Indian Antiquary Vol 47

Author(s): Richard Carnac Temple, Devadatta Ramkrishna Bhandarkar
Publisher: Swati Publications

Page 227

August, 1918) ALLEGED BUDDHIST INFLUENCE IN THE SUN TEMPLE AT KONARAK 211
other reliable epigraphic evidence has yet been discovered. If Purandara Kesari, referred to in the Palm-leaf record, had really existed and been the builder of this important temple, Choda Ganga's descendants would hardly have tried to filoh the honour from him and in all likelihood some of the inscriptions of these monarchs would have set forth details about the earlier origin of the temple. It may be argued that as the Keśarî kings were staunch Hindus according to tradition and popular belief, their connection with the temple, even if proved to be a historical fact, would not be of much help to the supporters of the theory of Buddhist origin. But even in this regard there seems to be a divergence of opinion. Some architectural ornaments on the temple such as Gaja-Simha or elephants surmounted by lions or leogriffs, have been explained in a manner more clever than convincing as the symbols of the triumph of the Hindu Kesari kings, represented by the lions, Over Buddhistic faith-of which elephant representations are said to be the special symbols. It is thus suggested, inspite of reliable evidence to the contrary, that the mythical Kesari transformed or built up anew in parts & shrine originally Buddhist, and in token of his dominance put up these huge figures on the pyramidal roof of the temple as prominent sculptural decorations. The assertion that lions were the symbols (Lafichhana) of the Kesari kings, still remains to be proved. The seal of the Murañjamura copper-plate of Yayati Kesari (J BORS., March, 1916) is a figure of Sri or Kamalâtmika and that on the copper-plate of Janamejaya (described in Bp. Indi., Vol. XI, p. 95, el. seq.) is the representation of a man in a squatting posture. It would thus appear that no evidence is forthcoming at present to connect the temples with any line of kings anterior to Ganga Dynasty. The Udytoa Kesari Jaina inscripbion at Khanda giri further proves that during the reign of this king with the Kesari title (of about the 10th century A.D.), no intolerant persecution of heretical sects had taken place. In India it is hardly safe to theorize about the creed of the builders of a sacred shrine merely from the way the temple is fashioned or from its architectural or sculptural remains. Like Buddhist stúpas, Jaina stů pas have also been discovered, and Hindu curvilinear temples like those of the Jainas are by no means uncommon. It has therefore been rightly held by modern authorities like Mr. V. Smith that works of art and architecture should be classified with regard to their age and geographical position only, and arbitrary divisions formerly favoured by specialists like the late Mr. Fergusson according to the so-called religious styles have now been abandoned. We have so far been able to show that there is nothing in the geographical position of Konarak or in the age or style of the temple which would lead to a reasonable inference as to any Buddhist influence. We shall now examine the so-called Buddhist indications which are said to be still lingering in the name of the place, the traditions regarding past ceremonies, the
The stone image of an elephant surmounted by a lion is also met with in the Doumar Layna Lamotto), one of the Hindu Saiva caves in Ellora (Monuments de L'Hindusthan par M. Langlós, Tome II, plate contra, p. 87). Mr. B. C. Majumdar has kindly suggested to me that the fabulous strength of the king of boasts could best be indicated by a design in which he is shown as tearing open the skull of huge elephants. In Sanskrit Literature the capacity of lions to strike down the huge pachyderms of the forest seem to be emphasisd in passagos such as bhinaut nityan kari-råja kumbham.