Buddhism and the Life Teaching of Siddhartha

Buddhism Essay Introduction

Buddhism is believed to have been in existence, way before Siddhartha existed (United Press International, 2007, p. 1). Most scholars observe that the roots of Buddhism are very deep, and though Siddhartha contributed a lot to the development of the religion, many Buddhists believe that he was just one of the people awakened to attain buddahood (United Press International, 2007, p. 1).

Many Buddhists followers therefore believe that there will be many more Buddha to come and one of the recently identified Buddha is Maitreya (United Press International, 2007, p. 1). Buddhism does not have an unrealistic connotation, as most people would like to believe (because of the worship of gods) since it is largely an accessible way of life as evidenced by most Buddha teachings (United Press International, 2007, p. 1).

Buddhas are classified as exceptional individuals who cut a mark above the rest in developing positive values that would normally elevate him or her to be a mentor to a number of followers. The accessibility of being a Buddha is not unrealistic as previously noted. In fact, United Press International (2007) affirms that:

Anyone, by knowing the reality of life, through self-control, restraint and discipline, and by following the Middle Way, can get through the journey of life. By continuously doing good acts, he develops virtues, escapes the bond of sorrows, and attains the stage of being a Buddha (p. 4).

With the above understanding of who a Buddha is, we can evidently analyze Siddhartha Gautama who is one of the most celebrated Buddha in the Buddhist faith. He lived a rather conventional life with many of his years on earth spent on being a teacher (a platform he used to influence other noticeable Buddhist personalities like King Harishchandra and Lord Rama) (Duiker, 2006).

Siddharthas time on earth was not as smooth as most people believe because he was born at a time when there were significant political and social instabilities (Duiker, 2006). Many people were constantly being subjected to atrocious acts and a good number were also being exploited in one way or the other.

Religion which was also expected to be peoples sole savior was also never free from controversy, with many people perceiving it as serving private interests (Duiker, 2006). It is at this time that Siddhartha excelled as a Buddha. During his time, he was able to instill some of the rarest human attributes of his time. They included sympathy and love. These values were generally summed up as Ahimsa (Duiker, 2006).

Though Siddharthas early life was largely luxurious and blind to human suffering, during his life as an adult, Siddhartha dedicated much of his life eliminating human suffering.

This is the reason why he left his home to travel far and wide to help his people. Siddhartha largely preached his own personal view of life and human relationships. This infamously gave him the influence he now commands in Buddhism (with many of his philosophies assumed to constitute Buddhism itself) (Hooker, 1996, p. 4).

However, the degree to which Buddhist principles reflect his philosophies is in contention (because Siddharthas death happened a long time ago and there may be lacking materials to bridge his philosophies and currently practiced Buddhist doctrines) (Hooker, 1996).

These factors withstanding, this study seeks to identify Siddharthas teachings and how he influenced Buddhism as a religion, but more importantly, this study establishes that Siddhartha had a lot of influence on current Buddhist philosophies and Indias socio-political processes evidenced today.

The Teaching of Four Noble Truths

Siddhartha had previously been raised in a life of luxury and much wealth because his parents did not want to subject their son to human suffering.

However, after Siddhartha saw how sickness, death and suffering affected humanity, he decided to abandon his family (including his wife and children) to pursue his own course of seeking ways to alleviate human suffering (Hooker, 1996, p. 6).

In this quest, Siddhartha subjected himself to a lot of human suffering, thereby causing his life to take an absolute turn from luxury to poverty. However, little did he know that this turn would be the background to one of his most powerful teachings in the Buddhist religion (The Teaching of Four Noble Truths).

It is observed that at one point of his life in misery, he heard a musician playing a musical instrument made with strings (Hooker, 1996, p. 6).

On one hand, he observed that when the strings were tight enough, he could not hear the harmonious tone of the music, but on the other hand, if the musical instrument was played with loose strings, he could not hear the music at all (Hooker, 1996, p. 6). This realization was the apparent root of his four noble truth philosophy.

In other words, he observed that extremes in life were not the best. The best fit in life was therefore a compromise between both extremes, where people were not supposed to deny themselves worldly pleasures (in entirety) but at the same time, they were not supposed to get lost in worldly ways all the same. Through this assertion, Siddhartha came up with the theory that life was supposed to be lived in middle way.

He further observed that the only way people could alleviate their human suffering was through concentration, and there was no way concentration could be achieved when there was an environment of extremes.

He illustrated this by noting that concentration was basically centered in the mind and the mind was connected to the body. If the body was therefore deprived, there was no way concentration could be achieved; in the same manner, if a person overindulged in bodily satisfaction, concentration could not be achieved.

Siddhartha later went out to preach this philosophy to the people. He started in Benares where he packaged his teachings in form of yogic mediation, after which his preaching spread far and wide (Hooker, 1996, p. 6). It is said that through his teachings, Siddhartha was able to make sense of his past and present life, and in an interesting twist of events; he assured himself that through his new realizations, he could easily break the cycle of infinite sorrow.

It is also important to note that it is at this point in life that Siddhartha was referred to as a Buddha (Hooker, 1996, p. 8). Among his principles of four noble thoughts, Siddhartha taught that all human life was characterized by suffering (this was his first noble thought).

Secondly, he explained that all human suffering emanated from the misguided belief that temporary things could be permanent. He blamed this feeling to mans wild desires. Thirdly, he explained that not all human suffering could be solved by simply eliminating human desire.

Fourthly, he concluded by preaching that desire could be eternally halted; but the procedure to do so is best explained through the Eighthfold Noble path which is summarized by Hooker (1996) as encompassing right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration (p. 9).

These teachings have been proved to form part of the framework through which Buddhism thrives on. Siddharthas teachings have also been classified by many researchers as a sort of therapy to the notion of human suffering and the purpose of the soul and body in human relationships (Hooker, 1996, p. 8).

In fact, some scholars note that Siddharthas philosophies cannot be easily conceptualized in western philosophies, or in a religious text, because evidently, he was not interested in the theological aspects of his teachings, but rather on devising a way for human beings to alleviate suffering (Hooker, 1996, p. 8).

Nonetheless, his teachings slowly turned into a religious movement. From Siddharthas teachings, we can easily see the link between his philosophies and Buddhism because Buddhism is among one of the most liberal religions in the word where followers are not forced to believe in something, unless they want to (Hooker, 1996, p. 8).

In other words, Buddhism is more a way of life than a religion. The relationship between Siddharthas teachings and Buddhism can be evidenced from the fact that Siddharthas philosophies were not based on theological doctrines but rather on basic life principles.

