Relatively Unknown Buddhist Caves in the Garbhgiri Hills, Maharashtra

Relatively Unknown Buddhist Caves in the Garbhgiri Hills, Maharashtra Shreekant S. Jadhav 1 1. Department of Archaeology, Deccan College, Pune, Maharashtra 411 006, India (Email: shreekantjadhav@hotmail.com) Received: 21July 2015; Accepted: 25August 2015; Revised: 05October 2015 Heritage: Journal of Multidisciplinary Studies in Archaeology 3 (2015): 424 434 Abstract: Author has brought to light a few rock cut caves (N 19 07. 756 ; E 75 05. 175 ) of the Hinayana Buddhists. These rock cut Buddhist caves are situated about 6 kms from Shirapur village, 10 kms from Tisgaon and 25 kms from Pathardi in Ahmednagar district in the hills of Garbhgiri. The chaityagriha in the Garbhgiri hills, though badly damaged due to weathering and close Jointing of the rock, possesses an intact central hall with a stupa and betrays an abortive attempt to carve a pradakshinapatha, or ambulatory, and pillars around this central hall. The reason for the incompletion is unknown. When excavation of rock ceased, three pillars on the left side had been hewn, with the first two carved with the characteristic octagonal shape in cross section typical of early Buddhist architecture.therefore, the intended morphology of the cave is the so called chaitya hall that in its complete form includes a vaulted ceiling, pillared support, and path for circumambulation. With a depth of 36 feet, the chaitya hall carved into the Garbhgiri hills was created on a relatively modest scale. A figure of local Goddess Satwai about 10 feet high in low relief made in cement, has been installed by the local people above the stupa at the apsidal end. About 100 meters on the Western side of the chaityagriha is an unfinished Vihara. These Buddhist caves certainly play a vital role in building the chronology of rock cut caves of Western India. Keywords: Rock Cut Cave, Buddhist, Hinayana, Garbhgiri, Stupa, Chaityagriha, Vihara Introduction The rock cut architecture had its origin on a small scale in north eastern India during the Mauryan period around 250 B.C. in the days of the great Mauryan emperor Asoka. He and his grandson Dasaratha were responsible for excavating seven rock cut caves in the Barabar and Nagarjuni hills near Gaya (Bihar, north east India), in the Magadha which was the homeland of the Mauryas. These rock cut chambers were excavated for the monks of the Ajivika sect. Though the rock cut architecture had its origin in northeastern India in the Mauryan period, its flowering and maturity could be found only in Western India, or the present state of Maharashtra (Fig.1). This is evident from the 1200 rock cut caves in India, of which approximately 1000 are located in the present state of Maharashtra. Further the

Jadhav 2015: 424 434 rock cut architectural activity was going on in Western India for more than a thousand years, though not always continuous. Figure 1: Map showing ancient trade routes and rock cut caves in Western Maharashtra (Courtesy: Vikram Marathe) The trend once set, gained momentum, it spread from Magadha to Orissa, down to Andhra Pradesh, Karnataka and even extreme south and to the west in the mountains of the Western Ghats (the Great Sahyadris). In the latter location the cave architecture reached its zenith during early Historic period. 425

