THE GENERAL IMPRESSION that prevails in the world about Buddhism is that it is a philosophy of life which, though counted among religions, does not prescribe to the existence of God. This impression is only partially correct. Even in contemporary Buddhism, it is wrong to say that none of the Buddhists believe in God or gods. Although the predominant sects, Mahayans and Theravadins, are known to believe only in the ultimate inherent wisdom in man which Buddhaas perfected, they too believe in many superstitions and demonic figures which substitute God for them. This impression of the Buddhists' negation of God is also wrong on another count. An exploration of early Buddhist sources as we shall demonstrate, reveals ample proof that Buddhism began like any other Divinely revealed faith with its emphasis on the Unity of God.
As for the position of Buddha (563–483 BC) among the Buddhists, although he is not directly worshipped as a deity, there is very little difference between the veneration shown to the Buddha by the Buddhists and the manner of worship of God found in other religions. They revere him and pay homage to him, bow to his images and statues and prostrate before them like the adherents of any other idolatrous religion in the world.
In fact, despite the denial of God by most Buddhists, deep within their hearts there seems to be lurking a desire to worship something. It is this which is manifested in their veneration of Buddha. The same unquenchable innate thirst for God etched deep upon the human soul urges them to worship Him, or something, if not Him. So it is to fill this void that the Buddhists worship the Buddha without formally recognizing him to be a god.
It must also be mentioned here that in the Tibetan form of Buddhism not only is the existence of superhuman deities or demons a part and parcel of their faith, but also they certainly believe in communication with them. The selection of a new Panchen Lama for instance, requires many rites and rituals to be performed, to obtain guidance from gods as to which one of the newborn Tibetan children should be the future Panchen Lama.
The Buddhist philosophy, teachings and practices remained to be transmitted only verbally for almost five hundred years after Buddha, except in the case of inscriptions on the rocks and stupas made during the illustrious reign of Ashoka (273–232 BC). Ashoka, it should be remembered, appeared some three hundred years after his spiritual master, Buddhaas. This fact in itself is of vital importance because these writings can certainly serve the purpose of judging Buddha's philosophy and way of life from the vantage point of Ashoka. Moreover, at a time when nothing of Buddhism was committed to writing, it was Ashoka alone who left behind a written account of what he understood to be Buddha's teachings. Again, his authority as a true representative of Buddha has never been challenged. What remains therefore, is simply a case of different interpretations.
As far as the story of Buddha is concerned, although it too was committed to writing many centuries after his demise, it has been unanimously accepted by all researchers without serious disagreement. This knowledge seems to have been passed on from generation to generation. Hence the personality of Buddha and his lifestyle appear to have a continuity, beginning from Buddha himself to the present day.
From this, it is reasonable to conclude, that an understanding of Buddha and Buddhism which accords with these two sources i.e. the life of Buddha and the writings on the stupas, should have the stronger claim to acceptance. Against this, such views as are clearly at variance with them may safely be rejected. However, if the early sources seem to contradict each other, caution has to be applied in accepting one and rejecting the other.
