“NOW WE HAVE A REAL COMMUNITY ,WHICH WE CALL OUR SANGHA . THE SANGHA IS THE COMMUNITY OF THOSE WHO LIVE IN HARMONY AND AWARENESS. WE MUST TAKE THE SEEDS OF AWAKENING AND SOW THEM IN ALL PLACES.”
Buddha did not choose Varanasi (Kashi) for his first sermon by chance. He decided on it because many strong and wise reasons made it perfect.
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Buddha’s Quest Before Lighting the Lamp in Kashi
After many years of searching and meditation, Siddhartha Gautama became the Buddha—he attained enlightenment under the Bodhi Tree in Bodh Gaya.
He grasped many profound truths about life, suffering, and what brings peace. But enlightenment by itself is not enough: what matters is sharing that light. So Buddha decided to give his first sermon.
He chose Sarnath, near Kashi (now Varanasi), for this crucial moment. This sermon is known as Dhammacakkappavattana Sutta—the “Turning of the Wheel of Dharma.”
Why did he pick Sarnath / Kashi? The reasons are many: some immediate, some symbolic, some practical. Together, they reveal how thoughtful the Buddha’s choice was. Below are the main reasons, followed by what his first teaching included and how it shaped the future.
Reconnecting with His Former Companions
This statue shows Lord Buddha’s first sermon in the Deer Park at Sarnath, near Varanasi. He taught important lessons called the Four Noble Truths, the Middle Path, and the Eightfold Path.
In the statue, Buddha is sitting with his legs crossed in the lotus position. One of his hands is making a gesture like turning a wheel — this shows he is teaching. Behind or below him is a symbol of the wheel, and there are deer beside it, because it happened in a deer park.
Around him are five monks with shaved heads, listening very carefully. They were his first followers.
One strong immediate reason was to share his understanding with people whom he already knew and who cared about his spiritual journey.
Before enlightenment, Buddha had five companions—ascetics—who practiced with him. After he left extreme asceticism and went his own Middle Way (balance between harsh austerity and indulgence), these companions doubted his path. They left, thinking he had stopped being serious, because he didn’t do extreme penance like before.
After enlightenment, Buddha wanted to show them what he had realized. He wanted them to see that the path he found was not abandoning the spiritual life, but a deeper, truer one.
These five companions were in Sarnath / nearby. By going to Sarnath first, Buddha could teach them, help them understand, and invite them to be the first followers who understood his insights.
This shows how much compassion and friendship mattered in Buddha’s approach.
Sarnath / Kashi as a Place of Learning and Spiritual Openness
Relics from the Time of Buddha at Sarnath
Sarnath (also called Mrigadava, Rishipatana, Isipatana — names that mean Deer Park, Hermit-Abode, Place of Sages) was already known in ancient India as a place where seekers of truth, monks, ascetics, holy people came together.
Many teachers gave talks there. Many travellers, pilgrims, and scholars visited. It was a center where people asked questions, held debates, studied sacred books, learned meditation, and discussed philosophy.
Because the people there were used to different ideas and spiritual teachers, they had open minds. They were not locked into one way of thinking.
They cared about truth, ethics, goodness. This made Sarnath a fitting place for Buddha to introduce his new teaching.
His message of the Middle Way, avoiding extremes, of reducing suffering and finding peace, would be heard.
Geographical and Strategic Advantages
Choosing a place is also practical. Sarnath is close to Varanasi / Kashi, which was a major city in ancient India. Varanasi was (and is) one of the oldest continuously inhabited cities in the world.
It was a religious center for Hindus, a place of learning, pilgrimage, and ritual. It was well known.
From a city like Kashi, ideas can travel through traders, pilgrims, and students. Roads and river routes connected it to many parts of India.
Many people came there from far and wide. Also, being near a city helped in ensuring that the message would not stay small but spread.
Cultural and Religious Symbolism
Kashi / Varanasi already had deep religious importance. It was a center of Hindu religious ritual, holy texts, scholars, yoga, and philosophy.
Many thought that spiritual truth could be found there. By giving his first sermon there, Buddha was not separating from what was sacred before; instead, he was offering a reform, a new insight.
He gently challenged extremes in religious practice (like harsh self-punishment), but did not reject all that was good. This shows Buddha’s teachings as inclusive—not destructive, but renewing.