Spread of Buddhism and Upheaval of Democracy

During the peak of Siddharthas life, Buddhism saw one of the greatest growths of its time. In fact, it is said that at Siddharthas peak, his philosophies reached some of the highest points of spiritual, moral and religious peaks (Bhikku, 1996).

It is even established that during his time, a lot of change was evidenced in social India. Such sentiments are shared by Bhikku (1996) who notes that: Buddhism flourished, affecting millions of Indians and becoming the basis for the lives of many around the world. It touched the heights of the spiritual world in his lifetime. The simple and practical teachings of Buddha saved man (p. 46).

Repeated calls for equality and peoples overwhelming response to it also propelled the wheels of change in India but one of Siddharthas least recognized contributions to social and political development could be seen from his call for democracy.

This does not however mean that democracy was absent in India before his death (because it was); rather, it implied that he called for the strengthening of democratic principles to uphold the good of the general public. In this regard, Siddhartha is accredited for his call for democracy as a phenomenal contribution of his time because, at the time, India was going through a lot of political and social unrests (Bhikku, 1996).

Some of his most vibrant philosophies like according women respect, cooperation among individuals, upholding the advice of elders and protecting dharma are some of the most closely protected beliefs in the Buddhist religion. These kinds of philosophies are known to bear a lot of significance to India today, as it did in the past.

Dependent Origination

Siddhartha greatly contributed to the field of Buddhist metaphysics in the sense that he objected to the metaphysics theory that events are usually predetermined, or occur at random (Bhikku, 1996, p. 45). His philosophy greatly underpins the Buddhist objections to the theory of direct causation as underlined by the metaphysics approach. In place of such a theory, he notes that things often happen in the presence of certain conditions.

He further went on to explain that issues are often dependent on a number of preceding factors. For instance, the craving to do something is often a result of certain emotions or feelings, and our emotions and feelings are often a reflection of our surroundings.

In this manner, Siddhartha explains that some of the most notable fixtures in life, such as death, decay or suffering are normally caused by a chain reaction of events and processes instigated by human craving.

Siddharthas teachings were reiterated by another Buddha by the name Nagarjuna who proposed that the occurrence of an independent causation is a matter that develops from the emptiness human beings feel inside (Bhikku, 1996, p. 46).

Siddhartha explains that through dependent origination, human beings are normally faced with much emptiness and suffering that forces them to keep on chasing elusive happiness (which is often temporary). In affirmation of this statement, Bodhi (1999) points out that:

Sometimes this dissatisfaction manifests in the form of grief, despair and disappointment, but usually it hovers at the edge of our awareness as a vague unlocalized sense that things are never quite perfect, never fully adequate to our expectations of what they should be (p. 6).

This sort of situation can be perceived as a trajectory whereby human actions are facilitated by dreams and desires which are often abandoned at the point of ones death.

Interestingly, it was affirmed by Siddhartha that the pursuit for happiness did not ultimately end at death since there was life after death (in a different form; but it is not yet known how this eventually plays out) (Bhikku, 1996, p. 45). This philosophy is engraved in the Buddhism philosophy of faith as samsara and rebirth.

The samsara is not essentially described as a physical location where human beings reside, but rather a process that humans eventually undertake, in pursuit of happiness and pleasure.

Again, Siddharthas main motivation was not to develop religious principles (which were meant to guide human beings through their journey in life) but rather to solve the problem of human suffering, brought about by the pursuit of unsatisfactory passions and pleasures.

Siddharthas analogy has been hailed by many religious and Western scholars such as Pali Canon who equated him to a skilled doctor who correctly diagnosed a problem, established the root cause of the problem and provided an ultimate remedy to the problem (Bhikku, 1999, p. 2).

Such an analogy (like Pali Canon proposes) can be seen from Siddharthas identification of Dukka (the spiritual problem) and how it is essentially sustained in human life (through the four Noble truths) and eventually, he proposes a way through which the problem of Dukka can be solved (through the third noble truth).

Siddhartha does not only stop there, he goes ahead to establish the path that his followers can use to reach such heights of success, and from this platform, he establishes the noble eightfold path. This kind of analysis follows Pali canon medical-like analysis.

When comprehensively analyzed, the dependent origination teaching is a detailed exposition of the second noble truth which essentially notes that spiritual deficiency happens for a reason. We can also deduce the fact that due to the ignorance of human beings to the cause of Dukka, many human beings go round and round trying to look for happiness which in the words of Siddhartha is temporary and unsatisfactory (Bhikku, 1999, p. 2).

Siddhartha equates this situation to roaming in Samsara. He further says that adopting factors which are in contrary to the principles that sustain Dukka; one can be able to alleviate human suffering (Bhikku, 1996, p. 45).

Many religious and secular scholars have established that Siddharthas teachings, with regards to dependent origination, have contributed a great part to the development of Buddhist metaphysics (Bhikku, 1996, p. 45).

However, this point of view has been isolated, in the sense that, it has no relation to Buddhist principles of origin of the earth, absolute and relativistic philosophies which also contributed a great part to the formation of Buddhists block of philosophy.

Buddhism Essay Conclusion

Siddhartha has greatly contributed to the philosophies of Buddhism through his life teachings. He has been able to do so through the teachings of the four noble truths which have been able to dissect the problem of human suffering and propose remedies to alleviate the problem. In the same manner, he has been able to contribute to Buddhist metaphysics through his teachings on dependent origination.

This study however proposes that Siddhartha has been able not only to contribute to Buddhist philosophies but also to the socio-political process of India, as can be demonstrated through his contribution to Indias democratic processes. Comprehensively, these factors define Siddharthas contribution to Buddhism and the socio-political process of India.

References

Bhikku, T. (1999). Beyond Coping. Los Angeles, CA: Metta Forest Monastery.

Bhikku, T. (1996). Wings to Awakening: Part I. Valley Center, CA: Metta Forest Monastery.

Bodhi, B. (1999). The Noble Eightfold Path: The Way to the End of Suffering. Sri Lanka: Buddhist Publication Society.

Duiker, W. J. (2006). The Essential World History. London: Cengage Learning.

Hooker, R. (1996). Siddhartha Gautama.

United Press International. (2007). The Contributions Of The Buddha And Buddhism. 

Christianity and Buddhism: Interreligious Relations

Introduction

Unfortunately, not many representatives of different religions can participate in interreligious dialogue because their theological assumptions may be utterly different. A conversation between religious people calls for a high degree of tolerance and acceptance of the other participants faith and opposite views. To be a part of a mission as a Christian means to avoid the so-called Christocentric perception of the world and yet remain a true believer. Meanwhile, there are nontheistic religions in which adherents do not believe in God. In this case, it is sure to be hard to gain mutual understanding. Thus, it is of utmost importance to learn more about Buddhism as a major nontheistic religion of the world to find an opportunity for interaction between Christians and Buddhists while missions.

