Buddhism and Hinduism

Buddhism and Hinduism

The practices and goals of Buddhism and Hinduism have similarities and differences. The Theravada Buddhism is relatively conservative, and generally closest to the early form of Buddhism. The Mahayana and Vajrayana beliefs developed later. It appears that later schools of Buddhism developed a variety of other rituals and devotional practices that were inspired or influenced by existing religions and cultures of Nepal, India, China, Japan, Southeast Asia, and Tibet. However, the more historical or beginning forms of Hinduism and the teachings of Buddha have pronounced differences, as evident in the recorded materials of the Pali Canon of the Theravada school of Buddhism. The historical Vedic religion, Buddhism, Jainism, and the Brihadaranyaka Upanishad, which is considered among the very earliest Upanishads,[1] (the Upanishad text was compiled under King Janaka of Mithila) all share a common cultural theme influenced by the north eastern areas of India, modern day eastern Uttar Pradesh, Bihar, Nepal. Hinduism and Buddhism have shared parallel beliefs that have existed side by side.[2] The influence of Upanishads, earliest philosophical texts of Hindus, on Buddhism has been a subject of debate among scholars. While Radhakrishnan, Oldenberg and Neumann were convinced of Upanishadic influence on the Buddhist canon, Eliot and Thomas highlighted the points where Buddhism was opposed to Upanishads.[3] Buddhism may have been influenced by some Upanishadic ideas, it however discarded their orthodox tendencies.[4] In Buddhist texts he is presented as rejecting avenues of salvation as "pernicious views".[5] Later Indian religious thoughts were influenced by this interpretation and novel ideas of the Buddhist tradition of beliefs.[6] Buddhism attained prominence in the Indian subcontinent, but was ultimately eclipsed in the 11th century CE at its point of origin by Hinduism and Islam. While Buddhism declined in India, Buddhism continued outside of India. Tibetan Buddhism is the predominant religion in the Himalayan region while Theravada Buddhism continues in Sri Lanka and Southeast Asia, and Mahayana Buddhism continues in India, East Asia and among the Chinese diaspora.

Early history
The Land lying on the southern side of the Hindu-Kush Mountains was considered the land of the Hindus or Hindustan and the religion followed by the people there was known as Hinduism. This was before the dawn of Islam in the region. Hinduism it is clear has heavily influenced and inspired most of the religions which sprung from this land namely Sikhism, Jainism etc. including Buddhism. In Hinduism, Buddha is the last avatar of the ten avatars of Lord Vishnu. This is evidenced by the fact that most of the concepts of soul, physical form, moksha, samsara and Brahman are all identical to Hinduism including the use of the same terminology. However the distinguishing aspects arise in the concepts of Dharma and Karma . While the word Buddha was not used to describe the last avatar of Vishnu, the description, time and place of his arrival is well chronicled in scriptures prior to the advent of the Buddha. Consequently the word Buddha is mentioned in several of the Puranas that are believed to have been composed after his birth.[7][8] Certain Buddhist teachings appear to have been formulated in response to ideas presented in the early Upanishads in some cases concurring with them, and in other cases criticizing or re-interpreting them.[1][9][10] In later years, there is significant evidence that both Buddhism and Hinduism were supported by Indian rulers, regardless of the rulers' own religious identities. Buddhist kings continued to revere Hindu deities and teachers, and many Buddhist temples were built under the patronage of Hindu rulers.[11] This was because never has Buddhism been considered an alien religion to that of Hinduism in India, but as only one of the many strains of Hinduism. However 'Buddhism' which had its birth in Indian state of Bihar could not spread to the rest of India due to the other strains of Hinduism. So was compelled to move east toward China where it flourished for a while.

Buddhism and Hinduism

Similarities
Technical language
The Buddha adopted many of the terms already used in philosophical discussions of his era; however, many of these terms carry a different meaning in the Buddhist tradition. For example, in the Samanna-phala Sutta, the Buddha is depicted presenting a notion of the 'three knowledges' (tevijja) a term also used in the Vedic tradition to describe knowledge of the Vedas as being not texts, but things that he had experienced (these are not noble truths).[12] The true 'three knowledges' are said to be constituted by the process of achieving enlightenment, which is what the Buddha is said to have achieved in the three watches of the night of his enlightenment.[13] Karma (Sanskrit: from the root k, "to do") is a word meaning action or activity and, often implies 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 cosmologies, including those of Buddhism and Hinduism. Karma is a central part of Buddhist teachings. In Buddha's teaching, karma is a direct result of a person's word, thought, and action in life. In pre-Buddhist Hinduism, karma has to do with whether the actions performed in rituals are done correctly or not. Therefore, there is little emphasis on moral conduct in its conception. In Buddhism, since a person's word, thought, and action form the basis for good and bad karma, sila (moral conduct) goes hand in hand with the development of meditation and wisdom. Buddhist teachings carry a different meaning from pre-Buddhist conception of karma.[14] The Buddha derived his teaching of the concept of karma through direct experience rather than from the existing culture. But he used the same terminology that people are using in that area so they can relate to what taught. In the Maha-Saccaka Sutta of the Majjhima Nikaya in the Pali Canon, the Buddha told of his experience after having purified his mind with the four Jhanas : "When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of recollecting my past lives. I recollected my manifold past lives, i.e., one birth, two...five, ten...fifty, a hundred, a thousand, a hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction & expansion: 'There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.' Thus I remembered my manifold past lives in their modes & details. "This was the first knowledge I attained in the first watch of the night. "When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of the passing away & reappearance of beings. I saw by means of the divine eye, purified & surpassing the human beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma: 'These beings who were endowed with bad conduct of body, speech, & mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings who were endowed with good conduct of body, speech & mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.' Thus by means of the divine eye, purified & surpassing the human I saw beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their karma. "This was the second knowledge I attained in the second watch of the night.

Buddhism and Hinduism Dharma (Sanskrit, Devanagari: or Pli Dhamma, Devanagari: ) means Natural Law,Reality or Duty, and with respect to its significance for spirituality and religion might be considered the Way of the Higher Truths. A Hindu appellation for Hinduism itself is Santana Dharma, which translates as "the eternal dharma." Similarly, Buddhadharma in an appellation for Buddhism. The general concept of dharma forms a basis for philosophies, beliefs and practices originating in India. The four main ones are Hinduism, Buddhism, Jainism (Jaina Dharma), and Sikhism (Sikha Dharma), 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, according to the tradition, Dharma Yukam, Moksha, or Nirvana (personal liberation). Dharma can refer generally to religious duty, and also mean social order, right conduct, or simply virtue. The Rig Veda says man is born and dies only once.[15] The Rig Veda mentions life after death in heaven in the company of ancestors. The ritual system of the Vedas was central to Vedic life and thought and depended 'on the notion of constant sacrifice, the reintegration of multiple elements into a moment of unity before a new dispersal into being'.[16] It is highly probable that in India the concept of reincarnation (along with karma, samsara, and moksha) was developed by non-Aryan people outside of the caste system whose spiritual ideas greatly influenced later Indian religious thought. Buddhism and Jainism are continuations of this tradition, and the early Upanishadic movement was influenced by it.[17][18][19][20][21] Reincarnation was likely adopted from this religious culture by Brahmin orthodoxy, and Brahmins composed the earliest known scriptures containing these ideas in the early Upanishads.[22] According to the Oxford Handbook of Eschatology, the Upanishadic treatments of samsara, karma, and reincarnation are "fundamental contributions of the Upanishads to Hinduindeed, South Asianeschatology."[23] According to Hinduism, the soul (atman) is immortal, while the body is subject to birth, decay, old age and death. The meme of reincarnation is intricately linked with the notion of karma, another concept first recorded 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. The Shakyamuni Buddha rejected all theories that beings have an eternal, immutable self that transmigratedthe 'dweller within the body' or atmanhe also criticized the statement "I have no self" (See below). Buddhism developed an understanding of a 'continuum or stream of skanda' through such disciplines as vipassan and shamata, which has become reified in later Buddhist discourse as the Mindstream doctrine, a reification that Shakyamuni Buddha would have challenged. Hence, it is understood as an upaya doctrine, as are all doctrines of the Buddhadharma. The mindstream was further developed by the Cittamatra and Yogacara schools and it affected the development of the 'store consciousness' (lyavijna) and the buddha nature conceptions and tathagatagarbha literature. In English Buddhist discourse the nomenclature 'reincarnation' is unfavoured due the insidious bias of an 'entity' that 'incarnates'. Buddhism challenges all such 'entities'. Instead of an 'entity', what is reborn is an 'evolving consciousness' (M.1.256) or 'stream of consciousness' (D.3.105), whose quality has been conditioned by karma.[24] Buddhist scriptures regularly discuss what is generally understood by the lay person as future and past lives, though these are more appropriately understood following Buddhavacana as the continuity of the mindstream of sentient beings. The phenomenon and institution of tulku within the Vajrayana tradition is an interesting qualification and analogue to the reification of the entity and the transmigration and reincarnation meme within many of the plethora of schools and sects of the Sanatana Dharma.

Buddhism and Hinduism Tibetan Buddhism Buddhism from other areas such as China, Kashmir, Japan entered the Himalaya and is integrated with the practice lineages of the Nyingma, Kagyu, Sakya and Geluk schools of Tibetan Buddhism, which in turn dialogued with the indigenous Bn traditions. Yoga is central to Tibetan Buddhism. In the Nyingma tradition, certain practitioners progress to increasingly profound levels of yoga, starting with Mah yoga, continuing to Anuyoga and ultimately undertaking the most subtle, Atiyoga. In qualification, the Nyingmapa do not equate a value judgment with the yana, one is not better than another, the yana most appropriate for a practitioner is determined by their karma, propensity and proclivity. The majority of practitioners stay within one yana for the duration of their lifetime. The Nyingmapa view all traditions, not just their own through the modal of the nine yana. The Bonpo have a comparable modal of nine. Elements of Adi Yoga for both the Bonpo and Nyingmapa are perceived in other traditions. Indeed, Nyingmapa and Bonpo are not the only source of Ati Yoga teachings as both traditions testify, as Adi Yoga is propagated in other worlds and dimensions. In the Sarma traditions, the Anuttara yoga class is equivalent to the three most subtle yana of the Nyingmapa. Other tantra yoga practices include 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. Tibetan Buddhist doctrines unite a seemingly diverse group of practices to offer a variety of ways to truth (Sanskrit: satya; refer Two Truths) and enlightenment (Sanskrit: bodhi) in accordance with the different qualities and capacities of sentient beings. These practices involve the use of tantra and yoga. Yoga used as a way to enhance concentration.[25] Nagarjuna's Madhyamika view and Yogacara's Mind-only view are used in Tibetan Buddhism as bases for Yoga practices. Focused meditation clears the mind of unenlightened concepts.[25] In the 13th and the 14th centuries, the Sarma traditions developed a fourfold classification system for Tantric texts based on the types of practices each contained, especially their relative emphasis on external ritual or internal yoga. The first two classes, the so-called lower tantras, are called the Kriya and the Chatya tantras; the two classes of higher tantras are the Yoga and the Anuttara Yoga (Highest Yoga).[26] Symbolism Mudra: This is a symbolic hand-gesture expressing an emotion. Depictions of the Buddha are almost always depicted performing a mudra. 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 that is used by members of both religions. Rudraksha: These are beads that devotees, usually monks, use for praying. Tilak: Many Hindu devotees mark their heads with a tilak, which is interpreted as a third eye. A similar mark is one of the characteristic physical characteristics of the Buddha. Swastika and Sauwastika: both are sacred symbols. It can be either clockwise or counter-clockwise and both are seen in Hinduism and Buddhism. The Buddha is sometimes depicted with a sauwastika on his chest or the palms of his hands.[27]

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Mantra and Tibetan Buddhism

A mantra () 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 existed in the historical Vedic religion, Zoroastrianism[28]) and the Shramanic traditions, and thus they remain important in Buddhism and Jainism as well as other faiths of Indian origin such as Sikhism.
In Tibet, many Buddhists carve mantras into rocks as a form of devotion.

