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IV
Måra Episodes in Asian Buddhist Art
VEN
before the Buddha came to be represented in human form, the Great
Departure and Victory over Måra had become popular themes depicted
at both Sanchi and Amaravati.
Sculptures on the gateways of the Great Stupa at Sanchi (first
century B.C.) include a scene of the Great Departure
34
and two scenes of Måra’s
Assault (north gateway) and Defeat (west gateway).
35
A riderless horse (repeated
four times) represents the future Buddha (symbolized by the royal parasol)
leaving the city in the company of countless gods in a mood of jubilation. None of
the figures can, however, be identified as Måra. Apparently, the panel does not
represent Måra’s temptation. But, as described in the Lalitavistara and
AßvaghoΣa’s Buddhacarita, the horse is borne on the hands of yakΣas or deities.
In the panels depicting the assault and defeat of Måra, the future Buddha is
represented by an empty seat under the Bodhi-tree. Måra himself is shown in one
as a stately figure, a veritable god, reflecting AßvaghoΣa’s identification of Måra
as Kåmadeva, the Indian God of Love. This figure is characteristically handsome,
whereas his hosts in both panels are grotesque in size and appearance.
In the assault scene, they make hideous faces and are apparently jeering and
shouting. In the defeat scene they are despondent and retreating in disarray. As
Måra’s hosts retreat on the right-hand half of the panel, the rejoicing deities are
shown approaching the Bodhi-tree from the left. Apparently, it is Måra who, with
bow in hand, rides the elephant. In neither is there any overt depiction of the
temptation by Måra’s daughters, unless the two female figures at the left-hand
corner of the assault scene are meant to suggest it; but this appears most unlikely.
Among the Amaravati sculptures of the second century A.C. are two scenes
depicting the Great Departure
36
and Måra’s Assault.
37
In the first, a riderless
horse, above whom is held the royal insignia of a parasol, is carried on the hands
of squatting dwarf figures. Here, again, the encounter with Måra is not
represented. With the characteristic phenomenon of horror vacuii in the sculptures
E
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of this period, the panel is crowded with rejoicing deities, one of them in a
dancing pose. Even in the damaged state, the panel on Måra’s Assault gives the
impression of the dynamism that the sculptor had intended to convey. The hosts
of Måra are depicted with various weapons raised ready to attack, while Måra
himself appears to be the seated figure to the left of the empty seat under the
Bodhi-tree. Here too Måra is a handsome god in princely attire. This panel seems
to combine synoptically three events: the Assault, the Defeat of Måra, and the
Temptation by Måra’s daughters: note the dancing figure on the right.
It is in Gandhara art that we notice a further development of the two themes
and the emergence of the scene depicting the Temptation by Måra’s daughters. A
sculpture in the Lahore Museum
38
shows the future Buddha riding a horse.
Around him are depicted two of the four sights which prompted the renunciation:
namely, old age and death. A princely figure with a halo, standing in the left
corner of the panel, could be Måra, and the wheel-like object at the right upper
corner could be the symbol of Universal Monarchy, of which Måra apprised the
future Buddha. The scene includes symbolically a third element, the role of the
earth, represented as a female figure emerging from the ground, in enabling the
future Buddha to take a last look at his city without turning back. Not only do we
see here the story of the Great Departure in all its traditional details, but also the
continuing representation of Måra as a devaputta. The halo here is particularly
suggestive. Another fragment of a Gandhara sculpture appears to be a Great
Departure panel.
39
Here, again, the earth-goddess emerges from the ground and
bears upon her shoulders the feet of the horse. The two standing figures have been
identified by Grunwedel as guards. But there is also the likelihood that the one in
front with the bow in hand is Måra. Hence this panel, too, might be a
representation of this encounter.
The representation of Måra in Gandhara sculpture has been discussed at
length by Grunwedel. He says: “Måra rarely if ever appears in Buddhist
sculptures except in the representations of the temptation scene.… Though
different sculptors may have taken their own ways of representing Måra, still
there was a fixed type also for this deva. He appears, at a later date, in full festal
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attire, youthful in figure, with bow and arrow.… His attributes, bow and arrow
and Makara, suggest that there is some connection with Greek Eros.”
40
He had further attempted to identify as Måra a figure, earlier considered to be
Devadatta, in a sculpture depicting the Kåßyapa legend, which is now in the
Lahore Museum.
41
This figure occurs in another sculpture in the Lahore Museum,
which depicts the hosts of Måra.
42
An Indianized version of the figure appears in
the relief from Loriyan Tangai in the Calcutta Museum.
43
Two Gandhara sculptures of Måra’s Assault show further developments in the
treatment of the subject. In the Mardan sculpture (now in the Peshawar
Museum)
44
the characteristic posture of touching the earth in summoning it to
witness (i.e. bhËmi-sparßa-mudrå) has already come into existence and the defeat
of Måra’s host is symbolized by a crouching and a wailing figure (reduced in
scale) in front of the future Buddha. The sculpture at the Boston Fine Arts
Museum
45
depicts in great detail the symbolic crouching and falling figures.
The exact composition and details of Gandhara art, with pronouncedly Indian
countenances, are to be found in the later sculptures of Amaravati and
Nagarjunikonda. But the temptation scene of Måra’s daughters gradually asserts a
prominence in artistic representation. The defeated hosts of Måra depicted in
reduced scale crouching in front of the Buddha’s seat
46
are overshadowed by the
dancing female figures in the seductive “half bent” pose (ardhabha∫ga). (See the
upper frieze of the slab depicting the stËpa at Amaravati.
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)
The finest combination of the attack by the hideous hosts of Måra and the
temptation by Måra’s daughters is to be found in Ajanta (c. 600 A.C.), both in a
painting in Cave 1 and in a sculptured version in Cave 26.
48
Apart from their
artistic merits the composition has demonstrated how this could be extended to
massive dimensions. Examples come from far-flung places like Tun-huang in
China
49
and Dambulla
50
and Hindagala
51
in Sri Lanka. At Dambulla the entire
ceiling of the largest cave is devoted to the theme of Måra’s Assault, bringing
together many characteristics that had been progressively incorporated in the
artistic representation of this event.
A curiously interesting piece of art comes from Qyzyl in Chinese Turkistan.
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A fresco depicting how the death of the Buddha was announced to King
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