Buddhisms Glorious Past and Declining Present, The Indian Perspective Sarbajit Bhattacharjee(7827010170) Assistant Pratik One of the

supreme ironies of the history of Buddhism in India is the question of how Buddhism came to disappear from the land of its birth. Many scholars of Buddhism, Hinduism, Indian history, and of religion more generally have been devoted to unraveling this puzzle. There is no absolute consensus on this matter, and a few scholars have even contended that Buddhism never disappeared as such from India. On this view, Buddhism simply changed form, or was absorbed into Hindu practices. Such an argument is, in fact, a variation of the view, which perhaps has more adherents than any other, that Buddhism disappeared, not on account of persecution by Hindus, but because of the ascendancy of reformed Hinduism. However, the view that Buddhists were persecuted by Brahmins, who were keen to assert their caste supremacy, still has some adherents, and in recent years has been championed not only by some Dalit writers and their sympathizers but by at least a handful of scholars of pre-modern Indian history. Dharamsala Location: Himachal Pradesh Highlight It is the seat of His Holiness, the 14th s: Dalai Lama The town of Dharamsala is situated in Himachal Pradesh, on the high slopes in the upper reaches of Kangra Valley. With the Dhauladhar Mountains serving as its backdrop, the town presents a picturesque sight. Dharamsala is divided into two parts, the Upper Dharamsala and the Lower Dharamsala, differing by approximately 1000 m in altitude. The town serves as the headquarters of the Tibetan government in exile. Dharamshala is also the seat of His Holiness, The 14th Dalai Lama in India. It houses a large settlement of Tibetan refugee. Monks in their robes and old Tibetans walking with rosaries in their hands or turning the prayer wheels is a common sight here. There are a number of monasteries and temples in Dharamsala, which serves as the major attractions for the tourists coming here. There are also several institutes here, set up to conserve the art, culture and traditions of Tibet.

Sanchi Location: Highlights: Sanchi, Madhya Pradesh UNECSO World Heritage Site

Sanchi is situated in the state of Madhya Pradesh in India. It lies at a distance of approximately 52 km from the capital city of Bhopal and 10 km from Vidisha. The major attractions of Sanchi include a number of Buddhist stupas, monasteries, temples and pillars. All these structures date back to somewhere between 3rd century BC and 12th century AD. The Mauryan emperor Ashoka founded all the stupas at Sanchi in the honor of Lord Buddha. They have the distinction of being included by UNESCO in its list of World Heritage Sites. However, the most magnificent as well as the largest one of these is the "Great Stupa of Sanchi". One of the best-preserved stupas, it is also the oldest of the existing structures in India, dating back to the Buddhist period. Encircling the Great Sanchi Stupa is a railing, with four carved gateways, each facing one of the four directions. It is believed that these gateways were carved around 100 AD. All the stupas at Sanchi, Madhya Pradesh, have a unique feature of not having any images of Lord Buddha in human form. Instead, Buddha has been illustrated symbolically, in the form of inanimate figures. The figures include wheels (representing his teaching), his footprints, empty throne etc. However, the figure that is most extensively used consists of a lotus flower. In Buddhism, lotus has a special meaning attached to it. It is both a beautiful decoration as well as a religious symbol. Buddhists believe that, like lotus grows from mud to produce a beautiful white blossom, people can also emerge from the mud of materialism into sunlight. The exquisite carvings on these stupas depict a world where humans and animals live in perfect harmony with each other. The gateways of

all the stupas have carvings that portray a number of incidents from the life of the Buddha as well as his previous incarnations as Bodhisattvas described in Jataka tales. Then, you have the male and female tree spirits adorned on the stupa gateways. The female tree spirits symbolize fertility and are used by Buddhists as welcoming figures.

Kushinagar Kushinagar is the place where Shakyamuni entered Mahaparinirvana. When Lord Buddha reached His eighty-first year, He gave his last major teaching. The subject of the teaching consisted of the thirtyseven wings of enlightenment. After this, He left Vulture's Peak with Ananda to journey north. After sleeping at Nalanda, he crossed the Ganges for the last time at the place where Patna now stands and came to the village of Beluva. Here, the Buddha fell ill, but he suppressed the sickness and continued towards Vaishali. This was a city where Shakyamuni had often stayed in the beautiful parks that had been offered to him. It was also the principal location of the third turning of the wheel of Dharma. While staying at Vaishali, Buddha thrice mentioned to Ananda a Buddha's ability to remain alive till the end of the aeon. Failing to understand the significance of this, Ananda said nothing and went to meditate nearby. Shakyamuni then rejected prolonging his own life span. Later Ananda learned of about this and implored Buddha to live longer. But he was refused, since his request had come too late. Coming to Pava, the blacksmith's son, Kunda, offered him a meal, which included meat. It is said that all the Buddhas of this world eat meal, containing meat, on the eve of their passing away. Buddha accepted, but directed that no one else should partake in the food. Later, it was learned that the meat was bad. He told Ananda that the merit created by offering an enlightened one his last meal is equal to that of offering food to him just prior to his enlightenment.

