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The volume deals with the 'Jain vastrapatas' or 'Jain paintings on cloth and paper' that depict Jain tirtha, Jain cosmology and so on. Jaina vastrapata refers to material printed on large pieces of cloth and paper that are generally classified into Tanric patas, non-Tantric patas, tirtha pathas, cosmological patas, vijnyapti patras and other patas which include chitra-kavyi patas and special invitations. The book discusses the Jain (Shvetambara) class of antiquities namely the vastrapatas wit vivd pictorial representation. It showcases the speciemens at the Lalbhai Dalpatbjai Museum, L.D. Institute of Indology as also paintings from outside India, the volume explains the usage of the patas, their purpose, the symbolism that they represent, the ritual practices that are depicted by them as well as their social and aesthetic value. It takes up in detail minor Jaina antiquties with numerous visuals to support the textual matter that include paintings and line drawings. The publiucation is bound to have textual value for scholars and students of Indian religious art.
At the turn of the sixteenth century, the notion of world was dramatically being reshaped, leaving no aspect of human experience untouched. The Nomadic Object: The Challenge of World for Early Modern Religious Art examines how sacred art and artefacts responded to the demands of a world stage in the age of reform. Essays by leading scholars explore how religious objects resulting from cross-cultural contact defied national and confessional categories and were re-contextualised in a global framework via their collection, exchange, production, management, and circulation. In dialogue with current discourses, papers address issues of idolatry, translation, materiality, value, and the agency of networks. The Nomadic Object demonstrates the significance of religious systems, from overseas logistics to philosophical underpinnings, for a global art history. Contributors are: Akira Akiyama, James Clifton, Jeffrey L. Collins, Ralph Dekoninck, Dagmar Eichberger, Beate Fricke, Christine Göttler, Christiane Hille, Margit Kern, Dipti Khera, Yoriko Kobayashi-Sato, Urte Krass, Evonne Levy, Meredith Martin, Walter S. Melion, Mia M. Mochizuki, Jeanette Favrot Peterson, Rose Marie San Juan, Denise-Marie Teece, Tristan Weddigen, and Ines G. Županov.
Accompanies the exhibition presented at the Santa Barbara Museum of Art, Santa Barbara, California, April 17-July 31, 2016.
A look at the painting traditions of northwestern India in the eighteenth century, and what they reveal about the political and artistic changes of the era In the long eighteenth century, artists from Udaipur, a city of lakes in northwestern India, specialized in depicting the vivid sensory ambience of its historic palaces, reservoirs, temples, bazaars, and durbars. As Mughal imperial authority weakened by the late 1600s and the British colonial economy became paramount by the 1830s, new patrons and mobile professionals reshaped urban cultures and artistic genres across early modern India. The Place of Many Moods explores how Udaipur’s artworks—monumental court paintings, royal portraits, Jain letter scrolls, devotional manuscripts, cartographic artifacts, and architectural drawings—represent the period’s major aesthetic, intellectual, and political shifts. Dipti Khera shows that these immersive objects powerfully convey the bhava—the feel, emotion, and mood—of specific places, revealing visions of pleasure, plenitude, and praise. These memorialized moods confront the ways colonial histories have recounted Oriental decadence, shaping how a culture and time are perceived. Illuminating the close relationship between painting and poetry, and the ties among art, architecture, literature, politics, ecology, trade, and religion, Khera examines how Udaipur’s painters aesthetically enticed audiences of courtly connoisseurs, itinerant monks, and mercantile collectives to forge bonds of belonging to real locales in the present and to long for idealized futures. Their pioneering pictures sought to stir such emotions as love, awe, abundance, and wonder, emphasizing the senses, spaces, and sociability essential to the efficacy of objects and expressions of territoriality. The Place of Many Moods uncovers an influential creative legacy of evocative beauty that raises broader questions about how emotions and artifacts operate in constituting history and subjectivity, politics and place.
The Jain Temples At Dilwara In Mount Abu Evoke A Sense Of Awe For Their Sculptural Artistry. Unnamed Artists Who Had, For Years Created Exquisite Pieces In Ivory, Now Worked With Marble, Sculpting Ceilings And Domes, Columns And Walls, Creating Works Of Unparalled Beauty. They Carried Forward, And Deepened A Rich Tradition Of Temple Building In India, With Their Plethora Of Images From Indian Myths And Legends. Numerous Gods And Goddesses, Yaksas And Yaksis, Dancers And Musicians, Apsaras And Nagins, As Well As Flowers And Trees-Mythic And Real-Adore Every Nook And Corner Of These Temples. The Most Outstanding Feature Of These Temples Are The Thousand-Petalled Lotuses That Decorate The Domes In The Rangmandaps, Signifying A Very Highly Evolved Technical And Artistic Achievement.Some 200 Kms Away And 500 Years Later, In Ranakpur, The Adisvara Temple Is An Achievement Of A Different Kind. It Is Renowned For Its Architectural Splendour; A Thousand Columns That Define Its Wondrous Spaces Are All Unique, As No Two Are Alike.Using These Temples For A Photographic And A Reflective Study, Professor Sehdev Kumar Explores The Artistic Nuances Of These Temples In The Context Of The Rich Tradition Of Temple Architecture And Iconography In India.
From the contents: 0- The religion0- Kalpasu tra and other Jain texts0- Jain illustrated manuscripts0- A detailed study of some illustrations in Jain manuscripts.
The volume deals with the 'Jain vastrapatas' or 'Jain paintings on cloth and paper' that depict Jain tirtha, Jain cosmology and so on. Jaina vastrapata refers to material printed on large pieces of cloth and paper that are generally classified into Tanric patas, non-Tantric patas, tirtha pathas, cosmological patas, vijnyapti patras and other patas which include chitra-kavyi patas and special invitations. The book discusses the Jain (Shvetambara) class of antiquities namely the vastrapatas wit vivd pictorial representation. It showcases the speciemens at the Lalbhai Dalpatbjai Museum, L.D. Institute of Indology as also paintings from outside India, the volume explains the usage of the patas, their purpose, the symbolism that they represent, the ritual practices that are depicted by them as well as their social and aesthetic value. It takes up in detail minor Jaina antiquties with numerous visuals to support the textual matter that include paintings and line drawings. The publiucation is bound to have textual value for scholars and students of Indian religious art.
The Book Deals With The Beginnings Of Jainism And Its Doctrines And Beliefs, Its Spread And Preachings Of The Tirthankaras As Well As Its Contribution To India S Culture And Art Heritage. Based On Original Sources And With Numerous Illustrations, It Focuses Upon Jainism In The Specific Context Of Mathura.
Nicholas K Roerich's arrival in Bombay, India with his family on 30 November 1923, was followed by his daring mountainous expeditions, making up his 'mountain' phase. What is the draw and pull of a man who was, in his final avatar, a painter of mountains? This anthology of essays on the artist seeks to answer just this. Nicholas K. Roerich's body of work sought to inquire into the common roots of the Russian peoples' Slavic heritage, their pre-Christian, that is, Celtic, Viking and Mongol traditions, and blood ties; his theatrical phase (especially in the 1920s) is seen in his