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[[File:Viṣṇu as Buddha making gesture of dharmacakrapravartana flanked by two disciples.jpg|thumb|திருமாலின் அவதாரமாகப் புத்தர்.]]
[[கௌதம புத்தர்]] தான் ஒரு கடவுளுமில்லை அல்லது எந்தவொரு கடவுளின் அவதாரமுமில்லை என்று மறுத்திருந்தாலும், [[திருமால்|திருமாலின்]] பத்து அவதாரங்களில் ஒருவர் புத்தர் என [[வைணவம்]] கருதுகிறது. <ref>[http://www.budaedu.org/en/budaedu/III-01main.php3]</ref> மகாபலிபுரத்தில் அரியரன் சிற்பத்தின் மேல் உள்ள கல்வெட்டொன்றில் தசாவதாரம் குறித்து கீழ்க்கண்ட வடமொழி சுலோகம் எழுதப்பெற்றுள்ளது.

:மத்சய கூர்ம வராஹஸ்ச நாரசிம்மஸ்ச வாமணஹ
:ராமோ ராமஸ்ச ராமாஸ்ச '''புத்தக்''' கல்கீ தசாஸ்மிருதா: <ref>http://www.tamilartsacademy.com/journals/volume12/articles/article5.xml</ref>

[[Gautama Buddha|Buddha]]'s teachings deny the authority of the [[Vedas]]<ref name="Bhagavata Purana 1.3.24"/> and consequently Buddhism is generally viewed as a ''[[Nastika|nāstika]]'' ([[heterodoxy|heterodox school]])<ref>"In Sanskrit philosophical literature, 'āstika' means 'one who believes in the authority of the Vedas' or 'one who believes in life after death'. ('nāstika' means the opposite of these). The word is used here in the first sense." Satischandra Chatterjee and Dhirendramohan Datta.  An Introduction to Indian Philosophy. Eighth Reprint Edition. (University of Calcutta: 1984). p. 5, footnote 1.</ref> from the perspective of [[Orthodox Hinduism|orthodox]] Hinduism.

==In the Puranas==
{{Vaishnavism}}
The Buddha is described in important Hindu scriptures, including almost all the major Puranas. It is considered that 'not all of them refer to the same person: some of them refer to other persons, and some occurrences of "buddha" simply mean "a person possessing ''buddhi''"; most of them, however, refer specifically to the founder of Buddhism.<ref>{{Cite book | year=1997 | chapter=Buddha as depicted in the Purāṇas |  title = Encyclopaedia of Hinduism, Volume 7 | author1=Nagendra Kumar Singh | publisher=Anmol Publications PVT. LTD. | isbn=978-81-7488-168-7 | pages=260–275 | url=http://books.google.com/?id=UG9-HZ5icQ4C&pg=PA260 | postscript=<!--None-->}}</ref> They portray him with two roles: preaching [[Atheistic]] Vedic views in order to restore Dharma, and criticizing animal sacrifice.<ref>Singh, page 264.</ref> A partial list of major Puranic references of the Buddha is as follows:

*[[Harivamsha]] (1.41)
*[[Vishnu Purana]] (3.18)
*[[Bhagavata Purana]] (1.3.24, 2.7.37, 11.4.23) <ref name="Bhagavata Purana 1.3.24">{{cite web|url=http://srimadbhagavatam.com/1/3/24/en1 |title=Bhagavata Purana 1.3.24 |publisher=Srimadbhagavatam.com |date= |accessdate=2012-08-14}}</ref>
*[[Garuda Purana]] (1.1, 2.30.37, 3.15.26) <ref>Motilal Banarsidass, Delhi 1982.</ref>
*[[Agni Purana]] (16)
*[[Narada Purana]] (2.72)
*[[Linga Purana]] (2.71)
*[[Padma Purana]] (3.252) etc. (Dhere Ramchandra Chintaman) <ref>Dhere Ramchandra Chintaman, Shri Vitthal: ek maha samanvaya, Shri Vidya Prakashan, Pune, 1984 (Marathi)</ref>

In the [[Puranic]] texts, he is mentioned as one of the ten [[Avatar]]s of [[Vishnu]], usually as the ninth one.

Another important scriptures that mentions him as an Avatar is Rishi [[Parashara]]'s ''Brihat Parashara Hora Shastra'' (2:1-5/7).

