The Influence of Buddha in

Hinduism
This document explores the profound impact of Buddha within the context of Hinduism. It sheds light on
the portrayal of Buddha as an Avtar of Vishnu Ji and his significance in ancient scriptures, inscriptions,
and cross-cultural paths shared between Hindus and Buddhists.

by Linguist
Buddha an Avtar of Vishnu ji ?
We all have debated and had discussions on wheter Buddha was Avtar or not , some say Balaram some
other , so what's the truth ? I will provide you with what our Granths say , you may differ to my
conclusion but we have to atleast acknowledge those references from Hindu Shastras :)
Introduction

Before we begin this question we should already know that there many Hindu devas/devis who are
sharing same name. Like Maa Saraswati is used for multiple Maa figures like one is wife of Brahmaa ji ,
other is wife of Vishnu ji (besides Laxmi ji and Bhu devi) , one is daugther of Brahma ji. Another example
Maa Ambika name in one forms she is "sister" of Shree Rudra and in another form is "wife" of Shiva ji as
we generally know . So my point here is that all these names are common names not proper names so is
the word Buddha like many people/dities were called that in past like Amithabha Buddha, Kashyap
Buddha etc but our focus is on Vishnu Avtar Buddha that too from Hindu perspective namely on
Ajanputra Buddha and Siddarth Buddha .
Ajanputra Buddha
Ajanputra(Ajinputra /Jinputra Buddha) was born in Kikat (Gaya) present-day Bihar State of INDIA . He
sometimes also refered as Mayamoha

He is belived to be born in Brahmin Family

Note that some people make the error that his name is Sugat Buddha which I find that it's a common title
used for both Ajanputra and Siddarth

{Hemashadan father }

Story of Ajanaputra Buddha

The story of Ajanputra Buddha’s birth is linked to a cosmic battle against the Tripurasura demons,
offspring of Tarakasura. Indra, the King of Heaven, loses his power due to his arrogance and seeks Lord
Shiva’s protection. The demons, emboldened, attack Heaven and Earth, forcing the Devas to seek help
from Shiva, who becomes the temporary ruler of Heaven.

The demons’ rule on Earth leads to a rise in sacrificial rituals, strengthening the Asuras. To counter this,
Lord Vishnu incarnates as Sugata Buddha, using his charm to distract the demons’ wives, whose
devotion is crucial to their husbands’ invulnerability. This distraction allows Lord Shiva to defeat the
demons when the planets align, restoring peace and marking the celebration of Tripurari Purnima.

Source of story is based on Linga Puran (1.71) with the interpretation that Vishnu Avtar is Buddha

Sanskrit-English version →

https://www.getwisdom.in/index.php?
flg=N&pmd=W&mdi=L&thm=2&vip=puran+eng&puran=11+Ling&sec=1&chap=71&pn=349&cod=ling
a&bn1=chap&bn=page
Siddarth Ikshvaku

Siddarth Ikshavaku (Shakyamuni / Gautam Buddha) was born in Lumbini present-day Nepal. He was
born in Suryavamshi Kshtriya much like Shree Rama. His Father's name was Shudodhan, Mother's name
Mayadevi

Story of Siddarth

The tale begins with the birth of Siddhartha to King Shuddhodana of the Shakyas of Ikshavku lineage in
Kapilavastu, located in the Himalayan foothills. Siddhartha’s birth is extraordinary, marked by auspicious
signs predicting he would become a world savior and establish a new law of life and death.

Siddhartha’s early life unfolds in luxury within the royal palace, and he marries Yasodhara, with whom he
has a son, Rahula. However, encounters with an old man, a sick boy, and a dead man profoundly alter his
worldview. The prince becomes disillusioned with the transient nature of beauty, power, and wealth,
which now appear as decay.

Seeking the ultimate truth of existence, Siddhartha embarks on a journey of discovery. He engages with
Brahmins and ascetics, enduring six years of severe austerity in the forest. Even when offered a kingdom
by King Magadhi Bibbisara to enact an ideal of justice, Siddhartha remains undeterred in his quest for
enlightenment1.

His pivotal moment of enlightenment occurs under the Bodhi tree near Gaya, where he resists the
temptations and assaults of the demon Mara. Remaining motionless and contemplative, Siddhartha
attains enlightenment and becomes the Buddha, the Awakened One.

As Buddha, he travels to Benares, delivering his first sermon outlining the path to end suffering through
detachment from desires and passions, thus liberating oneself from worldly bonds. His teachings attract
many disciples, forming a community united in the pursuit of spiritual equilibrium1.

