Forgotten Destruction of Buddhist Sites in India

If Buddhist groups were to reclaim their sites, the historical narrative would reveal widespread appropriation of Buddhist religious places by Hindus and can highlight the systematic extermination faced by Buddhists in India

By Iftikhar Gilani

When the historic Babri Masjid in the Indian state of Uttar Pradesh, was demolished in 1992, many intellectuals and politicians were advising Muslims to voluntarily hand over the site to Hindus in exchange for guarantees to protect other mosques.

During the same period, Indian Parliament enacted the Places of Worship Act, 1991, which mandated that the status of all religious sites, as it stood in 1947, should remain unchanged—excluding the Babri Masjid from this provision.

The intent was to reassure Muslims and other minorities that there was no need for undue concern or agitation and no other place of worship was under any threat.

However, in recent years, Hindu nationalist groups have targeted several mosques, including the Gyanvapi Mosque in Varanasi, the Jama Masjid in Sambhal, the Shahi Masjid in Badaun, and even the Dargah of Khwaja Moinuddin Chishti in Ajmer, a spiritual symbol of Muslims of South Asia. The list has gone too long.

Hindu nationalist groups claim that these mosques were built by demolishing ancient Hindu temples. Courts have also taken these claims seriously, directing the Archaeological Survey of India to conduct surveys, effectively undermining the intent of the 1991 Places of Worship Act.

Although the Indian Supreme Court has for the time being, ordered the stop such surveys, till it adjudicates the legitimacy of 1991 law, the ultra-Hindu extremist group Vishva Hindu Parishad (VHP) or World Hindu Council asserts that approximately 25,000 mosques are under the scanner as they claim they have been constructed by destroying temples.

While there are conflicting narratives about whether these mosques were indeed built by dismantling temples, most prominent historians agree that many Hindu temples and monasteries were constructed by dismantling Buddhist shrines and monasteries in the medieval periods.

If Buddhist communities were to follow the example of Hindu nationalists and begin seeking legal recourse to reclaim their sites, very few Hindu temples in India might remain unaffected. This could create an endless cycle of claims and counterclaims with no resolution.

Historical records indicate that during the ancient and early medieval periods, several Hindu kings systematically destroyed Buddhist and Jain temples and monasteries.

Under the Mauryan dynasty (322- 185 BC), Buddhism flourished under Emperor Ashoka. However, after his death, the decline of the Mauryan Empire coincided with the resurgence of Hinduism and upper caste Brahminical dominance. This period saw widespread persecution of Buddhists and the destruction of their religious symbols.

Pushyamitra Shunga, a ruler from the Shunga dynasty that succeeded the Mauryas, is often accused of orchestrating a systematic campaign against Buddhists. He is alleged to have ordered the destruction of Buddhist monasteries and stupas and the killing of monks. Similarly, Shashanka, a ruler of Bengal, became infamous for targeting Buddhist religious sites and is said to have destroyed the Bodhi Tree in Gaya under which Gautama Buddha attained enlightenment.

Converting Sharda Peeth University into temple

The ancient Kashmiri chronicle “Rajatarangini” mentions the destruction of Buddhist monasteries by Hindu Shaivite rulers.

A particularly significant example of Buddhist suppression is linked to Adi Shankaracharya, an influential 8th-century Hindu philosopher. Shankaracharya is credited with revitalizing Hinduism during a period of decline, but his actions also led to the systematic marginalization of Buddhism.

According to historical accounts, Shankaracharya traveled across India, engaging in debates with Buddhist monks and establishing Hindu temples at sites of Buddhist significance.

One notable instance is the Sharada Peeth in present-day Pakistan-administered Kashmir, which was a renowned center of Buddhist learning. Shankaracharya is believed to have converted this Buddhist site into a Hindu temple dedicated to the goddess Sharada, symbolizing knowledge. This act not only disrupted the Buddhist community but also marked a significant appropriation of their sacred spaces.

Chinese traveler Xuanzang, who visited India in the 7th century, also documented instances of Buddhist persecution.

According to his accounts, Shashanka cut down the Bodhi Tree in India’s Bihar province and replaced Buddhist icons with Shaivite symbols. Under Bodhi Tree, Lord Buddha is believed to have attained spiritual knowledge.

Historian D.N. Jha, in his seminal work “Against the Grain: Notes on Identity, Intolerance and History”, refutes the popular claim that Islamic invaders burned the library at ancient Buddhist Nalanda University in Bihar. Instead, he argues that it was Hindu zealots who were responsible for the destruction.

The destruction of Buddhist structures was not limited to physical spaces. Inscriptions and literature from this era show a consistent attempt to undermine Buddhist philosophies.

Many texts were destroyed, and Buddhist scholars were either exiled or forced to convert. The psychological and cultural impact of this erasure is evident in the decline of Buddhism as a dominant religion in India, despite its significant influence across Asia.