He is often described as a [[yogi]] or yogācārya, and as a [[sannyāsi]]. His father is usually called Śuddhodhana, which is consistent with the Buddhist tradition, while in a few places the Buddha's father is named Añjana or Jina. He is described as beautiful (''devasundara-rūpa''), of yellow skin, and wearing brown-red or red robes.<ref>Singh, pp. 262–264</ref>

Only a few statements mention the worship of Buddha, e.g. the Varahapurana states that one desirous of beauty should worship him.<ref>Singh, p.267</ref>

In some of the [[Purana]]s, he is described as having taken birth to "mislead the demons":
{{quote|{{IAST|mohanārthaṃ dānavānāṃ bālarūpī pathi-sthitaḥ । putraṃ taṃ kalpayām āsa mūḍha-buddhir jinaḥ svayam ॥}}

{{IAST|tataḥ saṃmohayām āsa jinādyān asurāṃśakān । bhagavān vāgbhir ugrābhir ahiṃsā-vācibhir hariḥ ॥}}|sign=[[Brahmanda Purana]]|source=Bhāgavatatātparya by Madhva, 1.3.28}}
:Translation: ''To delude the demons, he [Lord Buddha] stood on the path in the form of a child. The foolish Jina (a demon), imagined him to be his son. Thus the lord Sri Hari [as avatara-buddha] expertly deluded Jina and other demons by his strong words of non-violence.''

In the [[Bhagavata Purana]], Buddha is said to have taken birth to restore the ''deva''s to power:
{{quote|{{IAST|tataḥ kalau sampravṛtte sammohāya sura-dviṣām}} ।

:{{IAST|buddho nāmnāñjana-sutaḥ kīkaṭeṣu bhaviṣyati}} ॥
|srimad-bhagavatam |1.3.24}}
: Translation: ''Then, in the beginning of Kali-yuga, for the purpose of confusing the enemies of the devas, [he] will become the son of Anjana, Buddha by name, in the Kīkaṭas.''<ref name="Bhagavata Purana 1.3.24"/>

In many Puranas, the Buddha is described as an incarnation of [[Vishnu]] who incarnated in order to bring either demons or mankind close to the Vedic dharma. The [[Bhavishya Purana]] contains the following: <blockquote>At this time, reminded of the Kali Age, the god Vishnu became born as Gautama, the [[Shakyamuni]], and taught the Buddhist dharma for ten years. Then Shuddodana ruled for twenty years, and Shakyasimha for twenty. At the first stage of the [[Kali Yuga|Kali Age]], the path of the Vedas was destroyed and all men became Buddhists. Those who sought refuge with Vishnu were deluded.<ref>Wendy O'Flaherty, ''Origins of Evil in Hindu Mythology.'' University of California Press, 1976, page 203.</ref></blockquote>

==In Hinduism==

===As an avatara of Vishnu ===
[[File:Buddha statue at Dwaraka Tirumala Temple 02.jpg|thumb|Buddha as an Avatara at [[Dwaraka Tirumala]] Temple Walls(A painted cement Relief)]]
[[File:8.Tharasuram Airavatesvara Temple.jpg|thumb|Buddha as an Avatara at  Tharasuram [[Airavatesvara Temple]] ]]
In 8th-century royal circles, the Buddha started to be replaced by Hindu gods in pujas.<ref>Inden, Ronald. "Ritual, Authority, And Cycle Time in Hindu Kingship." In JF Richards, ed., ''Kingship and Authority in South Asia''. New Delhi: Oxford University Press, 1998, p.67, 55 "before the eighth century, the Buddha was accorded the position of universal deity and ceremonies by which a king attained to imperial status were elaborate donative ceremonies entailing gifts to Buddhist monks and the installation of a symbolic Buddha in a stupa....This pattern changed in the eighth century. The Buddha was replaced as the supreme, imperial deity by one of the Hindu gods (except under the Palas of eastern India, the Buddha's homeland)...Previously the Buddha had been accorded imperial-style worship (puja). Now as one of the Hindu gods replaced the Buddha at the imperial centre and pinnacle of the cosmo-political system, the image or symbol of the Hindu god comes to be housed in a monumental temple and given increasingly elaborate imperial-style puja worship."</ref> This also was the same period of time the Buddha was made into an avatar of Vishnu.<ref>Holt, John. ''The Buddhist Visnu''. Columbia University Press, 2004, p.12,15 "The replacement of the Buddha as the "cosmic person" within the mythic ideology of Indian kingship, as we shall see shortly, occurred at about the same time the Buddha was incorporated and subordinated within the Brahmanical cult of Visnu."</ref>

