Indian sculpture in the 2nd and 1st centuries bce: sculpture in the round and terra-cotta
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The most important sculpture in the round are the life-size or colossal images of yakshas and yakshis, which reinterpret forms established by the two Patna yakshas and the Didarganj yakshi of the Mauryan period—very much as a few animal capitals, particularly the makaras (a crocodile-like creature) from Kaushambi and Vidisha (Besnagar), echo the tradition of the superb Mauryan animal capitals. It is the yaksha figures, however, that deserve special attention, for they played a significant part in the iconographic developments of the 1st century ce and later and contributed substantially to the imagery of the anthropomorphic Buddha icon.
The most famous of the yaksha images is a colossal figure recovered from the village of Parkham, near Mathura (Archaeological Museum). It is about 8.7 feet (2.7 metres) in height, and, though the two hands are broken and the head is considerably damaged, it is an image of great strength. Its squat neck, its head set close to the body, which tends toward corpulence, its swelling belly restrained by a flat band, and a broad chest adorned with necklaces—all of these features contribute to an image turgid with earthy power. The back is flat and cursively finished, so that the figure has the appearance more of a bifacial relief than of an image carved in the round. Although the forms retain some of the cubical modelling of Bharhut, the swelling limbs and torso have a massive weightiness that makes the image an appropriate representation of a divinity that presides over the productive processes of nature and endows plenty and abundance on his worshippers.
The Mathura region seems to have been an important centre of yaksha worship, for several images, most of them fragmentary, have been discovered there. Some images have also been found from the ancient city of Vidisha (Vidisha Museum), one of which is even larger than the Parkham example and is in a better state of preservation. The god holds a bag in one hand (the other was held below the chest), and the hair is tied in a large top knot over the forehead. The image is accompanied by a female consort (yakshi), wide-hipped and full-breasted, who also emphasizes and personifies the powers of fertility.
The widespread nature of the cult is evidenced by the occurrence of yaksha images throughout India. Fragments in the round (not to speak of the relief representations in a Buddhist context) of the 2nd to 1st centuries bce have been found from Madhyadesha, Orissa, Rajasthan, Andhradesha, and Maharashtra. At Pitalkhora there is an exceptionally fine image of a yaksha conceived as a potbellied dwarf carrying a shallow bowl on his head; the features, with a gently laughing mouth, are suffused with good humour. Similar yakshas, employed as atlantes (male figures used as supporting elements), are also found on the western gateway of the Great Stupa at Sanchi and at other sites, notably Sarnath.
The latest in the series of cult images is the image of the Yaksha Manibhadra, from Pawaya (Gwalior Museum). The sculpture is at present headless, but the rest of the body is well preserved. The right hand holds a fly whisk that flares over the shoulder; the modelling of the legs and torso is sensitive, and the folds of the garment wrapped around the body are full and voluminous, recalling the style of sculpture at Sanchi.
The terra-cotta sculpture of the period consists mainly of relief plaques made from molds found at numerous sites in northern India. These generally depict popular divinities; a richly dressed female figure loaded with profuse jewelry, obviously a mother goddess, is the favoured subject. Scenes from daily life also abound—as well as what appear to be illustrations of current myths and stories. Superb examples have been found from Mathura, Ahichhatra, Kaushambi, Tamluk, and Chandraketugarh. The workmanship is often of the most exquisite clarity and delicacy, the style paralleling that of contemporary stone sculpture.
Indian sculpture from the 1st to 4th centuries ce
This period is characterized by the dominance in northern India of the ancient school of Mathura. Other schools, such as those that flourished at Sarnath and Sanchi in the first two centuries before Christ, for example, were markedly restricted in their artistic output. Much of their sculpture was imported from Mathura, and the few images they produced locally were strongly influenced by Mathura work. The narrative bas-relief tradition, consisting of elaborate compositions of edificatory character, was on the wane, and the emphasis was on carving individual figures, either in high relief or in the round. For the first time, images appear of the Buddha, bodhisattvas, and various other divinities including specifically Hindu images representing the gods Vishnu, Shiva, Varaha, and Devi slaying the buffalo demon; some of these figures begin to feature several arms, a characteristic of later iconography. There are also many images of yakshis, often in most alluring attitudes and gestures. Their enticing bodies are now presented as unified organic entities, lacking all traces of the stiff, puppetlike aspect that had not been entirely overcome even at the Great Stupa of Sanchi. During this period, also, a fresh incursion of foreign influence by way of western Asia was received, quickly assimilated, and transformed in the characteristic manner of Indian art.
The school of Gandhara, with Taxila in Pakistan as its centre and stretching into eastern Afghanistan, flourished alongside the Kushan school of Mathura. It is of a startlingly different aspect, stressing a relatively naturalistic rendering of form, ultimately of Greco-Roman origin. The school evolved a distinct type of Buddha image and was also rich in relief sculptures depicting Buddhist myth and legend. Drawing largely on Indian traditions of composition, it nevertheless reinterpreted them in its own manner. The schools of Mathura and Gandhara were in close proximity and undoubtedly influenced each other, but essentially each adheres to its own concept of style.
The ancient Indian relief style found its fullest expression and development at neither Mathura nor Gandhara but in Andhradesha, notably at the great sites of Amaravati and Nagarjunikonda. Railing pillars and other parts of stupas decorated with Jataka tales and scenes from the Buddha’s life are found in great number and are of the most exquisite quality. Free-standing images of the Buddha, on the other hand, are relatively rare, being found only toward the close of the period.
