The University of Nalanda c14.66

c14.66

Of all the contemporary Universities, the only University worthy of standing in comparison with Nālandā was Vikramaśilā, with its magnificent buildings and eminent personalities, like Atīśa and Jetāri. But even this University did not reach that pinnacle of glory, which Nālandā acquired in the days of Vasubandhu, Diṅnāga, Dharmapāla and Dharmakīrti. For, notwithstanding the fact that the University imparted knowledge in perhaps the same subjects that could find in the Nālandā curriculum, still the time, when it came into existence went against it. Nālandā grew up, as we have seen, when the Indian thought had found its best expression. And though this would hold good in the case of Vikramaśilā as well, Vikramaśilā suffered from the deterioration which had come over Buddhism in the form of Tāntrism, Mantra-yāna, Vajrayāna, etc. These patois of Buddhism contributed nothing to the propagation of culture.¹ They rather were, to a certain degree, responsible for the downfall of Buddhism. Naturally, therefore, a University which consumed such base stuff, would not create a very great impression. And, for the publicity it gained in Tibet and other countries, much of it was due to the low standard of religion, education and morality that prevailed there. Tibet, we are told, was in the hands of the most debased kinds of religious practitioners, so much so that its king sent for Atiśa, who was known for his great learning and reforming zeal. Buddhism in India as well as in Tibet was raised from its moral and intellectual downfall², though Tāntrism, perhaps in its purer aspects, was still the most favourite subject of study, as is revealed from the numerous works on Tāntrism by Atiśa himself.