Yoga
The practice of Yoga is intimately connected to the religious beliefs and practices of both Hinduism and Buddhism.[29] However there are distinct variations in the usage of yoga terminology in the two religions. In Hinduism, the term "Yoga" commonly refers to the eight limbs of yoga as defined in the Yoga Sutras of Patanjali, written some time after 100 BCE, and means "yoke", with the idea that one's individual atman, or soul, would yoke or bind with the monistic entity that underlies everything (brahman). Yoga in Hinduism also known as being 'complex', based on yoking (integrating). Yoga defines a specific process, it has an emphasis on knowledge and practice, as well as being known to be 'mature' and difficult.[30] The most basic meaning of this Sanskrit term is with technique. The technique of the different forms of yoga is what makes the practice meaningful. Yoga is not an easy or simple practice, viyoga is what is described as simple. Yoga is difficult in the fact of displaying the faith and meaning of Hinduism. Many Hindus tend to pick and choose between the five forms of yoga because of the way they live their life and how they want to practice it in the form they are most connected to.[31] In the Vajrayana Buddhism of Tibet, however, the term "Yoga" is simply used to refer to any type of spiritual practice; from the various types of tantra (like Kriyayoga or Charyayoga) to 'Deity yoga' and 'guru yoga'. In the early translation phase of the Sutrayana and Tantrayana from India, China and other regions to Tibet, along with the practice lineages of sadhana, codified in the Nyingmapa canon, the most subtle 'conveyance' (Sanskrit: yana) is Adi Yoga (Sanskrit). A contemporary scholar with a focus on Tibetan Buddhism, Robert Thurman writes that Patanjali was influenced by the success of the Buddhist monastic system to formulate his own matrix for the version of thought he considered orthodox.[32] In the 1900 there was a man by the name of Swami Kpalvnanda who was considered " The Man behind Yoga". In 1977 Swami left his home in West India and traveled to Sumneytown, Pennsylvania where he could live in silence and continue his peaceful life practicing his particular style of yoga called, prna-yoga. Once Swami Kpalvnanda moved to North America he brought with him something that people in North America have never seen. Swami changed people and communities forever, by creating a worldwide movement of spiritual international communities based on his prna-yoga. Swami inspiried many people and in return he got a spiritual centre after him. The Kripalu Yoga Centre (Swami's yoga centre) is one of the largest and most successful spiritual centre in North America. Even though Swami Kpalvnanda is not the most well-known man in history, he will always be "The Man behind Yoga".[33] There is a range of common terminology and common descriptions of the meditative states that are seen as the foundation of meditation practice in both Hindu Yoga and Buddhism. Many scholars have noted that the concepts of dhyana and samdhi - technical terms describing stages of meditative absorption - are common to meditative practices in both Hinduism and Buddhism. Most notable in this context is the relationship between the system of four

Buddhism and Hinduism Buddhist dhyana states (Pali: jhana) and the samprajnata samadhi states of Classical Yoga.[34] Also, many (Tibetan) Vajrayana practices of the generation stage and completion stage work with the chakras, inner energy channels (nadis) and kundalini, called tummo in Tibetan. Zen Buddhism Zen is a form of Mahayana Buddhism. The Mahayana school of Buddhism is noted for its proximity with Yoga.[35] In the west, Zen is often set alongside Yoga, the two schools of meditation display obvious family resemblances.[36] Zen Buddhism traces some of its roots to yogic practices.[37] Certain essential elements of Yoga are important both for Buddhism in general and for Zen in particular.[38]

Differences
Despite the similarities in terminology there exist differences between the two religions. The major differences are mentioned below.

God
Hinduism propounds that every living being, be it a human or animal, has a body and a soul (consciousness) and the bridge between the two is the mind (a mixture of both). If there is an imbalance between any of these three components it can result in illness and 'death'. 'Death' as we know it, is the ceasing of the body to function and therefore the soul which is immortal will have to migrate to another body and occupy some-other mind thereby creating consciousness there, be it a human or animal depending upon the 'karma' or 'past deeds' done in the previous physical body/bodies or life/lives. Central to the philosophy of Hinduism is Brahman which is the embodiment of all souls and therefore the ultimate consciousness. Brahman is infinite, has no dimensions, and is embodiment of all knowledge and the absolute truth and therefore the ultimate bliss and enlightenment for all souls. To join Brahman is the ultimate goal of all souls, a soul can only join Brahman upon becoming perfect, until such time the soul will have to keep changing bodies and experience events based on its karma in-order to perfect itself and therefore - continues the cycle of birth and death. Brahman is also the sum total of the trinity gods (and avatars) worshiped by Hindus viz. 1.Brahma-the creator 2. Vishnu-the protector 3. Shiva or Maharashtra -the destroyer. Brahma is responsible for sending the part of the Brahman which was imperfect to perfect itself on earth and for that purpose created various levels of physical form. Vishnu who is the protector pronounces that one must perform ones dharma or duty or follow the laws in-order to obtain good karma and hence graduate to a high physical and mental form and finally join the ultimate Brahman . 3. Maheshwara or Shiva is the god of destruction and 'death' says that just like how a new star can only be born upon the destruction of an old star which has been burning bright, just so do we find that only in complete destruction is there creation and that the ultimate truth, immortality and permanence is in the soul which joins the Brahman and that physical matter is only recycled over and over again. A soul will have been successful when it stops getting recycled like how lowly and unconscious physical matter does. Therefore 'death' is not the end as the soul is immortal and endless. Differences between Hinduism and Buddhism: 1. Buddha was one of the avatars of Vishnu, the preachings of Buddha-from the Hindu perspective therefore represents only a fraction of the whole truth. Buddha preaches that attachment with people was the cause of sorrow when 'death' happens and therefore propagates detachment with people. Hinduism on the other hand does not propagate detachment but stresses upon duty or dharma and how interactions with people has to take place based on dharma or duty. In Hinduism, Lord Shiva explains 'death' to be journey of the immortal soul in pursuit of 'Moksha' and therefore a fact of life. 2. While Buddhism says retirement into forest for meditation is to take place starting from childhood, this is viewed as escapism by Hinduism, Hinduism allows for this to happen only after performing all dharmas or duties of ones life, starting from studying scriptures, working to support children and family and taking care of aged parents and

Buddhism and Hinduism lastly after all the dharma done retire to the forest and slowly meditate and fast until physical disintegration & to reach the ultimate truth or Brahman. 3. Buddhism could explain that attachment was the cause of sorrow in society but could not explain the reason for differences in wealth, class etc. in society. Therefore Buddhism's cure for sorrow was detachment and non-involvement (non-action or negative action). Hinduism on the other hand explained that both sorrow or happiness is due to 'Karma' or past actions and bad karma can be overcome and good karma can be obtained by following dharma or righteous duty (pro-action or positive action) which will ultimately provide 'Moksha' i.e. overcoming the cycle of life and joining Brahman. Gautama Buddha did not deny the existence nor forbid the worship of the popular gods, but such worship is not Buddhism and the gods are merely angels who may be willing to help good Buddhists but are in no way guides to religion, since they need instruction themselves. The focus of the Noble Eightfold Path is not so much about worshipping god, achieving heaven in the next life (perhaps for a number of lay devotees but not for bhikkhu / bhikkhuni), nor is it about experiencing Brahma consciousness in this life or the next. The reason is that in all these realms, beings are subject to rebirth after some period of time. It is like going around in circles in the round of rebirth despite all the effort and striving. Therefore, the purpose of the holy life in the Buddhas path is about liberation from the cycle of rebirth and experience awakening in this very life (some might take longer, depending on the person). The Buddha himself realized awakening after about six years of practice. He entered into Sunyata, dwells in rapture, sukkha (happiness), tranquility, equanimity, and the like. Also according to the Pali Canon, he visits any realms he feels like in that lifetime after awakening. The Buddha was liberated from all rebirth in samsara after parinirvana. The Buddha (as portrayed in the Pali scriptures, the agamas) set an important trend in nontheism in Buddhism in the sense of dismissing the notion of an omnipotent god.[39] Nevertheless, in many passages in the Tripitaka gods (devas in Sanskrit) are mentioned and specific examples are given of individuals who were reborn as a god, or gods who were reborn as humans. Buddhist cosmology recognizes various levels and types of gods, but none of these gods is considered the creator of the world or of the human race.[39] Buddhist canonical views about God and the priests are mentioned below: 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 [11] did even they speak thus, saying: " We know it, we have seen it", where the creator is whence the creator is? Scholar-monk Walpola Rahula writes that man depends on this creation "for his own protection, safety, and security, just as a child depends on his parent." He describes this as a product of "ignorance, weakness, fear, and desire," and writes that this "deeply and fanatically held belief" for man's consolation is "false and empty" from the perspective of Buddhism. He writes that man does not wish to hear or understand teachings against this belief, and that the Buddha described his teachings as "against the current" for this reason.[40] In later Mahayana literature, however, the idea of an eternal, all-pervading, all-knowing, immaculate, uncreated and deathless Ground of Being (the dharmadhatu, inherently linked to the sattvadhatu, the realm of beings), which is the Awakened Mind (bodhicitta) or Dharmakaya ("body of Truth") of the Buddha himself, is attributed to the Buddha in a number of Mahayana sutras, and is found in various tantras as well. In some Mahayana texts, such a principle is occasionally presented as manifesting in a more personalised form as a primordial buddha, such as Samantabhadra, Vajradhara, Vairochana, Amitabha and Adi-Buddha, among others.

Buddhism and Hinduism

Rites and rituals

According to the Pali Canon, there are numerous suttas where the Buddha discourages Brahmins from the practice of rites and rituals. Virtue (ethical conducts) is a requisite in meditation practice. In other words, purity in words, thought, and action is crucial in the path instead of rites and rituals. In the Kutadanta Sutta of the Digha Nikaya, the Brahmin Kutadanta went to see the Buddha for advice on how to best conduct a sacrifice that doesn't involve taking of life. Answering, the Buddha points to some other spiritual practices that are much more beneficial than rites and rituals: The brahmin Kutadanta then asked the Buddha if there was any sacrifice which could be made with less trouble and exertion, yet producing more fruitful result: The Buddha told him of the traditional practice of offering the four requisites to bhikkhus of high morality. Less troublesome and more profitable again was donating a monastery to the Order of Bhikkhus. Better still were the following practices in ascending order of beneficial effects: Going to the Buddha, the Dhamma, and the Sangha for refuge Observance of the Five Precepts Going forth from the homelife and leading the holy life, becoming established in morality, accomplished in the four jhanas, and equipped with eight kinds of higher knowledge resulting in the realization of extinction of asavas, the sacrifice that entails less trouble and exertion but which excels all other sacrifices. In later tradition such as Mahayana Buddhism in Japan, the Shingon Fire Ritual (Homa /Yagna) and Urabon (Sanskrit: Ullambana) derives from Hindu traditions.[41] Similar rituals are common in Tibetan Buddhism. Also see Shinnyo-en.Both Mahayana Buddhism and Hinduism share common rites, such as the purification rite of Homa (Havan, Yagna in Sanskrit), prayers for the ancestors and deceased (Ullambana in Sanskrit, Urabon in Japanese).

Caste
The Buddha repudiated the caste distinctions of the Brahmanical religion,[42] and was as a result described as a corrupter and opposed to true dharma in some of the Puranas.[43] In one sutta, the Buddha satirizes and debunks the brahminical claims regarding the divine nature of the caste system, and shows that it is nothing but a human convention.[44][45] However, some scholars argue that caste (varna, or more commonly jti) is an Indian phenomenon that is not restricted to Hindu sections of society. It has been argued that the approving use of the term Brahmin in Buddhist and Jain texts shows that even these socially critical movements were comfortable with a caste structured society as long as obligations and privileges accorded to the various castes were justly distributed (cf. Dhammapada ch. XXVI; cf. Straktnga I.xii.11-21). Moreover, caste is not philosophically important to many schools that are conventionally understood under the heading of Hindu philosophy. Some philosophical schools, such as Yoga, seem to be implicitly critical of life in conventional society guided by the values of social and ecological domination, while other schools, such as Advaita Vednta, are openly critical of the idea that caste morality has any relevance to a spiritually serious aspirant.[46] Buddhism implicitly denied the validity of caste distinctions by offering ordination to all regardless of caste.[47][48] The Buddhist writer Ashvaghosa directly opposed the caste system of Hinduism by drawing upon anomalous episodes in Hindu scriptures.[48] While the caste system constitutes an assumed background to the stories told in Buddhist scriptures, the sutras do not attempt to justify or explain the system, and the caste system was not generally propagated along with the Buddhist teachings.[49] The early texts state that caste is not determined by karma.[50] The notion of ritual purity also provided a conceptual foundation for the caste system, by identifying occupations and duties associated with impure or taboo objects as being themselves impure. Regulations imposing such a system of ritual purity and taboos are absent from the Buddhist monastic code, and not generally regarded as being part of Buddhist teachings.[51]

Buddhism and Hinduism

Cosmology and worldview

In Buddhist cosmology, there are 31 planes of existence within samsara.[52] Beings in these realms are subject to rebirth after some period of time, except for realms of the Non-Returners. Therefore, most of these places are not the goal of the holy life in the Buddha's dispensation. Buddhas are beyond all these 31 planes of existence after parinibbana. Hindu texts mostly mentions the devas in Kamma Loka. Only the Hindu god Brahma can be found in the Rupa loka. There are many realms above the brahma realm that are accessible through meditation. Those in Brahma realms are also subject to rebirth according to the Buddha. In Mahayana Buddhism, several Hindu gods and divinities are venerated and hold an important place in the rites and rituals: Brahma, Indra, Saraswati, Surya, Vayu, Varuna, Prithvi, etc. ARUPA-LOKA (Formless Realms) The immaterial or formless world (arupa loka) includes four planes into which beings are born. The inhabitants of these realms are possessed purely of mind and have no physical bodies and are unable to hear Buddha's teachings. Thus, the beings of this realm need to be reborn in the lower human realm to attain enlightenment.[52] They achieve this by attaining advanced meditational levels in another life. They do not interact with the rest of the universe. RUPA-LOKA (Fine-Material World) The fine material sphere (ruupa loka) consists of sixteen planes. Beings take rebirth into these planes as a result of attaining the jhanas. They have bodies made of fine matter. The sixteen planes correspond to the attainment of the four jhanas. The devas of the Rupadhatu have physical forms, but are sexless and passionless. They live in a large number of "heavens" or deva-worlds that rise, layer on layer, above the earth. These can be divided into five main groups. Suddhavasa devas: Birth in these five realms are a result of attaining the fruit of non-returning (Anagami), the third level of enlightenment: These five realms, called suddhaavaasaa or Pure Abodes, accessible only to those who have destroyed the lower five fetters :self-view, sceptical doubt, clinging to rites and ceremonies, sense desires, and ill-will. They will destroy their remaining fetters :craving for fine material existence, craving for immaterial existence, conceit, restlessness and ignorance during their existence in the Pure Abodes. Those who take rebirth here are called "non-returners" because they do not return from that world, but attain final nibbana there without coming back. They guard and protect Buddhism on earth, and will pass into enlightenment as Arhats when they pass away from the Suddhavasa worlds. Among its inhabitants is Brahma Sahampati, who begs the Buddha to teach Dhamma to the world (SN 6.1) KAMA-LOKA (The Sensuous World) Birth into these heavenly planes takes place through wholesome kamma. These devas enjoy aesthetic pleasures, long life, beauty, and certain powers. The heavenly planes are not reserved only for good Buddhists. Anyone who has led a wholesome life can be born in them. People who believe in an "eternal heaven" may carry their belief to the deva plane, and take the long life span there to be an eternal existence. Only those who have known the Dhamma will realize that, asthese planes are impermanent, some day these sentient beings will fallaway from them and be reborn elsewhere. The devas can help people by inclining their minds to wholesome acts, and people can help the devas by inviting them to rejoice in their meritorious deeds. The Devas in these realms have physical forms similar to, but larger than, those of humans. They lead the same sort of lives that humans do, though they are longer-lived and generally more content, indeed sometimes they are immersed in pleasures. This is the dhatu that Mara has greatest influence over. They are also more interested in and involved with the world below than any of the higher devas, and sometimes intervene with advice and counsel. Each of these groups of deva-worlds contains different grades of devas, but all of those within a single group are able to interact and communicate with each other. On the other hand, the lower groups have no direct knowledge of even the existence of the higher types of deva at all. Due to not having direct knowledge of the realms above the Brahma realm, some of the Brahmas have become proud, imagining themselves as the highest creators of their own worlds and of all the worlds below them (because they came into existence before those worlds began to exist).

