The age of the Guptas was another glorious period in the political, social and cultural history of India. It was more or less equal to that of the Periclean age of Greece. This was a period which witnessed the Hindu efflorescence. The economic prosperity and the multidimensional developments enabled the historians to treat the Guptan age as a golden age. It was a period which brought peace and unity. The Guptan age was a magnificent one in many respects. The prolonged political domination of the Guptas brought peace and security. The Guptan imperialists were capable of setting aside the drawbacks caused by the rulers such as Parthians, Kushans, Sakas, Nagas and others. Hinduism, its rituals, ceremonies and festivals were revived. Aryanisation and Sanskritisation gained prominence. This caused a set back to the languages such as Pali andPrakrit. The centralized monarchy was capable of carrying out many changes. The Hindu sovereignty was made popular.

It was a period which shook the Gandhara school of architecture. Art, architecture, sculpture, painting, literature etc., attained prominence. The stories and legends belonging to Hinduism replaced the Buddhists scriptures. This period of Hindu renaissance widened the scope in promoting Hinduism in foreign countries. After the Sungas only the Gupta monarchs enhanced the status and glory of Hinduism. Their imperialistic attitude, patronage to Hinduism etc., caused the promotion of Hinduism. The Guptas attained a superior position due to their political powers.

The Significance of the Guptan age

It was a period of political stability emerged due to the policy of expansion and consolidation adopted by the Gupta monarchs. The uniform and centralized system of administration introduced by them led to development and progress. They offered unity, peace, security and progress to the people. The well knitted administrative rules and regulations had their own echo over the society. It paved the way for economic progress. The country was able to witness a progressing internal ad foreign trade. This enabled the people to lead a happy and joyous life. The trade with the eastern and western countries promoted the cultural contacts. Countries like China, Java, Sumatra, Borneo, Bali, Indo-China, Central Asia had the opportunity to enjoy the prospects of the cultural contact with India. The concept of greater India attained significance mainly due to the efforts of the Guptan monarchs. This enhanced the pride and prestige of India.

The Guptan age was known for intellectual superiority. The importance assigned to Sanskrit and patron age offered by them led to the introduction of many Sanskrit works by scholars such as Kalidasa, the eminent poet, Vishakadatha and Shudraka, the dramatists. Assanga, Vasubhandu, Dignaga, the Buddhist philosophers, Siddhasena, Diwakar, Samantabhadra, the Jain scholars, Bharavi, Vasavadata, the poets etc., were all the luminaries of the Gupta age.

Fine arts, art, architecture, science and technology, sculpture, painting, dance and music etc., reached their high water mark. They were indigenous in character. They even devoted much attention to metallurgy, medicine, astrology, astronomy, mathematics etc. As the rulers were Hindus and followers of Hinduism particularly Bhagavastism they assisted the promotion of Hindu temple architecture and Hindu iconography. The Guptan age die to it contribution to various aspects enhanced the culture and civilization of India. Brahmanism and Hindu theology reached its high pinnacle.

It was a period of intellectual superiority and cultural glory. Economic prosperity and religious development also were promoted. The liberal minded Gupta monarchs offered their patronage to the development of religion, literature and art. Their unshakable faith towards Hinduism, political integration, enlightened ideas, economic prosperity widened their scope in achieving a better social, political and cultural standards. The extra ordinary intellectual vitality led them to have constant exchange of ideas with the eastern and western countries. The commercial intercourses also helped the expansion of Indian culture. The modest and egoistic Indian mind was also beneficial for the promotion and development of Indian culture. As the Indians were much interested in achieving wisdom and knowledge through various source their attitudes were broad minded in all respects. They endeavoured to acquire more wisdom and knowledge and encouraged other to follow such measures. The scientific and innovative mind also encouraged the promotion of knowledge. As the people were perturbed much by alien rule such as Kushans, Indo Parthians, Sakas and others they required to have peace and prosperity under a solid monarchy. The centralised administration and hereditary monarchy brought stability and that favoured cultural enhancement. The Gupta monarchs were not merely war lords, but were lovers of art and learning. The Divine Right Theory of Kingship was also congenial to the developed activities of the Gupta monarchs. The administrative officials were also favourable for the developed systems in various aspects. Thus the above facts were conducive for the uplift of the Guptas in various faculties. They in turn caused a cultural superiority.

