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[Intro]
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[Texts]
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[Caves]
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This process of individuation is further propelled and complicated by
developments at the Hindu/Buddhist/Jain cave temple complex of Ellora.
"Ellora's Buddhist sanctuaries are the dramatic
conclusion of a millenia long tradition of cave temple architecture in
the western Deccan."
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Here, Vajrapi appears in the majority of the caves. In these caves we begin to see the full development of the Maala idea that will be so important for the later traditions. The primary form of this Maala is a central image with the Buddha in Bhmisparamudr accompanied by Vajrapi and Avalokitevara surrounded by eight Bodhisattvas. In this strange configuration, it is not clear exactly what Vajrapi's role was. |
It is clear in the development of the Maala, and parallel movements at Ratnagiri, Sñc , and Bodhgaya, that esoteric Buddhism is beginning to makes its presence felt. However, it is unclear exactly what shape this took in practice. What seems most likely is that at this early stage of development
monks and pilgrims
visiting these caves were reading these images through the lens of early
kriytantras that understood the three central figures of these Maalas
to be "the three Buddha families headed by Avalokitevara, Vajrapi,
and ®kyamuni, but excluded horrific or erotic representations."
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These figures are thus at the point of transition into the more esoteric forms of Buddhism that will take hold in Nepal and Tibet. Additionally, the predominance of Vajrapi at this site may have been significantly influenced by the pressures put on the Buddhist cave be the rising popularity of Hinduism in Maharastra during the later stages of cave development. Thus the presence of Vajrapi in these caves does not so much witness the growing influence of esoteric Buddhism as it is a sign of the inter-traditional conflicts, and thus the need for a protector, that must have characterized life at post-seventh century Ellora. None the less, this emphasis upon Vajrap€Ši and esoteric Buddhism does foreshadow the centrality of this deity after the eighth century. This transition, while not explicit here, is made explicit with the story of Vajrap€Ši and trailokyavijaya.
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