Download Buddhism`s Disappearance from India

CONTRIBUTING FACTORS FOR THE DISAPPEARANCE
OF BUDDHISM FROM INDIA
ANKUR BARUA, M.A. BASILIO
Hong Kong, 2009
Background: Dr. Ankur Barua had graduated with distinction from the University of
Hong Kong (MBuddStud, 2009). He had also completed two other Master Degrees, one
from Sikkim Manipal University (MBAIT, 2007) while the other from Manipal University
(MBBS-2000, MD in Community Medicine - 2003) and presently working in professional
field. Ms. M.A. Basilio is a nursing professional who has also a keen passion for
conducting research on religion and science.
First Publication on 8th October 2009
Copyright © Ankur Barua and M.A.Basilio
Communication Address of Corresponding Author:
Dr. ANKUR BARUA
Block – EE, No.-80, Flat No.-2A,
Salt Lake City, Sector-2,
Kolkata - 700091, West Bengal, INDIA.
Email:
[email protected]
Mobile: +91-9434485543 (India), +852-96195078 (Hong Kong)
Contributing Factors for the Disappearance of Buddhism from India
Page 2
Acknowledgements
I wish to express my sincere gratitude and indebtedness to Ven. Dr. Jing Yin, Professor
of Buddhist Studies and Director of the Centre of Buddhist Studies in the University of
Hong Kong for his kind support, inspiration, encouragement and timely advice during
the compilation of this book.
I would like to express my sincere gratitude to my beloved father Dr. Dipak Kumar
Barua, who was the earlier Dean of the Faculty Council for Postgraduate Studies in
Education, Journalism & Library Science in the University of Calcutta (1987-1991) and
the Director of Nava Nalanda Mahavihara, Nalanda (1996-1999) for his technical
guidance and valuable advice.
I would also like to convey my sincere thanks to my beloved mother Mrs. Dipa Barua for
showing keen interest and providing constant assistance and support during this
endeavor.
Ankur Barua
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Preface
Initiated in India by the Sakyamuni Buddha, Buddhism has now become a world religion and at
present, the Buddhist population is the third largest religious community in the world. Buddhism
lasted over a thousand years in India, the land of its origin. But the supreme irony of the history
of Indian Buddhism still remains with the unexplained question regarding what led to the
disappearance of Buddhism from India. Many scholars of Indian history and religion are devoted
to unraveling this puzzle. Due to the lack of historical and archeological evidence, the debate
continues for centuries and there is no absolute consensus on this matter till date.
Since, the teachings of the Buddha is appreciated by people of every religion all across the
world, everyone in India now wants a share of its merit. As a result, none of the concerned royal
families or the religious communities in India is ready to own the responsibility for its
disappearance.
However, this research explores the probable reasons for the gradual decline and subsequent
disappearance of Buddhism from India. An attempt is also made at the end to arrange all these
sequence of events in a chronological manner to understand the actual process of this decline.
Ankur Barua & M.A. Basilio
Contributing Factors for the Disappearance of Buddhism from India
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CONTRIBUTING FACTORS FOR THE DISAPPEARANCE OF BUDDHISM FROM INDIA
Abstract
Many scholars of Indian history and religion are devoted to unraveling the mystery of what led
to disappearance of Buddhism from India. Due to the lack of historical and archeological
evidence, there is no absolute consensus on this matter till date. However, if we analyze all the
contributing factors and arrange them in a chronological order, we would realize that the whole
sequence of events was initiated by the Buddhist monks and clergy when they had ignored the
teachings of the Buddha and concentrated on accumulation of abundance of wealth in the
monasteries. They had abandoned the community visits and concentrated on their own
salvation instead of helping the common people and oppressed classes to end their sufferings.
As the lay devotes were ignored, Buddhism started losing the general support from the
community. Subsequently, the Brahmins took advantage of this situation and deepened the rift
between the common people and the Buddhist practitioners. They also manipulated the
contemporary rulers to withdraw their support from Buddhism and help in reviving the existing
Brahmanism. This was followed by the revival of Hinduism and further decline of Buddhism.
Towards the end stage of this decline, there was the Muslim invasion of India. During this time,
majority of the surviving Buddhists in India, who earlier belonged to the lower class Hindus, was
either forcefully or willingly got converted into Islam.
Key words: Buddhism, Disappearance, Decline, Brahmanism, Brahmins, Hinduism, Islam.