The Guptan Society

The accounts of Fahien, the Chinese traveller, the local inscriptional evidences, the monuments are the important sources which testify to the distinctive nature of the Guptan society. There was prosperity and the people were rich and virtuous. Majority of the mass were known for ahimsa and non-violence. Vegetarianism attained popularity. It met with drastic changes in various fields. Separate houses were prevalent for the execution of charitable activities and supply of medicine.

Castes

Caste system continued to survive in the society. Certain Guptan rulers made futile attempts to redress the grievances of the caste system. Castes continued to survive on the basis or professions. Anyhow the people were granted permission to change their professions. So the caste system during the Guptan age was not at all a rigid one. By inter racial marriages a new set of people emerged in the Indian society. The Brahmins, as earlier, were at the top of the social ladder. They were recognised and respected by all due to their wisdom and knowledge. The land grants which were entrusted to them had enhanced their social prestige. They imposed and induced the divine qualities among the people as well as the rulers. The Guptan monarchs due to their religious sentiments entering around Hinduism supported the Brahmins. They served as causes for the promotion of Hinduism and Hindu scriptures. Various tribes were assigned specific positions as castes. The tribal chiefs due to their respectable origin gained the status on par with the Brahmins. The status of the Sudras was not at all an appreciable one. Anyhow they were given opportunities to listen to the sayings of epics and puranas. They were even permitted to worship Krishna. They had the right to execute certain domestic rights. The position of the chandalas, the untouchables were very deplorable and miserable. The untouchables lived at the outskirts of the common residential areas. As pointed out by Fahien they led a secluded life. Slavery was also in vogue. But it was not so rigid. The war prisoners, debtors, gamblers etc., were kept at the level of slaves .

Women

The status of women was enhanced one. They had no property rights. They were encouraged to worship Krishna. The women of the lower ranks were permitted to earn their livelihood. The presents obtained by her at the time of her marriage were her own and that was known as ‘stridhana’. Joint family system was in vogue. Custom of adoption was allowed. Pre-puberty or child marriages were approved. The girls were not given any rights to select their husbands. But among royal families and rich people ‘swayamvara’ system continued to exist. The girls from rich and royal families were offered the opportunity to get education. Polygamy was popular. Polyandry was hated. The women of higher strata enjoyed many privileges and took part even in the administration. They had avenues in the cultural pursuits also. The women even served as provincial administrators. There were women experts in dance and music.

Foots and dress

Both vegetatian and non-vegetarian diets were consumed. The food used were delicious and nutritious. Barley, wheat and rice were the major items of food. Peas, beans, pulses and grains were also used. Cucumber, garlic, onion, pumpkin were also consumed. Non-vegetarian dishes such as mutton, fish, chicken and flesh of crane were consumed. Milk and its produces were also accepted. Honey was also taken. Custom of chewing continued after dinner. The people of lower order were accustomed to drink liquor. Both men women were accustomed to have liquor.

They wore very simple dresses. Dhoti, turban, scarf were the materials used by men and women. Cotton dresses were commonly used. Saris and shawls were the dresses of women. Coloured and embroidered cloths were also preferred.

Jewellery

As people of other ages both men and women of the Guptan age were also fond of jewelleries and ornaments. Different varieties of ornaments were used by them. Earrings, necklaces, bracelets, armlets, rings, bangles were commonly used. They used different metals according to their economic status. While the rich used gold, the poor used silver and other metal of lower value. From the Ajantha paintings we are able to have an idea about the different kind of ornaments used by them.

