Triveni Journal

1927 | 11,233,916 words

Triveni is a journal dedicated to ancient Indian culture, history, philosophy, art, spirituality, music and all sorts of literature. Triveni was founded at Madras in 1927 and since that time various authors have donated their creativity in the form of articles, covering many aspects of public life....

Decline of Buddhism in India

Madhusudan Mallik

DR. MADHUSUDAN MALLIK, M. A. (Double), D. Phil.
Adhyapaka, Viswa-Bharati

Introduction

It is strange that India which is the home of Buddhism will also be a land of its decline. It is also remarkable that Buddhism issuing out of the ancient land of India spreads out in other parts of the world’s surface and continues to maintain lights of enlightenment. The torch of truth which Buddha enkindled in the dim past still provides solace in the hearts of many of the living generations.

A question then naturally arises–what are the reasons which brought about this decline or hastened its disappearance? A number of factors, external as well as internal, are to be taken into consideration.

External causes

With regard to external force we are to consider as to how far religious persecution is responsible for this decline. Opinions differ. Authentic evidences may be adduced for and against religious persecution. So great an authority as Prof. Rhys Davids hesitates to put much reliance on persecution as the sole religious motive. From a sober study of history as well as brahminical writings we can surmise that the emphasis on persecution was not so much strong as was the forces of internal decay. No doubt there were some persecutions, ill-feelings and intolerance towards the Buddhists. Had there been any latent power within the Sangha, Buddhism might have survived such atrocities as was found in Christianity asserting itself after Moorish persecutions in Spain or Turkish domination in Armenia. Similarly Hinduism maintained its own after Islamic fanaticism in India. The persecutions by the Hindus could not do any harm as they were not regular. What is of inference for us is that Buddhism was gradually loosing its state patronage.

Persecutions

The tales recorded in the Divyaavadaana (alleged destruction of the monasteries at Saakala in East Punjab and the declaration of a reward of 100 ‘dinaras’ for the price of the head of a Buddhist monk) and the stories given by Taranath, speak of the persecution of Pushyamitra, the Sunga, the commander-in-chief of Brihadratha, the last Maurya King (N. K. Sastri ‘History of India’ Pp. 96-7)

Murder of Aaryadeva, pupil of Naagaarjuna (Winternitz ‘History of Indian Literature’, Vol. II. P. 349)

Persecution of the Buddhists by Mihirakula, the Huna king.

Sacrilegious acts of Sasaanka (expulsion of the Bhikkhus from the monastery at Kusinagara, Yuan Chwang, Vol. II. p. 43; throwing down into the Ganges the relic-stone exhibiting the footprints of Buddha at Pataliputra; uprooting the Bo-tree at Bodh-Gaya, etc.) king of Bengal and antagonist of Harsha. These misdeeds were also recorded in the Buddhist book of Manju-Sri-Mulakalpa,

Story of persecution of Sudhanva at the instigation of Kumaarila Bhatta is recorded in the Sankaradigvijaya (I and V) of Maadhava and Sankaravijaya of Aanandagiri.

Denunciation of the Buddhists by Sankaracharya, the great exponent and protagonist of Hinduism.

The Moslems gave a serious jolt to the religion of the Buddha–the whole monastery (cf. the monastery at Odantapuri) was put to fire, its treasures looted and plundered, the monks ruthlessly killed and massacred.

Internal forces

Schism in Buddhism: Even during the lifetime of the Master internal bickerings were in evidence. In course of time these separatist tendencies led to the origin of the eighteen sects each claiming intellectual superiority over the others.

            Defective church organisation: The Buddhist church was very loosely organised. There was no central authority to enforce uniformity of principles and common codes of disciplines. Each organisation was supreme in its own way. The towering personality of Buddha was a source of strength to the church management. With his passing away the religion no doubt spread far beyond the confines of Midland (majjhimadesa) but there, there was no supreme head to organise the multitude of churches, since it was considered irreligious to select a head.

            Degeneration of the faith : Symptoms for decay were in evidence from the sixth century A.D. The religion had lost much of its pristine glory. A gradual formation of a Buddhist pantheon (an idea wholly unknown to Buddha) was in the process of chrysalising. The teachings of the Nalanda University betray ample signs of a popular faith which is itself a sign of internal rut. To crown all,the incorporation of the gods of the Hindu pantheon into the doctrine of the Buddha proves that the religion is loosing its Vitality. The Tantric schools–Mantrayaana, Sahajayaana, etc., representing the last phase of Buddhism cropped up accelerating the decay of the faith.

