Some Common Elements in Brahmanism and Buddhism
Summary
The article "Some Common Elements in Brahmanism and Buddhism" by R.N. Mehta argues that contrary to the prevalent idea of opposition between the Vedic religion and Buddhism, there exist deep common elements forming the core of the belief systems of the Vaidika, Buddhist, and Jain traditions. The author's argument is supported by personal field experiences, such as observing a Buddhist image worshipped at Nagara and a Jain Sangha identifying a Sarira Stupa at Devnimori as their own Upasraya, indicating a shared cultural and religious ethos. The main argument is developed through several lines of evidence. Historically, Siddhartha was born into a society with a long Vedic tradition, and his teachers, Rudraka Ramaputra and Alara Kalam, were part of this milieu. The article notes that the Buddha's first disciples were his former colleagues from this shared environment. The author points to architectural and iconographic parallels, such as the four-fold form of the Stupa (Medhi, Anda, Harmika, Chatravali) and the Sivalinga, noting instances where stupas are venerated as Sivalingas. Sculptural similarities are also highlighted, including the Dhyana Mudra and the Daksinavarta hair disposition, which can lead to confused identification of Buddha, Tirthankara, and Lakulisha figures. The text discusses the syncretic worship of Buddhist deities like Kurukulla and Padmavati by other sects, citing examples from Taranga Hill. The author explores the epistemological basis of this amalgamation through the concept of Drastanta (common experience) in Nyaya Sutras, referencing Vatsyayana's commentary. The article contrasts the Buddha's emphasis on direct observation with the Brahmanic reliance on verbal testimony, citing the Sakka Suttam and the Brihadaranyaka Upanishad. The author traces the phenomenon of language (Vak) in the Rgveda and Bhartrhari's Vakyapadya to explain how different words can express a single, monistic reality, a concept shared by Advaita and Buddhist thought. The terms Brahmana and Sramana are analyzed as representing activists and pacifists within the same society, sharing common vows and festival days like Vaisakhi Purnima. The article extends this comparison to Prathet Thai (Thailand), drawing parallels between its toponyms, such as Dvaravati and Ayutthaya, and Brahmanic traditions, including the worship of Buddha as an avatar of Visnu. The conclusion, supported by a quote from the Mahanataka, emphasizes the fundamental unity of these traditions, expressed through diverse linguistic and cultural forms, which the author sees as essential for universal happiness.
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Conclusion
The article demonstrates that Brahmanism and Buddhism share profound common elements, challenging the notion of their historical opposition. The author argues that these traditions share a foundational cultural and intellectual ethos, evidenced by overlapping iconography, such as the architectural and symbolic parallels between stupas and Sivalingas, and the frequent syncretic identification of deities across sects. Both systems also rely on shared epistemological frameworks, emphasizing observation and common worldly experience as the basis for knowledge. Furthermore, the text highlights parallel ethical practices, social roles of the *Brahmana* and *Sramana*, and shared linguistic traditions that express a common monistic reality. Ultimately, these intertwined elements reveal a deep cultural symbiosis, a unity of thought with diverse linguistic expression, which the author illustrates through the specific example of their harmonious integration in Prathet Thai society.