Amusements

The people were fond of amusements. The people of that age were found of both vocal and instrumental music. Kalidasa has given a vivid account about music. Music teachers were available then. Dancing accompanied by music was common. Dramas on various themes were enacted. Dice was available then. Hunting of wild animals was popular entertainment. Elephant and horse ridings were preferred by all.

Literature

The Guptan age met with a high watermark in its literary pursuits. It was treated as the golden age of Sanskrit literature. Both secular and theological literature emereged then. The literary works of that age stand testimony to the progress of various arts and sciences. The scholars of different fields assisted the progress and development of literature. Pali and Prakrit languages were pushed back to a secondary position by the enhanced status assigned to Sanskrit. Sanskrit was adoped as the court language of the Gupta period. Sanskrit was the medium of instruction in the various popular universities such as the Nalanta University. Even the Mahayanists used Sanskrit to express their sacred ideas. The Gupta rulers were liberal patrons of lerarned Sanskrit scholars. They used Sanskrit even in their epigraphic records and legal documents. In their coins they began to use Sanskrit instead of Prakrit.

Kalidasa, the renowned poet and Sanskrit scholar of high eminence adorned the court of Chandragupta II. He has proved his versatility in various fields. His dramas such as Sakuntala Malavika Agnimitra and Vikrama Urvasi are based in love themes and they stand for the theme of romaticism. The cloud is hailed as a massager in his Megasanthesa. Rithusamhara is a work which describes the different aspects of various seasons. The work Kumarasambhava refers to the qualities of Skanda Karthikeya, the Northern war god. Rahuvamsa is a work on the dynasty of Rama. His charming and graceful diction, the refinement of his language and sentiments are exhibited by him. His use of similies and metaphors are of great value. His works have given him an immortak place in the history of literature in India.

Vishakadatta, the author of Mudra Rakshasa was a historical playwright. This work deals with the Mauryan revolution. The Gupta’s successful expedition over Malva is brought out by his work called Devi Chandraguptam.

He love activities of Charudatta and Vasanthasena a court artist of Ujjaini is brought to light by Mrichchakatika of Sudraka. Basha’s Swapna vasavadatta. Dandi wrote his Dasakumara Charitha which tells the story of 10 princes. Bharavi was another important poet of that period. His epic called Kiratarjuniyam deals with the competition between Arjuna and Lord Siva. The description of nature in it is a superb one. Bhatti wrote his Ravanavatha and Batti Kavya.

Chandra Vyakarna of Chandragomin and Amara Kosha of Amirtha Sakara are the two grammar works written during that period. The work Amarakosha is a Sanskrit Lexicon.

Mahabharatha and Ramayana, the twin epics were givern perfection during the Guptan age. The Narada, Katyayana and Kamantaka Nitisara came up during this period.

Varahamihira, the popular astronomer of that age published his work called Brihastsamhita. Vatsyayana brought out the work called Nyaya Bashya.

Harisena, the court poet of Samudragupta was responsible for writing the prasasthi Available in the Allahabad pillar inscription. Harisena and Vatsabhatti were the joint authors of the prasasthi, known for their excellent versification.

Many Buddhist works also emerged during the age of the Guptas. Vasubhandhu wrote the works such as Abhidamma Kosha. Abidammasamuchaya and Trimiska. Avalokitiswara Gune Karanda Vyuha and Sukhavati Vyuha are few other Buddhists works of the fourth century A.D.

It was also a period which witnessed the outcome of many Jain works. The jain version of Ramayana was produced by the Vimala. The teachings of Mahavira were condified by Devardhi Gani. Siddhasena Divakara wrote the work called Nyayavardha. He also wrote the work called Sammattitaraka Sutta. Akalanka Deva, a Jain poet of renowned order and logician brought out a work on Jain logic and philosophy called Ashta Sati Vetalabhatta, Kshapanaka, Varahamihira, Ghatakarpara, Vararuchi, Dhanvantri, Amarasimha, Sanur and Kalidasa were the nine gems who adorned the court of Chandragupta II.

