Hinduism and Buddhism

Hinduism and Buddhism, two major religions originating in ancient India, share historical and philosophical connections while presenting different doctrines and practices. A complex and diverse belief system, Hinduism centers on the Vedas and includes various deities, rituals, and philosophies. It emphasizes dharma (duty), karma (action and its consequences), and reincarnation.

Buddhism, founded by Siddhartha Gautama, arose as a reform movement against prevailing Hindu practices It focuses on the Four Noble Truths, emphasizing the cessation of suffering through the Eightfold Path and the attainment of enlightenment (nirvana).

Despite their differences, Hinduism and Buddhism are historically and culturally connected. Both contributed to the rich tapestry of Indian philosophy, influencing art, literature, and social norms. They also spread across Asia, influencing different cultures and shaping the spiritual landscape of the region. Their coexistence and mutual influence played a significant role in the wider development of religious thinking and social values.

Hinduism and Buddhism

Introduction

Hinduism and Buddhism have a common origin in the culture of ancient India. Hinduism developed as a fusion or synthesis of practices and ideas from the ancient Vedic religion and elements and deities from other local Indian traditions. This Hindu synthesis emerged after the Vedic civilization, between 500–200 BCE and c. 300 CE, in or after the Second Urbanization period, and during the Early Classical period of Hinduism, when the Epics and the first Puranas were composed. Buddhism originated in the Gangetic plains of eastern India in the 5th century BCE during the “Second Urbanization” (600–200 BCE).

Origins of Hinduism

• (1) Scholars consider Hinduism to be a fusion or synthesis of various Indian cultures and traditions. Its roots include the historical Vedic religion, itself a product of “composite Indo-Aryan and Harappan cultures and civilizations,” which evolved into the Brahmanical religion and ideology of the Kuru kingdom of Iron Age northern India, but also the Sramanas or renunciation traditions of Northeast India and the Mesolithic culture and Neolithic cultures of India, such as the religions of the Indus Valley Civilization, Dravidian traditions, and local traditions and tribal religions.
• (2) This Hindu synthesis emerged after the Vedic period, between 500–200 BCE and c. 300 CE, in or after the Second Urbanization period, and during the early classical period of Hinduism, when the Epics and the first Puranas were composed. This Brahmanical synthesis incorporated Shamanic and Buddhist influences and the emerging bhakti tradition into the Brahmanical fold through smriti literature. This synthesis emerged under the pressure of the success of Jainism and Buddhism. During the Gupta reign, the first Puranas were written and used to spread “mainstream religious ideology among illiterate and tribal groups undergoing acculturation”. The resulting Puranic Hinduism differed significantly from the earlier Brahmanism of the Dharmasūtras and smritis. Hinduism co-existed with Buddhism for several centuries before finally gaining dominance at all levels in the 8th century.

Origins of Buddhism

• (1) Historically, the roots of Buddhism lie in the religious thought of Iron Age India around the middle of the first millennium BC. It was a period of great intellectual ferment and socio-cultural change known as the “second urbanization,” marked by the growth of cities and commerce, the composition of the Upanishads, and the historical emergence of the Śramana traditions. New ideas developed both within the Vedic tradition in the form of the Upanishads and outside the Vedic tradition through the Śramana movement. The term Shramana refers to several Indian religious movements parallel to, but separate from, the historical Vedic religion, including Buddhism, Jainism, and others such as the Ajivikas.
• (2) It is known that there were several Śramanic movements (pre-Buddha, pre-Mahavira) in India before the 6th century BCE, and these movements influenced both the Astika and the Nastika traditions of Indian philosophy. According to Martin Wilshire, the Śramana tradition developed in India in two phases, namely the Paccekabuddha phase and the Savaka phase, the former being a tradition of individual ascetics and the latter of disciples, from which Buddhism and Jainism eventually emerged. Brahminical and non-Brahminical ascetic groups shared and used several similar ideas. Still, Śrāmanic traditions also drew on already established Brahminical concepts and philosophical roots, Wiltshire states, to formulate their doctrines. Brahmanical motifs can be found in the earliest Buddhist texts, using them to introduce and explain Buddhist ideas.
• (3) For example, before Buddhist development, the Brahmanical tradition internalized and variously reinterpreted the three Vedic sacrificial fires as concepts such as truth, ceremony, tranquility, or restraint. Buddhist texts also refer to the three Vedic sacrificial fires and reinterpret and explain them as ethical behavior. The Śramanic religions attacked and broke with the Brahmanical tradition on basic assumptions such as atman (soul, self), Brahman, and the nature of the afterlife, and rejected the authority of the Vedas and the Upanishads. Buddhism was one of several Indian religions to do so.

