On several occasions during my travels through all parts of India, I asked intelligent Paṇḍits how they could reconcile the gross idolatry and fetish-worship which meet the eye at almost every step throughout the length and breadth of their land, with the doctrine repeatedly declared to be the only true creed of Brāhmanism—the doctrine that nothing really exists but the one eternal, omnipresent Spirit of the Universe (named Brahman or Brahmă)[244].
The answer I generally received to this inquiry was, that spiritual worship was at first the only form of religion dominant in India, till the Buddhists set the example of worshipping material objects and images (pratimā-pūjā).
Of course it is impossible to say what amount of truth there may be in this accusation. It seems probable that material impersonations of the forces of nature existed before the Buddha’s time. Yet there is no evidence of the prevalence of actual idolatry at the time when the Ṛig-veda was composed. Nor is there any very clear allusion to it in Manu. Nor have any images of Hindū gods been found which are so ancient as some Buddhist images. At the same time nothing is said about image-worship in the Buddhist Piṭakas. The statement that the Buddha himself sanctioned idolatry is wholly legendary (see [p. 177]). Nor is there any proof that carved images of his person were common in India till several centuries after his death.
The Bharhut sculptures of about the second century B.C.—though representing many scenes connected with the Buddha (see pp. [408], [523])—exhibit no representations of the Buddha himself. Nor are there any on the Sānchī gateway of still later date.
The only objects of reverence in the Bharhut sculptures, according to Sir A. Cunningham, are Bodhi-trees, Wheels, the Tri-ratna symbol, Stūpas, and foot-prints (see pp. [521]-522 of these Lectures). The bas-reliefs on the railing at the Buddha-Gayā Temple, which is of a little earlier date, agree in making the Tree, Wheel, Tri-ratna, and Stūpa the great objects of reverence. On the other hand, in the edicts of king Aṡoka veneration for the Bodhi-tree alone is enjoined. Among the historical scenes represented in the Bharhut sculptures, are the processions of the kings Ajāta-ṡatru and Prasenajit on their visits to the Buddha; ‘the former on his elephant, the latter in his chariot, exactly as they are described in the Buddhist chronicles.’ There are also bas-reliefs which seem to represent Rāma, during his exile, besides images of other gods, Yakshas and Nāgas, but no figure of Buddha himself is to be seen anywhere.
Yet it is undeniable that in the early centuries of our era, images of Gautama Buddha and other Buddhas and Bodhi-sattvas had become common among the Buddhists in every part of India.
REMAINS OF A COLOSSAL STATUE OF BUDDHA, PROBABLY ONCE IN THE ARGUMENTATIVE OR TEACHING ATTITUDE.
Found in the ruins close to the south side of the Buddha-Gayā temple, the date (S. 64 = A.D. 142) being inscribed on the pedestal. (see [p. 481])
One of the oldest statues of the Buddha that has yet been brought to light is the colossal image (now in the Calcutta Museum) dug up in the ruins outside the ancient temple at Buddha-Gayā ([p. 390]), the date inscribed on which corresponds to about A.D. 142. The engraving (opposite) is from a photograph of this statue, belonging to Sir A. Cunningham[245]. The thick lips are certainly remarkable. The attitude was probably the ‘argumentative’ or ‘teaching’ (described at [p. 481]). Another colossal statue of about the same date was found by Sir A. Cunningham at Ṡrāvastī (see [p. 408]).