            Laxity in morals: In certain passages of the Sanskrit literature (Dasakumaaracharita, Ch. 7 of Dandin, 7th century A. D., Maalatimaadhava of Bhavabhuti and Narmamaala of Kshemendra, 11th century A. D., etc.), Buddhist nuns are seen acting as go-between lovers. These examples are never weighty enough to account for the disappearance of any religion from any country. Corruptions exist and existed in other religions of the world. The Christian
churches in the Middle Ages were not immune from them. Corruptions may be one of the factors that hastened the downfall of the Roman Empire. The real cause of the decline of Buddhism in India is not corruption but internal decay.

            Inculcation of foreign notions and alien rites: A body of alien rulers who adopted and patronised Buddhism never renounced their old habits and beliefs. They turned and twisted the religion, added and attended it and introduced and promoted practices wholly foreign to the genius of Buddhism. Besides, these kings (cf. the Kusana kings) professed Buddhism on politicalgrounds (i.e., winning the Indian hearts) rather than sincerelydesiring to promote and interpret the religion.

            A pessimistic religion: Buddhism insome points is pessimistic. The fundamental doctrine–sabbam dukkham ‘everything is suffering’, sahham aniccam ‘everything is impermanent’ and sabbam anattam ‘everything isnon-ego’–has no appeal to the ordinary people who wanted something tangible and expected some relief from the trials and tribulations of life. As Buddhism provides little solace immediately, it failed to hold its own for a longtime and gradually receded into the ground.

            Necessity of the conception of a deity: The common run of men want to have a ‘Supreme Deity’ unto whom they could surrender themselves wholly in order to gain salvation. Buddhism failed miserably in this regard. With the progress of Mahayana, ‘the Doctrine of Bhakti ‘and the Ideal of Bodhisatta’ were introduced to meet this growing demand but proved abortive in the teeth ofVaishnavism, Saivism and Pauranic religions.

            Tendency to absorb Hindu elements: The influence of Brahminism which so long encircled it began to permeate it gradually. The doctrine of the soul which Buddha carefully avoided, crept into it. The gulf between Hinduism and Buddhism became considerably narrowed down. The ideal of Arhathood gave place to the idea of universal compassionateness (Bodhisattahood). Buddha came to be deified and the Bodhisattas attained the position of semi-divine creatures.

            Revival of Brahminism: Brahminical religion reared its head with its peraphernalia of rites. The performance of Asvamedha and other sacrifices took the peoples’ fancy. History is replete with reference to Asvamedha and other sacrifices from the 5th to the 7th centuries A. D. The Pallavas (E. I. Vol. I. P. 2; xv. P. 245) posed themselves as the upholders of Dharma-Mahaaraajas. The Saalankaayanas and the Vaakaatakas were not lagging behind in acts sacrificial. The Vishnukundins (E. I. iv. P. 193; xvii. P. 1, 339; xxii. P. 20) performed 11 Asvamedhas and 1,000 Agnistomas besides other Saiva-medhas. The Chaalukyas (both eastern and western) glorified in Asvamedha sacrifices. The Raashtrakutas and the Kadambas (E. I. vi. P. 19; xiii. P. 308; xvi. P. 67. 271) exhibited zeal in Asvamedha sacrifices. All these and many others excited the curiosity and enthusiasm for many foreign tribes (the Huns, the Gujars, etc.) who settled down in India.

The above is a mere list of some of the more probable causes. There were others. The religion was on a downward move. Internally and externally signs of decay were writ large on it. Thus the flame that Buddha enkindled under the Bo-tree at Gaya slowly and gradually faded away from the land of its origin. The legacy it has left on the minds of the people will have its lasting and permanent effect. It has inspired the Greeks, controlled the Sakas. The softness, the beauty and the expression it gave to the development of art in India will become a treasure for all time to come. It originated in India as a cultural force and when its importance decreased it retired into the solitudes of other countries. The ideal of universal compassionateness which deeply permeated Indian life will be an eternal beackon to mankind. India with its multitudinous customs and faiths will always remember with gratitude the debt it owes to Buddhism and muse in its waking hours the spirit and philosophy which Buddhism bequeathed.

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