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This book studies Nātha sampradāya through archaeological evidence for the first time. Drawing on a pioneering approach to the study of ascetic traditions, it investigates not only the nature of the Nātha sampradāya’s religious architecture but also examines the extent to which they shared space with other religious groups such as the devotees of Siva and Sakti, Buddhism, and Islam, especially with the Sufi tradition. Focusing on western India, the book sifts through a variety of archaeological evidence and documentation of their temples, caves, and maṭhas. It critically analyses iconographic representations of ascetics on temple walls and sculptural representations of yogic postures or āsanas. Further, these representations are discussed within a pan-South Asian framework to highlight both the commonalities of the tradition across the subcontinent and the regional specificities, along with their chronological spread. Breaking new ground, this volume will be of great interest to scholars and researchers of religion, especially Hinduism, history, archaeology, and South Asian studies.
The Cave Temples of Ellora, 30 KMS, from Aurangabad district of Maharashtra state, India, is a heritage site for the World and a priced jewel of Indian Civilization, as at Ellora, one witnesses the harmonious co-existence of three major religions of the modern secular India, the Hinduism, the Buddhism and the Jainism. Like Ajanta Caves, Ellora was never discovered. It was always open for visit throughout the ancient and medieval ages. Even though the architectural activities here began in 5th Century A.D., it was only with the rise of the Chalukya-Rashtrakuta rulers in 7th Century to 10th Century A.D. that art and architecture blossomed at Ellora. The Hindu Rulers in ancient times were governed by certain religious injunctions and ethical codes which promoted them to donate the funds to the temple building as the same was considered essential for attainment of worldly power and spiritual salvation. The artists at Ellora were quick to respond to the urges and demands of their society. They rose to height of their creative dynamism. They acted out of passion and feelings, faith and sensibility. They drew themes from the mythology and then transformed the rock into a cavalcade of Gods and Goddesses. While doing so, they judiciously portrayed the feelings of compassion, emotions and the fury. The temple of Kailasa is an illustration of one of those rare occasions when men's mind, heart and hand, worked in unison to build this feat. The rocks cut monuments at Ellora, essentially represent the climax of the process of cutting shrine in direct rock and fashion them into the places of worship and residence embellished with beautiful and imposing sculptural and pictorial images. This practice started by Buddhism thousands of years ago, was eventually adopted by Hinduism and Jainism.The monuments [34 caves] are numbered in a continuous sequence. Buddhist monuments (Caves 1-12) occupy the southernmost part of the site, while Hindu monuments (Caves 13-29) are located in the middle and towards the north are a small number of five Jain excavations (Caves 30-34]. The infinite lithic representations at Ellora coordinate into the greatest concentration of the sculpture, wrought at a single site, in diverse styles that art history has ever witnessed. All the aspects related to daily life, Gods and goddesses, myths and rituals related to all the three dominant religions, are exhibited in Ellora through architecture and sculptures. In most of the caves, however, the focal points are centered round the figures of divinities - Buddha, Shiva and Jain Thirthankaras. Music, dancing and erotic plays of all the carved and painted creatures turn to the central figures of divinity. Gods and demi-gods, flying nymphs, musicians, kinnaras, dwarfs, makara, elephants, bulls, lion, peacocks or aquatic creatures- whether they are in the main hall, on the roofs and walls, in the side chambers, in porches, in balconies, in galleries, whether they are standing or flying, the entire attention of visitors and devotees is attracted to them and the divinities they surround by- Buddha, Shiva or Tirthankaras.
Volume V, ART: This volume contains 47 articles by scholars of Art History, representing various aspects of art. It covers the topics like the Buddhist narrative art and Buddha’s iconography with reference to Amaravati school of Art, Jaina Art, Terracotta art, Iconography of Siva, Vishnu, Surya, Mahishasuramardhini, Ganesa, Kartikeya, Dikpalas and Navagrahas and a few articles on Kuchipudi dance and folk art forms. This volume serves as a valuable source book for the students, research scholars and teachers as well in the fields. This volume also highlights the love and affection of Prof. P. Chenna Reddy enjoys in the intellectual world. The felicitation Volume is brought out in a series of 12 independent books covering a total of 460 articles. Every volume contains two sections. The first section contains the biographical sketch of Prof.P.Chenna Reddy, his achievements and contribution to archaeology, history and Society. The second section of each volume is subject specific, E.g., Volume-I on Archaeology, Volume II on Early and Medieval Indian History, Volume III on Modern Indian History, Volume IV on Epigraphy and Numismatics, Volume V on Art, Volume VI on Architecture, Volume VII on Religion and Philosophy, Volume VIII on Economy, Trade and Commerce, Volume IX on Literature, Volume X Tribalore and Folklore, Volume XI Contemporary India and Diaspora, Volume XII, Tourism .and contains as many as 460 articles and contributed by renowned scholars.
A comprehensive guidebook to the places in India made sacred by the Buddha’s presence. Beginning with an inspiring account of Buddhist pilgrimage, the author then covers sixteen places in detail. With maps and colour photos, an essential companion for pilgrim and traveler.
First published in 1965, The Culture and Civilisation of Ancient India in Historical Outline is a strikingly original work, the first real cultural history of India. The main features of the Indian character are traced back into remote antiquity as the natural outgrowth of historical process. Did the change from food gathering and the pastoral life to agriculture make new religions necessary? Why did the Indian cities vanish with hardly a trace and leave no memory? Who were the Aryans – if any? Why should Buddhism, Jainism, and so many other sects of the same type come into being at one time and in the same region? How could Buddhism spread over so large a part of Asia while dying out completely in the land of its origin? What caused the rise and collapse of the Magadhan empire; was the Gupta empire fundamentally different from its great predecessor, or just one more ‘oriental despotism’? These are some of the many questions handled with great insight, yet in the simplest terms, in this stimulating work. This book will be of interest to students of history, sociology, archaeology, anthropology, cultural studies, South Asian studies and ethnic studies.