The Reasons why Buddhism is Classified as a Religion

Indeed, Buddhism is considered to be a religion for a good reason. One may suppose that belief in God or a multitude of divinities is the central part of any religion, but it is a wrong idea. There is a difference between a religion and a philosophical study. It would be better to familiarize oneself with the criteria according to which any religion is identified. According to King, there are eight characteristics of religion: traditionalism, myth and symbol, ideas of salvation, sacred objects and places, sacred actions, sacred writings, sacred community, and sacred experience (as cited in King, 1987, p. 284). In fact, all these attributes may be clearly observed as far as Buddhism is concerned. Buddhism serves as an interesting case of religion unusual enough to stir the imagination and provoke questions about its nature.

Admittedly, religious people believe in the sacristy of the original creative act and the words of the founder. It refers to traditionalism because the community of the believers is sure to strictly follow traditions that originate from their founders philosophy of life. As far as Buddhism is concerned, Siddhartha gained an insight sitting under the Bodhi Tree and started teaching people the concept of ending suffering (duhkha) by resisting ones desires, guilty pleasures, and ambitions. People have been loyally followed his steps performing meditations and different rituals to commemorate their idol. They believe in reincarnation and the fact that Buddha knows about their sorrows.

Furthermore, there is a sacred story about or myth about Buddhas life that cannot be historically confirmed, but millions of people believe in it, not questioning its credibility. One may remember that Christians believe in Jesus existence the same way with no proper proves. The peculiarity of myth is its power to convince people in various details that can hardly be proved at all, even if the existence of the sacred founder is documented. It generally concerns a persons sayings and actions. For instance, Buddhists believe that Siddhartha asked them to have a critical approach to his teaching, but there is no 100% guarantee that it was he, not one of his adherents.

Also, there are sacred places and writings that are bound to sustain the myth about Buddhas life. For example, Lumbini is famous as a pilgrimage site because Siddhartha is believed to be born there. The same concerns many places connected with his life. People come there to feel strength and enlightenment emanating from the sacred objects on display. Surprisingly, Buddhists have their own canonical texts or sutras and shastras bearing Buddhas words. Therefore, for literate societies, sacred writings are usually the words of holy people, such as the founder of the religious traditions, prophets, or saints (Farhadian, 2010). If Christians read the Gospels, Buddhists can read sutras and shastras to get closer to their ultimate reality.

Besides, no philosophers are given monuments for people to pray to them. It is a well-known fact that there are thousands of Buddha sculptures around the world. Some of them are enormous in size to underline this idols timeless glory. Although there may be an argument objection that there were thousands of Lenin statues in the USSR back in time that does not make Leninism a religion, the Buddhist approach to statues slightly differs. One should not forget that Buddhists not only pray their beloved golden Siddharthas but also perform rituals around them and read mantras.

Nevertheless, the main argument why Buddhism is a religion is likely to be the idea of salvation. Usually, there is a Gods representative on the Earth who liberates humanity from something terrible. It is generally recognized that Buddha wanted to save people from lures that prevent them from Nirvana or infinite serenity. To do this, he suggested different principles of living. Among them, meditation ranks highly and is widely used by Buddhists as a daily ritual. The Buddhist community is to be given special attention in the following paragraph.

The Social System of Buddhism

Buddhism is widely recognized for its sangha  a brilliant community that is considered to be one of the jewels of this religion together with Buddhas teachings and Buddha himself. In the beginning, sangha could be referred only to the community of monks, but with time it started to be the right term for the whole community of Buddhists, including all adherents. Its structure has become stable and well-organized because it was no longer the group of wandering hermits but a heterogeneous whole. Such a large group of believers needed places of pilgrimage or stupas. Different festivals and other events took place there for many years to attract visitors and probably convert more people to Buddhism.

As time passed, various monasteries have been built in South Asia. No surprise, the monastery gradually became the center of religion and its primary institution. Meanwhile, Buddhism was initially considered to be adverse for the social institution in general because its members were free from social duties like fighting in a war. Somehow the situation has been resolved by Buddhist contribution in society by performing rituals, spiritual guidance, and earning particular merits. As society became literate enough to read sutras, religion became especially important for peoples hearts.

Later on, the adherents of Buddhism learned that the religion could be beneficial for them in practical ways. As an illustration, the so-called bodhisattvas proclaimed themselves peoples saviors and used them to rescue them from spiritual degradation and catastrophes as well. Another issue concerns daily routine and ways to overcome it successfully. There was an opportunity to come to sacred places and ask Buddha for luck in marriage or perform a ritual to get good marks at the university. Such a trivial approach to faith remains these days and is advocated by many religious communities. There is no sense in searching for differences between an American student praying the God to give them an honors degree in engineering and a Chinese student asking Buddha for the best grades in mathematics and claiming that there is no God.

By and large, the functions of medieval Christian and Buddhist monasteries were also quite the same. Among them are determining dates for weddings, providing political shelter, sponsoring festivals, holding festivals, collecting donations, supplying travelers with food, and so on. The monks did their best to help underprivileged members of society like the homeless and older people. It was usual for them to participate in city beautification projects and solve conflicts between mighty citizens. Although there was no real church, Buddhists coped with the role of the great eminence behind the people vested with political power.

It is of great interest that being an open religion, Buddhism was influenced by many other religions during an encounter with neighboring countries. However, no conflicts between Buddhism and indigenous faiths were ever observed. Buddhism turned out to be was a great success in China, where the Daoists and Confucians took Buddhist structures as the role model for their own institutions. Nowadays, there is a diversity of Buddhist monasteries around the world. They can be supported by small neighborhoods and even large countries. Apparently, the list of their services remains the same, covering routine with holy vibes. People tend to gather to celebrate with others in monastic places consisting of buildings, statues, and ritual spaces as the social centers of any community.

Interreligious Dialogue between Christians and Buddhists

In fact, one may easily think that mission is a religious trip that is organized to convert new people to a certain religion. As far as medieval missions are concerned, it seems to be true. However, modern missions serve as a source of intercultural and interreligious dialogue between the representatives of different nations. Ott et al. (2010) ask in their book whether there is an opportunity to make this communication be not only successful but also remain a conversation between equals. It turns out that people belonging to different religions are not always ready to be open-minded enough to sit in front of people, not sharing their views and believes due to profound traditionalism. Evidently, dialogue may turn into a conflict or desperate attempts to convince others in ones viewpoint.

