|India Table of Contents
Buddhism began with the life of Siddhartha Gautama (ca. 563-483 B.C.), a prince from the small Shakya Kingdom located in the foothills of the Himalayas in Nepal. Brought up in luxury, the prince abandoned his home and wandered forth as a religious beggar, searching for the meaning of existence. The stories of his search presuppose the Jain tradition, as Gautama was for a time a practitioner of intense austerity, at one point almost starving himself to death. He decided, however, that self-torture weakened his mind while failing to advance him to enlightenment and therefore turned to a milder style of renunciation and concentrated on advanced meditation techniques. Eventually, under a tree in the forests of Gaya (in modern Bihar), he resolved to stir no farther until he had solved the mystery of existence. Breaking through the final barriers, he achieved the knowledge that he later expressed as the Four Noble Truths: all of life is suffering; the cause of suffering is desire; the end of desire leads to the end of suffering; and the means to end desire is a path of discipline and meditation. Gautama was now the Buddha, or the awakened one, and he spent the remainder of his life traveling about northeast India converting large numbers of disciples. At the age of eighty, the Buddha achieved his final passing away (parinirvana ) and died, leaving a thriving monastic order and a dedicated lay community to continue his work.
By the third century B.C., the still-young religion based on the Buddha's teachings was being spread throughout South Asia through the agency of the Mauryan Empire (ca. 326-184 B.C.; see The Mauryan Empire, ch. 1). By the seventh century A.D., having spread throughout East Asia and Southeast Asia, Buddhism probably had the largest religious following in the world.
For centuries Indian royalty and merchants patronized Buddhist monasteries and raised beautiful, hemispherical stone structures called stupas over the relics of the Buddha in reverence to his memory. Since the 1840s, archaeology has revealed the huge impact of Buddhist art, iconography, and architecture in India. The monastery complex at Nalanda in Bihar, in ruins in 1993, was a world center for Buddhist philosophy and religion until the thirteenth century. But by the thirteenth century, when Turkic invaders destroyed the remaining monasteries on the plains, Buddhism as an organized religion had practically disappeared from India. It survived only in Bhutan and Sikkim, both of which were then independent Himalayan kingdoms; among tribal groups in the mountains of northeast India; and in Sri Lanka. The reasons for this disappearance are unclear, and they are many: shifts in royal patronage from Buddhist to Hindu religious institutions; a constant intellectual struggle with dynamic Hindu intellectual schools, which eventually triumphed; and slow adoption of popular religious forms by Buddhists while Hindu monastic communities grew up with the same style of discipline as the Buddhists, leading to the slow but steady amalgamation of ideas and trends in the two religions.
Buddhism began a steady and dramatic comeback in India during the early twentieth century, spurred on originally by a combination of European antiquarian and philosophical interest and the dedicated activities of a few Indian devotees. The foundation of the Mahabodhi Society (Society of Great Enlightenment) in 1891, originally as a force to wrest control of the Buddhist shrine at Gaya from the hands of Hindu managers, gave a large stimulus to the popularization of Buddhist philosophy and the importance of the religion in India's past.
A major breakthrough occurred in 1956 after some thirty years of Untouchable, or Dalit (see Glossary), agitation when Bhimrao Ramji (B.R.) Ambedkar, leader of the Untouchable wing within the Congress (see Glossary), announced that he was converting to Buddhism as a way to escape from the impediments of the Hindu caste system (see Varna, Caste, and Other Divisions, ch. 5). He brought with him masses of Untouchables--also known as Harijans (see Glossary) or Dalits--and members of Scheduled Castes (see Glossary), who mostly came from Maharashtra and border areas of neighboring states and from the Agra area in Uttar Pradesh. By the early 1990s, there were more than 5 million Buddhists in Maharashtra, or 79 percent of the entire Buddhist community in India, almost all recent converts from low castes. When added to longtime Buddhist populations in hill areas of northeast India (West Bengal, Assam, Sikkim, Mizoram, and Tripura) and high Himalayan valleys (Ladakh District in Jammu and Kashmir, Himachal Pradesh, and northern Uttar Pradesh), and to the influx of Tibetan Buddhist refugees who fled from Tibet with the Dalai Lama in 1959 and thereafter, the recent converts raised the number of Buddhists in India to 6.4 million by 1991. This was a 35.9 percent increase since 1981 and made Buddhism the fifth largest religious group in the country.
