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Buddhist
Iconography of
Odisha
Shyam C Raman
Early Buddhist Images – till 6th C CE
• Buddha not shown; represented by objects
• Feet, Dharma Chakra, Throne, Bodhi Tree, Stupa etc
• Reliefs of Stories from the Buddha’s Life
• Buddha same size as the others
• Buddha larger than others
• Standing Buddha - Monolithic
• Simultaneously in Gandhara and Mathura
• Gupta Buddhas
• The “ideal; became the model for future
Bharhut
Sanchi
Amaravati
Icons at L/R/U – 6th C CE onwards
• Takes off from where the Guptas left
• Standing Buddha
• Seated Buddha
• Tathagata Buddha
• Tathagata Buddha + Bodhisattvas
• Mandalas with Bodhisattvas
• Bodhisattvas
• Devis
• Others
Difficulties in Dating
• Very little variation in iconography
• Very little body ornamentation
• No inscriptions
• Very few in-situ in monuments
• Therefore all dating is by style of the sculpture
• Hair
• Sunica Kesa = short hair
• Dakshinaavartamurdhaja = coils
turning “valampuri”
• Ushnisha = cranial protruberance
(=attainment of enlightenment)
• Urna – curl of hair between eyebrows
(3rd eye?) (=spiritual insight)
Elongated Earlobes – Not part of the 32
Mahaprushalakshanas
There to remind us that B was once a
prince who wore heavy jewelry
The Buddha
Maha purusha lakshanas
1. Well-placed flat-footed feet
2. Mark of the Wheel of Law on soles of feet or palms of
hands
3. Soles and palms more tender and soft than in most
people
4. Long toes and fingers
5. Webbed fingers and toes
6. Feet well set on the ground
7. Ankle bones that are hardly noticeable
8. Lower legs like those of an antelope
9. Body frame tall and straight
10. Arms that reach to the knees when standing
11. Genitalia withdrawn
12. Hairs on the head and arranged in soft curls that point to
the right
13. Hairs of the body point upwards.
14. Skin smooth and delicate
15. Skin golden. (Was born with limbs that shone like the sun)
16. Seven special features:
2 broad heels + 2 broad hands + 2 broad shoulder blades +
Broad neck
17. Torso like a lion
18. Shoulders gently curved
19. Chest wide
20. Body circumference has proportions of a fig tree
21. Cheeks like a lion
22. 40 teeth rather than the normal 32
23. Teeth have no gaps
24. Teeth are equal in size
25. Very white teeth
26. An excellent sense of taste
27. A long tongue that can reach his ears
28. A strong and attractive voice like that of the Hindu god Brahma
29. Eyes the colour of sapphire
30. Long eyelashes
31. Tuft of hair or third eye between his eyebrows (urna). This symbolises
spiritual insight
32. A bump on the top of the head known as ushnisha which symbolises
wisdom and spirituality and his attainment of enlightenment.
Standing
Buddhas
Abhaya
Left - Holds
Uttaraasanga
Pedestal -
Viswapadma
Kneeling
devotees
Hints of Gupta
plasticity – 6th C
Variations:
Varada / Dharma
chakra
Vidyadharas on
backslab
Descent from Trayastrimsa Heaven
Buddha’s Descent from Trayastrimsa Heaven
• One of the ashta maha pratiharya (8 major events in B’s life)
• Six heretical teachers who found no support from King Binbisara went to King Prasenjit
of Sravasti
• Sravasti is the place where all former Buddhas exhibited their miracles
• B went to Sravasti to defeat his opponents; stayed in Jetavana monastery
• Performed miracles to the 6 heretics, King Prasenjit and to public (This is 4th major event
in his life)
• B then ascended to Trayastrimsa Heaven (like previous Buddhas). This is abode of 33
Hindu Gods.
• There he taught the Abhidharma to his mother and to the Gods
• His disciple Moggalana (Maudgalyayana) was sent to visit him. B informed him that he
would descend from T’trimsa in 7 days at the gate of Saankasya (where Moggalana’s
brother Sariputra was)
• Indra made Viswakarma to create a triple ladder with legs resting at Saankasya
• Central ladder – made of jewels – for Buddha
• The left ladder – silver – for Brahma
• The right ladder – gold – for Indra and other deities
• The public rushed to Saankasya to witness the descent and receive the Buddha
Descent from Trayastrimsa Heaven
Indra
Brahma
3 Realms and 31 Planes of
Existence
Diversion
3 Realms, 31 Planes
III. Kamaloka – The Sensuous World (“bad”)
(Apaya - States of Deprivation)
Realm Comments Cause of Rebirth Here
4) Asuras (Asura Loka)
The demons dwell here in
relentless conflict with each other.
• Ten unwholesome actions
(3) Hungry Shades/Ghosts
(Peta Loka)
Ghosts and unhappy spirits wander
hopelessly searching in vain for
sensual fulfillment.
• Ten unwholesome actions
• Lack of virtue, holding to wrong views
(2) Animals (Tiracchana yoni)
This realm includes all the non-
human forms of life that are visible
to us under ordinary circumstances:
animals, insects, fish, birds, worms,
etc.
• Ten unwholesome actions
• Lack of virtue, holding to wrong views.
• Behaving like an animal
(1) Hell (Niraya)
These are realms of unimaginable
suffering and anguish
Should not be confused with the
eternal hell found in other religious
traditions, one's time here is
temporary.
• Ten unwholesome actions
• Lack of virtue, holding to wrong views
• Murdering your parents, murdering an
arahant, injuring the Buddha, or creating a
schism in the Sangha
• Being quarrelsome and annoying to others
3 Realms, 31 Planes
III. Kamaloka – The Sensuous World (“good”)
Realm Comments Cause of Rebirth
11) Devas Wielding Power over the
Creation of Others (Paranimmita-
vasavatti deva)
These devas enjoy sense pleasures created by others for them.
Mara, the personification of delusion and desire, lives here.
• Ten wholesome
actions
• The dev. of
virtue and
wisdom
(10) Devas Delighting in Creation
(Nimmanarati deva)
These devas delight in the sense objects of their own creation.
(9) Contented devas (Tusita deva)
A realm of pure delight and gaiety. Bodhisattvas abide here
prior to their final human birth. This is where the bodhisattva
Maitreya, the next Buddha, is said to dwell.