Buddhism and Hinduism

10

Practices
To have an idea of the differences between Buddhism and pre-existing beliefs and practices during this time, we can look into the Samaaphala Sutta in the Digha Nikaya of the Pali Canon. In this sutra, a king of Magadha listed the teachings from many prominent and famous spiritual teachers around during that time. He also asked the Buddha about his teaching when visiting him. The Buddha told the king about the practices of his spiritual path. The list of various practices he taught disciples as well as practices he doesn't encourage are listed. The text, rather than stating what the new faith was, emphasized what the new faith was not. Contemporaneous religious traditions were caricatured and then negated. Though critical of prevailing religious practices and social institutions on philosophical grounds, early Buddhist texts exhibit a reactionary anxiety at having to compete in religiously plural societies. Below are a few examples found in the sutra: "Whereas some priests and contemplatives... are addicted to high and luxurious furnishings such as these over-sized couches, couches adorned with carved animals, long-haired coverlets, multi-colored patchwork coverlets, white woolen coverlets, woolen coverlets embroidered with flowers or animal figures, stuffed quilts, coverlets with fringe, silk coverlets embroidered with gems; large woolen carpets; elephant, horse, and chariot rugs, antelope-hide rugs, deer-hide rugs; couches with awnings, couches with red cushions for the head and feet he (a bhikkhu disciple of the Buddha) abstains from using high and luxurious furnishings such as these. "Whereas some priests and contemplatives... are addicted to scents, cosmetics, and means of beautification such as these rubbing powders into the body, massaging with oils, bathing in perfumed water, kneading the limbs, using mirrors, ointments, garlands, scents, bracelets, head-bands, decorated walking sticks..fancy sunshades, decorated sandals, turbans, gems, yak-tail whisks, long-fringed white robes he abstains from .means of beautification such as these. "Whereas some priests and contemplatives... are addicted to talking about lowly topics such as these talking about kings, robbers, ministers of state; armies, alarms, and battles; food and drink; clothing, furniture, garlands, and scents; relatives; vehicles; villages, towns, cities, the countryside; women and heroes; the gossip of the street and the well; tales of the dead; tales of diversity [philosophical discussions of the past and future], the creation of the world and of the sea, and talk of whether things exist or not he abstains from talking about lowly topics such as these... "Whereas some priests and contemplatives...are addicted to running messages and errands for people such as these kings, ministers of state, noble warriors, priests, householders, or youths [who say], 'Go here, go there, take this there, fetch that here' he abstains from running messages and errands for people such as these. "Whereas some priests and contemplatives...engage in scheming, persuading, hinting, belittling, and pursuing gain with gain, he abstains from forms of scheming and persuading [improper ways of trying to gain material support from donors] such as these. "Whereas some priests and contemplatives...maintain themselves by wrong livelihood, by such lowly arts as: reading marks on the limbs [e.g., palmistry]; reading omens and signs; interpreting celestial events [falling stars, comets]; interpreting dreams; reading marks on the body [e.g., phrenology]; reading marks on cloth gnawed by mice; offering fire oblations, oblations from a ladle, oblations of husks, rice powder, rice grains, ghee, and oil; offering oblations from the mouth; offering blood-sacrifices; making predictions based on the fingertips; geomancy; laying demons in a cemetery; placing spells on spirits; reciting house-protection charms; snake charming, poison-lore, scorpion-lore, rat-lore, bird-lore, crow-lore; fortune-telling based on visions; giving protective charms; interpreting the calls of birds and animals he abstains from wrong livelihood, from lowly arts such as these. "Whereas some priests and contemplatives...maintain themselves by wrong livelihood, by such lowly arts as: determining lucky and unlucky gems, garments, staffs, swords, spears, arrows, bows, and other weapons; women, boys, girls, male slaves, female slaves; elephants, horses, buffaloes, bulls, cows, goats, rams, fowl, quails, lizards, long-eared rodents, tortoises, and other animals he abstains from wrong livelihood, from

Buddhism and Hinduism lowly arts such as these. "Whereas some priests and contemplatives... maintain themselves by wrong livelihood, by such lowly arts as forecasting: the rulers will march forth; the rulers will march forth and return; our rulers will attack, and their rulers will retreat; their rulers will attack, and our rulers will retreat; there will be triumph for our rulers and defeat for their rulers; there will be triumph for their rulers and defeat for our rulers; thus there will be triumph, thus there will be defeat he abstains from wrong livelihood, from lowly arts such as these. "Whereas some priests and contemplatives...maintain themselves by wrong livelihood, by such lowly arts as forecasting: there will be a lunar eclipse; there will be a solar eclipse; there will be an occultation of an asterism; the sun and moon will go their normal courses; the sun and moon will go astray; the asterisms will go their normal courses; the asterisms will go astray; there will be a meteor shower; there will be a darkening of the sky; there will be an earthquake; there will be thunder coming from a clear sky; there will be a rising, a setting, a darkening, a brightening of the sun, moon, and asterisms; such will be the result of the lunar eclipse... the rising, setting, darkening, brightening of the sun, moon, and asterisms he abstains from wrong livelihood, from lowly arts such as these. "Whereas some priests and contemplatives...maintain themselves by wrong livelihood, by such lowly arts as forecasting: there will be abundant rain; there will be a drought; there will be plenty; there will be famine; there will be rest and security; there will be danger; there will be disease; there will be freedom from disease; or they earn their living by counting, accounting, calculation, composing poetry, or teaching hedonistic arts and doctrines he abstains from wrong livelihood, from lowly arts such as these. "Whereas some priests and contemplatives...maintain themselves by wrong livelihood, by such lowly arts as: calculating auspicious dates for marriages, betrothals, divorces; for collecting debts or making investments and loans; for being attractive or unattractive; curing women who have undergone miscarriages or abortions; reciting spells to bind a man's tongue, to paralyze his jaws, to make him lose control over his hands, or to bring on deafness; getting oracular answers to questions addressed to a mirror, to a young girl, or to a spirit medium; worshipping the sun, worshipping the Great Brahma, bringing forth flames from the mouth, invoking the goddess of luck he abstains from wrong livelihood, from lowly arts such as these. "Whereas some priests and contemplatives...maintain themselves by wrong livelihood, by such lowly arts as: promising gifts to devas in return for favors; fulfilling such promises; demonology; teaching house-protection spells; inducing virility and impotence; consecrating sites for construction; giving ceremonial mouthwashes and ceremonial bathing; offering sacrificial fires; administering emetics, purges, purges from above, purges from below, head-purges; administering ear-oil, eye-drops, treatments through the nose, ointments, and counter-ointments; practicing eye-surgery (or: extractive surgery), general surgery, pediatrics; administering root-medicines binding medicinal herbs he abstains from wrong livelihood, from lowly arts such as these.[53]

11

Meditation
According to the Maha-Saccaka Sutta, the Buddha recalled a meditative state he entered by chance as a child and abandoned the ascetic practices he has been doing: I thought: 'I recall once, when my father the Sakyan was working, and I was sitting in the cool shade of a rose-apple tree, then quite secluded from sensuality, secluded from unskillful mental qualities I entered & remained in the first jhana: rapture & pleasure born from seclusion, accompanied by directed thought & evaluation. Could that be the path to Awakening?' Then following on that memory came the realization: 'That is the path to Awakening.' [54] According to the Upakkilesa Sutta, after figuring out the cause of the various obstacles and overcoming them, the Buddha was able to penetrate the sign and enters 1st- 4th Jhana.

Buddhism and Hinduism I also saw both the light and the vision of forms. Shortly after the vision of light and shapes disappear. I thought, What is the cause and condition in which light and vision of the forms disappear? Then consider the following: The question arose in me and because of doubt my concentration fell, when my concentration fell, the light disappeared and the vision of forms. I act so that the question does not arise in me again. I remained diligent, ardent, perceived both the light and the vision of forms. Shortly after the vision of light and shapes disappear. I thought, What is the cause and condition in which light and vision of the forms disappear? Then consider the following: Inattention arose in me because of inattention and my concentration has decreased, when my concentration fell, the light disappeared and the vision of forms. I must act in such a way that neither doubt nor disregard arise in me again. In the same way as above, the Buddha encountered many more obstacles that caused the light to disappear and found his way out of them. These includes, sloth and torpor, fear, elation, inertia, excessive energy, energy deficient, desire, perception of diversity, and excessive meditation on the ways. Finally, he was able to penetrate the light and entered jhana. The following descriptions in the Upakkilesa Sutta further show how he find his way into the first four Jhanas, which he later considered samma samadhi. When Anuruddha, I realized that doubt is an imperfection of the mind, I dropped out of doubt, an imperfection of the mind. When I realized that inattention sloth and torpor fear elation inertia excessive energy deficient energy desire perception of diversity excessive meditation on the ways, I abandoned excessive meditation on the ways, an imperfection of the mind. When Anuruddha, I realized that doubt is an imperfection of the mind, I dropped out of doubt, an imperfection of the mind. When I realized that inattention sloth and torpor fear elation . inertia excessive energy deficient energy desire perception of diversity excessive meditation on the ways, I abandoned excessive meditation on the ways, an imperfection of the mind, so I thought, I abandoned these imperfections of the mind. Now the concentration will develop in three ways. ..And so, Anuruddha, develop concentration with directed thought and sustained thought; developed concentration without directed thought, but only with the sustained thought; developed concentration without directed thought and without thought sustained, developed with the concentration ecstasy; developed concentration without ecstasy; develop concentration accompanied by happiness, developing concentration accompanied by equanimityWhen Anuruddha, I developed concentration with directed thought and sustained thought to the development when the concentration accompanied by fairness, knowledge and vision arose in me: My release is unshakable, this is my last birth, now there are no more likely to be any condition. [54] According to the early scriptures, the Buddha learned the two formless attainments from two teachers, Alara Kalama and Uddaka Ramaputta respectively, prior to his enlightenment.[55] It is most likely that they belonged to the Brahmanical tradition.[56] However, he realized that neither "Dimension of Nothingness" nor "Dimension of Neither Perception nor Non-Perception" lead to Nirvana and left. The Buddha said in the Ariyapariyesana Sutta: But the thought occurred to me, This Dhamma leads not to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to Awakening, nor to Unbinding, but only to reappearance in the dimension of neither perception nor non-perception. So, dissatisfied with that Dhamma, I left. [54] Cessation of feelings and perceptions The Buddha himself discovered an attainment beyond the dimension of neither perception nor non-perception, the "cessation of feelings and perceptions". This is sometimes called the "ninth jhna" in commentarial and scholarly