ISSN 2347 5463Heritage: Journal of Multidisciplinary Studies in Archaeology 3: 2015 Rock sculpture and rock architecture had been practiced in many countries in the past, particularly in Egypt and Assyria, by the Greeks in Lycia, and the Romans at Petra, in Persia under the Achaemenids and later by the Sassanids as seen at Naksh I Rustam, at Bamiyan (the colossal Buddha measuring approx. 53 m & 40.90 m now has been destroyed by the iconoclasts), Fauladi and Kukrak in Afghanistan. None of the sites mentioned above, can be compared to the western Indian rock cut sanctuaries, which have a high aesthetic character (Jadhav 1980). In Maharashtra, the caves at Bhaja were the first to be excavated in circa.200 B.C. (Dhavalikar 2003). In the formative phase of the rock cut architecture in western India (circa.120 B.C. A.D.200), a series of rock cut halls were dedicated by the early devotees of Buddhism. It was an age of great faith and patronage, these rock cut sanctuaries represent one of the most important sources of our knowledge of early Indian art and history (Spink 1958). The early phase of activity is of the Hinayana Buddhist faith wherein, the rock cut sanctuaries in western India are exemplified by three different types of excavations: chaitya grḥa (prayer hall), Vihara (monk s residence) and hall used as refectories and /or for other purposes. The chaitya grḥa in its most conventional form consists of a prayer hall divided longitudinally by two colonnades into a nave and two side aisles. In the apse stands the stupa carved out of the natural rock. The side aisles and the apsidal ends were meant for circumambulation around the stupa, and the nave proper provided for congregational worship. The apsidal chaitya grḥa in western India closely resembles a type of structure that was being evolved in Europe at about the same time, the Greco Roman basilica, (Fergusson & Burgess 1880; Brown 1959; Sarkar1966) which has been dealt by other scholars (Sarkar 1972; Dehejia1972). There are six broad categories of chaitya griha found in Western India: The first and most common of chaitya grḥa is apsidal in plan, with a colonnade in the nave and apse and the rock cut stupa at the apsidal end. Its vaulted roof has either wooden or stone ribs. The side aisles provide the circumambulatory path. On the façade is an arch motif (chaitya gavākṣa). Numerous examples of this type exist at such sites as Bhaja, Kondane, Ajanta and Pitalkhora. The second type has all the characteristics of the first one except that the apsidal interior is without the colonnade, and there thus does not seem to be any provision for circumambulation. (But circumambulation is possible even without pillars.) Such chaitya grḥas are found at Pitalkhora, Nadsur (also known as Khadsamble) and Junnar. The third type consists of a chaitya grḥa with a circular plan, having a stupa at the center, surrounded by pillars, and forming a circular path for circumambulation. It has a domical roof and a half arched ceiling in the aisle. Tulja chaitya grḥa is the solitary example of this class. 426

Jadhav 2015: 424 434 The fourth type has a circular shrine with domical roof and a stupa in the center, without pillars but with a flat roofed hall attached to it. Surviving examples are extremely rare, the only one of its kind being found at Kondivite. The fifth type has a circular shrine containing a monolithic stupa, with its stone chattrāvali (umbrella) attached to the flat roof. It has no pillars, Kanheri Caves 4 and 36 may be classed as this type. Small circular shrines of this type with or without roof are found at Bhaja, Bedsa and Induri i.e. on Bhandara Hills in the Pune district. These have been identified as votive stupas because some bear votive inscriptions. The sixth type consists of quadrilateral or quadrangular halls/shrines, with the stupa at the back and its umbrella either attached to the roof or detached from it. In the course of time an antechamber in front of the stupa shrine and cells within the chaitya complex were also added. Examples of this class are numerous in western India, with several variations, for example, at Junnar, Mahad, Kuda, Shirval, Wai, Karad, and Pohala (Jadhav 1980). In the Hinayana rock cut sanctuaries, Buddha was not depicted in human form, but symbolic (aniconic) worship of Buddha was prevalent. The followers worshipped symbols such as Stupa, empty throne, footprints, the triratna (three jewels), pipal tree (Ficusreligiosa) and so on (Dehejia 1979). Coming back to the western Indian examples with the evolution of Buddhist form Hinayana to Mahayana, the nature and form of the rock cut sanctuaries got transformed to serve new rituals and needs, one would immediately wonder as to why there was a concentration of Buddhist sanctuaries and later on the Brahmanical, followed by the Jains in Western Maharashtra. The form of any monument or building are closely connected with their purpose, here the purpose was purely religious. Therefore while analyzing such expression; one must try to understand the needs they satisfy. Secondly these rock cut caves are directly related to one another in their architectural forms. Changes in mode of excavation of rock cut caves have also been rapid. For example, the wooden proto types are replaced by stone within a few decades, for example, in the aisles of chaitya No. 4 at Aurangabad, vaulted roof of chaitya No. 10 at Ajanta, and so on. Buddhist Rock Cut Caves in Garbhgiri Hills Author has brought to light few rock cut caves (N 19 07. 756 ; E 75 05. 175 ) situated about 6 kms from Shirapur village, 10 kms from Tisgaon and 25 kms from Pathardi in Ahmednagar district in the hills of Garbhgiri. These rock cut caves belonging to Buddhist sect are not known to the scholarly world except for the local people who call these as Satwaichiguha i.e. the cave of the local goddess Satvai. The stupa, without a harmika in the nave in the chaitya hall is considered as a Shivalinga by the local people. A figure of local goddess Satvai about 10 feet high in low relief made in cement, has been installed by the local people above the stupa on the apsidal wall. 427