Also, choosing Sarnath / Kashi for the first sermon symbolized that the message was for all, not just for a small group. It was rooted in a spiritual soil already well known, so people could understand more easily.
Spiritual Meanings: The Deer Park, the Wheel, the Middle Way
The place itself — the forested deer park, quiet, natural — also had spiritual meaning.
It offers peace, calm, and the ideal setting for deep understanding. In a park, trees, deer, quiet sounds — all help one meditate, listen, think.
Buddha’s sermon was not about wars or politics, but about suffering, mind, and heart. Such teachings need calmness more than noise.
“Turning the Wheel of Dharma” is a powerful image: a wheel moves, spreads, carries things around. With his first sermon, the wheel of teaching began turning. The teachings would roll out, reach many hearts.
Also, Buddha taught the Middle Way — avoiding extremes of self-denial and self-indulgence. That teaching fits the idea of balance, peace, and mindfulness. A deer park, a calm place, helps suggest balance, peaceful observation of nature, and life.
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~ When you learn something good, share it. Buddha didn’t keep his understanding to himself. He shared.
~ Choose places and times wisely. The right setting—quiet, calm, with people who are ready to hear—makes sharing ideas more powerful.
~Balance matters. Extreme behaviour (too much harshness, or too little responsibility) is often harmful. A middle way—mindful, kind, balanced—is often best.
~Traditions, even old ones, can carry meaning. But new ideas can build upon them, reform or improve, make them better. Buddha didn’t reject spiritual traditions; he showed how they could become more compassionate and true.
~Small beginnings can lead to big changes. One sermon in one deer park started a movement that has lasted thousands of years.
If someone travels to Varanasi from Kolkata or Gaya by train or road, they must cross the river Ganga to enter the city.
Today, crossing the Ganga is easy, thanks to modern bridges. But in the past, it was not so simple—it was a challenging task. Building a bridge over the Ganga was the solution, and the story of how this bridge was constructed is quite interesting.
The Rise of Railways and Bridges in British India
In 1853, the British started rail service in India. After the First War of Independence in 1857, they realized the importance of efficient postal services, telegrams, and railways. To maintain control over such a vast territory, they needed an excellent postal system and reliable transportation.
The British wanted a modern transport system that could allow them to reach any part of India within 24 hours. They believed this was essential to quickly suppress any uprisings. Railways became the obvious solution to this need.
As the railway network expanded, hundreds of bridges were built across the country. Among these, the construction of a railway bridge over the Ganga in Varanasi was completed during this time.
Rajghat Bridge: A Timeless Landmark of Varanasi
Rajghat in Varanasi is home to a monumental bridge built over the Ganga during the British Raj. Remarkably, this bridge remains fully operational and continues to serve as a vital connection.
While locals commonly refer to it as the Rajghat Bridge, its official name has changed several times over the years, reflecting its enduring significance and historical legacy.
The image titled ‘Views of Benares, from the River Side’, captured by Brajo Gopal Bromochary in 1869 offers a rare glimpse into the historic pontoon bridge at Rajghat.
Before the Permanent Bridge: The Temporary Pontoon Bridge at Rajghat
Before the construction of the permanent bridge at Rajghat, a temporary pontoon bridge was used to facilitate crossing the Ganga. This floating bridge was removed during the monsoon season when the river’s water level rose.
A rare photograph taken by Brajo Gopal Bromochary in 1869 captures this temporary bridge, offering a glimpse into the innovative yet challenging engineering solutions of that era.
Rajghat Bridge at present
* SOME INTERESTING FACTS RELATED TO THE RAJGHAT BRIDGE
This is a two-floor bridge and holds the distinction of being the first bridge in the Indian subcontinent with railroad tracks on both the top and bottom levels.
Construction began in 1882 AD and was completed in 1887 AD. The total cost of construction was ₹750,000, a significant amount in the 1880s.
Spanning a length of 1,048.5 meters, this bridge connects Rajghat to Padav across the Ganga River.
Located in the Rajghat area of Varanasi, the bridge has been popularly referred to as “Rajghat Bridge” by residents since its inception and continues to be known by this name today.
THE DUFFERIN BRIDGE
Oudh and Rohilkhand Railway Collaboration: The bridge was constructed collaboratively by engineers from the Oudh (Awadh) and Rohilkhand regions.
The Dufferin Bridge: Inaugurated by Lord Dufferin on 16th December 1887 AD, the bridge was initially named the Dufferin Bridge in his honor.
