Ajanta Caves

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Paintings of Ajanta Caves

(2nd century BC to 6th century AD)
S. Swaminathan
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Introduction
Ajanta is a great art treasure. Its caves are a fine example of rock-cut architecture. They contain some exquisite sculptures, and more importantly, paintings of unrivalled beauty.
In these caves can be seen the development of Art from early phase of the pre-Christian era, reaching classical perfection, falling off into mannerism and then to baroque ornamentation and, finally, lapsing into artistic decline
Ajanta is a storehouse of information about the period: costumes, textile design, jewellery, musical heritage, court etiquette, social order, ideas of beauty and morality, customs and sense of wit.
The paintings tell us about the technical aspects of their art: preparation of the ground, execution of the painting itself, preparation of the pigments, colour-overlay, with sense of perspective, space division, harnessing of the visual and tactile senses and pacing of the narrative.
The Ajanta paintings are the earliest surviving paintings of India, religious or secular. The spirit of Ajanta influenced the religious art
In fact, the Ajanta painting tradition is truly an indigenous religious art tradition. The Buddha and His disciples were Indians. The Indian artist did not have to make a translation from foreign to familiar terms
Location of Ajanta
The caves of Ajanta are situated in the district of Aurangabad in the state of Maharashtra. Ajanta is about 100 km from Aurangabad and about 60 km from Jalgaon An extended stay at Aurangabad would be rewarding, as the equally important monuments of Ellora are only about 30 km away.
Aurangabad
Ellora Caves
Mumbai
The possible explanation for the monastic establishment at Ajanta is its proximity to the ancient trade routes.
Period of Excavation
The earliest caves in Ajanta were excavated during the rule of the Satavahana-s, who had their capital at Pratishthana (called Paithan in Maharashtra today). During their rule there was brisk trade and commerce within the land and with the Mediterranean world, which brought in enormous riches.
First Phase
Hinayana period (2nd - 1st centuries BC)
Caves 8, 9, 10, 13 & 15A were excavated during the rule of the Satavahana dynasty During this period there was only limited sculptural activity
The second phase was of greater artistic activity at Ajanta during the rule of the Vakataka and the Chalukya dynasties from the 4th to the 6th centuries AD.
Second Phase
Mahayana period (4th 6th centuries AD)
Remaining caves were excavated during the rule of the Vakataka & the Chalukya dynasties
Patronage
The rulers, the Satavahana-s, the Vakataka-s and the Chalukya-s, were themselves Hindus, but allowed Buddhism to flourish in their territory. But there was no direct royal help during almost the entire period. But the rich mercantile community, organising itself into guilds, had provided the requisite patronage.
The entire Ajanta chapter is a tribute to the religious tolerance of Hindu rulers.
Re-discovery
The precious caves remained abandoned till 1817 when they were discovered by a company of British soldiers. Soon pioneer archaeologists were attracted to the caves that were lost to civilization for more than 1200 years.
James Burgess and William Gill made copies of some of the paintings and exhibited in London in 1866. Unfortunately almost all of these perished in a disastrous fire. Later some copies were made by Griffiths and Lady Herringham, and published in 1896 and 1915. Under the patronage of the Nizam, the then ruler of Hyderabad, Yazdani edited and published two volumes on the paintings in 1933.
Rahula and Yashodhara meet the Buddha, Cave 17
Mural
Reproduction by Herringham
Layout of the Caves
The caves, lying deep inside the Sahyadri Hills, are hollowed out on the deep face of a horseshoe-shaped hillside with the Waghora river flowing through it
Layout
17 19
16
The caves are aligned 10 in a horseshoe form. 9 There are a total of 29 caves. 23 The general arrangement was not pre-planned, as they sprang up 6 sporadically in different periods. The caves are numbered 27 not on the basis of period of excavation, but on their physical location.
2 1
Layout of the Caves
Here are some enchanting views of the caves
Undoubtedly suited for uninterrupted meditation and contemplation
A narrow pathway connects the caves to go on a pilgrimage to the highest achievement of Indian Buddhist art
Rock-cut Architecture
The caves of Ajanta offer an instructive field for the study of the evolution of rock-cut architecture. It is unique in the sense that it can be viewed as an enterprise of a sculptor. The cave architecture, at Ajanta and elsewhere, betrays the strong influence of wooden construction.
The Team was probably drawn from the profession of carpenters, with goldsmiths and ivory-carvers joining hands with the sculptors.
The evolution of rock architecture took place during two periods: the Hinayana period of the pre-Christian era and the later Mahayana period.
Hinayana period (2nd - 1st centuries BC)

