The Great Stupa at Sanchi, located in Sanchi, Madhya Pradesh is a Buddhist shrine in India
| |
| Total population | |
|---|---|
| 8,442,972 (0.70%) in 2011 | |
| Regions with significant populations | |
| Maharashtra · West Bengal · Madhya Pradesh · Uttar Pradesh · Sikkim · Arunachal Pradesh · Jammu and Kashmir · Tripura · Karnataka | |
| Languages | |
| Marathi • Hindi • Bengali • Sikkimese • Tibetan • Kannada |
The Mahabodhi Temple, a UNESCO World Heritage Site,
is one of the four holy sites related to the life of the Lord Buddha,
and particularly to the attainment of Enlightenment. The first temple
was built by The Indian Emperor Ashoka in the 3rd century BC, and the
present temple dates from the 5th century or 6th century AD. It is one
of the earliest Buddhist temples built entirely in brick, still standing
in India, from the late Gupta period.
Rock-cut Lord --Buddha-- Statue at Bojjanakonda near Anakapalle of Visakhapatnam dist in AP
Ancient Buddhist monasteries near Dhamekh Stupa Monument Site, Sarnath
Devotees performing puja at one of the Buddhist caves in Ellora Caves.
Buddhism is a world religion, which arose in and around the ancient Kingdom of Magadha (now in Bihar, India), and is based on the teachings of Siddhārtha Gautama who was deemed a "Buddha" ("Awakened One"). Buddhism spread outside of Magadha starting in the Buddha's lifetime.
With the reign of the Buddhist Mauryan Emperor Ashoka, the Buddhist community split into two branches: the Mahāsāṃghika and the Sthaviravāda, each of which spread throughout India and split into numerous sub-sects. In modern times, two major branches of Buddhism exist: the Theravāda in Sri Lanka and Southeast Asia, and the Mahāyāna throughout the Himalayas and East Asia. The Buddhist tradition of Vajrayana is sometimes classified as a part of Mahāyāna Buddhism, but some scholars consider it to be a different branch altogether.
The practice of Buddhism
as a distinct and organized religion lost influence after the Gupta
reign (c.7th century CE), and declined from the land of its origin in
around 13th century, but not without leaving a significant impact.
Except for Himalayan region and south India, Buddhism almost became
extinct in India after the arrival of Islam in late 12th century. Buddhism is still practiced in the Himalayan areas such as Sikkim, Ladakh, Arunachal Pradesh, the Darjeeling hills in West Bengal, and the Lahaul and Spiti areas of upper Himachal Pradesh. According to the 2011 census, Buddhists make up 0.7% of India's population, or 8.4 million individuals. Traditional Buddhists are 13% and Navayana Buddhists (Converted or Neo-Buddhists) comprise more than 87% of Indian Buddhist community according to 2011 Census of India.
Siddhārtha Gautama
Buddha was born in Lumbini, in Nepal, to a Kapilvastu head of the Shakya republic named Suddhodana. He employed sramana practices in a specific way, denouncing extreme asceticism and sole concentration-meditation, which were sramanic practices. Instead he propagated a Middle Way between the extremes of self-indulgence and self-mortification, in which self-restraint and compassion are central elements.
According to tradition, as recorded in the Pali Canon and the Agamas, Siddhārtha Gautama attained awakening sitting under a pipal tree, now known as the Bodhi tree in Bodh Gaya, India. Gautama referred to himself as the tathagata, the "thus-gone"; the developing tradition later regarded him to be as a Samyaksambuddha, a "Perfectly Self-Awakened One." According to tradition, he found patronage in the ruler of Magadha, emperor Bimbisāra. The emperor accepted Buddhism as personal faith and allowed the establishment of many Buddhist "Vihāras." This eventually led to the renaming of the entire region as Bihar.
According to tradition, in the Deer Park in Sarnath near Vārāṇasī in northern India, Buddha set in motion the Wheel of Dharma
by delivering his first sermon to the group of five companions with
whom he had previously sought liberation. They, together with the
Buddha, formed the first Saṅgha, the company of Buddhist monks, and hence, the first formation of Triple Gem (Buddha, Dharma and Sangha) was completed.
For the remaining years of his life, the Buddha is said to have travelled in the Gangetic Plain of Northern India and other regions.
