top of page
Search

Hinayana Buddhism in Vidarbha: From Ancient Stupas to Modern Revival

Hinayana Buddhism in Vidarbha: From Ancient Stupas to Modern Revival
Hinayana Buddhism in Vidarbha: From Ancient Stupas to Modern Revival

Vidarbha, the eastern region of Maharashtra, harbours one of India's most remarkable yet underexplored Buddhist legacies. Archaeological evidence spanning two millennia reveals that this region served as a significant centre of Hinayana Buddhism from the Mauryan period through the early medieval era.


The discovery of massive stupas, ancient monasteries, and hundreds of inscriptions across sites like Pauni, Adam, and Mansar demonstrates that Vidarbha once functioned as a crucial node in the transmission of Buddhist teachings between northern India and the Deccan plateau.


Today, this ancient heritage intersects with contemporary Buddhist revival movements, creating a complex cultural landscape where historical monuments coexist with modern pilgrimage sites and ongoing archaeological discoveries continue to reshape our understanding of Buddhism's role in early Indian civilisation.


Ancient Foundations and Mauryan Beginnings


The earliest evidence of Buddhism in Vidarbha traces back to the Mauryan period, with archaeological excavations revealing a sophisticated network of Buddhist establishments dating to the 4th and 3rd centuries BCE.


The ancient site of Pauni in Bhandara district represents perhaps the most significant early Buddhist centre, where excavations have uncovered remains of stupas and monastic complexes that predate even the famous sites of Sanchi.

The discovery of Northern Black Polished Ware and silver punch-marked coins at Pauni confirms its importance during the Mauryan administration, when Buddhism first gained royal patronage under Emperor Ashoka.


The Deotek inscription, found near Nagbhid in Chandrapur district, provides direct evidence of Ashokan influence in Vidarbha. This inscription, attributed to Ashoka's Dharmamahamatras, represents the oldest epigraphic evidence in the region and demonstrates the systematic spread of Buddhist principles under imperial patronage.


The inscription contains teachings consistent with Ashokan edicts found elsewhere in the empire, suggesting that Vidarbha was fully integrated into the Mauryan administrative and religious framework during the 3rd century BCE.


Archaeological evidence from Adam, another major Buddhist site in Nagpur district, reveals continuous occupation from pre-Mauryan times through the Gupta period.

The site has yielded extensive remains of brick stupas, terracotta sculptures, and inscriptions that chronicle the evolution of Buddhist architecture and iconography over several centuries.


These findings indicate that Buddhism in Vidarbha was not merely an imported phenomenon but developed its own distinctive regional characteristics while maintaining connections with broader Buddhist networks across the subcontinent.


Satavahana Patronage and Commercial Networks


During the Satavahana period, roughly from the 1st century BCE to the 3rd century CE, Buddhism in Vidarbha experienced significant expansion supported by both royal patronage and merchant communities.


The Satavahanas, who succeeded the Mauryans in controlling the Deccan region, adopted a pragmatic approach to religious patronage that included substantial support for Buddhist institutions alongside their promotion of Brahmanical traditions.

The strategic location of Vidarbha along major trade routes connecting northern India with the south made it an ideal location for Buddhist monasteries. Merchant caravans travelling the Dakshinapatha required rest stops and religious centres, and Buddhist monasteries served both spiritual and practical functions for these commercial networks.


Inscriptional evidence from sites like Pauni indicates donations from various merchant communities, including goldsmiths, potters, and caravan leaders who funded the construction and maintenance of stupas and viharas.


The Satavahana king Gautamiputra Satakarni's mother, Queen Gautami Balashri, issued inscriptions commemorating Buddhist donations at multiple sites in Vidarbha.


The famous Nashik Prashasti, while located outside Vidarbha proper, specifically mentions the conquest and integration of the Vidarbha region into the Satavahana administrative system, highlighting the political importance of controlling this Buddhist stronghold.


During this period, the architectural style of Buddhist monuments in Vidarbha developed distinctive regional features.


The Vijasan Caves near Bhadravati in Chandrapur district, constructed during the reign of Yajna Sri Satakarni, represent the largest early Buddhist cave complex in the region.

These caves feature a cross-shaped layout with multiple galleries and monk cells, demonstrating sophisticated planning and execution that rivals contemporary Buddhist architecture in the Western Ghats.


