The Origin Of The Buddha Image

Illustrations: 247 b/w illustrations Description: This book deals with crucial though controversial questions in Buddhist art: the origin of the Buddha image and the iconography of the Buddha images. The earliest Buddhist art of Sanchi and Bharhut is aniconic : The Buddha is represented in symbols only. In the later Buddhist art of Gandhara and Mathura, the Buddha is represented in human form: he is the principal subject of sculptural art. The book seeks to explore the geographical area in which the image of the Buddha first emerged and whether the Buddhist doctrines-Hinayana or Mahayana-had anything to do with this transformation. The Buddha image, as developed eventually at Sarnath, became the model for the Buddha images in whole of Asia, south-east, central and eastern Asia. The iconographic features of the Buddha image are superficially an aberration, being in apparent conflict with the doctrine. The Buddha had cut off his hair at the time of his renunciation; the rules of the order enjoin that a monk must be tonsured and must discard and eschew all riches. However, in his images, the Buddha has hair on his head; later he is also endowed with a crown and jewels. After an exhaustive examination of the views of various scholars, the book answers these questions and resolves the controversies on the basis of literary, numismatic and epigraphic sources. More importantly it makes use of the valuable evidence from the contemporaneous Jaina art : Aniconism of early Jaina art and the iconographic features of Jaina images. The implications of this study are also important : Does India owe idolatry to Buddhism? Was this of foreign inspiration? Was the Buddha image fashioned after the Vedic Brahma and whether the Buddha's usnisa and Buddhist art motifs are rooted in the Vedic tradition? The book is profusely illustrated and provides rich and stimulating fare to students of Indian art in general and of Buddhist art in particular.

The author writes further that Gandhara art is Indic, and not European. This book is highly recommended for scholars and researchers interested in Buddhist art.

This deft and lively study by Robert DeCaroli explores the questions of how and why the earliest verifiable images of the historical Buddha were created. In so doing, DeCaroli steps away from old questions of where and when to present the history of Buddhism�s relationship with figural art as an ongoing set of negotiations within the Buddhist community and in society at large. By comparing innovations in Brahmanical, Jain, and royal artistic practice, DeCaroli examines why no image of the Buddha was made until approximately five hundred years after his death and what changed in the centuries surrounding the start of the Common Era to suddenly make those images desirable and acceptable. The textual and archaeological sources reveal that figural likenesses held special importance in South Asia and were seen as having a significant amount of agency and power. Anxiety over image use extended well beyond the Buddhists, helping to explain why images of Vedic gods, Jain teachers, and political elites also are absent from the material record of the centuries BCE. DeCaroli shows how the emergence of powerful dynasties and rulers, who benefited from novel modes of visual authority, was at the root of the changes in attitude toward figural images. However, as DeCaroli demonstrates, a strain of unease with figural art persisted, even after a tradition of images of the Buddha had become established.

Two foundational texts, enhanced by a third, "The Nature of Buddhist Art," are concerned not only with providing a language for reading the artistic and linguistic symbols for Buddhism, but also show how these symbols are conducive to self realization, which is the aim of all sacred art. Providing a schema of what is of the utmost value in all the world's great spiritual traditions as they pertain to transforming the understanding life and the spiritual process, clear expositions on the significance of the most profound Buddhist symbols are offered, including the poses, the Lotus (the ground of manifestation), the Bodhi Tree (the Tree of Life synonymous with all existence), and the Wheel (the operation of principles). The portrayal of the "Kingdom of Heaven Within" in Buddhist etymology, iconography, and metaphysics is explored, and this whole cosmology--which would appear to be outward--is revealed to be located within the human heart itself. This work demonstrates that art is not solely for instruction or visual/mental pleasure, but intends to liberate the beholder from the restless activity that obscures reality and inhibits inner peace.

Dr. Tanaka, For The First Time Ever, Explores The Absence Of The Buddha-Image In Early Buddhist Art. Applying The Motif Of The Empty Throne , She Undertakes A Comparative Study Of Buddhism And Other Religions.