Shared Terms and Teachings between Hinduism and Buddhism

Buddhism and Hinduism share numerous terms and ideas. Examples include dharma, karma, samadhi, samsara, dhyana, jñana, klesha, Nirodha, samskar, brahmin, brahmacharya, and nirvana. Indian Buddhists and Hindus also used Sanskrit as a religious and scientific language. Sanskrit terminology remains important to both Buddhists and Hindus. The Buddha used numerous religious terms that are also used in Hinduism, although he often used them in different and novel ways. Many terms that Buddhism shares with Hinduism have different meanings in the Buddhist tradition. For example, in the Samaññaphala Sutta, the Buddha is depicted as presenting the “three pieces of knowledge” (Tevijja)—a term also used in the Vedic tradition to describe the knowledge of the Vedas—as not the texts but the things he had. experienced. The true “three bits of knowledge” are said to be formed through the process of attaining enlightenment, which is what the Buddha is said to have achieved in the three-night watches of his enlightenment.

(1) Karma, Rebirth and Samsara

Karma is central to Hindu and Buddhist teachings. Karma is a word meaning action or activity and often implies its subsequent results (also called karma-phala, “fruit of action”). The theory of karma is commonly applied to the ethical realm of cause and effect in both Buddhism and Hinduism. In Buddhism and Hinduism, a person’s words, thoughts and actions form the basis for good and bad karma. Good deeds (good karmas) lead to good karmic results (Sanskrit: karma-phala, fruits of karma), which may include circumstances of future reincarnation. Likewise, evil actions can have negative karmic consequences. The Indian idea of ​​karma is therefore also closely connected with the idea of ​​reincarnation or rebirth. Karmas in previous lives affect a person’s present existence and his actions in this life will lead to effects in the next life. Both Buddhism and Hinduism recognize that living beings constantly pass through different bodies and realms of existence in a repetitive process called saṃsāra (literally “wandering”).

(2) Dharma

Dharma is an Indian term common to all Indian religions. Dharma can mean nature, natural law, reality, teaching, religion, or duty, and due to its relevance to spirituality and religion, it can be considered the path of higher truths. The Hindu term for Hinduism itself is Sanātana Dharma, which translates as “eternal dharma”. Similarly, Buddha Dharma is a common way Buddhists refer to Buddhism. In Hinduism, Dharma can generally refer to religious duty or universal order (similar to rta) and can also mean social order, right conduct, or simply virtue. In Buddhism, Dharma can mean the true nature of things or the natural law that the Buddha discovered. It may also refer to the teachings of the Buddha that explain and reveal this nature.

(3) Asceticism and monasticism

Both Buddhism and some forms of Hinduism emphasize the importance of monasticism. In Buddhism, the monastic sangha plays a central role in the teaching and transmission of the Buddha Dharma. Monkhood is also seen as an ideal way of life for cultivating the qualities that lead to awakening. In certain sects of Hinduism, the ascetic life (sannyasa) is also very important.

