The art and architecture of India - Buddhist, Hindu, Jain (Art Ebook)

47# • NOTES
12. M. A. Stein, Serindia, IV (Oxford, 192 1), plates
xviii, xix.
13. Monumenta Serindica, 5 (Kyoto, 1962), No. 8
(colour plate).
chapter 13
199. 1. Ushkur is the ancient Huvishkapura, built by
the Kushan king Huvishka, Kanishka's successor. For
an account of the remains at Ushkur and Harwan,
see Ram Chandra Kak, Ancient Monuments ofKashmir
(London, 1933), 105-10, 152-4.
2. This plan with the sanctuary in the centre of a vast
open court has a haunting suggestion of the temple of
Baal at Palmyra and its Iranian counterpart at Kangawar.
For the plan of Avantipur, see Kak, Ancient
Monuments of Kashmir, plate lxviii.
203. 3. See, for example, the representations of pedimented
temple fronts on the shrine of the Doubleheaded
Eagle at Sirkap, Taxila (illustration 76). The
style of relief decoration of the Kashmir temples survives
in the relatively modern carving of the wooden
shrines of Chamba State. Cf. W. Goetz, The Early
Wooden Temples of Chamba (Leiden, 1955).
4. See A.S.I.A.R., 1906-7, plates lxiii, lxiv, Ixx, and
A. H. Franke, Antiquities of Indian Tibet (Calcutta,
19 1 4), plate vi.
205. 5. See above, p. 180.
6. See Kak, plates xlv, 1; Coomaraswamy, History,
figure 272.
CHAPTER 14
207. i. In this connexion, see the account by R. E. M.
Wheeler of the discovery of a Roman trading post at
Arikamedu in Ancient India Quly 1946), 17-125. For
a discussion of the subject of Roman trade with India,
consult the same author's Rome Beyond the Imperial
Frontiers (Pelican Books) (London, 1954).
208. 2. Nagarjuna, one of the 'Church Fathers' of
Mahayana Buddhism, was active in the Andhra
Empire in the second century a.d. He is specifically
remembered as the founder of the esoteric Vajrayana
branch of the Great Vehicle. It is natural to suppose,
therefore, that all the Later Andhra monuments were
dedicated to the Buddhism of the Great Vehicle. For
Nagarjuna, see K. R. Subramanian, Buddhist Remains
in Andhra (Madras, 1932), 53-63.
3. A great many reliefs representing the stupa as a
whole have been found at all the Later Andhra sites.
Probably they were intended to stress that the monument,
incorporating a relic of the Buddha, was itself an
icon as worthy of adoration as the images of the divinity.
4. These are referred to as Ayaka pillars, and, since
they are always in groups of five, may have symbolized
the Five Dhydm Buddhas, but the presence of the
Buddhist emblems suggests a Hinayana origin.
5. Coomaraswamy (Elements ofBuddhist Iconography
(Cambridge, 1935), plate 1) identifies these subjects as
figurations of the Buddha as Supernal Sun, the
columns themselves representing the Axis of the
Universe.
209. 6. Although it is difficult to point to any exact
prototypes, this treatment of the lower hem of the
sarighati has a certain resemblance to Roman draped
statues, so that it may be a borrowing direct from
Western techniques through cameos or gems brought
to Roman trading posts in Andhra.
210. 7. Coomaraswamy, History, figure 342.
8. Annual Bibliography of Indian Archaeology, 1933
(Leiden, 1935), plate viii.
9. See above, p. 86 and illustration 34.
212. 10. These figures are perhaps Indo-Scythian or
Yavana bodyguards of the royal house. See 'The
Buddhist Antiquities of Nagarjunakonda', A.S.I.
Memoirs, No. 54, plate x (c) and (d).
11. For the Begram ivories, see illustrations 56, 105,
and 106; Coomaraswamy, History, 71.
12. Beal, 11, 221.
13. Legend has it that the Buddhist monuments at
Amaravati were wrecked by Hindu fanatics.
14. T. N. Ramachandran, 'Buddhist sculpture from
a stupa near Goli Village', Bulletin of the Madras
Government Museum, 1, part 1 (1929), 21-2.
213. 15. Compare the plan and section of the stupa at
Ghantasala (Alexander Rea, South Indian Buddhist
Antiquities (Madras, 1894), plate xiv).
16. It is sometimes suggested that the cupola symbolizes
the anda or cosmic egg containing all elements
and from which all worlds were created by Vishnu and
Brahma at the beginning of time. See Paul Mus,
Barabudur, 1 (Paris, 1935), 109.
CHAPTER 15
216. i. Coomaraswamy, History, 90, n. 5.
221. 2. Coomaraswamy, History, 6, n. 1.
223. 3. The absence of a sikhara and the rugged and
simple 'cave-like' appearance almost suggest a derivation
from a cave prototype, such as the vihara at
Ajanta.
224. 4. It is perhaps possible to assume that the eight
surrounding squares were dedicated to the Regents of
the Eight Directions of Space, like planets grouped
around the central axis of Siva. The whole immensely
complicated subject of these magic temple plans, of
which there are literally hundreds of variants, has
been magisterially treated by Stella Kramrisch in her
book, The Hindu Temple (Calcutta, 1946).
230. 5. Beal, 1, 145.