1898.] T. Bloch— Buddhistic statue from Crdvasti. 285 
Mara’s army are still represented, while on the majority of them no sign 
of Mara or his warriors is visible. Further it must be noticed that in 
Sarnath 1 and Ajanta, 2 wherever the attack of Mara is represented, 
Buddha’s attitude is exactly the same as in those Bihar images above 
described. And this holds good also for Gandhara, where Buddha’s 
attitude in the Mara scenes is always that of bhumisparga, as called by me 
above. 3 This point again tends towards the same direction. For when 
Buddha was attacked by Mara, he was not yet a Tathdgata or a Buddha , 
he was only a Bodhisattva, and wherever the scene is described in 
Buddhist Literature, he is spoken of by that term. Thus, here again, the 
right shoulder has been left uncovered, because the artist did not 
intend to represent the Divine Teacher after he had reached the perfect 
state of enlightenment, but merely in a preliminary stage, as a Bodhi¬ 
sattva. The evidence, accordingly, derived from epigraphical as well 
as sculptural facts, tends to show that wherever we meet with a statue 
of Buddha which represents him with his right shoulder uncovered, 
we must consider this a priori as a sign indicating that the image is not 
meant for a Buddha, but for a Bodhisattva. 
But to return to the Inscription, we must now take into consideration 
the important statement as to the locality where the statue was set up. 
As we have seen already, the image was erected in Crdvasti (spelled 
Cdvasti ), in the Kosambakuti, “ in the place where Buddha used to 
walk ” ( Bhagavatd camkame ). Crdvasti , or in Pali Sdvatthi, contained the 
Jetavana , a place on which Buddhists look with the same veneration as 
a Christian does on the house of Lazarus in Bethania. In this garden 
or park there were two buildings, as we learn from the famous medallion 
in the Bharhut Stupa, labelled as: Jetavana Anadhapedikd deli koti - 
samthatena ketd , i.e., ‘Anathapindaka gives the Jetavana (to Buddha ), 
having purchased it 4 for a layer of kotis (i.e., gold pieces) ’ (see 
Cunningham, Stupa of Bharhut, Plates XXVIII and LVII). One of 
1 See Plates 67, 68 of Dr. Burgess, Ancient Monuments, Part I. 
2 There are two representations of Mara’s attack on Buddha in Ajanta. One 
is a sculpture, figured in Plate LI of Burgess and Fergusson Cave Temples, the 
other the famous painting, a drawing of which may be seen, e.g., on page 93, wood- 
cut No. 31, of Grunwedel’s Handbuch. 
3 But on the specimens seen by me, about 3 or 4 in number, the right shoulder 
is covered. All of them are, however, very poor with respect to workmanship. 
4 Dr. Hultzsch takes beta as Pali form of skt. kretd, but it is a gerund, corres¬ 
ponding to skt. kritva ; its prototype would be krayitvd, and it corresponds to 
kinitvd in the story of the Avidurenidana (Fansboll, Jataka, Vol. I, p. 92). I also 
do not agree with his translation of the words Kosambakuti as “ the Hall at 
Kaugambl; ” see his edition of the Bharhut Inscriptions No. 39, on page 230, Iud. 
Ant. Yol. XXI, for 1892. 