ISSN 2347 5463Heritage: Journal of Multidisciplinary Studies in Archaeology 3: 2015 Satvai The Satvai is a popular goddess worshipped primarily in rural Maharashtra, known to preside over childbirth and female reproduction within villages, her shrine being located outside the physical boundary of every village. The Satvai is worshipped because she is considered to become angry, malevolent, and afflicting by nature if not ritually appeased, causing infants to die and mothers to fall ill or miscarry. Only after ritual propitiation does the Satvai take on a benevolent and protective stance towards mothers and infants, protecting them from illness and death. The goddess Satvai is therefore ambivalent and unstable by nature; she transits between her malevolent and benevolent forms, depending on ritual propitiation. The case of the ambivalent and fierce group of mothers and their heritage has been raised by many historians concentrating their energies on the trajectory of goddess worship in India. Figure 2: Schematic map showing different locations of Satvai (Courtesy: Deepra and Dandekar) The Satvai is considered to have many territorial and regional variations that describe the surrounding geography of a village. These types include the Raan Satvai (surrounded by pastoral tracts or farms), Jal Satvai (near a large river or water body), Van Satvai (surrounded by forests and mountains), Gaav Satvai (surrounded by small subsidiary and connected settlements/villages), and Ghod Satvai (the horse Satvai located near roads and routes of commutation between villages) (Fig.2). Immigrant or traveling communities within the region are associated with the worship of the Ghod Satvai while resident agricultural communities are mostly connected to the Raan or Jal Satvai (Dandekar & Dandekar 2011). The local people in the surrounding and nearby areas consider this as the Van Satvai i.e. goddess Satvai surrounded by forest and mountains. 428

Jadhav 2015: 424 434 There are two major Buddhist rock cut caves in the Garbhgiri hills situated about 6 kms from the nearest village Shirapur. One is a chaityagriha and the other a Vihara (Figs. 3 & 4). The Hinayana chaityagriha is apsidal on plan, measuring 36ft. x16 ft. and 21 ft. high. The stupa measuring 8ft. stands in the apse, with a circular hole at the top (Harmika missing) (Fig. 5). Figure 3: General View of the facade of Chaitya Figure 4: Interior view of the Vihara 429

ISSN 2347 5463Heritage: Journal of Multidisciplinary Studies in Archaeology 3: 2015 Figure 5: Interior view of the chaitya showing stupa in the nave and image of Satvai The chaityagriha in the Garbhgiri hills, though badly damaged due to close jointing in the rock on its exterior, possesses an intact central hall with a stupa and betrays an abortive attempt to carve a pradakshina patha, or ambulatory, and pillars around this central hall (Fig.6). The cave is unfinished for reasons unknown. When excavation of rock ceased, three pillars on the left side had been hewn, with the first two carved with 430

Jadhav 2015: 424 434 the characteristic octagonal shape in cross section typical of early Buddhist architecture (Fig.7). The architrave above is prominent like that of any other early Hinayana chaityas. There are few stone beams on the ceiling above the stupa as well as on the outer face of the chaitya arch (Fig.8). Figure 6: Interior view showing unfinished pillars on the left wall and stupa in the apsidal end Figure 7: Plan showing unfinished pillars on the left wall of the chaitya 431

