Angkor Wat in Siem Reap, Cambodia / Wiki

Isurumuniya Vihara, Anuradha Pura, Sri Lanka / Wiki

 

The climax of the development of the South Indian sculpture was further heightened during the Pallava period when the Pallava styles further marched out and amalgamated with  the local styles in places beyond  India like  Sri Lanka, Cambodia , Indonesia . Probably it started  from the 1^st century A.D., when we got to know about Kalagham from Pattinappalai which later represented Kadaram where merchants from the Pallava kingdom would  sail down with their merchandize inclusive of spices ,sandalwood etc and would set up colonies in Indonesia, Malaysia , Cambodia which falls under the sphere of Kadaram. They also brought along with them the skills and craftsmanship from their motherland infusing the Pallava art with the regional flavour of the Kadaram, at the same time , each retaining their own distinct identity. The narrative  reliefs found on the monuments are mainly religious in nature influenced by Hinduism and Buddhism respectively.

 

Now we will follow the path of  Pallava influence as we move eastwards.

 

SRILANKA   -   Near Anuradhapura , there is the Isurumuniya Vihara having sculptures figures dating back to the 1^st century A.D.  This site is the outcrop of a great boulder which is divided by fissure ,has a partial artificial pond. It seems the surface has been tried to cover with sculptures similar to the Descent of the Ganges  at Mahabalipuram .

 

Lovers of Isurumuniya / Wiki

 

At the right of the entrance , there is the figure  of sage Kapila holding a bridle in his outstretched right hand with a horse’s head behind him which may be a depiction of the story of the sacrificial stallion of King Sagara which got disappeared infront of his sixty thousand sons, who then went on seeking it, met Kapila who was meditating in the nether world. The poise of the figure reminds us of the Vishnu Anantasayin of Mamallapuram.

 

CAMBODIA   -    In Cambodia , we can get to see a lot  of Malayo- Polynesian infusion with our Hindu-Buddhist traditions having the Pallava domain as main sphere of influence in the epitome of Cambodian art.

There is a local legend that an Indian Brahmin landed up in Cambodia ona merchant ship and married a local princess and became the ruler of the country. The princess is said to be a snake maiden. For the Pallavas too claim their descent from the marriage of a Chola king with a nagini.

Another striking feature is that the Cambodian rulers had Sanskrit names terminating with Varman for eg. Srutivarman,Indravarman.

The Pallava flavour in Cambodian Art can be found in Hari - Hara, a statue dedicated to the confluence of the infusion of Siva and Vishnu.

Hari, a name of Vishnu meaning green connotes growth of nature whereas Hara ,an epithet   for Siva meaning seizing ,grasping represents the destroyer role of Siva. This conjoint figure has the right side as Vishnu and left as Siva . In the uplifted left hand , there is circular disc which represents the Vishnu’s chief weapon, the flaming wheel of the Sun and on the Siva’s side is a huge club like object which may be a trident. The serenity and composure of the physique has been formed and controlled by Hindu yogic traditions with subdued undertones and half shades of Pallava fervour , an representation of the creation – destruction process.

The epitome symbol of Khmer art in later times is Angkor Wat whose reliefs remind us of bas reliefs of Mamallapuram. Constructed in 12^th century by Suryavarman, the second . The reliefs depicts stories of the mythical exploits of Vishnu , the central theme being the Churning of the Ocean where the Cosmic snake and Cosmic tortoise are vital components adorn the walls and galleries of the central building.

There are scenes from Mahabharata on the northern and the western side of the temple complex.

 

Apsaras of Angkor Wat, Cambodia / Wiki

 

Another striking feature which enhances the beauty of this regal splendour is the presence of a chain female chorus singers and dancers belonging to the royal court of the king and queen which represents the apsaras   appears to depict the simplistic charm of the Khmer womanhood.

The king  being regarded as the Vishnu incarnate , the temple complex being duplicated as Vishnu’s abode ,Vaikuntha .

Not far away from Angkor Wat , is the Angkor Thom being constructed by Jayavarman ,the sixth having Bayon as its central temple, was built a century later than the Angkor Wat. Within the compound ,are towers, each having four great faces fronting the four quarters may represent the face – lingam ( mukha-lingams ) revealing four faces of Siva are examples of a symbol of the then Khmer sculpture that the meditating God is overlooking the four quarter of the world.

 

Banteay Srei / Wiki

Banteay Srei, a cluster of five little buildings 15 miles away from Angkor Wat have lintels narrating stories from Ramayana. The reliefs narrates episodes depicting Sugriva rescuing his wife from the clutches of Bali ,his brother with the help of Rama and Sugriva helping Rama to rescue Sita by providing an army of monkeys headed by Hanuman . There is a striking resemblance with the Pallava style , the figures in the reliefs are almost rounded sculptures.

 

INDONESIA    -    The predominance of the influence from the Pallava sphere can be attested from one of the facts that both before and after the Sailendra period ,the Kawi alphabet derived from the Pallava style of writing ,finally prevailed. This Pallava inspiration is said to have been introduced though the influx of the Hindu merchants mainly from the Pallava kingdomwhich led to the birth of one of the finest form of art transfused by Saivite school and Mahayana Buddhismin fusion with the local Indonesian charm.

 

Lalitavistara relief of Borobudur, Indonesia /Wiki

 

The climate of such a confluence can be seen in the form of stupa at the Borobudur located at Java. It has panels and bas reliefs illustrating stories from Laitavistara which revolves around Gautam Shakyamuni and different episodes of his life for eg. There is a panel of reliefs depicting sleeping women which narrates a story from Laitavistara about attempts made by the singing and dancing damsels of the Shakya kingdom to allure the Shakya prince Gautama from renouncing the worldly life but failed in vain and fell asleep. Another panel narrating a about Sujata ,the milk maid daughter of village chief and cowherd Nandika offered milk rice to Buddha.

Another beautiful piece of work is the Durga of Leiden belonging to the 13^th century AD. In a culmination of Pallava and local Javanese art from Eastern Java, the Goddess stands upon the buffalo ,elevates he sword mercilessly killing the demonic evil of the buffalo, justifying the Hindu philosophy of good over evil.

 

Durga of Leiden, Java / Wiki

 

Another manifestation of mother Goddess is in the form of Hariti ,who is a doctrine of compassion , a paramount Buddhist ethical symbol of ‘ ahimsa ‘,a benevolent aspect,tending and festering children, a kind of Buddhist Madonna , a representation of Indian motherhood.

 

Hariti relief in Java / Wiki

 

In Bali, figures of God Brahma riding on his vehicle, the hams or wild gander and goddess of maternity and fertility has been found respectively belonging between 8^th century AD  and 13^th century AD explaining the style of Balinese sculpture as extremely decorative synthesis of Balinese and predominant Pallava flavour.