DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.75620#0062
26 INDIA: GANESA IN HINDU SCULPTURES AND PAINTINGS
greater antiquity which were known to both north and south India as well as to
Indo-China and to Chinese Turkestan,1 but they were as a rule never figured holding
attributes, at least, never those indicated above.
Probably one of the earliest images of Ganesa is a small terra-cotta bas-relief
which was found at the ancient site of Akra, N.W.F.P., where pre-Gupta objects as
early as the second century have been discovered.2 The figure of Ganesa, however,
is certainly not earlier than the fifth century, and those found at Parkarhar are
possibly still later. In both cases, the small burnt-clay images, which were probably
ex-votos, represent Ganesa in a shghtly dancing attitude, holding a round object
that may be a modaka.
An image of Ganesa which was found in the Fatehgarh district and is believed to
have come originally from Sankisa Mound may be the most ancient representation
of the god in stone as yet discovered.3 The slab, on which is carved the figure of
Ganesa in high relief, is of the spotted stone peculiar to Mathura, and is not more
than twenty inches in height. It is summarily carved and strangely proportioned.
The bare head with huge ears is abnormally large, while the nude torso is too short
for the length of the arms. The legs seem to end at the knees, giving the impression
of a seated figure which, however, is not the case. The right arm is bent and grasps
a pointed object which is probably the tusk. The left, also bent, holds the bowl of
cakes. The trunk, unlike the Indian representations, where it hangs straight and
only coils to the left to reach the bowl, turns almost at once to the left, and then
hangs straight to the bowl. The author knows of only one other example of this
unusual curve of the trunk in the image discovered at Tuol Phak Kin in Indo-China.4
A curious statue, which seems to be unique, was found at Bhumara and is attri-
buted to the fifth century.5 In spite of the fact that the symbols are missing, it is
undoubtedly an image of Ganesa, for although the trunk is broken off at the end, it
turns to the left and can easily be conceived as lifting a cake from a bowl that should
be in the left hand, which is also missing. The unusual feature of the figure is a
chain of round-shaped bells6 which hangs across the breast, and there are bell
ornaments on the karanda head-dress, bracelets, and anklets.
Coomaraswamy is of the opinion that it represents a ya^sa-form of Ganesa ;7 and
he refers to an ancient Tibetan legend as possibly explaining the presence of the
bells: A doorkeeper or dvdrapdla of Vaisali, having died, was reborn as a demon.
He begged the inhabitants of Vaisali to put up a statue to him in the form of a yaksa
and to hang a bell around his neck so that whenever they were in danger from their
enemies he might sound the alarm by ringing the bell. This was done with great
pomp and ceremony, and the inhabitants of Vaisali were ever after protected from
their enemies by the foresight of the yaksa dvdrapdla.8
It is not impossible that the above statue of Ganesa was destined to serve as
1 v. p. 41.
2 v. p. 19. A photograph of this image was
kindly shown to the author by Mr. Codrington, of
the India Museum, London.
3 v. Pl. 2 (a).
4 v. Pl. 25 (a).
5 v. Pl. 3 (6).
6 grelots.
7 Yaksa, Part l, pp. 7 and 14.
8 Tibetan Tales, trans, by Schiefner, p. 81.
greater antiquity which were known to both north and south India as well as to
Indo-China and to Chinese Turkestan,1 but they were as a rule never figured holding
attributes, at least, never those indicated above.
Probably one of the earliest images of Ganesa is a small terra-cotta bas-relief
which was found at the ancient site of Akra, N.W.F.P., where pre-Gupta objects as
early as the second century have been discovered.2 The figure of Ganesa, however,
is certainly not earlier than the fifth century, and those found at Parkarhar are
possibly still later. In both cases, the small burnt-clay images, which were probably
ex-votos, represent Ganesa in a shghtly dancing attitude, holding a round object
that may be a modaka.
An image of Ganesa which was found in the Fatehgarh district and is believed to
have come originally from Sankisa Mound may be the most ancient representation
of the god in stone as yet discovered.3 The slab, on which is carved the figure of
Ganesa in high relief, is of the spotted stone peculiar to Mathura, and is not more
than twenty inches in height. It is summarily carved and strangely proportioned.
The bare head with huge ears is abnormally large, while the nude torso is too short
for the length of the arms. The legs seem to end at the knees, giving the impression
of a seated figure which, however, is not the case. The right arm is bent and grasps
a pointed object which is probably the tusk. The left, also bent, holds the bowl of
cakes. The trunk, unlike the Indian representations, where it hangs straight and
only coils to the left to reach the bowl, turns almost at once to the left, and then
hangs straight to the bowl. The author knows of only one other example of this
unusual curve of the trunk in the image discovered at Tuol Phak Kin in Indo-China.4
A curious statue, which seems to be unique, was found at Bhumara and is attri-
buted to the fifth century.5 In spite of the fact that the symbols are missing, it is
undoubtedly an image of Ganesa, for although the trunk is broken off at the end, it
turns to the left and can easily be conceived as lifting a cake from a bowl that should
be in the left hand, which is also missing. The unusual feature of the figure is a
chain of round-shaped bells6 which hangs across the breast, and there are bell
ornaments on the karanda head-dress, bracelets, and anklets.
Coomaraswamy is of the opinion that it represents a ya^sa-form of Ganesa ;7 and
he refers to an ancient Tibetan legend as possibly explaining the presence of the
bells: A doorkeeper or dvdrapdla of Vaisali, having died, was reborn as a demon.
He begged the inhabitants of Vaisali to put up a statue to him in the form of a yaksa
and to hang a bell around his neck so that whenever they were in danger from their
enemies he might sound the alarm by ringing the bell. This was done with great
pomp and ceremony, and the inhabitants of Vaisali were ever after protected from
their enemies by the foresight of the yaksa dvdrapdla.8
It is not impossible that the above statue of Ganesa was destined to serve as
1 v. p. 41.
2 v. p. 19. A photograph of this image was
kindly shown to the author by Mr. Codrington, of
the India Museum, London.
3 v. Pl. 2 (a).
4 v. Pl. 25 (a).
5 v. Pl. 3 (6).
6 grelots.
7 Yaksa, Part l, pp. 7 and 14.
8 Tibetan Tales, trans, by Schiefner, p. 81.