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Buddhism and Hinduism literature.[55][57] Although the "Dimension of Nothingness" and the "Dimension of Neither Perception nor Non-Perception" are included in the list of nine Jhanas taught by the Buddha, they are not included in the Noble Eightfold Path. Noble Path number eight is "Samma Samadhi" (Right Concentration), and only the first four Jhanas are considered "Right Concentration". If he takes a disciple through all the Jhanas, the emphasis is on the "Cessation of Feelings and Perceptions" rather than stopping short at the "Dimension of Neither Perception nor Non-Perception". In the Magga-vibhanga Sutta, the Buddha defines Right Concentration that belongs to the concentration (samadhi) division of the path as the first four Jhanas: And what is right concentration? There is the case where a monk quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities enters & remains in the first Jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the Second Jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation internal assurance. With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the Third Jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.' With the abandoning of pleasure & pain as with the earlier disappearance of elation & distress he enters & remains in the Fourth Jhana: purity of equanimity & mindfulness, neither pleasure nor pain. This is called right concentration. [58] The Buddha did not reject the formless attainments in and of themselves, but instead the doctrines of his teachers as a whole, as they did not lead to nibbana. He then underwent harsh ascetic practices that he eventually also became disillusioned with. He subsequently remembered entering jhna as a child, and realized that, "That indeed is the path to enlightenment." In the suttas, the immaterial attainments are never referred to as jhnas. The immaterial attainments have more to do with expanding, while the Jhanas (1-4) focus on concentration. A common translation for the term "samadhi" is concentration. Rhys Davids and Maurice Walshe agreed that the term samadhi is not found in any pre-buddhist text. Hindu texts later used that term to indicate the state of enlightenment. This is not in conformity with Buddhist usage. In " The Long Discourse of the Buddha: A Translation of the Digha Nikaya" (pg. 1700) Maurice Walshe wrote that: Rhys Davids also states that the term samadhi is not found in any pre-Buddhist text. To his remarks on the subject should be added that its subsequent use in Hindu texts to denote the state of enlightenment is not in conformity with Buddhist usage, where the basic meaning of concentration is expanded to cover meditation in general. [53] Meditation was an aspect of the practice of the yogis in the centuries preceding the Buddha. The Buddha built upon the yogis' concern with introspection and developed their meditative techniques, but rejected their theories of liberation.[59] In Buddhism, sati and sampajanna are to be developed at all times, in pre-Buddhist yogic practices there is no such injunction. A yogi in the Brahmanical tradition is not to practice while defecating, for example, while a Buddhist monastic should do so.[60] Another new teaching of the Buddha was that meditative absorption must be combined with a liberating cognition.[61] Religious knowledge or 'vision' was indicated as a result of practice both within and outside of the Buddhist fold. According to the Samaaphala Sutta this sort of vision arose for the Buddhist adept as a result of the perfection of 'meditation' (Sanskrit: dhyna) coupled with the perfection of 'ethics' (Sanskrit: la). 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

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Buddhism and Hinduism attainment of 'religious insight' (Sanskrit: praj) was original.[62] The Buddhist texts are probably the earliest describing meditation techniques.[63] They describe meditative practices and states that existed before the Buddha, as well as those first developed within Buddhism.[64] Two Upanishads written after the rise of Buddhism do contain full-fledged descriptions of yoga as a means to liberation.[65] While there is no convincing evidence for meditation in pre-Buddhist early Brahminic texts, Wynne argues that formless meditation originated in the Brahminic or Shramanic tradition, based on strong parallels between Upanishadic cosmological statements and the meditative goals of the two teachers of the Buddha as recorded in the early Buddhist texts.[66] He mentions less likely possibilities as well.[67] Having argued that the cosmological statements in the Upanishads also reflect a contemplative tradition, he argues that the Nasadiya Sukta contains evidence for a contemplative tradition, even as early as the late Rg Vedic period.[66]

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Vedas
Buddhism does not deny that the Vedas in their true origin were sacred although have been amended repeatedly by certain Brahmins to secure their positions in society. The Buddha declared that the Veda in its true form was declared by Kashyapa to certain rishis, who by severe penances had acquired the power to see by divine eyes.[68] In the Buddhist Vinaya Pitaka of the Mahavagga (I.245)[69] section the Buddha names these rishis, and declared that the original Veda the Vedic rishis "Atthako, Vmako, Vmadevo, Vessmitto, Yamataggi, Angiraso, Bhradvjo, Vsettho, Kassapo, and Bhagu"[70] but that it was altered by a few Brahmins who introduced animal sacrifices. The Vinaya Pitaka's section Anguttara Nikaya: Panchaka Nipata says that it was on this alteration of the true Veda that the Buddha refused to pay respect to the Vedas of his time.[71] The Buddha is recorded in the Canki Sutta (Majjhima Nikaya 95) as saying to a group of Brahmins: 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. In the same discourse, he says: It is not proper for a wise man who maintains truth to come to the conclusion: This alone is Truth, and everything else is false. He is also recorded as saying: To be attached to one thing (to a certain view) and to look down upon other things (views) as inferior - this the wise men call a fetter. Walpola Rahula writes, "It is always a question of knowing and seeing, and not that of believing. The teaching of the Buddha is qualified as ehi-passika, inviting you to 'come and see,' but not to come and believe... It is always seeing through knowledge or wisdom, and not believing through faith."[72] Budhdha is a form of a God for Buddhists. In Hinduism, philosophies are classified either as Astika or Nastika, that is, philosophies that either affirm or reject the authorities of the Vedas. According to this tradition, Buddhism is a Nastika school since it rejects the authority of the Vedas.[73] Buddhists on the whole called those who did not believe in Buddhism the "outer path-farers" (tiirthika).[74]

Conversion
Since the Hindu scriptures are essentially silent on the issue of religious conversion, the issue of whether Hindus evangelize is open to interpretations.[75] Those who view Hinduism as an ethnicity more than as a religion tend to believe that to be a Hindu, one must be born a Hindu. However, those who see Hinduism primarily as a philosophy, a set of beliefs, or a way of life generally believe that one can convert to Hinduism by incorporating Hindu beliefs into one's life and by considering oneself a Hindu.[75] The Supreme Court of India has taken the latter view, holding that the question of whether a person is a Hindu should be determined by the person's belief system, not by their ethnic or racial heritage.[76]

Buddhism and Hinduism Buddhism spread throughout Asia via evangelism and conversion.[77] Buddhist scriptures depict such conversions in the form of lay followers declaring their support for the Buddha and his teachings, or via ordination as a Buddhist monk. Buddhist identity has been broadly defined as one who "takes refuge" in the Buddha, Dharma, and Sangha, echoing a formula seen in Buddhist texts. In some communities, formal conversion rituals are observed. No specific ethnicity has typically been associated with Buddhism, and as it spread beyond its origin in India immigrant monastics were replaced with newly ordained members of the local ethnic or tribal group.[78]

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Early Buddhism and early Vedanta

Early Buddhist scriptures do not mention schools of learning directly connected with the Upanishads. Though the earliest Upanishads had been completed by the Buddha's time, they are not cited in the early Buddhist texts as Upanishads or Vedanta. For the early Buddhists they were likely not thought of as having any outstanding significance in and of themselves, and as simply one section of the Vedas.[79] The Buddhist texts do describe wandering, mendicant Brahmins who appear to have valued the early Upanishads' promotion of this lifestyle as opposed to living the life of the householder and accruing wealth from nobles in exchange for performing Vedic sacrifices.[80] Furthermore, the early Buddhist texts mention ideas similar to those expounded in the early Upanishads, before controverting them.[81] Brahman The old Upanishads largely consider Brahman (masculine gender, Brahm in the nominative case, henceforth "Brahm") to be a personal god, and Brahman (neuter gender, Brahma in the nominative case, henceforth "Brahman") to be the impersonal world principle.[82] They do not strictly distinguish between the two, however.[83] The old Upanishads ascribe these characteristics to Brahm: first, he has light and luster as his marks; second, he is invisible; third, he is unknowable, and it is impossible to know his nature; fourth, he is omniscient. The old Upanishads ascribe these characteristics to Brahman as well.[82] In the Buddhist texts, there are many Brahms. There they form a class of superhuman beings, and rebirth into the realm of Brahms is possible by pursuing Buddhist practices.[84] In the early texts, the Buddha gives arguments to refute the existence of a creator.[85] In the Pli scriptures, the neuter Brahman does not appear (though the word brahma is standardly used in compound words to mean "best", or "supreme"[86][87]), however ideas are mentioned as held by various Brahmins in connection with Brahm that match exactly with the concept of Brahman in the Upanishads. Brahmins who appear in the Tevijja-suttanta of the Digha Nikaya regard "union with Brahm" as liberation, and earnestly seek it. In that text, Brahmins of the time are reported to assert: "Truly every Brahmin versed in the three Vedas has said thus: 'We shall expound the path for the sake of union with that which we do not know and do not see. This is the correct path. This path is the truth, and leads to liberation. If one practices it, he shall be able to enter into association with Brahm." The early Upanishads frequently expound "association with Brahm", and "that which we do not know and do not see" matches exactly with the early Upanishadic Brahman.[88] In the earliest Upanishad, the Brihadaranyaka Upanishad, the Absolute, which came to be referred to as Brahman, is referred to as "the imperishable".[89] The Pli scriptures present a "pernicious view" that is set up as an absolute principle corresponding to Brahman: "O Bhikkhus! At that time Baka, the Brahm, produced the following pernicious view: 'It is permanent. It is eternal. It is always existent. It is independent existence. It has the dharma of non-perishing. Truly it is not born, does not become old, does not die, does not disappear, and is not born again. Furthermore, no liberation superior to it exists elsewhere." The principle expounded here corresponds to the concept of Brahman laid out in the Upanishads. According to this text the Buddha criticized this notion: "Truly the Baka Brahm is covered with unwisdom."[90] The Buddha confined himself to what is empirically given.[91][92][93] This empiricism is based broadly on both ordinary sense experience and extrasensory perception enabled by high degrees of mental concentration.[94]

Buddhism and Hinduism tman tman is a Sanskrit word that means 'self'. A major departure from Hindu and Jain philosophy is the Buddhist rejection of a permanent, self-existent soul (tman) in favour of anicca or impermanence. In Hindu philosophy, especially in the Vedanta school of Hinduism, tman is the first principle,[95] the true self of an individual beyond identification with phenomena, the essence of an individual. Yajnavalkya (c. 9th cenutry BCE), in the Brihadaranyaka Upanishad, uses the word to indicate that in which everything exists, which is of the highest value, which permeates everything, which is the essence of all, bliss and beyond description.[96] While, older Upanishads such as the Brihadaranyaka, mention several times that the Self is described as Neti neti or not this - not this,[97] Upanishads post Buddhism, like the Maitri Upanishad, define tman as only the defiled individual self, rather than the universal self.[98] Taittiriya Upanishad defines tman or the Self as consisting of five sheaths (kosha): the bodily self consisting the essence of food (annamaya kosha), the vital breath (pranamaya kosha), the mind or will (manomaya kosha), the intellect or capacity to know (vijnanamaya kosha) and bliss (anandamaya kosha).[99] Knowledge or realization of the tman is seen as essential to attain salvation (liberation): If atman is brahman in a pot (the body), then one need merely break the pot to fully realize the primordial unity of the individual soul with the plentitude of Being that was the Absolute.[100] Schools of Indian philosophy, such as Advaita (non-dualism) see tman within each living entity as being fully identical with Brahman the Principle, whereas other schools such as Dvaita (dualism) differentiate between the individual atma in living beings, and the Supreme atma (Paramatma) as being at least partially separate beings.[101] Unlike Advaita, Samkhya holds blissfullness of tman as merely figurative. However, both Samkhya and Advaita consider the ego (asmita, ahamkara) rather than the tman to be the cause of pleasure and pain.[102] Later Advaitic text Pacada classifies the degrees of tman under three headings: Gauna or secondary (anything other than the personality that an individual identifies with), Mithya or false (bodily personality) and Mukhya or primary (the real Self).[103] The concept of tman was rejected by the Buddha. Terms like anatman (not-self) and shunyata (voidness) are at the core of all Buddhist traditions. The permanent transcendence of the belief in the separate existence of the self is integral to the enlightenment of an Arhat. The Buddha criticized conceiving theories even of a unitary soul or identity immanent in all things as unskillful.[104] In fact, according to the Buddha's statement in Khandha Samyutta 47, all thoughts about self are necessarily, whether the thinker is aware of it or not, thoughts about the five aggregates or one of them.[105] Despite the rejection of tman by Buddhists there were similarities between certain concepts in Buddhism and tman. The Upanishadic "Self" shares certain characteristics with nibbana; both are permanent, beyond suffering, and unconditioned.[98] Buddhist mysticism is also of a different sort from that found in systems revolving around the concept of a "God" or "Self": If one would characterize the forms of mysticism found in the Pali discourses, it is none of the nature-, God-, or soul-mysticism of F.C. Happold. Though nearest to the latter, it goes beyond any ideas of 'soul' in the sense of immortal 'self' and is better styled 'consciousness-mysticism'.[106] However, the Buddha shunned any attempt to see the spiritual goal in terms of "Self" because in his framework, the craving for a permanent self is the very thing that keeps a person in the round of uncontrollable rebirth, preventing him or her from attaining nibbana.[98] At the time of the Buddha some philosophers and meditators posited a root: an abstract principle all things emanated from and that was immanent in all things. When asked about this, instead of following this pattern of thinking, the Buddha attacks it at its very root: the notion of a principle in the abstract, superimposed on experience. In contrast, a person in training should look for a different kind of "root" the root of dukkha experienced in the present. According to one Buddhist scholar, theories of this sort have most often originated among meditators who label a particular meditative experience as the ultimate goal, and identify with it in a subtle way.[107]

