DECLINE OF BUDDHISM IN
DR.
MADHUSUDAN MALLIK, M. A. (Double), D. Phil.
Adhyapaka,
Viswa-Bharati
It
is strange that
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
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
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
Laxity in morals: In
certain passages of the Sanskrit literature (
churches
in the Middle Ages were not immune from them. Corruptions may be one of the
factors that hastened the downfall of the
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 political grounds
(i. e.,
winning the Indian hearts) rather than sincerely
desiring to promote and interpret the religion.
A pessimistic religion: Buddhism
in some points is
pessimistic. The fundamental doctrine–sabbam dukkham ‘everything
is suffering’, sahham aniccam
‘everything is impermanent’ and sabbam anattam ‘everything
is non-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 long time and
gradually receded into the background.
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 of Vaishnavism,
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
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