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Gautama Buddha in Hinduism
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The Buddha preaching in the Deer Park.
The Buddha in Hinduism is considered the ninth avatar of Vishnu.[1]
In the Bhagavata Purana, he, being the twenty fourth of the twenty five avatars of Vishnu, acts as the forerunner of the coming last incarnation.
Some Hindu scriptures refer to the Buddha as the last realized avatar, the ninth of the main ten avatars, which are known as Dashavatara ("ten incarnations of God").
The Buddhist Dasharatha Jataka (Jataka Atthakatha 461) represents Rama as a previous incarnation of the Buddha in the form of a bodhisattva and a wise king.
The teaching of the Buddha rejects the authority of the Vedas, as a result, from the point of view of Orthodox Hinduism, Buddhism belongs to unorthodox (Nastika) currents.
[2].
Content
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1 Hindu views on the Buddha 2 The Buddha in the Hindu Scriptures 3 The influence of Buddhism in Modern India 4 The image in art 5 See also 6 Notes 7 Literature 8 References
Hindu views on the Buddha[edit / edit wiki text]
Hinduism considers the Buddha (in the center at the bottom with many hands) one of the 10 avatars of Vishnu
Due to the diversity of traditions in Hinduism, there is no generally accepted point of view on the attitude of the Buddha to the Vedic tradition.
The influential Vaishnava poet Jayadeva (XII century) in the famous lyrical poem Gitagovinda included the Buddha among the ten main avatars of Vishnu and wrote a prayer addressed to him: Oh!
You condemn the Sruti custom of sacrifice, looking with compassion in your heart at the slaughter of cattle.
Keshava, endowed with the body of the Buddha, conquer, lord of the world, Hari![3]
This view of the Buddha as an avatar who spread the idea of nonviolence (ahimsa) is generally accepted in a number of modern Vaishnava organizations, including the International Society for Krishna Consciousness.[specify]
In Vishnuism, it is believed that the avatar of Vishnu in the form of a Buddha, from all parts of the body, dominates over the head.
The Buddha represents the spiritual development of a person.[4]
Modern popularizers of Hinduism Vivekananda[5] and Radhakrishnan [6] consider the Buddha to be the teacher of the universal truth underlying all religions of the world.
In addition, they point to the Buddha as an outstanding reformer of Hinduism:
Vivekananda: As you already know, I am not a Buddhist.
If China, Japan, Ceylon follow the Teachings of the Great Teacher, then India worships Him as the incarnation of God on earth.
I am really critical of Buddhism, but I would not like you to focus only on this.
In general, I am far from criticizing the One whom I worship as an incarnation of God.
But we think that the Buddha was not deeply understood by his disciples.
The relationship between Hinduism (by Hinduism I mean the religion of the Vedas) and what we call Buddhism today is closer than the relationship between Judaism and Christianity.
Jesus Christ was a Jew, and Shakya Muni was a Hindu.
The Jews rejected Jesus Christ, moreover, crucified Him, and the Hindus accepted Shakya Muni as God and worship Him as God.
But we, the Hindus, would like to show that the Teaching of the Lord Buddha, unlike modern Buddhism, is that Shakya Muni did not preach anything fundamentally new.
Like Christ, He came to complete, but not to destroy.
But if the Jews, this ancient people, did not understand Christ, then the followers of the Buddha failed to realize the main thing in His Teaching.
Just as the Jew did not understand that Jesus Christ is the completion of the Old Testament, so the Buddhist did not understand the last step taken by the Buddha in the development of Hinduism.
And again I repeat — Shakya Muni did not come to destroy, but to complete — this was the logical conclusion, the logical development of the Hindu religion…
Hinduism cannot live without Buddhism, nor can Buddhism live without Hinduism.
We need to understand what this division has shown us.
Buddhism cannot survive without the wisdom and philosophy of Brahmanism, just as a brahmin cannot survive without the Great Heart of a Buddha.
This division between Buddhists and Brahmins is the reason for the decline of India.
That is why India is flooded with three hundred million beggars, and that is why India has been enslaved by the conquerors for the last thousand years.
Let us combine the wonderful intellect of the Brahmins with the heart, noble soul and amazing philanthropic power of the Great Teacher.[7] [specify]
Radhakrishnan: The Buddha's mission was to assimilate the idealism of the Upanishads in its best form and adapt it to meet the daily needs of humanity.
Historically, Buddhism meant spreading the teachings of the Upanishads among the peoples.
And what he achieved in this is still alive today.
Such democratic upsurges are a characteristic feature of Hindu history.
When the treasures of the great sages were the private property of a few, Ramanuja, the great Vishnu teacher, read mystical texts even in front of pariahs.
Buddhism, we could say, is the return of Brahmanism to its own basic principles.
The Buddha was not so much a revolutionary who came to success on the crest of a wave of reaction against the teachings of the Upanishads, as a reformer who sought to transform the dominant theory of the Upanishads by bringing to the fore its forgotten truths.[8]
V. I. Zhukovsky and N. P. Koptseva note: "The wise Vishnu took the guise of a 'heretic' The Buddhas are specially designed to identify vicious, unstable people in the faith, to create doubts in them about the sanctity of the Vedas and the need to perform sacred rites, and then destroy them.