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Buddhism and Hinduism Adi Shankara in his works refuted the Buddhist arguments against tman. He suggested that a self-evident conscious agent would avoid infinite regress, since there would be no necessity to posit another agent who would know this. He further argued that a cognizer beyond cognition could be easily demonstrated from the diversity in self existence of the witness and the notion.[108] Furthermore, Shankara thought that no doubts could be raised about the Self, for the act of doubting implies at the very least the existence of the doubter. Vidyaranya, another Advaita Vedantic philosopher, expresses this argument as: No one can doubt the fact of his own existence. Were one to do so, who would the doubter be?[109] Cosmic Self declared non-existent The Buddha denies the existence of the cosmic Self, as conceived in the Upanishadic tradition, in the Alagaddupama Sutta (M I 135-136). Possibly the most famous Upanishadic dictum is tat tvam asi, "thou art that." Transposed into first person, the Pali version is eso ham asmi, "I am this." This is said in several suttas to be false. The full statement declared to be incorrect is "This is mine, I am this, this is my self/essence." This is often rejected as a wrong view.[110] The Alagaduppama Sutta rejects this and other obvious echoes of surviving Upanishadic statements as well (these are not mentioned as such in the commentaries, and seem not to have been noticed until modern times). Moreover, the passage denies that ones self is the same as the world and that one will become the world self at death.[111] The Buddha tells the monks that people worry about something that is non-existent externally (bahiddhaa asati) and non-existent internally (ajjhattam asati); he is referring respectively to the soul/essence of the world and of the individual.[111] A similar rejection of "internal" Self and "external" Self occurs at AN II 212. Both are referring to the Upanishads.[111] The most basic presupposition of early Brahminic cosmology is the identification of man and the cosmos (instances of this occur at TU II.1 and Mbh XII.195), and liberation for the yogin was thought to only occur at death, with the adept's union with brahman (as at Mbh XII.192.22).[112] The Buddha's rejection of these theories is therefore one instance of the Buddha's attack on the whole enterprise of Upanishadic ontology.[113][114] Brahmin The Buddha redefined the word "brahman" so as to become a synonym for arahant, replacing a distinction based on birth with one based on spiritual attainment.[115][116] The early Buddhist scriptures furthermore defined purity as determined by one's state of mind, and refer to anyone who behaves unethically, of whatever caste, as "rotting within", or "a rubbish heap of impurity".[117] The Buddha explains his use of the word brahman in many places. At Sutta Nipata 1.7 Vasala Sutta, verse 12, he states: "Not by birth is one an outcast; not by birth is one a brahmin. By deed one becomes an outcast, by deed one becomes a brahman."[118] An entire chapter of the Dhammapada is devoted to showing how a true brahman in the Buddha's use of the word is one who is of totally pure mind, namely, an arahant.[119] However, it is very noteworthy that the Bhagavad Gita also defines Brahmin, and other varnas, as qualities and resulting from actions, and does not mention birth as a factor in determining these. In that regard, the chapter on Brahmins in the Dhammapada may be regarded as being entirely in tune with the definition of a Brahmin in Chapter 18 of the Bhagavad Gita. Both say that a Brahmin is a person having certain qualities. A defining of feature of the Buddha's teachings is self-sufficiency, so much so as to render the Brahminical priesthood entirely redundant.[120]

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Buddhism and Hinduism

18

Soteriology
Upanishadic soteriology is focused on the static Self, while the Buddha's is focused on dynamic agency. In the former paradigm, change and movement are an illusion; to realize the Self as the only reality is to realize something that has always been the case. In the Buddha's system by contrast, one has to make things happen.[121] The fire metaphor used in the Aggi-Vacchagotta Sutta (which is also used elsewhere) is a radical way of making the point that the liberated sage is beyond phenomenal experience. It also makes the additional point that this indefinable, transcendent state is the sage's state even during life. This idea goes against the early Brahminic notion of liberation at death.[122] Liberation for the Brahminic yogin was thought to be the permanent realization at death of a nondual meditative state anticipated in life. In fact, old Brahminic metaphors for the liberation at death of the yogic adept ("becoming cool", "going out") were given a new meaning by the Buddha; their point of reference became the sage who is liberated in life.[123] The Buddha taught that these meditative states alone do not offer a decisive and permanent end to suffering either during life or after death.[124] He stated that achieving a formless attainment with no further practice would only lead to temporary rebirth in a formless realm after death.[125] Moreover, he gave a pragmatic refutation of early Brahminical theories according to which the meditator, the meditative state, and the proposed uncaused, unborn, unanalyzable Self, are identical.[126] These theories are undergirded by the Upanishadic correspondence between macrocosm and microcosm, from which perspective it is not surprising that meditative states of consciousness were thought to be identical to the subtle strata of the cosmos.[127] The Buddha, in contrast, argued that states of consciousness come about caused and conditioned by the yogi's training and techniques, and therefore no state of consciousness could be this eternal Self.[126] Nonduality Both the Buddha's conception of the liberated person and the goal of early Brahminic yoga can be characterized as nondual, but in different ways. The nondual goal in early Brahminism was conceived in ontological terms; the goal was that into which one merges after death. According to Wynne, liberation for the Buddha "... is nondual in another, more radical, sense. This is made clear in the dialogue with Upasiva, where the liberated sage is defined as someone who has passed beyond conceptual dualities. Concepts that might have some meaning in ordinary discourse, such as consciousness or the lack of it, existence and non-existence, etc., do not apply to the sage. For the Buddha, propositions are not applicable to the liberated person, because language and concepts (Sn 1076: vaadapathaa, dhammaa), as well as any sort of intellectual reckoning (sankhaa) do not apply to the liberated sage.[128] Nirvana The word nirvana (Pali: Nibbana) was first used in its technical sense in Buddhism, and cannot be found in any of the pre-Buddhist Upanishads (It can be found in Jain texts). The use of the term in the Bhagavad Gita may be a sign of the strong Buddhist influence upon Hindu thought.[42] Although the word nirvana is absent from the Upanishads, the word itself existed prior to the Buddha.[129] It must be kept in mind that nirvana is one of many terms for salvation that occur in the orthodox Buddhist scriptures. Other terms that appear are 'Vimokha', or 'Vimutti', implying 'salvation' and 'deliverance' respectively.[130] Some more words synonymously used for nirvana in Buddhist scriptures are 'mokkha/moksha', meaning 'liberation' and 'kevala/kaivalya', meaning 'wholeness'; these words were given a new Buddhist meaning.[131]

Buddhism and Hinduism

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Buddha in Hindu scriptures

In many Puranas, the Buddha is described as an incarnation of Vishnu who incarnated in order to delude demons away from the Vedic dharma. The Bhavishya Purana posits: At this time, reminded of the Kali Age, the god Vishnu became born as Gautama, the Shakyamuni, and taught the Buddhist dharma for ten years. Then Shuddodana ruled for twenty years, and Shakyasimha for twenty. At the first stage of the Kali Age, the path of the Vedas was destroyed and all men became Buddhists. Those who sought refuge with Vishnu were deluded. [132]

Buddha in Buddhist scriptures

According to the biography of the Buddha, he was a Mahapurusha (great being) named Shvetaketu. Tushita Heaven (Home of the Hinduism regards Buddha (bottom right) as one of the 10 avatars of Vishnu. Contented gods) was the name of the realm he dwells before taking his last birth on earth as Gautama Buddha. There is no more rebirth for a Buddha. Before leaving the Tushita realm to take birth on earth, he designated Maitreya to take his place there. Maitreya will come to earth as the next Buddha, instead of him coming back again. Krishna was a past life of Sariputra, a chief disciple of the Buddha. He has not attained enlightenment during that life as Krishna. Therefore, he came back to be reborn during the life of the Buddha and reached the first stage of Enlightenment after encountering an enlightened disciple of the Buddha. He reached full Arahantship or full Awakening after became ordained in the Buddha's sangha.

Notable views
Various Hindu Indian scholars believed that Buddhism is a reformation of Hinduism. That the Buddha only wants to reform some of the malpractices within Hinduism, that is all. And they also assumed that he never wanted to create a new religion. In short, according to them Buddhism is correct Hinduism without any malpractice and evils. And that what is now called Hinduism is malpractice and distorted form of the Vedas. There is the trend of incorporating a certain principles of the Buddha's teaching, while leaving out many other aspect of his teachings unpracticed, or adding various practices from existing belief into the formula. For example, the practice of caste discrimination, aiming to achieve Brahma consciousness in the holy life, emphasis on rituals, etc. It is impossible to preserve his teaching in its pristine form without establishing an independent religion. The establishment of an independent religion is for the benefit of countless beings who have confidence in his teaching to carry them to Awakening, for generations to come. The dhamma is a gift for anyone who wish to benefit from it regardless of the creed they are following. If someone from a certain belief can only handle taking up a few teachings from him while keep practicing tantra, rituals, and the like, the person is more than welcome to do that. But the establishment of the new religion is for those who are ready to practice the path as he taught it and experience the intended outcome of the path. Therefore, the Buddha established a new religion when he was alive. In the days of the Buddha, he himself already referred to his teaching and sangha as " this Religion". He entrusted the sangha he established to preserve his teaching in its undiluted form so that it will remain effective for later generations. According to the Uposatha Sutta of the Anguttara Nikaya of the Pali Canon, the Buddha already considered his Dhamma-Vinaya as a distinct religion:

Buddhism and Hinduism "Bhikkhus. Uposatha is comprised of eight factors which the Ariyan disciple observes, the observation of which brings glorious and radiant fruit and benefit... 1. "Bhikkhus. Ariyan disciples in this Religion reflect thus: "'All arahants, for as long as life lasts, have given up the intentional taking of life. The club and sword have been laid down. They have shame (of doing evil) and are compassionate toward all beings.' "All of you have given up the intentional taking of life, have put down all weapons, are possessed of shame (of doing evil) and are compassionate toward all beings. For all of this day and night, in this manner, you will be known as having followed the arahants, and the Uposatha will have been observed by you. This is the first factor of the Uposatha. 2. "Bhikkhus. Ariyan disciples in this Religion reflect thus: "'All arahants, for as long as life lasts, have given up taking what has not been given. They take only what is given, are intent on taking only what is given. They are not thieves. Their behavior is spotless.' "All of you have given up the taking of what has not been given, are ones who do not take what is not given, are intent on taking only what is given, are not thieves. Your behavior is spotless. For all of this day and night, in this manner, you will be known as having followed the arahants, and the Uposatha will have been observed by you. This is the second factor of the Uposatha. 3. "Bhikkhus. Ariyan disciples in this Religion reflect thus: "'All arahants, for as long as life lasts, have given up that which is an obstacle to the Brahma-faring. Their practice is like that of a Brahma. They are far from sexual intercourse, which is a practice of lay people.' "All of you have given up that which is an obstaclethis is the third factor of the Uposatha. 4. "Bhikkhus. Ariyan disciples in this Religion reflect thus: "'All arahants, for as long as life lasts, have given up the telling of lies. They utter only the truth and are intent on the truth. Their speech is firm and is composed of reason. Their speech does not waver from that which is a mainstay for the world.' "All of you have given up .. For all of this day and night, in this manner...This is the fourth factor of the Uposatha. 5. "Bhikkhus. Ariyan disciples in this Religion reflect thus: "'All arahants, for as long as life lasts, have given up the taking of liquors and intoxicants, of that which intoxicates, causing carelessness. They are far from intoxicants.' "All of you have given up the taking ..This is the fifth factor of the Uposatha. 6. "Bhikkhus. Ariyan disciples in this Religion reflect thus: "'All arahants, for as long as life lasts, eat at one time only and do not partake of food in the evening. They abstain from food at the 'wrong time'."[6] "All of you eat at one time only and do not partake of food in the eveningThis is the sixth factor of the Uposatha. 7.Bhikkhus. Ariyan disciples in this Religion reflect thus: "'All arahants, for as long as life lasts, have given up singing and dancing, the playing of musical instruments and the watching of entertainments, which are stumbling blocks to that which is wholesome. Nor do they bedeck themselves with ornaments, flowers or perfume.' "All of you have given up...This is the seventh factor of the Uposatha. 8. Bhikkhus. Ariyan disciples in this Religion reflect thus: "'All arahants, for as long as life lasts, have given up lying on large or high beds. They are content with low beds or bedding made of grass.' "All of you have given up lying on large or high beds. You are content with low beds or beds made of grass. For all of this day and night, in this manner, you will be known as having followed the arahants, and the Uposatha will have been observed by you. This is the eighth factor of the Uposatha. Furthermore, the Buddha also laid down specific Patimokkha (basic code of monastic discipline) for those who want to take up the training as taught by him. It was recorded in the Vinaya Pitaka. On the new-moon and full-moon uposatha days, his ordained disciples would assemble to recite the Patimokkha rules. When each of the seven sections of the rules is recited amidst the assembled Order, if anyone among those present has infringed any of those rules, the person should confess and undergo any the process of correcting the behavior. Silence implies absence of guilt. The Buddha forbid his monks from showing off psychic powers to the laity for the sake of fame. The Parajika containing rules about expulsion from the sangha. That means there is a distinct and established sangha to be expelled from. It is not the case that he simply tries to reform some of the malpractices within Hinduism and say that

