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Litany of Avalokitesvara in Western Deccan Sculptural Art

By Neeraj Kumar Mishra

Vol. 27December 2020pp. 56–69English

Summary

Avalokiteśvara, a central figure in Mahayana Buddhism, is analyzed in this study through his sculptural representations in Western Deccan art centers like Ajanta, Ellora, Kanheri, and Aurangabad. As the spiritual son of Amitābha Buddha and his consort Pāndrā, he embodies protection and salvation, depicted in forms such as Buddha, Brahmin, or savior. His *Ashtamahābhaya* (Litany of Avalokiteśvara) form, emphasizing deliverance from dangers, holds significant socio-economic relevance in contemporary contexts. The study examines carvings of Avalokiteśvara rescuing devotees from crises like elephant attacks, lion assaults, shipwrecks, and robberies. At Ajanta, Cave 4 features a detailed litany scene with devotees pleading for protection, while Cave 26 and others depict similar themes, albeit in damaged states. Ellora’s Cave 3 and the verandah of Cave 4 show Avalokiteśvara flying to aid devotees facing forest fires, brigand attacks, and shipwrecks. Kanheri’s Cave 2 and others illustrate his role as a protector, with scenes of snake attacks, demon raids, and sinking ships. Aurangabad’s Cave 7 presents a mature iconographic example, with Avalokiteśvara flanked by peril scenes, including fire, brigands, and animal attacks. These artworks reflect Avalokiteśvara’s dual role as an attendant to Buddha and an independent savior, highlighting his enduring cultural and spiritual significance in the region. The analysis underscores how his protective imagery aligns with historical socio-economic conditions, emphasizing his enduring relevance in Buddhist traditions.

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Conclusion

This study highlights the enduring relevance of Avalokiteśvara’s Ashtamahābhaya form in western Deccan art, particularly in Ajanta, Ellora, Kanheri, and Aurangabad. The analysis reveals how these sculptural depictions, featuring the Bodhisattva rescuing devotees from dangers like natural disasters and attacks, reflect socio-economic anxieties of contemporary times. The recurring themes of protection and salvation underscore the form’s adaptability to changing contexts, bridging ancient religious traditions with lived realities. By examining these artworks, the research offers insights into the interplay between Mahayana Buddhist iconography and the cultural milieu of the region, emphasizing Avalokiteśvara’s role as both a spiritual guardian and a symbol of resilience.

Key passages

Chosen by AI from the article's text. Each one is checked word for word against the text before it is shown.

  • “This form of Avalokiteśvara is commonly known as the Litany of Avalokiteśvara or Ashtamahābhaya Avalokiteśvara.”
  • “Here, this form has special significance in the context of contemporary socio-economic conditions.”
  • “Thus, it is clear as to how Buddhism assimilated contemporary social and economic situations and moulded itself to the conditions.”

Works cited in this article

  1. Bhattacharyya, B. The Indian Buddhist Iconography. Calcutta, 1958, pp. 124-125.
  2. Maxmullar, F. The Sacred Books of the East, Vol. XLIX, Oxford, 1894, pp. 01-85.
  3. Senart, P.E. Le Mahavastu, Vol. II, Paris, 1882, pp.294.
  4. Roberts, Peter Alan & Tulku Yeshi (Trans.) The Noble Mahāyāna Sūtra, The Basket’s Display Āryakāraṇḍavyūh anāmamahāyānasūtra, 84000 Reading Room, 2019, pp.29.
  5. Vaidya, P.L. (ed.). Saddharmapuṇḍarīka sūtra. Darbhanga 1960, pp. 250-257.

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In this issue

Vol. 27
7–8JIHC 2021: Pan-India Themes and Seniority-Based SelectionNanditha C. Krishna, M. N. Rajesh, S. Ananthakrishnan9–29Antiquities from Sangam Age Sites: Minor Chieftains' Cultural ImpactS. Vasanthi30–48Widowhood and Property Rights in Early India: A Study of Dharmasutras and DharmasastrasPunit Research Scholar, Benudhar P. Patra49–55Folk Dance and Drama During the Cankam AgeJ. Sumathi56–69Litany of Avalokitesvara in Western Deccan Sculptural ArtNeeraj Kumar MishraCurrent article70–82Kuṇṇāthamman: Transformation of Sapta-mātrikasG.B. Balaji83–91Vaidyanatha Dhama: Sacred Jyotirlinga, Myths, and Healing Legacy in JharkhandS. N. Arya92–106Brahmanical Influence on Dārikavadham Folklore in Kerala: A Comparative Study of Kaḷaṃezhuthu and KiḷippaṭṭuSreelakshmi Radhakrishnan107–125Jainism's Historical Roots and Contemporary Presence in GujaratSonam Soni126–147Tablighi Jama’at's Impact on Meo Community in Mewat: Resistance and ReconciliationAltaf Hussain148–171Agrarian Reforms and Social Stratification in Kashmir (1925-1947)Shabir Ahmad Sheikh172–189British Colonial Agriculture in Assam: Revenue Policies and Agrarian TransformationJaysagar Wary, Bijit Brahma190–203Itinerant Communities and Deccan Culture: A Case of PerikasAnjaiah204–221Social History: Method, Perspectives, and Challenges in Indian ContextsRahul Jambhulkar222–241Zomia Concept in Tibetan Hills and Indian HimalayasM. N. Rajesh242–278Re-imagining Tulsidas: Legacy and TransformationSanskriti Huckoo279–294Socio-Cultural Transformation Among the Oraon Tribe in Post-Colonial OdishaReshma Ekka295–309Social Life and Cultural Practices of the Kurichchan Tribes in Dharmapuri DistrictC. Chandrasekar310–326Traditional Medicinal Plant Practices of the Bodo PeopleOinam Ranjit Singh, Bardwi Chila Narzary327–339Historical Millet Use in Tamil Nadu: Disuse and ResurgenceS. Manohar, Poongodi Vijayakumar340–343Indraprastha: Delhi's Ancient Mahabharata-Era History UnveiledB. B. Lal344–349Divine Sounds from the Heart: Women Bhaktas in the Bhakti MovementRekha Pande350–354Nationalism in Ancient Indian History: Reassessing Scholarly ContributionsDilip K. Chakrabarthy

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