Myriad Forms of Bhudevi from Khajuraho: A Retrospective Glance

By : J. Manuel, T.R. Sharma, K.K. Verma

Page No: 111-135

Abstract
During ancient times, Mother Goddesses were conceived as provider and protector of humankind so was the Mother Goddess Earth in her multifarious roles. The bounties of earth manifested as flora and fauna, providing the earthlings with food, medicines and wealth was topped by her being conceived as Goddess of maternal sustenance and fertility and protector against various malicious forces. The many naked images of the Goddess lustrated by elephants as well as those portrayed with array of weapons around the headgear, lions flanking her represent her power due to which Mara had to flee as at Sanchi, wherein she is often shown naked in the middle like in many other sites as well as in ring-stones. As varied as her roles are, almost as many are the depiction of associated paraphernalia she is often shown with: lotus (es), vase, kurma, vase holding attendants on makara, nagas bearing treasure vases, multi-hooded naga over her head, array of weapons, lions flanking her, abhayamudra showing her power to protect, varadamudra her power to bestow wealth, elephants below her kurmasana, lustrating elephants. The present endeavour traces the continuity of elements from early Buddhists sites of the elephants representing the clouds drenching the earth, holding lotuses, flanked by lions, kurma at the bottom, and show the similarity of the images of the Goddess with lotus (es) vase, abhayamudra and varadamudra and kurma depicted on the pedestals of Vishnu and his avataras from Khajuraho. On the basis of the above evidences and concurrences from literature it has been suggested that many of the images which are identified as Lakshmi or Gajalakshmi, especially in the early times, particularly in Buddhist context are in fact Bhudevi or Gajabhudevi, which may have very well continued into the medieva depictions, which has to be ascertained on the basis of the affiliation of the site or shrine as the case may be. The transition of the imagery of Bhudevi to be assimilated and represented as that of Lakshmi did not take place before the Gupta period and that too even afterwards is not applicable as a universal phenomenon.

Authors:
J. Manuel: Senior Research Fellow, Dr. V.S. Wakankar Archaeological Research Institute, Bhopal.
T.R. Sharma: Joint Director General, Archaeological Survey of India, 24 Tilak Marg, New Delhi.
K.K. Verma: Deputy Superintending Archaeologist, Archaeological Survey of India, Jabalpur Circle, Jabalpur & Curator (i/c), ASI Museum, Khajuraho.
 

DOI: https://doi.org/10.32381/SEAR.2024.49.8