Between Pava and Kushinagar, Buddha rested near a village through which a caravan had just passed. The owner of the caravan, a Malla nobleman, came and talked to the Buddha. Deeply moved by Shakyamuni's teachings, he offered Buddha two pieces of shining gold cloth. However, their luster was completely outshone by Shakyamuni's radiance. It is said that a Buddha's complexion becomes prodigiously brilliant on both the eve of his enlightenment and the eve of his decease. The next day, when they arrived at the banks of the Hiranyavati River, situated to the south of Kushinagar, Buddha suggested that they should go to the caravan leader's sala grove. There, between two pairs of unusually tall trees, Shakyamuni lay down on his right side in the lion posture with his head to the north. Ananda asked if Rajgir or Sravasti would perhaps be more fitting places for his passing. Buddha replied that in an earlier life as a bodhisattva king this had been Kushavati, His capital, and at that time there had been no other city has been more glorious. The noblemen of Kushinagar, informed of the Buddha's impending death, came to pay him respect. Among them was Subhadra, a 120year-old Brahmin, who was much respected, but whom Ananda had turned away three times. However, Buddha called the Brahmin to His side, answered his questions concerning the six erroneous doctrines, and revealed to him the truth of the Buddhist teaching. Subhadra asked for permission to join the Sangha and thus became the last monk to be ordained by Shakyamuni. Subhadra then sat nearby in meditation, swiftly attained arhantship and entered parinirvana shortly before Shakyamuni. As the third watch of the night approached, Buddha asked His disciples thrice if there were any remaining perplexities concerning the doctrine or the discipline. Receiving silence, He gave them the famous exhortation - "Impermanence is inherent in all things. Work out your own salvation with diligence". Then, passing through the meditative absorptions, Shakyamuni Buddha entered Mahaparinirvana. The earth shook, stars shot from the heavens, the sky in the ten directions burst forth in flames and the air was filled with celestial music. The master's body was washed and robed once more, then wrapped in a thousand shrouds and placed in a casket of precious materials. For seven days, offerings were made by gods and men, after which, amidst flowers and incense, the casket was carried to the place of cremation in great procession. Some legends say that the Mallas offered their cremation hall for the purpose. A pyre of sweetly scented

wood and fragrant oils had been built, but, as had been foretold, it did not burn until Mahakashyapa arrived. After the great disciple eventually arrived, made prostrations and paid his respects, the pyre burst into flames spontaneously. After the cremation ceremony was complete, the ashes were examined for relics. Only a skull bone, teeth and the inner and outer shrouds remained. The Mallas of Kushinagar first thought themselves most fortunate to have received all the relics of the Buddha's body. However, representatives of the other eight countries that constituted ancient India also came forth to claim them. To avert a conflict, a Brahmin, Dona, suggested an equal, eightfold division of the relics between them. Some records state that in fact Shakyamuni's remains were first divided into three portions, one each for the gods, nagas and men. The portion given to humans was then subdivided into eight. Each of the eight people took their share to their own countries and eight great stupas were built over them. These relics were again subdivided, after Ashoka decided to build 84,000 stupas. Today, they are contained in various stupas scattered across Asia. Fa Hien found monasteries at Kushinagar. But, when Huen Tsang came here, the site was almost deserted. He did see an Ashoka stupa marking Kunda's house, the site of Buddha's last meal. Commemorating the Mahaparinirvana was a large brick temple containing a recumbent statue of Buddha. Beside this, was a partly ruined Ashoka stupa and a pillar with an inscription describing the holy event. Two more stupas commemorated the former lives of the Buddha at the place. Both Chinese pilgrims mention a stupa where Shakyamuni's protector Vajrapani threw down his scepter in dismay, after Buddha's death. Some distance away was a stupa, at the place of cremation and Ashoka built another, where the relics were divided. Kushinagar was rediscovered and identified before the end of the last century. Excavations have revealed that a monastic tradition flourished here for a long time. The remains of ten different monasteries, dating from the fourth century to the eleventh century, have been found. Most of these ruins are now enclosed in a park, in the midst of which stands a modern shrine housing a large recumbent figure of the Buddha. This statue was originally made in Mathura and installed at Kushinagar by the monk Haribhadra, during the reign of King Kumaragupta, the alleged founder of Nalanda Monastery. When the statue was discovered, late in the last century, it was broken. However, it has now been restored. Behind this shrine, is a large stupa dating from the Gupta age. The Burmese restored the stupa early in this century. Not far away, is a small temple, built on the Buddha's last resting place in front of the sala grove. It has also been restored. There

is a large stupa to the east, now called Ramabhar. On one side of the park, a former Chinese temple has been reopened as an international meditation center. Next to it stands a large Burmese temple. On the south side of the park, there is a small Tibetan monastery, with Tibetan style stupas beside it.

