SIXTH century BCE marks the beginning of new
religious and social movements in the Gangetic valley
in the form of Buddhism and Jainism which were part of
the shraman tradition. Both religions became popular as
they opposed the varna and jati systems of the Hindu
religion. Magadha emerged as a powerful kingdom and
consolidated its control over the other regions. By the fourth
century BCE the Mauryas established their power and by
the third century BCE, a large part of India was under
Mauryan control. Ashoka emerged as the most powerful
king of the Mauryan dynasty who patronised the shraman
tradition in the third century BCE. Religious practices had
many dimensions and were not confined to just one
particular mode of worship. Worship of Yakshas and mothergoddesses
were prevalent during that time. So, multiple
forms of worship existed. Nevertheless, Buddhism became
the most popular social and religious movement. Yaksha
worship was very popular before and after the advent of
Buddhism and it was assimilated in Buddhism and Jainism.
Pillars, Sculptures and Rock-cut Architecture
Construction of stupas and viharas as part of monastic
establishments became part of the Buddhist tradition.
However, in this period, apart from stupas and viharas,
stone pillars, rock-cut caves and monumental figure
sculptures were carved at several places. The tradition of
constructing pillars is very old and it may be observed
that erection of pillars was prevalent in the Achamenian
empire as well. But the Mauryan pillars are different from
the Achamenian pillars. The Mauryan pillars are rock-cut
pillars thus displaying the carver’s skills, whereas the
Achamenian pillars are constructed in pieces by a mason.
Stone pillars were erected all over the Mauryan Empire
with inscriptions engraved on them. The top portion of the
pillar was carved with capital figures like the bull, the
lion, the elephant, etc. All the capital figures are vigorous
Yaksha, Parkham and carved standing on a square or circular abacus. Abacuses
are decorated with stylised lotuses. Some of the existing pillars
with capital figures were found at Basarah-Bakhira, Lauriya-
Nandangarh, Rampurva, Sankisa and Sarnath.
The Mauryan pillar capital found at Sarnath popularly
known as the Lion Capital is the finest example of Mauryan
sculptural tradition. It is also our national emblem. It is
carved with considerable care—voluminous roaring lion
figures firmly standing on a circular abacus which is carved
with the figures of a horse, a bull, a lion and an elephant
in vigorous movement, executed with precision, showing
considerable mastery in the sculptural techniques. This
pillar capital symbolising Dhammachakrapravartana (the
first sermon by the Buddha) has become a standard symbol
of this great historical event in the life of the Buddha.
Monumental images of Yaksha, Yakhinis and animals,
pillar columns with capital figures, rock-cut caves belonging
to the third century BCE have been found in different parts
of India. It shows the popularity of Yaksha worship and
how it became part of figure representation in Buddhist
and Jaina religious monuments.
Large statues of Yakshas and Yakhinis are found at many
places like Patna, Vidisha and Mathura. These monumental
images are mostly in the standing position. One of the
distinguishing elements in all these images is their polished
surface. The depiction of faces is in full round with pronounced
cheeks and physiognomic detail. One of the finest examples
is a Yakshi figure from Didarganj, Patna, which is tall and
well-built. It shows sensitivity towards depicting the human
physique. The image has a polished surface.
Terracotta figurines show a very different delineation of
the body as compared to the sculptures. Depiction of a
monumental rock-cut elephant at Dhauli in Orissa shows
modelling in round with linear rhythm. It also has Ashokan
rock-edict. All these examples are remarkable in their
execution of figure representation. The rock-cut cave carved
at Barabar hills near Gaya in Bihar is known as the Lomus
Rishi cave. The facade of the cave is decorated with the
semicircular chaitya arch as the entrance. The elephant
frieze carved in high relief on the chaitya arch shows
considerable movement. The interior hall of this cave is
rectangular with a circular chamber at the back. The
entrance is located on the side wall of the hall. The cave
was patronised by Ashoka for the Ajivika sect. The Lomus
Rishi cave is an isolated example of this period. But many
Buddhist caves of the subsequent periods were excavated
in eastern and western India.
Due to the popularity of Buddhism and Jainism, stupas
and viharas were constructed on a large scale. However,
there are also examples of a few Brahmanical gods in the
sculptural representations. It is important to note that the
stupas were constructed over the relics of the Buddha at
Rajagraha, Vaishali, Kapilavastu, Allakappa, Ramagrama,
Vethadipa, Pava, Kushinagar and Pippalvina. The textual
tradition also mentions construction of various other stupas
on the relics of the Buddha at several places including
Avanti and Gandhara which are outside the Gangetic valley.
Stupa, vihara and chaitya are part of Buddhist and Jaina
monastic complexes but the largest number belongs to the
Buddhist religion. One of the best examples of the structure
of a stupa in the third century BCE is at Bairat in
Rajasthan. It is a very grand stupa having a circular mound
with a circumambulatory path. The great stupa at Sanchi
(which will be discussed later) was built with bricks during
the time of Ashoka and later it was covered with stone and
many new additions were made.