Science

Guptan age was the one which was famous for many-sided developments Aryabhatta. Varahamihira and Brahmma Gupta were the renowned scholars in astronomy and mathematics. The works Surya Siddhanta was published by Aryabhatta. The works Romaka Siddhanta and Paulisa Siddhanta are the works by Lata deva of that period. Varahamihira’s Brihad Samhita is a popular work on astronomy. Charaka and Susruta Samhitas are works on medicine. Pala Kapya’s Hasti Ayurveda is also attributed to this period.

Education

The Guptan age also was a one known for the developed system of education private teaches and Gurus promoted education. Law, astrology, astronomy, metaphysics logic philosophy were popular fields of studies. Monasteries were involved in education, The primary education was under the control of the Dharmacharyas. Vallabhi, Ujjaini, Pataliputra, Mathura, Padmavathi, Ayodhya, Nasik, Banaras, Kanchi etc. were familiar centers of learning.

The economic condition

The Guptan age was known for its economic prosperity. The Industrious and illustrious nature of the people, the political stability caused by the strong and powerful Gupta monarchs paved the way for the economic prosperity. The economic activities widened the possibilities of cultural superiority. The economy was a sound and solid one due to the steady growth of agrarian as well as industrial growth.

Agriculture

Agriculture as usual, was the primer object of the economy of the state. Land ownership was vested with individuals, who paid the revenues of the state without any delay. The state showed greater veneration to agricultural activities and protected the farmers. Agricultural activities were carried out on the basis of meteorological and astronomical calculations. Lands were granted to temples, Brahmins, private individuals and monasteries. There were different varieties of lands. Kshetra (the cultivable land), Khila (fallow land), Aprahate (untilled land) Aprata (unsettled land), Vastu (house site), Gopata Sarah (paustre land) were the kinds and every one had its own value. The boundaries were marked exactly. The measurements in the inscriptions reveal this fact. The boundary disputes were settled by the elderly people of that area. There were specific land rules which protected the possessions of the land lords and the services of the people. There were three harvests in a year 1/6 of the total produce was collected as the land revenue. Various varieties of taxes were collected by a separate department created for that purpose.

Industries

The Guptan age was known for its industrial development. Gold, silver, copper, iron, brass, lead, tin were the metals used. There were so many mines. The blacksmiths occupied an unique place in the society. Metallurgy was a developed one. The Mehruli pillar inscription of Chandragupta II with attest it. It is available now in Delhi and it is still fresh without rust even though it is exposed to light and rain. Copper was used in plenty. Pottery making, making of weapons and ornaments, dyeing, bleaching, embroidery were popular industries prevailed then. Wood work was also a popular one.

Trade and commerce

Trade and commerce stood for superior economic conditions. Goods were transferred from one place to the other. Local and foreign trade flourished. The inflow of wealth assisted the prosperity of the country. Egypt, Greece, Rome, France, Persia, Arabia, Syria, Ceylon, Siam. Combodia, Sumatra were the countries with which the Guptas had commercial contact. There were guilds and corporations. Money lending was a fruitful business. There prevailed a barter system. Thus trade and commerce assisted the prosperity of the country.

Religious conditions

Religion played a significant role during the age of the Gupta. It was an age of devotionalism and Bhakti. The people were fond of religion and worship. Amidst the existence of multifarious religious orders there prevailed peace and serenity. The brahmanical activites attained prominence. Religious toleration was a common feature. The Gupta monarchs, irrespective of their individual religious orders were religious tolerants. They where able to do their best in setting aside Buddhism. Since Hinduism Hindu efflorescence. The people enjoyed the right of freedom without any restrictions. Bhakti or devotion, popular among people, was common to all. Though Buddhism was dominant there was scope for Buddhism and Jainism also. Saivism, vaishnavism, Saktham, Sauram, Kaumaram and Ganapathyam were becoming popular. Old religious faiths, beliefs, superstitions, philosophies continued. The Brahmins of the Guptan age widened the scope of neo-Hinduism or Hinduism of a developed stage. The sacred Hindu scriptures such us Epics. Puranas, Smrithis. Ramayana and Mahabharatha were completed and they attained a perfect status. It was a period which witnessed a synthesis of many religious ideas.