Malviya Bridge: After India gained independence, on 5th December 1947, the bridge was renamed Malviya Bridge to commemorate the contributions of Madan Mohan Malviya, a prominent freedom fighter and educationist.
The stairs leading from the Kashi railway station down to the ghat take you towards the sacred river Ganges. These stairs are an important part of the pilgrimage route for many visitors to Varanasi, providing access to the ghats where people come to bathe, offer prayers, and perform religious rituals.
The small bridge-like structure, visible in the image, was designed to provide convenient access for rail passengers, allowing them to directly travel from the bridge to the Kashi railway station.
Even today, this bridge remains in use by pedestrians and cyclists, offering a safe and easy passage over the busy area. It serves as a vital link between the railway station and nearby areas, making travel more efficient for local commuters and visitors alike.
During the British Raj, gunmen were stationed at the bridge to ensure its protection. This was a period marked by heightened security concerns, and strategic locations like the bridge were often guarded to maintain order and prevent potential threats or disturbances. The presence of gunmen symbolized the British authority’s efforts to control and safeguard important infrastructure, ensuring smooth operations and deterring any unrest in the area.
DUFFERIN’S BRIDGE
The book “Dufferin’s Bridge”, published in 1887 AD from Banaras, is a rare historical document, with only 50 copies printed. It provides valuable information about the bridge, including detailed plans, maps, and other crucial details related to the structure.
This book is considered an important piece of history as it offers insights into the construction and strategic significance of the bridge during the British era.
The scarcity of copies makes it a collector’s item for historians and researchers interested in colonial-era infrastructure and its impact on the local communities.
BRITISH RAJ AND RAJ GHAT
In 1781, the people of Varanasi rose against the East India Company, leading to the deaths of hundreds of British soldiers, many of whom were killed in areas like Padao and Ramnagar near Raj Ghat.
The British suffered significant losses again during the First War of Indian Independence in 1857. These uprisings taught the British valuable lessons, and they became cautious, avoiding interference in the religious affairs of the Hindus.
However, even with the construction of the bridge, many Hindus were suspicious and unhappy. The Ganges River was revered as the holiest river in Hinduism, and there were concerns that the British might be attempting to humiliate Hindus by constructing a bridge over it. Some believed this act could anger Ganga Maiya (Mother Ganga) and bring about an epidemic.
To mitigate these fears, the British sought the help of the king of Banaras to reassure the public that the construction of the bridge would not harm the sacredness of the Ganges.
The king’s efforts helped quell the protests, and over time, the people of Varanasi accepted the bridge, acknowledging that it would make the journey for pilgrims much easier.
These pillars, dating back to the 8th-9th century or possibly even earlier, once belonged to a grand temple. Today, they stand as part of a mosque.
A Sultan’s Mission to Erase Idolatry
"Below is a paragraph fromTaj-ul-Masir, the first official history (Sultan Chronicle) of the Delhi Sultanate, written in Persian by Sadruddin Hasan Nizami."
He purged by his sword the land of Hind (INDIA) from the filth of infidelity… and the impurity of idol-worship, and left not one temple standing… When he arrived at Mirat (Meerut) all the idol temples were converted into mosques. He then marched and encamped under the fort of Delhi. The city and its vicinity were freed from idols and idol-worship, and in the sanctuaries, mosques were raised by the worshippers of one God.The royal army proceeded towards Benares,(VARANASI) which is the Centre of the country of Hind, and here they destroyed nearly one thousand temples. The temples were converted into mosques and abodes of goodness, and the ejaculations of bead-counters and voices of summoners to prayer ascended to high heaven, and the very name of idolatry was annihilated.
The Taj-ul-Masir, the first official history of the Delhi Sultanate, written in Persian by Sadruddin Hasan Nizami, explicitly records how temples were demolished and mosques were built in their place—an act inscribed in history with the blade of the Islamic sword, steeped in the blood of Hindus.
Murmurs from the Past: How Varanasi’s Ruins Tell the Story of Conquest
The echoes of a forgotten past still linger in the heart of Varanasi, where stone whispers to those who listen.
The words of a medieval Muslim historian leave no room for doubt—the mosques of this sacred city were not merely built but inscribed upon the ruins of temples, their foundations set in the shattered relics of an ancient faith, their walls silent witnesses to ahistory written with the sword, stained in the blood of Hindus.