Buddha died in Kushinagar, Uttar Pradesh.
Buddhists
Followers of Buddhism, called Buddhists in English, referred to themselves as Saugata. Other terms were Sakyans or Sakyabhiksu in ancient India. Sakyaputto was another term used by Buddhists, as well as Ariyasavako and Jinaputto. Buddhist scholar Donald S. Lopez states they also used the term Bauddha. The scholar Richard Cohen in his discussion about the 5th-century Ajanta Caves, states that Bauddha is not attested therein, and was used by outsiders to describe Buddhists, except for occasional use as an adjective.
Buddhist movements
The Sattapanni caves of Rajgir served as the location for the First Buddhist Council.
The Northern gateway to the great Stupa of Sanchi.
Gurubhaktulakonda Buddhist Monastery Remnants at Ramatheertham
The Buddha did not appoint any successor, and asked his followers to
work toward liberation following the instructions he had left. The
teachings of the Buddha existed only in oral traditions. The Sangha held a number of Buddhist councils in order to reach consensus on matters of Buddhist doctrine and practice.
- Mahākāśyapa, a disciple of the Buddha, presided over the first Buddhist council held at Rājagṛha. Its purpose was to recite and agree on the Buddha's actual teachings and on monastic discipline. Some scholars consider this council fictitious.
- The Second Buddhist Council is said to have taken place at Vaiśālī. Its purpose was to deal with questionable monastic practices like the use of money, the drinking of palm wine, and other irregularities; the council declared these practices unlawful.
- What is commonly called the Third Buddhist Council was held at Pāṭaliputra, and was allegedly called by Emperor Aśoka in the 3rd century BCE. Organized by the monk Moggaliputta Tissa, it was held in order to rid the sangha of the large number of monks who had joined the order because of its royal patronage. Most scholars now believe this council was exclusively Theravada, and that the dispatch of missionaries to various countries at about this time was nothing to do with it.
- What is often called the Fourth Buddhist council is generally believed to have been held under the patronage of Emperor Kaniṣka at Jālandhar in Kashmir, though the late Monseigneur Professor Lamotte considered it fictitious. It is generally believed to have been a council of the Sarvastivāda school.
Early Buddhism Schools
The Early Buddhist Schools were the various schools in which pre-sectarian Buddhism
split in the first few centuries after the passing away of the Buddha
(in about the 5th century BCE). The earliest division was between the
majority Mahāsāṃghika and the minority Sthaviravāda. Some existing Buddhist traditions follow the vinayas of early Buddhist schools.
- Theravāda: practised mainly in Sri Lanka, Myanmar, Thailand, Cambodia, Laos and Bangladesh.
- Dharmaguptaka: followed in China, Korea, Vietnam, and Taiwan.
- Mūlasarvāstivāda: followed in Tibetan Buddhism.
The Dharmaguptakas made more efforts than any other sect to spread Buddhism outside India, to areas such as Afghanistan, Central Asia, and China, and they had great success in doing so. Therefore, most countries which adopted Buddhism from China, also adopted the Dharmaguptaka vinaya and ordination lineage for bhikṣus and bhikṣuṇīs.
During the early period of Chinese Buddhism, the Indian Buddhist sects recognized as important, and whose texts were studied, were the Dharmaguptakas, Mahīśāsakas, Kāśyapīyas, Sarvāstivādins, and the Mahāsāṃghikas. Complete vinayas preserved in the Chinese Buddhist canon include the Mahīśāsaka Vinaya (T. 1421), Mahāsāṃghika Vinaya (T. 1425), Dharmaguptaka Vinaya (T. 1428), Sarvāstivāda Vinaya (T. 1435), and the Mūlasarvāstivāda Vinaya (T. 1442). Also preserved are a set of Āgamas (Sūtra Piṭaka), a complete Sarvāstivāda Abhidharma Piṭaka, and many other texts of the early Buddhist schools.
Early Buddhist schools in India often divided modes of Buddhist practice into several "vehicles" (yāna). For example, the Vaibhāṣika Sarvāstivādins are known to have employed the outlook of Buddhist practice as consisting of the Three Vehicles:
Mahāyāna
Several scholars have suggested that the Prajñāpāramitā sūtras, which are among the earliest Mahāyāna sūtras, developed among the Mahāsāṃghika along the Kṛṣṇa River in the Āndhra region of South India.
