In studying the ultimate goals of both Buddhism and Hinduism, several similarities appear. Due to Buddhism being a philosophy reformed from Hinduism, the flaws of the past were rectified and given a different name: Buddhism. The goal and the methods of reaching the goal are remarkably similar on first glance. Only after an in depth analysis are the differences visible.
In Hinduism, the ultimate goal of life for all living beings is to be freed from the cycle of rebirths. To attain this freedom is to have reached Moksha, which has been defined as a state in which nothing perturbs the body. Others call it “… attaining salvation, oneness (and) the liberation of the purusha.” (Dasgupta, 92). In other words, the adherent is supposed to adopt a state of mind that not only rejects suffering, but also rejects pleasure. Suffering causes pain with its nature alone. Pleasure causes pain when it no longer exists. The lack of pleasure is pain. The want for pleasure is also pain. For this reason, the devotee must come to a point of rejecting suffering and pleasure equally. In this way, a human’s atman or soul, can combine with the supreme being, Brahman. This by itself is an extremely difficult task for laity. If an entire town fully withdrew, the town would cease to exist. No one would perform any necessary jobs including farming, manufacturing, or childbearing. For this reason, several yogas to reach moksha and still perform Social duties were invented, which will be discussed in depth below (Dasgupta 1-10).
Similar to moksha, Buddhist nirvana is seen as the cessation of rebirths. The difference being that there is no atman or soul attached to the concept. In Pureland Buddhism, they believe that when they die after reaching nirvana, they will find a land much like the Christian heaven where Buddha is waiting, and they will enjoy an eternity of peace and tranquility. Nirvana is also seen as an “Enlightenment” where such concepts as hate, avarice, and ignorance do not exist.
In the Theravada tradition of Buddhism (the one the Buddha taught), the only method to reaching nirvana was to meditate on the Four Noble Truths and the Eight Fold Path, or to reduce consciousness by focusing on a single point until cognition ceases (Griffiths, 81). This Buddhism requires a monastic life, as well. There is a second form of Buddhism called Mahayana which poses that anyone can reach nirvana in their life, not just monks. In this system of thought, different meditations and techniques were invented to make it easily accessible (Rahula, xii-xiii).
Contrary to nirvana, moksha is not fully achieved while alive. It is said that one cannot reach the state of melding the soul or atman with Brahman until the moment of death because the body, which contains the atman, is still rooted in Maya, or worldliness. However, the peace and lack of suffering granted through achieving moksha can still be felt while living.
The Princeton Online Dictionary states that Yoga is a “Hindu Discipline aimed at training the consciousness for a state of perfect spiritual insight and tranquility that is achieved through the three paths of action, knowledge, and devotion.” Respectively, these are Karma Yoga, Jnana Yoga, and Bakti Yoga.
The word Karma itself comes from the Sanskrit root verb ‘kri,’ which means to act. In essence, this means that every action, be it mental or physical, is a karma (Abhedananda, 83). The basic tenet of this form of yoga is that all misery that is suffered is directly related to the individual’s actions. The goal of Karma Yoga is to perform all actions without desire (Abhedananda, 86). If desire is attached to an action, the unexpected result or failure of the action will bring suffering. This also eliminates any chance of selfish or immoral action, thus gathering good karma. Abhedananda says in the book “How to be a Yogi”:
“He who wishes to practice Karma Yoga should abandon attachment to the fruit of his labors, and learn to work for work’s sake, keeping in mind the idea that by his work he is paying off the debt which he owes to parents, to society, to country, and to all mankind. Like a wet nurse he should take care of his children, realizing that they do not belong to him, but that they are placed in his charge in order that he and they may gain experience and unfold their latent powers and feelings.”
A similar selflessness comes about from the practice of Bakti Yoga, or devotion. In this instance, the Yogi learns to see his personal God or Goddess in everyone and everything. In this way, they begin to show divine compassion for everything around them, as if it really were their God. This inhibits any form of selfishness or wickedness immediately (Abhedananda, 97).
