logo
Ancient headless Buddha idol and rock-cut caves discovered

Ancient headless Buddha idol and rock-cut caves discovered

Hans India3 days ago

Mangaluru: A corroded, headless statue of the Buddha, believed to date back to the 4th–6th century CE, has been discovered in a temple tank near the historic Kadri Manjunatha Temple in Mangaluru. Alongside the sculpture, a cluster of ancient rock-cut caves has also been identified, offering fresh evidence of the region's once-flourishing Buddhist heritage.
The discovery was made by Prof. T. Murugeshi, a retired archaeologist and former associate professor of Ancient History and Archaeology at MSRS College, Shirva. The Buddha image was found submerged in a water tank and retrieved with permission from the temple authorities.
Though partially damaged, the statue remains notable for its meditative grace. The seated Buddha, missing its head and right hand, is shown in Padmasana (lotus position) with both palms resting in the classic Dhyana Mudra (gesture of meditation). Faint traces of a robe across the chest and a lotus pedestal suggest it is a Dhyani Buddha, commonly associated with Mahayana Buddhism.
'The iconography and posture are unmistakably Mahayanist,' said Prof. Murugeshi. 'This figure may well have been the presiding deity of an earlier Buddhist shrine at the site, long before it became a Shaiva-Vaishnava centre.'
The adjacent caves, carved into laterite rock above the temple tank, add further depth to the site's historical importance. The three caves feature square rooms, raised plinths, porthole-style and square entrances, and sloped roofs with drainage holes — features pointing to their use as ancient monastic dwellings.
The latest findings are expected to reshape scholarly understanding of Mangaluru's religious history. The region, now a major port city, was once home to vibrant Buddhist communities. Inscriptions dating to the 10th century — including one by the Alupa king Kundavarma found at Kadri — had earlier hinted at such a presence, but conclusive archaeological evidence had remained elusive.
'This discovery settles the long-standing debate over whether Kadri was a Buddhist centre. The evidence is now undeniable,' Prof. Murugeshi said.
He noted that the Buddha statue bears stylistic similarities to a 6th-century image found in Goa's Colvale region, now displayed at the Heras Institute in Mumbai.
The archaeologist credited his fieldwork team — comprising students and research assistants from MSRS College, University College Mangaluru, and Manipal University — and thanked temple administrator Arun Kumar for facilitating the study.
Prof. Murugeshi has appealed to the Karnataka Department of Archaeology to recover and preserve the artefacts, describing them as 'priceless markers of our shared cultural past.'

Orange background

Try Our AI Features

Explore what Daily8 AI can do for you:

Comments

No comments yet...

Related Articles

Three jewels that shape Buddhist philosophy and way of life
Three jewels that shape Buddhist philosophy and way of life

