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The Religion of the Buddha and its Relation to Upanisadic Thought (An Old and Rare Book)

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The Religion of the Buddha and its Relation to Upanisadic Thought (An Old and Rare Book)

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Specifications

	Publisher: Vishveshvaranand Vedic Research Institute, Hoshiarpur
	Author Bahadur Mal
	Language: English
	Pages: 309
	Cover: HARDCOVER
	7.5x5 inch
	Weight 360 gm
	Edition: 1958
	HBY074

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Book Description

Preface This book is the outcome of a desire to understand the place of Buddhism in the ever-flowing stream of Indian culture. This great religious thought is some-times looked upon as a new creation on the part of its founder, unconnected with the phases of culture which preceded it or were contemporary with it. It does not seem to be a correct view. To the writer of this book, the religion of the Buddha appears to embody in itself the main elements of the religious thought of the Upanishads, which of course received a new shape at the hands of this master architect. While the elements in the main Upanishadic thought and in Buddhism are mostly the same, they are combined, in the two systems, in different ways resulting in different synthetic wholes. We find, for instance, in both the systems the following common elements: suffering and evil, Trishņā (desire) and Avidyā (ignorance) as the cause of suffering, Moksha or Nirvana, which means liberation from ignorance and so from evil and suffering, the theory of karma and transmigration, the doctrine of the ego as a transient and composite entity, concentration and meditation, the attitude of non-attachment to the things of the world, and the importance of moral life. According to the Upanishads, the self or the ego on attaining Moksha is absorbed into Brahman, the ultimate reality, but in the original doctrine of the Buddha there is no clear and unequivocal reference to ultimate reality, though it came to be recognised in later Mahayana Buddhism. It would, however, be wrong to assert that the Buddha had no conception of ultimate reality. In the first place, the Buddha nowhere denied the ultimate reality and, secondly, there are isolated utterances, here and there, which make it probable that he had such a conception in his mind, though he did not think it necessary to make it the topic of his discourses and allow it thereby to become a subject of never-ending controversy. He left it to his disciples to realise it in their own experience after they had successfully traversed the eight-fold path of spiritual enlightenment. Nirvana in Buddhism is not a negative conception. It is a condition of profound wisdom and blissfulness, more or less akin to the realisation of Brahman in the Upanishads. In later Buddhist schools, the connection of Buddhism to the Upanishads and later Hindu religious thought in this respect becomes unmistakably obvious. If the author succeeds in convincing his readers of the correctness of the position adopted in the book, namely that there is an intimate relation between Buddhism and the preceding and subsequent Hindu thought, he will be amply repaid for the time and energy spent over the writing of the book. While Buddhism owes its main ideas to Hinduism as it existed before the time of the Buddha, Hinduism itself assimilated many features from Buddhism in later times. It is necessary to have a clear idea of Buddhism in order to understand Hinduism as it took shape in subsequent countries. There is no dearth of material on Buddhism. Almost all the important works of various Buddhist schools are now available in English, thanks to the life-long labours of many eminent scholars of the East and the West. My concern in writing this book is to present, as accurately as possible, on the basis of materials thus made accessible to us, the main doctrines of Buddhism in its earlier and later forms, but above all to indicate the interaction of Hinduism and Buddhism upon each other. This idea will be found appearing throughout the book at various places. I am indebted to Shri Dev Dutt Shastri and to Shri Ram Nath B.A., LL.B. for minutely going through the proofs and for carefully seeing the book through the press. Shri Dev Datt took upon himself the task of ensuring the correctness of Sanskrit and Pali words and of their rendering into English equivalents. Shri Ram Nath, an erudite scholar of English, went through the text very carefully, and suggested a number of improvements. I am grateful to both these gentlemen for the deep interest they have taken in the printing of the book. I also want to express my deep thanks to Shri Vishva Bandhu, General Editor of the Sarvadanand Universal Series for kindly accepting this book for publication in that series. His constant encouragement throughout has been an important factor in the writing and completion of this work. The Hindus. as a rule, do not look upon Buddhism as an essential part of the culture to which they themselves belong.

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