Indian sculpture from the 1st to 4th centuries ce: Mathura
One of the most important contributions of the school of Mathura was the development of the cult image of the Buddha, who had been previously represented by aniconic (not made as a likeness) symbols. There is a certain amount of controversy about whether Mathura or Gandhara originated the Buddha image, which appears to be insoluble in view of the circumstantial nature of the evidence. It is possible that the two schools independently developed their own separate types of images; but, at least as far as the Mathura image is concerned, it is clear that it is a natural development from the tradition of large yaksha sculptures found in this region. The development can easily be seen in a famous image (discovered at Sarnath and now in the Sarnath Museum) of Mathura manufactured and dedicated by the monk Bala. Carved in the round, the image is shown in a pose of strict frontality, the left hand held at the waist and the right arm, now damaged, originally raised to the shoulder—a posture immediately recalling that of the yaksha images. The jewelry, however, is appropriately omitted, and the body is clothed in simple monastic garments. The modelling throughout is strong and sensuous, and the radiant energy of the body, its affirmative, outgoing movement, is more appropriate to the personality of a yaksha than to that of the Buddha. This standing Buddha image, as seen in the Bala statue, is the standard Mathura type, several examples of which are known. Along with this one, a similar, seated type developed, of which the best example is the splendid image known as the Katra Buddha (Archaeological Museum). The modelling of the body is refined, the breasts characteristically heavy and prominent, and the flesh of the torso, with its subtle modulations, as convincingly rendered as the Bala image.
The new trends formulated early by the Mathura school do not indicate a sharp break from the traditions of the earlier schools. This is clear in a series of magnificent ayagapatas, or stone tablets originally set up outside stupas to receive worship and offerings. They are usually square or rectangular and richly decorated with auspicious and religious symbols as well as angelic and mythical beings. The extremely decorative, lavish surface treatment gives the immediate impression of a great profusion of multiple forms, akin in feeling to the sculpture of the Great Stupa of Sanchi. The organization of these forms, however, has none of the easy freedom of Sanchi. The figures, for example, are often cast in a regular, winding shape imitating the movement of the undulating lotus creeper. The same movement is seen in rows of animals depicted with haunches raised and chests touching the ground, features seen in earlier art but now much more emphatically stylized. The bodies of the animals also begin to be overpowered by vegetal forms, the tails, for example, terminating in foliate tips; in a later age, this tendency results in the almost total disintegration of animal shapes under the pressure of the floral.
It is not to these bas-reliefs, however, that one turns for the most delightful creations of the Mathura school (for they are in fact the last vestiges of a style rapidly passing out of favour) but to the large number of railing pillars usually carved with representation of yakshis engaged in playful and enticing activities such as plucking blossoms from trees or leaning on its branches, dancing, bathing under a waterfall, and adorning themselves. Among the most beautiful of these is a group that was recovered from Kankali Tila and now in the State Museum at Lucknow. The modelling of the figures is generally heavy, the soft, plump bodies suffused with a slow, languorous movement. What is important, however, is the emotion, which is no longer expressed in the face alone but in the whole attitude of the body. The pensive mood of a woman holding a lamp, for instance, is evoked not only by the serene features of the face but by the gentle sway of the relaxed body. Present throughout is a fresh movement of life, a marked striving for diverse and varied effects of posture, movement, expression, and even dress and ornament that brings about vital changes in the nature of Indian sculpture. A remarkable group of railing posts decorated with yakshi images, which were recovered from Bhutesar near Mathura (Archaeological Museum), represent an even more refined achievement than the Kankali Tila figures. The heavy proportions, in spite of the full breasts and the wide hips, have been overcome; the happy faces express carefree joy, and the postures of the body are so alive with rhythm as to give the impression of a dancing figure.
Mathura, during this period, was ruled by the Kushan (Kushana) dynasty. A group of portrait sculptures of these rulers (Archaeological Museum), recovered from a village called Mat in the environs of Mathura, gives an interesting glimpse of the foreign influences entering India at the time. One of them (unfortunately lacking the head) represents the emperor Kaniska wearing heavy boots, a tunic, and a coat, and leaning on a mace. The image is quite different not only in dress but also in style from other contemporary works, being essentially linear, with the forms entirely set into the surface. The surfaces have little ornamentation and are marked by extreme simplicity; they are also uncompromisingly stiff and rigid. It is possible that these images represent attempts by a Mathura artist to imitate a style preferred by his imperial masters; but it was not long before the foreign elements were assimilated into the Mathura style proper, for later images of Kushan chiefs have the same expanding and voluminous form that characterizes other sculptures of this school. A large number of ornamental motifs that now appear in India for the first time undergo a similar process of transformation.
The extent of Mathura influence on Indian art of this period can be gauged by the sculpture of the school found at several sites in different parts of northern India, notably Ahichhatra, Kaushambi, Sarnath, and Sanchi. Most of these sites had been flourishing centres earlier, but only a very limited amount of sculpture was produced during the ascendancy of the Mathura school; and whatever local sculpture was produced at this time was heavily influenced by the Mathura style. At Sarnath, for example, both the Bala Buddha imported from Mathura and its local imitations have been found.
Ivory plaques discovered at Bagrām (Begrām) in Afghanistan are closely related to the school of Mathura. These are of great importance; for, though ivory must have been a favourite medium of sculpture, little has been preserved of the early work. Most of it is in very low engraved relief, with fluent, sweeping outlines. The figures are depicted in easy and elegant postures, and the workmanship often attains considerable virtuosity.
