Yoga and Buddhism

                                                          

  Sumanapal Bhikkhu

Meditation is one of the most central concepts in the Buddhist practice and it can take different forms. Buddhism naturally encompasses states of meditative absorption which are referred as jhana or dhyana. They are thought to originate in the Yoga ideas which Buddha have taken and developed in a rather different way. Yoga as practiced by Yogis used to be regarded as a state of meditative absorption but which was an end on their own. Buddha brought about a revolution in this field because of his teaching that meditative absorption cannot be an end in themselves and it must mix with liberating cognition.¹

The early Buddhist texts describe meditative practices and states, some of which were borrowed by the Buddha from the ascetic (shramana) tradition.² Zen is a from of Mahayana Buddhism. The Mahayana school of Buddhism had remarkable similarities with yoga. There are certain of yoga which are important for Zen in particular and Buddhism in general.³

Yoga occupies a very important position in Tibetan Buddhism. The Nyingma tradition which is the path of meditation practice is divided into non yanas or vehicles. The last six o them are ‘yoga yanas’, ‘Kriya yoga’, ‘Upa yoga’, ‘Yoga yana’, ‘Maha yoga’, ‘Anu yoga’ and the ultimate practice ‘Ati yoga.4  The body postures of Tibetan ancient yogis are depicted on the walls of the Dalai Lama’s summer temple at Luklalng.5

Yoga and Buddhism are sister traditions which evolved in the same spiritual culture of ancient India. The use many similar terms and many similar practices and principles. As a result, many Western practitioners find it difficult to distinguish between these two.6

But at the same time, these two traditions have their differences which are equally important. Generally the Hindu Yoga tradition sought to absorb Buddhism into itself by making a fresh interpretation of the Buddha in the light of the Vedanta.  Buddhism, on the other hand, upheld its separate identity by emphasizing its differences with Vedic theism or the Vedic recognition of the higher self. In logic texts we come across refutations of Buddhist teachings and at he the same time refutations of yogic and Vedanta teaching and at the same time refutations of yogic and Vedanta teachings are common in Buddhist texts. So both the connections and the differences of these two systems should be kept in mind in order to do justice to them.

The Buddhist schools in spite of sharing many ideas with Vedic philosophy such as Karma and rebirth did not recognize the authority of the Vedas and diverge in a number of important Vedic concepts. Meditation is employed by all Buddhist schools but specific yogic practices, Pranayama and Mantra for instance are added by some of them. Some Buddhists consider the Buddha as a great yogi possessing occult and psychic powers.

Buddhist is divided into two main categories while these two are further divided into many varieties. The northern or Mahayana variety prevails in China, Japan, Tibet, South Korea and Adjacent countries. This type of Buddhism is most widely known in the world. Chan, Zen, Buddhist Tantra, Vajrayana and Dzogchen are included in this type. The southern or Theravada tradition is found in South and South East Asia countries like Srilanka, Burma, Thailand, Cambodia etc. it is the Theravada tradition which is the old of the two. I Tantric from of the Mahayana tradition use breathing exercises, mantrans, visualizations and deities much like the Yoga tradition. The Theravada tradition has les in common with Yoga, in spite of using similar meditation and concentration methods. This tradition is opposed to devotional worship and the use of deities such as occurs in yogic paths. For instance, the use of mantra has often been criticized by Vipassana teachers. This use of mantra is common in Hindu Yogic tradition as well as in Mahayana Buddhism. In reality, Tibetan Buddhism, with its mantras, deities and yogic teachings has more similarities to Hinduism in its teaching than to any Buddhist schools.

Buddhist scriptures both Theravada and Mahayana refutes the concepts of Atman, Brahman, Ishvara and the main tenets of Yoga and Vedanta which they consider as false doctrines. Many Vedanta Sankhya and Yoga texts contain refutations of Buddhist doctrines which are similarly regarded as untrue.

Both Buddhism and Yoga are meditations tradition designed to help the practitioners transcend Karma and rebirth and realized the truth of consciousness. To them, suffering and impermanence are inherent in all birth whether it is animal or god and seek to get rid of it by developing a higher awareness. The suggestions they put forward are very similar – the need to dissolve the ego, the sense of the me and separate self. Both traditions believe that enlightenment can be achieved through meditation.

Both Buddhism and Yoga recognize dharma which is the principle of truth and natural law and this is the basic law of the universe which we must understand.

Both Yoga and Buddhism are meditation traditions designed to help the practitioner transcend Karma and rebirth and realize the truth of consciousness. According to these two traditions suffering and impermanent are inherent in all births whether it is animal, human or god and try to make it less severe by developing a higher awareness. The need to dissolve the ego been emphasized by both of them as well as the need to return to the original reality that is not limited by the separate self. Both traditions emphasize enlightenment or inner illumination to be realized through meditation.