Even today, in the holiest city of Hindus, remnants of these lost temples endure—hidden in the columns of a mosque, buried beneath the courtyard of a shrine, or scattered around a nameless grave.
These fragments of stone stand frozen in time, murmuring stories of a civilization that once flourished but was left to decay under the weight of conquest.
Wandering Through Varanasi’s Past: A Journey Amongst Forgotten Temples
For months, I wandered through the oldest quarters of Varanasi, tracing the footprints of history on its narrow lanes. Among ruins swallowed by time, I uncovered the remains of countless temples—standing as solemn markers of an era when faith clashed with force and when the spirit of a people was tested by the tide of imperialism that arose from the deserts of Arabia.
Faith and Fire: When Temples Fell and Mosques Rose
Islamic ideology swept through Varanasi like a storm of destruction, targeting a city that had long been a center of multiple faiths, including Hinduism, Buddhism, and Jainism.
The very land where Mahatma Buddha preached non-violence, peace, and public welfare faced immense devastation at the hands of an ideology that originated in Arabia.
Countless temples across India were demolished by Muslim invaders. While some of these grand temples were later rebuilt, many remain unchanged—converted into mosques.
In Varanasi, the holiest city for Hindus, the first major temple demolitions occurred in 1193-94 CE. The Hindus had to fight a long and difficult battle to reclaim their sacred sites.
Even today, several temples destroyed during that time remain under the shadow of Islamic imperialism, standing as reminders of history written in ruins.
There are many mosques and dargahs in Banaras (Varanasi) that were built from the ruins of temples. However, in this post, I have decided to focus on the region around Rajghat for a few important reasons, which are listed below.
RAJGHAT AREA
Varanasi is not only the holiest city for Hindus but also one of the oldest cities in the world. The earliest signs of this ancient city are found in the Rajghat area, which undoubtedly housed some of the most famous, sacred, and ancient temples of Hinduism.
2. When Qutbuddin Aibak and Shahabuddin Ghori conquered Banaras in 1194, the king of Banaras at that time was Jaichand. Many of the temples in the Rajghat area, which held great reverence for Jaichand, were destroyed during this period.
JAICHAND’S KINGDOM
Who was Jaichand?
Jaichand was a powerful Gaharwar Rajput king who ruled over eastern Uttar Pradesh and parts of Bihar. His father was Vijaychandra, and his grandfather was Govindchandra. Even today, a significant population of Gaharwar Rajputs can be found in Varanasi and surrounding towns.
Unfortunately, Jaichand is often remembered as one of India’s most traitorous kings. He is believed to have harbored a longstanding enmity with the renowned king Prithviraj Chauhan.
It is believed by some that Jaichand invited Muhammad Ghori to India with the intention of humiliating and defeating Prithviraj Chauhan. Though there is no direct evidence to support this claim, such stories have stained Jaichand’s reputation.
A Knowledge of History, even of the darkest past, can be quite useful, even for the future. (Anatoly Markusha, Miracles on wheels)
The 72-Pillared Mosque
The 72-Pillared Mosque: Whispers of a Forgotten Past
In 1194 CE, this temple was demolished, and a mosque was built. Even today, the remaining pillars of the temple seem to stand as silent witnesses, telling the story of the destruction of Hindu temples and the massacre of Hindus during that time.
Amidst the timeless landscape of Raj Ghat stands the 72-pillared Mosque, a structure unlike any other.
Its vast hall stretches 150 feet in length and 25 feet in width, held up by 72 pillars.
These sandstone pillars bear the marks of an era long before the mosque itself—perhaps from the Gaharwar kingdom or even earlier. Their intricate geometric patterns, once a testament to masterful craftsmanship, now lie veiled under layers of paint, dimming their ancient splendor.
Yet, beneath this transformation lingers an unspoken truth. This mosque, like many others, rose upon the ruins of a temple, a victim of an age when faiths clashed, and idol worship was deemed an offense.
The surrounding locals, warm and welcoming, carried their interpretations—some believed the pillars were the work of Islamic artisans under Qutubuddin Aibak, while others wove tales of supernatural jinns shaping them. But history, like the stones of this mosque, cannot be painted over entirely.
When they realized I am a Hindu, their expressions shifted—curiosity, caution, perhaps even a flicker of unspoken recognition.
To capture the essence of this place through my lens, I had to resort to a few small deceptions—perhaps not entirely wrong, considering the layers of history that have been concealed and rewritten over time.
