Jignasa Journal Of History Of Ideas And Culture Part 01

Author(s): Vibha Upadhyaya and Others
Publisher: University of Rajasthan

Page 143

Fading Curve of Buddhism in India
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This set in process on assimilative process by the neo-Brahmanical religion known as chaste Hinduism. The Mahayan sect of Buddhism by adopting features of Hindu religion such as the adoption of Sanskrit language, worship of images and putting stress on faith and devotion, made the assimilative process all that easier and quicker. The Hindus too by abstention from animal sacrifices and accepting the doctrine of Ahimsa and vegetarianism, further facilitated this assimilation. The Hindus thus not only imbibed the essential teachings of Buddhism but even included Lord Buddha in the Hindu pantheon as one of the ten incarnations of Vishnu. In Hindus temples, Buddhist images are converted into Hindu gods and Hindus too worship Buddha as an incarnation. This hastened reapproachement between Hinduism and Buddhism.
Yet another thing worth noting in respect of Buddhism is its better and more efficient organisation. They were organised on the basis of a corporate life. In the Buddhist monistic code, there was provision for the appointment of monistic officials such as Sanghbhatta (ration officer), Bhandagarika (store officer), Civarabhājaka (cloth-distributor), Satikāgahapada (recover of clothes) as and a host of others forming a well-knit administrative, corporate structure. Rules were laid for each officer with regard to their election and their rights and duties were clearly specified. Likewise, there was the Salākāgahapaka (the collector of votes) Sanapannapaka (officer who allocated seats). Thus every functionary and his duties were elaborately laid down and work was conducted as per the rules. But this thing did not last long and with time, the Bhiksus became lax and corrupt and rules were honoured more in the breach than in their observance. This led to a serious erosion of the prestige of the Buddhist laity. The Sangha, which was the hall-mark of Buddhist efficiency, organisation and purity began suffering a sure and steady decline. It came into weak hands. Gone were the days when this institution was in the healthy hands of those who could seriously impose the rules and discipline ordained by Lord Buddha. There was too much of decentralisation in the Sangha which led to the creation of different groups of monks, who took law into their own hands. There was great rivalry among monks who had forgotten the ideals of selflessness and self-abnegation and became more mundane than spiritual. Laxity prevailed all over and monks and nuns became people of easy virtures. They rapidly began to lose the respect of people and there was popular disenchantment against Buddhism as such and people began looking for a spiritual alternative which was resurgent Hinduism. Rot had crept into the Sangha and this led to a steady deterioration and disintegration of the Sangha, which was one the main pillars of strength of the Buddhist organisation. The sustaining force was rapidly evaporating in the thin air, paving the way for a successor.
This brings us to the last point-the question of successor. Buddhism flourished largely on account of the personality and sacrifices of Lord Buddha whose presence was magnetic and people came in droves to listen to him and he left behind a great legacy. But there was no competent successor capable of taking ahead the message of the great Prophet. If Buddhism made inroads in foreign countries and spread far and wide, it was due to the great interest evinced by kings like Ashoka and others. It was not the work of worthy successors. With royal patronage and support vanishing with the downfall of Maurya dynasty, Buddhism was left without a worthy successor of Lord Buddha's calibre. Hence it's decline was inevitable and its fall, round the corner and it made its silent exit from India, perhaps never to revive again.
References 1. For details, see Lalmani Joshi, Studies in the Buddhist Culture of India, Delhi, 1977 and
Ashutosh Mukherjee's Decline in Buddhism in India and its Causes, Silver Jubilee Volume III, Calcutta 1928.