In this case, it seems to be sensible to strive for balance by not disapproving others convictions and, at the same time, not abandoning ones own ideas on religion. Tennent (2002) draws the same conclusion in his book devoted to the theology of mission. According to the author, excessive tolerance may even lead to misunderstanding (Tennent, 2002). The beauty of interreligious dialogue should not lie in the attempt to find similarities between different religions. It would be better to strive for an open conversation, including polite disputes. By trying to avoid cultural peculiarities, one is sure to fail and lose mutual understanding.

Apparently, there should be rules on how to lead the interreligious dialogue. As far as nontheistic religions such as Buddhism are concerned, there should be special attention paid to the question of whether the existence of divines is to be discussed. According to recent studies, the first requirement is that a person involved in interreligious dialogue must have no ulterior motives (Muck, 2011). To carry on a discussion in order to convert people to ones religion serves as an illustration of an ulterior motive. In this case, there is no room for conversation between equals. It would be better for a Christian to get rid of Christocentric views not to turn the dialogue into a monologue.

The same concerns earnest Buddhists ready to stand up for their perception of the Western world as chaotic and full of lures. Moreover, there is no use in drawing parallels between the doctrines and practices of both religions for the sake of evangelizing Buddhists. It may drastically undermine the integrity of Christian and Buddhist traditions. Finally, an efficient missioner is expected to be polite and tolerant towards others. This is the key principle of how a Christian and a Buddhist should better cooperate on a mission. Still, it never means to tolerate rudeness and attempts to belittle the value of Christianity or Buddhism. Offenders or abrupt speakers may disgrace the noble motives of any mission. If a missioner possesses a flying temper, they can easily hold it by use of mantras or daily prayers.

Conclusion

In conclusion, one should possess mountain knowledge of religion before taking up a role of a missioner. Buddhism usually sparks disputes among people because it resembles a philosophical doctrine at first sight. Meanwhile, it is definitely a religion, to be more precise, a nontheistic one. Therefore, it deserves respect as any other religion. One should never forget that there are many similar points between Christianity and Buddhism, but the differences are likely to outweigh them. Consequently, an intercultural and interreligious dialogue between Christians and Buddhists is a peculiar area for missions. That is why specific rules of communication should be developed and strictly followed. Among them, politeness ranks highly because there is no dialogue between equals without respect.

References

Farhadian, C. E. (2015). Introducing world religions: A Christian engagement. Baker Academic.

Muck, T. C. (2011). Interreligious dialogue: Conversations that enable Christian witness. International Bulletin of Missionary Research, 35 (4), 187-192. Web.

Ott, C., Strauss, S. J., & Tennent, T. C. (2010). Encountering theology of mission (encountering mission): Biblical foundations, historical developments, and contemporary issues. Baker Books.

Tennent, T. C. (2002). Christianity at the religious roundtable: Evangelicalism in conversation with Hinduism, Buddhism, and Islam. Baker Academic.

Religion Research: Hinduism and Buddhism

Hinduism

Hinduism is a significant religion with rich history, a considerable amount of followers, and the Bhagavad Gita as one of the most important sacred texts. Hinduism originated from Hindu, which is one of the most ancient religions mainly spread among South Asia. Today there are approximately 800 million adherents to Hinduism, with 80% of them living in India (Farhadian, 2021). Hinduism may not be a religion in a way as the term is understood. It represents a set of life concepts, values, and traditions, and it may not always be linked to religious life. Hinduism does not have a particular founder and represents a combination of a wide variety of Indian religious beliefs and cultural traditions. It may not provide a concrete theological trajectory, and hence it may be complicated to study Hinduism as a religion.

The earliest recordings of Hinduism are related to the Indus River Valle and are estimated to be almost five thousand years old. These recordings are not represented by written sources but by Hinduism-related cities such as Mohenjo-Daro and Harappa. A wide variety of archeological findings is used to study the history of Hinduism. However, the historical evidence may not play such a significant role in exploring Hinduism concepts as they do in researching Christianity or Buddhism. Therefore, sacred scriptures are an essential part of studying Hinduism, and some of them date back to approximately 1500 years BCE (Farhadian, 2021). These scriptures are called the Vedas and provide valuable knowledge in terms of both Hinduism and the history of South Asia. Hinduism did not propose a particular God or Gods before the first millennium CE when Brahma, Vishnu, and Shiva were introduced. Conclusively, Hinduism does not provide a specific set of beliefs or doctrines, and hence it may be described as a combination of South Asian spiritual traditions.

Buddhism

Buddhism is another widely spread religious movement that originated in South Asia centuries ago. It started as a shamanic movement, which means its concepts are primarily spread by monks and nuns called shamans. Buddhism is believed to be approximately twenty-five centuries old, with first recordings dating back to the sixth century BCE (Farhadian, 2021). The fundamental concepts of Buddhism include meditation, insight, and rigorous asceticism. Buddhism consists of two major directions, which are Theravada and Mahayana (Farhadian, 2021). These two branches differ in their distribution areas, views on Buddha, script languages, and religious paths. Moreover, numerous subdivisions derive from Theravada and Mahayana. However, Lord Buddha is the central character that unites the variety of religious beliefs and concepts in Buddhism. Buddha is believed to be the founder of Buddhism covered in mystery and associated with controversial historical and theological theories. Through learning, meditation, and spirituous training, Prince Siddhartha became Buddha and achieved the Final Nirvana.

Buddhism is closely linked with rethinking suffering and understanding its nature. One of the fundamental concepts of Buddhism is represented by the Four Noble Truths. These principles state that suffering is an inseparable part of life, which is caused by desire, and it may be prevented by following the Eightfold Path (Farhadian, 2021). As already mentioned, there are two main divisions in Buddhism. Theravada is believed to be one of the most ancient branches, which dates back to Lord Buddha. Mahayana is the most widespread branch with a wide variety of concepts and a large number of followers. Nonetheless, there are also other significant branches, including Zen, Tibetan, Tendai, and Nichiren Buddhism (Farhadian, 2021). Conclusively, Buddhism is one of the major South Asian religions, which has significant global influence.

Reference

Farhadian, C. E. (2021). Introducing world religions: a Christian engagement. Baker Academic.

