Buddhist and Early Temple Architecture

Key Concepts

• Patronage of Religions: Jainism and Buddhism under Mauryas; Buddhism under Shungas, Satavahanas, Kushanas, and Western Satraps.
• Aniconic Representation: Absence of human form in early Buddhist art; use of symbols like huts, trees, thrones, and footprints to represent the Buddha.
• Stupa Architecture: Evolution of stupas as freestanding structures with elements like anda, railing, sopana, and harmika.
• Syncretism: Overlap and shared mythological canvas between Jainism, Buddhism, and Hinduism, especially during the Kushana period.
• Gupta Temple Architecture: Development of early Hindu temples from simple cubical structures to more elaborate forms with platforms, porches, and relief sculptures.

Mauryan Patronage and Post-Mauryan Dynasties

The Mauryas were significant patrons of Jainism (Chandragupta Maurya) and Buddhism (Emperor Ashoka). They sponsored architecture, including cave complexes for monastic orders during the rainy season, and the construction of stupas across India, Sri Lanka, Southeast Asia, and Afghanistan. After the Mauryas (2nd-1st century BCE), several new kingdoms emerged:

• Satavahanas (or Shalivahanas): Based in the Deccan.
• Western Satraps: Based in western India (Rajasthan, Gujarat, northern Maharashtra).
• Kushans: A Central Asian tribe who established an empire covering much of the Gangetic plain, with headquarters near the Fargana Valley in Afghanistan (1st century CE).
• Shungas: Mostly in Northern India in the Eastern Gangetic plain.

These dynasties, including the Shungas, Satavahanas, Kushanas, and Western Satraps, patronized Buddhism and contributed to the construction of large Buddhist architectural monuments.

Evolution of Buddhist Architecture and Art

This period saw significant renovations of stupas at Sanchi, Bharhut, and Amravati. Reliefs from these sites provide insights into the architecture of the time, which was largely constructed in wood but replicated in stone in these reliefs. Cave sites mimicked wooden architecture, constructing in stone what was originally built in wood.

• Aniconic Period: Initially, Buddha and Mahavira were not depicted in human form (until around the 1st century BC-1st century AD). Symbols were used to represent the Buddha, such as huts symbolizing places where he stayed.
• Cityscapes in Reliefs: Toranas (gateways) of stupas depicted cityscapes, indicating large-scale construction in wood and brick. These wooden structures served as models for architectural expression in stone, particularly in cave complexes like Ajanta.
• Symbolic Representation: The Buddha was represented through symbols like a throne (royal birth), a footstool, and the Bodhi tree (enlightenment). Worship was often indicated by reliefs of a tree on a platform.
• Railings: Wooden railings were initially used to divide freeze into multiple registers, but later these railings were constructed in stone to mimic wood.

Stupa Architecture and Symbolism

Stupas evolved into fully articulated structures with distinct elements:

• Anda: The large, rounded mound.
• Railing: Surrounding the anda.
• Sopana: Staircases.
• Harmika: An altar-like set of umbrellas on top.

Stupas often contained a reliquary with relics of the Buddha. Reliefs depict animals worshipping stupas and trees, highlighting the tree as an important icon of the Buddha.

Kushana Dynasty and Artistic Developments

The Kushanas, originating from Central Asia (Yu Chi), were pragmatic patrons of various religions and cults in their domains, including Buddhism, early forms of Hinduism, and proto Hindu deities. They issued coins with images of Buddha, Vasudeva, and early forms of Shiva (Oesho).

• Kushana Art: Kushana kings, like Kanishka, were depicted in Central Asian attire (long tunic and big boots). The Kushanas established themselves in Gandhara and spread along the Gangetic basin to Mathura, leading to the development of two important schools of sculpture and architecture.
• Gandhara School: Used Hellenistic forms and schist for sculpture.
• Mathura School: Used red mottled sandstone and produced early sculptures of Jainism, Buddhism, and Hinduism.
• Syncretism: Toranas, stupas, and railings were associated with all three Indic faiths. The Kushana period was formative for the representation of shared deities and mythologies across Buddhism, Hinduism, and Jainism. Iconic representations of Buddha, Mahavira, and Hindu deities emerged during this time.

Gupta Dynasty and Temple Architecture

The Gupta period (over two centuries) was a high point for architecture, sculpture, and classical Sanskrit. The Guptas promoted all religions, including Buddhism, Hinduism, and Jainism, and further developed the Mathura school of art.

• Key Gupta Sites: Vidisha, Sanchi, and Udaygiri were important urban clusters with architectural and archaeological connections.
• Sanchi: Known for its grand stupa (originally built in the 2nd century BC, heavily repaired in the 1st century AD), platforms, free-standing buildings, and early temples.
• Temple 17 at Sanchi: A simple cubical building with a porch supported by four pillars, representing a primordial form of Hindu temple.
• Udaygiri Caves: Contained puranic deities sculpted inside the caves. Cave 5 depicts the Varaha avatar of Vishnu rescuing the earth, with figures identified as Gupta king Chandragupta II and his minister Veersena.

Evolution of Temple Forms

• Dashavatara Temple at Deogarh: Featured a cubical sanctum set on a high platform with relief sculptures depicting different avatars of deities.
• Parvati Temple at Nachana: A cubical sanctum set on a high platform with rusticated masonry, resembling a cave on a mountain.

Early Chalukya Temples

The early Chalukyas experimented with various temple forms:

• Lad Khan Temple: Built entirely in stone as though it were timber architecture.
• Durga Temple at Aihole: Replicated the apsidal form of Buddhist chaityagrahas to house a deity.

Conclusion

The period following the Mauryas witnessed significant developments in religious patronage, architectural styles, and artistic representations. The evolution of stupas and temples, the syncretism of religious motifs, and the emergence of iconic representations of deities laid the foundation for later architectural and artistic traditions in India. The Gupta period, in particular, marked a high point in temple architecture and the integration of religious and political ideologies.