Bodhgaya Bodhisattva, having renounced the luxurious life of Prince Siddhartha, became Gautama, the ascetic. After leaving his home, he started walking in the southeastern direction from Kapilavastu and came to Vaishali. There, he listened briefly to the teaching of Arada Kalapa, an aberrant samkhya, but left dissatisfied. Crossing the river Ganges, he once again entered the kingdom of Magadha and came to Rajgir, its capital, where he listened to the yogic teachings of Rudraka. Again dissatisfied, he left the place, followed by five ascetics. Along with them, he came to the village of Uravilva, situated on the banks of the Nairanjana River, close to the place now known as Bodhgaya. There, they engaged in long, austere practices. For the first two years, Gautama ate only one grain of rice a day and for the next four years, he ate nothing at all. Despite almost full degeneration of his body, he remained sitting in continual meditation. Six years after his initial renunciation, he realized that extreme mortification does not lead to liberation. He arose and broke the austerities. The five ascetics got upset and left for Benares. As his former garments had perished, he took a yellow shroud from the corpse of a servant girl awaiting cremation nearby. To help him wash it, Indra Deva struck the ground to form a pond. A local Brahmin's daughter, Sujata, approached him and offered him a golden bowl filled

with rice, prepared in the essence of the milk of one thousand cows. Renewed, he bathed and then walked to a nearby cave to continue his meditation. However, the earth shook and the voices of the earlier Buddhas resounded in the air, telling him that this was not the place of his enlightenment. They advised him to proceed to the nearby Bodhi tree. The sites, where these events took place, were seen by the Chinese pilgrims in the fifth and seventh centuries. The records mention that stupas had been constructed at each of the sites. However, none of these exist today. As Buddha walked to the Bodhi tree, Svastika, a graincutter, gave him a bundle of kusha grass. A flock of birds flew around him three times. When he entered the area around the tree, the earth shook. He made a seat from the kusha grass for himself, on the eastern side of the tree and after seven circumambulations sat down facing east. He made the great resolve of not rising again, till enlightenment had been attained, even if his skin, bones and flesh crumble away. Sending forth a beam of light from the center of his eyebrows, he invoked Mara, who came to challenge him. Mara first dispatched his horrible armies and then his enticing daughters, but Buddha remained unmoved and defeated him, calling upon the earth and her goddess as his witness. He continued in profound meditation for three nights and finally realized the Supreme Enlightenment at dawn. The air filled with flowers and light and the earth trembled seven times. For seven days, Buddha continued to meditate beneath the tree, without moving from his seat and for the next six weeks, He remained in the vicinity. During the second week he paced, lost in thoughts, with lotus flowers springing from his footsteps. He pondered whether or not to teach. The chankramanar jewel walk later represented this event. The walk consists of a low platform adorned with eighteen lotuses, which now runs close to and parallel to the north side of the Mahabodhi Temple. For another week after the walk, He sat under the Bodhi tree. The Animeshalochana Stupa, situated to the north of the Chankramanar, later marked this spot. Brahma and Indra offered a hall made of the seven precious elements, where Buddha sat for a week, radiating lights of five colors from his body to illuminate the Bodhi tree. Huen Tsang described this site as being to the west of the tree and remarked that with time the precious elements changed to stone. Today, Ratnaghara stands identified by some as a roofless shrine to the north of Chankramanar. During a week of unusually inclement weather, the Naga king, Muchalinda wrapped his body seven times around the meditating Buddha, protecting him from the rain, wind and insects. Huen Tsang saw a small temple next to the tank, believed to be the Naga's abode.

He described it as lying to the southeast of the Bodhi tree. Presently, it is identified as the dry pond in Mucherim village near Bodhgaya. While Buddha was meditating beneath the Ajapala nigrodha tree, Lord Brahma came and requested him to teach the Dharma. Huen Tsang saw this tree, along with a small temple and stupa beside it, at the southeast corner of the Bodhi tree enclosure. It is thought that the site is now within the Mahanta's graveyard, near the present eastern gate. Buddha spent the seventh week seated beneath the Tarayana tree. According to the Huen Tsang, the tree lies to the southeast of the Bodhi tree enclosure, near the place where the bodhisattva earlier had bathed and eaten Sujata's offering. All these places were marked with stupas at that point of time. It was here that two passing merchants, Trapusha and Bhallika, offered Buddha food for the first time, since his enlightenment. Seeing that he needed a vessel to receive it, each of the four guardians of the directions offered precious bowls. But, He accepted only a stone bowl from each one of them. He pressed the four bowls together to form one and when Fa Hien saw it in Peshawar, four rims could be seen in the one. After spending forty-nine days in meditation, close to the seat of enlightenment, Buddha left Bodhgaya on foot to meet the five ascetics at Benares, where He was going to turn the first wheel of Dharma. After accomplishing this task, he returned briefly to Uruvela and introduced the three brothers, namely Uruvela, Gaya and Nadi Kasyapa, to his teachings. They, along with a thousand followers of their own, became monks and accompanied Shakyamuni to Rajgir. Just like Shakyamuni, all other Buddhas who show enlightenment to this world eat a meal of milk rice, sit upon a carpet of grass at Vajrasana, engage in meditation, defeat Mara and his forces and attain supreme enlightenment beneath the Bodhi tree (although the species of tree differs with each Buddha). The present Bodhi tree is a descendant of the original, as the tree was destroyed deliberately on at least three occasions. King Ashoka, initially hostile to Buddhism, ordered it to be cut down and burned on the spot. But, when the tree sprang up anew from the flames, his attitude changed. Deep regretting his destruction, Ashoka lavished so much personal care and attention on the new tree that his queen became jealous and secretly had it destroyed once more. Again Ashoka revived it and built a protective enclosing wall, as had previously been done by King Prasenajit of Koshala, during the Buddha's lifetime. Nagarjuna is said to have built an enclosure later, to protect the tree from being damaged by elephants. With time, this became less effective. So, he placed a statue of Mahakala upon each pillar.