(4) Cosmology and Deities

Buddhist cosmology and Hindu cosmology share many similarities. Both cosmologies are cyclical and both recognize that the universe undergoes constant cycles of growth and destruction. Both traditions also recognize that there are many different realms or worlds (Lokas) other than the human realm. These include the various hell realms and deva heaven realms. Buddhism and Hinduism share some of the same deities including –

• (a) Saraswati (known as Benzaiten in Japan),
• (b) Vishnu (known as Upulvan in Sri Lanka),
• (c) Mahakala (a form of Shiva in Hinduism) is considered a form of Avalokitesvara in Mahayana Buddhism,
• (d) Indra, the Hindu celestial storm god of the Vedic era who is also widely depicted in Buddhist scriptures,
• (e) Ganesh (more commonly known as Ganapati in Buddhism),
• (f) Brahma (seen as a protective figure in Buddhism),
• (g) Lakshmi (known as Kishijoten in Japanese Buddhism),
• (h) Tara is an important Buddhist deity in Tibetan Buddhism. In Hinduism, Tara Devi is one of the ten Mahavidyas.
• (i) The Buddhist text Mahamayuri Tantra, written during the 1st–3rd century CE, mentions various deities (such as Maheshvara) throughout South Asia and invokes them for the protection of the Buddhadharma. He also mentions a large number of Vedic rishis.

(5) Liberation

Both Buddhism and Hinduism teach a similar goal of liberation or spiritual enlightenment from the cycle of rebirth (samsara). Both religions recognize that escaping the cycle of rebirth, or samsara, is the ultimate goal of spiritual life. In both religions, this liberation is considered the very end of rebirth or reincarnation. In Hinduism this liberation may be called moksha, nirvana, or Kaivalya; and in Buddhism, it may be called Vimoksha (Pali: Vimokkha), nirvana (Pali: Nibbana), or bodhi (awakening). Both Hinduism and Buddhism use the term Nirvana (or Nibbana in the Pali language) for spiritual liberation, which means “blowing out” or “extinguishing”. The term is pre-Buddhist, but its etymology is not essentially conclusive for ascertaining its precise meaning as the highest goal of early Buddhism. Both religions also worship liberated beings who have attained the goal of spiritual liberation. Buddhism calls liberated beings either arhats or Buddhas (awakened ones). In Hinduism, liberated beings are commonly called jivanmuktas, although the term nirvana is also used. The term “Buddha” is also used in some Hindu scriptures. For example, in the Vayu Purana, sage Daksha calls Lord Shiva the Buddha.

Similar practices between Hinduism and Buddhism

(1) Ethics

Both Hinduism and Buddhism promote similar ethical systems. The virtue of non-harming (ahimsa) is a key virtue in both Hindu ethics and Buddhist ethics. Other important shared ethical principles include non-attachment (vairagya) or renunciation (Nekkhamma) and truthfulness (Satya).

(2) Yoga practice, dhyana and samadhi

• (a) The practice of yoga is closely related to the religious beliefs and practices of both Hinduism and Buddhism. There is a range of common terminology and descriptions of meditative states that are considered the basis of meditation practice in both Hindu yoga and Buddhism. Many scholars have noted that the terms dhyana and samadhi—technical terms describing stages of meditative absorption—are common to meditation practices in both Hinduism and Buddhism. Most notable in this context is the relationship between the Buddhist four-state system of dhyana (Pali: Jhana) and the sampradaya samadhi states of classical yoga. Also, many (Tibetan) Vajrayana practices of the generation and completion phase work with the chakras, internal energy channels (nadis), and kundalini, called tummo in Tibetan. Yoga scholar Stephen Cope argues that Buddhism and Hindu traditions such as Patanjali’s yoga (a system highly influential on modern Hinduism) are strikingly similar in many key ways, having shared a long period of exchange up to 500 AD.
• (b) The Yoga Sutras of Patanjali, written sometime after 100 BCE, describe eight parts of yoga aimed at samadhi, stillness of mind, and recognition of purusha as one’s true identity. In the Vajrayana Buddhism of Tibet, the term “yoga” is simply used to refer to any kind of spiritual practice; from various types of Tantra (such as Kriyayoga or Charyayoga) to “Yoga of the Deities” and “Guru Yoga”. In the early stage of the translation of the Sutrayana and Tantrayana from India, China, and other regions into Tibet, along with the practical lines of sadhana, codified in the Nyingmapa canon, the subtlest “transmission” (Sanskrit: yana) of adi yoga (Sanskrit ). A contemporary scholar focusing on Tibetan Buddhism, Robert Thurman, writes that Patanjali was influenced by the success of the Buddhist monastic system in formulating his matrix for a version of thought that he considered orthodox.

