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By A. S. Bhalla

Buddhism, which originated in India within the 6th century BC, pale into close to oblivion through the 13th century. even though, it unfold to different international locations in Asia, and in addition to it, Buddhist artwork. Like many different religions, Buddhism chanced on expression within the paintings and structure of many of the cultures it touched. Tracing the Indian effect on Buddhist artwork in Asia is a significant subject of this publication. Dr A.S. Bhalla investigates how representations of Buddha, Buddhism and Buddhist paintings developed among areas and among epochs. From India to Thailand and Burma and finally to China the faith grew in effect purely to die and thrive back in several kinds. With it grew assorted varieties of Buddhist artwork (architecture, sculpture and portray) from Afghanistan, India, Nepal and Sri Lanka in South Asia to Cambodia, Indonesia and Thailand in Southeast Asia, and China, Japan and South Korea in East Asia. How may the clergymen, commonly mendicants surviving on alms, find the money for to construct outstanding monasteries and cave temples? Did royal patronage advertise Buddhist paintings? Why did the Tantric department emerge? How did Buddhism continue to exist Islam and co-exist with Hinduism? How and why was once human kind of Buddha depicted although Buddhism didn't think in idol worship? Bhalla investigates those and different questions within the shadows of the structure, the work of art, and sculptures of Buddha. The booklet comprises wealthy illustrations of temples, monasteries and stupas in addition to work and sculptures from a couple of holy Buddhist websites together with Ajanta, Amaravati, Bharhut, Bodhgaya, Ellora, Karle, Sanchi and Sarnath in India, Sirigiya in Sri Lanka, Angkor Wat, Angkor Thom and Banteay Srei in Cambodia, Ayutthaya and Bangkok in Thailand, Dali in China and Kamakura and Nikko Toshugo in Japan.

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Buddhist monks were also permitted to officiate in Shinto temples. In the thirteenth century, Japan witnessed the emergence of its own Buddhist monk, Nichiren (1222-82), who was considered a prophet. He preached that salvation could be achieved by reciting the Lotus Sutra. During the later periods, Zen Buddhism became popular. Several schools of Zen thought and practice developed. During the Tokugawa period (1603-1867), Buddhism was promoted as the state religion. [7] The association of Buddhism with the Tokugawa regime made it unpopular during the Meiji period (1868-1912) particularly among the elite who wanted to bring back Shinto as the state religion.

Buddhism was brought to Tibet from India in the seventh century. So the Indian influence was to be expected. But the form of Tibetan Buddhism and Tibetan art were also influenced by China and Central Asia. Buddhism in Tibet was ‘a curious mixture of shamanism. [3] It represented a synthesis of and Vajrayana types prevalent in the north of India during the seventh to eleventh century. While the former stressed a gradual process of understanding an established doctrine, the latter preached the use of mystical means to achieve quicker results.

This dynasty represents the ‘golden age of Buddhist art’ (Rowland, 1953:123). Several Buddha statues of the Andhra period dating to the second and third centuries have been found in Ceylon (Sri Lanka) and Champa (modern Indo-China), which suggests that the Satavahana kingdom had commercial and religious contacts with neighbouring countries. Kushana Dynasty Images of Buddha and Bodhisattvas in Sarnath are associated with the Kushana kings such as Kanishka who made popular the human image of Buddha, replacing the earlier symbolic representation.

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