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Buddhism and Hinduism it is okay for disciples to practice anything else they wanted out there while living in the holy life of his path. For example : "Should any bhikkhu -- participating in the training and livelihood of the bhikkhus, without having renounced the training, without having declared his weakness -- engage in the sexual act, even with a female animal, he is defeated and no longer in the sangha." "Should any bhikkhu sit in private, alone with a woman, it is to be confessed." Before dying the Buddha also said : Monks, abide becoming a light and refuge to yourself, not searching another refuge, consider the Teaching as a light, a refuge, and do not search another Teaching The Buddha's dharma is for all, regardless of the faith they belong to. Setting up a religion is simply a way to preserve the teaching in its purest form and reduce the possibility of dilution so that it will remain effective for later generations when they want to experience liberation through his teaching. Sarvepalli Radhakrishnan has claimed that the Buddha did not look upon himself as an innovator, but only a restorer of the way of the Upanishads,[133] despite the fact that the Buddha did not accept the Upanishads, viewing them as comprising a pretentious tradition, foreign to his paradigm.[134] The Hindu philosopher, Vivekananda, wrote in glowing terms about Buddha, and visited Bodh Gaya several times.[135] Ananda Coomaraswamy, a proponent of the Perennial Philosophy, claimed: 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 part contrasts with the whole. [136] He also maintained: The more superficially 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. [137] Some Hindu scholars have also accepted Buddhism as a fulfillment of Sanatana Dharma philosophy:[138] 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. Swami Vivekananda,[139] Steven Collins sees such Hindu claims regarding Buddhism as part of an effort - itself a reaction to Christian proselytizing efforts in India - to show that "all religions are one", and that Hinduism is uniquely valuable because it alone recognizes this fact.[140] The 14th and current Dalai Lama, Tenzing Gyatso, has stated that Hinduism and Buddhism are twins.[141][142][143][144]

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Buddhism and Hinduism Some scholars have written that Buddhism should be regarded as "reformed Brahmanism",[145] and many Hindus consider Buddhism a sect of Hinduism. Alan Watts wrote the following: Being a Hindu really involves living in India. Because of the differences of climate, or arts, crafts, and technology, you cannot be a Hindu in the full sense in Japan or in the United States. Buddhism is Hinduism stripped for export. The Buddha was a reformer in the highest sense: someone who wants to go to the original form, or to re-form it for the needs of a certain time... Buddha is the man who woke up, who discovered who he really was. The crucial issue wherein Buddhism differs from Hinduism is that it doesn't say who you are; it has no idea, no concept. I emphasize the words idea and concept. It has no idea and no concept of God because Buddhism is not interested in concepts, it is interested in direct experience only. [146] Buddhist scholar Rahula Walpole has written that the Buddha fundamentally denied all speculative views, such as the doctrinal Upanishadic belief in Atman.[147] B. R. Ambedkar, the founder of the Dalit Buddhist movement, believed that Buddhism offered an opportunity for low-caste and untouchable Hindus to achieve greater respect and dignity because of its non-caste doctrines. Among the 22 vows he prescribed to his followers is an injunction against having faith in Brahma, Vishnu and Mahesh. He also regarded the belief that the Buddha was an incarnation of Vishnu as "false propaganda".[148] According to the biography of the Buddha, he was a Mahapurusha (great being) named Shvetaketu. Tushita Heaven (Home of the Contented gods) was the name of the realm he dwells before taking his last birth on earth as Buddha. There is no more rebirth for a Buddha. Before leaving the Tushita realm to take birth on earth, he designated Maitreya to take his place there. Maitreya will come to earth as the next Buddha, instead of him coming back again. Although in the Jataka the Buddha mentioned that Rama was one of his past lives, Krishna was a past life of Sariputra, a chief disciple of the Buddha. He has not attained enlightenment during that life as Krishna. Therefore, he came back to be reborn during the life of the Buddha and reached the first stage of Enlightenment after encountering an enlightened disciple of the Buddha. He reached full Arahantship or full awakening not long after became ordained in the Buddha's sangha. During the life as Rama, the Buddha was highly developed. But he was not yet enlightened in that life . The Pali Canon also indicated that, the next person coming will not be him either, because there is no rebirth in any realms for the a Buddha. The Maha-samya Sutta of the Digha Nikaya is the discourse that is the closest thing in the Pali canon to "who's who" of the diva worlds. There was an occasion when many of the devas came to see the Buddha when he was dwelling in the Great Wood together with a large Sangha of about 500 bhikkhus, all of them arahants. The Buddha introduced their names to the monks, Vishnu was one of those present. The Buddha mentioned him by the name Venhu. In the Devaputta-samyutta (The Young Devas) section of the Samyutta Nikaya, the Vendu Sutta shows Vishnu as one of the young devas who came to visit and talked with the Buddha. At Savatthi. Standing to one side, the young deva Venhu recited this verse in the presence of the Blessed One: " Happy indeed are those human beings attending on the Fortunate One. Applying themselves to Gotama's Teaching, who train in it with diligence." The Blessed One said: "When the course of teaching is proclaimed by me, O Venhu," said the Blessed One, "Those meditators who train therein. Being diligent at the proper time. Will not come under Death's control." According to "Hinduism and Buddhism An Historical Sketch", Sir Charles Elliot who was a British diplomat mentioned that this correlates with the Rig Veda of Hinduism. Both texts mentioned that Vishnu and Shiva are minor deities instead of the Lords of the Universe as popularly known by worshippers:

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Buddhism and Hinduism Vishnu and Rudra (Shiva) are known even to the Rig Veda but as deities of no special eminence. It is only after the Vedic age that they became , each for his own worshippers, undisputed Lords of the Universe..The Pali Pitakas frequently introduce popular deities , but give no prominence to Vishnu and Siva. They are apparently mentioned under the names of Venhu and Isana, but are not differentiated from a host of spirits now forgotten. .The suttas of the Digha Nikaya in which these lists of deities occur were perhaps composed before 300 B.C. Sir Charles Elliot

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Notes
[1] Helmuth von Glasenapp, from the 1950 Proceedings of the "Akademie der Wissenschaften und Literatur." Accessed at http:/ / www. accesstoinsight. org/ lib/ authors/ vonglasenapp/ wheel002. html [2] Y. Masih (2000) In : A Comparative Study of Religions, Motilal Banarsidass Publ : Delhi, ISBN 81-208-0815-0 Page 18. "There is no evidence to show that Jainism and Buddhism ever subscribed to vedic sacrifices, vedic deities or caste. They are parallel or native religions of India and have contributed to much to the growth of even classical Hinduism of the present times." [3] Pratt, James Bissett (1996), The Pilgrimage of Buddhism and a Buddhist Pilgrimage (http:/ / books. google. com/ books?id=cLXwU9e6D4sC& pg=PA90), Asian Educational Services, p.90, ISBN978-81-206-1196-2, [4] Upadhyaya, Kashi Nath (1998), Early Buddhism and the Bhagavadgt (http:/ / books. google. com/ books?id=JBbznHuPrTYC& pg=PA103), Motilal Banarsidass Publ., pp.103104, ISBN978-81-208-0880-5, [5] Hajime Nakamura, A History of Early Vednta Philosophy: Part One. Reprint by Motilal Banarsidass Publ., 1990, page 139. [6] The Impact of Early Buddhism on Hindu Thought (with Special Reference to the Bhagavadgiitaa) (http:/ / ccbs. ntu. edu. tw/ FULLTEXT/ JR-PHIL/ ew27039. htm) [7] Vinay Lal (2007), http:/ / www. sscnet. ucla. edu/ southasia/ Religions/ texts/ Puranas. html [8] Bhag-P 1.3.24 (http:/ / srimadbhagavatam. com/ 1/ 3/ 24/ en1) "Then, in the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of Anjana, in the province of Gaya, just for the purpose of deluding those who are envious of the faithful theist." [9] (Gombrich 1997, p.31) [10] "We may distinguish among Upanishads in terms of relative age. First are early, pre-Buddhist Upanishads (Chandogya, Brahadanyaka, Aitreya, Taittiriya, Kauitaki, and somewhat later Kena and Isa)." The Encyclopedia of Christianity: Volume 5: Si-Z, By FAHLBUSCH, Erwin Fahlbusch, Geoffrey William Bromiley, Translated by Geoffrey William Bromiley, Contributor Erwin Fahlbusch, Geoffrey William Bromiley, David B. Barrett , pp 645, Published by Wm. B. Eerdmans Publishing, 2008, ISBN 0-8028-2417-X, 9780802824172 [11] January 2008, VOL. 213, #1 [12] (Gombrich 1997, pp.2930) [13] "The brahmin by caste alone, the teacher of the Veda, is (jokingly) etymologized as the 'non-meditator' (ajhyaka). Brahmins who memorize the three Vedas (tevijja) really know nothing: it is the process of achieving Enlightenmentwhat the Buddha is said to have achieved in the three watches of that nightthat constitutes the true 'three knowledges.'" R.F. Gombrich in Paul Williams, ed., "Buddhism: Critical Concepts in Religious Studies." Taylor and Francis 2006, page 120. [14] (Gombrich 1997, p.37) [15] Richard Gombrich, Theravada Buddhism: A Social History from Ancient Benares to Modern Colombo. Routledge and Kegan Paul, 1988, page 41. "In the Rig Veda, man is thought to be born and die only once." [16] "At the same time , it is apparent in the early Samhitas that a personal replacement body is not without meaning. Whether asu, manas, prana, jiva or atman survives the body that is buried, cremated, exposed on a height, or "scattered" (in case of someone lost and never found), there is expectation of finding in heaven a new body (tanu), variously described as radiant, splendid , perfect. Rig Vedic funeral hymns 10.14.8 and 10.16.5 mention unison of the deceased body with new body...Indeed ritual system central to Vedic life and thought depends on the notion of constant sacrifice, the reintegration of multiple elements into a moment of unity before a new dispersal into being ... This enduring spirit, newly embodied, is not alone. The new locus is heaven (svarga), home of the ancestors, literally, "fathers", including recent forebears and progenitors of the human species as well. The Oxford Handbook of Eschatology, Jerry L. Walls, Chapter 9 Hindu Eschatology, The Early Vedas Surviving the Death of the Body, David M. Knipe, pp 173175, Oxford University Press US, 2007 [17] Karel Werner, The Longhaired Sage in The Yogi and the Mystic. Karel Werner, ed., Curzon Press, 1989, page 34. "Rahurkar speaks of them as belonging to two distinct 'cultural strands' ... Wayman also found evidence for two distinct approaches to the spiritual dimension in ancient India and calls them the traditions of 'truth and silence.' He traces them particularly in the older Upanishads, in early Buddhism, and in some later literature." [18] Gavin D. Flood (1996), An Introduction to Hinduism, Cambridge University Press : UK ISBN 0-521-43878-0 The origin and doctrine of Karma and Samsara are obscure. These concepts were certainly circulating amongst sramanas, and Jainism and Buddhism developed specific and sophisticated ideas about the process of transmigration. It is very possible that the karmas and reincarnation entered the mainstream brahaminical thought from the sramana or the renouncer traditions. Page 86. [19] Padmanabh S. Jaini 2001 Collected Paper on Buddhist Studies Motilal Banarsidass Publ 576 pages ISBN 81-208-1776-1: "Yajnavalkyas reluctance and manner in expounding the doctrine of karma in the assembly of Janaka (a reluctance not shown on any other occasion) can

