from moral, ethical, spiritual and social dimensions, they are perceived as sublime and humanistic in quality and magnitude.
Buddhism and Hinduism stand as a collective consciousness of the fundamental common identity based on their long and rich history, their deep roots, their philosophy of universality, their time tested value systems, pluralism and spiritual heritage. The Sakyamuni Buddha, the greatest universal humanist of India himself said, “Even so have I, monks, seen an ancient way, an ancient road followed by the wholly awakened of olden times… Along that have I gone, and the matters that I have come to know fully as I was going along it. I have told to the monks, nuns, men and women lay-followers, this Brahmafaring, brahmacharya that is prosperous and flourishing, widespread and widely known, become popular – in short well made manifest for gods and men.” (Nikaya II, p.106). This thought process has been in vogue amongst nearly all the saints, monks and spiritual masters in India from ancient times. It bears the mark of a tradition that has originated in India and has witnessed many refinements and enhancements for the common good of all.
At the same time there are many ill-informed or ill-conceived views that have distanced these two great traditions. The need of the hour is to resolve such issues that are the outcome of divergent views and focus on those aspects that further strengthen the cultural and spiritual bond that has always existed between the followers of the two traditions.
Though the parallels and common aspirations are generally known to the followers of both these age-old traditions, it is essential to re-interpret their core philosophies, their basic spiritual principles and all such underlying tenets, which can be used once more in the creation of a better world.
Spiritual Masters and Scholars share the responsibility of presenting to the world such understanding, which is helpful for the entire humanity
In an attempt to focus the attention of the scholars on this issue of great importance, some aspects of the similarities between Hinduism and Buddhism have been noted below:
1) Oneness in the Concept of Dharma/ Dhamma (Sanatana Dharma)
Both traditions accept the concept of Sanatana Dharma (Eternal Cosmic and Moral Law.) Both consider Sanatana Dharma as not only related to religion, but to social order, right conduct and virtue. Both traditions accept that understanding Dharma / Dhamma as a Natural Law of the Cosmos helps in attaining higher knowledge about the truth or truths. The impact of Dharma/ Dhamma is seen in each and every sphere of the Indo-centric life-systems and are integral to their philosophies, beliefs and practices.(Dhammapad Yamakavagga & Manusmrit Dharmaprakaran)
2) Concept of Universe is same.
Hindu and Buddhist traditions share identical views regarding the concept of the universe. The universe is without a beginning and without an end (anadi and ananta). No one created this universe at a particular time and no one can destroy it. This beginning less, endless concepts gives dignity to human beings, by bestowing power to individuals as being the products of our own karma (actions). In the various suttas of Anamatagga Samyutta , the Buddha teaches that the cycle of existence, the samsāra, represents the continuous arising and passing away of khandhas, āyatanas and dhātus. This incessant process of evolution and dissolution of dhātus (the fundamental elements of matter and mind) and khandhas (compounded of the dhātus) is endless. Blinded by avijjā (ignorance), and by nīvaraṇas (hindrances), and fettered by trishna (craving), beings have been passing from one existence to another around and around the cycle of samsāra, for immeasurable periods of time.
3) Moksa and Nibbana – Ultimate goal of Life
In both the Hindu and the Buddhist traditions, the ultimate goal of life is reaching the state of Moksa or Nibbana. Both Hinduism and Buddhism accept that an individual consciousness reaches this state when individual karma is exhausted through a cycle of continuous births and deaths. The final release from this cycle is Moksa or Nibbana.
4) The Tradition of Meditation and Yoga is very similar
a) Meditation
Concentration in meditation has been an aspect of the practice of the yogis for many centuries preceding the Sakyamuni Buddha. They used it to search for knowledge of the Self. With his magnificent systematic approach, insight and intuition, the Sakyamuni Buddha built upon the Yogic / Upanishadic perspectives and developed their meditative techniques. He however rejected the yogi’s doctrines of the Self.
