BUDDHISTS CAN PROFIT FROM THE GITA,

 

EVEN MORE THAN OTHERS

by

Swami Karmananda (Douglas Remington, Los Angeles)

Honorary Life Member, American Gita Society

 

For the rest of the world, Buddhism is more difficult to understand than

any other religion, because the Buddha taught nothing about God, or

salvation as it's generally understood in the Jewish, Christian, Moslem,

or Hindu religions. The Buddha taught one thing alone: that is, how to

end suffering in one's life.

 

The Bhagavad Gita, too, offers a way to end suffering, and in this

regard, there is perfect agreement with Buddhism.  This can be confirmed

in the following Gita verses: 2, 48, 2:65, 5:29, 6:17, 6:22-23, and

14:20.  

 

Do your duty to the best of your ability, O Arjuna, with your mind

attached to the Lord, abandoning worry and selfish attachment to the

results, and remaining calm in both success and failure. The selfless

service is a yogic practice that brings peace and equanimity of mind.

(2.48)

 

All sorrows are destroyed upon attainment of tranquillity. The intellect

of such a tranquil person soon becomes completely steady and united with

the Supreme. (2.65)

 

My devotee attains peace by knowing the Supreme Being as the enjoyer of

sacrifices and austerities, as the great Lord of the entire universe,

and as the friend of all beings. (5.29)

 

The yoga of meditation destroys all sorrow for the one who is moderate

in eating, recreation, working, sleeping, and waking. (6.17)

 

After Self-realization (SR), one does not regard any other gain superior

to SR. Established in SR, one is not moved even by the greatest

calamity. (6.22)

 

The state of severance of union with sorrow is called yoga. This yoga

should be practiced with firm determination, and without any mental

reservation. (6.23)

 

When one rises above the three modes of material Nature that originate

in the body, one attains immortality or salvation, and is freed from the

pains of birth, old age, and death.(14.20)

 

                THE BHAGAVAD GITA TEACHES TWO PATHS

 

Krishna said: "In this world I have stated a twofold path of spiritual

discipline in the past. The path of Self-knowledge for the contemplative

ones, and the path of unselfish work (Seva, Karma-yoga) for all others.

(3.03)"

 

The path of self-knowledge of the Gita which is referred to as "Jnaan,"

was the path of the Buddha and is even called by the same name, Jhanna,

by the Northern Buddhists in Tibet. In fact this path of the Bhagavad

Gita is really closer to Buddhism than the Protestants are to the

Catholics. In practice Terevada  Buddhism and the path of Jnaan of the

Gita are exactly the same. There are only minor differences, that could

probably be resolved should there ever be an attempt at reconciliation,

which until this time hasn't officially occurred.

 

The Buddha's  Santipatthana Sutra as translated with commentaries by

Nyanaponika Thera is pure Jhanna, and the Hindus who practice Jnaan

have profited by this wonderful work. For in all of Hinduism there is

not another scripture with commentaries as complete--not even by the

great Tenth Century Sage,  Swami Shankara, who is another good source of

Jnaan commentaries.

 

The Hindu is at a greater advantage, however, because the Buddha is

accepted as a Hindu, and therefore, the Hindu may avail his or her self

of the vast wealth of Buddhist scripture. But just as Christianity broke

away from it's mother religion, Judaism, the Buddhists have broken away

form Hinduism and formed a totally different religion. Based on this

separation, the Buddhist does not delve into the deep roots of Buddhism

which abound in the Bhagavad Gita. Therefore, the Buddhist is at a

distinct disadvantage.

 

The main difference between the Buddhists and the Hindus is over one

issue and one issue only: that is, the concept of a personal God. There

are exceptions to this broad generalization. Some sects of devotional

Buddhists do pray to the Buddha as a God, but for the mainstream this

isn't true. The Buddhist believes that the end of suffering (salvation)

comes from personal effort, and not by way of  a personal God.

 

Some Buddhists assert there is no God, but this is not exactly true. In

the earliest of all Buddhist scriptures, there are numerous  mentions of

Gods. Countless times the Buddha alludes to the fact that he is both a

Teacher of men and a Teacher of Gods, and that His position is above

both. Although the Buddha doesn't really explain that position, it's

generally concluded he was an ordinary man who found enlightenment. And

this enlightenment promotes one to a position beyond time, space and

creation--even above the gods. In fact he was a Jnaan Yogi who went

farther than any Jnaan Yogi has ever gone.