The earliest Mahāyāna sūtras to include the very first versions of the Prajñāpāramitā genre, along with texts concerning Akṣobhya Buddha, which were probably written down in the 1st century BCE in the south of India.
Guang Xing states, "Several scholars have suggested that the
Prajñāpāramitā probably developed among the Mahāsāṃghikas in southern
India, in the Āndhra country, on the Kṛṣṇa River." A.K. Warder believes that "the Mahāyāna originated in the south of India and almost certainly in the Āndhra country."
Anthony Barber and Sree Padma note that "historians of Buddhist
thought have been aware for quite some time that such pivotally
important Mahayana Buddhist thinkers as Nāgārjuna, Dignaga, Candrakīrti, Āryadeva, and Bhavaviveka, among many others, formulated their theories while living in Buddhist communities in Āndhra." They note that the ancient Buddhist sites in the lower Kṛṣṇa Valley, including Amaravati, Nāgārjunakoṇḍā and Jaggayyapeṭa "can be traced to at least the third century BCE, if not earlier." Akira Hirakawa notes the "evidence suggests that many Early Mahayana scriptures originated in South India."
Vajrayāna
Various classes of Vajrayana literature developed as a result of royal courts sponsoring both Buddhism and Saivism. The Mañjusrimulakalpa, which later came to classified under Kriyatantra,
states that mantras taught in the Shaiva, Garuda and Vaishnava tantras
will be effective if applied by Buddhists since they were all taught
originally by Manjushri. The Guhyasiddhi of Padmavajra, a work associated with the Guhyasamaja tradition, prescribes acting as a Shaiva guru and initiating members into Saiva Siddhanta scriptures and mandalas. The Samvara tantra texts adopted the pitha list from the Shaiva text Tantrasadbhava, introducing a copying error where a deity was mistaken for a place.
Strengthening of Buddhism in India
The early spread of Buddhism
"During
the sixth and fifth centuries B.C.E. (Before Common Era), commerce and
cash became increasingly important in an economy previously dominated by
self-sufficient production and bartered exchange. Merchants found
Buddhist moral and ethical teachings an attractive alternative to the
esoteric rituals of the traditional Brahmin priesthood, which seemed to
cater exclusively to Brahmin interests while ignoring those of the new
and emerging social classes."
"Furthermore, Buddhism was prominent in communities of merchants,
who found it well suited to their needs and who increasingly
established commercial links throughout the Mauryan empire."
"Merchants proved to be an efficient vector of the Buddhist
faith, as they established diaspora communities in the string of oasis
towns-Merv, Bukhara, Samarkand, Kashgar, Khotan, Kuqa, Turpan, Dunhuang -
that served as lifeline of the silk roads through central Asia."
Aśoka and the Mauryan Empire
Map of the Buddhist missions during the reign of Ashoka.
The Maurya empire reached its peak at the time of emperor Aśoka, who converted to Buddhism after the Battle of Kaliṅga.
This heralded a long period of stability under the Buddhist emperor.
The power of the empire was vast—ambassadors were sent to other
countries to propagate Buddhism. Greek envoy Megasthenes describes the wealth of the Mauryan capital. Stupas, pillars and edicts on stone remain at Sanchi, Sarnath and Mathura, indicating the extent of the empire.
Emperor Aśoka the Great (304 BCE–232 BCE) was the ruler of the Maurya Empire from 273 BCE to 232 BCE.
Aśoka reigned over most of India after a series of military campaigns. Emperor Aśoka's kingdom stretched from South Asia and beyond, from present-day parts of Afghanistan in the north and Balochistan in the west, to Bengal and Assam in the east, and as far south as Mysore.
According to legend, emperor Aśoka was overwhelmed by guilt after the conquest of Kaliṅga,
following which he accepted Buddhism as personal faith with the help of
his Brahmin mentors Rādhāsvāmī and Mañjūśrī. Aśoka established
monuments marking several significant sites in the life of Śakyamuni Buddha, and according to Buddhist tradition was closely involved in the preservation and transmission of Buddhism.
In 2018, excavations in Lalitgiri in Odisha by archaeological survey of India
revealed four monasteries along with ancient seals and inscriptions
which show cultural continuity from post-Mauryan period to 13 century
CE. In Ratnagiri and Konark
in Odisha, Buddhist history as discovered in Lalitagiri is also shared.
