The construction of Buddha statues began after almost five hundred years following the demise of Lord Buddha. Before the creation of Buddha statues, stupas, footprints of Buddha, Bodhi trees, and symbolic gestures were used to represent Buddha.
Indus Valley Civilization: During the time of the Indus Valley Civilization, various statues were created, but there is no evidence of Buddha statues from that period. Over time, people felt the need for human-like representations to remember Buddha, and eventually, the construction of Buddha statues began.
After the demise of Buddha, his relics were distributed and preserved in stupas. As time passed, Buddha's teachings and contributions were commemorated, and attempts were made to construct his statues. For example, King Prasenajit of Kosala made statues of Buddha in devotion to him. However, there is no confirmation that these statues were made during Buddha's lifetime. It is believed that even if such statues were made, they did not last long. Historical evidence suggests that human-like Buddha statues were created only after the rise of Mahayana Buddhism. Prior to this, Buddha was represented only symbolically.
According to Buddhist traditions, during Buddha's lifetime, his disciples refrained from making Buddha's statues due to Vinaya (disciplinary rules). This rule prohibited visual representations of Buddha. However, after Mahayana Buddhism gained prominence, this restriction was relaxed, and artists began creating Buddha statues.
Buddha statues were used as objects of worship and meditation. These statues served as a medium to promote Buddha’s teachings and philosophy. Initially, symbolic objects like stupas and Bodhi trees were worshiped, but gradually, Buddha statues became central to Buddhist worship.
The Gandhara and Mathura art schools played a significant role in the development of Buddha statues. These schools crafted Buddha statues with distinctive features and artistic techniques. Gandhara art, influenced by Greek art, introduced anthropomorphic images of Buddha, blending Indian and Hellenistic elements. Mathura art, on the other hand, emphasized indigenous Indian styles.
During the reign of the Kushan emperor Kanishka (127–151 CE), the construction of statues flourished. Kanishka played a vital role in promoting Buddhism and constructing monasteries and Buddha statues.
In conclusion, the tradition of creating Buddha statues began several centuries after Buddha's demise. Before that, symbols like stupas and Bodhi trees were used to represent Buddha. The creation of Buddha statues marks an important chapter in the history of Buddhist art and architecture.
Greek artisans crafted Buddha statues following Hellenistic traditions. In India as well, Buddha statues were later constructed, influenced by various styles and countries. For instance, China adopted a unique style of Buddha statues and developed its own artistic school, inspired by its cultural traditions.
The physical characteristics of Buddha statues, such as their postures and hand gestures, are considered significant. While many Buddhists place importance on the physical characteristics of the statues, the statues also carry symbolic meanings. Originally, Buddha statues were crafted with 32 major and 80 minor physical characteristics based on Buddhist scriptures. However, most Buddha statues depict simple postures rather than strictly adhering to these descriptions.
The largest number of Buddha statues is attributed to Mahayana Buddhists. The Tibetan (Tibetan) tradition, which emphasizes tantric and mystical interpretations, also contributed significantly to the development of Buddha statues, particularly after the fifth century.
Vairocana Buddha: Among the various forms of Buddha statues, Vairocana Buddha is considered the highest and most significant. Vairocana Buddha represents the cosmic and universal aspects of Buddha’s teachings. In Tibetan Buddhist temples, the most prominent Buddha statue is often that of Vairocana Buddha. A notable example is the Vairocana Buddha statue housed in the Jokhang Temple in Lhasa, Tibet. This temple is one of the most important Buddhist pilgrimage sites.
Ratnasambhava Buddha: Ratnasambhava Buddha represents the trans-formative power of Buddha’s teachings and the cultivation of generosity. The statues of Ratnasambhava Buddha are typically depicted with a yellow complexion and feature a symbolic gesture (mudra) representing generosity. These statues hold a special place in Tibetan and East Asian Buddhism.
Amitabha Buddha: Amitabha Buddha, also known as Amoghasiddhi Buddha, is revered as a deity who symbolizes the infinite light of wisdom. Amitabha is particularly venerated in the Pure Land Buddhist tradition, where his statues are depicted with a serene expression, symbolizing peace and enlightenment. The statues are often crafted in green tones and are an integral part of Buddhist rituals in this tradition.
In conclusion, Buddha statues hold great religious and cultural importance. Their names and forms vary, but all reflect the teachings and ideals of Buddhism, symbolizing Buddha’s timeless influence.
(Amoghasiddhi Buddha): Among the various representations of Buddha, Amoghasiddhi Buddha is a significant depiction. It symbolizes the transcendence of fear and embodies qualities such as wisdom and fearlessness. Statues of Amoghasiddhi Buddha are depicted with a green complexion and display the Abhaya Mudra (gesture of fearlessness). These statues are associated with the northern direction and are considered a protective form of Buddha. In Buddhist philosophy, Amoghasiddhi Buddha is seen as a symbol of achieving success and fulfilling spiritual aspirations.