 

Gods are clearly established in these first Terevada scriptures. But it

is also established that enlightenment does not depend on these Gods.

 

The Jnaan scriptures of the Bhagavad Gita clearly establish this same

position, so for this first path mentioned in the Gita: that is, "The

path of (Jnaan) Self-knowledge for the contemplative ones (3:03)," the

Buddhist have no quarrel. The problem comes from the second path,

"Unselfish work (Seva, Karma-yoga) for all others. (3.03)

 

Krishna explains this path as follows, "Do your duty to the best of your

ability, O Arjuna, with your mind attached to the Lord, abandoning worry

and selfish attachment to the results, and remaining calm in both

success and failure. The selfless service is a yogic practice that

brings peace and equanimity of mind. (2.48)" With one's mind attached to

Krishna, this second path suggests a personal God, and this seems at

first to present an unreconcilable difference. But it really doesn't.

 

In order to examine the matter,  it's necessary to digress momentarily

and address the number one problem facing the Buddhist missionaries in

the west. The Western student of Buddhism has no trouble with the

philosophy or with the meditation. The problem comes in practice. Most

have difficulty practicing "mindfulness" in the work-a-day-world. It is

hard practicing mindfulness: that is, paying attention amid the

distractions of a hectic work life. Many believe that mindfulness can

only be practiced effectively by monks and, therefore, not for

householders at all. Others believe anyone under any conditions can

practice mindfulness.

 

It's this writer's opinion from actual personal experience, the Buddha's

mindfulness is not practical in the work place. It's a practice for

monks only, or for householders on some holiday-- not at work. In our

hectic Western work environment, it's necessary to concentrate on the

job-- not on just paying attention. This is where the Gita offers a

dramatic advantage to present Buddhist teachings. Verse 2:48 of the Gita

given above is a kind of mindfulness, but this mindfulness can be

practiced in the work place with tremendous success. 

 

Naturally no Buddhist would call this mindfulness, since it involves,

doing one's duty with one's mind on God, dedicating the fruits of

actions (results of work) to the Lord. But the Gita says it's not a

separate path. In fact it says: "The ignorant — not the wise — consider

the path of Self-knowledge and the path of selfless service (Karma-yoga)

as different from each other. The person, who has truly mastered one,

gets the benefits of both. (5.04)" And:

 

"Whatever goal a renunciant reaches, a Karma-yogi also reaches the same

goal. Therefore, the one who sees the path of renunciation and the path

of unselfish work as the same really sees. (See also 6.01 and 6.02)

(5.05)"

 

Now it's not my intention to get into some argument about old moth-eaten

manuscripts, but these statements of Gita can easily be proven by

personal experience. In this writer's personal experience, the above

verses are true. It's possible to find that by dedicating the results of

actions to God, it's possible to transcend the physical world and

observe high states of Jnaan while working in the hectic work place.

One finds from personal experience that renouncing the results of

actions is just as an effective for breaking lose form the physical

world as the Buddhist monk's path of mindfulness.

 

That is why the Gita says in a following verse: "The wise who knows the

truth knows: "I do nothing at all." In seeing, hearing, touching,

smelling, eating, walking, sleeping, breathing; and speaking, giving,

taking, as well as opening and closing the eyes, the wise believes that

only the senses are operating upon their objects. (See also 3.27, 13.29,

and 14.19) (5.08-09)"

 

The Gita says the path of selfless service is an easier path: "Krishna

says, "The path of Self-knowledge and the path of selfless service both

lead to the supreme goal. But, of the two, the path of selfless service

is superior to path of Self-knowledge, because it is easier to practice.

(5.02)

 

I had an impossible time trying to practice traditional mindfulness. I

lost several Jobs because I was concentrating on paying attention

instead of actually doing the job. As a Buddhist I found it helpful to

go back to the idea of a personal God and practice the Gita's path of

selfless service and use it as a tool for working in the world. In fact

it cured my mental stress. Traditional mindfulness, however, actually

caused me untold pain and suffering. This was hard to reconcile with the

Buddha's teaching--promising that the process would end my suffering.