Museum has been made to preserve the ancient history and was
inaugurated recently by Prime Minister Narendra Modi.
Graeco-Bactrians, Sakas and Indo-Parthians
Menander was the most famous Bactrian king. He ruled from Taxila and later from Sagala (Sialkot). He rebuilt Taxila (Sirkap)
and Puṣkalavatī. He became Buddhist and is remembered in Buddhists
records due to his discussions with a great Buddhist philosopher in the
book Milinda Pañha.
The Ardoxsho and Pharro, 3rd century AD, Takht-i Bahi, Gandhāra, British Museum. Found on Kushan and Gupta coins, they may be Buddhist, Hindu or Persian deities.
By 90 BC, Parthians took control of eastern Iran and around 50 BC put an end to last remnants of Greek rule in Afghanistan. By around 7 AD, an Indo-Parthian dynasty succeeded in taking control of Gandhāra. Parthians continued to support Greek artistic traditions in Gandhara. The start of the Gandhāran Greco-Buddhist art is dated to the period between 50 BC and 75 AD.
Kuṣāna Empire
The Kushan Empire under emperor Kaniṣka ruled the strongly Buddhist region of Gandhāra
as well as other parts of northern India, Afghanistan and Pakistan.
Kushan rulers were supporters of Buddhist institutions, and built
numerous stupas and monasteries. During this period, Gandharan Buddhism
spread through the trade routes protected by the Kushans, out through
the Khyber pass into Central Asia. Gandharan Buddhist art styles also
spread outward from Gandhāra to other parts of Asia.
The Pāla and Sena era
Under the rule of the Pāla and Sena kings, large mahāvihāras flourished in what is now Bihar and Bengal. According to Tibetan sources, five great Mahāvihāras stood out: Vikramashila, the premier university of the era; Nālanda, past its prime but still illustrious, Somapura, Odantapurā, and Jaggadala.
The five monasteries formed a network; "all of them were under state
supervision" and there existed "a system of co-ordination among them . .
it seems from the evidence that the different seats of Buddhist
learning that functioned in eastern India under the Pāla were regarded
together as forming a network, an interlinked group of institutions,"
and it was common for great scholars to move easily from position to
position among them.
According to Damien Keown, the kings of the Pala dynasty (8th to
12th century, Gangetic plains region) were a major supporter of
Buddhism, various Buddhist and Hindu arts, and the flow of ideas between
India, Tibet and China:
During this period [Pala dynasty] Mahayana Buddhism reached its zenith of sophistication, while tantric Buddhism flourished throughout India and surrounding lands. This was also a key period for the consolidation of the epistemological-logical (pramana) school of Buddhist philosophy. Apart from the many foreign pilgrims who came to India at this time, especially from China and Tibet, there was a smaller but important flow of Indian pandits who made their way to Tibet...
— Damien Keown,
Dharma masters
Kumārajīva lived during the 4th century and is mostly remembered for the prolific translation of Buddhist texts written in Sanskrit to Chinese.
Bodhidharma lived during the 5th or 6th century and is traditionally credited as the transmitter of Chan Buddhism to China.
Padmasambhava lived during the 8th-century and is credited for the construction of the first Buddhist monastery in Tibet at Samye.
Indian ascetics (Skt. śramaṇa) propagated Buddhism in various regions, including East Asia and Central Asia.
In the Edicts of Ashoka, Ashoka mentions the Hellenistic kings of the period as a recipient of his Buddhist proselytism. The Mahavamsa describes emissaries of Ashoka, such as Dharmaraksita, as leading Greek ("Yona") Buddhist monks, active in Buddhist proselytism.
Roman Historical accounts describe an embassy sent by the "Indian king Pandion (Pandya?), also named Porus," to Caesar Augustus around the 1st century. The embassy was travelling with a diplomatic letter in Greek, and one of its members was a sramana who burned himself alive in Athens, to demonstrate his faith. The event made a sensation and was described by Nicolaus of Damascus, who met the embassy at Antioch, and related by Strabo (XV,1,73)[52] and Dio Cassius (liv, 9). A tomb was made to the sramana, still visible in the time of Plutarch, which bore the mention:
Lokaksema is the earliest known Buddhist monk to have translated Mahayana Buddhist scriptures into the Chinese language. Gandharan monks Jnanagupta and Prajna contributed through several important translations of Sanskrit sutras into Chinese language.
