Jainism and Buddhism: The Rise of Religious Reform Movements

During the sixth and fifth centuries BC, the mid-Gangetic plains saw the rise of many religious
sects—historical records mention as many as sixty-two of them. These sects emerged from
diverse local traditions and practices, but among them, Jainism and Buddhism stood out as the
most influential. Both religions challenged the dominant religious and social structures of the
time, becoming powerful movements for reform.

Why Did Jainism and Buddhism Emerge?

The society of this era was deeply divided into four varnas (social classes): brahmanas
(priests), kshatriyas (warriors and rulers), vaishyas (traders and agriculturists), and shudras
(laborers and servants). The brahmanas held the highest status and enjoyed several privileges,
such as exemption from taxes and punishments. The kshatriyas, who governed and fought
battles, were second in rank, while the vaishyas, though wealthy and engaged in trade and
agriculture, were placed below them. The shudras were at the bottom of society, forced into
servitude and denied basic rights, such as studying religious texts. Women, too, faced significant
restrictions and were not allowed to participate in Vedic learning.

In cities like Pataliputra, Rajgir, Champa, and Bodh Gaya, economic activities flourished,
and traders began using coins for transactions—an innovation that first appeared around the fifth
century BC. This growth in commerce increased the power and influence of the vaishyas, yet
they remained socially inferior to the brahmanas and kshatriyas. Seeking greater recognition,
many vaishyas turned to Jainism and Buddhism, which did not uphold the rigid varna
hierarchy.

Why Did Vaishyas and Kshatriyas Support Jainism and Buddhism?

1. Rejection of the Varna System – Unlike the dominant brahmanical traditions, neither
Jainism nor Buddhism emphasized caste distinctions. This appealed to vaishyas and
shudras, who faced discrimination under the existing system.
2. Principles of Non-Violence – Jainism and Buddhism promoted ahimsa (non-violence),
which discouraged wars and conflicts. This was beneficial for traders because peace
meant safer trade routes and economic prosperity.
3. Criticism of Moneylending Restrictions – Brahmanical texts (Dharmasutras)
condemned charging interest on loans, considering it an impure profession. However, as
trade expanded, vaishyas became moneylenders and financiers. Their profession was
looked down upon in the existing system, so they turned to Buddhism and Jainism, which
did not impose such restrictions.
4. Discontent with Materialism – While trade and wealth increased, many people,
including monks and philosophers, were disturbed by rising inequalities. They opposed
the accumulation of wealth, luxury, and new social disparities. Both Jainism and
Buddhism encouraged a simple and ascetic lifestyle, rejecting excessive materialism.
The Reaction Against Materialism and the Rise of Asceticism

As the economy evolved, many traditionalists disapproved of new luxuries like coins, elaborate
clothing, grand dwellings, and new modes of transport. This reaction was similar to the
opposition seen during the Industrial Revolution in modern times, when people longed for a
simpler, pre-industrial way of life. In the same way, many in ancient India rejected the changes
brought by the use of iron, urbanization, and increased trade.

Jain and Buddhist monks renounced material possessions. They were prohibited from touching
gold and silver and could only accept what was necessary for survival from their patrons. This
strict discipline symbolized a rebellion against the growing materialism of the era and a desire to
return to a pure and simple existence.

Vardhamana Mahavira and Jainism

Jainism, an ancient religious tradition, believes in the existence of twenty-four tirthankaras

(spiritual teachers), with Vardhamana Mahavira as the last and most significant. According to
Jaina tradition, the origins of Jainism date back to the ninth century BC, with Rishabhadeva
being considered the first tirthankara. However, historical evidence suggests that Jainism became
an organized movement only around the fifth century BC when settlements in the mid-Gangetic
plains began to flourish.

Mahavira’s Life and Spiritual Journey

The twenty-third tirthankara, Parshvanatha, who came from Banaras, is credited with laying
the foundation of Jain teachings. However, it was Vardhamana Mahavira who truly established
Jainism as a widespread religious movement.

Mahavira was born in 540 BC in a village near Vaishali (modern Basarh, Bihar). His father,
Siddhartha, was the leader of a prominent kshatriya clan, and his mother, Trishala, was the
sister of Lichchhavi chief Chetaka. This royal connection gave Mahavira access to influential
rulers, including Bimbisara, the king of Magadha, which helped spread his teachings.

