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This contextual study of narrative reliefs depicting Hindu epics and puranas on specific South Indian Hoysal a temples provides a detailed exposition of narrative episodes paired with photographs, illustrating and reviewing the stories and exploring techniques of Indian visual narrative.
This volume is a detailed exposition of the visual retellings from the Rāmāyaṇa, Mahābhārata and Bhāgavata Purāṇa on specific South Indian Hoysaḷa temples. The first part of the book deals with the Amṛteśvara temple, particularly its narrative panels depicting the Rāmāyaṇa, Mahābhārata and Bhāgavata Purāṇa. The text is a résumé of episodes paired with photographs which illustrate and review the visual retellings and explore Indian techniques of visual narrative. Corollary material from other Hoysaḷa temples with narrative reliefs, including new sites, is presented in the second part. There are very few published contextual studies of Indian narrative sculptures, and so the book is a contribution to the documentation of Indian medieval art, examining visual narratives within the context of the Hindu temple. The book is illustrated with 150 photographs.
This volume examines The Rāmāyaṇa traditions of South India and Southeast Asia. Bringing together 19 well-known scholars in Rāmāyaṇa studies from Cambodia, Canada, France, India, Indonesia, Malaysia, Singapore, Thailand, UK, and USA, this thought-provoking and elegantly illustrated volume engages with the inherent plurality, diversity, and adaptability of the Rāmāyaṇa in changing socio-political, religious, and cultural contexts. The journey and localization of the Rāmāyaṇa is explored in its manifold expressions – from classical to folk, from temples and palaces to theatres and by-lanes in cities and villages, and from ancient to modern times. Regional Rāmāyaṇas from different parts of South India and Southeast Asia are placed in deliberate juxtaposition to enable a historically informed discussion of their connected pasts across land and seas. The three parts of this volume, organized as visual, literary, and performance cultures, discuss the sculpted, painted, inscribed, written, recited, and performed Rāmāyaṇas. A related emphasis is on the way boundaries of medium and genre have been crossed in the visual, literary, and performed representations of the Rāmāyaṇa. Print edition not for sale in South Asia (India, Sri Lanka, Nepal, Bangladesh, Pakistan and Bhutan)
The most popular story in all of India and a classic of world literature is summarised in 728 verses in the great epic Mahabharata. Intended for independent study or classroom use for students of various levels who have had a basic introduction to Sanskrit, this fully annotated edition of the Ramopakhyana supplies all the information required for complete comprehension. It contains the Devanagari text, Roman transliteration, sandhi analysis, Sanskrit prose equivalents to the verses, syntactic and cultural notes, and the English translation, and word-by-word grammatical analysis.
Based on the most popular story in all of India and a classic of world literature, this fully annotated reader is intended for independent study or classroom use for students of various levels who have had a basic introduction to Sanskrit.
What does it mean to be human? I, Yantra examines ancient Indian narratives about robots and mechanically constructed beings to explore how their Hindu, Jain, and Buddhist authors approached this question. Making translations of many of these texts available in English for the first time, author Signe Cohen argues that they shed considerable light on South Asian religious notions of humanity, self, and agency. She also documents connections between ancient and modern responses to the ethical problems of what precisely constitutes a sentient being and what rights such a being should have. Situated at the intersection of humanities and bioethics, this cross-disciplinary study will be of interest to scholars of South Asian languages and literature as well as specialists in religion and technology.
This book contains a multidisciplinary collection of studies on women in miracle stories found in texts ranging from religious classics to contemporary literary fiction. Miracle stories are a genre of great importance for the study of women's religious inheritance and for the historical and cultural understanding of women as 'makers of faith'. Miracle stories are very generally speaking more open to popular religion and culture than, for instance, doctrinal and official ecclesiastical texts, and as such, they can be of special interest to the study of women's lives and religious aspirations. Remarkably, up till now this genre has not been looked at from this point of view. This book aims to open this field for further research by presenting case studies from diverse angles and disciplines. Some of the questions this book tries to answer are: What do miracle stories specifically tell us about women? Are there some (types of) miracles that are in particular related to (certain groups of) women? What do these stories tell us about women as performers and/or subjects of miracles? What can be said about the social function and religious meaning of miracles by specifically looking at the way certain groups of women are practising and experiencing miracles? By including research on miracle stories in contemporary fiction written by women this book also wants to acknowledge and research the disputed status of 'miracles' as well of 'women' in our present society which is moving from modernity to post-modernity. Please note that Women and Miracle Stories is previously published by Brill in hardback (ISBN 90 04 16681 8, still available).
The Kakawin Ramayana, arguably the oldest Old Javanese epic text in Indic metres (circa 9th century AD), holds a unique position in the literary heritage of Indonesia. The poem has retained a remarkable vitality through the centuries in the Archipelago, inspiring many forms of artistic expression not only in the domain of literature but also in the visual and performing arts, from the reliefs of the majestic Central Javanese temples to modern puppet-show performances. Displaying a virtuoso array of metrical patterns, the Kakawin Ramayana is among the very few Old Javanese texts for which a specific Sanskrit prototype has been identified, namely the difficult poem Bhattikavya (circa 7th century AD), itself a version of the great Ramayana epic ascribed to Valmiki (circa 6th–1st century BC). The Old Javanese poem is an original and skillful work of re-elaboration that documents a fascinating interaction between cultural elements of the Sanskritic tradition with those indigenous to the Javanese setting. The studies included in this volume, written by experts in a wide range of disciplines, focus on disparate aspects of the Kakawin Ramayana and the constellation of cultural phenomena revolving around it, providing the reader with a key to the understanding of the rich Old Javanese textual heritage and the transcultural intellectual dynamics that contributed to shaping the cultural heritage of Indonesia up to the present. With contributions from Andrea Acri, Helen Creese, Arlo Griffiths, Thomas Hunter, Roy Jordaan, Lydia Kieven, Cecelia Levin, Wesley Michel, Stuart Robson and Adrian Vickers, this book is the result of a workshop held at the KITLV branch in Jakarta on May 26th–28th 2009 and supported by the Australia-Netherlands Research Collaboration, the École Française d’Extrême-Orient, and the Stichting J. Gonda Fonds.
In Raja Yudhisthira, Kevin McGrath brings his comprehensive literary, ethnographic, and analytical knowledge of the epic Mahabharata to bear on the representation of kingship in the poem. He shows how the preliterate Great Bharata song depicts both archaic and classical models of kingly and premonetary polity and how the king becomes a ruler who is viewed as ritually divine. Based on his precise and empirical close reading of the text, McGrath then addresses the idea of heroic religion in both antiquity and today; for bronze-age heroes still receive great devotional worship in modern India and communities continue to clash at the sites that have been—for millennia—associated with these epic figures; in fact, the word hero is in fact more of a religious than a martial term. One of the most important contributions of Raja Yudhisthira, and a subtext in McGrath's analysis of Yudhisthira's kingship, is the revelation that neither of the contesting moieties of the royal Hastinapura clan triumphs in the end, for it is the Yadava band of Krsna who achieve real victory. That is, it is the matriline and not the patriline that secures ultimate success: it is the kinship group of Krsna—the heroic figure who was to become the dominant Vaisnava icon of classical India—who benefits most from the terrible Bharata war.