Subsequently many such stupas were constructed which
shows the popularity of Buddhism. From the second
century BCE onwards, we get many inscriptional evidences
mentioning donors and, at times, their profession. The
pattern of patronage has been a very collective one and
there are very few examples of royal patronage. Patrons
range from lay devotees to gahapatis and kings. Donations
by the guilds are also mentioned at several sites. However,
there are very few inscriptions mentioning the names of
artisans such as Kanha at Pitalkhora and his disciple
Balaka at Kondane caves. Artisans’ categories like stone
carvers, goldsmiths, stone-polishers, carpenters, etc. are
also mentioned in the inscriptions. The method of working
Elephant, Dhauli Lomus Rishi cave-entrance detail
was collective in nature and at times only a specific portion
of the monument is said to have been patronised by a
particular patron. Traders recorded their donation along
with their place of origin.
In the subsequent century, stupas were elaborately built
with certain additions like the enclosing of the
circumambulatory path with railings and sculptural
decoration. There were numerous stupas constructed earlier
but expansions or new additions were made in the second
century BCE. The stupa consists of a cylindrical drum
and a circular anda with a harmika and chhatra on the
top which remain consistent throughout with minor
variations and changes in shape and size. Apart from the
circumambulatory path, gateways were added. Thus, with
the elaborations in stupa architecture, there was ample
space for the architects and sculptors to plan elaborations
and to carve out images.
During the early phase of Buddhism, Buddha is depicted
symbolically through footprints, stupas, lotus throne,
chakra, etc. This indicates either simple worship, or paying
respect, or at times depicts historisisation of life events.
Gradually narrative became a part of the Buddhist
tradition. Thus events from the life of the Buddha, the
Jataka stories, were depicted on the railings and torans of
the stupas. Mainly synoptic narrative, continuous narrative
and episodic narrative are used in the pictorial tradition.
While events from the life of the Buddha became an
important theme in all the Buddhist monuments, the Jataka
stories also became equally important for sculptural
decorations. The main events associated with the Buddha’s
life which were frequently depicted were events related to
the birth, renunciation, enlightenment, dhammachakrapravartana,
and mahaparinibbana (death). Among the
Jataka stories that are frequently depicted are Chhadanta
Jataka, Vidurpundita Jataka, Ruru Jataka, Sibi Jataka,
Vessantara Jataka and Shama Jataka.
religious and social movements in the Gangetic valley
in the form of Buddhism and Jainism which were part of
the shraman tradition. Both religions became popular as
they opposed the varna and jati systems of the Hindu
religion. Magadha emerged as a powerful kingdom and
consolidated its control over the other regions. By the fourth
century BCE the Mauryas established their power and by
the third century BCE, a large part of India was under
Mauryan control. Ashoka emerged as the most powerful
king of the Mauryan dynasty who patronised the shraman
tradition in the third century BCE. Religious practices had
many dimensions and were not confined to just one
particular mode of worship. Worship of Yakshas and mothergoddesses
were prevalent during that time. So, multiple
forms of worship existed. Nevertheless, Buddhism became
the most popular social and religious movement. Yaksha
worship was very popular before and after the advent of
Buddhism and it was assimilated in Buddhism and Jainism.
Pillars, Sculptures and Rock-cut Architecture
Construction of stupas and viharas as part of monastic
establishments became part of the Buddhist tradition.
However, in this period, apart from stupas and viharas,
stone pillars, rock-cut caves and monumental figure
sculptures were carved at several places. The tradition of
constructing pillars is very old and it may be observed
that erection of pillars was prevalent in the Achamenian
empire as well. But the Mauryan pillars are different from
the Achamenian pillars. The Mauryan pillars are rock-cut
pillars thus displaying the carver’s skills, whereas the
Achamenian pillars are constructed in pieces by a mason.
Stone pillars were erected all over the Mauryan Empire
with inscriptions engraved on them. The top portion of the
pillar was carved with capital figures like the bull, the
lion, the elephant, etc. All the capital figures are vigorous
Yaksha, Parkham and carved standing on a square or circular abacus. Abacuses
are decorated with stylised lotuses. Some of the existing pillars
with capital figures were found at Basarah-Bakhira, Lauriya-
Nandangarh, Rampurva, Sankisa and Sarnath.
The Mauryan pillar capital found at Sarnath popularly
known as the Lion Capital is the finest example of Mauryan
sculptural tradition. It is also our national emblem. It is
carved with considerable care—voluminous roaring lion
figures firmly standing on a circular abacus which is carved
with the figures of a horse, a bull, a lion and an elephant
in vigorous movement, executed with precision, showing
considerable mastery in the sculptural techniques. This
pillar capital symbolising Dhammachakrapravartana (the
first sermon by the Buddha) has become a standard symbol
of this great historical event in the life of the Buddha.