(Amitabha Buddha): Amitabha Buddha is one of the most revered Buddhas in Mahayana Buddhism. He is believed to reside in the western Pure Land (Sukhavati), where devotees aspire to be reborn. Statues of Amitabha Buddha often show a red complexion and are depicted in meditative postures. According to Buddhist texts, Amitabha Buddha represents infinite compassion and boundless light. His statues emphasize tranquility and spiritual liberation.
The Development of Buddha Statues in Nepal
The tradition of Buddha statues in Nepal mirrors that of India, particularly in its artistic style and evolution. Buddha statues in Nepal are primarily categorized into two types:
Statues influenced by the Gupta art style of India. Statues from the Malla period, reflecting the traditional Nepali craftmanship. During the Licchavi period (approximately 450–750 CE), the creation of Buddha statues began in Nepal. The artistic craftsmanship of this period closely followed Indian traditions, particularly the Gupta style.
A notable example is the statue of Lord Buddha installed at the Swayambhunath Stupa by King Manadeva. Another example is the construction of Chaityas (Buddhist shrines) and temples, which showcase the fusion of Indian and Nepali artistic traditions. Historical records highlight that both Indian and local artists contributed to these creations.
In the Malla period, Buddhist art in Nepal achieved great refinement. This period saw the construction of numerous Buddha statues and Buddhist temples. The statues were crafted with intricate details, reflecting the influence of tantric and Vajrayana Buddhist traditions. Today, the statues from the Malla and Licchavi periods are considered masterpieces of Nepali Buddhist art. They serve as historical evidence of the deep connection between Indian and Nepali Buddhist traditions and are celebrated for their artistic and spiritual significance.
The large metal statue in Narayan Than Mandir is also a Licchavi-era statue. The statue of Buddha in the background behind Swayambhu Chaitya is also made during the Licchavi period. Until the Licchavi period, sculptures in Nepal and India were developed in the same style.
Later, during the Malla period (Malla's ruled Nepal from 1200 AD to 1769 AD), when the Muslims attacked India, Buddhism was completely destroyed. There was no development of Buddhism in India at that time. At that time, the artists of India migrated to countries including Nepal where Buddhism was practiced. And in Nepal, the Muslims did not have much influence. After the influence did not fall, the artists who came to Nepal started making statues in Nepal.
Subsequently, even though the artists who came from outside had some new influences on the art of sculpture, they eventually shaped it in their own Nepali way. No matter how many artists came from India, they did not show any foreign feelings as they were influenced by the Nepali climate. That is why the sculptures in Nepal have a unique place from the beginning, and this art is found to have flourished in its own indigenous tradition. Thus, it is found that sculpture was developed in the Nepali style during the Malla period.
Gradually, the use of tantra started to increase in Buddhism. In terms of symbolism, it is found that the technology of making metal statues started after the Licchavi period. By the time of the Malla period, Nepal had made a large number of artistic statues from metal. All the statues of Buddha that are made in Nepal today are of the Malla period style. That is why the Malla period is also called the golden age of sculpture.
How to make Buddha statue ?
There was and still is a greater tradition of making copper statues in Nepal than in India. In India, there is a tradition of making mainly bronze statues. The system of making statues in India is called sand casting, while the system of making statues in Nepal is called lost wax casting. In Nepal, statues are also made from bronze, but all the materials used in it are imported from India. Nepal is not a producer and exporter of sand casting. In sand casting, Indian artists are considered excellent. In other words, bronze statues made in India are in high demand in the global market.
In Nepal’s cold climate, lost wax casting is the main method. Nepali artists are considered excellent in making statues from copper. As Nepali artists started making statues from copper metal, statues made from copper in Nepal are in high demand in the global market.
Most of the brass and bronze is made in India and is also said to be made in India when exported abroad. Statues made of brass and bronze are not given much importance in Nepal.
In Nepal, what is used as brass or bronze are plates for eating, taps, and temple bells. In Nepal, Buddha statues are mainly made by mixing copper and bronze. Earlier, statues were made of pure copper.
The process of casting a statue in pure copper is very difficult. When copper and bronze are mixed and the statue is made or casting is done, it becomes easier and the casting looks very clean. That is why we mix copper and bronze when making statues. In Nepal, 8 inches of Buddha statue is sold the most.
Pradip Shakya, a member of the Pragya Sabha of Lalitkala Pragya Pratishthan, and renowned Buddhist scholar Basanta Maharjan engaged in a thoughtful conversation with Dukpa Chiring Moktan, an expert from the Everest Team. Their discussion centered around the intricacies and significance of a Buddha statue, delving into its artistic, cultural, and spiritual dimensions. The exchange highlighted the shared commitment to preserving and understanding the rich heritage associated with Buddhist art and philosophy.