(8) Yama devas (Yama deva) These devas live in the air, free of all difficulties.
(7) The Thirty-three Gods (Tavatimsa
deva) or Trayastrimsa
Sakka (Indra) a devotee of the Buddha, presides over this realm.
(6) Devas of the Four Great Kings
(Catumaharajika deva)
Home of the gandharvas and the yakshas, tree spirits of varying
degrees of ethical purity.
(5) Human beings (Manussa Loka)
You are here (for now).
Rebirth as a human being is extraordinarily rare. It is also
extraordinarily precious, as its unique balance of pleasure and
pain. Facilitates the development of virtue and wisdom to the
degree necessary to set one free from the entire cycle of
rebirths
• The dev. of
virtue and
wisdom so that
that all future
rebirths will be
in the human or
higher realms.
3 Realms, 31 Planes
II. Rupaloka – The Fine Material World
Realm Comments Cause of Rebirth
(19) Devas of Unbounded Glory (appamanasubha
deva)
Beings in these planes enjoy varying
degrees of jhanic bliss.
Third Dhyana
(medium degree)
(18) Devas of Limited Glory (parittasubha deva)
Third dhyana
(minor degree)
(17) Devas of Streaming Radiance (abhassara
deva)
Second dhyana
(highest degree)
(16) Devas of Unbounded Radiance
(appamanabha deva)
Second dhyana
(medium degree)
(15) Devas of Limited Radiance (parittabha deva)
Second dhyana
(minor degree)
(14) Great Brahmas (Maha brahma)
The Great Brahma, a deity whose delusion
leads him to regard himself as the all-
powerful creator of the universe
First dhyana
(highest degree)
(13) Ministers of Brahma (Brahma-purohita deva)
Beings in these planes enjoy varying
degrees of jhanic bliss.
First dhyana
(medium degree)
(12) Retinue of Brahma (brahma-parisajja deva)
First dhyana
(minor degree).
3 Realms, 31 Planes
II. Rupaloka – The Fine Material World
Realm Comments Cause of Rebirth
27) Peerless devas (akanittha deva)
These are the five Pure Abodes
(suddhavasa), which are accessible only to
non-returners (anagami)and arahants.
Beings who become non-returners in
other planes are reborn here, where they
attain arahantship.
Fourth dhyana
(26) Clear-sighted devas (sudassi deva)
(25) Beautiful devas (sudassa deva)
(24) Untroubled devas (atappa deva)
(23) Devas not Falling Away (aviha deva)
(22) Unconscious beings (asaññasatta) Only body is present; no mind.
(21) Very Fruitful devas (vehapphala deva)
Beings in these planes enjoy varying
degrees of dhyanic bliss.
(20) Devas of Refulgent Glory (subhakinna deva)
Third dhyana
(highest degree)
3 Realms, 31 Planes
I. Arupaloka – The Immaterial World
Realm Comments Cause of Rebirth
(31) Neither-perception-nor-non-perception
(nevasaññanasaññayatanupaga deva)
The inhabitants of these realms are
possessed entirely of mind. Having no
physical body, they are unable to hear
Dhamma teachings.
Fourth formless
dhyana
(30) Nothingness (akiñcaññayatanupaga deva)
Third formless
dhyana
(29) Infinite Consciousness
(viññanañcayatanupaga deva)
Second formless
dhyana
(28) Infinite Space (akasanañcayatanupaga deva)
First formless
dhyana
Seated Buddhas
Tathagata / Dhyani Buddhas
Diversion
5 Dhyani Buddhas
Deity
Family
symbol
and family
Mudra Direction Bohisattva Syllable Consort Vehicle Aggregate
Vairochana
(Brilliant.
Illuminating)
Wheel
Tathagata
Dharmachakra Centre
Samanta-
bhadra
OM White Tara dragon
Form
(Skt. rupa)
Akshobhya
(Immovable)
Vajra
Vajra
Bhumisparsha East Vajrapani HUM Locana elephant
Consciousness
(Skt. vijnana)
Ratna-
sambhava
(Jewel born)
Jewel
Ratna
Varada South Ratnapani TRAM Mamaki horse or lion
Sensation
(Skt. vedana)
Amitabha
(Infinite Light)
Lotus
Padma
Dhyana West
Avalokitesw
ara/
Padmapani
HRIH Pandara peacock
Perception
(Skt. sanjna)
Amoga-siddhi
(Unfailing
Accomplishmen
t)
Double
vajra
Karma
Abhaya North Viswapani AH Green Tara Garuda
Impulses
(Skt. Samskara
5 Dhyani Buddhas
• Introduced in the Guhyasamaja – 3rd C CE
• All emanate from the “Adi Buddha”
• The Principle
• Also known as “Kulesa” Buddhas
Tathagata
• Buddha refers to himself as Tathagata
• Precise original meaning of the word is not certain
• Either "one who has thus gone" (tathā-gata) or "one who has thus
come" (tathā-āgata).
• One interpretation: The Tathāgata is beyond all coming and going –
beyond all transitory phenomena.
• Tathā means "thus" in Sanskrit and Pali. So it refers to what is called
"reality as-it-is" (yathābhūta). This reality is also referred to as
"thusness" or "suchness" (tathatā), indicating simply that it (reality) is
what it is.
5 Dhyani Buddhas
Deity Mudra Direction
Vairochana
(Brilliant.
Illuminating)
Dharmachakra Centre
Akshobhya
(Immovable)
Bhumisparsha East
Ratna-
sambhava
(Jewel born)
Varada South
Amitabha
(Infinite Light)
Dhyana West
Amoga-siddhi
(Unfailing
Accomplishment)
Abhaya North
Buddha in
Bhumisparsha /
Akshobhya
Ratnagiri
Most popular in Odisha
Bhumisparsha: Calling the Earth to Witness
• As the about-to-be Buddha, Siddhartha Gautama, sat in meditation, Mara
brought his most beautiful daughters to seduce Siddhartha. Siddhartha, however,
remained in meditation.
• Then Mara sent vast armies of monsters to attack him. Yet Siddhartha sat still and
untouched and unmoved.
• Then Mara claimed the seat of enlightenment for himself, saying his spiritual
accomplishments were greater than Siddhartha's. Mara's monstrous soldiers
cried out together, "I am his witness!" Mara challenged Siddhartha--who will
speak for you?