Monumental images of Yaksha, Yakhinis and animals,
pillar columns with capital figures, rock-cut caves belonging
to the third century BCE have been found in different parts
of India. It shows the popularity of Yaksha worship and
how it became part of figure representation in Buddhist
and Jaina religious monuments.
Large statues of Yakshas and Yakhinis are found at many
places like Patna, Vidisha and Mathura. These monumental
images are mostly in the standing position. One of the
distinguishing elements in all these images is their polished
surface. The depiction of faces is in full round with pronounced
cheeks and physiognomic detail. One of the finest examples
is a Yakshi figure from Didarganj, Patna, which is tall and
well-built. It shows sensitivity towards depicting the human
physique. The image has a polished surface.
Terracotta figurines show a very different delineation of
the body as compared to the sculptures. Depiction of a
monumental rock-cut elephant at Dhauli in Orissa shows
modelling in round with linear rhythm. It also has Ashokan
rock-edict. All these examples are remarkable in their
execution of figure representation. The rock-cut cave carved
at Barabar hills near Gaya in Bihar is known as the Lomus
Rishi cave. The facade of the cave is decorated with the
semicircular chaitya arch as the entrance. The elephant
frieze carved in high relief on the chaitya arch shows
considerable movement. The interior hall of this cave is
rectangular with a circular chamber at the back. The
entrance is located on the side wall of the hall. The cave
was patronised by Ashoka for the Ajivika sect. The Lomus
Rishi cave is an isolated example of this period. But many
Buddhist caves of the subsequent periods were excavated
in eastern and western India.
Due to the popularity of Buddhism and Jainism, stupas
and viharas were constructed on a large scale. However,
there are also examples of a few Brahmanical gods in the
sculptural representations. It is important to note that the
stupas were constructed over the relics of the Buddha at
Rajagraha, Vaishali, Kapilavastu, Allakappa, Ramagrama,
Vethadipa, Pava, Kushinagar and Pippalvina. The textual
tradition also mentions construction of various other stupas
on the relics of the Buddha at several places including
Avanti and Gandhara which are outside the Gangetic valley.
Stupa, vihara and chaitya are part of Buddhist and Jaina
monastic complexes but the largest number belongs to the
Buddhist religion. One of the best examples of the structure
of a stupa in the third century BCE is at Bairat in
Rajasthan. It is a very grand stupa having a circular mound
with a circumambulatory path. The great stupa at Sanchi
(which will be discussed later) was built with bricks during
the time of Ashoka and later it was covered with stone and
many new additions were made.
Subsequently many such stupas were constructed which
shows the popularity of Buddhism. From the second
century BCE onwards, we get many inscriptional evidences
mentioning donors and, at times, their profession. The
pattern of patronage has been a very collective one and
there are very few examples of royal patronage. Patrons
range from lay devotees to gahapatis and kings. Donations
by the guilds are also mentioned at several sites. However,
there are very few inscriptions mentioning the names of
artisans such as Kanha at Pitalkhora and his disciple
Balaka at Kondane caves. Artisans’ categories like stone
carvers, goldsmiths, stone-polishers, carpenters, etc. are
also mentioned in the inscriptions. The method of working
Elephant, Dhauli Lomus Rishi cave-entrance detail
was collective in nature and at times only a specific portion
of the monument is said to have been patronised by a
particular patron. Traders recorded their donation along
with their place of origin.
In the subsequent century, stupas were elaborately built
with certain additions like the enclosing of the
circumambulatory path with railings and sculptural
decoration. There were numerous stupas constructed earlier
but expansions or new additions were made in the second
century BCE. The stupa consists of a cylindrical drum
and a circular anda with a harmika and chhatra on the
top which remain consistent throughout with minor
variations and changes in shape and size. Apart from the
circumambulatory path, gateways were added. Thus, with
the elaborations in stupa architecture, there was ample
space for the architects and sculptors to plan elaborations
and to carve out images.
During the early phase of Buddhism, Buddha is depicted
symbolically through footprints, stupas, lotus throne,
chakra, etc. This indicates either simple worship, or paying
respect, or at times depicts historisisation of life events.
Gradually narrative became a part of the Buddhist
tradition. Thus events from the life of the Buddha, the
Jataka stories, were depicted on the railings and torans of
the stupas. Mainly synoptic narrative, continuous narrative
and episodic narrative are used in the pictorial tradition.
While events from the life of the Buddha became an
important theme in all the Buddhist monuments, the Jataka
stories also became equally important for sculptural
decorations. The main events associated with the Buddha’s
life which were frequently depicted were events related to
the birth, renunciation, enlightenment, dhammachakrapravartana,
and mahaparinibbana (death). Among the
Jataka stories that are frequently depicted are Chhadanta
Jataka, Vidurpundita Jataka, Ruru Jataka, Sibi Jataka,
Vessantara Jataka and Shama Jataka.
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