Buddha brought the Vedanta to light, gave it to the people, and saved India. A thousand years after his death … Shankaracharya arose and once more revived the Vedanta philosophy. He made it a rationalistic philosophy. In the Upanishads the arguments are often very obscure. By Buddha the moral side of the philosophy was laid stress upon, and by Shankaracharya, the intellectual side. He worked out, rationalised, and placed before men the wonderful coherent system of Advaita. …
In Buddha we had the great, universal heart and universal patience, making religion practical and bringing it to everyone’s door. In Shankaracharya we saw tremendous intellectual power, throwing the scorching light of reason upon everything. We want today that bright sun of intellectuality joined with the heart of Buddha, the wonderful infinite heart of love and mercy. This union will give us the highest philosophy. Science and religion will meet and shake hands. Poetry and philosophy will become friends. This will be the religion of the future, and if we can work it out, we may be sure that it will be for all times and peoples. …
It was the great Buddha, who never cared for the dualist gods, and who has been called an atheist and materialist, who yet was ready to give up his body for a poor goat. That Man set in motion the highest moral ideas any nation can have. Whenever there is a moral code, it is ray of light from that Man. We cannot force the great hearts of the world into narrow limits, and keep them there, especially at this time in the history of humanity when there is a degree of intellectual development such as was never dreamed of even a hundred years ago, when a wave of scientific knowledge has arisen which nobody, even fifty years ago, would have dreamed of. By trying to force people into narrow limits you degrade them into animals and unthinking masses. You kill their moral life. What is now wanted is a combination of the greatest heart with the highest intellectuality, of infinite love with infinite knowledge. The Vedantist gives no other attributes to God except these three—that He is Infinite Existence, Infinite Knowledge, and Infinite Bliss, and he regards these three as One. Existence without knowledge and love cannot be; knowledge without love and love without knowledge cannot be. What we want is the harmony of Existence, Knowledge, and Bliss Infinite. For that is our goal. We want harmony, not one-sided development. And it is possible to have the intellect of a Shankara with the heart of a Buddha.
Buddha was a great Vedantist (for Buddhism was really only an offshoot of Vedanta), and Shankara is often called a “hidden Buddhist.” Buddha made the analysis, Shankara made the synthesis out of it. Buddha never bowed down to anything—neither Veda, nor caste, nor priest, nor custom. He fearlessly reasoned so far as reason could take him. Such a fearless search for truth and such love for every living thing the world has never seen. Buddha was the Washington of the religious world; he conquered a throne only to give it to the world, as Washington did to the American people. He sought nothing for himself.
Look at Buddha’s heart! Ever ready to give his own life to save the life of even a kid—what to speak of “bahujana hitāya bhahujana sukhāya—for the welfare of the many, for the happiness of the many”! See, what a large-heartedness—what a compassion! … What was there in this country before Buddha’s advent? Only a number of religious principles recorded on bundles of palm leaves—and those too known only to a few. It was Lord Buddha who brought them down to the practical field and showed how to apply them in the everyday life of the people. In a sense, he was the living embodiment of true Vedanta.
From The Complete Works of Swami Vivekananda