Buddhism is one of the world’s major religions, with a rich history that began during approximately the fifth or sixth century BC. Its spread and popularity across various regions was not preordained, and instead facilitated by diverse factors. This article explores what assisted the growth of Buddhism, particularly in its birthplace of India. It focuses on the Buddha’s charismatic personality, his profound and persuasive teachings, the devotion of his disciples (particularly those in the immediate wake of the Buddha-era), and the support from influential figures that shaped the trajectory of the dispensation.
The personality of the Shakyamuni Buddha played a crucial role in the spread of Buddhism. His calm demeanor, wisdom, and compassion attracted many followers. Initially, the early followers of the Buddha did not focus much on documenting his life, resulting in no extensive biography of the Buddha in the Pali Canon, though there are scattered life stories in various suttas. However, as time passed, interest in the Buddha-era grew, leading to the creation of various texts that highlighted his teachings and life story. These writings, such as the Mahavastu and Lalitavistara, helped to solidify his legacy and promote his teachings.
The Buddha was seen as a great man with unique qualities. For example, in the Brahmayu Sutta of the Majjhima Nikaya, a well-known Brahmin named Brahmayu sent a student to observe the Buddha. The student noted the Buddha’s gentle walk, calm presence, and dignified appearance. Such observations indicate that the Buddha, beyond his persuasive ideas, was a fundamentally charismatic and likeable man that people wanted to follow.
Descriptions of the Buddha often included physical characteristics that symbolized his greatness. He was said to have well-planted feet, a golden complexion, and a calm demeanour. The “Thirty-two marks of the Buddha” outlined specific physical traits, such as long fingers, a lion-like chest, and a voice that resembled a cuckoo’s call. These mythic traits not only ascribed to him a divine uniqueness, but was likely a product of the reverence that generations after the Buddha’s death already were feeling towards him.
The Buddha’s teachings, while borrowing from the Vedic and Brahmanical worldviews that were dominant at the time, were revolutionary in how he reworked them. They were particularly fresh for their approach to social issues. He challenged the caste system and advocated for the equality of all individuals, regardless of social status. This message resonated with many, especially the mercantile and marginalized classes. The Buddha’s teachings emphasized moral conduct, compassion, and the importance of understanding the nature of existence. One is not born noble, but becomes noble.
One of the key philosophical contributions of Buddhism is the concept of dependent co-arising (Pali: paticcasamuppada), which explains how all phenomena arise in dependence on conditions. This idea, along with the teaching of not-self (anatta), offered a new perspective on life and existence, attracting many followers.
The establishment of the Sangha, or monastic community, was vital for the spread of Buddhism. The Buddha created a structured organization that regulated the conduct and behaviour of monks and nuns through the Vinaya. This structure ensured that the teachings of Buddhism were preserved and transmitted effectively. The Sangha served as a model for ethical behaviour and spiritual practice, attracting individuals seeking a disciplined spiritual life.
External factors also played a significant role in the popularization of Buddhism. Support from influential figures, such as kings and wealthy merchants, helped Buddhism flourish. King Bimbisara of Magadha was one of the first royal patrons of the Buddha. He invited him to his kingdom after hearing of the Buddha’s enlightenment. This royal support provided the resources necessary for establishing monasteries and spreading the teachings.
Another notable supporter was King Pasenadi of Kosala, who also adopted Buddhism and supported the monastic community. Such endorsements from powerful leaders helped legitimize Buddhism as a religion followed by royalty and rulers, and encouraged others to follow suit.
The relative decline of Brahmanism, the dominant philosophical tradition of the time, created a space for Buddhism to grow. Many people were searching for new spiritual paths and approaches to salvation. The Buddha’s teachings offered an alternative to the rigid structures of Brahmanism, appealing to those disillusioned with traditional practices.
Individual monks also contributed significantly to the spread of Buddhism. Notable figures like Sariputta, Moggallana, and Ananda played essential roles in promoting the Buddha’s teachings. Sariputta, known for his wisdom, often defended the Buddha’s teachings against philosophical challenges posed by non-Buddhists. His ability to articulate and explain the Buddha’s ideas helped attract new followers.
Ananda, the Buddha’s attendant, was particularly influential in communicating the Buddha’s teachings to others. He often acted as an intermediary, engaging with people and encouraging them to explore Buddhism. His efforts were crucial in spreading the teachings after the Buddha’s passing.