Contributing Factors for the Disappearance of Buddhism from India
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CONTRIBUTING FACTORS FOR THE DISAPPEARANCE OF BUDDHISM FROM INDIA
Introduction
Buddhism lasted over a thousand years in India. But it is still unknown as to what led to the
disappearance of Buddhism from India, the land of its origin. Many scholars of Indian history
and religion are devoted to unraveling this enigma. Due to the lack of historical and
archeological evidence, the debate continues for centuries and there is no absolute consensus
on this matter till date.1 Two factors were generally cited as the main reasons for the ultimate
disappearance of Buddhism from India. The first one was the Vedic revival, which drove the
religion out the country and this was followed by the invading hordes of the Prophet
Mohammed, who razed the temples and slaughtered the remaining unresisting monks. Though
majority of the scholars generally accept these two important factors, still they do not believe
that these were the truly crucial reasons for the disappearance of Buddhism from India. Muslim
invasions primarily wrecked only Northern India. But Buddhism was a significant religious force
in Southern India too. Mahayana Buddhism mainly developed in the Southern regions. So
whatever happened to Buddhism in the northern regions, it still could not explain how the
religion disappeared from Southern India as well.1,2,3
However, the irony of Buddhism in India is represented by the Bodhi tree at Bodh Gaya in Bihar,
India. The present condition of the Bodhi tree also aptly symbolizes the present status of
Buddhism in the world. The main original trunk of the Bodhi tree is missing and the tree is now
thriving on its prop roots. Similarly, though Buddhism had been wiped off from its place of origin
in India, but it is still flourishing in other countries across the world.
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Buddhism was a Critical Response to the Existing Brahmanism
Conflicts of opinions prevail while identifying the probable factors leading to the disappearance
of Buddhism from India during the 12th century A.D. A few scholars however, cherish the opinion
that Buddhism never disappeared as such from India and subsequently got incorporated into
the Hinduism. They believe that modern Hinduism in India is a new form of ancient Buddhism.2,3
Due to the striking similarities in the teachings of Buddhism and modern Hinduism, there is
another group of scholars who uphold the theory that Buddhism is a restatement of
Hinduism.1,2,4 But this notion is absolutely false as Hinduism is a much later development after
the disappearance of Buddhism from India. If someone has to relate any ancient religion in India
with Buddhism, it should be the existing Brahmanism which paved way to the introduction of
Buddhism in India by Sakyamuni Buddha during the 6th century B.C., who was a historical
personality. Buddhism should be viewed as a critical response to the existing Brahmanism.
Buddhism came into existence in order to wipe off the existing four-tier caste system in India
laid down by the Aryans. As the status of women was remarkably subdued and deplorable
during the period of Brahmanism, Buddhism came to the rescue by upholding the women’s
rights and focused on empowerment of women in the society. Sakyamuni Buddha was the first
historical personality who rose against all odds to abolish discrimination and violence against
women in the existing Indian society.1,2,5
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Gradual Decline of Buddhism in India during the 7th Century A.D.
Though Buddhism had been the dominant religion in much of the Gangetic plains in the early
part of the Christian era, but the Chinese traveler, Ven. Hsuan Tsang, during his visit to India in
the early years of the 7th century, had witnessed a recession. The testimony of Ven. Hsuan
Tsang, had demonstrated the gradual decline of Buddhism in India. In Prayag or present
Allahabad, he had encountered many non-Buddhists. This was not surprising considering the
importance of Prayag as a pilgrimage site for Brahmins.1,2,3
Shravasti was the capital city of the Lichhavis, a north Indian clan that came to power around
200 AD and established their capital in Pasupatinath. In a long and glorious period of reign
extending through the early part of the ninth century, they had endowed a large number of
both Hindu and Buddhist monuments and monasteries. However, during his visit, Ven. Hsuan
Tsang witnessed a much greater number of Saivites and Jains than Buddhists. 1,2,3,5
Kushinagar, the small village near Gorakhpur where the Buddha had gone into
Mahaparinibbana, was in a dilapidated state and Ven. Hsuan Tsang found only a few Buddhists.
Though in Varanasi, Ven. Hsuan Tsang found around 3000 Bhikkus or Buddhist monks, but they
were outshadowed by more than 10,000 non-Buddhists. Hence, we can conclude that Ven.
Hsuan Tsang had arrived in India at a time when Buddhism was entering into a state of
precipitous decline. But even as Buddhism went into decline, it is remarkable that Nalanda, the
great seat of Buddhist learning, continued to flourish by retaining its importance until the
Muslim invasions of the second millennium. It was from Nalanda that Ven. Padmasambhava had
carried Buddhism to Tibet during the eighth century.1,2,3,4,5
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Hence, it is evident that the story of Buddhism in India cannot be unequivocally written in a
single register of decline as the entire process of decline was gradual and spread over a long
period of time.