Indian Express

time8 hours ago

  • Indian Express

Three jewels that shape Buddhist philosophy and way of life

— Sreekala M V Buddhism, rooted in the teachings of Siddhartha Gautama or Buddha, presents the path to nibbana (liberation). Central to this path are the three jewels or triratna of Buddhism — the Buddha, the Dhamma, and the Sangha. Also called the tisarana (threefold refuge), these three are the refuges for the followers of Buddhism — both the laity (upasakas/upasikas) and those in the monastic order. Let us explore the significance of the triratna and their role in shaping Buddhist philosophy and way of life. Among the triratna, the Buddha is the first and most foundational refuge. He is revered not as a god, but as an awakened teacher who discovered and shared the path to liberation. In the Dhammapada (verse 183), the Buddha is depicted as a moral teacher who guides his followers on how to avoid evil, cultivate good conduct, and cleanse their thoughts. The Majjhima Nikāya (discourse 107 – Gaṇakamoggallānasutta) contains a verse that praises the Buddha's teachings using the imagery of the finest natural fragrances. Among all fragrant roots, spikenard is considered the finest; Among all fragrant heartwoods, red sandalwood is the most prized; Among all fragrant flowers, jasmine stands supreme. In the same way, among all the teachings of the time, the guidance of the blessed Gautama is the most excellent. This poetic comparison highlights how the Buddha's Dhamma is seen as the most refined and sublime among the various contemporary teachings. Taking refuge in the Buddha means placing trust in his awakening and recognising him as the one who has shown the path to freedom, compassion, and wisdom. In Buddhism, Dhamma refers to the teachings of the Buddha, rooted in the ariya sacchani or four noble truths and the atthanga magga or the eightfold path. It outlines ethical conduct, discipline, and wisdom as the foundations of an individual's progress. A significant component of the Buddha's teaching in this regard is impermanence (anichcha). Impermanence manifests in various aspects of life. In the context of a person's life and existence, there is no force in this universe that can prevent the inevitable. As Siddhartha learned from his first journey outside the palace, the onset of old age, illness, and death is inevitable. Therefore, the concepts of 'I', 'me', and the 'self' are not constant; they are constantly evolving and are made of multiple experiences. This understanding directly connects to Buddhism's rejection of anything permanent, such as the soul or atman. Buddhism teaches the doctrine of anattā (non-self), which posits that there is no enduring, unchanging self or essence within beings or phenomena. This concept can be explained through a dialogue between King Milinda and monk Nāgasena from Milindapañhā (a later Buddhist text from around the 1st century CE). In the dialogue, Milinda asks for clarification on the nature of personal identity. Nāgasena responds with a famous parable: although the king claims that he arrived in a chariot, upon examination, no inherent 'chariot' was identified in any single component – the axle, wheels, or chassis (these parts alone cannot constitute a chariot, either). Here the term 'chariot' is merely a convenient label applied to the assemblage of interdependent parts. Similarly, our personal identity (such as our names) does not indicate an enduring self or soul; rather it refers to the combination of several aggregates – like form, feeling, perception, mental formations, and consciousness. In Buddhist teachings, the Dhamma is often compared to a raft – a powerful analogy used in the Majjhima Nikaya (1.134–35). The text presents the image of a man who comes upon a wide river in flood. The shore he stands on is dangerous and filled with fear, while the far shore appears safe. However, there is no bridge or boat for him to cross the river. Thinking practically, the man gathers grass, sticks, branches, and leaves, and constructs a raft. Using the raft, he manages to cross the river safely. Once on the far shore, he reflects on the raft's usefulness and considers whether he should carry it on his head or back as he continues his journey. The Buddha suggests that this would be inappropriate. The man should recognise the raft's value for the specific purpose, and now since the purpose is fulfilled, he should leave it behind. Similarly, the Dhamma is a raft that is meant to help one cross over the river of suffering. It is not meant to be clung to once its purpose is fulfilled. The ultimate goal is liberation where one is free from all sorts of attachments, including the Dhamma. After the Buddha and the Dhamma, the Sangha is the third jewel from the triratna. The Sangha is the monastic order of Buddhism, which was established during the lifetime of the Buddha. It was the core institution that spread the Buddha's teachings. The Sutta Vibhanga, a section of the canonical text Vinaya Pitaka, mentions the Patimokkha – the rules for monastic life. It consists of 227 rules for bhikkhus (monks) and 311 for bhikkhunis (nuns), each accompanied by explanations. The Patimokkha was usually recited by the monks as part of the uposatha – a fortnightly ceremony held on the days of full moon and new moon. These rules of the Sangha outline aspects of monastic life – what its members should eat, how they should talk and walk, what they should wear, and how they should conduct themselves. These rules also provide guidelines for resolving disputes, and defining the relations between the Sangha and laity. The Vinaya Pitaka also gives information on the monks' initial wandering lifestyle and eventual shift to settled living. Sukumar Dutt, in his work Early Buddhist Monachism, observes that the settling down of monks can be traced back to vassavassa or the monsoon retreat. Monks were expected to stray in one place during the rainy season. According to Dutt, these temporary retreats would have eventually led to the monastic establishments known as viharas. The process by which one renounces household life and becomes a novice under a preceptor is called the pravrajya ceremony. As part of this rite, one had to shave their heads, wear ochre robes, and take vows. They then take refuge in the tisarana, and chant 'Buddhaṃ saraṇaṃ gacchāmi, Dhammaṃ saraṇaṃ gacchāmi, Saṅghaṃ saraṇaṃ gacchāmi' (I take refuge in the Buddha, Dhamma, and the Sangha). Later, when a novice achieves full membership, they undergo the ordination ceremony or upasam-pada. Subsequently, they are permitted to possess only three robes, a clay or iron alms bowl, a razor, a needle, a waistband, and a water filter or strainer. An important question at this juncture is the role of women in the Sangha. Buddhist texts reflect the social settings of its period and present women as temptresses, and often compare them with fire and venomous snakes. As historian Upinder Singh has observed, a tradition that gave high regard to celibacy naturally perceived women as creatures of passion and therefore a threat. However, we can see that eventually women get entry into the Sangha. Some narrations say that when the Buddha's foster-mother Mahapajapati Gotami expressed interest in joining the monastic order, a bhikkhuni Sangha was formed. The Vinaya Pitaka contains a conversation between Ānanda and the Buddha in which the latter remarks that the Buddhist doctrine, which could have endured for a full thousand years, would instead decline in five hundred years due to the admission of women into the Sangha. The Sangha did not admit certain categories of women, including those who were pregnant, mothers with unweaned children, women considered rebellious or have close associations with young men, and those who did not have the consent of their parents or husbands to join. In addition to these restrictions, numerous other specific rules were established for nuns. One concurs with Upinder Singh in concluding that the progressiveness of a tradition must be understood within the context of its historical period. Reading it in the milieu of the sixth century BCE, one can observe that Buddhism created a remarkably inclusive space for the spiritual pursuits of women. Compared to other traditions of the time, Buddhist texts feature women with striking visibility. In the centuries that followed, both bhikkhunis (nuns) and upasikas (laywomen) played prominent roles as donors and patrons in the development of Buddhist stupa-monastery complexes. What are the Triratna (Three Jewels) of Buddhism, and what role do they play in a Buddhist's spiritual journey? Taking refuge in the Buddha means placing trust in his awakening and recognising him as the one who has shown the path to freedom, compassion, and wisdom. Comment. Explain the Buddhist notion of impermanence (anichcha). How does the doctrine of anattā (non-self) challenge conventional notions of identity and self?. Reading it in the milieu of the sixth century BCE, Buddhism created a remarkably inclusive space for the spiritual pursuits of women. Discuss. (Sreekala M V is an Assistant Professor at the Department of History, GITAM (Deemed to be University, Bengaluru. In the next article, the author will explore how various divisions evolved within Buddhism and how they spread across Asia.) Share your thoughts and ideas on UPSC Special articles with Subscribe to our UPSC newsletter and stay updated with the news cues from the past week. Stay updated with the latest UPSC articles by joining our Telegram channel – IndianExpress UPSC Hub, and follow us on Instagram and X.

