There are more animals and mortals depicted on coins than Gods. Yet religion is the oldest culture in the world. Kushan kings of India were the first represent gods incuding Shiva and Buddha in their coins as early as 100 to 300 AD.
Religion and deities depicted on coins are construed by some pious people as effacing the value of their gods. Coins are a part of everyday life for everybody, and religious coins can also be a reminder to the presence of god in daily life. In a puritan’s sense the use of religious coins in monetary transactions could mean that god looks over honesty and integrity when his image is used.
The coins have their own caste system or status too, the poorest being cooper or aluminium or copper, silver for the gentry, and gold for the kings and the wealthy.
Since late 19th century there came a new forum to represent gods in daily life: the postage stamps. The expression of gods on stamps and coins also contributed to philatelic and numismatic art in daily life.
As Buddha himself did not sanction personal worship the early images of Buddhism for veneration were confined to Buddha’s foot marks and stupas.
Gandhara in the present Pakistan is credited with the first representation of the Buddha in human form; the portrayal of Buddha in his human shape, rather than shown as a symbol. As Buddhist art developed and spread outside India, the Gandhara style spread to most eastern regions of the world. The adjacent Swat Valley, the land of romance and beauty, is celebrated as the holy land of Buddhist learning and piety. It is said that the Swat was filled with fourteen hundred imposing and beautiful stupas and monasteries, which housed as many as 6,000 gold images of the Buddhist pantheon for worship and education. There are now more than 400 Buddhist sites covering and area of 160 Km in Swat valley alone.
The earliest discovered statue at Gandhara is that of the seated Buddha from 2nd or 3rd century AD. Other Buddha images from this period too are of Greco-Roman style. They seem to have flourished during the adjacent Kushan reign of Mathura (Uttar Pradesh). Gandharan’s role in the evolution of the Buddha image has been a point of considerable disagreement among scholars. It now seems clear that the schools of Gandhara and Mathura each independently evolved its own characteristic depiction of the Buddha about the 1st century CE. The Gandhara school mostly drew from the traditions of Rome and Greece and represented the Buddha with a youthful Apollo face, dressed in royal garments. The ancient Gandharan artisans in their composition of Buddha’s images and his experiences have transformed the religion into Buddhist Art.