Despite attempts by his enemy Devadatta to harm him, Buddha remains unscathed, his message of
peace and enlightenment continuing to resonate and spread throughout India.
Sources of my claim
(1) Bhagavat Puran references for Ajanputra Buddha

(i) 1.3.24

Hindi :- https://gitaseva.org/#epubcfi(/6/44[Srimadbhagwad-satik-1-21]!/4[Srimadbhagwad-satik-
1]/2/196/1:0)
English :-https://archive.org/details/bhagavatapuranagitapress_201907/page/n68/mode/1up?
view=theater&q=Buddha

These references are of Ajanaputra Buddha as it's written he was born in Kikat

(ii) 2.7.37

Hindi :- https://gitaseva.org/#epubcfi(/6/90[Srimadbhagwad-satik-1-44]!/4[Srimadbhagwad-satik-
1]/2/424/1:0)
English :- https://archive.org/details/bhagavatapuranagitapress_201907/page/n179/mode/1up?
view=theater

(iii) 6.8.19

Hindi:- https://gitaseva.org/#epubcfi(/6/292[Srimadbhagwad-satik-1-145]!/4[Srimadbhagwad-
satik-1]/2/176/1:0)
English:- https://archive.org/details/bhagavatapuranagitapress_201907/page/n649/mode/1up?
view=theater&q=Buddha

(iv) 10.40.21

Hindi :- https://gitaseva.org/#epubcfi(/6/518[Srimadbhagwad-satik-3-39]!/4[Srimadbhagwad-
satik-3]/2/176/1:0)

English :- https://archive.org/details/bhagavatapuranagitapress_201907/page/n1135/mode/1up?
view=theater&q=Buddha

(v) 11.4.22

Hindi

https://gitaseva.org/#epubcfi(/6/626[Srimadbhagwad-satik-5-3]!/4[Srimadbhagwad-satik-
5]/2/224/1:0)
English
https://archive.org/details/bhagavatapuranagitapress_201907/page/n1397/mode/1up

(2) Garund Puran (Ajanaputra Buddha reference)

(i) Chapter 1:-

English :- https://www.wisdomlib.org/hinduism/book/the-garuda-purana-dutt/d/doc122475.html

(ii) 2.30.37

English :- https://www.getwisdom.in/index.php?
flg=N&pmd=W&mdi=L&thm=2&vip=puran+eng&puran=17+Garud&sec=2&chap=30&pn=732&act=n
ext&cod=eagle&bn1=chap&bn=page

(iii) 3.15.26

(3) Padma Puran has both Ajanaputra Buddha and Gautam Buddha

(i) verse 6.71.23 to 6.71.29 and 6.71.265 to 6.7.278 for Siddarth

English:- https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365648.html

Sanskrit:- https://www.wisdomlib.org/hinduism/book/padma-purana-sanskrit/d/doc428126.html

I will not go over every verse I highlighted but rather focus on son of Shuddodhan part here it's written

Shauddhodani: which as per Amar Kosh means Gautam buddha whose mother is Maya and father is
Shuddodhan here is screenshot and webpage attached

https://archive.org/details/amar-kosh/page/n37/mode/2up?view=theater

(ii) 6.252.108 to 6.252.115 for Ajanputra Buddha

English :- https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365837.html

Sanskrit :- on the same link there is an option for Sanskrit version

(4) Matsya Puran

(i) Chapter 47 verse 247

Sanskrit-Hindi → https://archive.org/details/matsya-puran-gita-press-
gorakhpur/page/n196/mode/1up?view=theater

(ii) Siddarth (Shuddhodhan's Son) being born in Ikshvaku lineage

verse 271.12

read from chapter's starting 271.4 to see it's written Ikshvaku

Hindi:-

https://archive.org/details/matsya-puran/page/n1047/mode/1up?view=theater
English :-

https://hinduscriptures.in/scriptures/puranas-18-puranas-mahapurana/matsya-mahapurana/vol-
ii/chapter-271/topic-1

(5) Agni Puran for Siddarth Gautam Buddha

(i) Chapter 16 verse 2

Hindi-Sanskrit →
https://archive.org/details/AgniPuranaChowkhambaSurbharati/page/n41/mode/1up?view=theater
Hindi → https://archive.org/details/agni-puran-gita-press-gorakhpur/page/n54/mode/1up?
view=theater
English → https://www.wisdomlib.org/hinduism/book/the-agni-purana/d/doc1083104.html

