Buddhism and Sháuṋkara PhilosophyAll Ástika or theistic Indian philosophies unanimously believe that Átman or unit consciousness is a continuous flow of Jiṋána or knowledge. This is called Vijiṋána in Páli. There is a continuous flow of Jiṋána, or in other words Jiṋána itself is a flow (Praváha). Every object in the universe has its own flow and wave or dynamic force. According to Yoga philosophy Paramátman or Supreme Consciousness is an infinite flow of Jiṋána.
Ekaḿ jiṋánam nityamádantashúnyamNányat kiḿcit varttate vastu satyam;Tayor bhedo’smin indriyopádhiná vaeJiṋánasyáyam bhásate nanyathaeva. –Shiva Saḿhitá
Lord Buddha did not use the word Átman, hence there was a difference of opinion among the Bhikksus or Buddhist monks after his death. Three conferences were held to compile the Tripitaka or Buddhist scriptures and as a result the Tripitáka was compiled in three parts in Páli – Vinaya Pitáka or the practical side, Suttapitaka or the theoretical side and Abhidhamma Pitaka or the philosophical side.
All of these parts combined together were known as the Tripitaka and were called the Buddhist scriptures. The Bhikhus who patronized or supported the Sannyása Márga or the path of renunciation were not prepared to accept anything more than what was laid down in the Tripitaka, and hence they were called Sthavirávádii or Theravádii, the southern school of Buddhism. Those who were influenced by the Nyáya school of philosophy were called Mahásáḿghika or the northern school of Buddhism.
The word Páli originated from Pallii which means “rural”, rustic or unsophisticated. As Bhagaván Buddha preached in the language of common people, Hindu scholars called his language Bhákhá. Páli was also known as Páli Bháśa. The common people could not follow Saḿskrta which was the language of scholars only.
Later on the Mahásáḿghikas called themselves Maháyánii and they called the Sthaviravádiis Hiinayánii. But the Hiinayániis called themselves Theravádii. In India there was no state backing for Hiinayániis except at the time of the rulers Kaniska, and Vasiska, and hence the Hiinayána did not flourish. The Maháyána had state backing so it naturally had a larger number of followers. The philosophy of the Hiinayániis was preached in Ceylon, Burma, Siam, Java and Borneo, etc., whereas the philosophy of the Maháyániis was propagated in India, Siberia, Japan Tibet, etc.
There are four kinds of philosophical doctrines among the Maháyániis. The reason for this difference of opinion is Átman and its object. Bhagaván Buddha used the word “Attá” in Páli for Átman. The word Attá is also used in place of “Self”. The Bhikkhus could not understand the sense in which Bhagaván Buddha used the word Attá.
by Baba
Táttvika Praveshiká
