Post-Maurya Divergence & Convergence: Hinduism and Buddhism

Post-Maurya Divergence & Convergence: Hinduism and Buddhism

After the fall of the Maurya Empire (~185 BCE), Indian philosophical and religious traditions entered a dynamic phase. The evolving strands of Bhakti-based Hinduism and institutionalized Buddhism began to both diverge and, over time, subtly influence each other. This period saw the development of mutual antagonism, adaptation, and eventual accommodation on both sides.

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1. Divergence after Ashoka – From Shared Roots to Competition

• During the Maurya Empire, especially under Emperor Ashoka (~268–232 BCE), Buddhism became a pan-Indian imperial faith, with state patronage, missionary work, and institutional expansion.
• After the Mauryas, **state support shifted** toward rising Brahmanical kingdoms like the Shungas, Satavahanas, and Guptas.
• Brahmanical Hinduism revived Vedic rituals, temple building, and the theistic worship of Vishnu, Shiva, and Devi.
• Buddhism and Hinduism became competitors for royal patronage, lay support, and intellectual legitimacy.

Philosophically:

• Buddhism maintained its Anatta (no-self), non-theistic outlook, and monastic orientation.
• Emerging Hindu Vedanta schools (like Mimamsa and early Vedanta) emphasized eternal Atman, Ishvara (God), and the authority of the Vedas.

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2. Antagonism in Texts and Temples

• The Shunga dynasty (c. 185–75 BCE), founded by Brahman Pushyamitra, is traditionally accused of persecuting Buddhists, though historical evidence is mixed.
• Bhagavata Purana and other Puranas refer to Buddha as a Vishnu avatar who came to “mislead the demons” by teaching non-Vedic paths — subtly discrediting Buddhist teachings.
• On the other hand, Buddhist texts like the Milinda Panha and later Mahayana sutras often criticize Brahmins and caste hierarchy.

Public spaces saw competition: both religions built stupas, temples, and monasteries, often side-by-side, leading to shared iconography and rituals.

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3. Gradual Accommodation: Buddhism Adopts Bhakti & Deities

By the early centuries CE (especially under the Kushan and Gupta Empires):

• Mahayana Buddhism emerged, emphasizing Bhakti (devotion) to celestial Buddhas and Bodhisattvas like Amitabha, Avalokiteshvara, and Manjushri.
• These figures were often seen as saviors who offered grace to devotees — much like Vishnu and Shiva in Hinduism.
• Rituals like chanting names, lighting lamps, offering flowers, and building temples became common in both traditions.
• Vajrayana Buddhism introduced complex deities, mantras, and Tantric rituals, paralleling **Shaiva and Shakta Tantra**.

This was not mere copying — it reflected a shared cultural and spiritual milieu, where both religions evolved toward personal devotion and mystical practice.

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4. Hinduism Adopts Buddha as Avatar

• In a strategic and theological shift, many Puranas included Buddha as the 9th avatar of Vishnu.
• This move subtly reabsorbed Buddhism into the **Hindu fold**, presenting it as a divine but temporary deviation meant to serve a cosmic purpose.
• However, **Sri Vaishnava and Ramanandi sects** did not always accept this — they preferred **Balarama** as the 9th avatar due to their strict Vedic orientation.

Thus, while Buddhism never acknowledged Vishnu, Hinduism domesticated Buddha within its own divine narrative.

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5. Theological Divide: Bhakta Identity vs. Anatta

• Ramanandi and Sri Vaishnava schools emphasize that the soul is a Bhakta — an eternal servant and part of Paramatma.
• They argue that Moksha is not the dissolution of self, but attaining God’s abode (Vaikuntha or Saket) and serving Him forever.
• By contrast, **Buddhism defines Nirvana as the dissolution of the egoic and conscious self**, merging into formless awareness with no personal identity retained.
• This remains a key philosophical divide: eternal self in devotion vs. non-self in awakening.

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6. Conclusion: Divergence, Dialogue, and Syncretism

The post-Maurya period witnessed both ideological antagonism and spiritual cross-pollination between Hinduism and Buddhism. While doctrinal divides remain — especially regarding the self, God, and liberation — both traditions gradually evolved to accommodate aspects of each other.

Hinduism embraced Buddha as a divine avatar and absorbed meditative and ethical elements, while Buddhism incorporated Bhakti, deity worship, and mantra practices. In doing so, both traditions enriched India's spiritual landscape, offering multiple paths to liberation, suited to diverse seekers.

The dialogue between Buddha’s silent awakening and Vishnu’s personal grace continues to shape Indian religious thought — not as enemies, but as parallel visions of truth.