This book examines the interface between Buddhism and the caste system in India. It discusses how Buddhism in different stages, from its early period to contemporary forms—Theravāda, Mahāyāna, Tantrayāna and Navayāna—dealt with the question of caste. It also traces the intersections between the problem of caste with those of class and gender. The volume reflects on the interaction between Hinduism and Buddhism: it looks at critiques of caste in the classical Buddhist tradition while simultaneously drawing attention to the radical challenge posed by Dr B. R. Ambedkar’s Navayāna Buddhism or neo-Buddhism. The essays in the book further compare approaches to varṇa and caste developed by modern thinkers such as M. K. Gandhi and S. Radhakrishnan with Ambedkar’s criticisms and his departures from mainstream appraisals. With its interdisciplinary methodology, combining insights from literature, philosophy, political science and sociology, the volume explores contemporary critiques of caste from the perspective of Buddhism and its historical context. By analyzing religion through the lens of caste and gender, it also forays into the complex relationship between religion and politics, while offering a rigorous study of the textual tradition of Buddhism in India. This book will be useful to scholars and researchers of Indian philosophy, Buddhist studies, Indology, literature (especially Sanskrit and Pāli), exclusion and discrimination studies, history, political studies, women studies, sociology, and South Asian studies.

The authors stress the close similarity between Buddhist thought and the findings of modern science, i.e., the oneness of the human species.

What is it like to be a Buddha? Is there only one Buddha or are there many? What can Buddhas do and what do they know? Is there anything they cannot do and cannot know? These and associated questions were much discussed by Buddhist thinkers in India, and a complex and subtle set of doctrinal positions was developed to deal with them. This is the first book in a western language to treat these doctrines about Buddha from a philosophical and thoroughly critical viewpoint. The book shows that Buddhist thinkers were driven, when theorizing about Buddha, by a basic intuition that Buddha must be maximally perfect, and that pursuing the implications of this intuition led them into some conceptual dilemmas that show considerable similarity to some of those treated by western theists. The Indian Buddhist tradition of thought about these matters is presented here as thoroughly systematic, analytical, and doctrinal. The book’s analysis is based almost entirely upon original sources in their original languages. All extracts discussed are translated into English and the book is accessible to nonspecialists, while still treating material that has not been much discussed by western scholars.

This book offers a reading of Bhimrao Ambedkar’s engagement with the idea and practice of socialism in India by linking it to his lifelong political and philosophical concerns: the annihilation of the caste system, untouchability and the moral and philosophical systems that justify either. Rather than view his ideas through a socialist lens, the author suggests that it is important to measure the validity of socialist thought and practice in the Indian context, through his critique of the social totality. The book argues its case by presenting a broad and connected overview of his thought world and the global and local influences that shaped it. The themes that are taken up for discussion include: his understanding of the colonial rule and the colonial state; history and progress; nationalism and the questions he posed the socialists; his radical critique of the caste system and Brahmancal philosophies, and his unusual interpretation of Buddhism.

As an atheistic religious tradition, Buddhism conventionally stands in opposition to Christianity, and any bridge between them is considered to be riddled with contradictory beliefs on God the creator, salvific power and the afterlife. But what if a Buddhist could also be a Classical Theist? Showing how the various contradictions are not as fundamental as commonly thought, Tyler Dalton McNabb and Erik Baldwin challenge existing assumptions and argue that Classical Theism is, in fact, compatible with Buddhism. They draw parallels between the metaphysical doctrines of both traditions, synthesize their ethical and soteriological commitments and demonstrate that the Theist can interpret the Buddhist's religious experiences, specifically those of emptiness, as veridical, without denying any core doctrine of Classical Theism. By establishing that a synthesis of the two traditions is plausible, this book provides a bold, fresh perspective on the philosophy of religion and reinvigorates philosophical debates between Buddhism and Christianity.

This book offers a systematic and radical introduction to the Buddhist roots of Pātañjala-yoga, or the Yoga system of Patañjali. By examining each of 195 aphorisms (sūtras) of the Yogasūtra and discussing the Yogabhāṣya, it shows that traditional and popular views on Pātañjala-yoga obscure its true nature. The book argues that Patañjali’s Yoga contains elements rooted in both orthodox and heterodox philosophical traditions, including Sāṅkhya, Jaina and Buddhist thought. With a fresh translation and a detailed commentary on the Yogasūtra, the author unearths how several of the terms, concepts and doctrines in Patañjali’s Yoga can be traced to Buddhism, particularly the Abhidharma Buddhism of Vasubandhu and the early Yogācāra of Asaṅga. The work presents the Yogasūtra of Patañjali as a synthesis of two perspectives: the metaphysical perspective of Sāṅkhya and the empirical–psychological perspective of Buddhism. Based on a holistic understanding of Yoga, the study explores key themes of the text, such as meditative absorption, means, supernormal powers, isolation, Buddhist conceptions of meditation and the interplay between Sāṅkhya and Buddhist approaches to suffering and emancipation. It further highlights several new findings and clarifications on textual interpretation and discrepancies. An important intervention in Indian and Buddhist philosophy, this book opens up a new way of looking at the Yoga of Patañjali in the light of Buddhism beyond standard approaches and will greatly interest scholars and researchers of Buddhist studies, Yoga studies, Indian philosophy, philosophy in general, literature, religion and comparative studies, Indian and South Asian Studies and the history of ideas.