Despite his privileged background, Mahavira renounced worldly life at 30 years of age, leaving
his home in search of truth and spiritual enlightenment. For twelve years, he wandered across
different regions, practicing severe austerities. He is said to have worn the same clothes without
changing them and eventually abandoned clothing altogether, embracing complete detachment.

At 42, he attained kaivalya (omniscience), a state of pure wisdom, freeing himself from both
suffering and pleasure. Because of this conquest over emotions, he was called Mahavira (the
Great Hero) and Jina (the Conqueror), and his followers became known as Jainas. He then
spent thirty years spreading his teachings across regions such as Koshala, Magadha, Mithila,
and Champa.
Mahavira passed away at the age of 72, in 468 BC, at Pavapuri, near modern Rajgir. Another
tradition states that he died in 527 BC, but archaeological evidence does not support this.

The Teachings of Jainism

Jainism is based on five fundamental principles:

1. Ahimsa (Non-violence) – No harm should be done to any living

being, whether human, animal, or insect. Jain kings were known to
execute those who killed animals.
2. Satya (Truthfulness) – Always speak the truth and avoid falsehood.
3. Asteya (Non-stealing) – Do not take anything that does not belong
to you.
4. Aparigraha (Non-possession) – Avoid accumulating wealth or
unnecessary possessions.
5. Brahmacharya (Celibacy) – Control desires and lead a disciplined
life. This last principle was added by Mahavira.

Among these, ahimsa was the most important, leading Jain monks to practice extreme non-
violence, such as wearing masks to avoid inhaling tiny insects and sweeping the ground before
walking.

The Division of Jainism

Mahavira’s strict discipline led to a split in Jainism after his death:

 Shvetambaras ("white-clad") – They wore white robes and believed

that wearing clothes was acceptable.
 Digambaras ("sky-clad") – They practiced complete nudity,
believing it was necessary for true renunciation.

Jainism and the Caste System

Unlike Buddhism, Jainism did not reject the caste system entirely. Mahavira taught that a
person’s caste was determined by their past karma—good actions led to a higher birth, while
bad actions led to a lower one. However, he believed that even a chandala (outcaste) could
achieve liberation through a virtuous life.

The Three Jewels (Triratna) of Jainism

Jainism emphasizes that liberation from worldly suffering is achieved through:

1. Right Knowledge – Understanding the truth about life and the

universe.
2. Right Faith – Belief in the teachings of the tirthankaras.
 3. Right Conduct – Practicing moral discipline and self-restraint.

These three principles are called Triratna (Three Jewels) and are essential for attaining
moksha (liberation).

Jainism’s Influence on Society

Jainism opposed war and violence, which made it difficult for its followers to engage in military
or agricultural work (since plowing harmed insects and small creatures). As a result, most Jains
took up trade and business, making them one of the wealthiest and most influential
communities in Indian history.

Jainism’s strict moral code, emphasis on non-violence, and rejection of ritualistic practices
made it an attractive path for those seeking a pure and ethical life. Even today, its followers
continue to practice these principles, keeping Mahavira’s teachings alive.

Spread of Jainism

To spread his teachings, Mahavira organized a community of followers, which included both
men and women. Unlike the Brahmanas, who used Sanskrit, he preached in Prakrit, the
common language, making his ideas more accessible. However, Jainism did not completely
separate itself from Brahmanical traditions, which limited its appeal to the masses. Despite this,
Jainism gradually expanded, especially in South and West India, where Brahmanism was
weaker.

One of the earliest stories of Jain influence in the south is linked to Chandragupta Maurya
(322–298 BC). According to later traditions, Chandragupta became a Jaina monk, renounced his
throne, and spent his final years as an ascetic in Karnataka. However, there is no strong historical
evidence to confirm this.

Another significant event in Jain history was the great famine in Magadha, which occurred
about 200 years after Mahavira's death. The famine lasted for twelve years, forcing many
Jains to migrate to South India under the leadership of Bhadrabahu, while those who stayed in
Magadha were led by Sthulabahu. When the exiled Jains returned after the famine, they accused
the Magadhan Jains of relaxing their religious discipline. This disagreement led to a major split
in Jainism:

 Digambaras ("sky-clad") – The southern Jains, who continued to

practice extreme asceticism, including complete nudity.
 Shvetambaras ("white-clad") – The northern Jains, who allowed
monks to wear white robes.