(3) Devotion

Both traditions also make use of devotional practice (bhakti). Devotion in Buddhism is mainly to Buddhas and Bodhisattvas, but may also include some devas. Mindfulness of the Buddha is a widespread practice in all Buddhist traditions and involves chanting or reciting the names or mantras of the Buddhas and Bodhisattvas. The practice of remembering the devas (Pali: Devanussati), which may involve visualizing them and remembering their qualities, is taught in many Buddhist sutras of the Pali canon and is part of the Ten Remembrances. In Hinduism, bhakti yoga is focused on God (Ishvara), whether understood as Vishnu, Shiva, or Devi. This yoga includes listening to scriptures, prayer, chanting, worship (puja) and other practices.

(4) Mantra

A mantra is a religious syllable or poem, typically from Sanskrit and Pali. Their use varies according to the school and philosophy associated with the mantra. They are primarily used as spiritual guidance, words, or vibrations that instill single-pointed concentration in the devotee. Other purposes included religious ceremonies to accumulate wealth, ward off danger, or remove enemies. Mantras existed in the historical Vedic religion, Zoroastrianism, and Shamanic traditions, and thus remain important in Buddhism and Jainism, as well as in other faiths of Indian origin, such as Sikhism.

(5) Rituals

The Mahayana and Vajrayana Buddhist traditions of East Asia and Tibet share several common rituals with Hinduism. Some examples include the homa ritual, as well as prayers and food offerings for ancestors and the deceased (which has been incorporated into the Spirit Festival in East Asian Buddhist traditions).

(6) Similar symbolism

(a) Mudra

This is a symbolic hand gesture expressing emotion. Paintings of the Buddha almost always show him performing a mudra.

(b) Dharma Chakra

The Dharma Chakra, which appears on the national flag of India and the flag of the Thai royal family, is a Buddhist symbol used by members of both religions.

(c) Tilak

Many Hindu devotees mark their heads with a tilak, which is interpreted as the third eye. A similar mark, the urn, is one of the distinguishing physical characteristics of the Buddha.

(d) Swastika

The swastika is used in both traditions. It can be either clockwise or anti-clockwise, and both are seen in Hinduism and Buddhism. Buddha is sometimes depicted with a swastika on his chest or palms.

Differences between Hinduism and Buddhism

(1) Different views of God

In Hinduism, there are many gods, all believed to originate from Brahman, the universal soul. Buddhists deny the existence of many gods. Instead, they believe in the existence of one god but do god believe that it is necessary to seek a god. The worship of various gods is very deeply rooted in Hindu culture, but in Buddhism, followers are encouraged to focus more on self-discipline instead.

(2) Different in Morality

The Hindu view of morality goes hand in hand with their view of dharma. One of the most important teachings of Buddhism is the Eightfold Path. The eight practices are right view, right decision, right speech, right conduct, right livelihood, right effort, right mindfulness, and right samadhi.

(3) Different Views of Buddha

Gautama Buddha, the founder of Buddhism, is a historical figure who was born as a prince from India and lived in the 4th century BC. Some denominations of Hinduism also recognize the figure of Buddha but see him as the 9th avatar of the god Vishnu, one of the three most important gods of Hinduism.

(4) Different divisions of “homelands” for Hindus and Buddhists

Buddhism and Hinduism are the third and fourth largest religions in the world, after Christianity and Islam. 15% of the world’s population is Hindu and 7% is Buddhist. Hinduism focuses primarily on India. 92% of all Hindus come from India, making it an ethnic religion. Buddhism originated in northern India, but it is a religion that is more widespread. China has 18% of the world’s Buddhists, the largest percentage.