Contributing Factors for the Disappearance of Buddhism from India
Buddhism had altogether disappeared from India as a formal religion during the 13th century
A.D.6 In order to explore the contributing factors for the decline and disappearance of Buddhism
from India; we need to consider all the events in a sequential and chronological order. These
factors could be arranged under the following major headings: (a) Sectarian and Internal
Conflicts – Relating to the schisms within the Buddhist faith; the widening differences between
the clergy, Buddhist monks and laity; and the growing corruption within the sangha. (b)
Buddhists were persecuted by Brahmins - Alleged persecution of Buddhists by Brahmins; the
defeat of the Buddhists by the great theologian Adi Shankaracharya in public debates; as well as
the characteristic tendency of Hinduism, or rather Brahmanism, to absorb its opponents. (c)
Secular and political histories - Withdrawal of royal patronage from Buddhism was followed by
the Muslim invasions which had the effect of driving into extinction the already debilitated
Buddhist community.1,2,3,5,6
It is important to understand that Buddhism was never wiped off from India on a single day and
in any single event. Like the causal web of a disease, it was a multi-factorial causation. The
process of decline and subsequent disappearance was gradual and lasted for many centuries.
So, before we get into the details of any historical analysis, we should first arrange the factors in
a chronological order and observe the interdependency of a previous event leading to the next.
Contributing Factors for the Disappearance of Buddhism from India
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(A) Sectarian and Internal Conflicts
It was found that the Buddhist clergy paid insufficient attention to its laity. Buddhist mendicants
kept their distance from non-mendicants. So, the non-mendicants might not have felt
particularly invested in Buddhism. As the venues, where the mendicants and non-mendicants
intersected, gradually disappeared, the laity got distanced from the faith in Buddhism. The
scholars of Buddhism had revealed that no manual for the conduct of the laity was produced
until the 11th century A.D. Some scholars had also emphasized the decay and corruption within
the Buddhist faith itself.1,2,3
Dispute over Wealth and Leaderships in Buddhist Monasteries
The Buddhist monasteries were described as repositories of great wealth which was
accumulated through generous donations from the royal families and rich devotees in the
community. As food and money was always available in the monastery, majority of the monks
had adopted a rather easy-going and even indolent lifestyle. There were also disputes over
money matters and leadership which led to great divide among many groups of Buddhist
monks. The unity and harmony of many major monasteries were affected by these disputes. The
sectarian splits between various Buddhists sects in subsequent years had finally weakened the
foundation and administrative infrastructure of Buddhism in India. This was a consequence of a
major deviation from the Buddha’s insistence on aparigraha, or non-possession. As the monks
had ignored the instruction of the Buddha and became greedy for power and wealth, the
monasteries got entrapped in controversies and the communities lost their faith in them.1,2,3
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Abandonment of Community Visits by the Buddhist Monks
As there was abundance of wealth in their monasteries, majority of the Buddhist monks and
clergy had often concentrated mainly on own salvation and rarely visited the community to
reduce the suffering of the general population. Here, the Buddhist monks and clergy had missed
out a very important message by the Buddha. When the Buddha had advised his disciples to visit
the community every day and not to stay in a same place for more than three days, it was with a
vision that had a far more impact in the society than mere begging for food. He wanted his
disciples to meet as many common people as possible during their community visit and help
them to overcome the sufferings.
If it was only for gathering food and wealth, he could have arranged them for his disciple monks
with ease by requesting the Kings and emperors, who were also his followers. The main idea
behind sending the emissaries door to door was to build up a community network and develop a
good rapport with the community so that majority of the population could reap the benefit from
the teachings of the Buddha. He knew that once the community had accepted his disciples, they
would develop faith in his teachings and would follow his advice to end suffering. One should
not misinterpret the emphasis on building up a community network as an intention of the
Buddha to become a ruler in future. This is because, as Prince Siddhartha, he had already given
up his kingdom and everything in order to devote the rest of his life to end the suffering of all
human beings. As the Buddha, his aim was to carry forward this mission further through his
disciples by spreading the message of the four noble truths and the noble eightfold path in the
community. So, the goal for his disciples was not to concentrate on one’s own salvation, but to
help others to reduce the suffering in the community.1,2,3
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The Buddhist monks in India, during the sixth century had deviated from this noble target and
stopped visiting the community. As the community visit was rare by the monks, the general lay
Buddhists felt neglected and isolated from the Buddhist monastery. This sense of insecurity
made them suffer discrimination from the higher class of the Brahmin society and they gradually
lost faith in Buddhism. The Buddhist monks did not visit the houses of the lower caste and the
untouchables and as a result, they too did not get the opportunity to adopt Buddhism and gain
status in the society. The shellfish nature of the Buddhist monks during that time had generated
a sense of hatred and insecurity in the general population which had contributed significantly
towards their loss of faith in Buddhism at a later date.