During the first phase the sculptural activity was limited.
Mahayana period (4th century onwards)

In the second phase sculptural compositions filled the facade, the shrines etc. Side by side with the excavation of new caves the existing Hinayana ones were suitably modified.
Mahayana period Facade embellished

The caves of Ajanta are divided into Chaitya-s - Temples Vihara-s - Monasteries
Chaitya-Facade
The entrance has a prominent arched window to light the interior Relief sculptures added in Mahayana period
Chaitya - Interior
Arched roof
Interior consists of a long vaulted nave with a pillared aisle on either side Far end is semicircular Pillared with a stupa at its aisle centre
Stupa
Vaulted nave
Vihara - Plan Shrine Cells It has a congregation hall with cells for the monks on the inner sides Later a shrine was excavated at the far end
Hall
Entrance
Vihara - Interior
Cave 1
A colossal statue of the Buddha is seen in the sanctum On the left to the entrance is the famous painting of Padmapani
Vihara - Interior
Cave 2
Sculpture
During the first phase, the Buddha was not shown in the human form, but only through symbols, such as, the Wheel, the Bodhi Tree and the Feet of the Buddha. But during the Mahayana period sculptures and paintings of the Buddha and the Bodhi-sattva-s, were added.
The sculpture of Ajanta belongs to the great art-tradition of contemporary India. Sculpture from the 4th century AD, is remarkable for its grace, elegance, restraint and serenity.
Maha-pari-nirvana, Cave 26
Maha-pari-nirvana, Cave 26
Naga King and his Consort Cave 19
However, the general character of the sculpture of Ajanta tends towards a certain heaviness of form, and is considered inferior to the Gupta images.
Hariti shrine, Cave 2
Every one of the sculptures was plastered and painted But most of the plaster is now lost
Sculpture at the Entrance, Cave 17
Themes
Jataka Stories The subjects of the paintings are mostly from the jataka-s, Buddhist mythological stories of the previous lives of the Master
Jataka Stories
Here is a scene from the story of King Shibi, who offered his own flesh to save a pigeon
A Scene from Shibi Jataka, Cave 1
Life of the Buddha Episodes from the life of the Buddha form the next important theme.
Life of the Buddha

Gautama was meditating under the Bodhi tree to attain enlightenment. Mara, the Evil Spirit, made many attempts to dislodge Gautama from His resolve. Mara sent his three most beautiful daughters to distract Him. This failed. Then Mara summoned his demons to dislodge Gautama. But Gautama was calm and unmoved.
Maras Episode, Cave 1

Life of the Buddha

On the way to Her parents house Mayadevi gave birth to Siddharta in Lumbini grove of shaala trees. Brahma, Indra and other gods descended to pay their respects to the new-born.
Maya Devi giving birth to Siddharta, Cave 2
Solo Pictures
Religious
There are a few compositions of divinities, but not part of any story
Bodhisattva Avalokiteshvara Cave 1
Solo Pictures
Secular
A few of the solo-pictures do not seem to have any religious import.
Lady doing her make-up, Cave 17
Decorative
The paintings in the last category are decorative and secular. They fill up all the available space on the ceilings pillars, etc.
Mythical birds Clown
Geometrical
Animals
Geometrical
Hilarious
Composition
Composition of the paintings over the period
is an interesting study.
Earlier phase (2nd - 1st centuries BC)

Narration arranged in the form of long canvass, at eye level, progressing from episode to episode
The Raja with his retinue, Cave 10
Later phase (4th century AD onwards)

Later the paintings overspread the entire surface of the wall. In these paintings narratives proceed from scene to scene and from act to act harmoniously. The scenes are not separated into frames that might disturb the concentration of the viewing devotees.

