DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.2371#0419
KHOLVI OAVES. 397
curious examples of the works of the last of the Hinayana school.
Neither here nor at Dhamnar are there any evidences of the worship
of Bodhisattwas, or Saktis. The Dagoba and the great Teacher
Beem alone to have been venerated, and it is curious to remark that
whilst in the earliest times the Dagoba alone was regarded as a
sufficient qeblah, and the only emblem of Buddha—the model of the
monument that enshrined his ashes—the principal alteration from
this, among the school that deviated least from the earlier doctrine,
was the introduction of an image into the very place the relics might
be supposed to occupy.
These works belong, so far as we can judge from the details we
possess, to the end of the eighth century, or possibly even to a later
date.1
It seems probable that these caves at Dhamnar and Kolvi, if not
the last, are at least among the very latest works of the Buddhists
in Western India. It might indeed be expected that the religion
would be found lingering in the fastnesses of Bajputana, and in a
remote island like Salsette, for some time after its followers had
been expelled from the fertile plains and the rich cities, in whose
neighbourhood the greater number of the caves are found. It is
difficult, however, to speak with precision on such a subject, for
when it is looked into, it is startling to find how wholly dependent
we are on the caves for our knowledge of the subject. Except from
some vague hints in classical or Byzantine authors, we have no
external evidence that a Buddhist community ever existed in Western
India. There is not one single passage in any work by any native
historian or author that mentions the fact; but for the brief account
'i the country by the Chinese traveller, Hiwen Thsang, we might—
wt ^or the caves—have remained ignorant of the fact. It is almost
equally astonishing to find that there has not been found in
e whole cave region any remains of any structural buildings
•wonging to the sect. The Viharas and Chaityas, being presumably
in wood, may have perished of course; but we might expect
*tne foundation at least of some of the larger. stupas would
•e reTnain. Except, however, the remains of some insignificant
\ff>! • s<l«are bases, and tall forms, these Kolvi dagobas resemble those found in
I an near 'J^kdabad more nearly than any others found in India ; but it seems
e> at present at least, to bring down these latter to anything like the same age.
curious examples of the works of the last of the Hinayana school.
Neither here nor at Dhamnar are there any evidences of the worship
of Bodhisattwas, or Saktis. The Dagoba and the great Teacher
Beem alone to have been venerated, and it is curious to remark that
whilst in the earliest times the Dagoba alone was regarded as a
sufficient qeblah, and the only emblem of Buddha—the model of the
monument that enshrined his ashes—the principal alteration from
this, among the school that deviated least from the earlier doctrine,
was the introduction of an image into the very place the relics might
be supposed to occupy.
These works belong, so far as we can judge from the details we
possess, to the end of the eighth century, or possibly even to a later
date.1
It seems probable that these caves at Dhamnar and Kolvi, if not
the last, are at least among the very latest works of the Buddhists
in Western India. It might indeed be expected that the religion
would be found lingering in the fastnesses of Bajputana, and in a
remote island like Salsette, for some time after its followers had
been expelled from the fertile plains and the rich cities, in whose
neighbourhood the greater number of the caves are found. It is
difficult, however, to speak with precision on such a subject, for
when it is looked into, it is startling to find how wholly dependent
we are on the caves for our knowledge of the subject. Except from
some vague hints in classical or Byzantine authors, we have no
external evidence that a Buddhist community ever existed in Western
India. There is not one single passage in any work by any native
historian or author that mentions the fact; but for the brief account
'i the country by the Chinese traveller, Hiwen Thsang, we might—
wt ^or the caves—have remained ignorant of the fact. It is almost
equally astonishing to find that there has not been found in
e whole cave region any remains of any structural buildings
•wonging to the sect. The Viharas and Chaityas, being presumably
in wood, may have perished of course; but we might expect
*tne foundation at least of some of the larger. stupas would
•e reTnain. Except, however, the remains of some insignificant
\ff>! • s<l«are bases, and tall forms, these Kolvi dagobas resemble those found in
I an near 'J^kdabad more nearly than any others found in India ; but it seems
e> at present at least, to bring down these latter to anything like the same age.