Huen Tsang gave a record of the third destruction of the tree. He reported seeing remains of these walls and states that in the sixth century, a Saivite king of Bengal, Shasanka, destroyed the tree. However, even though he dug deep into its roots, he was unable to unearth it completely. Purvavarma, of Magadha Empire, revived it later. He poured milk of one thousand cows upon it, leading to the growth of tree to a height of ten feet, in a single night. The origin of the Mahabodhi Temple, which adorns the site today, is shrouded in obscurity. Various legends hold that Ashoka erected a diamond throne shrine, basically a canopy supported by four pillars, over a stone representation of Vajrasana. When General Cunningham was restoring the floor of the temple, he found traces that he took to be the remains of the shrine. It is his opinion that the temple may have been built between the fifth century and seventh century. Others propose that because of its resemblance to similar structures found in Ghandhara and Nalanda as well as the other archaeological evidence, it could have been founded as early as the second century AD. Nagarjuna is reputed to have built the original stupa upon the roof. However, from the records of Huen Tsang, we can be certain that the temple existed before the seventh century. Records of the builder are not clear. Some legends go that he was a Brahmin, who acted on the advice of Shiva. The statue in the main shrine of the temple, famous for its likeness to Shakyamuni, is said to have been the work of Maitreya in the appearance of a Brahmin artisan. Monastic tradition seems to have been strong in Bodhgaya. Fa Hien mentions three monasteries and Huen Tsang describes particularly the magnificent Mahabodhi Sangharama, founded in the early fourth century by a king of Ceylon. Both pilgrims make special remark of the strict observance of the Vinaya by the monks residing there. Some accounts tell that the great master Atisha, who later emphasized pure practice of the Vinaya, received ordination in Bodhgaya. Like everywhere else, neglect and desolation followed the Muslim invasion of northern India. However, extensive repairs and restoration of the temple and environs in the fourteenth century by the Burmese and their further attempts in the early nineteenth century are recorded. In the late sixteenth century, a wandering sanyasi (ascetic) settled in Bodhgaya and founded the establishment now known as the math of the Mahanta. In 1891, Anagarika Dharmapala, inspired by appeals in the press by Sir Edwin Arnold, began the Mahabodhi Society and sought to restore the site as a Buddhist shrine. However, his

efforts were hindered by bureaucracy. The British Government of India decided that the temple and its surroundings were the property of the Saivite Mahanta. Nearly sixty years of judicial wrangling followed, after which the Mahabodhi Temple was legally recognized as belonging to Buddhists. Since the inception of the Bodhgaya Temple Management Committee and the beginning of its active administration in 1953, vast improvements have been made to both the temple and its grounds. Existing structures have been repaired and new stupas are being erected. With the reintroduction of gilded images in the niches of the Mahabodhi Temple, it began to regain some of its lost splendor. The establishment of beautiful temples and monasteries, in the surrounding district, by the people of Tibet, Japan, China, Thailand, Burma, etc has brought to Bodhgaya, the varied traditions of Buddhist practice that have evolved in those lands. By contrast, the headless, mutilated statues in the local museum present a disturbing reminder of past destruction. Pilgrims abound in Bodhgaya. In the recent years, thousands have had the fortune to listen to the Dharma there. Many Buddhist masters are again traveling to Bodhgaya to turn the wheel of Dharma. For example, over 100,000 devotees attended the Kalachakra empowerment given by His Holiness, The Dalai Lama, in the year 1974. The Tibetan monastery now offers a two-month meditation course every year, for the international Buddhist community. It also provides meditation courses. Occasionally, the teachings are given in the Burmese, Thai, Japanese and other temples.

What is not disputed is the gradual decline of Buddhism in India, as the testimony of the Chinese traveler, Hsuan Tsang, amply demonstrates. Though Buddhism had been the dominant religion in much of the Gangetic plains in the early part of the Christian era, Hsuan Tsang, traveling in India in the early years of the 7th century, witnessed something quite different. In Prayag, or Allahabad as it is known to many, Hsuan Tsang encountered mainly heretics, or non-Buddhists, but that is not surprising given the importance of Prayag as a pilgrimage site for Brahmins. But, even in Sravasti, the capital city of the Lichhavis, a north Indian clan that came to power around 200 AD, established their capital in Pasupathinath, and in a long and glorious period of reign extending through the early part of the ninth century endowed a large number of both Hindu and Buddhist monuments and monasteries, Hsuan Tsang witnessed a much greater number of Hindus (ie, non-Buddhists, such as Jains and Saivites) than Buddhists. Kusinagar, the small village some 52 kilometres from Gorakhpur where the Buddha had gone into mahaparinirvana, was in a rather dilapidated state and Hsuan Tsang found few Buddhists. In Varanasi, to be sure, Hsuan Tsang found some 3000 Bhikkus or Buddhist monks, but they were outshadowed by more than 10,000 non-Buddhists. There is scarcely any question that Hsuan Tsang arrived in India at a time when Buddhism was entering into a state of precipitous decline, and by the 13th century Buddhism, as a formal religion, had altogether disappeared from India. But even as Buddhism went into decline, it is remarkable that the great seat of Buddhist learning, Nalanda, continued to flourish, retaining its importance until the Muslim invasions of the second millennium. Moreover, it is from Nalanda that Padmasambhava carried Buddhism to Tibet in the eighth century. Consequently, even the story of Buddhism in India cannot be unequivocally written in a single register of decline. To consider the question somewhat more systematically, we might wish to consider in serial order the various reasons advanced for Buddhisms decline and disappearance from India. The various arguments can be grouped under the following headings: sectarian and internal histories, focusing on schisms within the Buddhist faith, the widening differences between the clergy, Bhikkus, and laity, and the growing corruption within the sangha; histories focused on Buddhisms relations with Brahmanism, dwelling on the alleged persecution of Buddhists by Brahmins, the defeat of the Buddhists by the great theologian Shankara in public debates, as well as on the supposedly characteristic tendency of Hinduism, or rather Brahmanism, to absorb its opponents; and, finally, secular and political histories, which emphasize the withdrawal of royal patronage from Buddhism and, later, the Muslim invasions which had the effect of driving into extinction an already debilitated faith.