• Then Siddhartha reached out his right hand to touch the earth, and the earth
itself roared, "I bear you witness!" Mara disappeared.
• And as the morning star rose in the sky, Siddhartha Gautama realized
enlightenment and became a Buddha.
Vajraparyanka
Udayagiri
Akshobhya - Variations
Akshobhya – with
Bodhisattvas +
Dhyani Buddhas
DUJ 2017 - Preparatory Talk - Buddhist iconography of Odisha - by Shyam C Raman
Buddha in
Dharma
chakra
Mudra /
Vairochana
DC mudra Was
most popular in
the earliest
period. Gave
way to
Bhumisparsha
later.
Chakra + 2 Deer =
“Sarnath”
Here “prayoga”
chakra
Vairochana
DC mudra or Dharmachakra
pravartana mudra symbolizes the
“first turning of the wheel” viz., the
first time Buddha taught the four
noble truths in the deer park in
Sarnath
Mahavairochana Mandala
Bodhyangi Mudra: Union of the 5 elements into a
single enlightenment.
Five fingers f the right hand = 5 Dhyani Buddhas
Index finger of the left hand = Adi Buddha
Vajradhupa
Vajragandha
VajradipaVajrapushpa
Tathagata Mandala
Buddha in Dhyana Mudra
/ Amitabha
Caution: The Dhyana mudra is also used for many other
variations – so not always Amitabha. Will have to go by
other aspects of the icon.
Muchilinda Buddha
• Buddha was in Samadhi for 49
days unde a tyree near a
pond.
• A blind serpent, Muchilinda, in
the pond, had his vision
restored by the light
emanating from Buddha. The
serpent became a disciple
• When Mara attacked Buddha
Muchilida protected him by
winding himself around
Buddha 7 times and spreading
his hood.
• Close resemblance to
Parsvanatha in Jain icoography
Buddha in
Abhaya /
Amogasiddhi
Buddha in
Varada /
Ratnasambhava
Maitreya
• Maitreya is the future Buddha.
• He is now in Tushita heaven as
a Bodhisattva
• So, he is represented both as a
Buddha and as a Bodhisattva
Bodhisattvas
Diversion
Bodhisattvas
• Theravada
• Orthodox
• Aim is to attain enlightenment - for one self
• Restrained from taking responsibility for enlightenment of others
• Mahayana
• Called the Theravadins – Hinayana – the lesser / inferior vehicle
• Claimed superiority because of comp[assion / concern for others, not just self (among other
reasons)
• Bodhi – Enlightenment; Sattva – Essence
• Bodhisattva : A being who has taken the vow to be reborn, no matter how many
times this may be necessary, in order to attain the highest possible goal, that of
complete and perfect Buddhahood (Nirvana) for the benefit of all sentient
beings.
• A Bodhisattva’s compassion is so great that he will postpone his own nirvana in
order to place all other beings in Nirvana first (?)
• More accurately, he rejects lower level Nirvanas of Arhat and Pratyekabuddha and aims for
the ultimate Buddhahood
Bodhisattvas
• Start appearing in icons around 5-6th C CE
• Much more in the 7th-11th C CE
• Peak of Tantric Buddhism in India, before being driven North by the Muslims
• Pala dynasty in Eastern India
• Bodhisattva Icons
• Accompanying Buddha (Sakyamuni or Tathagata)
• In Mandalas
• As Main deities
• Most distinctive feature of Bidhisattvas: a miniature sculpture of their
Kulesa (Dhyani) Buddha in the front of their coiffure
DUJ 2017 - Preparatory Talk - Buddhist iconography of Odisha - by Shyam C Raman
Bodhisattvas featuring in Icons at L/R/U
1. Samantabhadra
2. Lokeswara / Avalokiteswara
3. Maitreya
4. Kshitigarbha
5. Akasagarbha
6. Vajrapani
7. Manjusri
8. Sarvanivaranaviskambhin
Mandalas
Diversion
Mandalas
• A sacred assembly of deities in a particular pattern
• A sacred enclosure used for certain rites by trained monks
• Primarily for Invoking of deities through Visualization
• 4 stages of invoking a deity:
• Experience emptiness
• Experience the deity as sound (mantra)
• Experience the inward vision of the deity
• External representation of the deity
• Detailed descriptions of mandalas in Nispannayogavali (10th C CE text)
Structure of a Mandala
• A series of concentric circles / shapes
• Outermost – Ring of Fire
• Ring of Vajras (diamonds or thnderbolts)
• Deities of the directions
• Mandala’s palace / temple with 4 walls
• Circles of deities
• Protecting sphere - Rakshachakra / Vighnantaka
• Offering gods / goddesses – Vajradhupa, Vajradipa etc.,
• Vajra bodhisattvas
• The Main Deity of the Mandala
• Main deities can vary
• Can be subisidiary deities in other mandalas
DUJ 2017 - Preparatory Talk - Buddhist iconography of Odisha - by Shyam C Raman
Mandala in
Tibetan Art
Hevajra Mandala
Saptamatrikas+
Virabhadra
Karthikeya
Ganesha
At L/R/U
• Stupa Mandalas
• With eight or sixteen Bodhisattvas
• Sculptural Mandalas
• With 8 Bodhisattvas
Stupa @
Udayagiri 1
Each direction with a
Buddha
Stupamandala
Sculptural
Mandalas
DUJ 2017 - Preparatory Talk - Buddhist iconography of Odisha - by Shyam C Raman
DUJ 2017 - Preparatory Talk - Buddhist iconography of Odisha - by Shyam C Raman
Bodhisattvas
1. Samantabhadra
• Spiritual son of Vairochana
• Bodhisattva of meditation
practice
• Major Attributes:
• Sword (in Orissan icons)
• Placed on top of a lotus /
nilotpala flower, in the left
hand
• Right hand can be varada /
holding a chauri / vitarka
mudra
2. Maitreya
• Maitreya is the future
Buddha.
• He is now in Tushita heaven
as a Bodhisattva
• So, he is represented both as
a Buddha and as a
Bodhisattva
• As Bodhisattva:
• Major attributes
• Nagakesara flower in left hand
• Stupa on hair
• Right hand can be vyakhyana
/ varada / on knee / on seat
Nagakesara Flower – Messua Ferrea
•Latin Name: Mesua ferrea
•Family: Guttiferae
•Sanskrit Name: Nagkesar and Nagpushp
•Hindi Name: Pila Nagkesar
3. Lokeswara
• Amitabha is his spiritual father.