Karma and Rebirth in Hinduism and Buddhism Religions

Introduction

In many cases people face difficulties trying to differentiate between Hinduism and Buddhism religions. The two share many similarities though they are not identical but only have Indian origin. Besides, each religion teaches its followers to separate doctrines and values. According to Romero (n.d.), Buddhism is one of the oldest faiths in the world with a greater influence on many Asian cultures. It is currently gaining membership across the U.S. and other westerns nations. Further, both Hindus and Buddha believed in rebirth and karma (Romero, n.d.). Therefore, this paper will address the comparisons between the concepts of Karma and rebirth.

Karma and Rebirth

Rebirth is a concept derived from a Latin word that means to take on the flesh again. Besides, both rebirth and Karma in the Buddhist and Hinduism religions connect believers with an emotional and intellectual description of suffering and evil unlike in other religions (Stclair, n.d.). The ultimate goal of these two faiths is to reach Nirvana. Thus, Nirvana is the endpoint of the reincarnation cycle and how one arrives there depends on their deeds or Karma.

Karma and Rebirth in Hinduism Religion

In the Hindu religious beliefs, rebirth or reincarnation is the soul after the natural death. It comes back again in the form of an animal or an even spirit depending on an individuals previous deeds. On the other hand, Karma is understood as actions having consequences (Petkova, 2018). In other words, Karma means to do and that every action has specific results. Hindus believe that Karma controls the cycle of rebirth and death or samsara (Petkova, 2018). A person can have either good or bad Karma, and those acts will be used to determine the afterlife of a person. Because of ignorance or Karma, one is prevented from reaching Nirvana and is stuck in samsara or death.

If a person reincarnates many times while attempting to look for greatness, it can lead to dissatisfaction. Hence, they will not have to reincarnate again while looking for pleasure but will receive moksha or liberation at the end (Petkova, 2018). The desire for Hinduists is to attain moksha status where there are no more suffering harsh realities. It teaches that the Upanishads state is where one can avoid ego and selfishness but embrace a clean heart.

Rebirth and Karma in Buddhism

The concepts of Karma and rebirth are also rooted in Buddhism beliefs. Unlike Hinduism, where they believe an individuals soul or spirit is born again, Buddhism has a deeper recognition of the stream of consciousness that connects one life to another (Barker, 2017). Consequently, the only difference is that Buddhists disagree that people do not have souls and that habits and traits continue in rebirth (Barker, 2017). They use the term Anatman to mean that there is no self or soul.

Moreover, Buddhists believe that when a follower practices good Karma and still leads the ways of the noble, it will result in Nirvana or inner peace. Nirvana is a state where all life suffering is eliminated (Barker, 2017). The final goal of every Buddhist is to attain inner peace and happiness. The eight noble folds comprise the right intention, action, effort, work, understanding, the right speech, contemplation, and the right meditation.

Similarities and Differences

Both religions believe in the principles of rebirth and Karma but differ in many ways. Equally, both believe that Karma is responsible for suffering and rebirth. The last resolve to Karma is attaining moksha and liberation in Hinduism and Nirvana for Buddhism (Barker, 2017). Karma is seen as having concealed consequences without material basis by both religions. To deter followers from Karma outcomes, they must address their causes, either good or bad.

When dealing with Karma and rebirth, there are several differences between Buddhism and Hinduism. Hinduism relates Karma to mortal beings that generate consequences. They have to agonize over them, and Karma does not bound the gods because they are immortal. However, in Buddhism, the gods are mortal, and they cannot escape Karmas consequences (Barker, 2017). Buddhism believes that only verbal, mental, and bodily Karmas can be resolved by practicing the eightfold. Thus, the Buddhas worship of gods and divinities will not prevent one from all the consequences of Karma.

Conclusion

Hinduism and Buddhism have many similarities and differences of the same concepts. The principles of Karma and rebirth provide an emotional and intellectual account of suffering and evils in both religions. They see Karma as responsible for suffering and reincarnation, and the final goal is to achieve liberation. All the suffering is associated with evil deeds that occurred earlier in life. Because of Karma, there is no bad act that will go unpunished.

Finally, I learned that both religions teach that bad consequences and vice versa must accompany a bad action. On the other hand, Buddhists consider the intention behind an action while Hindus consider actions alone. For instance, if a person assists a homeless individual with food, they will receive good Karma. If one gave food intending to look better in the Buddhist faith, it would end with bad Karma.

References

Barker, S. (2017). Narrating karma and rebirth: Buddhist and jain multi-life Ssories, by Naomi Appleton. Buddhist Studies Review ISSN.

Petkova, D. (2018). Death, after-life and rebirth: Cultural transfusion of ideas. Journal of Narratives and Social Sciences, 2, 8-20. Web.

Romero, J. (n.d.). The Differences between Buddhism and Hunduism. The Buddha Garden.

Stclair, A. (n.d.). Buddhism vs. Hinduism. The Creativity.

Buddha as a Leader of a Buddhism Religion

Introduction

Buddha, meaning the enlightened one, started Buddhism as a religion. He was born Prince Siddhartha Gautama around the fifth century BCE and died at the age of 80 around 400 BCE after a long time of traveling and preaching (Kleiner 447). After his death, his followers collected, organized, and presented the teachings in an orderly manner indicating his ideas about following a definite path to put an end to suffering and details of the cycle in life. Buddha is represented in the human form as a robed monk and as a hand gesture or repertoire of mudras. This essay will analyze the reasons behind Buddhas teachings, the reforms he caused, events and ideas which shaped the views during his time, and the relevance of Buddhism presently.

Buddhas Arguments for Buddhism

In his teachings, Buddha explained that happiness can be achieved through living in ethical ways by avoiding stealing, killing, lying, intoxication, and sexual misconduct. Moreover, he proposed practical solutions for the difficulties human beings face in everyday living. He set moral precepts guiding people on how to stay with the family and in convents (Kleiner 447). For people with busy lives and minds to live well, Buddha taught meditation practices, which help develop an understanding concerning the importance of ethics. Through sitting quietly and reflecting, the mind is becoming calm, and individuals can comprehend what Buddha meant in his teachings. Furthermore, he explained that attachment to others, notions, and objects can cause anguish and individuals need to overcome them to end the cycle of life.

Changes and Reforms Made by Buddha

Throughout his lifetime, Buddha is believed to have given thousands of teachings, which cover broadly every aspect of life as they are the answers to real-life situations. In the Wheel of Law, he detailed the four truths, which consist of suffering as part of life, desire as causing pain, the ability to overcome, and quenching longing. Moreover, desire can be overwhelmed through following the Eightfold ways he provided (Kleiner 447). As a result, the path of Buddha leads to nirvana, which gives a way for the endless agony in the cycle of life to stop.