For the people who gravitate towards knowledge, Jnana Yoga exists. It translates into the ‘path of wisdom’. The goal of this Yoga is to realize that Brahman lies within, along with the atman or soul. Through various mental and physical exercises, the Yogi learns to head inwards and see what truly resides within (Abhedananda, 121). This method is the most similar to the method used by Buddhists. In fact, the Buddha himself attempted this Yoga, only to discover that there was no atman. When he journeyed inward, he could find no soul to examine (Conze, 34). Instead, he turned inward and discovered the Four Noble Truths, and the Eight Fold Path.
The First Noble Truth states that Buddha discovered was that all life was dukkha, or suffering. While being attached to any facet of life or existence was to suffer. He said that one must not become attached to impermanent things since they are so easily destroyed or taken away (Rahula, 8). The Second Noble Truth stated that ‘want’ is the origin of suffering. People only suffer when they ‘want’ something or someone (15). The Third Noble Truth mentions that in order to cease suffering, one must cease wanting. Only through control of cravings can cessation of suffering occur (37). The Fourth Noble Truth is also called the Eight Fold Path or the Middle Path. This is the method of ceasing cravings and wanting. The eightfold path features Proper Aspiration, Proper Speech, Proper Action, Proper Means of Livelihood, Proper Effort, Proper Awareness, and Proper Concentration (46).
The Buddha suggested deeply meditating upon these concepts until the devotee was void of craving. After the death of the Buddha, many denominations began to appear. Some of them presented the Buddha as a God, while others merely expanded upon the meditation exercises. In most instances, the adherent is directed to be mindful of their breath, and journey inwards (Conze, 100).
In many Mahayana Temples, several focuses are present. Instruments and the chanting of sacred syllables called Mantras represent the focus of sound. Incense thickly billows around the temple sanctuary representing the focus of scent. Small ritual foods represent the focus of food. The position of the fingers, arms, and legs represent the focus of touch, and lastly the ornately carved statues, brilliantly painted pictures, and colorful ritual clothing represent the focus of sight (Conze,134). Generally speaking, the main thing Buddhists focus on during meditation is breathing (135).
Generally speaking, the main goal of both Buddhism and Hinduism is a cessation of rebirth, and a certain peace and tranquility while living. Even though Buddhists do not recognize an atman or soul, they still resemble the Hindu goal of ceasing rebirths and deaths. As time passed, the branches of Buddhism slowly crept even closer to Hinduism. Once Buddha was made a God, a form of Bakti Yoga as salvation presented itself in Buddhism. The aspect of Jnana Yoga was present in his views of meditation, with only the atman being absent. All things considered, Buddhism is not that much different that Hinduism, given that one was created to circumvent the other’s corruption. The major point that keeps them separated is that Buddha never intended Buddhism to be more than a philosophy. Once he died it turned into a religion. More specifically, Buddha was considered an atheist by most (Conze, 39).
If one were to truly consider the similarities between all religions and philosophies of the world, they would all seem equally as similar. After all, the main goals in most religions and philosophies are to eliminate suffering and increase peace. Most have a specifically proscribed moment of introspect. These points satisfy a human’s basic needs in a religion or philosophy, and due to this, bring everyone closer together culturally, despite minor practice preferences. If the goal of bringing peace and comfort to people is accomplished, does it matter how they achieve it? I, for one, do not think so.
Abhedananda, Swami. How to Be a Yogi. New York: THE VEDANTA SOCIETY, 1902.
Conze, Edward. Buddhism its essence and development. New Delhi: Munshiram Manoharial, 1999.
Dasgupta, S. N. Yoga Philosophy (In Relation to Other Systems of Indian Thought). Delhi: Motilal Banarsidass,India, 1996.
Griffiths, Paul J. On Being Mindless. La Salle, IL: Open Court, 1986.
Rahula, Walpola. What the Buddha Taught. Diemer & Reynolds Limited Bedford, 1967.