Romanised Sanskrit → https://www.wisdomlib.org/hinduism/book/agni-purana-

sanskrit/d/doc1227146.html

Discussion :- Here it's written son of Shuddodhan thus connecting the Agni Purana with the life of
Gautam Buddha. But the biggest objection is Buddhist don't mention this event of life in Buddhist
Scriptures , my reply to that is different dities are looked differently in as per local customs like Tibetan
Buddhists would at some time worship Shiva as Primodal God (Mahakala) and other times say one of his
forms Maheshwara was prince of demons and was subdued by Boddhisatva Vajrapani (Indra)

Another question people may ask this is this says that those who follow Buddhism goes to hell as per
Hindu scriptures !

Well I don't think that's what is meant here as the context here is regarding a specific event in which
Daityas defeated Devas. Since Daityas followed the path of Vedas, Devas couldn’t able to defeat the
Daityas. After defeat, Vishnu incarnated as Buddha and deluded those sons of Diti and made them move
away from the path of Vedas. Once they deluded, it became very easy for devas to defeat Sons of Diti.
And there is a reference to hell only mentioned in the Agni Purana. Agni Purana doesn’t say all Buddhists
will go to hell. What it says is that Daityas did a work deserving hell.

Also for a second if I assume it says all those who follow Gautam Buddha go to hell then does one
explains that Padma Puran 6.71.265-268( read above) when it's says

"He is the son of Suddhodana (i.e. he is Buddha). He is seen and shown. He gives happiness. He is the
lord of the assembly. He shows favour to alias they deserve it. He is all void. He gives all that is desired.
He has four crores of various principles. He is the lord who has gone beyond intelligence. He is the lord
showing the path of the Veda to the heretics He is the preserver of the texts sacred to the heretics“"
.

The heretics here clearly refers to Buddhists as the verses are addressed to Vishnu’s Buddha avatar. The
passage actually shows Buddha in a favorable light, as he is referred to as the son of Suddhodana and is
described as someone who gives happiness and shows favor to those who deserve it. Furthermore, the
passage also describes Buddha as one who shows the path of the Veda to heretics and preserves the
texts sacred to them. Therefore, it cannot be interpreted as condemning all Buddhists to hell.

So as per Hindu views Gautam Buddha teaching path to Vedas and yet making (Daitya Buddhist) them
devoid of vedas could be interpreted as teaching essence of Vedas without using Vedas as a book and
daityas misinterpreting it to fit their own beliefs.

(ii) verse 49.8

Hindi- https://archive.org/details/AgniPuranaChowkhambaSurbharati/page/n115/mode/1up

English - https://www.wisdomlib.org/hinduism/book/the-agni-purana/d/doc1083137.html

(6) Sri Vishnu Dharma (Purva) Puran / व णुधम (पूव) पुराण

अ याय – ६६, ोक – ६८-७१

Chapter 66 verse 68 to 71

Github :- https://vishvasa.github.io/purANam_vaiShNavam/upapurANam/vishnudharmaH/

Srivaishnavan - Jananacharya Indological Research Foundation

https://srivaishnavan.com/publications/meghamala/puranas/sri-
vishnudharma/%e0%a4%b6%e0%a5%8d%e0%a4%b0%e0%a5%80-
%e0%a4%b5%e0%a4%bf%e0%a4%b7%e0%a5%8d%e0%a4%a3%e0%a5%81%e0%a4%a7%e0%a4
%b0%e0%a5%8d%e0%a4%ae%e0%a4%83-
%e0%a4%85%e0%a4%a7%e0%a5%8d%e0%a4%af%e0%a4%be%e0%a4%af-4/
Indira Gandhi National Centre for the Arts - Sanskrit

page 106 of the pdf

https://ignca.gov.in/sanskrit/visnu_dharma_d.pdf

Translation by Gooogle Translate from verse 68 to 72

Then, in the terrible age of Kali, the lotus flower arose. I shall become a Buddha, the son of
Shuddhodana, and free from envy. I will preach the Dharma by resorting to Buddhist Dharma. Showing
compassion to men and women to beings. They were dressed in red and had bright eyes and a calm
mind. They will teach the Dharma to Shudras when I attain Buddhahood .

