Compare and contrast the fundamental concepts and values of Buddhism and classical Hinduism
REQUIRED READING:
1.Burton Stein, A History of India, 2nd ed., ed./rev. D. Arnold (Oxford: Wiley-Blackwell, 2010)
2.Rig Veda (copies provided, W. Doniger translation)
3.Upanishads, excerpts TBA (Muller tr. at http://www.sacred-texts.com/hin/sbel5/sbe15053.htm
4.Bhagavad Gita (excerpts provided) & Questions of King Milinda (excerpts provided)
5.Excerpts from Charles Goodman, Consequences of Compassion (Oxford: oUP, 2009) and Paul Williams, Buddhist
Thought (London: Routledge, 2000) – both on reserve and/or online.
6.Dhammapada, available online at http://www.accesstoinsight.org/tipitaka/kn/dhp/dhp.intro.than.html
7.other short Buddhist texts …including excerpts from the Majjhima Nikaya (“Malunkyovada Sutta”)
http://www.accesstoinsight.org/tipitaka/mn/mn.063.than.html… and from Samyutta Nikaya:
http://www.accesstoinsight.org/tipitaka/sn/snSS/sn56.011.than.html (on the four noble truths);
http://www.accesstoinsight.org/Iib/authors/various/wheel186.html#theravada (on impermanence);
http://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.059.than.html (on anatta/no-self)
ALSO“ : supplementary maps of South Asia, TBA from online sources
it would probably lack the following:
EYour essay should include either some reflective response or a delimitation of scope, which should occupy the last page or two… (see below)
EUse a referencing/citation style that gives a page number for every quotation; and for both quotations and other sourced information, give author, title,
publisher, year (and page number, if quoted) – following either MLA style, APA style or a version of Chicago style.
You should be able to distinguish ‘Aryan brahmanism’ from ‘classical Hinduism’ (while acknowledging that both are ‘orthodox’ religious systems based on
the Vedas); and on the Buddhist side, to distinguish ‘early’ or ‘mainstream Indian’ Buddhism from ‘Mahayana’ Buddhism… But you have some interpretive
freedom in deciding (e.g.) how much of the Rig Veda reflects classical Hinduism, and also some freedom in deciding which Mahayana themes coincide
with early Buddhist doctrines. (See ‘scope’ below… and see Chapter 1 of Charles Goodman (reading # 5) for a contrast of ‘early Theravada’ vs.
‘Mahayana’ Buddhist beliefs – his book Consequences of Compassion is available as an ebook at our library website.)
An ‘A’ paper would focus more on contrasts than on parallels, even if you wish to argue that the contrasts and differences are merely apparent… Parallels
and similarities can be dealt with briefly, citing such themes as moksha/nirvana, samsara (whether reincarnation or ‘rebirth’), renunciation, no creator
god…
Some specific values may be common to both religions, eg. vegetarianism/non-violence; but these values are perhaps not as deeply rooted (in *either*
religion) as ideals of moksha/nirvana, and of renunciation.
(…You could try to argue otherwise; but you would have to support your alternative view on this.)
Likewise, some differences of value are clear (pro-caste-system vs. anti-caste-system), but these differences may or may not be as deep as doctrinal
differences (SEE REVERSE SIDE…)
The ‘reflective response’ component could either (a) assess both perspectives and their relative merits, or (b) argue that alleged contrasts are too easily
exaggerated (or that the common ground is deeper), or (c) argue that claims about a common ground are misleading or exaggerated, or (d)
Re. ‘scope’: (d) explain that your comparisons / contrasts apply only to certain kinds of Hinduism or Buddhism… Here you can use the distinctions above,
or other distinctions if you define them.
Quotations are not required, but reference to sources is required – e.g. B. Stein, A History of India, 2nd ed. (Oxford: Wiley-Blackwell, 2010)… and at
least two other sources. (My own handouts should not be quoted directly; but if you do so, you must cite my name, course #, and title of handout. In any
case, it’s best not to quote these handouts, unless quoting the passages from Wendy Doniger’s book – which is also on reserve in the library. Meanwhile,
BUDDHISM stresses: the reality or importance of…
Anatta/Anatman 8t thus rejects Hindu belief in atman (the prefix ‘An’ negates)
Rebirth [samsara] B. rejects (or revises) Hindu belief in reincarnation [samsara]
Nirvana B. (Buddhism) rejects (or revises) the Hindu ideal of moksha
Dharma qua Karuna rejects the Hindu belief in svadharma (person-relative dharma)
Shunyata rejects the Hindu belief in ‘brahman’ as ultimate reality
Buddhism also stresses:
‘Karuna’ = compassion (for all beings) / ‘Shunyata/Sunyata’ = emptiness, or lack of essence
Dukkha = suffering, which results from craving, desire, passion (cf. ‘fire’), and/or from ignorance
‘dukkha’ is pervasive acc. to Buddhism, WHEREAS: from a Hindu perspective, desire 8t passion can serve the legitimate goals of KAMA (pleasure)
and/or ARTHA (wealth/ power)
From this Hindu perspective, desire 8t passion do not necessarily result in dukkha…
whereas from a Buddhist perspective, such desire 8t passion will necessarily result in dukkha.
rather than four or more goals, Buddhism has one: nirvana, i.e. the ultimate overcoming of dukkha)
In HINDUISM:
Along with moksha, these goals (kama, artha, (sva)dharma) are the purpose of ‘varnasramadharma’.
(Board notes on varnasramadharma were provided; also see B. Stein, ch. 2)
AN ACCOUNT OF CLASSICAL HINDUISM would include most or all of these features:
(1)The role of ‘varnasramadharma’ and the four life-goals that are served by those duties;
(2)An understanding of ritual sacrifice as either a symbol of, or a power of, transformation;
(3)An understanding that the thing that undergoes transformation is the ATMAN (self or essence);
(4)An understanding of ritual sacrifice as a microcosm (as symbol or pathway for cosmic process);
(5)The role of fire as either a symbol or a transformative power (and as a positive force);
(6)An apparent acceptance of pantheism: All things = Vishnu = Shiva = Brahma(n) = Atman.
An interesting – and optional – question: does Buddhism principally reject pantheism or pantheism…?)
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