Chapter 5.5 - Difference between the teaching of the Upanishads and the Buddha

Buddha declared that the final deliverance is nothing other than a flow of fatless stress of consciousness. It is a mental response free from stress and conflict. The suppression of the evil tendencies is accompanied by a simultaneous spiritual progress. Nirvana which is the consummation of the spiritual struggle is the positive blessedness. Nagarjuna teaches the concept of nirvana as extinction of cessation of activities (cittavriti nirodhah). Yet we feel that to some early Buddhists, nirvana meant completeness of being, eternal beatitude exalted high above. The early Buddhism identifies ‘Nirvana’ with the Upanishadic experience of absolute peace and bliss.

S. Radhakrishnan explains the meaning of Nirvana in the following manner.

“If there is a difference between the teaching of the Upanishads and the Buddha, it is not in their views of the world experience (Samsara) but regard to their conception of reality (Nirvana).”^[1]

About the joys and sorrows of the world again Radhakrishnan says,

“Tanha-Trishna (craving for existence) is the cause. This truth ‘Tanha’ is later elaborated in the chain of causation with twelve links. Buddha says, ‘My action is my possession; my action is the matrix which bears me. My action is my refuge. The working of the law is not due to the interference of my personal deity.”^[2]

The Upanishads insist on vidya or wisdom or insight into reality, accompanied by control of desire and detachment from earthly ties and interests. Buddha teaches the middle path between self-indulgence and selfmortification that inclines to the Upanishadic view. The Upanishads are very particular to stress the transitory nature of this world of appearances.

As Radhakrishnan says:

The Upanishads, from which the Buddha’s teaching is derived, hold that the world we know, whether outward or inward, does not possess intrinsic reality. Intrinsic reality belongs to the knower, the Atman, the self of all selves. Brahman and Atman are one. Knowledge of this Supreme truth, the realization of the identity of the self of man dual the spirit of the universe is salvation.^[3]

The difference between the teaching of the Upanishads and the Buddha is not in their views of the world experience (samsara), but with regard to their conception of reality (nirvana). If the source of all suffering is destroyed, suffering will disappear. The only way in which we can remove the cause of suffering is by purifying the heart and following the moral laws”.^[4]

To dwell in dharma is to dwell in Brahman. The eight fold path is called brahmayana or dharmayana. Tathagata is the dharma body. The doctrine of non-self (anatta) asserts that the ego is a process of becoming.

Attadipa = Self is our light:
Attasarana = Self is our refuge.

The Buddha’s emphasis is more on the pathway (marga) than on the goal, but he implies the reality of a universal spirit which is not to be confused with the charging empirical aggregate.

Footnotes and references:

[1]:

S. Radhakrishnan, ‘The Dharmapada’, Oxford University Press, Oxford, 1950, p. 6

[2]:

Ibid. p. 28

[3]:

Ibid. p. 29

[4]:

Ibid. p. 30