Events that Shaped Buddhas Views

During Buddhas time, many changes happened, such as in trade and administrative borders with persons migrating from rural areas to towns. He made assumptions and sought to understand the world and the people living in it. Thus, his teachings center on the idea that everyone experiences the life cycle of birth, death, and rebirth, and nothing is permanent. Additionally, Buddha left the palace and his family at the age of 29 in search of knowledge and understanding about everything and tried different religious methods to do that (Kleiner 447). Besides, he encountered death, sickness, and old age, which caused him pain. In response, he abandoned his opulent life and dedicated himself to meditation. After six years of reflection under a tree in his quest for truth, he attained full knowledge of Buddhahood at Bodh Gaya in India.

The Relevance of the Teachings Today

The teachings of Buddha remain influential and are applicable in many ways in the modern era. Buddhism is practiced today as a religion by many who adhere to its practices and rituals, while others refer to it as philosophy. Meditation is used as a therapy for treating stress-related illnesses and for recreational purposes, as well as in other religions. Buddhist leaders and followers have been involved in unlawful and unethical activities, including wars. It can be attributed to the tensions which arise from varying understandings of Buddhas path. Thus, the teachings are relevant in different circumstances and inspire people of all ages worldwide.

Conclusion

Buddha, as a founder of Buddhism, played a significant role in establishing the laws which govern the religion through his numerous teachings. The four truths and Eightfold ways enable people to gain knowledge and understanding of suffering in life, overcome pain, and achieve happiness. Moreover, desire and attachment to people and objects elevate the sorrows individuals face. These lessons are still relevant today and can be applied in everyday life.

Work Cited

Kleiner, Fred S. Gardners Art through the Ages: The Western Perspective. Vol. 1, Cengage Learning, 2020.

Buddhism, Islam, and Christianity in Society

Introduction

Religions are ancient social institutions, designed to perform several tasks at once. One of the main goals is the formation of the worldview and behavior of people, which determines the belief in the existence of some supernatural force. There are four types of ancient religions that have existed for many centuries: totemism, shamanism, fetishism, animism. However, as a result of the evolution of religion, monotheistic and polytheistic beliefs are now the most relevant. It is necessary to analyze some of the most common religions in order to identify their role in the life of society.

Buddhism

In Buddhism, there are many thoughts about ecology that deserve attention. Buddhism is a religion that deeply respects life and nature. This idea has developed and has been widely practiced since the creation of the teaching through its dogmas and vows. From the point of view of Buddhism, the world is divided into two types: units that reflect emotions and are deprived of them. People and animals belong to emotional units, and plants, space, mountains, planets  to units without emotion (Analayo, 2018). In Buddhism, the presence of six kinds of living beings is emphasized: gods, warlike rivals of the gods, people, animals, prets  eternally hungry creatures and inhabitants of hell (Analayo, 2018). It is obvious that Buddhism is categorically against the deprivation of anyones life, it is impossible to kill not only a person, but also the emotional units of the other five worlds.

Islam

The Muslim concept of nature and man is sacred, for both man and nature are the great sacred creations of God. In Islam, a person is responsible before God for the preservation of the purity and beauty of nature (Graham, 2017). If the harmony in the attitude of people to nature is violated, an environmental threat arises. Nature is defenseless against the soulless and careless activities of people. The sinfulness of private ownership of natural resources is fixed in Sharia law. Prophet Muhammad said that water, pasture and salt are common. The Quran states that God created the heavens, the earth, and animals so that they would benefit people (Graham, 2017). For a Muslim, everything related to nature has both moral and moral significance (Graham, 2017). The centuries-old history of our ancestors testifies to their reverent attitude towards their environment. Muslim law condemns owners who, for whatever reason, do not cultivate their land and at the same time do not concede it to anyone.

Christianity

One of the main principles of the position of Christian churches in environmental issues is the principle of the unity and integrity of the world created by God. Christianity does not consider the surrounding nature in isolation, the plant, animal and human world are mutually connected. But there is a fairly powerful wave of criticism of Christianity precisely from an ecological standpoint. Christianity is accused of the fact that the civilization it created turned out to be the most cruel and the people of the Christian civilization, unjustly in relation to nature, was exalted by themselves. (Graham, 2017) The assertion that only Christianity is to blame for the ecological collapse is not entirely true, since many reasons have influenced the ecological situation. The Christian Church as a social organization cannot remain aloof from the problem that worries modern society (Graham, 2017). Each of the Christian denominations has developed its own social position, its own view of the modern environmental problem. However, it is worth emphasizing that prior to modern Christianity did not pay much attention to environmental issues.

Conclusion

One of the most important functions of religions is spiritual ecology, aimed at fostering a respectful attitude towards nature. This example shows that beliefs encourage people to value and respect not only God or themselves, but the whole world. It is important to emphasize that ecology is only one of many aspects affected by religion. However, this social institution has a positive impact on the relationship between a person and nature in a narrow sense, and in a broad sense, on the education of the individual as a whole.

References

Analayo, B. (2018). Rebirth in early Buddhism and current research. Wisdom Publications.

Graham, W. A. (2017). Islamic and comparative religious studies. Selected writings. Taylor & Francis.

China Buddhism vs. Japan Buddhism and Shintoism

Buddhism is a religion that uses Buddhas perspective, such as the traditions and beliefs attributed to the religious faith. It is believed that Buddha lived and taught in some parts of India during the fourth century BCE (Miura, 2018). Buddhism has been getting popular in many countries, for example, Japan and China. This essay seeks to compare Buddhism in China and Japan by showing how the religion was introduced, the key similarities and differences in the two nations. The paper will also compare Shintoism and Buddhism in Japan.

In Japan and China, Buddhism was introduced by traders who came from India through Pakistan and Afghanistan. The missionaries came to trade for different commodities where they realized that China and Japan did to have an established form of religion (Mejbel & Mejbel, 2018). Many people were converted to Buddhists, and massive popularity of the religion was observed. Through the Indians, the Chinese accepted the religion and Japan followed suit (Miura, 2018). In both countries, Buddhism was recognized to solve disputes among many communities, and the clergy followed guidelines as per the Buddha.

Practice and Popularity of Buddhism in Japan and China

Buddhisms success factor was the result of the regime that existed at that time. For example, in Japan, Prince Shotoku was a Japanese ruler and allowed the establishment of the new religion to the people he was leading (Seth, 2017). Shotoku, with efforts from his elites, facilitated the spread of the faith in urban areas, the rural, and all marginalized places in the country. Similarly, in China, the Tang dynasty, which had been established in the seventeenth century, aided in Buddhisms establishment. The dynasty later became a key factor to the new religion by incorporating Chinese art into the faith (Mejbel & Mejbel, 2018). Additionally, Chinese writing and philosophy were also included to enable enough popularity of the religion.