Structural and Artistic Achievements


The Buddhist monuments of Vidarbha showcase remarkable architectural innovation adapted to local geological conditions. Unlike the volcanic basalt formations of the Western Ghats, most Vidarbha sites were constructed using brick and stone techniques that reflect both local building traditions and pan-Indian Buddhist architectural principles.


The stupas at Pauni, particularly the Chandakapur stupa with its diameter of 41.6 metres, demonstrate engineering capabilities that match or exceed contemporary Buddhist monuments elsewhere in India.


Archaeological investigations have revealed sophisticated drainage systems, pradakshina paths, and subsidiary votive stupas surrounding the main monuments.

The brick construction techniques employed at sites like Mansar and Adam show an advanced understanding of foundation preparation, moisture control, and structural stability necessary for large-scale monastic complexes. These technical achievements indicate the presence of skilled craftsmen and substantial economic resources dedicated to Buddhist construction projects.


The sculptural traditions of Buddhist Vidarbha reflect a synthesis of Mauryan imperial style with local artistic preferences. Terracotta figurines, stone sculptures, and relief carvings found at various sites demonstrate iconographic programmes that included traditional Buddhist subjects like Buddha images, Bodhisattvas, and Jataka tales, alongside distinctly regional elements.


The presence of Naga imagery at multiple sites, including the famous Buddha-pada protected by serpents at Pauni, suggests the incorporation of local serpent worship traditions into Buddhist iconography.

Rock art and cave paintings found at sites like Bhivkund and Kunghada provide additional insight into the artistic traditions of Buddhist communities in Vidarbha. These works, executed in natural cave shelters and purpose-built cave complexes, demonstrate the continued vitality of Buddhist artistic expression even in remote locations far from major urban centres.


Vakataka Transformation and Decline


The rise of the Vakataka dynasty in the 3rd century CE marked a significant transformation in the religious landscape of Vidarbha.


While the Vakatakas were Brahmins who promoted Vedic traditions and temple construction, they also continued to patronise existing Buddhist establishments, creating a complex multi-religious environment.



The famous excavations at Mansar, identified as the Vakataka capital Pravarapura, have revealed Buddhist stupas and viharas alongside Hindu temples and palace structures.

Under Vakataka rule, particularly during the reign of Pravarasena II in the 5th century CE, there was a notable shift in patronage patterns. While Buddhism continued to exist, royal and merchant support increasingly favoured Brahmanical institutions and Hindu temple construction.

Archaeological evidence from this period shows the construction of new Hindu temples often in close proximity to existing Buddhist sites, suggesting either peaceful coexistence or gradual displacement of Buddhist communities.


The decline of Buddhism in Vidarbha during the late Vakataka period reflects broader patterns across the Deccan region.


As Brahmanical Hinduism gained ascendancy through royal patronage and elaborate temple-building programmes, Buddhist institutions faced reduced funding and political support.


However, unlike in some other regions where Buddhism disappeared entirely, Vidarbha maintained scattered Buddhist communities and preserved many ancient monuments, creating the foundation for later revival movements.

The architectural legacy of this transitional period demonstrates the complex religious dynamics of early medieval Vidarbha. Sites like Ramtek show evidence of Buddhist stupas being incorporated into later Hindu temple complexes, while maintaining their separate religious identity.


This pattern of architectural layering reflects the pragmatic approach of successive ruling dynasties toward existing religious monuments and communities.


Medieval Continuity and Preservation


Following the decline of major royal patronage, Buddhism in Vidarbha entered a period of local community maintenance that lasted through the medieval centuries.


While no longer receiving substantial royal support, Buddhist sites continued to function at reduced levels, maintained by local communities and occasional donations from merchants and minor officials.

Archaeological evidence suggests that many sites remained active pilgrimage destinations, even as their monastic populations declined significantly.



The preservation of Buddhist monuments during this period often occurred through their incorporation into folk religious traditions. Sites like the Vijasan Caves were used by local villagers for cattle shelter and seasonal festivals, inadvertently protecting the carved sculptures and inscriptions from total destruction.


This practical reuse ensured physical preservation while transforming the religious context of these ancient Buddhist sites.