This division remains in Jainism to this day. However, inscriptions confirm that Jainism gained a
strong foothold in Karnataka only around the third century AD. By the fifth century AD,
numerous Jain monastic centers, called basadis, were built there with royal patronage.
Jainism also spread to Kalinga (modern Odisha) in the fourth century BC and gained royal
support under Kharavela in the first century BC. Kharavela, a powerful king, promoted
Jainism and expanded its influence to Andhra and Magadha. By the second and first
centuries BC, Jainism had also reached Tamil Nadu. Over time, Jain communities flourished in
Malwa, Gujarat, and Rajasthan, where they remain influential, particularly in trade and
commerce.

Although Jainism never received as much royal support as Buddhism, it managed to survive in
India while Buddhism virtually disappeared from the subcontinent.

Contributions of Jainism

Jainism made one of the earliest efforts to challenge the rigid caste system and Brahmanical
rituals. Unlike the Brahmanas, who used Sanskrit, the Jains adopted Prakrit, making their
teachings more accessible. Their religious texts were written in Ardhamagadhi, and in the sixth
century AD, they were compiled at Valabhi (Gujarat), a major educational center.

Jainism played a key role in the development of Indian languages. Many regional languages
evolved from Prakrit, including Shauraseni, which later gave rise to Marathi. The Jains also
contributed to Apabhramsha literature and wrote its first grammar. Even today, a vast
collection of Jain manuscripts remains preserved in temples in Gujarat and Rajasthan.

In addition to Prakrit, Jains also made significant contributions to Sanskrit literature in the
medieval period. More importantly, they were pioneers in the development of Kannada
literature, writing extensively in this language.

Originally, like the Buddhists, the Jains did not worship idols. However, over time, they began
worshipping Mahavira and the twenty-four tirthankaras. This led to the creation of
magnificent Jain sculptures and temples, particularly in Karnataka, Gujarat, Rajasthan, and
Madhya Pradesh. Although Jain art in ancient times was not as grand as Buddhist art, it
flourished in the medieval period, contributing to India’s rich artistic heritage.

Gautama Buddha and Buddhism

Gautama Buddha, originally known as Siddhartha, was a contemporary of Mahavira and was
born in 567 BC in a Shakya Kshatriya family in Lumbini, Nepal, near Kapilavastu (now
identified with Piprahwa in Uttar Pradesh, India). His father was an elected ruler of Kapilavastu
and headed the Shakya republican clan, while his mother was a princess from the Koshalan
dynasty. Being born in a noble family in a republic, Siddhartha inherited a sense of equality and
justice from an early age.

From childhood, Siddhartha showed a deep interest in meditation and spiritual thought.
Though he was married at a young age, the material world did not satisfy him. He was
profoundly affected by human suffering and sought a solution to end misery. At the age of 29,
like Mahavira, he renounced his royal life and set out in search of truth. For seven years, he
wandered from place to place, practicing severe austerities. However, realizing that extreme
asceticism was not the path to enlightenment, he adopted a "Middle Path"—neither indulging
in luxury nor practicing extreme hardship. Finally, at the age of 35, he attained enlightenment
(Bodhi) under a pipal tree in Bodh Gaya and became Buddha, the Enlightened One.

Soon after attaining enlightenment, he gave his first sermon at Sarnath (near Varanasi),
which is known as the "Dharmachakra Pravartana" (Turning of the Wheel of Dharma).
Over the next 40 years, he traveled tirelessly, walking 20–30 km a day, spreading his teachings
across Kaushambi, Shravasti, Varanasi, Vaishali, and Rajgriha. He debated with scholars,
defeated Brahmanical priests in discussions, and preached to all people, regardless of their
caste, gender, or wealth. Unlike other religious teachers, Buddha did not discriminate between
rich and poor, men and women, or upper and lower castes. His simple yet profound
teachings attracted thousands of followers.

After decades of teaching and preaching, Gautama Buddha passed away at the age of 80 in
487 BC in Kusinagara (now Kasia in Uttar Pradesh). However, archaeological evidence does
not fully confirm the existence of Buddha in the 6th century BC, as the cities he visited, such
as Shravasti and Rajgriha, only developed into major urban centers around the 5th century
BC.

Doctrines of Buddhism

Buddha was a practical reformer who focused on solving real-world problems rather than
engaging in philosophical debates about the soul (atman) and Brahma. He emphasized that
suffering (dukkha) is an inevitable part of life, and the root cause of suffering is desire
(trishna). To overcome suffering, one must eliminate desires and attain nirvana (liberation
from the cycle of birth and death).

