The other Bengal tope existing nearly entire is known as Jarasandha Ka Baithak. General Cunningham state its dimensions to be 28 ft. in diameter by 21 ft. in height, resting on a basement 14 ft. high, so that its total height, when complete, may have been about 55 ft.[81] As it was not mentioned by Fa Hian, A.D. 400, and is by Hiouen Thsang, A.D. 640, its age is probably, as General Cunningham states, intermediate between these dates, or about A.D. 500.[82] It is a bold, fine tower, evidently earlier than that at Sarnath, and showing nothing of the tendency towards Hindu forms there displayed. It has, too, the remains of a procession-path, or extended basement, which is wholly wanting at Sarnath, but which is always found in the earlier monuments. It was erected, as Hiouen Thsang tells us, in honour of a Hansa—goose—who devoted itself to relieve the wants of a starving community of Bhikshus.[83]
The third stupa, if it may be so called, is the celebrated temple at Buddh Gaya, which stands immediately in front of the celebrated Bodhi-tree (Ficus religiosa)[84] under whose shade Buddha attained complete enlightenment in the thirty-fifth year of his age, B.C. 588. Its history is told in such detail by Hiouen Thsang[85] that there seems little doubt as to the main facts of the case. According to this authority, Asoka built a small vihara here, but long afterwards this was replaced by a temple 160 ft. high and 60 ft. (20 paces) wide, which are the exact dimensions of the present building, according to Cunningham,[86] and we are further told that it was erected by a Brahman, who was warned by Maheswara (Siva), in a vision, to execute this work. In this temple there was a cella corresponding with the dimensions of that found there, in which the Brahman placed a statue of Buddha, seated cross-legged, with one hand pointing to the earth. Who this Brahman was we learn from an inscription translated by Mr. Wilkins in vol. i. of the ‘Asiatic Researches’ (p. 284), for it can hardly be doubted that the Brahman of the Chinese pilgrim is identical with the Amara Deva of the inscription, who was one of the ornaments of the court of Vicramaditya of Malwa, A.D. 495-530. From a Burmese inscription on the spot, first translated by Colonel Burney, we further learn that the place, having fallen into decay, was restored by the Burmese in the year 1306-1309.[87]
From the data these accounts afford us we gather, with very tolerable certainty, that the building we now see before us ([Woodcut No. 16]) is substantially that erected by Amara the Brahman, in the beginning of the 6th century, but the niches Hiouen Thsang saw, containing golden statues of Buddha, cannot be those now existing, and the sculptures he mentions find no place in the present design; and the amalakas of gilt copper that crowned the whole, as he saw it, have disappeared. The changes in detail, as well as the introduction of radiating arches in the interior, I fancy must belong to the Burmese restoration in the beginning of the 14th century. Though these, consequently, may have altered its appearance in detail, it is probable that we still have before us a straight-lined pyramidal nine-storeyed temple of the 6th century, retaining all its essential forms—anomalous and unlike anything else we find in India, either before or afterwards, but probably the parent of many nine-storeyed towers found beyond the Himalayas, both in China and elsewhere.
16. Temple at Buddh Gaya with Bo-tree.
(From a Photograph by Mr. Peppe, C.E.)
Eventually we may discover other examples which may render this noble tower less exceptional than it now appears to be; but perhaps its anomalous features may be due to the fact that it was erected by Brahmans for Buddhist purposes in an age of extremest toleration,[88] when it was doubtful whether the balance would incline towards Buddhist or Brahmanical supremacy. In less than a century and a half after its erection the storm burst (A.D. 648) which eventually sealed the fate of Buddhism in Central India, with only a fitful flickering of the lamp afterwards during lulls in the tempest.
At Keseriah, in Tirhoot, about 20 miles north of Bakra, where one of the pillars of Asoka mentioned above is found, are the ruins of what appears to have been a very large tope. It is, however, entirely ruined externally, and has never been explored, so that we cannot tell what was its original shape or purpose.[89] All along this line of country numerous Buddhist remains are found, all more or less ruined, and they have not yet been examined with the care necessary to ascertain their forms. This is the more to be regretted as this was the native country of the founder of the religion, and the place where his doctrines appear to have been originally promulgated. If anything older than the age of Asoka is preserved in India, it is probably in this district that it must be looked for.
Amravati.
Although not a vestige remains in situ of the central dagoba at Amravati, there is no great difficulty, by piecing together the fragments of it in the India Museum—as is done in Plate 93 of ‘Tree and Serpent Worship’—in ascertaining what its dimensions and general appearance were. It was small, only 30 ft. to 35 ft. in diameter, or about 100 ft. in circumference, and 50 ft. high. The perpendicular part, 34 ft. high, was covered with sculptures in low relief, representing scenes from the life of Buddha. The domical part was covered with stucco, and with wreaths and medallions either executed in relief or painted. No fragment of them remains by which it can be ascertained which mode of decoration was the one adopted.