Scultures of Dhyani-Buddha

Among the total eighty-seven bronze-icons, twenty-five represent Buddha in bhuuspaprsa-mudra, thirty-one Bodhisattva (one Samantabhadra, four Ratnapani, two Vajrapani, six Manjusri, two Maitreya and sixteen Avalokitesvara), one dyani-Buddha Amitabha, one Jambhala, fifteen female deities, one vajra and thirteen stupas. An introductory list of the newly discovered bronze images of the Buddhist divinities and ritualistic objects have already been mentioned in this chapter.

From the find of images of Bodhisattvas, Avalokitesvaras and Taras it is certain that Sirpur had nourished the Mahayana form of Buddhism.

Study of Buddhist iconography begins with dyani-Buddhas. They hold important position in Buddhist pantheon. Buddhist iconography of Sirpur revolved round the theory of the dyani Buddhas. Out of five only three dyaniBuddhas-Amitabha, Ratnasambhava and Aksobhya have been identified so far in present hoard. Nineteen images of dyani-Buddha, in which seventeen represent Amitabha, one Ratnasambhava and one Aksobhya have been recognized so far in the present hoard. Out of seventeen icons of Amitabha, one is portrayed independently while other are miniature figures tucked on the head of their Boddhisattvas.

Seated straight in peaceful and deep meditation with both soles visible on the pericarp of a lotus having double row of petals (lower row is broken), the icon with the elongated ear-lobes, auspicious mark around the neck, somewhat distended chest and tal body, displays the samadi-mudra, the right palm being placed on the left. The sole and palm of the god bear tilaka mark.

Cold in an antariya and a folded uttariya which covers only left shoulder, the ascetic form of the two-armed figure is featured with ornamentless body, elongated ears, very prominent nose, half closed eyes and trivali on neck. His usnisa, in the form of a flattish bun is tied with a thin wire and two matted hairlocks are hanging on shoulders. However, his vahana peacock and bowl in hands are conspicuous by their absence. Though, it is very similar with the Buddha image showing him in dhyana-mudra, but here are some facts leading us to not consider it as Buddha: (a) The access height and flat shape of its jatamukuta tied with a thin metal wire at its lowest point is rather different than usnisa and is not a feature of Buddha figures. (2) Buddha generally puts on civara, a long rob which covers from neck to the anklets except right arm and shoulder but the present deity is dressed with two separate garments i.e., an folded uttariya on upper body and an antariya covers the lower limbs. (3) Falling of long and curly jatas on shoulders in screw manner is not a characteristic of Buddha images.

Therefore, in light of above facts we can recognize it with the dyaniBuddha Amitabha. In support of this consideration a few more points are remarkable here:

(1) Bowl in the hands is not a compulsory symbol of dyani-Buddha,

(2) The absence of vahana is occasionally. Not a single Buddhist deity of the previous or present hoards of Sirpur is mounted. Here it should be accepted as a trait of Buddhist bronze sculptures of Sirpur.

(3) It is notable in this regard that Amitabha is only dyani-Buddha of which miniature figures are profusely found on the head of Avalokitesvaras.

He is regarded as the most ancient deity among the dyani-Buddhas. He enjoys peaceful meditation in sukhavati heaven. His Bodhisattva, Avalokitesvara whose various image are found in large numbers and shows that padmakuli deities were very popular among the Buddhist community at Sirpur.