Buddha prescribed the Eightfold Path (Ashtangika Marga) as a way to end suffering and
achieve enlightenment. This path, which was compiled in the 3rd century BC, consists of:

1. Right View (Samyak Drishti) – Understanding reality as it is.

2. Right Intention (Samyak Sankalpa) – Developing the right attitude
and intentions.
3. Right Speech (Samyak Vacha) – Speaking truthfully and kindly.
4. Right Action (Samyak Karma) – Acting morally and ethically.
5. Right Livelihood (Samyak Aajiva) – Earning a living in a way that
does not harm others.
6. Right Effort (Samyak Vyayama) – Striving to improve oneself.
7. Right Mindfulness (Samyak Smriti) – Being aware of one's
thoughts, feelings, and actions.
8. Right Concentration (Samyak Samadhi) – Developing deep focus
and meditation.
Buddha emphasized the "Middle Path", which avoids both extreme luxury and severe self-
denial. He also laid down a moral code of conduct, similar to Jain teachings, to guide his
followers:

1. Do not commit violence (Ahimsa).

2. Do not steal or covet the property of others.
3. Do not consume intoxicants.
4. Do not lie.
5. Do not engage in sexual misconduct or adultery.

These principles reflect universal moral values and remain the foundation of Buddhist ethics.
Through his teachings, Buddha sought to create a just and compassionate society, free from
suffering and discrimination.

Features of Buddhism and the Causes of Its Spread

One of the most revolutionary aspects of Buddhism was that it did not recognize the existence
of God or an eternal soul. This was a radical departure from traditional Indian religious beliefs,
which were deeply rooted in the worship of deities and the concept of the atman (soul).

Unlike Brahmanism, which was tied to complex rituals and caste hierarchy, Buddhism was
simple, practical, and accessible to all, making it highly appealing to the common people,
especially those from the lower varnas (castes). Buddha openly criticized the caste system,
allowing people to join the Buddhist Sangha (monastic order) without any caste
discrimination. Women were also given the opportunity to join the Sangha, elevating their
status in society. This democratic and inclusive approach set Buddhism apart from
Brahmanical traditions, which were largely controlled by the priestly class.

Buddhism particularly flourished in non-Vedic regions, where Brahmanical influence was

weak. The people of Magadha (modern Bihar) were among the first to embrace Buddhism, as
they had been looked down upon by orthodox Brahmanas. The Brahmanical tradition
considered Magadha to be outside the holy land of Aryavarta (modern Uttar Pradesh),
reinforcing social divisions. Even today, some people from north Bihar prefer not to be
cremated south of the Ganges in Magadha, a tradition reflecting ancient prejudices.

The charismatic personality of Gautama Buddha played a crucial role in spreading his
teachings. He opposed evil with kindness and countered hatred with love. Despite facing
opposition and abuse, he remained calm and responded with wisdom and patience. An example
of his approach is seen in an incident where a man angrily abused Buddha. Instead of
retaliating, Buddha asked him, "My friend, if a person does not accept a present, what
happens to it?" The man replied, "It remains with the one who offers it." Buddha then said,
"My friend, I do not accept your abuse." This ability to disarm hostility with wisdom made
his teachings even more influential.
Another reason for the rapid spread of Buddhism was the use of Pali, a simple Prakrit language
spoken by the common people, instead of Sanskrit, which was used mainly by Brahmanas. By
preaching in Pali, Buddha's teachings reached a much larger audience, making them more
accessible than the complex Sanskrit scriptures of Brahmanism.

Buddha also established a well-organized religious order called the Sangha, which was open
to all men and women, regardless of caste or social status. However, certain groups, such as
slaves, soldiers, and debtors, were not allowed to join. Once admitted, monks had to follow
strict vows of celibacy, poverty, and devotion to the teachings of Buddhism. The Sangha
played a major role in spreading Buddhism far and wide, even during Buddha's lifetime.
Powerful kingdoms like Magadha, Kosala, and Kaushambi and many republican states
adopted Buddhism.

The three main pillars of Buddhism are:

1. Buddha (the Enlightened One)

2. Dhamma (the Teachings or Doctrine)
3. Sangha (the Religious Order)

With a strong organizational structure and dedicated monks, Buddhism spread rapidly across
India and beyond.

Ashoka’s Role in the Spread of Buddhism

One of the most significant turning points in Buddhism’s expansion came 200 years after
Buddha’s death, when Emperor Ashoka of the Maurya dynasty (268–232 BC) embraced
Buddhism. This was a historic moment because Ashoka, the most powerful ruler of his time,
used his vast empire to promote Buddhism on a global scale.