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perhaps be explained by the assumption that it was, like that of the transmigration of soul, of non-brahmanical origin. In view of the fact that this doctrine is emblazoned on almost every page of sramana scriptures, it is highly probable that it was derived from them." Page 51. [20] Govind Chandra Pande, (1994) Life and Thought of Sankaracarya, Motilal Banarsidass ISBN 81-208-1104-6 : Early Upanishad thinkers like Yajnavalkya were acquainted with the sramanic thinking and tried to incorporate these ideals of Karma, Samsara and Moksa into the vedic thought implying a disparagement of the vedic ritualism and recognising the mendicancy as an ideal. Page 135. [21] "The sudden appearance of this theory [of karma] in a full-fledged form is likely to be due, as already pointed out, to an impact of the wandering muni-and-shramana-cult, coming down from the pre-Vedic non-Aryan time." Kashi Nath Upadhyaya, Early Buddhism and the Bhagavadgita. Motilal Banarsidass Publ., 1998, page 76. [22] This confirms that the doctrine of transmigration is non-aryan and was accepted by non-vedics like Ajivikism, Jainism and Buddhism. The Indo-aryans have borrowed the theory of re-birth after coming in contact with the aboriginal inhabitants of India. Certainly Jainism and non-vedics [..] accepted the doctrine of rebirth as supreme postulate or article of faith. Masih, page 37. [23] Jerry L. Walls, David M. Knipe The Oxford Handbook of Eschatology. Oxford University Press US, 2007, p. 177. [24] Bruce Matthews in Ronald Wesley Neufeldt, editor, Karma and Rebirth: Post Classical Developments. SUNY Press, 1986, page 125. (http:/ / books. google. com/ books?id=iaRWtgXjplQC& pg=PA126& dq=Bija+ Niyama& lr=#PPA125,M1). [25] Simple Tibetan Buddhism: A Guide to Tantric Living By C. Alexander Simpkins, Annellen M. Simpkins. Published 2001. Tuttle Publishing. ISBN 0-8048-3199-8 [26] The Circle of Bliss: Buddhist Meditational Art By John C. Huntington, Dina Bangdel. Published 2003. Serindia Publications, Inc.ISBN 1932476016. p. 25 [27] Buddha image (http:/ / img. search. com/ 0/ 0f/ 300px-Buddha_image_-_stone_-_with_disciple. jpg) [28] http:/ / tenets. parsizoroastrianism. com/ IsthereanysenseinchantingAvestaprayers. pdf [29] The Yoga Tradition: its literature, philosophy and practice By Georg Feuerstein. ISBN 81-208-1923-3. p. 111 [30] Stratton Hawley, John (January 1981). "Yoga and Viyoga: Simple Religion in Hinduism". The Harvard Theological Review 74: 120. [31] Stratton Hawley, John (1981 January). "Yoga and Viyoga: Simple Religion in Hinduism". The Harvard Theological Review. no. 1 74: 120. [32] Robert Thurman, "The Central Philosophy of Tibet. Princeton University Press, 1984, p. 34. [33] Goldberg, Ellen (2010). Swami Krpalvnanda: The Man behind Kripalu Yoga. Buddhism and Hinduism, 1-23. [34] Samadhi: The Numinous and Cessative in Indo-Tibetan Yoga By Stuart Ray Sarbacker. ISBN 0-7914-6553-5. p. 77 [35] Zen Buddhism: A History (India and China) By Heinrich Dumoulin, James W. Heisig, Paul F. Knitter (page 22) [36] Zen Buddhism: A History (India and China) By Heinrich Dumoulin, James W. Heisig, Paul F. Knitter (Page xviii) [37] Zen Buddhism: A History (India and China) By Heinrich Dumoulin, James W. Heisig, Paul F. Knitter (page 13). Translated by James W. Heisig, Paul F. Knitter. Contributor John McRae. Published 2005 World Wisdom. 387 pages. ISBN 0-941532-89-5 [Exact quote: "This phenomenon merits special attention since yogic roots are to be found in the Zen Buddhist school of meditation."] [38] Zen Buddhism: A History (India and China) By Heinrich Dumoulin, James W. Heisig, Paul F. Knitter (p. 13). Translated by James W. Heisig, Paul F. Knitter. Contributor John McRae. Published 2005 World Wisdom. 387 pages. ISBN 0-941532-89-5 [39] Dr V. A. Gunasekara. "The Buddhist Attitude to God" (http:/ / web. archive. org/ web/ 20070408180218/ http:/ / www. buddhistinformation. com/ buddhist_attitude_to_god. htm). Statement made to a Multi-religious Seminar. Archived from the original (http:/ / www. buddhistinformation. com/ buddhist_attitude_to_god. htm) on 2007-04-08. . Retrieved 2007-04-27. [40] Walpola Rahula, What the Buddha Taught, pp. 5152. [41] R.K. Payne: The Tantric Ritual of Japan. Feeding the Gods: the Shingon Fire Ritual., and Koenraad Elst: Who is a Hindu? 2001 [42] K.N. Upadhaya, The Impact of Early Buddhism on Hindu Thought. Philosophy East and West Vol.18(1968) pp.163-173, accessed at http:/ / ccbs. ntu. edu. tw/ FULLTEXT/ JR-PHIL/ ew27039. htm. [43] cf. Shiva Purana 2.5.1-6, Skanda Purana 4.1.39.26-70. Discussed in Wendy O'Flaherty, Origins of Evil in Hindu Mythology. University of California Press, 1976, pages 186 and 193. [44] Richard Gombrich, Theravada Buddhism: A Social History from Ancient Benares to Modern Colombo. Routledge and Kegan Paul, 1988, p. 85: (http:/ / books. google. com/ books?id=-MoOAAAAQAAJ& pg=PA85& dq=inauthor:Gombrich+ Aggaa#PPA85,M1). [45] David J. Kalupahana, Mlamadhyamakakrik of Ngrjuna: The Philosophy of the Middle Way. Reprint by Motilal Banarsidass Publ., 1991, p. 61: (http:/ / books. google. com/ books?id=38WJRwP3nLgC& pg=PA61& dq=inauthor:kalupahana+ Aggaa#PPA61,M1) [46] Varna, Hindu Philosophy, Internet Encyclopedia of Philosophy (http:/ / www. iep. utm. edu/ hindu-ph/ #SSH1a. iv) [47] Mrozik, Susanne. "Upali" in McMillian Encyclopedia of Buddhism, pg. 870. "All account emphasize that caste has no bearing on a person's status in the monastic community." [48] Andrew Skilton, A Concise History of Buddhism. Windhorse Publications, 1997, p. 144. [49] Cohen, Richard S. "India" in McMillian Encyclopedia of Buddhism, p. 358. "Though Buddhist texts take the existence of "caste" for granted, they attempt neither to justify the social system, nor to disseminate it." [50] Bruce Matthews in Ronald Wesley Neufeldt, editor, Karma and Rebirth: Post Classical Developments. SUNY Press, 1986, p. 126. (http:/ / books. google. com/ books?id=iaRWtgXjplQC& pg=PA126& dq=Bija+ Niyama& lr=#PPA125,M1). [51] (Robinson, Johnson & Thanissaro 2005, p.51) [52] Page 14, The Emergence of Buddhism: Classical Traditions in Contemporary Perspective, By Jacob N. Kinnard, Published by Fortress (http:/ / books. google. co. in/ books?id=xIzyZ7Nvs7cC& pg=PA14& dq=buddhist+ cosmology+ 31+ realms& hl=en& sa=X& ei=gDMJUIvZCfGviQe84unrCQ& ved=0CDMQ6AEwAA#v=onepage& q=buddhist cosmology 31 realms& f=false)

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[53] Walshe, Maurice (trans.) (1995). The Long Discourses of the Buddha: A Translation of the Digha Nikaya. Boston: Wisdom Publications. ISBN 0-86171-103-3. [54] Nanamoli, Bhikkhu (trans.) (1995, ed. Bhikkhu Bodhi). The Middle Length Discourses of the Buddha: A New Translation of the Majjhima Nikaya. Boston: Wisdom Publications. ISBN 0-86171-072-X. [55] Steven Sutcliffe, Religion: Empirical Studies. Ashgate Publishing, Ltd., 2004, page 135. [56] John J. Holder, Early Buddhist Discourses. Hackett Publishing Company, 2006, page xi. [57] Chandima Wijebandara, Early Buddhism, Its Religious and Intellectual Milieu. Postgraduate Institute of Pali and Buddhist Studies, University of Kelaniya, 1993, page 22. [58] Bodhi, Bhikkhu (trans.) (2000). The Connected Discourses of the Buddha: A New Translation of the Samyutta Nikaya. Boston: Wisdom Publications. ISBN 0-86171-331-1. [59] Michael Carrithers, The Buddha. Taken from Founders of Faith, published by Oxford University Press, 1986, page 30. [60] Alexander Wynne, The origin of Buddhist meditation. Routledge, 2007, p. 72. [61] Alexander Wynne, The origin of Buddhist meditation. Routledge, 2007, p. 73. [62] Dharmacarini Manishini, Western Buddhist Review. Accessed at http:/ / www. westernbuddhistreview. com/ vol4/ kamma_in_context. html [63] Richard Gombrich, Theravada Buddhism: A Social History from Ancient Benares to Modern Colombo. Routledge and Kegan Paul, 1988, page 44. [64] Johannes Bronkhorst, The Two Traditions of Mediation in Ancient India. Franz Steiner Verlag Weisbaden GmbH, pages 1-17. [65] Randall Collins, The Sociology of Philosophies: A Global Theory of Intellectual Change. Harvard University Press, 2000, page 199 (http:/ / books. google. com/ books?id=2HS1DOZ35EgC& pg=PA177& source=gbs_toc_r& cad=0_0#PPA199,M1). [66] Alexander Wynne, The Origin of Buddhist Meditation. Routledge 2007, page 51. [67] Alexander Wynne, The Origin of Buddhist Meditation. Routledge 2007, page 56. [68] P. 177 The sacred books of the Buddhists compared with history and modern science By Robert Spence Hardy [69] P. 494 The Pali-English dictionary By Thomas William Rhys Davids, William Stede [70] P. 245 The Vinaya piaka: one of the principle Buddhist holy scriptures ..., Volume 1 edited by Hermann Oldenberg [71] P. 44 The legends and theories of the Buddhists, compared with history and science By Robert Spence Hardy [72] This whole section is largely verbatim quotes from Rahula's What the Buddha Taught, pp. 910. [73] Broughton, Jeffrey L. (1999). The Bodhidharma Anthology: The Earliest Records of Zen. Berkeley: University of California Press. ISBN0-520-21972-4. p. 2. [74] Hajime Nakamura, A History of Early Vednta Philosophy: Part One. Reprint by Motilal Banarsidass Publ., 1990, p. 131. [75] "Does Hinduism Accept Newcomers?" (http:/ / www. himalayanacademy. com/ resources/ books/ hbh/ hbh_ch-5. html) [76] Brahmachari Siddheshwar Shai v. State of West Bengal (Supreme Court of India), available at (http:/ / www. hinduismtoday. com/ in-depth_issues/ RKMission. html) [77] Dutt, Nalinaksha. Early History Of The Spread Of Buddhism And The Buddhist Schools. Cosmo Publications, 2005. P. 72-78. ISBN 81-307-0092-1. [78] Hunter, W. W. The Indian Empire: Its People, History, and Products. Routledge, 2000. P. 149. ISBN 0-415-24495-1. [79] Hajime Nakamura, A History of Early Vednta Philosophy: Part One. Reprint by Motilal Banarsidass Publ., 1990, pp. 133134. [80] Hajime Nakamura, A History of Early Vednta Philosophy: Part One. Reprint by Motilal Banarsidass Publ., 1990, pp. 134135. [81] Hajime Nakamura, A History of Early Vednta Philosophy: Part One. Reprint by Motilal Banarsidass Publ., 1990, p. 135. [82] Hajime Nakamura, A History of Early Vednta Philosophy: Part One. Reprint by Motilal Banarsidass Publ., 1990, page 136. [83] David Kalupahana, Causality: The Central Philosophy of Buddhism. The University Press of Hawaii, 1975, p. 19. [84] Thanissaro Bhikkhu, (http:/ / www. accesstoinsight. org/ tipitaka/ an/ an04/ an04. 125. than. html). See note 2. [85] David Kalupahana, Causality: The Central Philosophy of Buddhism. The University Press of Hawaii, 1975, pp. 2022. [86] Steven Collins, Aggaa sutta. Sahitya Akademi, 200, p. 58. [87] Peter Harvey, The Selfless Mind. Curzon Press, 1995, p. 234. [88] Hajime Nakamura, A History of Early Vednta Philosophy: Part One. Reprint by Motilal Banarsidass Publ., 1990, p. 137. [89] Karel Werner, The Yogi and the Mystic: Studies in Indian and Comparative Mysticism. Routledge, 1994, page 24. [90] Hajime Nakamura, A History of Early Vednta Philosophy: Part One. Reprint by Motilal Banarsidass Publ., 1990, pp. 137138. "It has the dharma of non-perishing" is Nakamura's translation of "acavanadhammam". [91] David Kalupahana, Causality: The Central Philosophy of Buddhism. The University Press of Hawaii, 1975, page 185. [92] Randall Collins, The Sociology of Philosophies: A Global Theory of Intellectual Change. Harvard University Press, 2000, page 202. (http:/ / books. google. com/ books?id=2HS1DOZ35EgC& pg=PA177& source=gbs_toc_r& cad=0_0#PPA202,M1) [93] A.K. Warder, A Course in Indian Philosophy. Second edition published by Motilal Banarsidass Publ., 1998, p. 81. [94] David J. Kalupahana, Buddhist philosophy: A Historical Analysis. Published by University of Hawaii Press, 1977, pp. 2324. [95] Deussen, Paul and Geden, A. S. The Philosophy of the Upanishads. Cosimo Classics (June 1, 2010). P. 86. ISBN 1616402407. [96] Raju, Poolla Tirupati. Structural Depths of Indian Thought. SUNY Series in Philosophy. P. 26. ISBN 0-88706-139-7. [97] Swami Prabhavananda, The Upanishads: Breath of the Eternal, http:/ / www. atmajyoti. org/ up_brihadaranyaka_upanishad_text. asp [98] Peter Harvey, The Selfless Mind. Curzon Press, 1995, page 34. [99] DasGupta, Surendranath. A History of Indian Philosophy, Volume 1. Cambridge University Press. P. 46. ISBN 9780521116299.