Volunteers clear 1,750 kg of plastic waste from Velliangiri Hill in Coimbatore
Volunteers clear 1,750 kg of plastic waste from Velliangiri Hill in Coimbatore

New Indian Express

time2 days ago

  • New Indian Express

Volunteers clear 1,750 kg of plastic waste from Velliangiri Hill in Coimbatore

COIMBATORE: Days after the trekking period ended, volunteers from different parts of the state joined hands to carry out a cleanliness drive at Velliangiri Hill in Boluvampatti Forest Range in Coimbatore. As many as 35 volunteers, in the age group of 18-55, came for the cleanliness drive and collected over 1,750 kg of plastic waste including water bottles and food wrappers on June 8. The forest department had granted permission to devotees to trek on the hill as the Lord Velliangiri Aandavar Temple is situated on the seventh hill. While the temple is under the Hindu Religious and Charitable Endowment (HR&CE) department, the forest department permits treks from February to May. During the trekking period between February 1 and May 25, over 2.5 lakh devotees are estimated to have trekked the hills. This huge footfall brought with it the menace of plastic waste, despite the forest department's initiatives to curb plastic in the area. B Hari Kumar, a fitness coach who trekked the hill over 102 days, called on volunteers through his social media page to partake in the cleanliness drive. Volunteers from across the state participated in the drive on Sunday and collected the plastic waste from the foothills to the third hill, a 3 km stretch. Hari Kumar told TNIE, "To prevent plastic dumping on the hill, the forest department affixes stickers on plastic bottles carried by those who come for trekking and collect Rs 20 per bottle. The devotees can collect Rs 20 after returning the empty plastic bottle. However, some of them throw the bottles during the trek in the reserve forest area. To clean up the plastic bottles and plastic covers, I sought the forest department's permission. They have given three Sundays for the work. On June 8, the first Sunday, we collected 1,750 kg of plastic waste with the support of the forest guards." He said as many as 18 out of 35 volunteers came from Chennai, Salem, Tirunelveli and other districts. "They have come forward for the social cause and dedicated a day for the work. We started work at 7.45 am and completed by 4 pm. We handed over the segregated waste to the Coimbatore city corporation. Due to the elevation and distance, we have invited young volunteers for the next two Sundays."