After the Kalinga War, which caused immense bloodshed, Ashoka renounced violence and
adopted Buddhism as the guiding principle of his rule. He sent Buddhist missionaries to
Central Asia, West Asia, and Sri Lanka, transforming Buddhism from a regional Indian
religion into a global faith.

Because of Ashoka’s efforts, Buddhism spread to Sri Lanka, Burma (Myanmar), Tibet,
China, and Japan, where it continues to thrive today. While Buddhism eventually declined in
India, it remains a dominant religion across South Asia, Southeast Asia, and East Asia, a
testament to the profound impact of Buddha’s teachings.

Causes of the Decline of Buddhism

By the 12th century, Buddhism had almost completely disappeared from India, though it had
survived in Bengal and Bihar until the 11th century. This decline was due to several factors,
including internal weaknesses, corruption in monasteries, persecution by rulers, and
foreign invasions.

At the beginning, every religion emerges with a spirit of reform, but over time, it often adopts
the very rituals and ceremonies it once opposed. Buddhism was no exception. Originally, it
challenged Brahmanism’s rituals and caste system, but as time passed, it began absorbing
similar practices. Idol worship, excessive rituals, and monastic corruption weakened
Buddhism from within. Meanwhile, the Brahmanas responded to the Buddhist challenge by
reforming their own practices. They allowed women and Shudras a place in spiritual life
and emphasized the importance of cattle wealth, which helped them regain influence.

Buddhism’s Decline and Internal Weaknesses

As Buddhism evolved, it moved away from its core values. The Buddhist monks—who were
supposed to lead simple, disciplined lives—became isolated from ordinary people. Instead of
preaching in Pali, the language of the common people, they adopted Sanskrit, which was only
understood by intellectuals. This distanced Buddhism from the masses.

From the first century AD, idol worship became widespread in Buddhism, and monks began
receiving large donations from wealthy patrons. Buddhist monasteries, such as Nalanda,
accumulated vast land holdings and revenue from nearly 200 villages. Over time, these
monasteries became centers of corruption, engaging in practices that Buddha himself had
condemned. By the 7th century, a new form of Buddhism called Vajrayana emerged, which
involved tantric rituals, magic, and excessive worship of deities.

Moral Decline in Monasteries

As the monasteries became wealthier, morality among monks declined. Many Buddhist monks
engaged in luxurious and immoral lifestyles, violating the strict discipline of early Buddhism.
The status of women also deteriorated. Buddha had once warned his disciple Ananda, saying:
"If women were not admitted into the monasteries, Buddhism would have lasted for 1,000 years.
But because this admission has been granted, it will last only 500 years."

This reflects the belief that monastic discipline weakened after women were allowed to join,
though the real issue was the overall decline in moral standards.

Persecution of Buddhists

Buddhism also faced persecution from certain rulers. The Brahmana king Pashyamitra
Shunga (2nd century BC) is said to have destroyed Buddhist stupas. During the 6th-7th
centuries, several rulers attacked Buddhist establishments. The Huna king Mihirakula, a
follower of Shiva, reportedly massacred hundreds of Buddhists. The Shaivite ruler
Shashanka of Gauda even cut down the Bodhi tree at Bodh Gaya, the very spot where
Gautama Buddha attained enlightenment.
The Chinese traveler Hiuen Tsang wrote that 1,600 Buddhist monasteries were destroyed,
and thousands of monks were killed. These violent attacks severely weakened Buddhism in
India.

Turkish Invasions and the Final Blow to Buddhism

By the 12th century, Buddhism had become concentrated in a few wealthy monasteries,
making them easy targets for foreign invaders. When the Turks invaded India, they looted
and destroyed rich Buddhist monasteries, especially in Bihar. Thousands of Buddhist monks
were killed or forced to flee. Many escaped to Nepal and Tibet, where Buddhism survived.

With this final blow, Buddhism disappeared from the land of its birth. While it declined in
India, it continued to flourish in other parts of Asia, including Sri Lanka, Tibet, China,
Japan, and Southeast Asia.

Significance and Influence of Buddhism

Even though Buddhism eventually declined as an organized religion in India, it left a lasting
impact on Indian society, economy, and culture. The Buddhist monks were deeply aware of
the economic and social challenges in northeast India around 500 BCE. During this time, iron-
based plough agriculture, trade, and the use of coins helped some people accumulate vast
wealth—some even possessed eighty kotis of wealth (a huge fortune). However, this also led to
economic inequalities.