The Indian dhyana master Buddhabhadra was the founding abbot and patriarch of the Shaolin Temple. Buddhist monk and esoteric master from South India (6th century), Kanchipuram is regarded as the patriarch of the Ti-Lun school. Bodhidharma (c. 6th century) was the Buddhist Bhikkhu traditionally credited as the founder of Zen Buddhism in China.
In 580, Indian monk Vinītaruci travelled to Vietnam. This, then,
would be the first appearance of Vietnamese Zen, or Thien Buddhism.
Padmasambhava, in Sanskrit meaning "lotus-born", is said to have brought Tantric Buddhism to Tibet in the 8th century. In Bhutan and Tibet he is better known as "Guru Rinpoche" ("Precious Master") where followers of the Nyingma school regard him as the second Buddha.
Śāntarakṣita, abbot of Nālanda and founder of the Yogacara-Madhyamaka is said to have helped Padmasambhava establish Buddhism in Tibet.
Indian monk Atiśa, holder of the mind training (Tib. lojong) teachings, is considered an indirect founder of the Geluk school of Tibetan Buddhism. Indian monks, such as Vajrabodhi, also travelled to Indonesia to propagate Buddhism.
Decline of Buddhism in India
The image, in the chapter on India in Hutchison's Story of the Nations edited by James Meston, depicts the Muslim Turkic general Muhammad Bakhtiyar Khilji's massacre of Buddhist monks in Bihar, India. Khaliji destroyed the Nalanda and Vikramshila universities during his raids across North Indian plains, massacring many Buddhist scholars.
The decline of Buddhism has been attributed to various factors.
Regardless of the religious beliefs of their kings, states usually
treated all the important sects relatively even-handedly.
This consisted of building monasteries and religious monuments,
donating property such as the income of villages for the support of
monks, and exempting donated property from taxation. Donations were most
often made by private persons such as wealthy merchants and female
relatives of the royal family, but there were periods when the state
also gave its support and protection. In the case of Buddhism, this
support was particularly important because of its high level of
organization and the reliance of monks on donations from the laity.
State patronage of Buddhism took the form of land grant foundations.
Numerous copper plate inscriptions from India as well as Tibetan
and Chinese texts suggest that the patronage of Buddhism and Buddhist
monasteries in medieval India was interrupted in periods of war and
political change, but broadly continued in Hindu kingdoms from the start
of the common era through early 2nd millennium CE.
Modern scholarship and recent translations of Tibetan and Sanskrit
Buddhist text archives, preserved in Tibetan monasteries, suggest that
through much of 1st millennium CE in medieval India (and Tibet as well
as other parts of China), Buddhist monks owned property and were
actively involved in trade and other economic activity, after joining a
Buddhist monastery.
With the Gupta dynasty (~4th to 6th century), the growth in
ritualistic Mahayana Buddhism, mutual influence between Hinduism and
Buddhism,
the differences between Buddhism and Hinduism blurred, and Vaishnavism,
Shaivism and other Hindu traditions became increasingly popular, and
Brahmins developed a new relationship with the state.
As the system grew, Buddhist monasteries gradually lost control of land
revenue. In parallel, the Gupta kings built Buddhist temples such as
the one at Kushinagara, and monastic universities such as those at Nalanda, as evidenced by records left by three Chinese visitors to India.
According to Hazra, Buddhism declined in part because of the rise
of the Brahmins and their influence in socio-political process. According to Randall Collins, Richard Gombrich
and other scholars, Buddhism's rise or decline is not linked to
Brahmins or the caste system, since Buddhism was "not a reaction to the
caste system", but aimed at the salvation of those who joined its
monastic order.
The 11th century Persian traveller Al-Biruni writes that there was 'cordial hatred' between the Brahmins and Sramana Buddhists. Buddhism was also weakened by rival Hindu philosophies such as Advaita Vedanta, growth in temples and an innovation of the bhakti movement. Advaita Vedanta proponent Adi Shankara
is believed to have "defeated Buddhism" and established Hindu
supremacy. This rivalry undercut Buddhist patronage and popular support. The period between 400 CE and 1000 CE thus saw gains by the Vedanta school of Hinduism over Buddhism and Buddhism had vanished from Afghanistan
and north India by early 11th century. India was now Brahmanic, not
Buddhistic; Al-Biruni could never find a Buddhistic book or a Buddhist
person in India from whom he could learn.
