Book Extract: An Introduction to the Ajantā Caves by Rajesh Kumar Singh

Cave 2, Vidhura: a Nāga king asks his daughter to assist him in fulfilling his wife’s craving for the heart of Vidhura, the wise prime minister of the Kuru Empire.

The Western Ghāta of the Deccan plateau are bedrocks of ancient history and art. Deep in the Sahyādri range of the Ghāts lies the Indhyādri range, housing the rock-cut caves of Ajantā The Ghāts, characteristic of the Deccan plateau, lent themselves for the excavation of numerous samghārāmas (lodging of the Buddhist community). Even Hindus and Jains selected them for cave dwellings and cave temples. Many samghārāmas have not survived time, which were made with less resilient media like brick, wood, or stone.

The Ajantā caves were named after Ajinthā, a nearby village in Aurangabad district of the western state of Maharashtra in India. The caves are located about 62 kms from the nearest railway station at Jalgaon. They are roughly 100 kms from the district headquarters at Aurangabad. This district is home to more rock-cut cave sites, namely Banotī, Ghatotkacha, Bhokardan, Aurangabad, Ellora and Pitalkhorā…

Cave 20: the shrine antechamber projects into the hall… This was out of compulsion than a pre-planned design scheme.

Ancient Buddhist texts relate that the Buddha had directed the monks to dwell neither too far nor too near the city. That is why such recessed spots, often near a waterfall, were chosen near trade routes or human settlements. This allowed the monks to maintain a distance from worldly life as well as be close enough for their daily rounds of begging for alms. The caves were primarily meant for the annual rainy season. According to ancient Buddhist texts the Buddha was initially reluctant to grant the monks any place for lodging, but after requests from pupils he granted them five types of dwelling…

The majority of the fifth century caves of Ajantā were not only planned together but also begun together within a span of a few years. They seem to have faced similar working situations and problems; together they explored a new ideas and opportunities; for major problems, they found solutions together; they also learned from each other’s mistakes. If a new, attractive, and practical idea was introduced in a cave it was soon adopted in the other caves. All this created a pattern that became the hallmark of artistic and architectural evolution of Ajantā, especially during the fifth century…

Even though the caves were principally funded by individual donors, the planning and designing - from the drawing board to the dedication and worship activities - must have been supervised by the Sangha. It is also possible that the skilled and unskilled manpower came from the pool of the monks rather than hired workers on wages. In the Culavagga (an ancient Buddhist text) the Buddha asked the monks to undertake the task of building temples and vihāras. Thus ,for the excavation work, iconographic schemes, and aesthetic embellishments the monks themselves must have come forward. Of course, the Sangha would not be expected to have abstained from the scene of a place of such happenings. After all, it was a historical event involving the bigwigs of the times. 

(An Introduction to the Ajantā Caves by Rajesh Kumar Singh, pub. Hari Sena Press 2012)

…………………………….

Previous Book Extracts

All Rights Reserved