Vaishnavism

Vishnu was called by different names such as Hari. Purushotama. Trivikrama and Pundarikaksha. Krishna was treated as his incarntion. Narayana was also a name assigned to him. He was treated as an unconquered deity, who could subdue all. He was the superior of the superiors. The Gupta monarchs had high regard and vereration for this deity. Inscriptions point out that Samudra Gupta himself was Lord Vishnu in human form. They had the Garuda, the mount of Vishnu, as their emblem. Even in their flag and coins they had the images of Garuda.

The Gupta monarchs patronized Hinduism and Brahmanism. The Hindu temples gained a lot of land grants from the rulers, ministers, guilds and private individuals. Vedic rites and rituals were revived and venerated. Sacrifices attained prominence. Saivism also was popular. The cult of Skanda Karthikeya became popular.

Saivism

Siva was assigned the place as the eternal Brahman or the highest God. He was also venerated as the god of good and evil. The Kushan coins of the early years of the Christian era countain the figures of Siva in their coins. He was given a highest place when compared with other gods. Few gupta monarchs were followers of saivism.

Bhagavatism

The Bhagavata cult gained prominence during the age of the Guptas. The Guptan monarchs felt happy in calling themselves as Parama Bhagavatas. Chandragupta Vikramaditya II was a great patron of Bhagavatism. The Gadwa and Madura inscriptions attest this fact. From the Udayagiri cave inscription we get the fact that one Vishnudeva was a Bhagavatha. Skanda Gupta is hailed as Parama Bhagavata in the Gadwa and Junagadh inscriptions. The Eran stone pillar inscription has pointed out that Vishnu was a four handed god. Bhagavatism attained a highest position during the Guptan age.

Avataras

The concept of incarnations of Vishnu emerged during that period. Matsya, Kurma, Varaha, Vamana, Narashimha, Rama, Balarama, Parasurama, Krishna and Kalki were the ten avataras. Prabavathi Gupta, the daughter of Chandra Gupta II was a staunch devotee of Rama, the son of king Dasaratha of Ayodhya. It is believed that the worship of various Avataras will bring joy and happiness to the devotee. Lakshmi or Thirumagal, the consort of Vishnu was worshipped as the goddess of wealth. She finds her place in the Gupta coins also. Many legendary stories on Vishnu emerged then. The Dhamodharpur, Junagadh, Eran inscriptions speak about the qualities of Vishnu alias Jannardhana. The Deogarh and the Ellora temples speak about the qualities of Lord Krishna.

Skanda

Skanda-Karthikeya was the northern war God called by the names such as Muruga, Kumara and Karthikeya. He was worshipped as Shanmuga or six faced god. Peacock was associated with him as his mount.

Other deities

Kalidasa the renowned poet has hailed Kubera, the Lord of wealth as Lokapala. The elephant faced god Ganesa was a popular deity of that period. He was worshipped for the successful completion of all the accomplishments of the devotees. At places like Mathura. Paharpur and Bhaitragaon we have the figures of Vinayaka of Gupta period. Sun worship was also familiar one during that age. The silk weavers association too was interested in construction a sun temple. From the Indore copper plate of Skanda Gupta we get the fact that there was a sun temple at Indrapore. At places like indore and Gwalior there were temples for the sun. Sakthi cult was a popular one during the Gupta period. She was treated as the destroyer of evils. Uma, Parvathi, Kali, Durga, Maheswari, Mahisasuramardhini, Saraswathi were other goddesses. Saraswathi was the god of wisdom and knowledge. She was associated with the stringed instrument vina. The cult of Sapta matrikas also developed. Ambika seated on a lion is depicted in the coins of Samudra Gupta. Amarakosha has given the names such as Brahmi, Kaumari, Vaishnavi, Varahi, Indirani and Chamundi.