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[100] David Gordon White, (1996). The Alchemical Body: Siddha Traditions in Medieval India. Chicago: University of Chicago Press; 18. Quoted online in InfoRefuge "Patanjalis Yoga Darsana The Hatha Yoga Tradition." (http:/ / www. inforefuge. com/ patanjali-yoga-darsana-hatha-yoga#footnote1sym) NOTE: Similar identification also made in the Hathayogapradipika (4.50) [101] Bhagavata Purana 3.28.41 (http:/ / vedabase. net/ sb/ 3/ 28/ 41/ en) [102] Paranjpe, A. C. Self and Identity in Modern Psychology and Indian Thought. Springer; 1 edition (September 30, 1998). P. 263-264. ISBN 978-0-306-45844-6. [103] Krishnananda, (Swami). The Philosophy of the Panchadasi. The Divine Life Society. Rishikesh. P. 166-169. [104] Thanissaro Bhikkhu, The Not-Self Strategy. (http:/ / www. accesstoinsight. org/ lib/ authors/ thanissaro/ notself. html). For the sutta see (http:/ / www. accesstoinsight. org/ tipitaka/ dn/ dn. 15. 0. than. html). [105] Nanavira Thera, Nibbana and Anatta. (http:/ / www. nanavira. org/ ). Early Writings -> Nibbana and Anatta -> Nibbana, Atta, and Anatta. [106] Peter Harvey, Consciousness Mysticism in the Discourses of the Buddha. In Karel Werner, ed., The Yogi and the Mystic. Curzon Press 1989, p. 100. [107] Thanissaro Bhikkhu's commentary to the Mula Pariyaya Sutta, (http:/ / www. accesstoinsight. org/ tipitaka/ mn/ mn. 001. than. html). [108] Darling, Gregory Joseph. An Evaluation of the Vedntic Critique of Buddhism. Motilal Banarasidass Publishers. Delhi, 1987. P. 315-316. ISBN 978-81-208-0363-3. [109] Deutsch, Eliot. Advaita Vednta: A Philosophical Reconstruction (http:/ / books. google. co. in/ books?id=63gdKwhHeV0C& printsec=frontcover#v=onepage& q& f=false). East-West Center Press, 1969. P. 50. ISBN 0-8248-0271-3. [110] Richard Francis Gombrich, How Buddhism began: the conditioned genesis of the early teachings Continuum International Publishing Group, 1996, page 38. [111] Richard Francis Gombrich, How Buddhism began: the conditioned genesis of the early teachings Continuum International Publishing Group, 1996, p. 39. [112] Alexander Wynne, The Origin of Buddhist Meditation. Routledge 2007, pp. 50, 96. [113] Richard Francis Gombrich, How Buddhism began: the conditioned genesis of the early teachings. Continuum International Publishing Group, 1996, p. 40. [114] See also Alexander Wynne, The Origin of Buddhist Meditation. Routledge 2007, p. 116. [115] Thanissaro Bhikkhu, Handful of Leaves Vol 1, 2nd edition, page 391. [116] See for example Dhp XXVI, Brahmanavagga, or Majjhima Nikaya 3.24, or especially MN 98 for three of many examples. [117] Sue Hamilton, Early Buddhism: A New Approach: The I of the Beholder. Routledge 2000, pp. 47, 49. [118] Translated by Piyadassi Thera: (http:/ / www. accesstoinsight. org/ tipitaka/ kn/ snp/ snp. 1. 07. piya. html). [119] Dhammapada XXVI, translated by Thanissaro Bhikkhu: (http:/ / www. accesstoinsight. org/ tipitaka/ kn/ dhp/ dhp. 26. than. html). [120] Sue Hamilton, Early Buddhism: A New Approach: The I of the Beholder. Routledge 2000, p. 49. [121] Richard Gombrich, How Buddhism began: the Conditioned Genesis of the Early Teachings. Continuum International Publishing Group, 1996, p. 58. [122] Alexander Wynne, The Origin of Buddhist Meditation. Routledge 2007, p. 96. [123] Alexander Wynne, The Origin of Buddhist Meditation. Routledge 2007, page 109. [124] Michael Carrithers, The Buddha, 1983, page 36. Found in Founders of Faith, Oxford University Press, 1986. [125] Alexander Wynne, The Origin of Buddhist Meditation. Routledge 2007, p. 21. [126] Michael Carrithers, The Buddha, 1983, pp. 4142. Found in Founders of Faith, Oxford University Press, 1986. [127] Alexander Wynne, The Origin of Buddhist Meditation. Routledge 2007, p. 42. [128] Alexander Wynne 2007, page 109 [129] "Nirvana (or Nibbana in Pali language) means literally 'blowing out' or 'quenching'. However, since the term is probably pre-Buddhist, its etymology is not necessarily conclusive for determining its exact meaning as the highest goal of early Buddhism." Routledge Encyclopedia of Philosophy, Edward Craig, 1. Origins and etymology of the word Nirvana, p. 9, Published by Taylor & Francis, 1998, ISBN 0-415-07310-3, ISBN 978-0-415-07310-3 [130] Paul Williams, Buddhism: The early Buddhist schools and doctrinal history ; Theravda doctrine. Taylor & Francis, 2005, p. 147. [131] (http:/ / books. google. com/ books?id=mxpFwcAplaAC& pg=PA11& dq=A+ common+ error+ in+ examining+ the+ concept+ such+ as+ nirvana) " A common error in examining the concept such as nirvana is to focus too much on the exact denotation of the term at the expense of its wider associations and context, not taking into the account number of synonyms frequently used to describe it. A specific example might be that nirvana is 'amrta', or the deathlessness, but it is important that this refers to the nectar that confers immortality upon gods. In the Buddhist context it refers to a condition in which there is no death, though it is clearly intended to have the positive associations of Indian myth." Routledge Encyclopedia of Philosophy, Edward Craig, 6. Synonyms for Nirvana ,p. 11, Published by Taylor & Francis, 1998, ISBN 0-415-07310-3, ISBN 978-0-415-07310-3 [132] Wendy O'Flaherty, Origins of Evil in Hindu Mythology. University of California Press, 1976, p. 203. [133] Radhakrishnan: Indian Philosophy, vol.2, p. 469. [134] Carrithers, p. 38. [135] Sister Nivedita: The Master as I Saw Him. Koenraad Elst 2001: Who is a Hindu [136] COOMARASWAMY, Ananda Kentish: Buddha and the Gospel of Buddhism. Citadel Press, Secaucus NJ, 1988 (1916). [137] (http:/ / books. google. com/ books?vid=ISBN8170172772& id=tH7KRNqIin4C& pg=PA33& lpg=PA33& dq=Buddhism+ and+ Hinduism& sig=TxE6c3_NXwI5MxTOFyLUWsCz3DQ) Ellora Concept and Style by Carmel Berkson

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[138] Speech delivered in Colombo in 1927, quoted by Gurusevak Upadhyaya: Buddhism and Hinduism, p. iii., and Koenraad Elst: Who is a Hindu (2001) [139] Buddhism: A fulfilment of Hinduism (http:/ / www. hindunet. org/ vivekananda/ chicago/ buddhism_hinduism) [140] Steven Collins, Selfless Persons. Cambridge University Press, 1990, p. 9. [141] http:/ / www. lifepositive. com/ Spirit/ world-religions/ buddhism/ dalai-interview. asp [142] http:/ / www. newkerala. com/ news/ fullnews-15003. html [143] http:/ / www. tibetcustom. com/ article. php?story=20091221223008985 [144] http:/ / www. dharmacafe. com/ index. php/ news-briefs/ article/ buddhism-and-hinduism-are-like-twins-dalai-lama/ [145] Christian Lindtner: "From Brahmanism to Buddhism", Asian Philosophy, 1999, John Woodroffe (Arthur Avalon): Shakti and Shakta, Koenraad Elst: Who is a Hindu (2001). [146] Alan Watts edited Transcripts (http:/ / books. google. com/ books?id=p4iFh9QKv-AC& pg=PT9& lpg=PT9& dq="hinduism+ stripped+ for+ export"& source=web& ots=0NDEjLc-sG& sig=Edpy56Miyg-IBLmbgFmhIQ67zNw) [147] Walpola Rahula, What the Buddha Taught, p. 51. [148] Ambedkarite website, http:/ / www. jaibheem. com/ 22%20Vows. htm [33]

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References
Gombrich, Richard (1997). How Buddhism Began: The Conditioned Genesis of the Early Teachings. New Delhi: Munshiram Manoharlal Publishers Pvt. Ltd.. ISBN81-215-0812-6 Robinson, Richard; Johnson, Willard; Thanissaro, Bhikkhu (Geoffrey DeGraff) (2005). Buddhist Religions: A Historical Introduction. Belmont, California: Wadsworth/Thomson Learning. ISBN0-534-55858-5 Zaehner, R. C. (1969). The Bhagavad Gt. Oxford University Press. ISBN0-19-501666-1.

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 (c. 1911). Coomaraswamy, Ananda Kentish: Hinduism and Buddhism (http://www.goldenelixir.com/press/ ind_01_hinduism_&_buddhism.html) (Golden Elixir Press, 2011), ISBN 978-0-9843082-3-1 [New edition including additions and changes contributed by the Author to the French translation of his work] Elst, Koenraad: Who is a Hindu, 2001. Delhi: Voice of India. ISBN 978-81-85990-74-3 GOEL, Sita Ram: Samyak Sambuddha. Bhrata-Bhrat, Delhi 1997 (1957). Ram Swarup: Buddhism vis--vis Hinduism. Voice of India, Delhi 1983 (1958). V. Subramaniam, ed.: Buddhist-Hindu Interactions. Gurusevak Upadhyaya: Buddhism and Hinduism.

Shinjo Ito: "Shinjo:Reflections". Somerset Hall Press 2009.

Buddhism and Hinduism

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External links
Hindu and Buddhist Gods (http://www.onmarkproductions.com/html/12-devas.shtml) Gandhi and Lord Buddha (http://www.iop.or.jp/0414/anand.pdf) Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana and Moksha the Same? (http://ccbs.ntu.edu.tw/ FULLTEXT/JR-AN/26715.htm) by David Loy, National Univ. of Singapore. Buddhism, the Fulfilment of Hinduism Enlightenment: Buddhism Vis--Vis Hinduism (http://www.byomakusuma.org/ EnlightenmentBuddhismVisVisHinduism/tabid/72/Default.aspx) by Acharya Mahayogi Sridhar Rana

Article Sources and Contributors

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Article Sources and Contributors

Buddhism and Hinduism Source: http://en.wikipedia.org/w/index.php?oldid=517075675 Contributors: A Ramachandran, AVand, AashitS, Abecedare, Account Amount, Agamb, Aitias, Aldux, Alpha 4615, Ammailoveyou, Andycjp, Anik01, Antandrus, Arrow740, Auntof6, B9 hummingbird hovering, BD2412, Babbage, Bamyers99, Bhadani, Bobo192, Bradeos Graphon, Buddhipriya, CPUlkj, CWenger, Cabe6403, Caltas, Capricorn42, CaroleHenson, Chillllls, Chowbok, Christopherscott, Chulaww, ClamDip, Closedmouth, CommonsDelinker, CorrectKnowledge, Curb Chain, DT777, Dakinijones, David Edgar, DavidJ710, Deeptrivia, Discospinster, Dream of Nyx, Drilnoth, Durova, ENVI1, Eastwoodk, Editor2020, Edward321, Ekotkie, Elliotmartian, Emperor Genius, Emptymountains, EngineerFromVega, Epbr123, Esasus, Esteban.barahona, Eu.stefan, Ewen, Fabrizio Pregadio, Finlay McWalter, Frankenstein44, Frankie816, Freedom skies, Freewit, Gh5046, Giraffedata, Goldenhawk 0, GourangaUK, Gppande, Green11, Green23, Gurch, Hanuman Das, Helpsome, HinduDefender, Hmains, Hondaracer, Hornplease, Hybernator, IPSOS, Ian.thomson, Ibrmrn3000, Indian Chronicles, Isotope23, Iste Praetor, Itchjones, J Di, J-boogie, J.delanoy, J04n, JaGa, Jake Wartenberg, Jakemitra, JohnCD, JonHarder, Jujordan, KakCheshtha, Kevin3963, King Zebu, Knverma, Koavf, Kungming2, Lambiam, LemonTwinkle, Leolaursen, LightAnkh, LilHelpa, Linguisticgeek, Literacola, Luk, Magioladitis, Majora4, Maleabroad, Mandarax, Mandolinface, Marek69, Maroxas, Materialscientist, Max Schwarz, Mayur, Mdsats, Melywin, Memberofthepack4, Mephistophelian, Mild Bill Hiccup, Mitsube, Modernist, MrNiceGuy1113, Mtd2006, Mycroft7, N5iln, Nat Krause, NatureA16, Ndegree, NewEnglandYankee, Nick Number, Noformation, Ogress, Orpheus, OverlordQ, Oxymoron83, Paul Barlow, Pectore, Pharaoh of the Wizards, PhilKnight, Piano non troppo, Pikiwyn, Pippa17, Plrk, Pmj005, Possum, Presearch, Raga, Razimantv, Razorflame, Rebel XTi, Redhill54, Redtigerxyz, Res2216firestar, Ricky81682, Rigmahroll, Riley Huntley, Rizzaj91, Rjwilmsi, Robert Daoust, Robertotr, Rudra79, Rudyh01, Runy9876, Saavak123, Sacca, Sandaag, Satyashodak, ScientificQuest, Secretlondon, Sfacets, Shanoman, ShelfSkewed, Shreevatsa, Shyamsunder, Simpliciti, Sluzzelin, Smalljim, SongBruj, Spasemunki, SpikeToronto, Squids and Chips, Stephen Hodge, Sun Creator, SusanLesch, TastyPoutine, Technopat, Temp07, TheOldJacobite, TheRhani, Theopolisme, Thingg, Thiseye, Tide rolls, TigerStripes 01, Tigeroo, Tiptoety, Towikinow, Triphala108, Truetamilan, Truthseeker21, Truthseeker81, Twipley, Vary, Venkat79, Wavehunter, Wiki-uk, Wknight94, Woohookitty, Xact, Xdhruv, Xezbeth, Yahel Guhan, Yuanchosaan, Zachorious, Zanshou, 448 anonymous edits

Image Sources, Licenses and Contributors

File:Mantras caved into rock in Tibet.jpg Source: http://en.wikipedia.org/w/index.php?title=File:Mantras_caved_into_rock_in_Tibet.jpg License: Creative Commons Attribution-Sharealike 2.0 Contributors: Davin7, Djembayz, Gryffindor, Quadell File:Avatars.jpg Source: http://en.wikipedia.org/w/index.php?title=File:Avatars.jpg License: Public Domain Contributors: the Victoria and Albert Museum

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