• Also known as Avalokiteswara
/ Padmapani
• Bodhisattva of Compassion
(“he who looks down in pity”)
• Major attributes
• Lotus flower in left hand
• Right hand is usually in varada
/ on knee / on seat / holding
chauri when attendant
4. Kshitigarbha
• Vairochana is his spiritual
father.
• Bodhisattva of the Earth
• Major attributes
• Later images – Kalpadruma
in left hand (more common)
• Earlier: Chintamani jewel on
a lotus flower in left hand
• Right hand is usually in
varada / on knee / on seat
/ holding chauri /
vandanabhinayi / anjali
5. Akashagarbha
• Ratnasambhava is his
spiritual father.
• Lives in the sky
• Major attributes
• Earlier: Chintamani jewel on
a lotus flower in left hand
• In later images the jewel
looks like a stupa
• Right hand is usually in
varada / on knee / holding
chauri / anjali
6. Vajrapani
• Akshobhya is his spiritual
father.
• Frequently attendant of
Buddha (with Padmapani)
• Major attributes
• The Vajra (diamond /
thunderbolt) on a lotus /
nilotpala flower in left
hand
• Right hand is usually in
varada / on knee / holding
chauri / anjali
7. Manjusri
• Akshobhya is his spiritual
father.
• Bodhisattva of Wisdom
• Youthful
• Major attributes
• Book on a nilotpala flower
in left hand
(Prajnaparamita sutras)
• Sikhandaka hair
• Vyagranakha necklace,
patra kundala,
• Right hand is usually in
varada / on knee /
holding chauri / anjali
8. Sarvanivarana Viskambhin
• Akshobhya /
Vairochana is his
spiritual father.
• Major attributes
• Jewel on Lotus / Banner
on Lotus in left hand
• Right hand is usually in
varada / on knee /
holding chauri /
vandana abhnayi
Bodhisattvas Major Attribute (usually
in left hand)
Distinguishing Physical
features
Tathagata Buddha
Samanatabhadra Sword on Lotus Vairochana
Maitreya Nagakesara flower Stupa on hair (Stupa)
Lokeswara / Padmapani Lotus Amitabha
Kshitigarbha Kalpadruma Vairochana
Akashagarbha (Round) Chintamani Jewel
on Lotus
Ratnasambhava
Vajrapani Vajra Akshobhya
Manjusri Book on Nilotpala
(Also, sword, elsewhere)
Sikhandaka hair,
Vyagranakha necklace,
Patra kundala
Akshobhya
Sarvanivarana Viskambhin Jewel or Banner on Lotus Akshobhya or Vairochana
DUJ 2017 - Preparatory Talk - Buddhist iconography of Odisha - by Shyam C Raman
Samanta
bhadra
Maitreya
Lokeswara /
Padmapani
Akasha-
garbha
Vajrapani
Manjusri
Stupa @
Udayagiri 1
Each direction with a
Buddha
Stupamandala
East :
TB: Akshobya
BS: Maitreya +
Viskambhin
West:
TB: Amitabha
BS: Lokeswara +
Vajrapani
South:
TB: Ratnasambhava
BS: Samantabhadra
+ Akashagarbha
North:
TB: Mahavairochana
BS: Manjusri + Kshitigarbha
Other Bodhisattva Images
Manjusri
• Earliest mentioned Bodhisattva in Buddhist scriptures
• Guhyasamaja Tantra, Arya Manjusri Mulakalpa
• Translated into Chinese by 4th C CE
• Hence strongly associated with China
• God of transcendental wisdom
• Attributes are Book and Sword (to cut ignorance)
• Several variations – Manjughosha, Manjuvajra,
• Youthful deity
• Parallel to Kartikeya – referred to as Kumara, Kumarabhuta, and even as Kartikeya.
His mount is the peacock
• Attendants – Yamantaka and Sudhanakumara
• Female attendants – Kesini, Upakesini, Jaliniprabha, Chandraprabha
Manjusri Images
• Holding stalk of nilotpala flower
• The attribute may be missing /
worn out
• Vyagra nakha
• Patra Kundala
• Shikhandaka
Kesini & Upakesini
At Ratnagiri
DUJ 2017 - Preparatory Talk - Buddhist iconography of Odisha - by Shyam C Raman
Avalokiteswara / Lokeswara
• Second Bodhisattva to be mentioned in Buddhist scriptures
• Emanated from Amitabha and Pāndara
• Is the ruling deity of the present kalpa viz., bhadrakalpa –
• From disappearance of the Buddha till the appearance of Maitreya
• Most popular deity in the Buddhist pantheon
• Most frequently shown as Buddha’s attendant
• Manifested himself 333 times
• So, very large number of variations in icons
• 38 sadhanas in Sadhanamala
• 42 votive stupas in Ratnagiri have his image
• Attendants: Male – Hayagriva, Sudhanakumara; Female – Tara, Bhrkuti
Jatamakuta Lokeswara
/ Mahakaruna
Manushi Buddhas
Sudhanakumara &
Bhrkuti in caves in a
mountain landscape
Vipasyin, Sikhi, Vishvabhu,
Krakucchanda,
Kanakamuni, Kasyapa,
Sakyamuni (Gautama).
Lotus
Hayagriva
Tara –
opening
the
petals of
a lotus
4 armed
Right: Mala & Varada
Left: Lotus stem &
Kamandalu
Jatamakuta Lokeswara / Mahakaruna
Hayagriva in
Pratyalidha pose
DUJ 2017 - Preparatory Talk - Buddhist iconography of Odisha - by Shyam C Raman
Amoghapāsa Lokeswara
(“Unfailing rope”)
4 armed
Hayagriva
Ratnagiri Doorway
Seated
Avalokiteswara
Khasarpana
Lokeswara
(“Sky gliding”)
Jatamakuta
Halo of flame
-Chaitya shaped
Tara / Bhrkuti
Sudhanakuamara/
Hayagriva
Lalitasana
Not typical – usually show 5
Dhyani Buddhas in back slab.