The Mahaparinibbana Sutta highlights four significant locations related to the Buddha’s life that became important pilgrimage sites: his birthplace (Lumbini in modern-day Nepal), the place of his enlightenment (Bodh Gaya), the site of his first discourse (Varanasi), and the location of his great demise (Kushinagar). These sites attracted devotees and pilgrims, further spreading the teachings of Buddhism. Ashoka the Great, the Mauryan emperor and a supporter of Buddhism, built monuments and pillars at these locations to commemorate the Buddha’s life. His efforts helped establish a network of pilgrimage sites that became central to Buddhist practice.
However, by the fourth or fifth century, Buddhism had begun to decline in northern India, despite its numerous successes in Central Asia along the overland silk routes to China. Its monastic structure encountered strong ideological opposition in India and only intensified despite being supported during the Gupta and Pala Empires (c. 320–550 and c. 750–1161 respectively). Support from the merchants and silk route traders, traditionally Buddhist sympathizers, was muscled out by the political support of militaristic princes and kings who championed a vigorous Brahmanical theology of consecrated violence and conquest. Overall, new Hindu traditions, particularly Shaivism, began to exert increasing pressure on Buddhist strongholds, leading to intense ideological competition and cross-fertilization, especially in the tantric traditions.
By the beginning of the thirteenth century, Buddhism in India was nearly gone, though its diffusion into Southeast Asia was incredibly impactful. Even as Islam became a prominent faith in pre-modern India, it survived in some regions, particularly in southeastern Bengal.
Buddhism actually enjoyed a renaissance during the British Raj. European historians and archaeologists played a significant role in this revival. By uncovering numerous Indian Buddhist manuscripts, archeological sites, temples, and stupas, Western Indologists, many of them British, helped to perhaps unwittingly restore a consciousness that had been suppressed since the dominance of Islam from the twelfth to eighteenth centuries.
Colonial studies of Buddhism motivated Indian scholars and historians to revisit the memory of Buddhism. Activists and scholars like Sir William Jones (1746–94), Alexander Cunningham (1814–93), Rajendralal Mitra (1822–91), Haraprasad Shastri (1853–1931), Rabindranath Tagore (1861–1941), D.D. Kosambi (1907–66), Anand Kausalyayan (1905–88), Venerable Kripasharan (1865–1927), Anagarika Dharmapala (1864–1933), Dr. Benimadhab Barua (1888–1948), and Dr. B.R. Ambedkar (1891–1956) wrote extensively on Buddhist history. Many of these figures would launch associations or movements dedicated to the restoration of an authentic Indian Buddhism.
By the early nineteenth century, Buddhist society in India was reawakening and inspiring a revivalist movement throughout South Asia.
On 14 October 1956, Dr. B.R. Ambedkar embraced Buddhism with around 500,000 fellow Dalits in Nagpur, Maharashtra. His legacy significantly impacted modern India and the resurgence of Buddhism in the country. Today, Buddhism in India is growing, although it remains a marginalized community.
Modern technology, especially the Internet and AI, play a crucial role in developing Buddhism. These technologies are revolutionizing access to teachings through websites, apps, and virtual communities, and they also help digitize scriptures for research.
The importance of mindfulness meditation has gained recognition, particularly in clinical applications. Mindfulness practices also improve students’ attitudes toward life and their ability to concentrate in class. Many organizations teach mindfulness-based meditation programs in prisons as a secular tool to help practitioners shift from blind reactions to skilful responses. An example is the application of the Burmese-Indian spiritual master S. N. Goenka’s (1924–2013) technique in jails, as highlighted in the documentary Doing Time, Doing Vipassana (1997). Kiran Bedi, the then inspector general of Tihar Jail in New Delhi, introduced Goenka’s ten-day course to prisoners and police in 1994.
Influenced by Goenka’s mindfulness practice, the Mitra Upakram initiative, launched by the Government of Maharashtra, aims to facilitate the wholesome mental growth of school children, helping them develop into better citizens. This initiative brings the benefits of secular, universal anapana meditation to millions of school children and thousands of teachers across Maharashtra.
In 2018, the New Delhi government’s education department launched a new curriculum called the “Happiness Curriculum.” This curriculum emphasizes holistic education based on personal well-being through meditation, moral teachings, and mental exercises.
The spread and popularization of Buddhism in India were influenced by a combination of internal and external factors. The Buddha’s remarkable personality, teachings, and the establishment of the Sangha created a solid foundation for the religion. Support from influential figures and the decline of Brahmanism provided an environment conducive to the growth of Buddhism. Individual contributions from key disciples further enhanced the spread of the Buddha’s teachings, ensuring that Buddhism would continue to flourish for centuries to come. After its decline, Buddhism revived in India and is developing in various sectors.
Buddhism has entered a new era of modest growth in modern India, with technology playing a crucial role in its resurgence. The journey of Buddhism reflects its resilience and adaptability, demonstrating its enduring relevance in contemporary society.
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