An interesting feature of the narration, from the earlier times, is that a strict chronology of events was not followed. In many panels scenes are grouped according to the location of the scenes. The composition of Matriposhaka Jataka, is typical of this period.
Matri-poshaka Jataka
Bodhisattva born as Matri-poshaka, a white elephant, lives in a forest taking care of his blind parents. Once the elephant rescues a man, and requests him not to divulge his presence to any one.
Scene 1
The ungrateful person, who was rescued by Matri-poshaka, gives out his whereabouts to the king.
Scene 1
Scene 2
The captured elephant is being led to the city.
Scene 1
Scene 3
The king supervises feeding the elephant, but the elephant refuses to eat. Before the brooding elephant is seen food in a large vessel and sugarcane lying about.
Scene 2
Scene 1
The released animal is walking majestically towards the forest.
Scene 3
Scene 4
Scene 2
Scene 3
Scene 4
The happy reunion.
Scene 5 Scene 1
Scene 2

Many panels suggest that the Ajanta artists used specific conventions for separating scenes and acts from each other using suggestive punctuation marks.
A gateway may mark the end of an act
In a palace scene pillars may separate the scenes

Maha-janaka Jataka, Cave 1
Painting Tradition
Indian wall-paintings are done on dry wall, called fresco secco

Indras Descent, Cave 17
In the West painting is done on a moist wall, called fresco buono
Last Supper, da Vinci
It might have taken centuries for the Indian artist to develop the technique of preparing the wall for painting, and also to select suitable pigments with an appropriate binder. The importance of these may be seen from the fact that the Ajanta paintings have withstood the ravages of time with remarkable resilience.
Preparation of Wall
We have no clue to the technique of preparing the wall. But the treatises which were written later based on the Ajanta experience give us an idea. For example, Vishnu-dharmottara (7th century) explains the process of preparing the base plaster and the finish coat, called vajralepa.
Preparation of Wall Base Plaster