Kadri Manjunath Temple, Mangalore
Brahma Manjunatha
Kadri Manjunath Temple, Mangalore
• Lokeswara
• 10-11th C CE
• Manjunatha itself may have
been an adaptation of the
Manjusri cult
Vajrapani
• Spiritual son of Akshobhya, the projenitor of the Vajra family
• Frequently attendant to Buddha
• Implacable enemy of demons and others who attack the Buddha
• Numerous forms
• As Vajradhara – the most powerful bodhisattva in Vajrayana
Vajrapani Images
Preta
Mahabala
in
pratyalidha
4 armed
Vajra on
nilotpala
Vajrapani Images
2 armed
Vajra held in front
of chest
Tara
• Supreme goddess in Vajrayana
• Parallel to Durga
• In Tibetan Buddhism:
• White Tara - Chinese pricess Wen-Ch’eng (lotus); Sita Tara
• Green Tara – Nepalese princess Bribsun, d/o Newar king Amsu Varman
(nilotpala); Shyama Tara
• Sometimes consort of Amogasiddhi; sometimes of Avalokiteswara
• Born from tears shed by Avalokiteswara
• Full of compassion and mercy
Ashtamahabhaya
Tara
Protector from 8 great perils
Nilotpala
Sarpa-bhaya
Simha-bhaya
Taskara-bhaya
(robber with bow &
arrow)
Hasti-bhaya
Nigala-bhaya
(Fettered man
harassed by
official with
sword)
Pisaca-bhaya
Jalarnava-bhaya
(boat sinking)
Agni-bhaya
Thank You

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DUJ 2017 - Preparatory Talk - Buddhist iconography of Odisha - by Shyam C Raman

  • 2. Early Buddhist Images – till 6th C CE • Buddha not shown; represented by objects • Feet, Dharma Chakra, Throne, Bodhi Tree, Stupa etc • Reliefs of Stories from the Buddha’s Life • Buddha same size as the others • Buddha larger than others • Standing Buddha - Monolithic • Simultaneously in Gandhara and Mathura • Gupta Buddhas • The “ideal; became the model for future Bharhut Sanchi Amaravati
  • 3. Icons at L/R/U – 6th C CE onwards • Takes off from where the Guptas left • Standing Buddha • Seated Buddha • Tathagata Buddha • Tathagata Buddha + Bodhisattvas • Mandalas with Bodhisattvas • Bodhisattvas • Devis • Others
  • 4. Difficulties in Dating • Very little variation in iconography • Very little body ornamentation • No inscriptions • Very few in-situ in monuments • Therefore all dating is by style of the sculpture
  • 5. • Hair • Sunica Kesa = short hair • Dakshinaavartamurdhaja = coils turning “valampuri” • Ushnisha = cranial protruberance (=attainment of enlightenment) • Urna – curl of hair between eyebrows (3rd eye?) (=spiritual insight) Elongated Earlobes – Not part of the 32 Mahaprushalakshanas There to remind us that B was once a prince who wore heavy jewelry The Buddha
  • 6. Maha purusha lakshanas 1. Well-placed flat-footed feet 2. Mark of the Wheel of Law on soles of feet or palms of hands 3. Soles and palms more tender and soft than in most people 4. Long toes and fingers 5. Webbed fingers and toes 6. Feet well set on the ground 7. Ankle bones that are hardly noticeable 8. Lower legs like those of an antelope 9. Body frame tall and straight 10. Arms that reach to the knees when standing 11. Genitalia withdrawn 12. Hairs on the head and arranged in soft curls that point to the right 13. Hairs of the body point upwards. 14. Skin smooth and delicate 15. Skin golden. (Was born with limbs that shone like the sun) 16. Seven special features: 2 broad heels + 2 broad hands + 2 broad shoulder blades + Broad neck 17. Torso like a lion 18. Shoulders gently curved 19. Chest wide 20. Body circumference has proportions of a fig tree 21. Cheeks like a lion 22. 40 teeth rather than the normal 32 23. Teeth have no gaps 24. Teeth are equal in size 25. Very white teeth 26. An excellent sense of taste 27. A long tongue that can reach his ears 28. A strong and attractive voice like that of the Hindu god Brahma 29. Eyes the colour of sapphire 30. Long eyelashes 31. Tuft of hair or third eye between his eyebrows (urna). This symbolises spiritual insight 32. A bump on the top of the head known as ushnisha which symbolises wisdom and spirituality and his attainment of enlightenment.
  • 7. Standing Buddhas Abhaya Left - Holds Uttaraasanga Pedestal - Viswapadma Kneeling devotees Hints of Gupta plasticity – 6th C Variations: Varada / Dharma chakra Vidyadharas on backslab
  • 9. Buddha’s Descent from Trayastrimsa Heaven • One of the ashta maha pratiharya (8 major events in B’s life) • Six heretical teachers who found no support from King Binbisara went to King Prasenjit of Sravasti • Sravasti is the place where all former Buddhas exhibited their miracles • B went to Sravasti to defeat his opponents; stayed in Jetavana monastery • Performed miracles to the 6 heretics, King Prasenjit and to public (This is 4th major event in his life) • B then ascended to Trayastrimsa Heaven (like previous Buddhas). This is abode of 33 Hindu Gods. • There he taught the Abhidharma to his mother and to the Gods • His disciple Moggalana (Maudgalyayana) was sent to visit him. B informed him that he would descend from T’trimsa in 7 days at the gate of Saankasya (where Moggalana’s brother Sariputra was) • Indra made Viswakarma to create a triple ladder with legs resting at Saankasya • Central ladder – made of jewels – for Buddha • The left ladder – silver – for Brahma • The right ladder – gold – for Indra and other deities • The public rushed to Saankasya to witness the descent and receive the Buddha
  • 10. Descent from Trayastrimsa Heaven Indra Brahma
  • 11. 3 Realms and 31 Planes of Existence Diversion