Framing History: The 72-Pillared Mosque of Varanasi in Focus
Looking from the hall of the mosque, it appears that the section with 72 pillars was likely the main part of the original temple.
These pillars, now integrated into the mosque’s structure, suggest the scale and grandeur of the Hindu temple that once stood there before its destruction.
In ancient Hindu temples, the sanctum sanctorum, where the idol of the presiding deity was enshrined, often featured this type of decoration on the end wall. Such niches were specifically designed to house the deity’s idol.
Over time, minor modifications were made to this structure in the Islamic style.
ADI KESHAV
Sita Ram’s 1814 painting of Rajghat (Adi-Keshava),
Adi Keshav Ghat: The Confluence of Sacred Waters and Royal Patronage
“Adi” signifies ancient, and “Keshav” is another name for Lord Vishnu.
Adi Keshav Ghat, a revered site in Varanasi, holds immense spiritual significance as the place where Lord Vishnu is said to have placed his first step in Kashi. Known as Varuna Sangam Ghat, it marks the confluence of the Varuna and Ganga rivers.
This sacred ghat is mentioned in religious texts like the Kashi Khanda, Matsya Purana, and Linga Purana. It is believed that a holy dip here frees the soul from the cycle of life and death.
The Adi Keshav temple near the ghat, with its Sabha Mandap and Garbha Griha, has been historically significant, attested by inscriptions from the Gaharwal era.
Kings like Chandradev and Jaichand made offerings and donations, underscoring the temple’s cultural and spiritual prominence. The ghat and temple remain enduring symbols of Varanasi’s ancient spiritual heritage.
VARUNA SANGAM GHAT OR ADI KESHAV GHAT
From Ruin to Reverence: The Rebirth of Adi Keshav Temple
The Adi Keshav temple, once a beacon of divine reverence in Varanasi, fell to the ravages of the Islamic invasion in 1194 AD. With the collapse of the temple came a deep void in the spiritual landscape of the city.
The Hindus of Varanasi, ever resilient, longed to reclaim their lost heritage, but whether the temple was ever reconstructed remains a mystery—an enigma lost to time.
The story of the Adi Keshav temple, torn asunder by the tides of time and conquest, took a hopeful turn in 1807 AD when it was rebuilt under the patronage of Sindhia of Gwalior.
The structure that stands today is a testament to both the endurance of faith and the resilience of a city whose spirit could not be broken, even by centuries of upheaval.
However, as the eye ascends to the upper reaches of the temple, the shift becomes evident. The top portion, constructed in 1807, bears the marks of a more recent era—an era of reconstruction, not creation. While this part may hold its reverence, it lacks the ancient artistry that once adorned the temple’s sacred walls. The intricate carvings, the spiritual symbolism, the devotional artistry of the Gaharwar period—all seem to have been lost in the sands of time, replaced by a more utilitarian form that, while dignified, does not carry the weight of centuries past.
RAUJA CHANDAN SHAHID
Across the sacred waters from the Adi Keshava Temple, at Rajghat, stands the Rauja Chandan Shahid, a tomb steeped in layers of history. Though time has veiled the past, there is no doubt that an ancient temple once graced this very spot, its presence now only a whisper beneath the weight of a mosque, a revered Mazar, and scattered tombs resting in the open ground.
The inscription here calls this place a symbol of Hindu-Muslim unity.
RAUZA AJGAIB SHAHID
Rauza Ajgaib Shahid has a mosque, a holy tomb built behind it, and a hall. The buildings at this site may have been repaired and rebuilt so many times that no trace of the pre-Islamic period remains.
Only a few old stone stairs are visible, attached to the platform. Based on this alone, it’s impossible to make any definitive claims about its history.
Some paintings of this place can be found in old British writers’ books, in which the pillars of temples are visible. However, as of now, I have not found anything remaining.
RAUJA PALANG SHAHID :- IN THE SHADOW OF THE SWORD
The ornate design on the pillars can be seen in this image published in 1865. Journal of the Asiatic Society of Bengal, Vol. 34.
There is another major tomb in front of Ajgaib Shahid on the Grand Trunk Road itself, known as Palang Shahid.
This place was once an old cemetery, and its description can also be found in the Banaras Gazetteers. The boundary wall of the cemetery is new. Upon entering through the main gate, there is a graveyard.