Jha challenges the Hindu nationalist narrative that Muslim rulers destroyed tens of thousands of temples.

According to his research, over a span of 700 years, approximately 80 temples were damaged, primarily for political reasons rather than religious motives. Their destruction draws parallels to actions like Indira Gandhi’s 1984 military operation at the Golden Temple in Amritsar, which, though ill-conceived, was not driven by anti-Sikh sentiments, but by political motives to crush Sikh separatism.

Before the advent of Buddhism and Jainism 2,500 years ago, Hinduism was marked by rivalry between Vaishnavite and Shaivite sects. However, both united against the rise of Buddhism and Jainism.

Kashmiri historian Pandit Kalhana’s “Rajatarangini” recounts how Jaloka, a Shaivite king targeted Buddhist shrines.

The Sanskrit text “Divyavadana” describes how Pushyamitra Shunga ordered a military campaign to destroy Buddhist stupas and monasteries. The destruction continued even after the fall of the Shunga dynasty.

Archaeological evidence

Archaeological evidence from regions like Madhya Pradesh and Uttar Pradesh reveals instances where Buddhist sites were converted into Shaivite or Vaishnavite temples. This appropriation often involved reusing materials from Buddhist structures, such as bricks and statues, to construct Hindu temples, symbolizing both dominance and continuity.

In Varanasi’s Sarnath, the site where Gautama Buddha delivered his first sermon, Brahminical structures were constructed over Buddhist ruins.

These included buildings like Court 36 and Structure 136, built during the Gupta period using materials from demolished Buddhist monuments. Similarly, the Vishnupad Temple in Gaya and the Jagannath Temple in Puri are believed to have been constructed on or using materials from Buddhist structures.

Xuanzang’s travelogues describe the large-scale destruction of Buddhist monasteries under Mihirakula, a 6th-century ruler of the Huna dynasty, who reportedly demolished over 1,600 monasteries and killed countless monks.

Even in the Kashmir Valley, King Harshadeva of the 11th century was infamous for looting Hindu temples and Buddhist monasteries to fund his kingdom during financial crises.

The physical evidence of this destruction is abundant.

Excavations have uncovered remnants of Buddhist sites beneath many prominent Hindu temples. In Odisha, for example, numerous temples are believed to have been built over Buddhist monasteries.

The famous Jagannath Temple in Puri has been linked to Buddhist origins, with some scholars suggesting that its deity, Jagannath, has Buddhist influences.

In Madhya Pradesh and Uttar Pradesh, the foundations of several temples reveal older Buddhist structures. These findings underscore the layered history of religious spaces in India, where one faith’s decline often paved the way for another’s ascendancy.

The issue of reclaiming religious sites is not new in India. Recently, Hindu nationalist groups have demanded the excavation of temple foundations beneath mosques, believing they were constructed on temples.

A former minister in Uttar Pradesh, Swami Prasad Maurya recently reiterated  if Hindu nationalists continue looking for a temple in every mosque then people would start searching for a Buddhist monastery in every temple. He said most revered Hindu shrines Badrinath and Kedarnath temples in Uttarakhand, the Jagannath Temple in Puri, the Ayyappa Temple in Kerala and the Vithoba temple in Pandharpur (Maharashtra) were Buddhist monasteries.

Even the chief of patron organisation of Hindu nationalists Rashtriya Swayamsevak Sangh (RSS) Mohan Bhagwat had cautioned efforts to see a temple bneath every mosques, apparently that he is aware of the Pandora’s box this could open and Hindu temples would become the target themselves.

Widespread appropriation

If Buddhist groups were to reclaim their sites, the historical narrative would reveal widespread appropriation of Buddhist religious places by Hindus. This could challenge the current narrative of Hindu victimhood and instead highlight the systemic oppression faced by Buddhists throughout history.

Such a movement would not only bring to light past injustices but also question the legitimacy of many modern religious claims.

The potential repercussions of such reclamation movements are vast. They could lead to legal battles, social unrest, and further polarization within Indian society. The challenge lies in addressing these historical grievances without exacerbating contemporary tensions.

From the destruction of Buddhist stupas to the construction of Hindu temples on their ruins, to the later conversion of Hindu sites into Islamic structures, this cycle of appropriation reflects the complex relationship between religion and politics.

As India grapples with modern-day debates over religious identity and heritage, the lessons of history underscore the dangers of weaponizing faith.

Unearthing the past should aim to foster understanding and reconciliation, rather than reignite centuries-old divisions that risk deepening societal rifts.

Understanding this historicl trajectory is crucial for creating a more inclusive future. In a nation as diverse as India, embracing this complexity is essential for unity and progress. By expanding the narrative to include these nuanced histories, the story of India’s religious evolution becomes a testament to resilience and transformation, rather than mere conflict. It offers a chance to build bridges across divides and honor the rich tapestry of beliefs that have shaped the subcontinent over millennia.