When Gandhi Promised Mahabodhi to Buddhists but Didn’t Deliver—Read Here the Intriguing Details of the 100-Year-Old Mahabodhi Mahavihara Movement

Bodh Gaya, Bihar- In a powerful display of solidarity, Buddhist communities across India have taken to the streets, demanding the liberation of the Mahabodhi Temple in Bodh Gaya, Bihar, one of Buddhism's holiest pilgrimage sites.

States like Gujarat, Haryana, Maharashtra, Ladakh, and Bihar are leading the charge, with thousands of people participating in rallies and demonstrations. Over 500 organizations have extended their support to the monks on an indefinite hunger strike at the Mahabodhi Temple, which began on February 12.

The movement has gained global traction, with Buddhist communities from the United States, Canada, Bangladesh, Thailand, Laos, Sri Lanka, Taiwan, and India joining the cause. An online petition titled "In Solidarity: Demand Buddhist Control Over the Mahabodhi Temple" has garnered significant support, reflecting the widespread demand for the temple's management to be handed over to the Buddhist community.

Protesters are calling for the repeal of the Bodhgaya Temple Act of 1949, which places the temple under non-Buddhist control, and an end to state interference in Buddhist religious affairs. The protests highlight the deep-rooted connection between the Buddhist community and their sacred heritage, as they fight to reclaim their spiritual legacy.

However, only few know about the 100-year old history of the movement. Ashish Barua, a Dhamma preacher associated with All India Buddhist Forum shared intriguing details with The Mooknayak which he gathered from different sources including venerable upasak and books.

Barua states, "the movement to restore the Mahabodhi Mahavihara to Buddhists was first initiated legally and globally by Anagarika Dharmapala of Sri Lanka.

The great scholar Rahul Sankrityayan supported this cause. At the time, he was a member of the Indian National Congress and formally placed the demand for the liberation of Mahabodhi Mahavihara before the party. However, when the demand was ignored, he resigned from his position as All India Congress Secretary.

When the issue was presented before Mahatma Gandhi, he assured that after India's independence, the Mahabodhi Mahavihara would be handed over to the Buddhists. However, despite decades of independence, the struggle for its complete restoration continues globally."

Anagarika Dharmapala’s Awakening—How a Visit to Bodh Gaya Sparked a Global Movement

In 1891, Anagarika Dharmapala, a Sri Lankan Buddhist reformer, visited Bodh Gaya with his Japanese friend, Bhikkhu Kojun. Born into a wealthy Christian family, Dharmapala had embraced Buddhism and dedicated his life to spreading the Buddha’s teachings. What he witnessed at Bodh Gaya shocked him deeply.

The Mahabodhi Mahavihara, though excavated and restored by British archaeologist Sir Alexander Cunningham, was under the control of a Shaiva Mahant (Hindu priest). Buddhists were denied access to their own sacred site, which was being used for Hindu rituals.

Determined to reclaim the Mahavihara, Dharmapala established the Mahabodhi Society in Kolkata in 1891. He launched the "Mahabodhi" magazine, published Buddhist literature, and initiated a global movement in 1892 to restore the site to Buddhists.

In 1893, Dharmapala delivered a stirring speech on Buddhism at the World Parliament of Religions in Chicago, captivating intellectuals and garnering international support. With little backing in India, he traveled extensively to Japan, China, Korea, England, Germany, Thailand, Burma, and America to rally support. During his visit to England, he stayed with Sir Edwin Arnold, the author of The Light of Asia. In America, he inspired Mrs. Mary Foster, who donated generously to the cause.

In 1895, Dharmapala attempted to install a Buddha statue gifted by Japanese Buddhists at the Mahavihara. Hindu Mahants violently opposed the move, attacking Dharmapala and his supporters. This led to the Bodh Gaya Temple Case, a legal battle that initially ruled in favor of Buddhists. Even the High Court upheld the decision, recognizing Buddhist rights over the Mahavihara.

However, the struggle took a turn for the worse when Japanese Buddhist devotee Okakura planned to build a rest house near the Mahavihara and founded the Japan-India Association. The British government, viewing this as a conspiracy, expelled all Buddhists from Bodh Gaya.

In response, the British Viceroy Lord Curzon formed a committee with two members: Justice Surendranath and Harprasad Shastri. While Harprasad Shastri ruled in favor of Buddhists, Surendranath took a bribe from the Mahant and sided with him. The British government supported the Mahant, and Buddhists were forcibly removed from Bodh Gaya.

Despite facing persecution, Dharmapala continued his efforts to revive Buddhism in India. He established Buddhist temples in London, America, and Europe under the Mahabodhi Society. He built schools, colleges, viharas, and training centers in Bodh Gaya and Sarnath. Mobilized funds from wealthy Sri Lankans for Buddhist revival in India.

In retaliation, the British government arrested his brother, who later died in jail. Fearing for his safety, Dharmapala fled to India but was placed under house arrest in Kolkata for five years.

During this period, he oversaw the construction of the Dharmarajika Vihara in Kolkata. He also met John Marshall, the famous archaeologist, and worked on the development of Sarnath. He published Buddhist literature in Pali and English and donated his entire family wealth to the Sarnath Trust.

In 1931, Anagarika Dharmapala, seriously ill, took ordination as a Buddhist monk, adopting the name Devamitra Dharmapala. Before his passing, he:

• Established Buddha relics at the Mulagandha Kuti Vihara in Sarnath.

• Oversaw its grand inauguration, attended by global Buddhist leaders.

In 1933, Jawaharlal Nehru, along with his wife, sisters, and daughter Indira, visited the Sarnath Vihara. On April 29, 1933, Bhikkhu Dharmapala passed away, leaving behind a lasting legacy. His final wish reflected his unwavering commitment: “I will take birth in India twenty-five times to continue spreading the Buddha’s teachings.”

Gandhi’s Promise—A Deferred Hope That Remains Unfulfilled

In 1942, at an All India Congress meeting in Gaya, Rahul Sankrityayan, a prominent scholar and member of the Indian National Congress, formally demanded the liberation of Mahabodhi Mahavihara. However, Congress leaders ignored the demand, prompting Sankrityayan to resign from his position as All India Congress Secretary in protest.

When the issue was brought to Mahatma Gandhi, he assured that the Mahavihara would be handed over to Buddhists after India’s independence. “Let India gain independence first, then we will see,” Gandhi said. This assurance gave hope to Buddhists, but it also deferred the issue, leaving it unresolved for decades.

After India gained independence in 1947, Buddhists expected Gandhi’s promise to be fulfilled. However, successive governments failed to act. In 1949, the Bihar government enacted the Bodh Gaya Temple Act, which established a management committee for the Mahavihara. However, the committee was dominated by Hindu representatives, leaving Buddhists in the minority. This decision was met with strong opposition from the global Buddhist community, who saw it as a betrayal of Gandhi’s assurance.

Today, the Mahabodhi Mahavihara Movement remains a testament to the enduring spirit of the global Buddhist community. Gandhi’s deferred promise, though made in good faith, had lasting consequences, leaving the issue unresolved even after independence.

The struggle for the complete restoration of the Mahabodhi Mahavihara to Buddhists is not just a legal or political issue; it is a fight for justice, dignity, and the recognition of a shared heritage.

For Buddhists worldwide, the Mahabodhi Mahavihara is more than a historical site—it is a symbol of their identity and spiritual heritage. The question remains: when will India fulfill its promise to the global Buddhist community?