The base plaster consisted of powdered brick, burnt conches and sand, mixed with a preparation of molasses and drops of a decoction of Phaseolus munga. To this were added mashed ripe bananas or tree resins and the pulp of bilva fruit (Aegle marmelos). After drying it was ground down and mixed with molasses and water until became soft for coating.
Preparation of Wall Finish Coat (Vajralepa) Buffaloskin was boiled in water until it became soft. Sticks were then made of the paste and dried in the sunshine. When colour was mixed with this, it made it fast, and if white mud was mixed with it, it served as a perfect medium for coating walls.
Pigments used
Most pigments were minerals available locally: red ochre, vivid red, yellow ochre, indigo blue, chalk white, terra verte and green. Only Lapis lazuli was imported Lamp-black was the only non-mineral
Painting Sequence
A preliminary sketch in iron ore was drawn while the surface was still slightly wet, followed by an under-painting in grey or white. On this surface the outline was filled in with various colours, proceeding from underpainting to the appropriate colours of the subject.
Painting Sequence
Finally, when dry, it was finished off with a dark outline for final definition and a burnishing process to give lustre to the surface.
Painting Tradition
The paintings of Ajanta are the earliest representation of Indian painting tradition available to us. Even the earlier paintings at Ajanta, of the 2nd century BC, demonstrate a sophisticated technique, achievable only after centuries of experimentation. Unfortunately we have no trace of such experimentation.
To get to know this great tradition one may turn to the treatises written based on the Ajanta experiment.
Treatises were codified based on Ajanta experience Brihat-samhita (6th century) Kama-sutra (6th century) Vishnu-dharmottara (7th century) Samarangana-sutra-dhara (11th century)
Six Limbs of Painting according to Kama-sutra, a well-known treatise on erotics Rupa-bheda Pramanam bhava lavanya-yojanam sadrisham varnika-bhangam differentiation proportion suggestion of action/mood infusion of grace resemblance application of colour
Eight Limbs of Painting according to Samarangana-sutra-dhara, a treatise on Architecture bhumi-bandhana varnika rekha-karma lakshana varna-karma vartanakarma lekhakarma dvika-karma preparation of surface crayon work outline work features of face colouring relief by shading correction final outline
Producing Depth & Relief
From very early times, Indian artists have been using a variety of techniques to produce an illusion of the third dimension.
Perspective
An example of expert rendering in perspective
A monastery, Shibi Jataka, Cave 17
Multiple Vision A technique of painting scenes from different angles and merging them, similar to the modern technique called Multiple Vision.
Multiple Vision Details of the farthest pavilion would be lost in normal perspective
Three separate shots dissolved to show action in all the pavilions
Multiple Vision
Lustration & Renunciation, Cave 1
(loss-and-gain) Fore-shortening
Kshaya vriddhi
A ceiling painting Cave 1
Using Colours
Main techniques animnonnata - flat style nimnonnata - relief by shading
Animnonnata
A flat style that uses dark colours for the subjects in the foreground against a background of lighter shades, or vice versa
Shibi Jataka, Cave 1

Nimnonnata
Vartana shading techniques choosing judiciously tones and colours Ujjotana Adding highlights
Vartana
A high-relief technique to produce an illusion of the third dimension There are three main variations
Patraja (shading-like-the-lines-of-a-leaf) Illusion of depth is achieved by drawing lines to follow contour of the body
A ceiling painting, Cave 1

Binduja (dot and stipple method) Illusion of depth is achieved by painting dots with variations in concentration of dots
A ceiling painting, Cave 2
Airika (a wash technique)

Illusion of depth is achieved by executing tonal variation and avoiding hard-lines
Children playing with a Hen, Cave 2

Ujjotana (adding highlights)
Highlights in the form of white patches added on the cheeks, the chin, the nose, etc to get a three-dimensional effect
A woman in a palace scene, Cave 1
Chaya-tapa (shade-and-shine)
This produces a chiaroscuro effect
Bodhisattva Padmapani, Cave 1
Use of Blue Colour (Lapis Lazuli) In the later period lapis lazuli, a blue, imported mineral came to be used as an effective medium for creating visual depth, contrasting with warm red and brown tones
Simhala Avadana, Cave 17
Unique relation in Indian art
Painting & Dance
The relationship between painting and dance is a remarkable unique Indian tradition Vishnu-dharmottara (7th century AD) stresses the impossibility of attaining a proper expression of feeling in painting without the knowledge of dance
There are paintings from the earlier as well as the later periods of Ajanta art, which depict dance scenes. Here is an unaffected dancer from pre-Christian era
Raja with his retinue, Cave 10
Dancing had become highly stylised in the later period. A dancer with full complement of accompanying musicians is from Cave 1.