When Buddhism covered a significant region in Japan and China, the new converts were taught contemporary literature about the Buddhas philosophies. That led to the understanding and adoption of Buddhism culture in both nations (Seth, 2017). Many schools were established in China and the two countries wanted to address the challenge of literacy where they wanted to combine it with religious doctrine as by Buddhas perspective. Both Japan and China possess the distinct artistic ability and the two nations have been key spreaders of Buddhist culture to other states.

Key Difference in Practicing Buddhism Between China and Japan

However, due to the change of events and globalizations rise, Buddhism has been different in the two countries. There has been a massive cultural and political alteration in both nations. Buddhism is more widespread in China when compared to Japan (Miura, 2018). For example, there is a wide variety of Buddhist arts and designs in China which outweighs any other country in the world. For instance, Dazu stone and Longmen Grottoes are evident in the Chinese religious compounds that are marked with transition from a generation that did not know supernatural beings existence. On the contrary, Japan has a significant population of people who believe in Buddhism more than China (Seth, 2017). Although China contributed to Buddhisms popularity in Japan: the two nations were faced by political and social forces that saw Japan defeat China in terms of population that was converted to Buddhism.

When it comes to Buddhism art, Japanese art differs from that of China. The reason is that the Japanese artistic style is more sophisticated as compared to China. Japan adopted art from India, Korea, and China which led to comprehensive skills that define their art (Miura, 2018). The other keynote on this religious art by Japan is that it has focused on gods and spirits. In contrast, China has focused on the indigenous culture of spiritual transition affected by traditional beliefs.

Chinese Buddhist art incorporated aspects of realism in work, while the Japanese relied on foreign information to define their subjects in Buddhism. Most Chinese Buddhism art was abstract, while the Japanese religious perspective is inclined to depict Buddhas real portrayals wherein, Chinese have never been interested in such (Seth, 2017). When it comes to ordained Buddhists, China has not accepted marriages between the Sangha because of commitment to serve Buddha. Another key aspect refers to the meals: Buddhism advocates for the avoidance of animal products. In Japan, they are not strict vegans as compared to China which makes the situation vary in the two countries.

Buddhism vs. Shintoism in Japan

Buddhism and Shintoism (Shinto) religions are the all-time practiced beliefs in Japan. The two religions are almost the same and some people have considered themselves members of both. However, there are distinct differences between both faiths because of their unique origins and traditions. Shinto is more of an animistic religion because all living things have spirits, including inanimate objects such as rocks (Mejbel & Mejbel, 2018). The important living things are called Kami, and human beings worship them. On the other hand, Buddhism is not a theistic perspective because people who have been civilized in the religion, such as Buddha himself, are adored.

The similarity between Shinto and Buddhism in Japan is that the two religious convictions use beliefs and norms of Hinduism. The ancestors are considered Kami, and the two religions follow a system of gotras, the descendants of Rishis (Mejbel & Mejbel, 2018). The two religious convictions have been harmoniously coexisting and complementing each other on many degrees. Both doctrines are concerned with the afterlife and the soul. Additionally, the two religious perspectives accept the spirituality of the world and the recognition of lifestyles.

Buddhism has a unique and clear doctrine compared to Shinto, which involves anything that an individual may wish to do. Buddhism has rules and guidelines popular in Japan, such as refrainment from killing; hence, it would not be easy to consume meat for the Buddhists (Mejbel & Mejbel, 2018). On the contrary, Shinto is unclear and makes ambiguity prevail in the doctrine that is not well defined to many because it does not have religious texts like Buddhism. Shintoism allows a polytheistic religion to worship the kami or any other deity of their choice. Buddhists worship in temples, while Shinto use shrines as their worship sites (Mejbel & Mejbel, 2018). The aesthetic value of the places of worship is also different because Shinto shrines have decorated vermilions and entrances protected by dogs, foxes, and animal sculptures.

Conclusion

Buddhism in Japan and China was introduced from India during the start of the seventeenth century. Many Chinese and Japanese accepted Buddhas teaching on way of life which made Buddhism gain widespread popularity in the Asian region. Japan has borrowed some significant content of Buddhist art from China. The key difference between both countries is how Buddhism is practiced. In Japan, people strictly follow all the religious practices as per Buddhas perspective. Shintoism differs from Buddhism because of the animistic belief that every living thing is sacred. Shintoism has gained popularity since it appears to be flexible for many people who like self-pleasure. Buddhism and Shintoism are equally important when it comes to obeying the law and respecting the human dignity.

References

Mejbel, M., & Mejbel, M. (2018). The most important physical and natural manifestations in Shintoism religion. Alustath Journal for Human and Social Sciences, 224(2), 151168. Web.

Miura, T. (2018). ShintM is the indigenous religion of the world. Journal of Religion in Japan, 7(1), 57-81. Web.

Seth, A. (2017). Book Review: Changing dynamics of India Japan relations: Buddhism to a special strategic partnership by Shamshad Ahmed Khan. China Report, 53(3), 424426. Web.

Buddhism in the Novel Siddhartha by Hermann Hesse

In Siddhartha, Hermann Hesse presents the theme of enlightenment as an unrelenting quest for the truth, which he considers essential for achieving a harmonious connection with the world. Nirvana, or a universal understanding of life, is the truth searched for by Siddhartha and Govinda, who both have a basic desire to comprehend their spiritual life. The two start their quest by convicting themselves that finding Nirvana is possible. On keenly observing the difference between knowing things by experience and through the mind, Siddhartha and Govinda discuss the progress and age of one of their spiritual teachers. For example, in their discussion, Govinda replies, Our eldest has reached perhaps the age of sixty years, and Siddhartha says, Sixty years old, and has not attained nirvana (Hesse 9). Based on their discussion, Siddhartha and Govinda wonder why the men, holy as they seem, have not yet reached the state of enlightenment despite possessing much knowledge about it.

From the narration, Siddhartha achieves enlightenment when he is brought to the river for the final time. Siddhartha finally sees a flow of images from his life, his time with Kamala, and his fathers and Govindas faces, as they dissolve and merge into the flow of the river itself. He hears the thousands of voices in the world culminate into one single sound, Om (Hesse). Finally, Siddhartha comprehends life as one constant flow of unity as he merges with the flow of the river itself and discovers where enlightenment resides all moments, as illustrated in the video on Life of the Buddha. Siddhartha tells Govinda, You. Vulnerable one, may indeed be a seeker, for, striving towards your goal, there is much you do not see which is right before your eyes (Hesse 110). Since Siddhartha achieves enlightenment, he instructs Govinda to take an indirect approach to search for the truth.