Hinduism of that age centred around rituals and sacrifices. Religions ceremonies, sacrifices, marriage rituals became common. Putrashesti yaga was conducted for containing an eldest son. The people had faith and belief over rituals, superstitions, omens, astrology, palmistry etc. The Hindu trinities Brahmma, Siva and Vishnu were glorified by the mass. So it is evident that Bhakti or devotion was highly appreciated.

Buddhism

Buddhism did not disappear during the Gupta period. It was gaining popularity. Asanga, Vasubandhu, Dignaga, Kumarajiva, Paramartha were the renowned scholars of the Gupta age. Buddhist art also developed then. Sanchi, Saranath, mathura, Kausambi, Ajantha, Amaravathi were popular art centures of Buddhism. The chaityas at Bhaja, Junnar and kanheri were familiar. Buddhist paintings gained impetus at the hands of the rulers as well as the aristocrats. Different varieties of the images of Buddha were brought out then. The worship of the images of Buddha became popular. Buddha was also treated as an avatar of Vishnu. The Buddhist Chaityas Viharas attained popularity. Nalanda was an eminent center of Buddhist learning.

Jainism

Like Buddhism Jainism too had its hold in areas like Mathura, Mysore, Udhayagiri etc. In 453 A.D a jain council was convened at Vallahbi. It held under presidentship of Devarthigani. A lot of images of Thirthankaras emerged then. Fahien, the Chinese Traveller too has exhibited the versatility of the Jains.

Thus Guptan age was a renowned period of devotionalism.

Gupta and architecture

The Guptas were great masters of art and architecture. The art and architecture reached its high water mark during the period of the Guptas. Hey stood for perfection and evolutionary process. Due to the increase of the anthropomorphic image of gods there was a development of art and architecture. It was a period known for its developed system of fine arts. Various art practices such as sculpture, architecture and painting developed during that period. It was a culminating point in the art history of India. In naturalness of expression, balance and techniques they remained unexcelled. In both brahmanical and Buddhist arts there was an evolution of perfect diversities.

The Gupta period witnessed the development of temple architecture due to the needs and necessities of the people. The garhbhagriha of the Gupta temple was constructed with the use of stone. The early Gupta temples had only a small chamber in square shape. There was nothing inside the sanctum sanctorum except the main idol. So it was merely a simple shrine. The temples were constructed on raised platforms either in square or rectangular shape. A circumambulatory passage was arranged to go around the deity. A pillared mandapa in front of the main shrine was constructed in the subsequent periods. The doors of the shrines were embellished and decorated. Over the sanctum a plain sikara was constructed. The sabha mandapa was a later addition.

The Guptan art of the formative period exposed the creative sense of the artisans. Importance was assigned to a specific and particular form. Every aspect of the temple had its own purpose. The stones used are well dressed. The Guptas were the earliest monarchs who thought of the permanent value of the temple. The following temples reveal the contributions of the Guptas to temple architecture.

The Kankali Devi temple at Tigawa is a standing monument of temple with Purana Kalasa and perfect pillars. The massive abacus ornamented portal, decorated doors and toranas are unique features of this temple. The Ganas, Mithunas, Vidhyadharas, dwarapalas too find their places in this temple. The temple at Era is also an example of the Guptan art. On par with the style of the temple at Tigawa tow temples that is one for Varaha and the other one for Vishnu are constructed. The Sanchi temple with a square cells and pillared materials. The side walls carry the weight of the roof and there is no mortar used. The pillars in the front Mandapa are square in shape and had no decoration. The top portion of the pillar is in the form of a bell.

