Important Buddhist places and Indian Buddhism
DOI:
https://doi.org/10.31305/rrijm.2026.v11.n05.001Keywords:
Indian Buddhism, Archaeological Evidence, Epigraphic Sources, Textual Traditions, Buddhist Monasteries, Buddhist ArchaeologyAbstract
The study of Indian Buddhism has traditionally relied upon two major categories of sources: textual materials and archaeological epigraphic evidence. This study critically examines the limitations of text-centered approaches and highlights the significance of archaeological evidence in reconstructing the history and nature of Indian Buddhism. Written sources largely reflect the perspectives of a small literate elite and were often shaped by later religious, political, and sectarian influences. Furthermore, many Buddhist texts were compiled centuries after the Buddha’s lifetime, survive only in altered versions, and are preserved mainly outside India, making chronological authenticity difficult to establish. Victorian-era Indologists and colonial scholars further reinforced a textual understanding of Buddhism, treating literary traditions as the primary representation of “real Buddhism.” In contrast, archaeological and epigraphic sources provide more direct and relatively unbiased insights into the actual religious practices of Buddhist communities across different social and economic groups. Excavations at sites such as Sanchi, Bharhut, Bodh Gaya, and Lumbini demonstrate that material evidence often challenges textual assumptions regarding monastic life, renunciation, and sacred geography. The study also emphasizes that Buddhist monuments such as stupas, chaityas, and vihāras were not exclusively Buddhist and must be understood within the broader multi-religious context of ancient India. Overall, the paper argues that a balanced integration of textual and archaeological evidence is essential for a more accurate understanding of Indian Buddhism.
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