The forms of Buddhism practiced by Himalayan communities and Tibetan refugees are part of the Vajrayana, or "Way of the Lightning Bolt," that developed after the seventh century A.D. as part of Mahayana (Great Path) Buddhism. Although retaining the fundamental importance of individual spiritual advancement, the Vajrayana stresses the intercession of bodhisattvas, or enlightened beings, who remain in this world to aid others on the path. Until the twentieth century, the Himalayan kingdoms supported a hierarchy in which Buddhist monks, some identified from birth as bodhisattvas, occupied the highest positions in society.
Most other Buddhists in India follow Theravada Buddhism, the "Doctrine of the Elders," which traces its origin through Sri Lankan and Burmese traditions to scriptures in the Pali language, a Sanskritic dialect in eastern India. Although replete with miraculous events and legends, these scriptures stress a more human Buddha and a democratic path toward enlightenment for everyone. Ambedkar's plan for the expanding Buddhist congregation in India visualized Buddhist monks and nuns developing themselves through service to others. Convert communities, by embracing Buddhism, have embarked on social transformations, including a decline in alcoholism, a simplification of marriage ceremonies and abolition of ruinous marriage expenses, a greater emphasis on education, and a heightened sense of identity and self-worth.
The Tradition of the Enlightened Master
A number of avowedly Hindu monastic communities have grown up over time and adopted some of the characteristics associated with early Buddhism and Jainism, while remaining dedicated to the Hindu philosophical traditions. One of the oldest and most respected of the Hindu orders traces its origin to the teacher Shankara (788-820), believed by many devotees to have lived hundreds of years earlier. Shankara's philosophy is a primary source of Vedanta, or the "End of the Veda," the final commentary on revealed truth, which is one of the most influential trends in modern Hinduism. His interpretation of the Upanishads portrays brahman as absolutely one and without qualities. The phenomenal world is illusion (maya ), which the embodied soul must transcend in order to achieve oneness with brahman . As a wandering monk, Shankara traveled throughout India, combating Buddhist atheism and founding five seats of learning at Badrinath (Uttar Pradesh), Dwaraka (Gujarat), Puri (Orissa), Sringeri (Karnataka), and Kanchipuram (Tamil Nadu). In the 1990s, those seats are still held by successors to Shankara's philosophy (Shankara Acharyas), who head an order of orange-clad monks that is highly respected by the Hindu community throughout India. Activities of the acharyas , including their periodic trips away from their home monasteries to visit and preach to devotees, receive exposure in regional and national media. Their conservative viewpoints and pronouncements on a variety of topics, although not binding on most believers, attract considerable public attention.
The initiation of a renunciant usually depends on the judgment of an acharya who determines whether a candidate is dedicated and prepared or not; he then gives to the disciple training and instructions including the initiate's own secret formula or mantra. After initiation, the disciple may remain with his teacher or in a monastery for an indefinite period or may wander forth in a variety of careers. The Ramanandi order in North India, for example, includes holy men (sadhus) who practice ascetic disciplines, militant members of fortified temples, and priests in charge of temple administration and ritual.
There are other orders of renunciants who lead still more austere existences, including naked ascetics who wander begging for their food and assemble for spectacular parades at major festivals. A few dedicated seekers still withdraw to the fastness of the Himalayas or other remote spots and work on their meditation and yoga in total obscurity. Others beg in populated areas, sometimes engaging in fierce austerities such as piercing their bodies with pins and knives. They are a reminder to all people that the path of renunciation waits for anyone who has the dedication and the courage to leave the world behind.
Another kind of renunciation appears in the cult of Sai Baba, who achieved national and international fame in the twentieth century. The first person known by this name was a holy man--Sai Baba (died 1918)--who appeared in 1872 in Maharashtra and lived a humble life that blended meditation and devotional techniques from a variety of sources. This saint has a small but dedicated following throughout India. A later incarnation was Satya Sai Baba (satya means true), born in 1926 in Andhra Pradesh. At age thirteen, he experienced the first of several seizures that resulted in a changed personality and intense devotional activity, leading to his statement that he is the second incarnation of Sai Baba. By 1950 he had set up a retreat at Puttaparti in what later became Andhra Pradesh and was accepting disciples. His fame spread along with numerous apocryphal stories of his ability to perform miracles, including the manifestation of sacred ash and, according to some accounts, watches or other objects, from thin air or from his own body. The cult has expanded to include publishing, social service, and education institutions and includes an international association of thousands of believers. Devotion to Satya Sai Baba does not preclude attachment to other religious observances but concentrates instead on worship and veneration of the holy man himself, often in the form of a photograph. Thousands of pilgrims have traveled to his retreat annually to participate in group activities, obtain mementos, and perhaps a view of the teacher himself.
Source: U.S. Library of Congress