  • 12. 3 Realms, 31 Planes III. Kamaloka – The Sensuous World (“bad”) (Apaya - States of Deprivation) Realm Comments Cause of Rebirth Here 4) Asuras (Asura Loka) The demons dwell here in relentless conflict with each other. • Ten unwholesome actions (3) Hungry Shades/Ghosts (Peta Loka) Ghosts and unhappy spirits wander hopelessly searching in vain for sensual fulfillment. • Ten unwholesome actions • Lack of virtue, holding to wrong views (2) Animals (Tiracchana yoni) This realm includes all the non- human forms of life that are visible to us under ordinary circumstances: animals, insects, fish, birds, worms, etc. • Ten unwholesome actions • Lack of virtue, holding to wrong views. • Behaving like an animal (1) Hell (Niraya) These are realms of unimaginable suffering and anguish Should not be confused with the eternal hell found in other religious traditions, one's time here is temporary. • Ten unwholesome actions • Lack of virtue, holding to wrong views • Murdering your parents, murdering an arahant, injuring the Buddha, or creating a schism in the Sangha • Being quarrelsome and annoying to others
  • 13. 3 Realms, 31 Planes III. Kamaloka – The Sensuous World (“good”) Realm Comments Cause of Rebirth 11) Devas Wielding Power over the Creation of Others (Paranimmita- vasavatti deva) These devas enjoy sense pleasures created by others for them. Mara, the personification of delusion and desire, lives here. • Ten wholesome actions • The dev. of virtue and wisdom (10) Devas Delighting in Creation (Nimmanarati deva) These devas delight in the sense objects of their own creation. (9) Contented devas (Tusita deva) A realm of pure delight and gaiety. Bodhisattvas abide here prior to their final human birth. This is where the bodhisattva Maitreya, the next Buddha, is said to dwell. (8) Yama devas (Yama deva) These devas live in the air, free of all difficulties. (7) The Thirty-three Gods (Tavatimsa deva) or Trayastrimsa Sakka (Indra) a devotee of the Buddha, presides over this realm. (6) Devas of the Four Great Kings (Catumaharajika deva) Home of the gandharvas and the yakshas, tree spirits of varying degrees of ethical purity. (5) Human beings (Manussa Loka) You are here (for now). Rebirth as a human being is extraordinarily rare. It is also extraordinarily precious, as its unique balance of pleasure and pain. Facilitates the development of virtue and wisdom to the degree necessary to set one free from the entire cycle of rebirths • The dev. of virtue and wisdom so that that all future rebirths will be in the human or higher realms.
  • 14. 3 Realms, 31 Planes II. Rupaloka – The Fine Material World Realm Comments Cause of Rebirth (19) Devas of Unbounded Glory (appamanasubha deva) Beings in these planes enjoy varying degrees of jhanic bliss. Third Dhyana (medium degree) (18) Devas of Limited Glory (parittasubha deva) Third dhyana (minor degree) (17) Devas of Streaming Radiance (abhassara deva) Second dhyana (highest degree) (16) Devas of Unbounded Radiance (appamanabha deva) Second dhyana (medium degree) (15) Devas of Limited Radiance (parittabha deva) Second dhyana (minor degree) (14) Great Brahmas (Maha brahma) The Great Brahma, a deity whose delusion leads him to regard himself as the all- powerful creator of the universe First dhyana (highest degree) (13) Ministers of Brahma (Brahma-purohita deva) Beings in these planes enjoy varying degrees of jhanic bliss. First dhyana (medium degree) (12) Retinue of Brahma (brahma-parisajja deva) First dhyana (minor degree).
  • 15. 3 Realms, 31 Planes II. Rupaloka – The Fine Material World Realm Comments Cause of Rebirth 27) Peerless devas (akanittha deva) These are the five Pure Abodes (suddhavasa), which are accessible only to non-returners (anagami)and arahants. Beings who become non-returners in other planes are reborn here, where they attain arahantship. Fourth dhyana (26) Clear-sighted devas (sudassi deva) (25) Beautiful devas (sudassa deva) (24) Untroubled devas (atappa deva) (23) Devas not Falling Away (aviha deva) (22) Unconscious beings (asaññasatta) Only body is present; no mind. (21) Very Fruitful devas (vehapphala deva) Beings in these planes enjoy varying degrees of dhyanic bliss. (20) Devas of Refulgent Glory (subhakinna deva) Third dhyana (highest degree)
  • 16. 3 Realms, 31 Planes I. Arupaloka – The Immaterial World Realm Comments Cause of Rebirth (31) Neither-perception-nor-non-perception (nevasaññanasaññayatanupaga deva) The inhabitants of these realms are possessed entirely of mind. Having no physical body, they are unable to hear Dhamma teachings. Fourth formless dhyana (30) Nothingness (akiñcaññayatanupaga deva) Third formless dhyana (29) Infinite Consciousness (viññanañcayatanupaga deva) Second formless dhyana (28) Infinite Space (akasanañcayatanupaga deva) First formless dhyana
  • 18. Tathagata / Dhyani Buddhas Diversion
  • 19. 5 Dhyani Buddhas Deity Family symbol and family Mudra Direction Bohisattva Syllable Consort Vehicle Aggregate Vairochana (Brilliant. Illuminating) Wheel Tathagata Dharmachakra Centre Samanta- bhadra OM White Tara dragon Form (Skt. rupa) Akshobhya (Immovable) Vajra Vajra Bhumisparsha East Vajrapani HUM Locana elephant Consciousness (Skt. vijnana) Ratna- sambhava (Jewel born) Jewel Ratna Varada South Ratnapani TRAM Mamaki horse or lion Sensation (Skt. vedana) Amitabha (Infinite Light) Lotus Padma Dhyana West Avalokitesw ara/ Padmapani HRIH Pandara peacock Perception (Skt. sanjna) Amoga-siddhi (Unfailing Accomplishmen t) Double vajra Karma Abhaya North Viswapani AH Green Tara Garuda Impulses (Skt. Samskara
  • 20. 5 Dhyani Buddhas • Introduced in the Guhyasamaja – 3rd C CE • All emanate from the “Adi Buddha” • The Principle • Also known as “Kulesa” Buddhas
  • 21. Tathagata • Buddha refers to himself as Tathagata • Precise original meaning of the word is not certain • Either "one who has thus gone" (tathā-gata) or "one who has thus come" (tathā-āgata). • One interpretation: The Tathāgata is beyond all coming and going – beyond all transitory phenomena. • Tathā means "thus" in Sanskrit and Pali. So it refers to what is called "reality as-it-is" (yathābhūta). This reality is also referred to as "thusness" or "suchness" (tathatā), indicating simply that it (reality) is what it is.
