NMI 2006.ppt
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This document discusses the history of art and religious architecture in India. It questions the traditional dichotomy between art history and archaeology, arguing instead for understanding religious structures within their social contexts. Various 19th century frameworks that emphasized documentation and linear chronology are analyzed. Specific case studies of temples like Durga at Aihole and Parasuramesvara at Gudimallam reveal changing religious identities over time. The interdependence of architecture, sculpture, and performance arts is highlighted. Archaeological insights into continuity of settlement and diversity of worship are discussed, as is the Asian milieu of shared motifs and the spread of Buddhism across the region.
NMI 2006.ppt
- 2. Archaeology versus Architectural History? 19th century: evidence of form and style (Fergusson); text-aided archaeology (Cunningham). 20th century & writing of socio-economic history: temple providing legitimisation to the state. Temple reinforced social demarcation & hegemonies. Claims of the nation-state : art history bearer of the nations unique artistic self!
- 3. Objectives of presentation Querying the structure of new disciplines that emerged in 19th century India. To shift focus from dichotomies between art history and archaeology to understanding of religious structures. To highlight changing perceptions of religious identity with reference to a study of architecture in ancient period.
- 4. J. Fergusson, & J. Burgess, Cave Temples of India, London 1880 Written record in India imperfect and cannot be relied upon for study of the past, hence importance of architectural history. Cyclical notion of time inconsistent with historical reasoning: emphasis on chronology. Monuments located within religious-racial framework, e.g. Dravidian architecture.
- 5. J. Fergusson, & J. Burgess, Cave Temples of India, London 1880 The Western Deccan caves show how Buddhist religion rose and spread, and its form afterwards became corrupt and idolatrous. They explain how it consequently came to be superseded by the nearly cognate form of Jainism and the antagonistic development of the revived religion of the Brahmins.
- 6. 19th century framework Documentation the basis of Architectural History. Histories of monuments governed by linear time. Plans indicators of religious affiliation. Changes in legislation relating to conservation introduce new methods of control.
- 7. Durga temple at Aihole 19th century photographs by Colonel Biggs show it as Siva temple. James Fergusson: apsidal form was Buddhist in origin subsequent Brahmanical take-over of the temple. 20th century writings by several Indian scholars: Durga temple at Aihole, apsidal shrines at Ter and Chezerla - structural versions of Buddhist caitya, later converted. M. Rama Rao & K.V. Soundara Rajan questioned this identification based on Agamas, inscriptions, imagery.
- 9. Mahisasura- mardini image in Durga temple at Aihole
- 10. Diverse religious development at Aihole (6th 12th century AD) Megalithic structures on Meguti hill. Buddhist and Jain caves on Meguti hill. Jain temples in close proximity to Hindu shrines. Location of shrines near water-bodies. Inscriptions on temples refer to religious festivities. Range of donors and patrons. 1914-8: shift from temples to 66 protected monuments.
- 13. Archaeology of a temple: Parasuramesvara temple, Gudimallam, Chittoor district 2nd century BC: setting up of the Siva linga. 1st-3rd centuries AD: apsidal brick temple raised around it. 9th century: elaborate arrangements for ritual. AD 845 to 989: inscriptions record donations and gifts to the temple. AD 1127: construction of the temple in stone.
- 14. Siva linga enshrined as object of worship at Gudimallam
- 15. Narayanaswami temple at Melkote near Mysore Most sacred Vaisnava temple. Puranas trace origins to Brahma who procured the image from lord Narayana. 13th century texts: Ramanujacarya came from Tamilnadu and recovered the image. 1117 and 1128 AD: renovation of temple by Hoysala generals. 15th-16th centuries: donations by Vijayanagara rulers.
- 16. Ethno-historic research Crucial role of ascetics and charismatic renouncers in starting worship in temples. Complex relationship between the shrine and the ruling polity. No ready attribution of caste or community patronage. Temple of Kesariyaji south of Udaipur: Jains worship image as Jina Adinath, while local Bhils, identify the image as Kalaji or Karia. Regional histories, social time, cultural memory.
- 17. Inter-dependence of the arts, i.e. architecture, sculpture, performing arts While each art has autonomy, this autonomy is only relative; no form is seen in isolation. Attributes of architect: sakala-guna-raya (abode of virtuous qualities) sarvasiddhi-crya; aneka pura vstu Pitamahan (the creator of many cities and houses). crya or architect: averted excommunication (balligavarte) of the skilful people of this district.
- 19. Archaeological insights Continuity of settlement from prehistoric period onwards, though marked by shifts and changes. Diversity in the nature of worship with rock-shelters coexisting with shrine complexes. Religious identity within expanding cultural frontiers- pan-Indian/ Asian.
- 20. Nagarjunakonda valley: 100 sites in 15 sq. kms. Neolithic (3rd millennium BC) to 16th century. Megalithic stone circles. 30 Buddhist establishments; 19 Hindu brick temples; medieval Jain shrines. Asvamedha tank; memorial pillars Citadel, residential space, ghats Complex patterning of secular & religious space.
- 22. Vijayapuri (Nagarjunakonda): Pattern of Patronage Located within fertile Krishna valley, but also within larger maritime network. Buddhist monasteries: grants from queens, upasikas, setthis, etc. 19 temples: only three with royal records. Elite association with memorial pillars; setting up of lajja-gauri images.
- 23. The Asian Milieu Language as indicator of cultural identity across Asia, e.g. Sanskrit/ Tamil/ Pali. Architectural manifestations and transformations in South and Southeast Asia. Recitation from sacred texts, such as the Epics. Commonality of motifs, forms and symbolism.
- 25. Emerging trends Locating monuments within social time. Interdependence of the arts. Relationship with texts and ritual requirements. Use of inscriptions in understanding community networks, rather than chronology. Asian context of early religious architecture in India.