(5) Different functions of temples

The differences in function between Hinduism and Buddhism can be found mainly in their temples. Hindu temples are architecturally dedicated to the worship of a particular god: Lord Shiva, Brahma, Vishnu, Ganesha, or Lakshmi, etc., while Buddhist temples or stupas are used to worship (incarnations of) the Buddha and for meditation.

(6) Different Views on the Caste System

The caste system benefits the upper castes but suppresses the lower castes. Hindus must be of the Brahmin caste to attain moksha or enlightenment. The lowest caste known as untouchables has the worst end. Disapproval of the caste system was one of the things that triggered some of Gautama Buddha’s teachings. Instead of dividing society into hierarchical categories, he taught that all people are of equal value and therefore there is no caste system in Buddhism.

(7) Differences in Religious Festivals

Major festivals for Hindus include Diwali, Holi, Onam, Maha Shivaratri, and Ganesh Chaturthi. All festivals in Hinduism are predominantly worshipful in nature and significance. Festivals are also an important aspect of Buddhist practice. At festivals, Buddhists will go to a local temple or monastery and offer food to the monks, worship the Buddha, focus on the Five Precepts, listen to Dharma talks or chant the Buddha’s teachings, and meditate.

(8) Atheism vs. Polytheism

Buddha himself did not find the idea of ​​an omniscient, omnipotent creator acceptable, while Hinduism is polytheistic with many gods originating from one source, Para Brahma. Buddhism is a religion that does not include a belief in a god who is immortal or eternally divine.

(9) Aryans vs Buddhists

Buddhism has its founder, namely Buddha, whereas Hinduism is not founded by anyone as it is a way of life that has been in practice since several yugas. Those who adhere to the philosophical principles taught by the Buddha are called Buddhists. Those who follow the Vedic precepts and way of life are called Aryans. Anyone who follows the Vedic way of life is an Aryan. Buddha did not believe in the existence of the Vedas, which Hinduism disagrees with. Vedas are the main source of primordial knowledge and a repository of universal information.

(10) Language Association

Theravada tradition follows the Pali language, while Mahayana Buddhism and Vajrayana Buddhism follow Sanskrit. The history of Hinduism has been intertwined with the Sanskrit language since time immemorial. Hindus call Sanskrit Devanagari, which means the language of the gods. This has been handed down to the present generation through oral traditions.

(11) Concept of Marriage

Marriage is not compulsorily prescribed for Buddhist monks, although it emphasizes the importance of a stable and harmonious married life for a married man. Hindus prescribe monogamy, but there have been instances in the past of several kings marrying more than one person. Buddhism has only one prescribed Vesak festival, while Hindus have several festivals, each commemorating the victory of good over evil.

(12) Holy scriptures

Tripitaka (Buddhist sacred text) is a canonized text consisting of three sections, namely Discourses, Disciplines and commentaries, and some early scriptures while Hinduism has a wide variety of scriptures like Vedas, Upanishads, Puranas, and Gita. Deaths and Srutis. Buddhism believes in attaining nirvana through the eightfold path, while Hinduism suggests several paths or paths of karma, bhakti, gnana, and yoga that lead to one God. Buddhism’s primary goal was to end the suffering of the mind, while Hinduism follows the concept of moksha, an immortal and unborn state that lacks the problems of reincarnation.

(13) Meaning of sin

Buddhism does not believe in the idea of ​​sin because it calls it a human weakness that needs to be overcome. Both Buddhism and Hinduism share a basic common belief about the afterlife of their people. Hindu scriptures talk about sin and the process of penance to be followed after sinning. They believe that sin is the cause of rebirth and death.

(14) Racism and Humanism

The Buddha’s approach was more of a humanist who did not believe in discriminating against individuals based on their birth order. Hinduism believes in categorizing people based on their evolution in terms of values ​​and the nature of their karma.

