DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.27191#0239
Chap. VI.
ELURA.
203
othervvise to be explained by the probability that, like the
so-called Darbar cave at Kanheri, this was a refectory, which
may account for its arrangements.
Close to the VDwakarma (No. 10), is a small and very pretty
vihara (No. 8), in which the sanctuary stands free, with a passage
all round it, as in some of the Buddhist caves at Aurangabad and
in Naiva caves further on ; and the appearance of the Mahayana
warders on each side of the door would lead one rather to
expect an image of Niva inside than the Buddha which actually
occupies it. The details, however, of its architecture are the
same as in the great cave.
Communicating with this one is a small square vihara
(No. 7), the roof of which has been supported by four pillars
of the same detail as in the Dukhya-garh, which is the cave
next the chaitya on the north; but though surrounded by cells
it has no sanctuary or images.
Higher up the hill than these are two others (Nos. 6 and 9),
containing numerous cells, and one with a very handsome hall,
the outer half of which has unfortunately fallen in; enough,
however, remains to show not only its plan, but all the details,
which very much resemble those of the last group of viharas at
Ajanta.
In the sanctuaries of both of these caves are figures of
Buddhas sitting with their feet down. On each side of the
image in the principal one are nine figures of Buddhas, or rather
Bodhisattwas, seated cross-legged, and below them three and
three figures, some cross-legged, and others standing, probably
devotees, and — one of them a female — the Tara of later
Buddhism. Neither of these caves have been entirely finished.
There is still another group of these small viharas (Nos. 2,
3, 4), further to the south, at the right in Woodcut 114, called
the Dherwara or ‘ low caste’s ’ quarter.1 The first is square, with
twelve pillars on the same plan as those at Ajanta, though the
pillars are of the cushion form of Elephanta and the Maharwara,
but the capitals are much better formed than in the last example,
and more ornamented ; the lateral galleries here contain figures
of Buddha, all like the one in the sanctuary, sitting with their
feet down, and there are only two cells on each side of the
sanctuary. The next cave is similar in plan, though the detail
is more like that of the Vmvakarma. There are eleven cells,
and in the sanctuary Buddha sitting with the feet down ; it
never has been finished, and is now much ruined. The last
is a small plain vihara with cells, but with two pillars in front
of the shrine and cells, and much ruined.
1 ‘ Cave Temples of India,’ plates 57 and 58. Possibly ‘ Dherwara’ is a corruption
of Therawara or ‘ascetics’ quarter.’
ELURA.
203
othervvise to be explained by the probability that, like the
so-called Darbar cave at Kanheri, this was a refectory, which
may account for its arrangements.
Close to the VDwakarma (No. 10), is a small and very pretty
vihara (No. 8), in which the sanctuary stands free, with a passage
all round it, as in some of the Buddhist caves at Aurangabad and
in Naiva caves further on ; and the appearance of the Mahayana
warders on each side of the door would lead one rather to
expect an image of Niva inside than the Buddha which actually
occupies it. The details, however, of its architecture are the
same as in the great cave.
Communicating with this one is a small square vihara
(No. 7), the roof of which has been supported by four pillars
of the same detail as in the Dukhya-garh, which is the cave
next the chaitya on the north; but though surrounded by cells
it has no sanctuary or images.
Higher up the hill than these are two others (Nos. 6 and 9),
containing numerous cells, and one with a very handsome hall,
the outer half of which has unfortunately fallen in; enough,
however, remains to show not only its plan, but all the details,
which very much resemble those of the last group of viharas at
Ajanta.
In the sanctuaries of both of these caves are figures of
Buddhas sitting with their feet down. On each side of the
image in the principal one are nine figures of Buddhas, or rather
Bodhisattwas, seated cross-legged, and below them three and
three figures, some cross-legged, and others standing, probably
devotees, and — one of them a female — the Tara of later
Buddhism. Neither of these caves have been entirely finished.
There is still another group of these small viharas (Nos. 2,
3, 4), further to the south, at the right in Woodcut 114, called
the Dherwara or ‘ low caste’s ’ quarter.1 The first is square, with
twelve pillars on the same plan as those at Ajanta, though the
pillars are of the cushion form of Elephanta and the Maharwara,
but the capitals are much better formed than in the last example,
and more ornamented ; the lateral galleries here contain figures
of Buddha, all like the one in the sanctuary, sitting with their
feet down, and there are only two cells on each side of the
sanctuary. The next cave is similar in plan, though the detail
is more like that of the Vmvakarma. There are eleven cells,
and in the sanctuary Buddha sitting with the feet down ; it
never has been finished, and is now much ruined. The last
is a small plain vihara with cells, but with two pillars in front
of the shrine and cells, and much ruined.
1 ‘ Cave Temples of India,’ plates 57 and 58. Possibly ‘ Dherwara’ is a corruption
of Therawara or ‘ascetics’ quarter.’