Nalanda Location: Bihar Founded In: 5th Century AD

Highlights Has the largest and oldest university of : ancient time Nalanda is situated in the state of Bihar. Founded in the 5th century AD, it lies at a distance of approximately 90 km from the capital city of Patna. Nalanda had the honor of being visited by Lord Buddha a number of times, in His lifetime. Even Hieun Tsang, the famous Chinese Traveler, stayed in this village for approximately 12 years, in the 7th century AD. Nalanda came to be recognized as a famous center of Buddhist learning in India, only between 5th century and 12th century. The university of Nalanda, apart from being the largest and oldest university of ancient time, was also first residential international university of the world. Around 2,000 teachers and 10,000 students, from all over the Buddhist world, stayed at this university. Emperor Ashoka and Harshavardhana got a number of temples, monasteries and viharas built here. Some time back, in 1951, an International Center for Buddhist Studies was set up at this place.

Rajgir Location: Approximately 34 km from Gaya, Bihar Highlights: Buddha preached two sermons here.

Rajgir is situated in the state of Bihar, encircled by five holy hills. It lies at a distance of approximately 34 km from the city of Gaya. The name of the town has been derived from the words 'Raj Griha', meaning 'the abode of the king'. During the lifetime of Lord Buddha, Rajgir served as the capital city of the Magadh Empire. It also has the distinction of serving as the host to Lord Buddha, during the reign of King Bimbisara. Prince Siddhartha (early name of Lord Buddha) came to Rajgir, after he renounced the luxuries of life and undertook asceticism. Two of the rock-cut caves of Rajgir were the favorite retreats of the Buddha. It was here that He preached two of his most renowned sermons.

Ajanta Caves Location: Aurangabad District, Maharashtra Highlight UNESCO World Heritage Site s: Represen Hinayana and the Mahayana sects of t: Buddhism The Ajanta caves are situated in the Aurangabad district of Maharashtra, India. The caves, thirty in number, are said to have witnessed the prosperity as well as the decline of the two sects of Buddhism, the Hinayana and the Mahayana. They are adorned with paintings, scriptures and architecture of both the sects. The Ajanta caves served as the residence of the Buddhist monks and religious devotees for more than 800 years. Today, these caves hold the distinction of being declared a World Heritage Site by UNESCO.

Ajanta Caves signify the transition from the Hinayana sect of Buddhism to the Mahayana sect of Buddhism. The Hinayana sect made use of the stupas and other rock forms to represent Buddha. On the other hand, Mahayana sect used idols. Cave number 8, 9, 10, 12, 13 and 15 belong to Hinayana, the older sect. While, those of number 1, 2, 16, 17, 19 and 26 are related to Mahayana sect. The 19th and 26th caves are Chaityas. Some of the caves have not been finished till date. Cave number nine, ten, twelve and thirteen were prepared in the first phase and date back to somewhere between 2nd century BC and 1st century BC. Cave number nine and ten comprise of the Chaitya Halls or shrines. Cave number twelve and thirteen basically served as viharas or monasteries. The second phase came up with cave number one to seven, eleven and forteen to twenty-nine. All of these caves date back to somewhere between 5th century AD to 6th century AD. Cave number nineteen, twenty six and twenty-nine comprise of Chaitya Halls or shrines. While, cave number one to seven, eleven, fourteen to eighteen, twenty to twenty-five, twenty-seven and twentyeight are viharas or monasteries. Cave number two, three, five, eight, twenty-three to twenty-five and twenty-eight are still unfinished. Many caves are adorned with sculptures depict Buddha preaching in a sitting position.