A separate temple for Goddess Parvathi is constructed at Nachna Kuthara. This temple is attributable to the early Gupta style. For lighting and are lattice works are made available on the three sides of the shrine. As an identical form a temple is constructed at Bhumara.

The Dasavathara temple at Deogarh is a standing monument of the wonderful Guptan art. It belongs to the early sixth century A.D. This is the first temple constructed with a Vimana over the main shrine. There is a square terrace, pilasters, panels on the sides. The temple is encircled by a railing. It contains a roofed portico. Scenes from Ramayana and Mahabjarata are also depicted in this temple. The Sikara of Vimana over the sanctum sanctorum is in the shape of a pyramid.

At Bhitargoan a dilapidated brick temple is available and that is associated with the Guptas. This is constructed on an elevated platform and there are steps in the eastern side which lead to the main shrine. It has a square sanaatorium. Semi circular vault roof covers the mandapa and pradakshina patha. In the outer prakara athe heads of deities are available in the form of projections. The terracotta figures and panels of Ramayana and Mahabharatha are wonderful specimens of that art.

The Mahabodhi Temple at Bodhgaya and a brick temple and Nalanda also speak for the glory of the Guptan art.

Caves

The Guptas contributed to the rock out caves also. The Udayagiri caves datable to the period of Chandra gupta II (382-401 A.D.) have plain cells in rectangular shape. The style is more or less akin to those of structural temples. The pillars in the porticoes are known for their carvings. Some brick structures are also added with them. The unity of two varieties are unique and superb in nature. The doorways are carved in an excellent way. The Ajantha cave no 8 is also attributed to the Gupta age.

Pillar

The Guptan artists stood for their skill in metallurgy. The Mehruli iron pillar testifies to that. Around 415 A.D by the orders of Kumara Gupta this pillar was erected. This pillar available now at Delhi is 23 and 8 in height Its total weight is six tons.

Sculpture

The Guptan superiority is brought out by its sculptures. The indigenous tradition was followed without any deviation. The depict the aesthetic glory of the Guptan period. They stand testimony to the thought and feeling of the artisans. They reveal the urban and exuberant nature. Mathura, Patna and Banaras are the renowned centers where one could see the Gupta monuments. The Guptan sculpture is known for its masterly techniques. The Mathura and Amaravathi schools of art were quite familiar then. They were not only pioneers but also paved the way for the introduction of new techniques. Much stress was granted to Divine qualities. The facial expressions of the images are quite absorbing and they are known for their spiritual expositions. The perfection is another unique form. Along with human figures, flowers, animals, plants are also designed. No much value is assigned to the use of jewels and ornaments.

The methods employed in the Guptan art and architecture speak for the introduction of asanas and mudras. The deities are depicted in different styles and postures. Sarvankarna, Vajaparyankarana, Padmasana, Sukasana, Lalitasana etc., are associated with the Hindu and Buddhist icons. Abhaya mudra, kataka mudra, chin mudra are also exposed. It is revealed that the Guptas had the view that art was a substitution for spiritual knowledge. The Guptas offered value for simplicity and nationalistic ideas.

Paintings

The art of paintings was a matured one. Chitra Sutra of Vishnu Dharmottara Purana refers to painting. Different colours were used. Pramana, Bhava, Lavanya, Yojana, Sadrisyam and Varnikabhanga are the six anges of painting. In Ajantha cave Nos one, two nine ten sixteen and twenty seven contain Gupta paintins. They are superb varieties of figures such as human figures, gardens, courts, cities, birds, flowers, legendary figures, scenes from Jataka tales, dying princess, mother and child etc., have all been paintd. They stand testimony to the architectural glory of the painters. At Bagh cave also have the Gupta paintings. The Bagh paintings are mostly secular.

Thus the many sided advacement of the Gupta period enable us to call that age as a golden age.

Theguptas