According to some scholars such as Lars Fogelin, the decline of
Buddhism may be related to economic reasons, wherein the Buddhist
monasteries with large land grants focussed on non-material pursuits,
self-isolation of the monasteries, loss in internal discipline in the sangha, and a failure to efficiently operate the land they owned.
The Hun invasions
Chinese scholars travelling through the region between the 5th and 8th centuries, such as Faxian, Xuanzang, I-ching, Hui-sheng, and Sung-Yun, began to speak of a decline of the Buddhist Sangha, especially in the wake of the Hun invasion from central Asia.
Xuanzang, the most famous of Chinese travellers, found “millions of
monasteries” in north-western India reduced to ruins by the Huns.
Turkish Muslim conquerors
The Muslim conquest of the Indian subcontinent was the first great iconoclastic invasion into South Asia. By the end of twelfth century, Buddhism had mostly disappeared, with the destruction of monasteries and stupas in medieval northwest and western India (now Pakistan and north India).
In the north-western parts of medieval India, the Himalayan
regions, as well regions bordering central Asia, Buddhism once
facilitated trade relations, states Lars Fogelin. With the Islamic
invasion and expansion, and central Asians adopting Islam, the trade
route-derived financial support sources and the economic foundations of
Buddhist monasteries declined, on which the survival and growth of
Buddhism was based.
The arrival of Islam removed the royal patronage to the monastic
tradition of Buddhism, and the replacement of Buddhists in long-distance
trade by the Muslims eroded the related sources of patronage.
In the Gangetic plains, Orissa, northeast and the southern
regions of India, Buddhism survived through the early centuries of the
2nd millennium CE. The Islamic invasion plundered wealth and destroyed Buddhist images,
and consequent take over of land holdings of Buddhist monasteries
removed one source of necessary support for the Buddhists, while the
economic upheaval and new taxes on laity sapped the laity support of
Buddhist monks.
General Ikhtiar Uddin Muhammad Bin Bakhtiyar Khilji sacked the great Buddhist shrines at Nālanda.
Monasteries and institutions such as Nalanda were abandoned by
Buddhist monks around 1200 CE, who flee to escape the invading Muslim
army, after which the site decayed over the Islamic rule in India that
followed.
The last empire to support Buddhism, the Pala dynasty, fell in the 12th century, and Muhammad bin Bakhtiyar Khalji, a general of the early Delhi Sultanate, destroyed monasteries and monuments and spread Islam in Bengal.
According to Randall Collins, Buddhism was already declining in India
before the 12th century, but with the pillage by Muslim invaders it
nearly became extinct in India in the 1200s. In the 13th century, states Craig Lockard, Buddhist monks in India escaped to Tibet to escape Islamic persecution;
while the monks in western India, states Peter Harvey, escaped
persecution by moving to south Indian Hindu kingdoms that were able to
resist the Muslim power.
Surviving Buddhists
Many Indian Buddhists fled south. It is known that Buddhists
continued to exist in India even after the 14th century from texts such
as the Chaitanya Charitamrita. This text outlines an episode in the life of Sri Chaitanya Mahaprabhu (1486–1533), a Vaisnava saint, who was said to have entered into a debate with Buddhists in Tamil Nadu.
The Tibetan Taranatha
(1575–1634) wrote a history of Indian Buddhism, which mentions Buddhism
as having survived in some pockets of India during his time.
He mentions the Buddhist sangh as having survived in Konkana, Kalinga,
Mewad, Chittor, Abu, Saurastra, Vindhya mountains, Ratnagiri, Karnataka
etc. A Jain author Gunakirti (1450-1470) wrote a Marathi text,
Dhamramrita,
where he gives the names of 16 Buddhist orders. Dr. Johrapurkar noted
that among them, the names Sataghare, Dongare, Navaghare, Kavishvar,
Vasanik and Ichchhabhojanik still survive in Maharashtra as family
names.