Ellora Caves Location: Near Aurangabad district, Maharashtra Highlights UNESCO World Heritage Site : Represent Buddhism, Hinduism and Jainism :

Founded In:

Between 5th century AD and 11th century AD

Ellora Caves are situated in the state of Maharashtra, India. They lie at a distance of approximately 25 km from the Aurangabad district. The beautiful caves of Ellora symbolize three of the major religions of the world, namely Buddhism, Hinduism and Jainism. They also hold the distinction of being declared a World Heritage Site by UNESCO. Ellora Caves, cut out of the vertical face of a cliff, comprise of splendid chaityas (halls of worship), viharas (monasteries) and Hindu and Jain temples. There are a total of 34 monasteries and temples inside these caves. All of them date back to somewhere between 5th century AD and 11th century AD and have been built in a linear pattern. All the caves have different religious inclinations. Twelve of the caves (cave number 1 to 12) belong to the Mahayana sect of Buddhism and were built between 550 AD and 750 AD. Seventeen caves (cave number 13 to 29) comprise of Hindu temples and were constructed between 600 AD and 875 AD. Five caves (cave number 30 to 34) belong to the Jains and were built between 800 AD and 1000 AD. Some time back, archaeologists unearthed 22 more caves at Ellora, devoted to Lord Shiva, a Hindu God. All the caves are adorned with magnificent paintings and sculptures. The Buddhist caves have beautiful carvings that illustrate the life of Lord Buddha. Some of the caves have exquisite carvings and sculptures and have been based on the classical Indian art. Then, you have the Kailash Temple in cave number 16, deemed to be the largest monolith structure in the entire world. Tourists come from far and wide to visit this amazing cave temple. Out of the numerous Buddhist Caves at Ellora, cave number 10, cave number 11 and cave number 12 are considered to be the most significant ones. Cave number 10 is a splendid example of Chaitya architecture in India. It is named after Vishwakarma, the presiding deity of all architects. Cave number 11 is known as Do Tal. It is a three-story structure dating back to the 8th century AD. Cave number 12, known by the name of Teen Tal, is also a wonderful three-story cave.

Udaigiri Location: Approximately 20 km to the northeast of Cuttack Highlights One served as a prospering learning : center of Buddhism Attraction Ruins of ancient Buddhist monasteries, s: stupas, sculptures, etc The city of Udaigiri is situated in Orissa, India. It lies at a distance of approximately 20 km to the northeast of Cuttack and 100 km from Bhubaneshwar. Udaygiri is one of the significant Buddhist destinations in India. During the ancient times, it served as a prospering learning center of Buddhism. A number of excavations have been carried out at Udaigiri, resulting in the unearthing of several caves. These caves were found to contain some of the most antique and architecturally significant Buddhist sculptures. Some of them are Bodhisattva figures, while others have Buddha in a meditating position. Ancient Buddhist monasteries, stupas and other items found here symbolize the rich history of the city. Even the hills forming the backdrop of the excavations stand adorned with inscriptions and rock cut sculptures. Cave number one is known as Rani Gompa and is adorned with splendid sculptures of elephants, monkeys, sword fights and abduction of women, all of them linked with King Kharvela. Cave number three and four are double story and are famous for their magnificent

sculptures as well as their architectural simplicity. The sculptures consist of images like a lion and its prey, elephants with snakes around them, unusual winged animals on top of some pillars, etc.

Ratnagiri Location: Approximately 100 km from Bhubaneshwar

Attraction Buddhist monasteries, stupas, motifs, s: etc The city of Ratnagiri is situated in the in Jajpur district of Orissa, India. It lies at a distance of approximately 100 km from Bhubaneshwar city. The city stands encircled by rivers, namely Mahanadi, Brahmani, Kimiria and Birupa, in all the directions. A number of excavations have been carried out at Ratnagiri and they have dated the city to the period of the Gupta dynasty, i.e., somewhere around the 6th century AD. Numerous Buddhist structures were unearthed form the hill range nearby. One of the excavations came out with a massive monastery, believed to be of the Mahayana sect. Apart from the monastery, numerous other items were unearthed, including stupas, chaityas, etc. Ratnagiri also holds the distinction of being a great learning center of the Buddhism of Tantric cult, known as Vajrayana. It has also been mentioned in the Tibetan Buddhist texts that the city witnessed the prosperity of the Kalchakrayana.

Udaigiri Location: Approximately 20 km to the northeast of Cuttack Highlights One served as a prospering learning : center of Buddhism Attraction Ruins of ancient Buddhist monasteries, s: stupas, sculptures, etc The city of Udaigiri is situated in Orissa, India. It lies at a distance of approximately 20 km to the northeast of Cuttack and 100 km from Bhubaneshwar. Udaygiri is one of the significant Buddhist destinations in India. During the ancient times, it served as a prospering learning center of Buddhism. A number of excavations have been carried out at Udaigiri, resulting in the unearthing of several caves. These caves were found to contain some of the most antique and architecturally significant Buddhist sculptures. Some of them are Bodhisattva figures, while others have Buddha in a meditating position. Ancient Buddhist monasteries, stupas and other items found here symbolize the rich history of the city. Even the hills forming the backdrop of the excavations stand adorned with inscriptions and rock cut sculptures. Cave number one is known as Rani Gompa and is adorned with splendid sculptures of elephants, monkeys, sword fights and abduction of women, all of them linked with King Kharvela. Cave number three and four are double story and are famous for their magnificent sculptures as well as their architectural simplicity. The sculptures consist of images like a lion and its prey, elephants with snakes around them, unusual winged animals on top of some pillars, etc.

