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Abstract
There is enough historical evidence that Buddhism paved the way for refining the
into the Vedas, Bhagavad Gita and Upanishads by Adi Shankaryacharya during
the revival of Hinduism in 8th century A.D. As a result of this, we do not find any
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MODERN HINDUISM IS A RESTATEMENT OF BUDDHISM
Introduction
and modern Hinduism. Some scholars cherish the opinion that Buddhism in India
subsequently got incorporated into the Hinduism. They believe that modern
Hinduism, there is another group of scholars who uphold the theory that
India. If someone has to relate any ancient religion in India with Buddhism, it
Buddhism in India by Sakyamuni Buddha during the 6th century B.C., who was a
historical personality.
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Buddhism was a Critical Response to the Existing Brahmanism
Buddhism came into existence in order to wipe off the existing four-tier caste
system in India laid down by the Aryans. As the status of women was remarkably
women in the society. Sakyamuni Buddha was the first historical personality who
rose against all odds to abolish discrimination and violence against women in the
The Vedic revival during the 8th century A.D. was referred to as the revival of
the Gangetic plains of Bengal, Bihar and Orissa. The Hindus of Rajasthan also
participated in this hostile revival activity. After the death of Harshavardhana, the
Rajputs were arising on horizons of North India. The Rajputs belonged to the
lineage from among the remnants of Hunas and other foreign hordes which were
broken down by the activities of kings like Baladitya and the local tibals. The
Rajputs were made prominent by the Brahmins for the specific purpose of
part of the history of India and played a key role in the revival of Hinduism.1,2,3,5
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During this time, the popular devotion to the Buddha was sought to be replaced
by devotion to Hindu gods such as Rama and Krishna. The existing version of the
Mahabharata was written in this period when the decline of Buddhism had
already begun. It was specially meant for the lower caste community (Shudras),
most of whom were Buddhists, in order to attract them away from Buddhism.
However, Brahmanism still prevented the Shudras from having access to the
Vedas. The Mahabharata was possibly rewritten to placate the Buddhist Shudras
some of the humanistic elements of Buddhism to win over the Shudras. Overall,
it played the role of bolstering the Brahminical hegemony. Thus, Krishna, in the
Gita, was made to say that a person should not violate the divinely ordained law
of caste. Eklavya was made to slice off his thumb by Drona, who found it a gross
violation of dharma that a mere tribal boy should excel the Kshatriya Arjun in
archery.6,7
The various writers of the puranas carried out this systematic campaign of
hatred, slander and calumny against the Buddhists. The Brahannardiya Purana
made it a principal sin for Brahmins to enter the house of a Buddhist even at
times of great peril. The Vishnu Purana alleged that the Buddha as Maha Moha
or the great seducer. It further cautioned against the sin of conversing with
Buddhists and lays. Those who merely talked to Buddhist ascetics should be sent
to hell. In the Gaya Mahatmaya, the concluding section of the Vayu Purana, the
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town of Gaya was identified as Gaya Asura, a demon who had attained such
holiness that all those who saw him or touched him went straight to heaven.
Clearly, this demon was related to none other than the Buddha who preached a
simple way for all, including the oppressed castes, to attain salvation.7
The Vayu Purana story went on to add that Yama, the king of hell, grew jealous.
This was possibly because less people were now entering his domains. He
appealed to the gods to limit the powers of Asura Gaya. The gods, led by Vishnu,
were able to restrict his powers by placing a massive stone on the demon’s head.
This monstrous legend signified the ultimate capture of Buddhism’s most holy
Kushinagar, also known as Harramba, was one of the most important Buddhist
centres as the Buddha breathed his last there. The Brahmins, envious of the
people from going there. They spread a rumor that if one died in Harramba, he
would go straight to the heaven. This belief got deeply rooted in the minds of
the local community. So, when the Sufi saint Kabir died in 1518 AD at Maghar,
not far from Kushinagar, some of his Hindu followers refused to erect any
memorial in his honor there and instead set it up at Kashi. However, Kabir's
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Muslim followers were less superstitious and they set up a tomb for him at
Maghar itself.6,7
The tendency of Hinduism to absorb rival faiths was evident from the fact that
many elements from other faiths had also gone into the making of Hinduism.