(B) Relationship between Buddhism and Brahmanism
Many narrative accounts of Buddhism’s decline and eventual disappearance from the land of its
faith had been focused on Buddhism’s relations with Hinduism or Brahmanism. Some scholars
believe that Buddhism never got wiped off from Indian society. On the contrary, it simply
changed form and was later absorbed into Hindu practices. They believe that Buddhism
disappeared, not on account of persecution by Hindus, but because of the ascendancy of
reformed Hinduism. However, there is enough historical evidence to suggest that the Buddhists
were persecuted by Brahmins who were keen to assert their caste supremacy. The renowned
historian S.R. Goyal concluded that "according to many scholars hostility of the Brahmins was
one of the major causes of the decline of Buddhism in India."1,2,3,5
The Buddha’s fight against Brahmanism won him many enemies from among the Brahmins.
They were not as greatly opposed to his philosophical teachings as they were to his message of
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universal brotherhood and equality. As this directly challenged their hegemony and the
scriptures, the Brahmins had invented to legitimize this. To combat Buddhism and revive the
tottering Brahminical hegemony, Brahminical revivalists resorted to a three-pronged strategy.
At the beginning, they launched a campaign of hatred and persecution against the Buddhists.
This was followed by the incorporation of many of the finer aspects of Buddhism into the system
of Hinduism so as to win over their "lower" caste and newly converted Buddhist masses.
However, the Brahmins made sure that these selective appropriations did not in any way
undermine Brahminical hegemony. The final blow of the Brahmins to wipeout Buddhism was to
propound and propagate the myth that the Buddha was merely another incarnation (avatar) of
the Hindu god Vishnu. The historical Buddha was thus turned into just another of the countless
mythological deities of the Brahminical pantheon.1,2,3,7
But the hostile attitude of Brahmanism alone could not explain the disappearance of Buddhism
from India. As we recall the history, Brahminical opposition to Buddhism was always present
right from day one. It was nothing new. If Buddhism could survive and prosper for more than
thousand years in spite of Brahminical opposition, there was no reason for it to decline over the
time. The "Brahminical opposition" itself was also exaggerated at times by some historians.
We should remember that Buddha himself belonged to the Kshatriya (worrier) caste of
Brahmanism which was next to the Brahmins. So, the Brahmins never had any problem related
to caste discrimination while accepting his teachings. The first five disciples of the Buddha were
the Brahmins. Most of the great Arahants of Buddhism belonged to the Brahmin caste. Historical
evidence also suggested that more than any other caste it were the Brahmins themselves who
contributed the most in the development of Buddhism.
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However, some of the Brahmins did not like the way the outcaste and lower caste community
were rapidly getting converted into Buddhism and gaining higher status in the society. The
importance of the Brahmins in the Indian society was significantly diminished during the
propagative phase of Buddhism. This sense of insecurity among some of the Brahmins vitiated
their minds with jealousy which later got transformed into vengeance towards the
contemporary Buddhist followers.
Buddhists Were Persecuted by Brahmins
Buddhism did not have any caste discrimination. As Buddhism rose to abolish the caste system
in the existing Brahmanism society, majority of the lower castes and outcastes were getting
converted into Buddhism in order to attain higher social status. This sent a signal of uncertainty
among the Brahmins who were losing grounds on critical arguments with the Buddhist monks
and were unable to dominate and rule the deprived section of the Indian society. This sense of
insecurity soon led to the development of jealousy and hatred in the minds of the Brahmins who
began to assault both physically and mentally and victimize the Buddhist community.1,2,3,5
In recent years this view is championed not only by some Dalit writers, but also some scholars of
pre-modern Indian history. Many Hindu nationalists often believe that many Muslim
monuments of recent era were actually Hindu temples in earlier times. However, based on
archeological evidence, the modern historians are inclined to the view that Hindu temples were
often built on the sites of Buddhist shrines.1,2,3,5
The Buddhists, who survived in India after the decline of Buddhism, were finally absorbed into
the Hindu caste system, mainly as Shudras. To lend legitimacy to their campaign against
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Buddhism, Brahminical texts included fierce strictures against Buddhists. Manu, in his
Manusmriti, laid down that, “If a person touches a Buddhist he shall purify himself by having a
bath.” Aparaka ordained the same in his Smriti. Vradha Harit declared entry into a Buddhist