Interaction between Hinduism and Buddhism

Hinduism and Buddhism have been engaged in interfaith exchange and dialogue for over two thousand years.

(1) Influence of Vedic Religion on Early Buddhism

• (a) Early Buddhist writings do not mention schools of learning directly connected with the Upanishads. Although the earliest Upanishads were completed by the time of the Buddha, they are not cited as Upanishads or Vedanta in early Buddhist texts. To the early Buddhists, they were probably not considered to have any special significance in themselves and were simply a part of the Vedas. Certain Buddhist teachings appear to have been formulated in response to the ideas presented in the early Upanishads – in some cases agreeing with them and in other cases criticizing or re-examining them.
• (b) The influence of the Upanishads, the earliest philosophical texts of the Hindus, on Buddhism has been a matter of debate among scholars. While Radhakrishnan, Oldenberg, and Neumann were convinced of the Upanishadic influence on the Buddhist canon, Eliot and Thomas emphasized the points where Buddhism was opposed to the Upanishads. Buddhism may have been influenced by some Upanishadic ideas but rejected their orthodox tendencies. In Buddhist texts, the Buddha is presented as rejecting the Upanishadic paths to salvation as “pernicious views”. Later schools of Indian religious thought were influenced by this interpretation and the new ideas of the Buddhist faith tradition.
• (c) According to early Buddhist scriptures, before his enlightenment, the Buddha learned two formless results from two teachers, Alara Kalama and Uddaka Ramaputta. They likely belonged to the Brahmin tradition. However, he realized that the states they taught did not lead to awakening, so he left their communities. Additionally, early Buddhist texts mention ideas similar to those expounded in the early Upanishads before challenging them and applying them in various ways.

(2) Gautam Buddha in Hinduism

• (a) Between 450 and the sixth century, Hindus saw Buddha as an avatar of Vishnu. The first account of it appears in the Vishnu Purana. The word Buddha is also mentioned in several Puranas, which modern scholars believe were composed after the Buddha’s time. The Bhagavat Purana says that “when the age of Kali began, to deceive the enemies of the gods, Vishnu would be born as Buddha”. In the Bhagavata and Vishnu Puranas, the main purpose of this incarnation was to destroy certain demons who could learn Vedic rites and austerities. To this end, Vishnu descended as the Buddha and taught the demons of heresy to abandon the Vedas and austerities and lose their power, enabling them to destroy. According to the Vishnu Purana, these demons also taught this heresy to others who became Buddhists and abandoned the true Dharma. This allowed the gods to kill them. Similarly, the Bhaviṣya Purāṇa states that during the first phase of the Kali Yuga, when Vishnu was born as Shakyamuni, “the path of the Vedas was destroyed and all people became Buddhists. Those who sought refuge with Vishnu were deluded.”
• (b) Despite the negative association of the Buddha avatar with demons and heresy, some Hindus in the post-puranic period also began to accept the teachings of the Buddha avatar as positive teachings. Thus the Varaha Purana and the Matsya Purana associate the Buddha avatar with beauty. The Devi Bhagavata Purana states that Vishnu “incarnated as Buddha to stop the killing of animals and to destroy the sacrifices of the wicked”. Likewise, the Vaishnava poet Jayadeva (12th century) states that Vishnu became the Buddha out of compassion for animals and to end blood sacrifices. Helmuth von Glasenapp held that the avatar myths of the Buddha originated from a desire in Hinduism to absorb Buddhism peacefully.