Though the doctrine of ‘ahimsa’ or non-violence had originated with the Buddha
and had certainly found its greatest exposition in the Buddha’s teachings, but by
the second half of the 1st millennium A.D. it had become an integral part of the
Hindu teachings. However, it is still not certain whether the Buddha was
Hinduism was eager to embrace as its own, certain values that Buddhism stood
The simplicity of the Buddha’s message in emphasizing its stress on equality and
crusade against the bloody and costly sacrifices and ritualism of Brahmanism had
understood the need to appropriate some of these finer aspects of Buddhism and
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discarded some of the worst of their own practices so as to be able to win over
the masses back to the Brahminical fold. Imitating the Buddhists in this regard,
the Brahmins, who were once voracious beef-eaters, had turned into
vegetarians.7
Hinduism
The great Brahmin philosopher, Adi Shankaracharya (c. 788-820 AD), took keen
some scholars to have hated Buddhism and engaged the Buddhist monks in
public debates and each time he had emerged triumphant. But this theory was
far from truth for the simple reason that, had he successfully defeated the
Buddhist monks in debates all the time and had no faith in Buddhism, then there
was no logic behind his undertaking the initiative to incorporate the finer aspects
of Buddhist teachings into Hinduism. So, by the time he had invited the Buddhist
He had also realized that all the Buddhist monks with whom he had debated
were not well-versed with the teachings of the Buddha. Due to their ignorance,
they were unable to preach the true meaning of the doctrine of the Buddha in an
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effective manner. So, he took the initiative to include the finer aspects of
Buddhism into the core teachings of Hinduism. Under his supervision, the Vedas,
Bhagavad Gita and Puranas were rewritten incorporating these new aspects. The
The monastic practices had been unknown in Brahmanism, but this practice was
The finer aspects of Buddhism were later incorporated into the Vedas, Bhagavad
8th century A.D. As a result of this, we do not find any major difference between
the teachings of Buddhism and Hinduism in modern era. Lay people and many
make any distinction between these. We should understand that Hinduism was a
Buddhism paved the way for refining the teachings of Hinduism which came into
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remember that the finer aspects of Buddhism had been later incorporated into
Hinduism under the supervision of Adi Shankaracharya during the 8th century
A.D. 1,2,3
So, by observing the strikingly similar teachings in both these religions, it would
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Conclusions
The Brahmins could never deny or disrespect the inner truths in the teachings of
the Buddha in spite of having hatred against Buddhism as a religion. So, the
sort of a compromise between the Brahmins and the Buddhists on moral and
philosophical grounds. Buddhism stood for to promote peace and harmony in the
society. This had been later incorporated into certain strands of modern
Hinduism in order to make it more refined and acceptable to the society. Thus,
the Buddha was finally given his just dues. From historical perspective, it is now
clearly evident that Buddhism was never conquered on moral grounds and
critical arguments, but was actually driven off by sheer force and might.1,2,3,5,6
Though the Buddha is now incorporated into modern Hinduism as Lord Vishnu’s
pantheon, but he should not be regarded as a god of the Hindu religion. It needs
to be emphasized once again that the Buddha was never a mythological figure as
Lord Vishnu, Shiva, Brahma or Rama, but he was a real historical personality
who devoted his entire life to eliminate the sufferings of all sentient beings.4
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References
2. Jaini, P.S., Narain A.K., ed., 1980. The Disappearance of Buddhism and the
Survival of Jainism: A Study in Contrast. Studies in History of Buddhism.
Delhi: B.R. Publishing Company:181-91.
3. Ahir, D.C. 2005. Buddhism Declined in India: How and Why? Delhi: B.R.
Publishing.
6. Beal, S. 1884. Si-Yu Ki: Buddhist Records of the Western World. London:
Trubner & Co., reprint ed., Delhi: Oriental Books Reprint Corporation.
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