Iconography Of Visnu (In Northern India, Upto The Mediaeval Period) Kalpana S. Desai

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Published: February 14th 2011

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Iconography Of Visnu (In Northern India, Upto The Mediaeval Period)  by  Kalpana S. Desai

Iconography Of Visnu (In Northern India, Upto The Mediaeval Period) by Kalpana S. Desai
February 14th 2011 | Nook | PDF, EPUB, FB2, DjVu, audiobook, mp3, ZIP | 0 pages | ISBN: | 6.59 Mb

Iconography Of Visnu (In Northern India, Upto The Mediaeval Period)by Kalpana S. DesaiThe concept of Viṣṇu and the ramifications of the iconographic forms of this deity constitute one of the noblest themes in the realm of Indian images. LiteratureMoreIconography Of Visnu (In Northern India, Upto The Mediaeval Period)by Kalpana S.

DesaiThe concept of Viṣṇu and the ramifications of the iconographic forms of this deity constitute one of the noblest themes in the realm of Indian images. Literature teems with references to forms of Viṣṇu in their variety. The development of the concept during the millennia right from the time of the Vedic hymns to the time of later-day Śilpa texts presents a large and colourful picture of the deity in different forms to which the sculptor and painter from the earliest times have added their visual interpretation in different media creating sometimes their own interpretation of ideas recording concepts for which texts do not necessarily supply a literary picture, meticulously sometimes conforming to contemplative hymns and helping understanding of the texts better where they exist.

Besides the Vedic roots of some of the concepts, general literature also, apart from the Epics and Purāṇas, has supplied a stream of ever growing and flowing concepts. Though in tredhā nidadhe padam, there is the Vedic concept of Trivikrama, Trivikrama as known to later iconographic form, with or without the raised foot, in which his strides are emphasised, has his disposition of the attributes alone to determine the iconographic form. It is the Saṁkarṣaṇa Vāsudeva concept however that has the earliest representation in sculpture and description in inscriptions mentioning temples, dedication of the deity and so forth.

Viṣṇu, though invariably a deity wearing klrīṭa in later examples, is in his earliest form as Saṁkarsana and Vāsudeva crowned only by a turban, in common with other deities, including Indra, who, though kirīṭī from the beginning of the Christian era, is yet an uṣṇīṣī in the 2nd century B.C.It is very happy accomplishment of Dr. Kalpana Desai to have written an exceedingly well thought out book on the Iconography of Viṣṇu confining herself to only north Indian representations. Considering the vast scope of the subject, it can easily have two distinct volumes, one for the northern varieties and another for the southern ones.

She has gathered very valuable material, epigraphical and archaeological, Vedic,  gamaic and iconographic from the Epics and Purāṇas in addition to various valuable books and papers on iconography by different scholars on which she has freely drawn, discussed, interpreted and given her conclusions in a lucid and expressive way. Dr. Kalpana Desai has given valuable notes under each chapter and has chosen most appropriate pictures to illustrate her book.

This is a valuable contribution to the iconography of Viṣṇu which scholars should welcome wholeheartedly. I hope that before long she would give a second volume equally instructive and informative on the fecund variety of images of Viṣṇu from the Deccan and the South.C. SivaramamurtiNational Museum 
New Delhi
30th August, 1973For an author bio, photo and a sample read, visit www.abhinavexports.tradeindia.comFor additional information on publishing your books on iPhone and iPad please visit www.AppsPublisher.com



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