In the [[Works of Jayadeva#Dashavatara|Dasavatara stotra]] section of his [[Gita Govinda]], the influential [[Vaishnava]] poet [[Jayadeva]] (13th century) includes the Buddha amongst the ten principal avatars of Vishnu and writes a prayer regarding him as follows:

{{quote|O Keshava! O Lord of the universe! O Lord Hari, who have assumed the form of Buddha! All glories to You! O Buddha of compassionate heart, you decry the slaughtering of poor animals performed according to the rules of Vedic sacrifice.|<ref>{{cite web|author=John Marshall / Jaya Tirtha Charan Dasa |url=http://www.salagram.net/Dasavatara-page.htm#Sri |title=Dasavatara stotra |publisher=Salagram.net |date=1970-02-18 |accessdate=2012-08-14}}</ref>}}

This viewpoint of the Buddha as  the avatar who primarily promoted non-violence ([[ahimsa]]) remains a popular belief amongst a number of modern Vaishnava organisations, including [[ISKCON]].<ref>[http://www.prabhupadavani.org/Gita/web/text/GT142.html Lecture 1974 by founder of ISKCON - A. C. Bhaktivedanta Swami Prabhupada] "Because people were addicted so much in violence, in killing the animals, therefore Buddha philosophy was needed"</ref>

Additionally, there is the Vaishnava sect of Maharashtra, known as Varkari, who worship Lord [[Vithoba]] (also known as [[Vitthal]], Panduranga). Though Vithoba is mostly considered to be a form of the little Krishna, there has been a deep belief for many centuries that Vithoba is a form of Buddha. Many poets of the Maharashtra (including [[Eknath]], [[Namdev]], [[Tukaram]] etc.) have explicitly mentioned him as Buddha., though many neo-Buddhists (Ambedkaries) and some western scholars often tend to reject this opinion.{{who|date=May 2012}}{{clarify|date=May 2012}}

===As an inspirational figure ===
Other prominent modern proponents of Hinduism, such as [[Radhakrishnan]], [[Vivekananda]], consider the Buddha as an example of the same universal truth that underlies religions:

<blockquote>
Vivekananda: May he who is the Brahman of the Hindus, the Ahura Mazda of Zoroastrians, the Buddha of Buddhists, the Jehovah of the Jews, the Father in Heavens of Christians, give strength to you to carry out your noble ideas!<ref>Hinduism, in The World's Parliament of Religions, J. H. Barrows (Ed.), Vol. II, Chicago 1893, p. 978.</ref></blockquote>

<blockquote>
Radhakrishnan: If a Hindu chants the Vedas on the banks of the Ganges... if the Japanese worship the image of Buddha, if the European is convinced of Christ's mediatorship, if the Arab reads the Koran in the mosque... It is their deepest apprehension of God and God's fullest revelation to them.<ref>Eastern Religions and Western Thought, New York 1969, pp. 326–7.</ref>
</blockquote>

A number of revolutionary figures in modern Hinduism, including [[Gandhi]], have been inspired by the life and teachings of the Buddha and many of his attempted reforms.<ref>{{cite web|url=http://www.iop.or.jp/0414/anand.pdf |title=Mahatma Gandhi and Buddhism |format=PDF |date= |accessdate=2012-08-14}}</ref>

Steven Collins sees such Hindu claims regarding Buddhism as part of an effort - itself a reaction to Christian proselytizing efforts in India - to show that "all religions are one", and that Hinduism is uniquely valuable because it alone recognizes this fact.<ref>Steven Collins, ''Selfless Persons.'' Cambridge University Press, 1990, page 9.</ref>

[[File:Avatars.jpg|thumb|250px|Hinduism regards Buddha (bottom centre with multiple arms) as one of the 10 avatars of Vishnu]]

==Interpretations==
According to [[Wendy Doniger]], the Buddha avatar which occurs in different versions in various Puranas may represent an attempt by orthodox Brahminism to slander the Buddhists by identifying them with the demons.<ref>O'Flaherty, page 200.</ref> Helmuth von Glasenapp attributed these developments to a Hindu desire to absorb Buddhism in a peaceful manner, both to win Buddhists to [[Vaishnavism]] and also to account for the fact that such a significant heresy could exist in India.<ref>von Glasenapp 1962 page 113, cited in O'Flaherty, page 206.</ref>