Medieval inscriptions and literary references indicate that knowledge of Buddhism's historical importance in Vidarbha never completely disappeared. Local traditions preserved stories about ancient Buddhist kings and saints, while maintaining respect for Buddhist monuments even when their original religious significance was not fully understood.


This cultural memory proved crucial for later archaeological identification and interpretation of Buddhist sites across the region.

The medieval period also saw the creation of syncretic religious practices that combined Buddhist elements with Hindu and local folk traditions.


The worship of Buddha images as Hindu deities, the incorporation of Buddhist architectural elements into Hindu temples, and the preservation of Buddhist festivals within Hindu calendrical cycles demonstrate the complex process through which Buddhism became embedded in the broader religious culture of Vidarbha.


British Period and Archaeological Rediscovery


The systematic archaeological investigation of Buddhist sites in Vidarbha began during the British colonial period, when administrators and scholars first recognised the historical significance of the region's ancient monuments.


Alexander Cunningham's archaeological surveys in the late 19th century included several sites in Vidarbha, bringing them to scholarly attention and initiating the process of historical documentation.

British gazetteers and district handbooks began including descriptions of Buddhist ruins, laying the groundwork for more systematic investigation.


The early 20th century saw increased archaeological activity in Vidarbha, with sites like Pauni attracting attention from both British and Indian scholars.


The discovery of inscriptions in various scripts and languages provided crucial evidence for dating and interpreting Buddhist monuments. This period established many of the basic chronological frameworks and site interpretations that continue to guide archaeological work in the region.


Colonial archaeological methods, while limited by contemporary techniques and theoretical frameworks, succeeded in documenting and preserving many important Buddhist sites that might otherwise have been lost to development or neglect.


The establishment of the Archaeological Survey of India and its extension to Vidarbha ensured ongoing protection for major Buddhist monuments, though many smaller sites remained vulnerable to destruction.


The colonial period also saw the beginning of systematic epigraphical studies that revealed the extent and sophistication of Buddhist culture in ancient Vidarbha.

The decipherment of Prakrit inscriptions and the analysis of sculptural iconography provided new insights into the religious, social, and economic dimensions of Buddhist communities in the region. These scholarly achievements laid the foundation for the contemporary understanding of Buddhism's historical role in Vidarbha.


Contemporary Revival and Ambedkar's Legacy


The most significant development in Vidarbha's Buddhist culture occurred on October 14, 1956, when Dr. B.R. Ambedkar converted to Buddhism at Deekshabhoomi in Nagpur, initiating a massive revival movement that transformed the religious landscape of the region.


This event, attended by approximately 400,000 followers, marked the beginning of Navayana Buddhism and established Vidarbha as the centre of contemporary Buddhist revival in India.


Two days later, on October 16, Ambedkar conducted another mass conversion ceremony at Chandrapur in Vidarbha, bringing the total number of new Buddhists to over 600,000.

Ambedkar's choice of Vidarbha for these historic conversions was not accidental but reflected his deep understanding of the region's Buddhist heritage.


His research into ancient Indian history had revealed the significance of Buddhist culture in Vidarbha, and he specifically connected the contemporary Dalit Buddhist movement with the ancient Naga Buddhist traditions of the region.


This historical continuity provided ideological legitimacy for the mass conversion movement and helped establish deep roots for contemporary Buddhism in Vidarbha.


The impact of Ambedkar's conversion has been transformative for Vidarbha's cultural landscape. Today, the region accounts for nearly half of Maharashtra's Buddhist population, with over 3 million people identifying as Buddhist according to recent census data.


This demographic transformation has created new religious institutions, educational networks, and cultural practices that blend traditional Buddhist teachings with contemporary social reform movements.


Deekshabhoomi has emerged as one of India's most important Buddhist pilgrimage sites, attracting millions of visitors annually. The massive stupa constructed at the conversion site has become an iconic symbol of Buddhist revival, while associated institutions promote Buddhist education, social work, and cultural activities throughout Vidarbha.


This contemporary Buddhist infrastructure coexists with ancient archaeological sites, creating a unique religious landscape that spans over two millennia of Buddhist history.


Contemporary archaeological research in Vidarbha continues to reveal new dimensions of the region's Buddhist heritage.