Teachings on Wealth and Poverty

Buddha strongly discouraged the hoarding of wealth, believing that poverty led to hatred,
cruelty, and violence. His teachings emphasized:

 Sufficient grain and resources for farmers

 Wealth for traders
 Employment opportunities for the jobless

These ideas were meant to reduce poverty and economic suffering. However, Buddhism also
taught that giving alms to monks would ensure a better rebirth with wealth and prosperity.

Monastic Code of Conduct

Buddhism introduced a strict code of conduct for monks as a reaction to the materialism of
society in the 5th-4th centuries BCE. The monks had to follow strict rules regarding food,
clothing, and sexual behavior. They were:

 Forbidden from accepting gold and silver

 Prohibited from engaging in trade or owning property
These strict rules originally promoted a communal lifestyle similar to early forms of primitive
communism. However, later, some of these restrictions were relaxed.

Buddhism and Social Change

Although Buddhism opposed excessive materialism, it also helped shape economic and social
changes. Certain rules, such as prohibiting debtors from joining the sangha, favored
moneylenders and the wealthy. Similarly, the rule that slaves could not become monks
indirectly benefited slave owners.

Interestingly, while Buddhist monks renounced worldly life and often criticized Brahmanas
for their greed, in many ways, they were similar to Brahmanas. Both groups:

 Did not engage in direct economic production

 Lived on alms and donations from society
 Emphasized social and moral obligations

However, while Brahmanas believed in varna (caste) based on birth, Buddhists defined
varna by a person's actions and qualities. The ultimate goal of Buddhism was nirvana
(liberation), which allowed those suffering from inequality to escape through monastic life.
However, lay followers were taught to accept social realities rather than fight them.

Buddhism’s Impact on Women and Shudras

Buddhism was more inclusive than Brahmanism, as it welcomed women and Shudras into its
fold. In Brahmanism, Shudras and women were denied access to sacred texts like the Vedas
and were not allowed to wear the sacred thread. Buddhism freed them from this inferior
status.

Buddhism also valued manual labor. A 2nd-century sculpture from Bodh Gaya even depicts
Buddha ploughing a field with oxen, showing that labor was seen as respectable.

Buddhism’s Impact on Animal Life

Buddhism placed great emphasis on non-violence (ahimsa), which contributed to the

protection of animals and cattle wealth. The earliest Buddhist text, Suttanipata, describes
cattle as a source of food, beauty, strength, and happiness (annada, vannada, balada,
sukhada). Over time, Buddhism’s opposition to animal slaughter influenced Brahmanical
traditions, leading to the rise of cow sanctity in Hinduism.

Buddhism’s Intellectual Contributions

Buddhism promoted rational thinking over superstition and made major contributions to
literature and education. Buddhist scholars wrote in Pali, making knowledge accessible to
common people. Early Buddhist literature can be divided into three main categories:
 1. Sayings and teachings of the Buddha
2. Rules for monks and members of the sangha
3. Philosophical explanations of dhamma (Buddhist doctrine)

During the first three centuries of the Christian era, Buddhists blended Pali and Sanskrit,
creating a new literary form called Hybrid Sanskrit. Buddhist writings continued into the
Middle Ages, and Buddhist monks even contributed to Apabhramsa literature in eastern India.

Buddhist Centers of Learning

Buddhist monasteries became some of the world’s earliest universities, providing residential
education. Famous centers of Buddhist learning included:

 Nalanda and Vikramashila (Bihar)

 Valabhi (Gujarat)

These institutions attracted students from China, Korea, and Central Asia, spreading Buddhist
knowledge far beyond India.

Buddhism’s Influence on Art

Buddhism had a profound impact on Indian art and architecture. The first human statues to be
worshipped in India were likely those of Buddha. Artists depicted scenes from his life on
stone panels at Bodh Gaya, Sanchi, and Bharhut.

From the 1st century CE, panel images of Buddha became common. One of the most
significant artistic movements influenced by Buddhism was Gandhara art, which blended
Greek and Indian styles. Greek and Indian sculptors worked together in northwest India to
create Buddha images with Greco-Roman features.

Buddhism also played a key role in the development of cave architecture, which served as
monk residences. Examples include:

 Barabar Hills caves (Bihar)

 Nasik caves (Western India)

In addition, Buddhist art flourished in regions such as the Krishna delta (south India) and
Mathura (north India), spreading its influence across the subcontinent.