Walking further into the graveyard, one finds three buildings and several more graves, all built on a square stone platform. The three buildings are:
A mosque
A tomb with a dome-shaped roof (Note: this tomb is not that of Palang Shahid)
The main tomb of Palang Shahid
The main tomb is situated right in the center of the square stone platform. Modern tiles have been installed on the tomb. The tomb has four pillars and a square roof, with a dome built over it.
The four pillars and the square roof appear to be part of a pre-Islamic structure. If we look only at the four pillars and the square roof above them, ignoring the dome and the tomb, it seems to resemble the chauki (platform) of an ancient Hindu temple.
It appears that the tomb and the dome built on top were added later, and were not originally part of the structure.
Chauki or Chowki: In Hindu temples, this type of structure is typically found near the main entrance of the temple, and is called the chauki (square seat).
Unveiling the Layers: Hindu Art and Islamic Significance at Palang Shahid
Beautiful geometric designs and some figures are engraved on the four ornate pillars of the chauki. These figures might represent Hindu deities, though they are not very clearly visible due to thick coats of paint applied over them.
Another thing that caught my attention was the poster on this mazar. The poster featured a sword along with an image of Mecca, and it had the fundamental principles of Islam written on it: There is no god except Allah, Muhammad is the messenger of Allah.
This pillar of the tomb does have some kind of ancient Hindu deity art on it, but it’s impossible to make out the details due to the thick layers of paint covering it.
LAKKAD SHA MOSQUE AND MAJAR :
Near Bhainsa Sur Ghat, there is Lakkar Shah Mazar and Mosque. This mazar is located next to the main road and stands at a height of 15-20 feet. From its appearance, it seems that this tomb was built on the ruins of a Hindu temple.
On top of the stone platform, it looks like a separate tomb has been placed, with a building constructed above it. Observing the tomb, it seems that this small building was constructed in three different periods.
The base appears to be the remains of an ancient temple, measuring about 15 feet in height and 30 feet in length and width. Such bases are commonly found in ancient Hindu temples and Buddhist stupas.
The tomb was likely built on the ruins of this temple during the 12th-13th century.
Looking at the domed building, which reflects the Islamic architectural style, it seems that this structure was built during the Mughal period. Hindu temple pillars can be seen at the four corners and the entrance of this Islamic structure.
The Darkness Beneath the Lantern
"Those that fail to learn from history are doomed to repeat it.”
Learning nothing from history has unfortunately become India’s fate.
Basanta College for Women is located next to the Adi Keshav Temple in the Rajghat area. (Its main branch is located in Bhelupur).
Established in 1913 by Annie Besant, a British woman deeply influenced by Hindu culture, she played a major role in introducing Hindu religion and culture to the Western world. She was also an important figure in India’s freedom struggle and social movements.
During my visit to Rajghat, I explored the ruins of many ancient temples, tombs, mosques, and graveyards near the Keshav Temple. On my way, I passed by Basanta College for Women and spoke with the students there to learn their views. Unfortunately, I was disappointed every time.
To my surprise, these graduating students knew nothing about the history of the ancient temple adjacent to their college, or the nearby madrasas and dargahs.
Only a few students had visited the Adi Keshav Temple, but their perspective was more religious than historical. They did not know the history of Islamic conversion or the period of Islamic imperialism.
None of them had seen the Chandan Shaheed Mazar, and when I asked about it, they all referred to it as a symbol of Hindu-Muslim unity. When I asked how, their response was, “We don’t know.”
This selective view of history is a result of Nehruvian ideology. It is entirely political, in today’s world, where conflicts between Islam and other religions persist, how helpful is this ostrich approach?
Gautam Buddha gave his first sermon in Varanasi (Sarnath), just five kilometers from Rajghat. After attaining enlightenment in Gaya, Buddha entered Varanasi through the historical Uttar Path. His teachings in Sarnath, based on peace and non-violence, became known as Dhamma Chakra Parivartan over 2,600 years ago.
However, much of the knowledge of Buddha and the sacred land of Sarnath was destroyed by the Islamic invasions in 1194. India lost much of its Buddhist heritage. It wasn’t until British historians discovered relics during excavations in Sarnath that India was reintroduced to Buddha’s teachings.
The reason the Hindus were defeated was their limited knowledge beyond their geographical boundaries. This ignorance continues to exist in Hindu society today. Only time will tell how long a civilization that has not learned from its past and is still not willing to learn, can survive.