ISSN 2347 5463Heritage: Journal of Multidisciplinary Studies in Archaeology 3: 2015 Figure 8: Chaitya arch showing stone ribs Figure 9: Ground plan of the chaitya 432

Jadhav 2015: 424 434 Figure 10: Ground plan of the Vihara Therefore, the intended morphology of the cave is the so called chaitya hall that in its complete form includes a vaulted ceiling, pillared support, and path for circumambulation (David 2006). With a depth of 36 feet, the chaitya hall carved into the Garbhgiri hills was created on a relatively modest scale in comparison to other chaitya halls (Fig. 9), such as the chaitya hall at Karle, which penetrates more than 124 feet into the cliff face, or the chaitya hall at Bhaja at 59 feet. Even so, the interior of the monument in question, if completed, would have exceeded in size the chaitya hall at Nasik (38 feet, 10 inches deep) and would have resembled in scale (but not in its architectural features) the chaitya hall found among the main group at Lenyadri (Ganesh Leni, Ganesh Pahar) near Junnar. The morphology, scale, and ornament of the cave are consistent with other Buddhist rock cut architecture dating from the first to second centuries CE. The residential architecture to the east of the chaitya hall is in relatively poor condition. Two small cells, little more than shallow niches at present, reveal the extreme damage sustained to the face of the rock. Rock cut excavations need not be grand undertakings, and the presence of individual or paired cells is a common feature of early Buddhist cave architecture, seen at sites such as Nasik, Manmodi, Tulja Lena, and Kuda. Nearby to these cells is a larger monastic residence (Vihara) measuring 40 ft. x 433

ISSN 2347 5463Heritage: Journal of Multidisciplinary Studies in Archaeology 3: 2015 40 ft. partially filled with debris. This cave consists of a mandapa originally surrounded by cells on all of its three inner sides. These cells appear to have been roughly square in shape and lacked rock cut beds. Presently, remnants of nearly obliterated walls suggest the general ground plan of the cave (Fig.10). These caves, though simpler in form than the apsidal chaitya hall, further secure Buddhism as the original religious affiliation of the site, as evidenced by the commonly seen usage of rock cut architecture for habitation by ancient mendicant communities. Acknowledgements Discussions with my esteemed friend Late Dr. Chetan Sali regarding the Buddhist rock cut caves in the Garbhagiri hills was of great help. I am thankful to Dr. David Efurd who accompanied me in my second visit to the site in the Garbhgiri hills, discussions with him were very much fruitful. I also thank my nephew Sandeep who helped me in taking measurements and photographic work at the caves.i also thank my friend Shri. Vikram Marathe who permitted me to use the Ancient Trade Route Map prepared by him. I thank my friend Shri. Devadutta Phule, who enhanced the quality of line drawings. All photos used in this article are taken by the author. References Brown, P. 1959. Indian Architecture Buddhist and Hindu Period, 4 th edition. Bombay, D.B. Taraporevala. Dandekar, D. and Dandekar, A. 2011. The Satvai and Settlement Pattern in Rural Western Maharashtra, South Asian Studies Journal 27(2): 221 224. David, E. 2006. Chaitya Halls: Evidence of a Rock cut Architectural Tradition in the Vicinity of Karad, Southern Maharashtra, South Asian Studies Journal 22 (1): 11 22. Dehejia,V. 1972. Early Buddhist Rock Temples: A Chronology, Cornell University Press, Ithaca and London). Dhavalikar, M. K. 2003. Ellora Monumental Legacy, (Series Ed. Devangana Desai) NewDelhi. Oxford University Press. Fergusson, J. & Burgess J. 1880.Cave Temples of India, reprint 1969, Oriental Books, Delhi. Jadhav, S.V. 1980. Rock Cut Cave Temples at Junnar: An Integrated Study, Ph.D thesis Submitted to University of Poona. (Unpublished). Sarkar, H. 1966, Studies in Early Buddhist Architecture in India, Munshiram Manoharlal. New Delhi. Spink,W.M. 1958. On the Development of Early Buddhist Art in India,The Art Bulletin 40(2): 95 104. 434