 

Taking the approach of the Gita was not a permanent approach--only as a

means of coping. It was actually and experiment, and because it's

scientific, anyone can do this same experiment. Selfless service or

Karma Yoga turned out to be a more effective way to work. As I

concentrated on doing my duty, I constantly asked the Ultimate Reality

for help with my mundane job. Immediately the job got easier. And by

dedicating the results I was forced to grow spiritually. I dedicated all

my results, the good and the bad. Dedicating the bad results are the

hardest. It's hard to go beyond the frustrations of possible failure, no

appreciation for my services, long hours with small salary, and a host

of other pains and sufferings that the ego hangs on. But by dedicating

them to the Universe, I was able to transcend the ego and escape the

resulting pain and suffering.

 

I found from my personal experience that Karma Yoga ended my emotional

pain--not mindfulness. Buddhist teachers, please take note.

 

The best part was yet to come. Doing this only a few months provided a

transcendental view of reality that I had experienced before but only in

meditation. I kept trying to find free time for meditation and going off

on retreats. Once I took the position of the Gita as a servant, there

was no separate time. My time at work wasn't different from my family

time or retreat time. After there months my salary doubled on my new

job. My boss said after my three month review, "It's obvious you like

your job."

 

For a long time I held a resentment against my Buddhist Teacher. But it

wasn't his fault. He was a monk, and as such he was teaching from his

personal experience, which was different than mine. He didn't have to

work at a hectic job for a living. The early scriptures were all

recorded by monks which is a different path than the householder.

Although the Buddha had all kinds of disciples, generals of armies,

prostitutes, farmers, merchants, etc. there were never any scriptures

recorded that would have given a separate teaching to the householder.

I'm sure, however, those teachings were given--just not recorded.

 

By going back to the ancient teachings of India, specifically the

Bhagavad Gita, I believe I got the Buddha's teachings for householders,

which has not survived to this present time. Now I can practice the

Gita's mindfulness in meditation and also in the midst of shattering and

crashing worlds: that is, working at my mundane job.

 

Before any Buddhist dismisses the selfless service of the Gita, because

it's not scripturally documented in Buddhist teaching, the reader should

consider the only scripture handed to us directly from the Buddha. The

path of  "Self-knowledge for the contemplative ones,"  has been recorded

by the Buddhist monks who heard Him directly.  But the path of "selfless

work (Seva, Karma-yoga) for all others. (3.03)" has been recorded too

and still survives. This latter path can be seen from the way the Buddha

lived his life.

 

Swami Vivekananda, who was the first Hindu to come East and preach at

the World Parliament of Religions in 1893, was quick to point to the

Buddha's life as the best example of Karma Yoga (unselfish service as

described in the Gitta) to ever have been established in the history of

the world. 

 

Vivekananda writes:

 

Let me tell you in conclusion of one man who actually carried this

teaching of Karma Yoga into practice. That man is Buddha. He is the one

man who ever carried this into perfect practice. All the prophets of the

world except Buddha, had external motives to move them to unselfish

action. The prophets of the world with this one exception, may be

divided into two sets--one sets holding that they are incarnations of

God come down on earth, and the other holding that they are only

messengers of God; and both draw their impetus for work from outside,

expect reward from outside, however highly spiritual may be the language

they use. But Buddha is the only one who said, "I do not care to know

your various theories of God. What is the use of discussing all the

subtle doctrines about the soul? Do good and be good and this will take

you to freedom and to whatever truth there is." He was in the conduct of

his life, absolutely without personal motives; and what man worked more

than he? Show me in all history one character who has soared so high

above them all. The human race has produced one such character, such

high philosophy, such wide sympathy. This great philosopher, preaching

the highest philosophy, yet has the deepest sympathy for the lowest of

animals, and he never puts forth any claims for himself. He is the ideal

Karma Yogi, acting entirely without motive, and the history of humanity

has shown him to be the greatest man ever born; beyond compare, the

greatest combination of brain and heart that ever existed, the greatest

soul-power that has ever been manifested. He is the first great reformer

the world has seen. He is the first who dared to say, "Believe not

because some old manuscripts are produced, believe not because it's your

national belief, because you have been made to believe it from

childhood; but reason it all out, and after you've analyzed it, then if

you find it will do good to one and all, believe it, live up to it, and

help others live up to it."  He works best who works without any motive,

neither for money, nor for fame, nor for anything else; and when a man

can do that, he will be a Buddha, and out of him will come a power to

work in such a manner as will transform the world. This man represents

the very highest ideal of Karma Yoga.

 

                            OM TAT SAT