(3) Hindu Deities in Buddhism

Throughout its history, Buddhism has borrowed and integrated various Hindu deities (or characteristics of Hindu deities) into its tradition. Mahayana Buddhist texts such as the Karandavyuha Sutra consider Hindu deities such as Vishnu, Shiva, Brahma, and Saraswati to be bodhisattvas as well as emanations of Avalokiteshvara. A similarly popular Nilkantha Dharani is the Mahayana Dharani said to have been recited by Avalokiteshvara praising the names Harihara (composed of Shiva and Vishnu). Other Hindu deities adopted into Buddhism include Hayagriva and Ganesh. During the Tantric Age, the Vajrayana Buddhist tradition adopted fierce Tantric deities such as Mahakala and Bhairava. Theravada Buddhism has also adopted some Hindu deities, the most prominent of which is Upulvan (i.e. Vishnu), who is regarded as the guardian of Sri Lanka and as a bodhisattva.

(4) Intellectual Influences

Both Hindu and Buddhist philosophers were influenced by each other’s works. Buddhist philosophers such as Vasubandhu and Dignaga were influenced by the works of the Nyaya school to develop more sophisticated forms of Buddhist epistemology. Various thinkers of the Advaita Vedanta school, such as Gaudapada and Adi Shankara, were also influenced by the Buddhist ideas of the Madhyamaka school. Moreover, later Advaita philosophers such as Sriharsa (11th century) and Citsukha (13th century) adopted and used many of the arguments of the Buddhist Nagarjuna to show the illusory nature of the world. Some Hindu philosophers (such as Saiva Utpaladeva) were also influenced by the work of Buddhist epistemologists such as Dignaga and Dharmakirti.

(5) Coexistence and shared religious places

There are many examples of temples and religious places that are or were used by both faiths. These include Swayambhunath, Bodh Gaya, Boudhanath, Muktinath, Mount Kailash, Ajanta Caves, Ellora Caves, Elephanta Caves, Budhanilkantha and Angkor Wat.

(6) Royal support and religious competition

Buddhism originated in India and gained ground in the Mauryan empire due to royal support. It began to decline after the Gupta era and virtually disappeared from the Indian subcontinent by the 11th century AD, except in some countries such as Nepal. It continued to exist outside of India and became a major religion in several Asian countries. In later years, there is significant evidence that both Buddhism and Hinduism were supported by Indian rulers, regardless of the rulers’ own religious identity. Buddhist kings continued to worship Hindu deities and teachers, and many Buddhist temples were built under the patronage of Hindu rulers. Kalidasa’s work shows the rise of Hinduism at the expense of Buddhism. In the eighth century, Shiva and Vishnu replaced Buddha in the royal family pujas.

debate between Buddhist and Hindu philosophers

(1) Buddhist and Hindu philosophers often engaged in debates in ancient India. This was done in person and also in written texts. Buddhist philosophers often criticized Hindu thinkers. Some of the most common targets of criticism have been the Atman theory and the Ishvara (creator god) theory. Both views are criticized by Buddhist thinkers like Vasubandhu. Buddhist philosopher Nagarjuna is known for his extensive criticism of the Nyaya school of Hinduism. The Buddhist Bhavaviveka in his Madhyamaka Hrdaya outlined numerous Hindu philosophies and attempted to refute them.

(2) On the other hand, Hindu theologians like Adi Sankara, Kumarila Bhatta, and various philosophers of the Nyaya school (like Vatsyayana) similarly criticized Buddhist thought in their various works. Shankara accuses the Buddha of being “a man of incoherent assertions” and of “propounding absurd doctrines”. According to Śaṅkara, the Buddhist doctrine of no self fails because a knower outside of knowing can be demonstrated based on the difference between the existence of the witnessing consciousness and what it knows (numerous different thoughts). In addition, a conscious agent would avoid an infinite regress, as there would be no need to introduce additional scientists. Shankara thought that no doubt could be raised about the Self because the act of doubting implies at least the existence of a doubter.

