Amaravati Art in the Context of Andhra Archaeology
by Sreyashi Ray chowdhuri | 2018 | 90,477 words
This page relates ‘Keta family’ of the study on Amaravati Art in the Context of Andhra Archaeology, including museum exhibitions of the major archeological antiquities. These pages show how the Buddhist establishment of Amaravati (Andhra Pradesh) survived from 4th century BCE to 14th century CE. It includes references and translations of episodes of Buddha’s life drawn from the Avadanas and Jatakas which are illustrated in Amaravati art.
The Keṭa family
The name of Amarāvatī appears in the epigraph of 9th century C.E. The Tadikonda inscription of Amma Rājā II clearly mentions the name of Amarāvatī and as such the name Amarāvatī can be of later origin[1]. A much later epigraph dated 1182 C.E by Keta II on the pillar of Amreśvara mentions the lofty chaitya very close to it. It was well decorated with various sculptures (Chaityamatynnatanyatra nānā chitra suchitritam)[2]. Further provisions were made for burning lamps at the stūpa by some individuals belonging to the Brahmanical creed including merchants, ladies and the chief of the Keṭa family, Keta II.[3] Moreover line 145 of verse 46 mentions ‘Prolamā devī’ who gave 55 sheep for a perpetual lamp. Again in line 141 ‘Gasavi-Surāma-devī’ gave 55 sheep for a perpetual lamp to holy Buddha for her merit[4].
It is interesting to note that although the inscription has been found from the Amreśvara temple, it mentions Buddha and Mahācaitya which was in worship during that time and was decorated with sculptures. The epigraph also talks about Koṭa Keṭarāja who is also known as the lord of the district of 6000 villages, that is Shaṭsahasravanī[5].
It is noteworthy to mention that though Keṭa II and his predecessors were worshippers of Śiva Amreśvara, he granted three villages and lamps to Buddha, while two more lamps were granted to Buddha by the inmates of his harem. This proves that at the time of Keṭa II, the Buddhist religion continued to have devotees in the Andhra country and was tolerated and supported by the rulers of Dhānyakaṭaka. From the pattern of patronage it may be surmised that the queens were Buddhist upāsikās who may have induced Keṭa II to join them in making offerings to Lord Buddha as late as 12th century C.E.
Another inscription engraved on the southern face of the pillar dated to Śaka Samvat 1156, that is, 1234 C.E, below the inscription of Keṭa II deserves special mention. It consists of twelve Sanskrit verses and a passage in Telegu prose. This epigraph mentions a grant to Buddha at Śri Dhanyaghaṭi made on Thursday, the 11th tithi of the bright fortnight of Jyestha in Śaka Samvat 1156. According to Kielhorn it is 11th May 1234 C.E. Here the doner is Bayyamāmba Mahādevī (line216), daughter of Rudradeva Mahārāja. She was one of the wives of Keṭa II. In verse 12 it is stated that she donated a lamp to Buddha, the Lord who resided at Śrī Dhānyaghaṭi[6].
Footnotes and references:
[1]:
Ramachandran, Op.cit, p 40.
[2]:
Hultzch E, 1981, ‘Two Pillar Inscriptions at Amarāvatī, Inscription of Keta-II Śaka Samvat 1104, Hultzch E (ed), Epigraphia Indica, Vol-VI, 1900-1901, New Delhi, pp 146-157.
[3]:
Ibid, Inscription of Bayyamamba, pp 157-159.
[4]:
Ibid, Inscription of Keta II, pp 146-157.