Headless sculpture of Buddha, three rock cut caves found at Kadri in Mangaluru
Headless sculpture of Buddha, three rock cut caves found at Kadri in Mangaluru

The Hindu

time3 days ago

  • The Hindu

Headless sculpture of Buddha, three rock cut caves found at Kadri in Mangaluru

A headless sculpture of the Buddha and a group of three rock cut caves of great importance were found during a recent archaeological exploration conducted at Kadri in Mangaluru, according to T. Murugeshi, retired associate professor in ancient history and archaeology, MSRS College, Shirva, Udupi district. 'The sculpture is stylistically datable to the 4th or 6th century A.D.' he said in a release. The sculpture was found in a water tank near the Kadri Manjunatha temple in a discarded state. The sculpture was lifted from the tank for study with the permission of the temple administrator, he said in a release. The sculpture was highly corroded. 'The head has been chopped off and the right hand is destroyed, but, still it has its serene beauty in its physical appearance. The Buddha is seated in the padmasana pose on the padma peeta in dhyana mudra by placing both palms above the centre of legs. The upper cloth passing over the left shoulder lays flat on the chest is very indistinctly visible,' he said. A pillar in the outer prakara of the temple has Dhyana Buddha sculptures seated on lotus. 'Thus, this sculpture under study is identified as Dhyana Buddha beyond doubt. The sculpture is about 68 cm in height and 48 cm in width including the prop of the image. The sculpture is stylistically datable to 4th - 6th century A.D. It is supposed to be the presiding deity of the temple,' he said. Mr. Murugeshi said a group of three rock cut caves found above the eastern side of Kadri tanks are of curious interest. 'They are cut in laterite above the ground. The first one from the right is about 8 feet in height and has a semi circular entrance like a porthole. It has a single square room with a small provision for a lamp. The entire structure looks like a megalithic dolmen. The middle and third ones have a high plinth and two square entrances with single square rooms. All caves have a sloppy canopy with holes to clear off rainy water. The nature of the caves clearly indicates that they were used for residential purpose,' the historian said in the release. The present discovery under study has a great importance in South Asian Buddhist studies and Tuluva history as well. The sculpture found at Kadri has close similarities with that of the Buddha image found at Mushira Waddo in Colvale of Goa, now displayed in Fr. Heras Institute at St. Xavier's College, Mumbai. The Dhyana Buddha image belongs to Mahayana Buddhism and caves also belong to the Mahayanists. 'By this discovery the decades of controversy over Kadri, whether it was a Buddhist centre or not is very clear. Kadri is a Buddhist centre over the centuries right up to 10th century A.D. as revealed by the inscription of Alupa king Kundavarma found on the Lokeshwara image of Kadri temple. The Mahayana Buddhist was replaced by Vajrayana Buddhist and they were turned out by Natha cult in 11th century,' he said. 'I am hereby requesting the commissioner of State Archaeology to take steps to recover this rare antiquity sculpture and protect it immediately,' he said. The historian said that he is thankful to Arun Kumar, the temple administrator for allowing to lift the sculpture for study. Shreyas Kolpe, a PhD student of Manipal University, Shreyas, an Assistant Professor in Ancient History and Archaeology, MSRS College; Shirva, Karthik, a postgraduate student in archaeology from the University College, Mangaluru, and Ravindra Kushwaha, a graduate student in archaeology, MSRS College helped in field work, the release said.

DOWNLOAD THE APP

Get Started Now: Download the App

Ready to dive into the world of global news and events? Download our app today from your preferred app store and start exploring.
app-storeplay-store