Religious knowledge or ‘vision’ was indicated as a result of practice both within and outside the Buddhist fold. According to the Saamannaphala Sutta this sort of vision arose for the Buddhist adept as a result of the perfection of meditation (dhyana) coupled with the perfection of ethics. Some of the Buddha’s meditative techniques were shared with other traditions of his day, but the idea that ethics are causally related to the attainment of religious insight was original in Buddhist thought.
b) Yoga
Yogic practice is a distinct characteristic of religions of Indian origin in general and of Hinduism and Buddhism in particular. Each and every tradition of Yoga has a common goal. The path may differ, the type of practice may differ but every discipline of Yogic practice is aimed to reach stress-free mental plane.
Yoga is intimately connected to the religious beliefs and practices of Buddhism and Hinduism. There are however variations in the usage of terminology in the two religions. In Hinduism, the term “Yoga” commonly refers to the eight limbs as defined in the Yoga Sutras of Patanjali, which were written some time after 100 BCE. In the Nyingma school of Tibetan Buddhism the term “Yoga” is used to refer to the six levels of teachings divided into Outer Tantra (Kriyayoga, Charyayoga and Yogatantra) and Inner Tantra (Mahayoga, Anuyoga and Atiyoga). Hindu Yoga is claimed to have had an influence on Buddhism, which is notable for its austerities, spiritual exercises and trance states.
Many scholars have noted that the concepts dhyana and samadhi are common to meditative practices in both Hinduism and Buddhism. Despite the fact that various forms of Yogic practices evolved in Hinduism and Buddhism, it is worth noting that every path or sect share a common characteristic regarding attainment of purity of the mind and a leap for attainment of nirvana or moksha. There are common terminologies and common descriptions of meditative states seen as the foundation of meditation practice in both traditions. Most notable in this context is the relationship between the system of four Buddhist dhyana states (Pali jhana) and the samprajnata samadhi states of Classical Yoga.
5) Mantra, Jap and Worship are common
The concept of mantras is a unique concept of religions that emerged in India. Mantra jap is a way towards attainment of summum bonum, one of the distinct characteristics of Hinduism and Buddhism. No other parallel can be found in other traditions. Worship is a universal characteristic of Buddhism. The Arabic word of Buta (for idol) is derived from the word ‘Buddha’. It signifies that idol worship and iconography were spread by the disciples of the Buddha in the entire world. Hinduism accepted this form of worship without any reservations. Hinduism and Buddhism are the only two religions where idol worship is accepted in their routine religious practices. This common factor shows that both traditions share a common way of worship and Sadhana. This common point needs a wider discussion for emergence of a philosophy of co- advancement.
6) Law of Karma- Identical in both traditions
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. The effects of all deeds done in past, present and will be performed in the future makes one responsible for one’s own life. That is the law of karma. This law is not about retribution, vengeance, punishment or reward. Karma simply deals with what is. In religions that incorporate reincarnation, karma extends through one’s present life and all past and future lives as well.
Karma is a central part of Buddhist teachings. Buddhist teachings re-interpret certain aspects of the pre-Buddhist conception of Karma. Certain aspects of Buddhist teachings on Karma, such as the transfer of merit or Karma, seem to have been taken from the earlier Hindu teachings, ( despite presenting apparent inconsistencies with the Buddhist doctrine of Karma).
The theory of causation is sufficient to prove the parallel between Hindu and Buddhist traditions by itself. Both traditions accept that each effect has cause and each cause produces an effect. It does not matter which type of causality they accept whether Satkaryavada, Asatkaryavada, Arambhavada or Parinamvada. All theories have been drafted in the Pali Canon and the Vedic Scriptures.