Recent excavations at sites like Mansar have uncovered extensive palace complexes, temple foundations, and Buddhist stupas that demonstrate the sophisticated urban planning of ancient Buddhist centres.


These discoveries have revolutionised the understanding of the relationship between political power and religious patronage in early historic India.


Advanced archaeological techniques, including systematic excavation methods, scientific dating, and interdisciplinary analysis, have provided more accurate chronologies and detailed interpretations of Buddhist sites across Vidarbha.


Projects like the excavations at Bhon in Buldana district have revealed previously unknown Buddhist stupas, expanding the geographical scope of Buddhist influence in the region. These ongoing discoveries continue to challenge and refine existing theories about the development and decline of Buddhism in central India.


The application of modern conservation techniques has also improved the preservation of Buddhist monuments in Vidarbha. Sites like the Vijasan Caves have received protection status from the Archaeological Survey of India, while local organisations work to maintain and interpret smaller Buddhist sites throughout the region. However, many important sites remain threatened by development pressure, agricultural expansion, and insufficient funding for conservation work.


Contemporary research has also revealed the extent of Buddhist influence on later architectural and artistic traditions in Vidarbha.


The identification of Buddhist architectural elements in Hindu temples, the discovery of reused Buddhist sculptures in later constructions, and the documentation of syncretic religious practices demonstrate the lasting impact of Buddhist culture on the region's artistic and religious development.


Modern Buddhist communities in Vidarbha maintain complex relationships with both ancient Buddhist heritage and contemporary religious practices.

Many contemporary Buddhist festivals and ceremonies incorporate elements from ancient Buddhist traditions preserved at archaeological sites, while adapting these practices to modern social and educational contexts. The annual celebrations at Deekshabhoomi, for example, combine traditional Buddhist rituals with contemporary social reform messages that reflect Ambedkar's vision of Buddhism as a tool for social transformation.


Educational institutions throughout Vidarbha now teach Buddhist history and philosophy, often incorporating visits to ancient Buddhist sites as part of their curriculum. This educational approach helps contemporary Buddhist communities understand their historical connections to ancient Buddhist culture while developing modern interpretations relevant to contemporary social challenges. Buddhist schools and colleges in the region frequently organise archaeological tours and heritage walks that connect students with their religious and cultural heritage.

The tourism industry in Vidarbha has begun developing Buddhist pilgrimage circuits that link ancient archaeological sites with contemporary religious centres. These circuits allow visitors to experience the full chronological range of Buddhist culture in the region, from ancient stupas and cave temples to modern monasteries and educational institutions.


However, the development of Buddhist tourism also raises questions about conservation, community involvement, and the commercialisation of religious heritage.


Contemporary Buddhist art and architecture in Vidarbha often draws inspiration from ancient Buddhist monuments discovered through archaeological research.


Modern Buddhist temples frequently incorporate architectural elements and iconographic programmes derived from ancient sites, creating visual continuities that reinforce connections between past and present Buddhist communities.


This artistic revival has also influenced broader cultural movements in Vidarbha, with Buddhist themes appearing in literature, performing arts, and popular culture throughout the region.


The Buddhist culture of Vidarbha represents a remarkable continuity spanning over two millennia, from the earliest Mauryan stupas to contemporary revival movements.


Archaeological evidence demonstrates that this region served as a crucial centre for the development and transmission of Hinayana Buddhism, producing architectural innovations, artistic achievements, and institutional frameworks that influenced Buddhist culture throughout the Indian subcontinent.


The contemporary revival initiated by Dr. Ambedkar has created new connections with this ancient heritage, establishing Vidarbha as both a guardian of historical Buddhist culture and a dynamic centre for contemporary Buddhist thought and practice.


As ongoing archaeological research continues to reveal new dimensions of the region's Buddhist legacy, Vidarbha remains a vital laboratory for understanding the complex relationships between religious tradition, cultural identity, and social transformation in the Indian context.

 


References



Comments

Rated 0 out of 5 stars.
No ratings yet
Add a rating

About the Author

The NewsDirt is a trusted source for authentic, ground-level journalism, highlighting the daily struggles, public issues, history, and local stories from Vidarbha’s cities, towns, and villages. Committed to amplifying voices often ignored by mainstream media, we bring you reliable, factual, and impactful reporting from Vidarbha’s grassroots.

bottom of page