The vibrant grace of pose and gesture invest her with a swaying, flower-like rhythm and movement.
Tribhanga Pose
Tribhanga is a very important feature in the depiction of the human form. The whole figure is structured around three main axes.
Tribhanga Pose
It gives the body an S-shaped rhythm, a fluency of line, which, together with the appropriate gestures of hands, conveys a wide range of expressions.
Another unique relation
Painting & Sculpture
Most impressive is the way the two art-forms, paintng and sculpture, co-exist at Ajanta, complementing each other.
Cave 6
The sculptures were fully painted, though most of the paint has disappeared.
Symbolism in Indian Art
The parts of the body should resemble, and be based on, similes drawn from plant or animal-life. Sensuous lips are ripe and full like the bimba-fruit; fingers likened to lotus-petals. Here the allusion is not to the form but to the content, to the mood. It is a suggestion and not realistic likeness.
His divine face has the shape of an egg
His shoulders are like massive domed head of an elephant, and arms like its tapered trunk
Bodhisattva Padma-pani, Cave 1
His hands are supple like a flower-bud
gomukha khanda
(body-of-a -lion)
simha-kati
(cow's-head)
pada-pallava (feet-like-leaves)
charana-kamala (feet-like-lotus)
Body postures
(sthana-s)
In Indian tradition the postures of the body, were identified and distinct terms were used to cover the entire range
rijva-gata
(Strict profile)
to
parshva-gata
(Frontal)
It is possible that this was greatly influenced by the contemporary dance traditions.
A woman listening to a sermon is an excellent study
Shankha-pala Jataka, Cave 1
The three women are in different postures; another example of elegant poses
Cave 17
This is particularly so with the depiction of women shown in congregation
Chempayya Jataka, Cave 1
Draughtmanship
Drawings with a free flowing sweep of the brush to depict oval faces, arched eyebrows, aquiline noses, and fine sensitive lips are aplenty on the walls of Ajanta
A relaxed monkey, consisting basically of one masterly sweep of brush starting beneath chin and forming a curve outlining head and spine and terminating beneath knee-cap
Shad-danta Jataka, Cave 17
Portrayal of Women
Women of Ajanta are the art connoisseurs delight. The Ajanta artist has painted the whole range of women characters: ladies of court and their maids, dancers, common women in their house-hold chores
The woman was the theme that gave full scope for expression of creative genius for the Ajanta artist.
The artist had succeeded in reproducing the soft roundness of her breasts, the curves of her hips, the turn of her head, the gestures of her hands and the slanting glance of her eyes.
Nakedness Clothed in Nakedness It is intriguing that most of Ajanta heroines are depicted naked, or in near nudity, while all the others in the same scene are fully clothed
Clothed in Nakedness
Conversion of Nanda Cave 1
Queen Shivali Maha-janaka Jataka, Cave 1
Maya-devi, Siddhartas Mother Nativity of the Buddha, Cave 2
Nandas wife, the central figure, is naked whereas all the maids are fully clothed.
The Dying Princess Conversion of Nanda, Cave 16
Black is Beautiful Many heroines of Ajanta are dark complexioned. Perhaps contemporary taste included black as an attractive complexion for skin.
Black is Beautiful
Consort of Padma-pani Padma-pani panel, Cave 1
Black is Beautiful
The Dying Princess Conversion of Nanda, Cave 16
Black is Beautiful
Black Apsaras Cave 17
Black is Beautiful
Shakti Pandara, Cave 1
Common People
Village Woman attending Coronation Vishvantara Jataka, Cave 17
Common People
Woman braiding Hair Vishvantara Jataka, Cave 17
We wonder why very sensuous women were painted at all these religious caves
Depiction of Movement
Vishnu-dharmottara says: "He, who paints waves, flames, smoke, according to the movement of the wind, is a great painter." Ajanta painters took great pleasure in composing scenes involving movement with great zest.
The floating clouds, the swaying foliage and apsaras and gandharvas flying swiftly through the air, produce a fantastic movement when Indra and his entourage descent to worship the Buddha.
Indras descent Cave 1
A mad elephant was let loose on the Compassionate One by his envious half-brother. Elephant on the rampage is shown in great dynamism
Subjugation of Nalagiri, Cave 17
This charging bull on the ceiling in Cave 1 is an example in depicting movement
Fighting Bulls, A painting on a pillar, Cave 1
Humour
The royal household is immersed in a religious discourse by Bodhisattva. Here is shown a servant stealing fruits. And a servant-maid has noticed the mischief.
Champeyya Jataka, Cave 1
Attendant
On the pedastal of Goddess Hariti is shown a class-room. While the students in the front rows are attentive to the teacher, the backbenchers are enjoying themselves by chasing a ram!
Musical Heritage
Musical Heritage
In Ajanta, we can study the development of our musical heritage. We can see both the continuity and change over the period. A variety of musical instruments have been depicted.
Dancer with musicians

