Cambodia and Burma). Lars Fogelin argues that the concentration of the sangha into large monastic complexes like Nalanda was one of the contributing causes for the decline. He states that the Buddhists of these large monastic institutions became "largely divorced from day-to-day interaction with the laity, except as landlords over increasingly large monastic properties". Padmanabh Jaini also notes that Buddhist laypersons are relatively neglected in the Buddhist literature, which produced only one text on lay life and not until the 11th century, while Jains produced around fifty texts on the life and conduct of a Jaina layperson. These factors all slowly led to the replacement of Buddhism in the South and West of India by Hinduism and Jainism. Fogelin states that Buddhist sources also mention violence against Buddhists by Hindu Brahmins and kings. Hazra mentions that the eighth and ninth centuries saw "Brahminical hostilities towards Buddhism in South India" Religious convergence and absorption Buddhism's distinctiveness also diminished with the rise of Hindu sects. Though Mahayana writers were quite critical of Hinduism, the devotional cults of Mahayana Buddhism and Hinduism likely seemed quite similar to laity, and the developing Tantrism of both religions were also similar. Also, "the increasingly esoteric nature" of both Hindu and Buddhist tantrism made it "incomprehensible to India's masses", for whom Hindu devotionalism and the worldly power-oriented Nath Siddhas became a far better alternative. Buddhist ideas, and even the Buddha himself, were absorbed and adapted into orthodox Hindu thought, while the differences between the two systems of thought were emphasized. Elements which medieval Hinduism adopted during this time included vegetarianism, a critique of animal sacrifices, a strong tradition of monasticism (founded by figures such as Shankara) and the adoption of the Buddha as an avatar of Vishnu. On the other end of the spectrum, Buddhism slowly became more and more "Brahmanized", initially beginning with the adoption of Sanskrit as a means to defend their interests in royal courts. According to Bronkhorst, this move to the Sanskrit cultural world also brought with it numerous Brahmanical norms which now were adopted by the Sanskrit Buddhist culture (one example is the idea present in some Buddhist texts that the Buddha was a Brahmin who knew the Vedas). Bronkhorst notes that with time, even the caste system eventually became widely accepted for "all practical purposes" by Indian Buddhists (this survives among the Newar Buddhists of Nepal). Bronkhorst notes that eventually, a