temple as a sin, which could only be expiated for by taking a ritual bath. Even dramas and other
books for lay people written by Brahmins contained venomous propaganda against the
Buddhists. In the classic work, Mricchakatika, (Act VII), the hero Charudatta, on seeing a
Buddhist monk pass by, exclaims to his friend Maitriya" "Ah! Here is an inauspicious sight, a
Buddhist monk coming towards us." The Brahmin Chanakya, author of Arthashastra, declared
that, "When a person entertains a dinner dedicated to gods and ancestors, then for those who
are Sakyas (Buddhists), Ajivikas, Shudras and exiled persons, a fine of one hundred panas shall
be imposed on him." 7
The Revival of Hinduism
The Vedic revival during the 8th century A.D. was referred to as the revival of Hinduism by the
Western Scholars. This was initiated by Adi Shankaracharya in the Gangetic plains of Bengal,
Bihar and Orissa. The Hindus of Rajasthan also participated in this hostile revival activity. After
the death of Harshavardhana, the Rajputs were arising on horizons of North India. The Rajputs
belonged to the lineage from among the remnants of Hunas and other foreign hordes which
were broken down by the activities of kings like Baladitya and the local tibals. The Rajputs were
made prominent by the Brahmins for the specific purpose of suppressing Buddhism by use of
force. They subsequently dominated the later part of the history of India and played a key role
in the revival of Hinduism.1,2,3,5
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During this time, the popular devotion to the Buddha was sought to be replaced by devotion to
Hindu gods such as Rama and Krishna. The existing version of the Mahabharata was written in
this period when the decline of Buddhism had already begun. It was specially meant for the
lower caste community (Shudras), most of whom were Buddhists, in order to attract them away
from Buddhism. However, Brahmanism still prevented the Shudras from having access to the
Vedas. The Mahabharata was possibly rewritten to placate the Buddhist Shudras and to
compensate them for this discrimination. The Mahabharata incorporated some of the
humanistic elements of Buddhism to win over the Shudras. Overall, it played the role of
bolstering the Brahminical hegemony. Thus, Krishna, in the Gita, was made to say that a person
should not violate the divinely ordained law of caste. Eklavya was made to slice off his thumb by
Drona, who found it a gross violation of dharma that a mere tribal boy should excel the
Kshatriya Arjun in archery.7
The various writers of the puranas carried out this systematic campaign of hatred, slander and
calumny against the Buddhists. The Brahannardiya Purana made it a principal sin for Brahmins
to enter the house of a Buddhist even at times of great peril. The Vishnu Purana alleged that the
Buddha as Maha Moha or the great seducer. It further cautioned against the sin of conversing
with Buddhists and lays. Those who merely talked to Buddhist ascetics should be sent to hell. In
the Gaya Mahatmaya, the concluding section of the Vayu Purana, the town of Gaya was
identified as Gaya Asura, a demon who had attained such holiness that all those who saw him or
touched him went straight to heaven. Clearly, this demon was none other the Buddha who
preached a simple way for all, including the oppressed castes, to attain salvation.
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The Vayu Purana story went on to add that Yama, the king of hell, grew jealous. This was
possibly because less people were now entering his domains. He appealed to the gods to limit
the powers of Asura Gaya. The gods, led by Vishnu, were able to restrict his powers by placing a
massive stone on the demon’s head. This monstrous legend signified the ultimate capture of
Buddhism’s most holy centre by its inveterate foes.7
Kushinagar, also known as Harramba, was one of the most important Buddhist centres as the
Buddha breathed his last there. The Brahmins, envious of the prosperity of this pilgrim town,
invented an absurd theory in order to discourage people from going there. They spread a rumor
that if one died in Harramba, he would go to hell. However, if one died in Kashi, the citadel of
Brahmanism, he would go straight to the heaven. This belief got deeply rooted in the minds of
the local community. So, when the Sufi saint Kabir died in 1518 AD at Maghar, not far from
Kushinagar, some of his Hindu followers refused to erect any memorial in his honor there and
instead set it up at Kashi. However, Kabir's Muslim followers were less superstitious and they set
up a tomb for him at Maghar itself.7
The Tendency of Hinduism to Absorb its Rival Faiths
The tendency of Hinduism to absorb rival faiths was evident from the fact that many elements
from other faiths had also gone into the making of Hinduism. While some scholars focus on
outright persecution, others speak of a long process during which Buddhist practices became
absorbed into Hinduism. Though the doctrine of ‘ahimsa’ or non-violence had originated with
the Buddha and had certainly found its greatest exposition in the Buddha’s teachings, but by the
second half of the 1st millennium A.D. it had become an integral part of the Hindu teachings.