Flute Cymbals Flute Vertical Drum
Small Drum
King abdicating, Maha-janaka Jataka, Cave 1
Conch
Flute
Mridangam
Kinnara playing Kachchapa Vina, Padmapani Panel, Cave 1
Cymbal
Cymbal
Flute
Drum
Descent of Indra, Cave 17
Contemporary Fashion
Ajanta is treasure-house to study contemporary fashion in textiles, jewellery, etc.
The girl sports an upper-garment with rows of geese printed on it
The glorious tradition of ikkat, where yarn is dyed to produce a design, leading to todays Patola and Pochampalli, was initiated here
The tailored dress of dancer a proof of high degree of sophistication in both fabric design and dress-making
Sophisticated ornaments seen on the dancer
Arsi, Thumb-ring set with a Miniature Mirror
Sharashri, Head-dress of Gold-beads and Pearls

Karna-pushpam, Ear-rings of elaborate Design
Hairdress
Ceiling Paintings
For reasons unknown, the Ajanta artist did not paint religious themes on the ceilings. But expert workmanship is evident. These drawings have taken the texture of a carpet, brilliantly woven, captivating the eyes and filling the senses.
Animals/Birds
Geometrical
Flowers
In lighter vein
One of the themes is the huge concentric circle enclosed in a square, with number of flowery bands within it.
Cave 2
Main hall, Cave 17
Another equally cherished theme consists of a number of rectangular panels filled with decorative motifs framed by smaller squares or rectangles with representations of fruit and floral forms.
Ceiling Paintings
Animals & Birds
Reclining Bulls, Cave 17
Cave 1
Cave 1
Ceiling Paintings
In Lighter Vein
Cave 1
Cave 2
The most intriguing and least expected in a religious shrine are the scenes depicting a king in his harem
Persian Harem, Cave 2
and friends enjoying each other's company with wine!