With the help of such an interpretation, Vishnuism managed to include an alien and initially hostile belief in its cult. " [1]
The Buddha in the Hindu scriptures[edit / edit wiki text]
The Buddha is mentioned in the most important writings of Hinduism, including almost all the Puranas.
In some cases, these references do not refer to Gautama Buddha, but to other people, but still most often the word "Buddha" in Hindu scriptures refers to the founder of Buddhism.
They attribute two roles to him: preaching false views in order to mislead demonic personalities and criticizing the blood sacrifices prescribed by the Vedas.
10][specify] Partial list of Puranas mentioning the Buddha:
Harivamsha (1.41) Vishnu Purana (3.18) Bhagavata Purana (1.3.24, 2.7.37, 11.4.23) Garuda Purana (1.1, 2.30.37, 3.15.26)[11][clarify] Agni Purana (16) Narada Purana (2.72) Linga Purana (2.71) Padma Purana (3.252) , etc. [12]
The influence of Buddhism in Modern India[edit / edit wiki text]
Many political and spiritual leaders in modern India, including Mahatma Gandhi, were inspired by the life and teachings of the Buddha, as well as the reforms initiated by the Buddha.[13]
Buddhism finds support in the modern Hindutva movement, which is manifested, for example, in honoring the Dalai Lama XIV during various Hindu events, such as the Second World Hindu Conference held by the Vishwa Hindu Parishad organization in Allahabad in 1979.[14]
However, some Indian politicians fighting for the rights of Dalits use Buddhism as a tool to fight against Hindu customs.
B. R. Ambedkar, who revived Buddhism in India, refused to recognize the Buddha as an avatar of Vishnu.
Among the 22 vows that he left to neo Buddhists, the 5th vow reads: "I do not believe and will not believe that Lord Buddha was an incarnation of Vishnu.
I think this is sheer madness and false propaganda."[15]
Image in art[edit / edit wiki text]
Statues of Vishnu Buddha, as a rule, represent him sitting in the padma asana pose on a lotus, which symbolizes creation and knowledge of "the laws of the deep essence of Being".[4]
See also[edit / edit wiki text]
God in Buddhism Yoga Brahman Moksha Vishnu Buddhism in India
Notes[edit / edit wiki text]
↑ Show compactly
Перейти Go to: 1 2 Zhukovsky, Koptseva, 2005, p. 164 ↑ "in Sanskrit philosophical literature, 'astika' means 'one who believes in the authority of the Vedas' or 'one who believes in life after death'.
('nāstika' means the opposite of these).
The word is used here in the first sense.»
Satischandra Chatterjee and Dhirendramohan Datta.
An Introduction to Indian Philosophy.
Eighth Reprint Edition.
(University of Calcutta: 1984).
p. 5, footnote 1.
ая Jayadeva.
"Gitagovinda".
TRANS.
with SKT.
A. J. Sarcina.
— M., 1995 ↑ go to page: 1 2 Zhukovskiy, Koptseva, 2005, p. 292 ^ a b Hinduism, in The World's Parliament of Religions, J. H. Barrows (Ed.), Vol. II.
— Chicago, 1893.
— P. 978.
↑ Eastern Religions and Western Thought, New York, 1969, pp.
326-7.
ив Vivekananda.
Buddhism as the completion of Hinduism.
Sarvepalli Radhakrishnan.
Indian philosophy.
Volume I.-M., 1956.
↑ Buddha as depicted in the Purāṇas // Encyclopaedia of Hinduism, Volume 7.
— Anmol Publications PVT.
LTD., 1997.
— P. 260–275.
— ISBN 9788174881687.
↑ Singh, page 264.
↑ Motilal Banarsidass, Delhi 1982.
↑ Dhere Ramchandra Chintaman, Shri Vitthal: ek maha samanvaya, Shri Vidya Prakashan, Pune, 1984 (Marathi) ↑ Mahatma Gandhi and Buddhism ↑ McKean, Lise: Divine Enterprise.
Gurus and the Hindu Nationalist Movement.
Chicago University Press, 1996.
Elst, Koenraad: Who is a Hindu (2001) ↑ Ucko Hans.
The people and the people of God.
— LIT Verlag Münster, 2002.
— P. 101.
— ISBN 9783825855642.
Literature[edit / edit wiki text]
Zhukovsky V. I., Koptseva N. P.
The Art of the East.
India: Study guide..
- Krasnoyarsk: Krasnoyar.
gos.
unt, 2005 — - 402 p.
— ISBN 5-7638-0575-5.
Links[edit / edit wiki text]
Buddha: The Refiner of Hinduism? (hinduism.about.com)
The Buddha as an Avatar of Vishnu (article by A. Seshan from The Times of India) Mahatma Gandhi and Buddhism (pdf file) Buddhism, the Fulfilment of Hinduism Fostering Friendly Relations
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