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Jaina Sculptures from Bhavanipur, Hatuyara and Golamara

By Atul Chandra Bhowmick

Vol. Vol. XVIII · No. No. 4April - 1984pp. 165–170English

Summary

Atul Chandra Bhowmick catalogues a group of Jaina sculptures from three villages near Purulia town—Bhavanipur, Hatuyara and Golamara—and analyses their iconography. Bhavanipur yields a chlorite‑stone image of Rsabhanatha standing in kāyotsarga on a padmāsana over a pañcaratha pedestal. The stele is filled with miniature Tirthankaras in rows and flying vidyādharas and is crowned by a triple parasol; Bhowmick dates it to the 10th century. At Hatuyara he examines a damaged image of Suparsvanatha identifiable by the five‑hooded snake canopy. The sculpture is flanked by caurī‑bearers and carved with the planetary deities Surya, Candra, Budha, Sukra and Rahu on either side; its crudeness suggests an 8th‑century date. From Golamara come several pieces: a small Vasupujya with jata‑mukuṭa framed by a stele carved with floral motifs and attendant Tirthankaras, a headless Mahavira standing in kāyotsarga on a lotus seat with sensuous caurī‑bearers, and a unique dvithirthika stele depicting Mahavira and an unidentified second Tirthankara under a Sala tree, accompanied by donors and lions. Bhowmick notes that the Golamara sculptures are carved crudely and lack delicate modeling, indicating provincial workshops. He also remarks that the villagers now worship these images as Hindu deities during local festivals, reflecting the Hinduisation of Jaina icons. The article includes photographs of the five sculptures. Bhowmick concludes by thanking officials who assisted with photography and by providing a bibliography of comparative studies.

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Conclusion

Bhowmick’s detailed descriptions of rural Jaina sculptures illuminate the diversity of iconographic types found in Purulia district. By analysing posture, attributes and accompanying figures, he dates the pieces and situates them within Digambara tradition. The study also highlights the vulnerability of these sculptures, many of which are crudely carved, damaged and now worshipped as Hindu icons. Documentation and conservation are essential to preserve this regional artistic legacy.

Key passages

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

  • “The villages Hatuyara and Golamara are located nearly 8 kms. and 14 kms. respectively north-east and north of Purulia town.”
  • “The recurrent occurrence of nude images proves that the Digambara sect of the Jainas was dominant in Radha.”
  • “Today people of Hindu faith has accepted and wor-shipped these deities in most of the places as Hinduised icons without knowing that these are Jaina images.”

Works cited in this article

  1. Banerjea, J. N., The Development of Hindu Iconography, (third edition), Delhi, 1974.
  2. Banerji, R. D., Eastern Indian School of Mediaeval Sculptures, Ramanand Vidya Bhawan, New Delhi, 1981.
  3. Bhattacharyya, B. C., The Jaina Iconography, Motilal Banarsidass, Lahore, 1939.
  4. Bhowmick, Atul Chandra, 'A Note on Jaina Sculptural remains at Sitalpur, Bhangra, Harup and Deoli Villages in Purulia District', Jain Journal, Vol. XVII, No. 1, Jain Bhawan Publication, Calcutta, 1983.
  5. Dasgupta, Paresh Chandra, 'Jainism in Ancient Bengal', Jain Journal, Vol. XVII, No. 3, Jain Bhawan Publication, Calcutta, 1983.

Discussed in this article

Places

Texts & works

  • Studies in Jaina Art 3
  • Glimpses of the History of Manbhum
  • Eastern Indian School of Mediaeval Sculptures
  • Development of Hindu Iconography

Dynasties, sects & groups

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