Phases of Ajanta Art
In most forms of art one may discern a gradual and natural progression.
A lack of experience in making and employing tools, in narration etc, is generally the beginning. This is often called archaic style.
Then follows a mature phase, a phase of quiet dignity without excesses; and the artists prefer studied dignity and what they call 'good taste'. This is the classical phase
Repetition of ideas, called mannerism is perhaps the next stage to be followed by over-ornamentation, a style known as baroque.
It is then the decline sets in.
By sheer chance, the development of style from the beginning to its final decline can be witnessed within the physical limits of Ajanta. In this respect Ajanta has no parallel.
Pre-Classical Period Classical Period Period of Mannerism Baroque Period Period of Decline
(2nd-1st Centuries BC) (4th-5th Centuries AD) (5th-6th Centuries AD) (Mid-6th Century AD) (End-6th Century AD)
Pre-classical Period
(2nd-1st centuries BC)
Pre-classical Period
The earliest paintings of Ajanta of the 2nd-1st century BC cannot be classified as archaic. These paintings present lively men and animals. They have already entered the transitional period that was to carry them on to the classical phase.
Pre-classical Period Shown overleaf is a king with his retinue going towards a temple. The painting of this period was painted longitudinally in narrow horizontal panels, maintaining the same level. The composition is characterised by restricted use of colours, mostly brown in various tones. Most of the characters are shown in the three-fourth profile, a monotony avoided in the later periods.
Raja with retinue, Cave 10
Only a line sketch of this grand composition, belonging to the same period is available to appreciate the lost glory.
Shad-danta Jataka, Cave 10
(4th-5th centuries AD)
Classical Period
Classical Period
This style means perfect mastery of the subject. Everything is idealised, realism is only for creating things of beauty and perfection. There is a dignity and nobility, and allows no exaggeration, no excess, no overstatement and no dramatisation.
Calm, unobtrusive modelling and gentle, the swaying movement of the characters bear the stamp of the classical period. A wash technique, called airika creating an illusion of depth is employed here
Votaries with offerings, Cave 2
The Prince is informing his wife of his impending exile and is offering wine to steady her. The posture of the couple and the sombre colours, make the painful scene striking. Belonging to the classical period, the scene brings out the emotional atmosphere effectively.
Visvantara Jataka, Cave 17
Period of Mannerism
(5th-6th centuries AD)
Period of Mannerism
A departure from classicism can be seen in monotony in the sitting posture and in the overcrowding.
Vidhura-pandita Jataka, Cave 2
(Mid-6th century AD)
Baroque Period
Baroque Period
Baroque is a style of over-ornamentation and exaggeration. Action takes place in a maze of pillars in royal pavilions. The eye-slits are stretched out of all proportion. Men look effeminate and women exaggeratedly feminine. Both men and women wear excessive ornaments.
The Bodhisattva is heavily bejewlled and His eyes elongated out of proportion.
Bodhisattva Avalokiteshvara, Cave 1
(End-6th century AD)
Period of Decline
Period of Decline
Artistic standards were in the decline from the end of the 6th century. Mercifully this phase did not last long, for the Ajanta caves were soon abandoned forever, for reasons unknown.
Period of Decline
The poses are now exaggerated with heavy heads, elongated eyes, thin legs, superfluous hand gestures etc. The composition is too crowded. The execution becomes careless.
Women in a Palace Scene, Cave 1
The figures of the Buddhas came to be enclosed in separate cubicles
Two Buddhas, Cave 10
This presentation of figures of the Buddhas, lacks refinement and finish.
Miracle at Shravasti, Cave 2
In place of shapely palms and sensitive fingers, they are rather stiff and simplified. The countenance lacks expression.
An Unidentified Scene, Cave 1
Inspiration at Home
The paintings of Ajanta, in style, in type and in technique, exerted their influence on Indian art for centuries to follow. The paintings in the Bagh caves in Ellora, in Sittannavasal, are perpetuation of the refinement of the great murals of the Ajanta caves.
Sittannavasal In Tamilnadu
Bagh in Madhya Pradesh
Inspiration Abroad
With the spread of Buddhism to Indian Asia Buddhist mural decoration initiated at Ajanta diffused into these parts. The paintings of Sigiriya in Srilanka, of Bamiyan, of Turfan in China and of Horyu Kondo in Japan are regional variation of the Ajanta idiom
Sigiriya, Srilanka
Turfan, China
The end of the Ajanta epoch

The creative period of Ajanta ended as mysteriously as it had begun. Some of the unfinished caves, which were quite obviously abandoned unexpectedly, show that the emigration took place over a comparatively short span of time.
Ananda Coomaraswamy says .. The frescoes of Ajanta preserve an infinitely precious record of the golden age of Indian painting.
This is the picture of a halcyon age, where renunciation and enjoyment are perfectly attuned, an art at once of utmost intimacy and reserve.
Every gesture springs in godlike fashion directly from the natural dispositions of the mind .
Thank you.
Swaminathan

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Paintings of Ajanta Caves

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Rahula and Yashodhara meet the Buddha, Cave 17

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Layout of the Caves

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Layout of the Caves

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Here are some enchanting views of the caves

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Undoubtedly suited for uninterrupted meditation and contemplation

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Hinayana period (2nd - 1st centuries BC)

During the first phase the sculptural activity was limited.

Mahayana period (4th century onwards)

Mahayana period Facade embellished

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Naga King and his Consort Cave 19

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Hariti shrine, Cave 2

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Sculpture at the Entrance, Cave 17

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