Both systems recognize dharma, the principle of truth or natural law, as the basic law of the universe we must be understood. Such dharmas are the law of Karma and the unity of all sentient beings. Buddhism defines itself as Buddha dharma or the dharma of the enlightened ones, which is seen as a tradition transcending time or place. Yoga defines itself as part of the Hindu tradition called Sanatana Dharma, the universal or eternal dharma, which is not defined according to any particular teacher or tradition. Both traditions have called themselves Arya Dharma or the Dharma of noble men.

The main differences between the two systems are over their cosmic view and way of practice. Vedic systems are built upon fundamental principles like the Self (Atman), the Creator (Ishvara), and Godhead (Brahman). Buddhism rejects all such ontological principles as mere creations of the mind itself. In this regard, Vedic system are more idealistic and Buddhist systems more Phenomenological.

A part from such philosophical differences both system share the basic ethical values like non-violence, truthfulness, non attachment and no-stealing. The voices that Buddhist monks take and those that monks and take in the Yoga tradition are the same, so are those of Jain Monks.

Buddhism generally rejects the Self (Atma or Purusha) of Yoga – Vedanta and emphasizes the non-Self (anatman). It says that there is no Self in anything and therefore that the Self is merely a fiction of the mind. The Yoga-    Vedanta tradition emphasizes Self realization or the realization of our true nature. It states that the Self does not exist in anything external. If we cannot find a Self in something it would not be the Self but that particular thing. We cannot point out anything as the Self because the Self is the one who points all things out. The Self transcends the mind body complex, but this is not to say that it does not exist. Without the Self we would not exist. We would not even be able to ask questions.

They yogic tradition is based upon recognition of, respect for and devotion to God or the creator, preserver and destroyer of the universe. One of its main principles is that of surrender to God (Isvara-Pranidhana) which is said to the most method to Self – realization. Some degree or theism exists in the various Yoga–Vedanta teachings, though in Advatic systems Isvara is subordinated to the Self-absolute, which even the Creator. Transcend this is perhaps the main point of difference between Yoga and Buddhism. Buddhism rejects God (Ishvara) or a cosmic Lord or creator. It sees no need for any creator and considers that living beings arise through Karma alone.

Both systems see Karma as the main causative factor behind rebirth in the world. However, in Buddhism Karma is said to be a Self-existent principle. Buddhism states that the world exists owing to the beginning less Karma of living beings. In the of Yoga tradition, however, Karma is not a self existent. The world is created by God (Isvara), the creative aspect consciousness. Karma is a mere force of inertia and attachment cannot explain the creation of the world but only our attachment to it. Karma is regarded as a force dispensed by God, which cannot exist by itself, just as a law code cannot exist without a judge. However, some other Vedic system, also, like Purba Mimamasa put more emphasis upon Karma than upon God.

Both systems regard Nirvana or mergence in the Absolute as a primary goal of practice. However, in the Buddhist tradition, particularly the Theravadin, Nirvana is generally described only negatively as cessation. It is given no positive appellations. In the Vedic tradition Nirvana is described in a positive way as mergence into Brahman or Sachidanda.

            Yoga with its recognition of God emphasizes devotion and surrender to God (Isvara pranidhana) as one of the main spiritual paths. It contains an entire Yogic approach based on devotion. Bhakti Yoga, through which we open our hearts to God does not appear as a Buddhist path. That is why we don’t find any significant tradition of great devotees and singers of Divine Love in Buddhism like Chaitanaya, Ramakrishna, Tulsidas or Mirabai.

            Buddhism has developed the role of the Bodhisattvas, the enlightened one who stays on after enlightenment to teach and guide living beings. Buddhas and Bodhisattvas, technically speaking, are not duties or gods and goddesses. They are not the parents of all creatures but merely wise guides and teachers. They are often described as great beings who once lived and attained enlightenment at some point in time and took various vows to stay in the world to hap save living beings.

            There are number of people in the West today, and even in India, who are combining Yoga and Buddhism, as well as less related traditions. Some people may try to follow teachers in both traditions of course; teachings which are common to both traditions like non violence are easy to correlate.

            Today we are entering into a global age that requires the development of a global spirituality. This requires honoring all forms of the inner quest regardless of where and when they come from, even if our inclinations are different. This unity of truth cuts across all boundaries and break downs all divisions between human beings. It is crucial that such meditation traditions, as Yoga and Buddhism form a common front in light of the needs of the global era. All such true spiritual traditions, as Yoga and Buddhism form a common front in light of the needs global era. All such true spiritual traditions face many common enemies in this materialistic age. The common values of protecting the earth, non violence, recognition of the law of Karma and the practice of meditation are perhaps crucial voice to deliver as out of our present crisis. But in coming together the diversity of teachings should be preserved, which means not only recognizing their unity but respecting their differences.

Bibliography:

1.      Bhattacharya, Shastri, Diesh Chandra, Yoga Psychology of Patajanli and Some other Aspects of India Psychology, Sanskrit College, Calcutta, 1984.