  • 22. 5 Dhyani Buddhas Deity Mudra Direction Vairochana (Brilliant. Illuminating) Dharmachakra Centre Akshobhya (Immovable) Bhumisparsha East Ratna- sambhava (Jewel born) Varada South Amitabha (Infinite Light) Dhyana West Amoga-siddhi (Unfailing Accomplishment) Abhaya North
  • 24. Bhumisparsha: Calling the Earth to Witness • As the about-to-be Buddha, Siddhartha Gautama, sat in meditation, Mara brought his most beautiful daughters to seduce Siddhartha. Siddhartha, however, remained in meditation. • Then Mara sent vast armies of monsters to attack him. Yet Siddhartha sat still and untouched and unmoved. • Then Mara claimed the seat of enlightenment for himself, saying his spiritual accomplishments were greater than Siddhartha's. Mara's monstrous soldiers cried out together, "I am his witness!" Mara challenged Siddhartha--who will speak for you? • Then Siddhartha reached out his right hand to touch the earth, and the earth itself roared, "I bear you witness!" Mara disappeared. • And as the morning star rose in the sky, Siddhartha Gautama realized enlightenment and became a Buddha.
  • 29. Buddha in Dharma chakra Mudra / Vairochana DC mudra Was most popular in the earliest period. Gave way to Bhumisparsha later. Chakra + 2 Deer = “Sarnath” Here “prayoga” chakra
  • 30. Vairochana DC mudra or Dharmachakra pravartana mudra symbolizes the “first turning of the wheel” viz., the first time Buddha taught the four noble truths in the deer park in Sarnath
  • 31. Mahavairochana Mandala Bodhyangi Mudra: Union of the 5 elements into a single enlightenment. Five fingers f the right hand = 5 Dhyani Buddhas Index finger of the left hand = Adi Buddha Vajradhupa Vajragandha VajradipaVajrapushpa Tathagata Mandala
  • 32. Buddha in Dhyana Mudra / Amitabha
  • 33. Caution: The Dhyana mudra is also used for many other variations – so not always Amitabha. Will have to go by other aspects of the icon.
  • 34. Muchilinda Buddha • Buddha was in Samadhi for 49 days unde a tyree near a pond. • A blind serpent, Muchilinda, in the pond, had his vision restored by the light emanating from Buddha. The serpent became a disciple • When Mara attacked Buddha Muchilida protected him by winding himself around Buddha 7 times and spreading his hood. • Close resemblance to Parsvanatha in Jain icoography
  • 37. Maitreya • Maitreya is the future Buddha. • He is now in Tushita heaven as a Bodhisattva • So, he is represented both as a Buddha and as a Bodhisattva
  • 39. Bodhisattvas • Theravada • Orthodox • Aim is to attain enlightenment - for one self • Restrained from taking responsibility for enlightenment of others • Mahayana • Called the Theravadins – Hinayana – the lesser / inferior vehicle • Claimed superiority because of comp[assion / concern for others, not just self (among other reasons) • Bodhi – Enlightenment; Sattva – Essence • Bodhisattva : A being who has taken the vow to be reborn, no matter how many times this may be necessary, in order to attain the highest possible goal, that of complete and perfect Buddhahood (Nirvana) for the benefit of all sentient beings. • A Bodhisattva’s compassion is so great that he will postpone his own nirvana in order to place all other beings in Nirvana first (?) • More accurately, he rejects lower level Nirvanas of Arhat and Pratyekabuddha and aims for the ultimate Buddhahood
  • 40. Bodhisattvas • Start appearing in icons around 5-6th C CE • Much more in the 7th-11th C CE • Peak of Tantric Buddhism in India, before being driven North by the Muslims • Pala dynasty in Eastern India • Bodhisattva Icons • Accompanying Buddha (Sakyamuni or Tathagata) • In Mandalas • As Main deities • Most distinctive feature of Bidhisattvas: a miniature sculpture of their Kulesa (Dhyani) Buddha in the front of their coiffure
  • 42. Bodhisattvas featuring in Icons at L/R/U 1. Samantabhadra 2. Lokeswara / Avalokiteswara 3. Maitreya 4. Kshitigarbha 5. Akasagarbha 6. Vajrapani 7. Manjusri 8. Sarvanivaranaviskambhin
  • 44. Mandalas • A sacred assembly of deities in a particular pattern • A sacred enclosure used for certain rites by trained monks • Primarily for Invoking of deities through Visualization • 4 stages of invoking a deity: • Experience emptiness • Experience the deity as sound (mantra) • Experience the inward vision of the deity • External representation of the deity • Detailed descriptions of mandalas in Nispannayogavali (10th C CE text)
  • 45. Structure of a Mandala • A series of concentric circles / shapes • Outermost – Ring of Fire • Ring of Vajras (diamonds or thnderbolts) • Deities of the directions • Mandala’s palace / temple with 4 walls • Circles of deities • Protecting sphere - Rakshachakra / Vighnantaka • Offering gods / goddesses – Vajradhupa, Vajradipa etc., • Vajra bodhisattvas • The Main Deity of the Mandala • Main deities can vary • Can be subisidiary deities in other mandalas
  • 49. At L/R/U • Stupa Mandalas • With eight or sixteen Bodhisattvas • Sculptural Mandalas • With 8 Bodhisattvas
  • 50. Stupa @ Udayagiri 1 Each direction with a Buddha Stupamandala
  • 55. 1. Samantabhadra • Spiritual son of Vairochana • Bodhisattva of meditation practice • Major Attributes: • Sword (in Orissan icons) • Placed on top of a lotus / nilotpala flower, in the left hand • Right hand can be varada / holding a chauri / vitarka mudra
  • 56. 2. Maitreya • Maitreya is the future Buddha. • He is now in Tushita heaven as a Bodhisattva • So, he is represented both as a Buddha and as a Bodhisattva • As Bodhisattva: • Major attributes • Nagakesara flower in left hand • Stupa on hair • Right hand can be vyakhyana / varada / on knee / on seat