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However, it is still not certain whether the Buddha was absorbed into the Hindu pantheon as a
gesture of compromise or as an attempt of divide in order to reduce the overwhelming might of
Buddhism or whether Hinduism was eager to embrace as its own, certain values that Buddhism
stood for against the short-comings of Brahmanism.1,2,3,5,6
The simplicity of the Buddha’s message in emphasizing its stress on equality and crusade against
the bloody and costly sacrifices and ritualism of Brahmanism had attracted the oppressed casts
in large numbers. The Brahminical revivalists understood the need to appropriate some of these
finer aspects of Buddhism and discarded some of the worst of their own practices so as to be
able to win over the masses back to the Brahminical fold. Imitating the Buddhists in this regard,
the Brahmins, who were once voracious beef-eaters, had turned into vegetarians.7
Adi Shankaracharya Had Preserved Buddhism by Incorporating It into Hinduism
The great Brahmin philosopher, Adi Shankaracharya (c. 788-820 AD), took keen interest in
learning the inner aspects of Buddhist philosophy. He was alleged by some scholars to have
hated Buddhism and engaged the Buddhist monks in public debates and each time he had
emerged triumphant. But this theory was far from truth for the simple reason that, had he
successfully defeated the Buddhist monks in debates all the time and had no faith in Buddhism,
then there was no logic behind his undertaking the initiative to incorporate the finer aspects of
Buddhist teachings into Hinduism. So, by the time he had invited the Buddhist monks in public
debates, he had already studied Buddhism and developed an immense respect for the teachings
of the Buddha. 1,2,3,5
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He had also realized that all the Buddhist monks with whom he had debated were not wellversed with the teachings of the Buddha. Due to their ignorance, they were unable to preach
the true meaning of the doctrine of the Buddha in an effective manner. So, he took the initiative
to include the finer aspects of Buddhism into the core teachings of Hinduism. Under his
supervision, the Vedas, Bhagavad Gita and Puranas were rewritten incorporating these new
aspects. The Buddha was also transformed into an avatara (descent) of Vishnu. 1,2,3,5
The monastic practices had been unknown in Brahmanism, but this practice was also initiated
under the leadership of Adi Shankaracharya. He had established ‘maths’ or monasteries at
Badrinath in the north, Dwarka in the west, Sringeri in the south, and Puri in the east.1,2,3
Modern Hinduism is a Restatement of Buddhism
The finer aspects of Buddhism were later incorporated into the Vedas, Bhagavad Gita and
Upanishads by Adi Shankaryacharya during the revival of Hinduism in 8th century A.D. As a result
of this, we do not find any major difference between the teachings of Buddhism and Hinduism
in modern era. Lay people and many scholars often get deceived by ignoring the chronological
order of historical development of Brahmanism, Buddhism and Hinduism and they are unable to
make any distinction between these. We should understand that Hinduism was a later
development after Buddhism. There is enough historical evidence that Buddhism paved the way
for refining the teachings of Hinduism which came into existence after the disappearance of
Buddhism from India. We must always remember that the finer aspects of Buddhism had been
later incorporated into Hinduism under the supervision of Adi Shankaracharya during the 8th
century A.D. 1,2,3
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So, by observing the strikingly similar teachings in both these religions, it would be wiser to
conclude that modern Hinduism is a restatement of ancient Buddhism. The reverse of this
statement is never true on historical perspectives, as an earlier religion cannot predict or copy
the teachings of a future religion.1,2,3
(C) Secular and Political Factors
During the rule of the Kushanas and the Guptas (325-497 AD), both Buddhists and adherents of
Brahmanism received royal patronage. However, the royal patronage had shifted from Buddhist
to Hindu religious institutions from the beginning of the sixth century A.D. Buddhism began to
suffer a decline as Brahmanism veered off into Vaishnavism and Saivism. This was followed by
some regional kingdoms subsequently developing into the major sites of power. 1,2,3,5
Shashanka, the Shaivite Brahmin king of Bengal was a ferocious oppressor of the Buddhists. The
single original source for all subsequent narratives about Shashanka’s ruinous conduct towards
Buddhists was documented by Ven. Hsuan Tsang during his visit to India in early part of the
seventh century A.D.
But the exact reasons for his hostile attitude towards Buddhism were not known. It was believed
that the Brahminical revivalists had goaded the Hindu kings like him to persecute and even
slaughter innocent Buddhists.7 It was reported that Shashanka had destroyed the Bodhi tree of
Bodh Gaya and ordered the destruction of all Buddhist images and monasteries in his kingdom.