Work Cited

Hesse, Hermann. Siddhartha. S.l.: Sterling Pub Co Inc. 2022.

Hinduism and Buddhism: Similarities and Differences

Many religions take similar paths and steps to help their followers or believers reach enlightenment. Other religions require their followers or believers to accept one idea or creed. Some believe in God and others do not. Whether they believe in gods or not, each religion has its followers who believe and follow the practices of their religion. Hinduism and Buddhism are two religions that have a lot of followers. The Hindu religion began about 5000 years ago.

The word Hindu came from the name of the river Indus which flows through Northern India. The Persians who migrated to India called the river Hindu, the land of the ÜHindustan and the people that lived near this river were called the Hindus. The religion came to be known as Hinduism. The basic tenets of Hinduism were brought to India by the Aryans who settled along the banks of the Indus River.

Hinduism is thought to be the oldest religion in human civilization. Hinduism is the dominant religion in India. Over 80% of Indias people practice the Hindu religion. Hinduism may be divided into three periods. The Hindu followers believe in idol worship, caste system, reincarnation, karma, dharma, and moksha. They also believe in moral ideals, for example, nonviolence, friendship, compassion, truthfulness, self-control, fortitude, purity, and generosity. They believe in one supreme God called Brahman. They are associated with many gods, and they worship all of them. The gods and goddesses that they worship are all mini aspects of the Brahman. They are also in different forms such as spirits, animals, and plants. The gods or deities symbolize divine power.

Buddhism began in about 600 BC. The civilians were getting tired of the caste system. They were getting very materialistic and they were getting too attached to the soil. The cities were building up and it was becoming an agricultural economy. The Indo-Aryan tribes were settling down and becoming farmers, instead of shepherds of flocks like wanted. Siddhartha- a Hindu prince who was sheltered most of his life, decided at the age of 19, to leave his family and go out into the real world from his palace, and see the reality.

He was upset by what he saw which included suffering and death. Siddhartha realized that people were not happy, so he went on a 7-year journey and while he was there, he accomplished total enlightenment, and he became the first Buddha. (Ninian, 1993) He founded the religion known as Buddhism, by taking certain aspects of other religions to create it. Buddhism accepts some Hindu concepts such as Moksha (the liberation from rebirth) samsara (the world as an ocean of births and deaths), and karma (the cosmic law of cause and effect).

Buddhism and Hinduism are two very similar religions. They both believe in reincarnation, they both believe in their religion focusing on more than one god, they both believe in the afterlife, and they both believe in peace, more than anything else. Siddhartha took milder parts of Hinduism and different aspects of other religions and made Buddhism. He founded Buddhism because the whole city he lived in was becoming intolerant of the religion they followed. They figured that the religion had too many rules, and regulations and it was unfair to everyone. There is no creed or anything that you must follow in Buddhism. Anyone who practices Buddhism can reach Nirvana (enlightenment), unlike in Hinduism its difficult to reach enlightenment.

In Hinduism or any unified system of beliefs and ideas there seemed to be no moral responsibility, while in Buddhism, there was the introduction of the concept of no-self, karma, and moral responsibility. Buddhism seems to be a mild form of Hinduism. In many ways, it is similar to using some of the same practices and teachings for all the people. Buddhism seems more realistic, so when Siddhartha created it, he must have been going for religion with reality. (John, 1995) The people past, as well as the people in the present, follow Buddhism with the idea that it is a looser version of Hinduism.

Hindus and Buddhists are very kind and respectful to animals. They believe that every animal has a soul. Many Hindus and Buddhists are vegetarians. (Gavin, 1996) Because they believe in reincarnation, any animal could be another form of a relative or close friend. Eating them would bring bad karma, and break the Eightfold Paths. Although there are many similarities, there are also many differences. Hinduism has a castes system or social classes, unlike Buddhists.

References

Gavin Flood, An Introduction to Hinduism (Cambridge: Cambridge University Press, 1996.

John S. Strong, The Experience of Buddhism: Sources and Interpretations (Belmont, CA: Wadsworth Publishing Company, 1995).

Ninian Smart, The Religions of Asia (Englewood Cliffs, NJ: Prentice Hall, 1993).

Buddhism and Hinduism: Differences and Comparisons

Buddhism and Hinduism are two ancient world religions, which have their origins in India. Hinduism formed 3500 years ago and worships Brahman, a supreme lifeforce from which atman (souls) and even gods originate. Buddhism was formed approximately 2800 years ago and is both a stem off from Hinduism but a completely different in theology religion. The religions share many similar concepts and terminologies. Both religions believe in the continuous cycle of life, death, and rebirth, known as samsara, all life in existence follows this cyclicality. Both religions also embrace the concept of dharma, which is meant as the eternal nature of reality viewed as either cosmic law underlying right behavior and social order (in Hinduism) or the universal truth (in Buddhism). Finally, both religions have karma as a fundamentally underlying concept, representing the actions and intentions of individuals, presenting them as good or evil. Karma is then tied to samsara, or rebirth (History.com Editors, 2019).

This is where the religions start to differ, their belief in the gods and life after death. In Hinduism, there are multiple gods, each representative of certain qualities or entities, but all come from the lifeforce known as Atman. Meanwhile, Buddhism fully rejects gods, even the presence of a single omnipotent Creator. Instead, they believe in a general lifeforce, cosmos type of entity, but also, they argue that each person has their personal god. However, God is not necessary for Buddhism, which is a practical religion focused on self-enlightenment rather than faith in a deity. They believe that there is no permanent self or soul, and it is not the soul being reborn or reaching nirvana, but rather just energy (BBC., n.d.).

Therefore, in simple terms, for Hinduists, the primary goal is to live a life with good karma and achieve closeness to the gods in order to have a better life after rebirth. They must achieve the four aims called Purusharthas, and act morally and ethically, to lead a good life. Eventually, after multiple rebirths and climbing up the caste ladder, one is able to achieve moksha: or salvation that ends the cycle of rebirths and their soul merges with Atman. Meanwhile, in Buddhism, the aim is to achieve nirvana through self-enlightenment, attainable only by eliminating negative aspects such as greed, hatred, and ignorance. By doing so, their energy transitions further into the unknown breaking the cycle of rebirth, but unlike most other religions, there is no belief in eternal souls or afterlife.

References

BBC. (n.d.). What does Buddhism teach about life after death?. Web.

History.com Editors. (2019). Hinduism. Web.