Notable Hindu views

(1) According to Klostermaier, while “virtually all later commentators on the Vedanta-sutras include anti-Buddhist polemics in their works” and “anti-Buddhist polemics continued in Hindu scholarly literature and became a standard part of the Hindu scholastic curriculum” (even after the decline of Buddhism in India). However, during the modern era, as Buddhism became appreciated by European scholars, Hindu scholars also began to approach Buddhism with a more friendly attitude. Swami Vivekananda often described the Buddha in positive terms and also visited Bodh Gaya several times. However, he also sometimes expressed an ambivalent attitude towards Buddhism. Vivekananda wrote that “Hinduism cannot live without Buddhism, and Buddhism, not without Hinduism. Buddhists cannot remain without the brain and philosophy of the Brahmins, nor the Brahmins without the heart of the Buddhists. So let us combine the wonderful intellect of the Brahmins with the heart, the noble soul, the wonderful humanizing power of the Great Master.” However, he also wrote that “despite its wonderful moral force, Buddhism was extremely iconoclastic, and much of its power was expended only in negative attempts, it had to die out in the land of its birth, and what remained of it was full of superstitions and ceremonies, a hundred times cruder than those they were supposed to suppress.”

(3) Other famous Hindu figures saw the Buddha as a great Hindu who greatly influenced Hinduism. Gandhi called Buddha “the Hindu of Hindus” who “was imbued with the best that was in Hinduism” and “gave life to some of the teachings that were buried in the Vedas and that were overgrown with weeds”. Gandhi also said –

“I believe that a substantial part of Buddha’s teaching now forms an integral part of Hinduism. It is impossible for Hindu India today to retrace its steps and pursue the great reformation that Gautama effected in Hinduism. What Hinduism has done in not conforming to what is now considered Buddhism, was not an essential part of the Buddha’s life and teachings.”

(4) Sarvepalli Radhakrishnan argued that the Buddha did not see himself as an innovator but only as a restorer of the Upanishad path. However, there is no evidence that the Buddha accepted the Upanishads. Steven Collins sees such Hindu claims about Buddhism as part of a modernist effort to show that Hinduism is unique in its universalism about world religions. Other modern Hindus, such as Vir Savarkar, criticize Buddhism on nationalistic grounds. Savarkar saw Buddhism as the cause of India’s downfall because it spread the doctrine of ahimsa (non-violence) among warriors and deprived India of its warriors, allowing the Huns and other invaders to conquer India.

Notable views of Buddhists

• (1) Ancient Buddhist philosophers like Dharmakirti were historically committed critics of Hindu belief and practice. Perhaps the most vehement modern Buddhist critic of Hinduism was the Indian jurist Bhimrao Ramji Ambedkar. Ambedkar blamed the Hindu caste ideology found in Hindu śāstras such as the Manusmṛti for the marginalized state of India’s Dalits. Because of this, he renounced Hinduism, converted to Buddhism, and convinced many Dalits to follow his example and start the Dalit Buddhist movement.
• (2) Other Buddhists, however, emphasized the similarities and harmony between Buddhism and Hinduism. In his address to the 1st World Hindu Congress (2014), the 14th Dalai Lama said that Buddhism and Hinduism are like spiritual brothers who share the teachings of compassion, self-discipline, ethics (sila), concentration (samatha) and wisdom (prajña). ) and who differ mainly in their views on Atman and Anatman. The Dalai Lama also spoke of how Buddhists and Hindus, although they differ in their belief in a creator God, have learned from each other through intellectual contact and debate, and that this way of dialogue between different religions is part of the greatness of India.

Conclusion

Thus, it can be seen that Hinduism and Buddhism share many common beliefs and practices while holding opposing views regarding the nature of existence, the existence of a permanent Self, and belief in God. In the period after the departure of the Buddha and the rise of the Mauryan Empire (400 BC), an intense rivalry developed between them that continued for several hundred years before they found common ground and made peace with each other. Buddhism declined in the post-Gupta period (500-600 CE), but continued to dominate the religious and philosophical landscape of India as a major religious force. It is still popular in India today, although it has given Hinduism a considerable foothold. For Buddhists around the world, India is still Jambudvipa, the land where the Buddha was born and founded the Wheel of Dharma. For Hindus, the Buddha is still a revered teacher, a noble deity, and one of the incarnations of Maha Vishnu.