Turning our attention to what I have described as sectarian histories, it is generally conceded that the Buddhist clergy paid insufficient attention to its laity. Buddhist mendicants kept their distance from non-mendicants, and as scholars of Buddhism have noted, no manual for the conduct of the laity was produced until the 11th century. Nonmendicants may not have felt particularly invested in their religion, and as the venues where the mendicants and non-mendicants intersected gradually disappeared, the laity might have felt distanced from the faith. The contrast, in this respect, with Jainism is marked. Some scholars have also emphasized the narrative of decay and corruption within a faith where the monks had come to embrace a rather easy-going and even indolent lifestyle, quite mindless of the Buddhas insistence on aparigraha, or non-possession. The Buddhist monasteries are sometimes described as repositories of great wealth. The secular and political histories adopt rather different arguments. It has been argued that royal patronage shifted from Buddhist to Hindu religious institutions. Under the Kushanas, indeed even under the Guptas (325-497 AD), both Buddhists and adherents of Brahmanism received royal patronage, but as Brahmanism veered off, so to speak, into Vaishnavism and Saivism, and regional kingdoms developed into the major sites of power, Buddhism began to suffer a decline. The itinerant Buddhist monk, if one may put it this way, gave way to forms of life less more conducive to settled agriculture. The Palas of Bengal, though they had been hospitable to Vaishnavism and Saivism, were nonetheless major supporters of Buddhism. However, when Bengal

came under the rule of the Senas (1097-1223), Saivism was promulgated and Buddhism was pushed out -- towards Tibet. Though Buddhism had already entered into something of a decline by the time of Hsuan Tsangs visit to India during the reign of Harsha of Kanauj in the early seventh century, it has also been argued that its further demise, particularly in the early part of the second millennium AD, was hastened by the arrival of Islam. On this view, Buddhism found competition in Islam for converts among low-caste Hindus. Even Ambedkar, whose animosity towards Hinduism is palpable, was nonetheless firmly of the view that Islam dealt Buddhism a death blow. As he was to put it, brahmanism beaten and battered by the Muslim invaders could look to the rulers for support and sustenance and get it. 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. Ambedkar was quite certain that this was the greatest disaster that befell the religion of Buddha in India. We thus find Ambekdar embracing the sword of Islam thesis: 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. There are, of course, many problems with this view. The sword of Islam thesis remains controversial, at best, and many reputable historians are inclined to dismiss it outright. Islam was, moreover, 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. Mathura Location: Uttar Pradesh Highlights A Hindu and Buddhist pilgrim : destination The city of Mathura is situated on the western bank of the river Yamuna, in Uttar Pradesh. It lies at a distance of approximately 145 km from Delhi, the capital of India, and 58 km from Agra, the city of Taj. The city holds the distinction of being the birthplace of Lord Krishna, a Hindu God. Along with being a major Hindu pilgrimage, Mathura is also one of the prominent Buddhist sites in India. It also had the fortuity of hosting Lord Buddha, once in His lifetime. Even after His mahaparinirvana, Mathura prospered as a major Buddhist center, till about 9th century CE. Mahakachhayana, a distinguished scholar and a disciple of the

Buddha, was responsible for sermonizing the thoughts and principles of Buddhism to the people of Mathura. With the construction of a monastic complex in Mathura by Upagupta, the religious teacher of Emperor Ashoka, the religion started budding in the city. During that time, Mathura school of art also flourished here, which became a famous attribute of the Buddha's sculptures. There have been references of about twenty Buddhist monasteries, three stupas and five Deva temples in Mathura. However, by the 11th century, Buddhism started declining in the city.

Kaushambi Location:

Uttar Pradesh

Highlights: Was once a learning center for Buddhists The district of Kaushambi is situated in Uttar Pradesh. It was the erstwhile capital of 'Vatsa Janpad', during the time of Buddha and came under the reign of King Udyana. Kaushambi also holds the distinction of serving as the host to Lord Buddha, in the 6th and 9th year after his enlightenment. It also had the good luck of being the place where Buddha delivered a number of sermons, thus elevating it to the status of a learning center for Buddhists.

A number of archaeological excavations have been carried out in Kaushambi. These excavations have led to the discovery of numerous sculptures, figurines, coins, punch-marked, cast coins, terra-cotta sculptures, etc. Other major attractions of Kaushambi include an Ashokan Pillar, an old fort and the Ghositaram Monastery. The monastery is believed to have been built by a wealthy merchant of the city. A large number of architectural relics and ruins also came up during the excavations. There are also a number of stupas in Kaushambi, India. Of them, the most impressive one is 25 m in diameter and 25 m in length. It dates back to the 5th century BC. Many narrative accounts of Buddhisms decline and eventual disappearance from the land of its faith have been focused on Buddhisms relations with Hinduism or Brahmanism. Nearly 20 years ago the historian S. R. Goyal wrote that "according to many scholars hostility of the Brahmanas was one of the major causes of the decline of Buddhism in India." The Saivite king, Shashanka, invariably appears in such histories as a ferocious oppressor of the Buddhists, though the single original source for all subsequent narratives about Shashankas ruinous conduct towards Buddhists remains Hsuan Tsang. Shashanka is reported to have destroyed the Bodhi tree and ordered the destruction of Buddhist images. Hindu nationalists appear to think that many Muslim monuments were once Hindu temples, but partisans of Buddhism are inclined to the view that Hindu temples were often built on the site of Buddhist shrines. If some scholars focus on outright persecution, others speak of a long process during which Buddhist practices became absorbed into Hinduism. The doctrine of ahimsa may have originated with the Buddha, and certainly found its greatest exposition in the Buddhas teachings, but by the second half of the 1st millennium AD it had become part of Hindu teachings. The great Brahmin philosopher, Shankaracharya (c. 788-820 AD), is said to have engaged the Buddhists in public debates and each time he emerged triumphant. Monastic practices had once been unknown in Brahminism, but over time this changed. Shankaracharya himself established maths or monasteries at Badrinath in the north, Dwarka in the west, Sringeri in the south, and Puri in the east. The Buddha had, as is commonly noticed, been transformed into an avatara (descent) of Vishnu. The tendency of Hinduism to absorb rival faiths has been commented upon by many, though one could speak equally of the elements from other faiths that have gone into the making of Hinduism. Was Buddha absorbed into the Hindu pantheon so that Buddhism might become