This biased and sectarian policy of Shashanka had broken the backbone of Buddhism in
India.1,2,3,5,6
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Shashanka had also murdered the last Buddhist emperor Rajyavardhana, elder brother of
Harshavardhana, in 605 AD. He had marched on to Bodh Gaya and destroyed the Bodhi tree
under which the Buddha had attained enlightenment. He forcibly removed the Buddha's image
from the Bodhi Vihara near the tree and installed one of Shiva in its place. Shashanka is alleged
to have slaughtered all the Buddhist monks in the area around Kushinagar.1,2,3,7
After the rule of Shashanka, the Pala kingdom was established in Bengal. Though the Palas of
Bengal had been hospitable to Vaishnavism and Saivism, but nonetheless they were major
supporters of Buddhism. However, when Bengal came under the rule of the Senas (1097-1223),
Saivism was promulgated and Buddhism was neglected. 1,2,3 Another hostile Shaivite king like
Shashanka was Mihirakula who had completely destroyed over 1500 Buddhist shrines. His
hostile action was followed by the Shaivite, Toramana who had destroyed the Ghositarama
Buddhist monastery at Kausambi.7
The Final Blow from Islam Invasion
Buddhism had already entered into a state of a decline at the time of Ven. Hsuan Tsang’s visit to
India during the reign of Harsha of Kanauj in the early seventh century. It had also been argued
that its further demise, particularly in the early part of the second millennium A.D., was
hastened by the arrival of Islam. Buddhism had found competition in Islam for converts among
low-caste Hindus. Even Dr. B.R. Ambedkar was firmly convinced about the view that Islam dealt
Buddhism a death blow. He had described the process of disappearance of Buddhism in India as
“Brahmanism beaten and battered by the Muslim invaders could look to the rulers for support
and sustenance and get it.1,2,3,8
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But Buddhism beaten and battered by the Muslim invaders had no such hope. It was uncared
for orphan and it withered in the cold blast of the native rulers and was consumed in the fire lit
up by the conquerors.” Dr. B.R. Ambedkar was certain that the Muslim invasion was the
greatest disaster that befell the religion of Buddha in India and he had described appropriately
described this event as “the sword of Islam fell heavily upon the priestly class. It perished or it
fled outside India. Nobody remained alive to keep the flame of Buddhism burning.” 1,2,3,8
However, the “sword of Islam” thesis of Dr. B.R. Ambedkar remained controversial and many
reputable historians were inclined to dismiss it outright. This was due to the fact that Islam was
a late entrant into India, and Buddhism was showing unmistakable signs of its decline long
before Islam became established in the Gangetic plains, central India, and the northern end of
present-day Andhra and Karnataka. During the Muslim Invasion, Bengal and Sind were ruled by
Brahminical dynasties but had Buddhist majorities. Buddhism was in a state of decline by that
time and the community was neglected by the Buddhist monasteries. The lower caste and
outcaste Hindus, who had recently taken refuge in Buddhism, were again subjected to
discrimination by the upper caste Hindus. The Buddhist monks and clergy did not come to their
rescue during that time. Majority of these newly converted lay Buddhists, who earlier belonged
to the low caste Hindus, were forcefully converted into Islam. However, some of them were
believed to have welcomed the Muslims as saviors who had freed them from the tyranny of
'upper' caste rule. This explains why most of the 'lower-caste' people in Eastern Bengal and Sind
embraced Islam after the decline of Buddhism in India. But one thing clear from this is that
Buddhism was on the verge of extinction during the Muslim invasion of India.
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If Buddhism was still going strong during the Muslim invasion, it would have easily prevented
the conversions of its followers into Islam and also helped in bridging the gap between the
Hindus and Muslims by abolishing the caste system and promoting peace and harmony in the
Indian society.1,23,7
Conclusions
Many scholars often like to represent Brahminism as a tyrannical faith that caused massive
destruction of the Buddhist monasteries. But this matter is however, far more complicated than
this. A recent study of the Bengal Puranas proved that the Buddhists were mocked and
projected as mischievous and malicious in Brahminical narratives as well as subjected to
immense rhetorical violence. This rhetorical violence should be interpreted as both physical and
mental violence perpetrated upon the Buddhists. The extermination of Buddhism in India was
hastened by the large-scale destruction of Buddhist shrines by the Brahmins. The Maha Bodhi
Vihara at Bodh Gaya was forcibly converted into a Shaivite temple.1,2,3,5,6,7
The controversy of the actual ownership of Maha Bodhi Vihara at Bodh Gaya lingered till it was
declared as a “World Heritage” by the UNESCO in recent years. The cremation stupa of the
Buddha at Kushinagar was changed into a Hindu temple dedicated to the obscure deity with the
name of Ramhar Bhavani. Adi Shankaracharya was alleged to have established his Sringeri
Mutth on the site of a Buddhist monastery which he took over by force. 7 At present, many
Hindu shrines in Ayodhya are believed to have once been Buddhist temples earlier. This is also
the case with other famous Brahminical temples such as those at Sabarimala, Tirupati, Badrinath
and Puri.7
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Even though there was hatred against Buddhism, but the Brahmins could never deny or
disrespect the inner truths in the teachings of the Buddha. So, the subsequent absorption of the
Buddha into Vishnu’s pantheon represented some sort of a compromise between the Brahmins
and the Buddhists on moral and philosophical grounds. What Buddhism stood for to promote
peace and harmony in the society, had been later incorporated into certain strands of modern
Hinduism in order to make it more refined and acceptable to the society. Thus, the Buddha was
finally given his just dues. 1,2,3,5,6
Though the Buddha is now incorporated into modern Hinduism as Lord Vishnu’s pantheon, but
he should not be regarded as a god of the Hindu religion. It needs to be emphasized once again
that the Buddha was never a mythological figure as Lord Vishnu, Shiva, Brahma or Rama, but he
was a real historical personality.4 Hence, in the light of historical evidence, we should now
interpret the disappearance of Buddhism from India as a parable about how a social myth had
outlived a historical event.1,2,3
If we analyze all the contributing factors and arrange them in a chronological order, we would
realize that the whole sequence of events was initiated by the Buddhist monks and clergy when
they had ignored the teachings of the Buddha and concentrated on accumulation of abundance
of wealth in the monasteries. This had made them over-satisfied and lethargic. They were often
engaged in disputes over money matters and leadership. So, they abandoned the community
visits and concentrated on their own salvation instead of helping the common people and
oppressed classes to end their sufferings. As the community was ignored, the tight bonding
between the lay devotees and the Buddhist monasteries became weak and finally broke loose.