The times ascribed to one "Buddha" figure are contradictory and some put him in approximately 500 CE, with a lifetime of 64 years, describe him as having killed some persons, as following the Vedic religion, and having a father named Jina, which suggest that this particular figure might be a different person from Siddhārta Gautama.<ref>Singh, p.266.</ref>

==Opinions and reactions==
[[Kumārila Bhaṭṭa]] disregarded the connection of Buddha with Hinduism, he regarded Buddha as the one who "transgressed dharma laid down for ksatriyas and he took himself to the profession of a religious teacher, one who 'deceives himself' and acts contrary to the Vedas".<ref>Hindu Response to Religious Pluralism, Page 34, by Pi. Es Ḍāniyēl</ref>

[[B. R. Ambedkar]], denied that Buddha was an incarnation of Vishnu. Among the [[22 Vows|22 vows]] he gave to the neo-Buddhists, the 5th vow is ''"I do not and shall not believe that Lord Buddha was the incarnation of Vishnu. I believe this to be sheer madness and false propaganda."''<ref>{{cite book|last=Ucko|first=Hans |authorlink=Hans Ucko |title=The people and the people of God|url=http://books.google.com/?id=BP2ZG22FPHYC&pg=PA101&dq=madness|publisher=LIT Verlag Münster|page=101|isbn=978-3-8258-5564-2|year=2002}}</ref>

In 1999, at the [[Maha Bodhi Society]] in Sarnath, Shankaracharya [[Jayendra Saraswati]] of [[Kanchi Kamakoti Peetham|Kanchi matha]] and Vipassana Acharya, [[S. N. Goenka]] after having a mutual discussion, gave a joint communiqué agreeing on the following three points.<ref>{{cite web|url=http://www.vridhamma.org/en1999-13 |title=Fostering Friendly Relations |publisher=Vridhamma.org |date= |accessdate=2012-08-14}}The Maha Bodhi Society Office, Sarnath, Varanasi. 3:30 p.m., 11 November 1999 </ref>

# Due to whatever reason some literature was written in India in the past in which the Buddha was declared to be a re-incarnation of Vishnu and other various things were written about him, this was very unpleasant to the neighbouring countries. In order to foster friendlier ties between Hindus and Buddhists we decide that whatever has happened in the past should be forgotten and such belief should not be propagated.
# A misconception has spread in the neighbouring countries that the Hindu society of India is organising such conferences to prove its dominance over the followers of the Buddha. To forever remove this misconception we declare that both Vedic and Samana are ancient traditions of India (Vishnu belongs to the Vedic tradition and Buddha belongs to the Samana tradition). Any attempt by one tradition to show it higher than the other will only generate hatred and ill will between the two. Hence such a thing should not be done in future and both traditions should be accorded equal respect and esteem.
# Any body can attain high position in the society by doing good deeds. One becomes a low person in society if one does evil deeds. Hence anybody by doing good deeds and removing the defilement’s such as passion, anger, arrogance, ignorance, greed, jealousy and ego can attain a high position in society and enjoy peace and happiness.
# We agree on all the three things mentioned above and wish that all the people of India from all the traditions should have cordial relations and the neighbouring countries should also have friendly relations with India.

==See also==
* [[Adibuddha]]
* [[Avatar]]
* [[Brahman]]
* [[Brahmavihara]]
* [[Buddhism and Hinduism]]
* [[God in Buddhism]]
* [[Indian religions]]
* [[Moksha]]
* [[Yoga]]

==References==
{{Reflist}}

==External links==
* [[:s:The Complete Works of Swami Vivekananda/Volume 1/Addresses at The Parliament of Religions/Buddhism, the Fulfilment of Hinduism|Buddhism, the Fulfilment of Hinduism, by Swami Vivekananda]]

{{Gautama Buddha}}
{{VishnuAvatars|state=expanded}}

{{DEFAULTSORT:Gautama Buddha in Hinduism}}
[[:Category:Buddhism and other religions]]
[[:Category:Forms of Vishnu]]
[[:Category:Gautama Buddha]]
[[:Category:Hinduism and other religions]]