defanged, or is it the case that Buddhism stood for certain values that Hinduism was eager to embrace as its own? Bomdila Monastery Location: Founded in: Founded By:

Bomdila, Arunachal Pradesh 1965 12th reincarnate of Tsona Gontse Rinpoche

Bomdila Monastery, situated in state of Arunachal Pradesh, dates back to the year 1965. It owes its inception to the 12th reincarnate of Tsona Gontse Rinpoche, who got this monastery built before his death in the year 1966. The monastery of Bomdila is an imitation of the Tsona Gontse Monastery, located at Tsona in South Tibet. The main prayer hall of the monastery was added later on by the 13th reincarnate of Tsona Gontse Rinpoche. This hall was later sanctified by His Holiness, the 14th Dalai Lama, in October 1997. Apart from the prayer hall, Bomdila Monastery also comprises of a temple of Lord Buddha and residential quarters for the monks. Also known as Gentse Gaden Rabgyel Lling Monastery, it is one of the most important centers of the Lamaistic faith of Mahayana Buddhism. Phodong Monastery Location: Approximately 28 km from Gangtok, Sikkim Founded In: Early 18th century

Phodong Monastery is situated in the northern part of the state of Sikkim. It lies at a distance of approximately 28 km from the capital city of Gangtok. One of the six most important monasteries of Sikkim, Phodong dates back to the early 18th century. However, the monastery that we see today is not the original one and was rebuilt. Presently, it boasts of being one of the most beautiful monasteries in the state and serves as the residence of approximately 260 monks. The monastery also has a rich collection of some ancient murals. The annual festival at Phodang Gompa of India takes place on the 28th and 29th day of the tenth month of the Tibetan Calendar (usually December). The celebrations of the festival include the performance of religious dances by the monks.

Buddhism in Ladakh Mostly people in Ladakh are the followers of Buddhism and Ladakh has been deeply influenced by Tibetan Buddhism, In the forms of Mahayana and Vajrayana of Buddhism, Buddha is worshipped here as a deity who attained Nirvana (freedom from the cycle of birth and death). Buddha is also worshipped in the Gompas in Ladakh. His Holiness Dalai Lama, the spiritual and political leader of Tibetan Buddhist community is believed to be the Living Buddha by his followers and devotees. Due his resistance to the Chinese occupation Tibet, the Dalai Lama became an icon of political as well as spiritual leadership for the Tibetans. The Dalai Lama left Tibet and came to India in March, 1959. Ever since, he has led an international campaign against the Chinese occupation of Tibet. Along with preaching Buddhist philosophy and participating in spiritual and ethical discussions, he approached United Nations and urged the world leaders to help him in attaining independence for Tibet. However, in 1988, he made a major compromise in the form of 'Strasbourg Proposal', where he agreed upon genuine autonomy for Tibet, if not independence. Dalai Lama was awarded the Nobel Peace Prize in 1989 for his patient peaceful struggle for Tibet.

Though many Dalit and other anti-Brahminical writers would like to represent Brahminism as a tyrannical faith that wrought massive destruction upon the Buddhists, the matter is more complicated. A recent study of the Bengal Puranas indubitably shows that the Buddhists were mocked, cast as mischievous and malicious in Brahminical narratives, and subjected to immense rhetorical violence. But rhetorical violence is not necessarily to be read as physical violence perpetrated upon the Buddhists, any more than accounts of thousands of Hindu temples destroyed at the hands of Muslim invaders are to be read literally. Similarly, the absorption of the Buddha into Vishnus pantheon may have represented something of a compromise between the Brahmins and Buddhists: since so much of what Buddhism stood for had been incorporated into certain strands of Brahminism, the Buddha was at least to be given his just dues. This anxiety of absorption continues down to the present day, and one of the more curious expressions of this anxiety must surely be a letter from the All India Bhikkhu Sangha to the-then Prime Minister of India, P. V. Narasimha Rao. In his letter of 23 February 1995, the President of the Sangha complained that the actor Arun Govil, who had played Rama in the TV serial Ramayana, had been chosen to play the Buddha

in the TV serial by the same name. Could anyone really play the Buddha? As you know, the letter reminds Rao, the Buddha was never a mythological figure as Rama & Hanuman but very much a historical figure. If nothing else, we might at least read the disappearance of Buddhism from India as a parable about how myth always outlives history.