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The Indian Buddhist Iconography

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Specifications

	Publisher: Gyan Publishing House, New Delhi
	Author Benoytosh Bhattacharyya
	Language: English
	Pages: 217 (B/W Illustrations)
	Cover: HARDCOVER
	11.5x9 inch
	Weight 1.28 kg
	Edition: 2024
	ISBN: 9789364334358
	HBX893

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Book Description

About the Book "The Indian Buddhist Iconography" by Benoytosh Bhattacharyya is a seminal work exploring the visual representations of Buddhist deities and symbols in India. Published in 1929, it meticulously catalogs and interprets the iconographic elements found in Buddhist art across different regions and periods. Bhattacharyya's scholarly approach elucidates the symbolic meanings and cultural contexts of these icons, making the book a vital resource for understanding Buddhist art and its spiritual significance in Indian history and culture.

About the Author Benoytosh Bhattacharyya (1897-1964) was an Indian philosopher and scholar known for his works on Indian philosophy, particularly Advaita Vedanta. He contributed significantly to the study and interpretation of Hindu scriptures and philosophy, blending traditional wisdom with modern thought. Bhattacharyya's writings continue to be influential in the field of Indian philosophy.

Preface This volume represents part of the work done by me as a Government Research Scholar in Iconography for four years from 1920 to 1924. It is an attempt to write comprehensive work on the Buddhist Topography of India, and is mainly based on a Sanskrit text prepared from seven recensions of the Sadhanamala alias Sadhana samuccaya in the libraries of the Asiatic Society of Bengal, Nepal, and Cambridge University. This text so collated I hope to publish as soon as the opportunity presents itself. The text has been illustrated by pictures representing images in several museums in India and elsewhere and in the collections of numerous Nepalese monasteries. Where images could not be obtained or photographing was impossible or unsatisfactory the text has been illustrated with the help of drawings prepared by Nepalese Citrakaras of Buddhist origin from the ancient albums of their forefathers, Where no drawing could be obtained only the original text has been quoted with a translation. The publication of this work necessitated, on my part, a prolonged visit to Nepal whither my father, Mahämahopadhyaya Haraprasad Shastri, was proceeding on an invitation from His Highness the Maharaja of Nepal. It also necessitated a visit to the museums of Calcutta, Dacca, Patna, Sarnath, Lucknow, Mathura, and Ajmera, to the Cave-temples at Ellora and Ajanta, to the excavations at Nalanda, and to Vikrampur, the seat of Bengal Buddhism. In several ways I have been very fortunate in carrying out my researches, First, I have had the proud privilege of working under Professor A. Foucher, the accredited authority on Indian Buddhist images, during the period he was in charge of the Archæological Section. Indian Museum. Secondly, through the kindness of the Maharaja of Nepal I was able to secure a number of MSS. from the Durbar Library for collation and study. Thirdly. through the kindness of Mr. P. J. Hartog. M.A., C.I.E., Vice-Chancellor of the Dacca University, I secured the loan of one of the three Cambridge MSS. of the Sadhana did which I had absolutely no chance of getting otherwise. Fourthly, during the first two years the most valuable library of the Asiatic Society of Bengal was thrown open for my use.

Foreword All the three great religious systems of India developed well-filled pantheons, and it is not always easy to decide, to which of these three systems a particular image should be assigned. The importance of the study of Iconography which primarily concerns itself with the proper recognition of images will thus become apparent. The difficulties of the investigator are again increased by the fact that free and frequent interchanges of deities took place among the three religious systems. Hindu deities Parvati and Indra are to be found among the Jainas: the latter, well Ganapati, Sarasvati, Mahakala, Nilakantha, and the like, are famous in the Buddhist Pantheon. The Hindus are indehted to the Buddhists for borrowing gods like Mahacinatārā, Jänguli and Vajrayogini uader the names of Tärä, Manasa and Chhinnamasta respectively. Thus we have evidence that free interchanges of gods actually did take place first at the very outset of Buddhism and Jainism as well as in the more promiscuous Tantric age. The Jainas and the Buddhists alike borrowed Hindu gods in their earlier stages, † but in the Tantric age, the Buddhist gods were commonly exploited.

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