Indian Architecture (Buddhist and Hindu Periods) c14.27

c14.27

The first development of the Mathura movement is disclosed by a number of stone carvings torn from railings and gateways which decorated Buddhist and Jain shrines built during the domination of the Kushana dynasty. Beginning with the ruler Kadphises in the first century, under the patronage of his successor, the great Kanishka, this early school attained its meridian when stupas, Buddhist temples and monasteries were erected throughout this region in large numbers. From the remains it is clear that similar structures consecrated to the Jain faith were also not uncommon. Under the Kushanas, who ruled over a vast territory extending from north west India into the Gangetic plain, what is known as the Gandhara school, depicting that style of Graeco-Roman art carried eastward by the philhellene Parthians, attained its maturity. Evidence of this debased classical influx are found in the sculptured remains left of the Mathura school, and it is therefore probable that the contemporary architecture was also affected, although of this there is no direct knowledge. But the real basis of the Mathura movement was not so much the result of an attenuated Attic trend, as a derivative from indigenous sources, for instance from the important Buddhist monuments of Barhut and Sanchi. Judged therefore from the scanty remains, the architecture of Mathura would have exhibited characteristics of the Buddhist stupa, its railings and gateways, rather than classical porticos from Graeco-Roman sources. Torana lintels have been unearthed, carved with architectural features obviously reduced reproductions of full scale structural originals, which show that the chaitya arch and other Buddhist elements were the main forms used in the building art of Mathura at this time. On the other hand, later, when Hinduism gained ascendency, on the site of the Buddhist sanctuaries, were erect temples of a grand order, such as that on the Katra dedicated to Vishnu under the name of Kesava Deva, since despoiled by the Mughal Emperor Aurangzeb in the seventh century to give place to the mosque which now occupies the centre of its enclosure. But there is every reason to believe that this temple was built in conformity with Brahmanical ideals, with mandapa, cella and sikhara, according to the accepted plan of the Hindu temple structure. In Mathura, if that ancient and sacred city had not been almost obliterated at a later date, there might have been found, architecturally illustrated, that change from the chaitya hall of the Buddhists to the temple of the Hindus, a chapter in the development of religious building art in India which is regrettably missing.