(7) Dasavatara Stotram Jayadeva

(can be interpreted as used either Buddha)

verse 9

Sanskrit-English :- https://www.shastras.com/vishnu-stotras/dasavatara-stotram-jayadeva/

(8) Skand Puran

(can be interpreted as used either Buddha)

Section 3 Chapter 151

English - https://www.wisdomlib.org/hinduism/book/the-skanda-purana/d/doc425880.html

Sanskrit - https://www.wisdomlib.org/hinduism/book/skanda-purana-sanskrit/d/doc791973.html

(9) Mahabalipuram Adi Varah Dashavtar inscription Inscription

ASI :- https://archive.org/details/in.ernet.dli.2015.56637/page/n187/mode/1up?q=Buddha

(10) Shankaracharya's HariHara Strotram

verse 10

Sanskrit - English :- https://exploreananda.blogspot.com/2013_12_01_archive.html?

view=sidebar&m=1

Mara, the demon mentioned in the Vishnu Ji version, is often connected to Siddhartha Buddha in
AshvaGhosh's Buddhacharitram. Thus, I would interpret this verse as referring to Gautam Buddha.

(11) Mahabharta Tatparya Nirnaya of Madhvacharya Sampradaya in general (interpreted as Gautama

Buddha)

P.S. I personally don't agree with the interpretations of Madhvacharya a lot of times be it this matter like
saying he teached wrong or Darshanic interpretations but I am adding this reference too

https://archive.org/details/philosophic-vision-of-mahabharata-tatparya-nirnaya-and-bhagavata-
tatparya-nirnaya_-_k-t-pandurangi/page/88/mode/2up?view=theater

https://archive.org/details/philosophic-vision-of-mahabharata-tatparya-nirnaya-and-bhagavata-
tatparya-nirnaya_-_k-t-pandurangi/page/158/mode/2up?view=theater

Looking from a historical lens this interpretation suggests that Gautam Buddha's teachings were
intentionally misleading in order to deceive heretics, serving as a justification for Madhvacharya's dvait
philosophy. I mean Madhvacharya also called Shiva Avtar Adi Shankara's Advait also as fake and
propagated the idea that only the teachings of Madhvacharya's dvait philosophy were true and
authentic. This perspective further reinforces the belief that different schools of thought within Hinduism
have fiercely debated and challenged each other throughout history, each claiming their own
interpretation as the ultimate truth. Such debates highlight the complexity and richness of Hindu
philosophical traditions.

(12) Bhavishya Puran

P.S. I consider this some parts Pratisarg Parva as interpolation/later addition like even in this reference
you can that Ikshvaku genealogy is heavily distorted on this , so readers should decide on their own

(i) Pratisarg Parva 1st khand Chapter 6 verse 36

Sanskrit-Hindi →
https://archive.org/details/BhavishyaPuranPart1/Bhavishya%20Purana%20%20Part%202%20/page
/n282/mode/1up?view=theater

I don't have English translation so here is translation of Hindi by Google Translate

It is said that Hari was pleased and took birth in the name of Gautam through Kashyap. He adopted
Buddhism and went to Patna and ruled for ten years. After him came Shakya Muni, who ruled for twenty
years. Shakya Muni was purified and ruled for thirty years. Again he was born Shakya Singh. Whose birth
period is said to be after 2070 years of Kali. During this first phase of Kali, this king has destroyed the
Veda path. He ruled for sixty years. During this period of reign, all the people became followers of
Buddhism. Among humans, the king is considered to be the form of Vishnu, and it is a rule that the
people should be like the king.

(ii) Pratisarga Parva khand 4 Chapter 20

something like this

(13) Varah Puran

Internet Archive
The Varaha Purana, Part 1 : J. L. Shastri, G. P. Bhatt, S. Venk…
This book was published by Motilal Banarsidass, the oldest publisher
in India. For more information on this and other books please...

(14) Maheshwar Tantra

18th Patal verse 35th

Sanskrit - Hindi
https://archive.org/details/MahesvaraTantraSaralaHindiVyakhyaSudhakarMalaviyaChowkambhaNar
adaPancratra_201809/page/n203/mode/1up

(15) Vishnu Puran

3.17 - 3.18 entire chapter talking

(16) Mahabharat Shanti parva 47th chapter

Gita Press

{ some say it's interpolation}

(17) Linga Puran

https://archive.org/details/LingaPuranaJ.L.ShastriPart2/page/n281/mode/2up?
q=Buddha&view=theater
Statues /Iconographies of Buddha in
Hinduism

One of key distintion between Hindu and Buddhist Iconographies is that there is ukshnisha on Buddha s
'

forhead