Que. The concept of Shramanic religions, with particular reference to Buddhism, had their roots in Upanishadic ideas. Discuss. [UPSC CSE-2018]
Approach:
(1) Define Shramanic religions.
(2) Mention the similarities between Buddhism and Upanishadic ideas.
(3) Mention the differences between Buddhism and Upanishadic ideas.
(4) Conclude on balanced footing.
Introduction:
Buddhist doctrines and Upanishadic beliefs have common beginnings in northern India’s Ganges culture during the “second urbanization” around 500 BCE. During this time, new ideas emerged both inside the Vedic tradition (via the Upanishads) and outside the Vedic tradition (via the Sramaa movements, of which Buddhism was a component).
Both of these ideas arose as a reaction to the current socioeconomic and theological situation. Because the causes for the birth of the two beliefs are shared in nature, the doctrines chosen by these religions share certain parallels. They do, however, disagree on some fundamental ideas.
Shramanic religions are those which began to be established outside the Brahmanic order. These religions were partly a result of new philosophical thought and also a reaction to established Brahmanic sacrificial religions.
Similarities between Buddhism and Upanishadic Ideas show Buddhism having Roots in Upanishadic Ideas:
(1) Against Vedic Sacrifices: Both are against Vedic sacrifices as a means to salvation. Buddha discredited the sacrificial system, he censured with bitter irony the knowledge of Vedic scribes as sheer folly if not as shameless swindle.
(2) Against Rituals: Both Buddhism and Upanishad reflect the first reaction against Brahmanical rituals and ceremonies. Mundaka Upanishad states that rituals and sacrifices are a broken boat that cannot ferry a person across the ocean of life.
(3) Cycle of Birth and Death: The goal of both the Upanishads and the Buddha is escape from the cycle of birth and death (Cycle of samsara) from this world of suffering. i.e., Nirvana is acceptable to both. Thus, both believed in the undesirability of worldly existence.
(4) Desire as an Origin of Suffering: Both believe that it is desire that is at the origin of suffering and state that we should overcome desire to put an end to suffering. By desire, it refers to craving pleasure, material goods, and immortality, all of which are wants that can never be satisfied. As a result, desiring them can only bring suffering.
(5) Idea of non-violence: The upanishadic philosophy emphasises on non-violence while Buddhism also advocates the same.
(6) Emphasis on Knowledge: Upanishad believes in the efficacy of the path of knowledge for the attainment of salvation while Buddhism also believes that salvation is possible only through knowledge.
(7) Renunciant Discipline: The renunciant discipline was propagated by both Upanishads and Buddhism. e.g., the Sanyasa ashrama as a separate stage is mentioned in Aruni Upanishad.
(8) Values of Vegetarianism or Nonviolence: The values of vegetarianism or nonviolence toward animals is promoted by both Buddhistic and Upanishadic ideas.
(9) Ethical Improvement: Both stress ethical improvement and knowledge as the true means. For ethical improvement both are in agreement that control, charity and compassion should be practiced. But it is with respect to knowledge that there seems to be a difference between the two.
(10) Doctrine of Rebirth and Karma: The doctrine of rebirth (transmigration of soul) and the doctrine of Karma is acceptable to Both. On a larger scale, karma determines where a person will be reborn and their status in their next life. Good karma can result in being born in one of the heavenly realms. Bad karma can cause rebirth as an animal, or torment in a hell realm
Differences between Buddhism and Upanishadic Ideas:
(1) Existence of God: Upanishad highlights the presence of one supreme deity known as Brahma where every individual is considered an expression of Brahma while Buddhism did not say anything about the existence of God.
(2) Concept of Salvation: In Upanishad salvation is known as ‘Moksha’ that is the merging of the individual soul with supreme soul. It is identified with ultimate bliss. In Buddhism salvation is known as Nirvana. It is freedom from the cycle of birth and death.
(3) Heaven and hell: This concept relates to Upanishad only and is absent in Buddhist philosophy.
(4) Authority of Veda: Buddha had rejected authority of Veda, while Upanishad is the last part of veda. Each Veda consists of four parts: The Mantra-Samhitas or hymns, the Brahmanas or explanations of Mantras or rituals, the Aranyakas, and the Upanishads. Upanishads are the last bit of Vedas.
(5) Karma: Buddhist teachings carry a markedly different meaning from pre-Buddhist conceptions of karma. In the Brahmanical tradition, karma refers to ritual action and prayers. In the Buddha’s teaching, karma means intentions which lead to actions of body, speech, or mind.
(6) Soteriology: Upanishadic soteriology is focused on the static Self, while the Buddha’s is focused on dynamic agency. In the former paradigm, change and movement are an illusion; I realize the Self as the only reality is to realize something that has always been the case. In the Buddha’s system by contrast, one has to make things happen.
(7) Nonduality: Both the Buddha’s conception of the liberated person and the goal of early Brahminic yoga can be characterized as nondual, but in different ways: (i) In early Brahminism, the nondual goal was that which one merges after death. (ii) But in Buddhism, it is in a more radical sense. Here, the liberated sage is defined as someone who has passed beyond conceptual dualities. For the Buddha, propositions are not applicable to the liberated person, because language and concepts, as well as any sort of intellectual reckoning (sankhaa) do not apply to the liberated sage.
(8) Brahman: The Upanishads largely consider, Brahman is the ultimate reality in the universe. It is the final cause of all that exists. It is a pervasive, infinite an ind eternal truth that does not change. In Buddhism, they form a class of superhuman beings, and rebirth into the realm of Brahmas is possible by pursuing Buddhist practices.
(9) Brahmin: The Buddha redefined the word “brahmin” so as to become a synonym for arahant, replacing a distinction based on birth with one based on spiritual attainment. Buddha states; “Not by birth is one an outcast; not by birth is one a brahmin. By deed one becomes an outcast, by deed one becomes a brahmin.” While Vajrasuchi Upanishad recognize Brahmin as a varna.
Conclusion:
While Shramanic religions, including Buddhism, drew inspiration from Upanishadic ideas, it’s important to recognize that they also diverged in significant ways. Buddhism rejected the concept of an eternal self (atman) and introduced unique teachings such as the Four Noble Truths and the Eightfold Path. As a result, while there are shared influences, the Shramanic traditions, including Buddhism, developed into distinct philosophical and religious systems with their own unique contributions.