Buddhism also survived to the modern era in the Himalayan regions such as Ladakh, with close ties to Tibet. A unique tradition survives in Nepal's Newar Buddhism.
Abul Fazl, the courtier of Mughal emperor Akbar, states, "For a long time past scarce any trace of them (the Buddhists) has existed in Hindustan." When he visited Kashmir
in 1597, he met with a few old men professing Buddhism, however he 'saw
none among the learned'. This is can also be seen from the fact that
Buddhist priests were not present amidst learned divines that came to
the Ibadat Khana of Akbar at Fatehpur Sikri.
Thikse Monastery is the largest gompa in Ladakh, built in the 1500s.
Tawang Monastery in Arunachal Pradesh, was built in the 1600s, is the largest monastery in India and second largest in the world after the Potala Palace in Lhasa, Tibet.
Rumtek Monastery in Sikkim was built under the direction of Changchub Dorje, 12th Karmapa Lama in the mid-1700s.
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Causes within the Buddhist tradition of the time
Some
scholars suggest that a part of the decline of Buddhist monasteries was
because it was detached from everyday life in India and did not
participate in the ritual social aspects such as the rites of passage
(marriage, funeral, birth of child) like other religions.
Revival of Buddhism in India
The Mahabodhi temple as it appeared in 1899, shortly after its restoration in the 1880s
Maha-Bodhi Mulagandhakuti Buddhist Temple at Sarnath
Deekshabhoomi monument, located in Nagpur, Maharashtra where B. R. Ambedkar converted to Buddhism in 1956 is the largest stupa in Asia.
The modern revival of Buddhism in India began in the late nineteenth century, led by Buddhist modernist institutions such as the Maha Bodhi Society (1891), the Bengal Buddhist Association
(1892) and the Young Men's Buddhist Association (1898). These
institutions were influenced by modernist South Asian Buddhist currents
such as Sri Lankan Buddhist modernism as well as Western Oriental
scholarship and spiritual movements like Theosophy. A central figure of this movement was Sri Lankan Buddhist leader Anagarika Dharmapala, who founded the Maha Bodhi Society in 1891.
An important focus of the Maha Bodhi Society's activities in India
became the recovery, conservation and restoration of important Buddhist
sites, such as Bodh Gaya and its Mahabodhi temple. Dharmapāla and the society promoted the building of Buddhist vihāras and temples in India, including the one at Sarnath, the place of Buddha's first sermon. He died in 1933, the same year he was ordained a bhikkhu.
Following Indian independence, India's ancient Buddhist heritage became an important element for nation building, and prime minister Jawaharlal Nehru looked to the Mauryan empire for symbols of pan-Indian unity which were neither Hindu nor Muslim, such as the Dharmacakra. Indian Buddhist sites also received Indian government support in preparation for the 2,500th Buddha Jayanti
held in 1956, as well as providing rent free land in several pilgrimage
centers for Asian Buddhist groups to build temples and rest houses.
Important Indian Buddhist intellectuals of the modern period include Rahul Sankrityayan (1893-1963), Dharmanand Kosambi (1876-1941) and Bhadant Anand Kausalyayan. The Bengal Buddhist Kripasaran Mahasthavir (1865-1926) founded the Bengal Buddhist Association in 1892. In Tamil Nadu, the Tamil Iyothee Thass (1845-1914) was a major figure who promoted Buddhism and called the Paraiyars to convert.
The Indian government
and the states have continued to promote the development of Buddhist
pilgrimage sites ("the Buddhist Circuit"), both as a source of tourism and as a promotion of India's Buddhist heritage which is an important cultural resource for India's foreign diplomatic ties. Another recent development is the establishment of the new Nalanda University in Bihar (2010).
Dalit Buddhist movement
In the 1950s, the Dalit political leader B. R. Ambedkar (1891-1956) influenced by his reading of Pali sources and Indian Buddhists like Dharmanand Kosambi and Lakshmi Narasu, began promoting conversion to Buddhism for Indian low caste Dalits. His Dalit Buddhist Movement was most successful in the Indian states of Maharashtra, which saw large scale conversions. Ambedkar's "Neo Buddhism" included a strong element of social and political protest against Hinduism and the Indian caste system. His magnum opus, The Buddha and His Dhamma, incorporated Marxist ideas of class struggle into Buddhist views of dukkha
and argued that Buddhist morality could be used to "reconstruct society
and to build up a modern, progressive society of justice, equality, and
freedom".