7) Theory of Rebirth, Punarjanmavada – Basics of Both
Rebirth is a distinct characteristic of both traditions. Other religious sects originating in India also accept the rebirth theory. But so far as the philosophical analysis is concerned, Hinduism and Buddhism are the only traditions in the entire world who analyzed this concept, used it in philosophical discourses, religious practices and above all in their moral practice. The entire theory of morality of both these great traditions depends on this concept. Both traditions neither accept any final day of judgment nor complete vanishing of the world, but both believe an individual gets the result of their own karma in different forms of rebirth. The Theory of Rebirth, widely accepted by the scholars of both traditions needs to be re-interpreted from the view point of Atmavada and Anatmavada , so that no ambiguity remains.
8) Dukkha and Trishna as the cause of Dukkha – A common view
Both traditions accept Trishna (Thirst, Cravings) is the root cause of dukkha. If trishna is abolished then dukkha vanishes. Both traditions believe dukkha cannot be abolished through its experience. But the knowledge of the cause of dukkha is the only path of abolishment of the dukkha. This concept can be seen in both the Pali canon as well as the Bhagavad Gita.
9) Ahimsa- common approach to Life
Ahimsa is a religious concept that advocates non-violence and a respect for all life. Ahimsa (ahimsa) in Sanskrit implies avoidance of sacrificial ahimsa, or injury. The Buddha’s dialogue in the Culakammavibhangasutta with Brahmin Subha on killing is interesting considering the Vedic emphasis on sacrificial ahimsa. The focus on ahimsa, non-harm to all beings, in Buddhist ethics was a definitive move away from the killings inherent in the sacrifices of the Vedic ritual tradition. This move away from sacrificial ahimsa was also being made in other Sramana traditions.
The Upanishadic literature, for example, is often critical of Vedic ritual and emphasizes the internalization of the meaning and symbolism of sacrifice, rather than its literal enactment. Long life span was much sought after by the composers of the Vedas. The Buddha’s explanation of karma in the Culakammavibhangasutta challenges the Vedic idea that a life of sacrifice accrues benefits and excellence for oneself and one’s family. The Buddha expounds his view that killing living beings consciously does not lead to the good, but to something that was problematic for the Brahmins of his day, that is, shortness of life.
10) The Concept of Knowledge and Pragya is comparable.
Both traditions equally affirm that true and appropriate knowledge only means to attain summum bonum. Even in Madhyamika philosophy, which expounds the principle of Shunyata as the utmost state of reality, it is not emptiness but identity of Shunyata with Pragya and in-turn Pragya is nothing but experience of the non-dual (Advaya). And this is the supreme form of knowledge in Indian tradition and Buddhism and Hinduism stand on equal grounds so far as the ultimate knowledge is concerned. No doubt both hope to attain gradually to redeeming knowledge through renunciation and meditation.
11) Plurality – An analogous concept
Both Buddhism and Hinduism accept the pluralistic form of the world. Both speak of the need and importance of respecting other viewpoints and evolving together. Harmony of different traditions is a common thread that runs through both these great traditions.(Prithavisuktta, Atharvaveda and Dhammapad)
12) Humanism for Global Good – A common thread
Both Hindu and Buddhist traditions have never forced anyone to accept their tradition. Their core tenets are based on the fundamental principle of humanism and seek to benefit all. It is this essence, this right view that has been responsible for the spread of the teachings of Dharma / Dhamma around the world and has become a silent tool for creating a harmonious human society.
The ongoing dialogues between the followers of Hinduism and Buddhism for establishing a common platform for global good is the essential step forward, if we have to bring some stability in the world order. The current seminar “Hinduism and Buddhism – Back to Basics” is one such effort which will unravel the commonality between two traditions and bring forth the vast knowledge enshrined in Original Buddhism (Shraman) and Vedic teachings. It would not be fair to consider either of them in isolation. The related study could possibly be historical and sequential tracing of both as they influenced each other’s development. Further evaluation of the basics of both traditions is a much-needed task today for achieving the higher ideal of global good. Monks, saints, scholars and critics of both traditions have the shared responsibility to come together, and participate in a constructive dialogue.
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