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This restricted the spread of Buddhism in India and soon Buddhism started losing the general
support from the community. Subsequently, the Brahmins took advantage of this situation and
deepened the rift between the common people and the Buddhist practitioners that included the
monks and clergy. The Brahmins also manipulated the contemporary rulers to withdraw their
support from Buddhism and help in reviving the existing Brahmanism.
This was followed by the revival of Hinduism and further decline of Buddhism. Towards the end
stage of the outright massacre of Buddhist followers and demolition of Buddhist monasteries on
a large scale, there was the Muslim invasion of India. During this time, majority of the surviving
Buddhists in India, who earlier belonged to the lower class Hindus, was forcefully converted into
Islam. Some of them of course, willingly adopted Islam as it did not have any caste
discrimination and was powerful enough to save them from the torture of Brahmins and upper
class Hindus.
After examining all the contributing factors associated with the disappearance of Buddhism
from India, we must understand that it was not a single major factor that could be isolated and
held absolutely responsible for this horrendous outcome. Sequence of multiple factors had
often acted synergistically over a long period of time in order to force Buddhism disappear from
India, the place of its origin. From historical perspective, it is now clearly evident that Buddhism
was never conquered on moral grounds and critical arguments, but was actually driven off by
sheer force and might. Considering the fact that the maximum damage is already done, it is now
a futile exercise to attempt any chronological historical dissection on establishing the major
cause for disappearance of Buddhism from India.
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References
1. Lal, V. 2004. Buddhism’s Disappearance from India [serial online]. [cited 2009 August 26]; [2
screens]. Available from: URL:
http://www.sscnet.ucla.edu/southasia/Religions/paths/BuddhismDisappear.doc.
2. Jaini, P.S., Narain A.K., ed., 1980. The Disappearance of Buddhism and the Survival of Jainism:
A Study in Contrast. Studies in History of Buddhism. Delhi: B.R. Publishing Company:181-91.
3. Ahir, D.C. 2005. Buddhism Declined in India: How and Why? Delhi: B.R. Publishing.
4. Kantowsky, D. 2003. Buddhists in India Today: Descriptions, Pictures and Documents. Delhi:
Manohar Publications: 156.
5. Goyal, S.R. 1987. A History of Indian Buddhism. Meerut: 394.
6.
Beal, S. 1884. Si-Yu Ki: Buddhist Records of the Western World. London: Trubner & Co.,
reprint ed., Delhi: Oriental Books Reprint Corporation.
7.
Pakistan Defence. 2008. Disappearance of Buddhism from "Non Violent India": An Untold
Story. Daily Muslims. [serial online]. [cited 2009 October 8]; [2 screens]. Available from: URL:
http://www.defence.pk/forums/current-events-social-issues/9222-disappearancebuddhism-non-violent-india-untold-story.html
8. Moon, V., ed., 1987. Babasaheb Ambedkar, Writings and Speeches. Bombay: Government of
Maharashtra 3: 232-33.
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Concluding Remarks
In accordance to the teachings of the Buddha, the disappearance of Buddhism in India had
actually followed the Buddha’s universal Doctrine of Dependent Origination. Here, one factor
had led to the other and caused this ultimate outcome. So, instead of wasting our valuable time
on debating over which factor was more responsible than the rest and caused more damage to
the practice of Buddhism in India, we should now concentrate on how to revive Buddhism in a
global perspective. Since, Buddhism preaches loving kindness and compassion as well as it can
adopt to meet different traditional, moral and cultural needs of the community, it can play a
lead role in promoting peace and harmony in the contemporary global society.
The End
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