The conversion movement has generally been limited to certain social demographics, such as the Mahar caste of Maharashtra and the Jatavs.
Although they have renounced Hinduism in practice, a community survey
showed adherence to many practices of the old faith including endogamy,
worshipping the traditional family deity etc.
A major organization of this movement is the Triratna Bauddha Mahasangha.
Tibetan Buddhism
Tibetan Library, Dharamsala
Tibetan Buddhism has also grown in India during the modern era, mainly due to the growth of the Tibetan Diaspora. The arrival of the 14th Dalai Lama with over 85,000 Tibetan refugees 1959 had a significant impact on the revival of Buddhism in India. Large numbers of Tibetans settled in Dharamsala, Himachal Pradesh, which became the headquarters of the Tibetan Government in Exile. Another large Tibetan refugee settlement is in Bylakuppe, Karnataka. Tibetan refugees also contributed to the revitalization of the Buddhist traditions in Himalayan regions such as Lahaul and Spiti district, Ladakh, Tawang and Bomdila. Tibetan Buddhists have also contributed to the building of temples and institutions in the Buddhist sites and ruins of India.
The Dalai Lama's brother, Gyalo Thondup, himself lives in Kalimpong and his wife established the Tibetan Refugee Centre in Darjeeling. The 17th Karmapa also arrived in India in 2000 and continues education and has taken traditional role to head Karma Kagyu sect of Tibetan Buddhism and every year leads the Kagyu Monlam in Bodh Gaya attended by thousands of monks and followers. Palpung Sherabling monastery seat of the 12th Tai Situpa located in Kangra, Himachal Pradesh is the largest Kagyu monastery in India and has become an important centre of Tibetan Buddhism. Penor Rinpoche,
the head of Nyingma, the ancient school of Tibetan Buddhism
re-established a Nyingma monastery in Bylakuppe, Mysore. This is the
largest Nyingma monastery today. Monks from Himalayan regions of India,
Nepal, Bhutan and from Tibet join this monastery for their higher
education. Penor Rinpoche also founded Thubten Lekshey Ling, a dharma
center for lay practitioners in Bangalore. Vajrayana Buddhism and
Dzogchen (maha-sandhi) meditation again became accessible to aspirants
in India after that.
Vipassana movement
The Vipassana movement is a modern tradition of Buddhist meditation practice. In India, the most influential Vipassana organization is the Vipassana Research Institute founded by S.N. Goenka (1924-2013) who promoted Buddhist Vipassana meditation in a modern and non-sectarian manner.
Goenka's network of meditation centers who offered 10 day retreats.
Many institutions—both government and private sector—now offer courses
for their employees. This form is mainly practiced by elite and middle class Indians. This movement has spread to many other countries in Europe, America and Asia. In November 2008, the construction of the Global Vipassana Pagoda was completed on the outskirts of Mumbai.
Status in India
District wise Buddhist population percentage, India census 2011
According to the 2011 Census of India there are 8.4 million Buddhists in India but Buddhist leaders claim there are about 50 to 60 million Buddhists in India. Maharashtra has the highest number of Buddhists in India, with 5.81 % of the total population. Almost 90 per cent of Navayana orNeo-Buddhists live in the state.
Buddhist population growth
In the 1951 census of India, 1.81 lakh (0.05%) respondents said they were Buddhist. The 1961 census, taken after B. R. Ambedkar adopted Navayana Buddhism with his millions of followers in 1956, showed an increased to 3.2 million (0.74%).
Census of India, 2011
| State | Buddhist Population (approximate) | Buddhist Population (%) | % of total Buddhists |
|---|---|---|---|
| Maharashtra | 6,531,200 | 5.81% | 77.36% |
| West Bengal | 282,898 | 0.31% | 3.35% |
| Madhya Pradesh | 216,052 | 0.30% | 2.56% |
| Uttar Pradesh | 206,285 | 0.10% | 2.44% |
| Sikkim | 167,216 | 27.39% | 1.98% |
| Arunachal Pradesh | 162,815 | 11.77% | 1.93% |
| Tripura | 125,385 | 3.41% | 1.49% |
| Jammu and Kashmir | 112,584 | 0.90% | 1.33% |
