The most important sculpture in the round are the life-size or colossal images of yakshas and yakshis, which reinterpret forms established by the two Patna yakshas and the Didarganj yakshi of the Mauryan period—very much as a few animal capitals, particularly the makaras (a crocodile-like creature) from Kaushambi and Vidisha (Besnagar), echo the tradition of the superb Mauryan animal capitals. It is the yaksha figures, however, that deserve special attention, for they played a significant part in the iconographic developments of the 1st century ce and later and contributed substantially to the imagery of the anthropomorphic Buddha icon.

The most famous of the yaksha images is a colossal figure recovered from the village of Parkham, near Mathura (Archaeological Museum). It is about 8.7 feet (2.7 metres) in height, and, though the two hands are broken and the head is considerably damaged, it is an image of great strength. Its squat neck, its head set close to the body, which tends toward corpulence, its swelling belly restrained by a flat band, and a broad chest adorned with necklaces—all of these features contribute to an image turgid with earthy power. The back is flat and cursively finished, so that the figure has the appearance more of a bifacial relief than of an image carved in the round. Although the forms retain some of the cubical modelling of Bharhut, the swelling limbs and torso have a massive weightiness that makes the image an appropriate representation of a divinity that presides over the productive processes of nature and endows plenty and abundance on his worshippers.

The Mathura region seems to have been an important centre of yaksha worship, for several images, most of them fragmentary, have been discovered there. Some images have also been found from the ancient city of Vidisha (Vidisha Museum), one of which is even larger than the Parkham example and is in a better state of preservation. The god holds a bag in one hand (the other was held below the chest), and the hair is tied in a large top knot over the forehead. The image is accompanied by a female consort (yakshi), wide-hipped and full-breasted, who also emphasizes and personifies the powers of fertility.

The widespread nature of the cult is evidenced by the occurrence of yaksha images throughout India. Fragments in the round (not to speak of the relief representations in a Buddhist context) of the 2nd to 1st centuries bce have been found from Madhyadesha, Orissa, Rajasthan, Andhradesha, and Maharashtra. At Pitalkhora there is an exceptionally fine image of a yaksha conceived as a potbellied dwarf carrying a shallow bowl on his head; the features, with a gently laughing mouth, are suffused with good humour. Similar yakshas, employed as atlantes (male figures used as supporting elements), are also found on the western gateway of the Great Stupa at Sanchi and at other sites, notably Sarnath.

The latest in the series of cult images is the image of the Yaksha Manibhadra, from Pawaya (Gwalior Museum). The sculpture is at present headless, but the rest of the body is well preserved. The right hand holds a fly whisk that flares over the shoulder; the modelling of the legs and torso is sensitive, and the folds of the garment wrapped around the body are full and voluminous, recalling the style of sculpture at Sanchi.

The terra-cotta sculpture of the period consists mainly of relief plaques made from molds found at numerous sites in northern India. These generally depict popular divinities; a richly dressed female figure loaded with profuse jewelry, obviously a mother goddess, is the favoured subject. Scenes from daily life also abound—as well as what appear to be illustrations of current myths and stories. Superb examples have been found from Mathura, Ahichhatra, Kaushambi, Tamluk, and Chandraketugarh. The workmanship is often of the most exquisite clarity and delicacy, the style paralleling that of contemporary stone sculpture.

Indian sculpture from the 1st to 4th centuries ce

This period is characterized by the dominance in northern India of the ancient school of Mathura. Other schools, such as those that flourished at Sarnath and Sanchi in the first two centuries before Christ, for example, were markedly restricted in their artistic output. Much of their sculpture was imported from Mathura, and the few images they produced locally were strongly influenced by Mathura work. The narrative bas-relief tradition, consisting of elaborate compositions of edificatory character, was on the wane, and the emphasis was on carving individual figures, either in high relief or in the round. For the first time, images appear of the Buddha, bodhisattvas, and various other divinities including specifically Hindu images representing the gods Vishnu, Shiva, Varaha, and Devi slaying the buffalo demon; some of these figures begin to feature several arms, a characteristic of later iconography. There are also many images of yakshis, often in most alluring attitudes and gestures. Their enticing bodies are now presented as unified organic entities, lacking all traces of the stiff, puppetlike aspect that had not been entirely overcome even at the Great Stupa of Sanchi. During this period, also, a fresh incursion of foreign influence by way of western Asia was received, quickly assimilated, and transformed in the characteristic manner of Indian art.

The school of Gandhara, with Taxila in Pakistan as its centre and stretching into eastern Afghanistan, flourished alongside the Kushan school of Mathura. It is of a startlingly different aspect, stressing a relatively naturalistic rendering of form, ultimately of Greco-Roman origin. The school evolved a distinct type of Buddha image and was also rich in relief sculptures depicting Buddhist myth and legend. Drawing largely on Indian traditions of composition, it nevertheless reinterpreted them in its own manner. The schools of Mathura and Gandhara were in close proximity and undoubtedly influenced each other, but essentially each adheres to its own concept of style.

The ancient Indian relief style found its fullest expression and development at neither Mathura nor Gandhara but in Andhradesha, notably at the great sites of Amaravati and Nagarjunikonda. Railing pillars and other parts of stupas decorated with Jataka tales and scenes from the Buddha’s life are found in great number and are of the most exquisite quality. Free-standing images of the Buddha, on the other hand, are relatively rare, being found only toward the close of the period.