  • 57. Nagakesara Flower – Messua Ferrea •Latin Name: Mesua ferrea •Family: Guttiferae •Sanskrit Name: Nagkesar and Nagpushp •Hindi Name: Pila Nagkesar
  • 58. 3. Lokeswara • Amitabha is his spiritual father. • Also known as Avalokiteswara / Padmapani • Bodhisattva of Compassion (“he who looks down in pity”) • Major attributes • Lotus flower in left hand • Right hand is usually in varada / on knee / on seat / holding chauri when attendant
  • 59. 4. Kshitigarbha • Vairochana is his spiritual father. • Bodhisattva of the Earth • Major attributes • Later images – Kalpadruma in left hand (more common) • Earlier: Chintamani jewel on a lotus flower in left hand • Right hand is usually in varada / on knee / on seat / holding chauri / vandanabhinayi / anjali
  • 60. 5. Akashagarbha • Ratnasambhava is his spiritual father. • Lives in the sky • Major attributes • Earlier: Chintamani jewel on a lotus flower in left hand • In later images the jewel looks like a stupa • Right hand is usually in varada / on knee / holding chauri / anjali
  • 61. 6. Vajrapani • Akshobhya is his spiritual father. • Frequently attendant of Buddha (with Padmapani) • Major attributes • The Vajra (diamond / thunderbolt) on a lotus / nilotpala flower in left hand • Right hand is usually in varada / on knee / holding chauri / anjali
  • 62. 7. Manjusri • Akshobhya is his spiritual father. • Bodhisattva of Wisdom • Youthful • Major attributes • Book on a nilotpala flower in left hand (Prajnaparamita sutras) • Sikhandaka hair • Vyagranakha necklace, patra kundala, • Right hand is usually in varada / on knee / holding chauri / anjali
  • 63. 8. Sarvanivarana Viskambhin • Akshobhya / Vairochana is his spiritual father. • Major attributes • Jewel on Lotus / Banner on Lotus in left hand • Right hand is usually in varada / on knee / holding chauri / vandana abhnayi
  • 64. Bodhisattvas Major Attribute (usually in left hand) Distinguishing Physical features Tathagata Buddha Samanatabhadra Sword on Lotus Vairochana Maitreya Nagakesara flower Stupa on hair (Stupa) Lokeswara / Padmapani Lotus Amitabha Kshitigarbha Kalpadruma Vairochana Akashagarbha (Round) Chintamani Jewel on Lotus Ratnasambhava Vajrapani Vajra Akshobhya Manjusri Book on Nilotpala (Also, sword, elsewhere) Sikhandaka hair, Vyagranakha necklace, Patra kundala Akshobhya Sarvanivarana Viskambhin Jewel or Banner on Lotus Akshobhya or Vairochana
  • 67. Stupa @ Udayagiri 1 Each direction with a Buddha Stupamandala
  • 68. East : TB: Akshobya BS: Maitreya + Viskambhin West: TB: Amitabha BS: Lokeswara + Vajrapani
  • 69. South: TB: Ratnasambhava BS: Samantabhadra + Akashagarbha North: TB: Mahavairochana BS: Manjusri + Kshitigarbha
  • 71. Manjusri • Earliest mentioned Bodhisattva in Buddhist scriptures • Guhyasamaja Tantra, Arya Manjusri Mulakalpa • Translated into Chinese by 4th C CE • Hence strongly associated with China • God of transcendental wisdom • Attributes are Book and Sword (to cut ignorance) • Several variations – Manjughosha, Manjuvajra, • Youthful deity • Parallel to Kartikeya – referred to as Kumara, Kumarabhuta, and even as Kartikeya. His mount is the peacock • Attendants – Yamantaka and Sudhanakumara • Female attendants – Kesini, Upakesini, Jaliniprabha, Chandraprabha
  • 72. Manjusri Images • Holding stalk of nilotpala flower • The attribute may be missing / worn out • Vyagra nakha • Patra Kundala • Shikhandaka Kesini & Upakesini At Ratnagiri
  • 74. Avalokiteswara / Lokeswara • Second Bodhisattva to be mentioned in Buddhist scriptures • Emanated from Amitabha and Pāndara • Is the ruling deity of the present kalpa viz., bhadrakalpa – • From disappearance of the Buddha till the appearance of Maitreya • Most popular deity in the Buddhist pantheon • Most frequently shown as Buddha’s attendant • Manifested himself 333 times • So, very large number of variations in icons • 38 sadhanas in Sadhanamala • 42 votive stupas in Ratnagiri have his image • Attendants: Male – Hayagriva, Sudhanakumara; Female – Tara, Bhrkuti
  • 75. Jatamakuta Lokeswara / Mahakaruna Manushi Buddhas Sudhanakumara & Bhrkuti in caves in a mountain landscape Vipasyin, Sikhi, Vishvabhu, Krakucchanda, Kanakamuni, Kasyapa, Sakyamuni (Gautama). Lotus Hayagriva Tara – opening the petals of a lotus 4 armed Right: Mala & Varada Left: Lotus stem & Kamandalu
  • 76. Jatamakuta Lokeswara / Mahakaruna Hayagriva in Pratyalidha pose
  • 80. Khasarpana Lokeswara (“Sky gliding”) Jatamakuta Halo of flame -Chaitya shaped Tara / Bhrkuti Sudhanakuamara/ Hayagriva Lalitasana Not typical – usually show 5 Dhyani Buddhas in back slab.
  • 81. Kadri Manjunath Temple, Mangalore Brahma Manjunatha
  • 82. Kadri Manjunath Temple, Mangalore • Lokeswara • 10-11th C CE • Manjunatha itself may have been an adaptation of the Manjusri cult
  • 83. Vajrapani • Spiritual son of Akshobhya, the projenitor of the Vajra family • Frequently attendant to Buddha • Implacable enemy of demons and others who attack the Buddha • Numerous forms • As Vajradhara – the most powerful bodhisattva in Vajrayana
  • 85. Vajrapani Images 2 armed Vajra held in front of chest
  • 86. Tara • Supreme goddess in Vajrayana • Parallel to Durga • In Tibetan Buddhism: • White Tara - Chinese pricess Wen-Ch’eng (lotus); Sita Tara • Green Tara – Nepalese princess Bribsun, d/o Newar king Amsu Varman (nilotpala); Shyama Tara • Sometimes consort of Amogasiddhi; sometimes of Avalokiteswara • Born from tears shed by Avalokiteswara • Full of compassion and mercy
  • 87. Ashtamahabhaya Tara Protector from 8 great perils Nilotpala Sarpa-bhaya Simha-bhaya Taskara-bhaya (robber with bow & arrow) Hasti-bhaya Nigala-bhaya (Fettered man harassed by official with sword) Pisaca-bhaya Jalarnava-bhaya (boat sinking) Agni-bhaya