The Shrine in Early Hinduism:The Changing Sacred Landscape

Ray, Himanshu Prabha

doi:10.1093/jhs/hip006

Cited by 6 publications

(7 citation statements)

References 4 publications

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“…Its presence, size and form are also likely to reflect the increasing permanence, institutionalisation and monumentality of the cult that was practiced here. Indeed, it might therefore be argued that, in some ways, the development of the two temples can be seen as an architectural palimpsest of the transformation of a 'village cult' into a 'temple cult', with its attendant formalisation and Hinduization, following the pattern outlined by Eschmann and others on the basis of fieldwork in Orissa (Eschmann et al 1978: 86-89; see also Ray 2009).…”

Section: Discussionmentioning

confidence: 99%

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Excavations at Paithan, Maharashtra

Kennet¹,

Rao²,

Bai³

2020

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Section: Discussionmentioning

confidence: 99%

“…Coomaraswamy 1927: 83;1930: fig. 23;: 105-109; see also Ray 2009). It is possible that the Phase I structure replaced a wooden shrine at the same location, but any such evidence would have been destroyed during the construction of the Phase I structure itself.…”

Section: North Temple Phase I: Mulaprasadamentioning

confidence: 98%

Excavations at Paithan, Maharashtra

Kennet¹,

Rao²,

Bai³

2020

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“…Bentuk denah, material candi dan detail dari beberapa bagian candi menunjukkan ciri khas dari ketiga candi tersebut. Hal ini dapat diartikan bahwa candi memiliki identitas budaya sendiri yang dipengaruhi masyarakat lokal [7]. Selanjutnya, Palangka adalah massa candi yang memiliki dimensi paling kecil dengan denah sederhana dibandingkan lainnya.…”

Section: Pendahuluanunclassified

“…Berdasarkan pada letak tangga sebagai entrance candi dan bentuk profil yang terlihat pada bagian sambungan candi antara batu pasir dan batu bata maka dapat dipastikan bagian yang terbuat dari batu pasir adalah yang pertama dibuat. Pemugaran dan penambahan candi pada masa lalu adalah yang biasa demikian juga pembangunan candi yang dilakukan secara bertahap [7].…”

Section: Candi Bungsuunclassified

Struktur Unik Candi Muaro Takus, Riau

Siswanto

Ardiansyah²

2020

JLBI

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Kompleks percandian Muara Takus memiliki empat candi yang berdekatan tetapi mempunyai langgam arsitektur dan dimensi yang berbeda. Material utama candi adalah batu bata dan batu pasir dengan menggunakan kombinasi yang berbeda sehingga dapat menghasilkan struktur candi yang berbeda dengan candi lainnya di Sumatera. Penggunaan material batu bata dan batu pasir yang memiliki karakter dan ukuran yang berbeda selain memunculkan permasalahan tetapi juga menciptakan suatu keunikan pada bentuk dan detail candi. Metode studi kasus yang dipergunakan dengan kegiatan penelitian yang meliputi observasi, pengukuran, penggambaran serta wawancara. Keempat candi yaitu Tuo, Bungsu, Mahligai dan Palangka menggunakan kombinasi batu bata dan batu pasir yang berbeda serta pada bagian candi yang berbeda. Bentukan stupa menara dari candi Mahligai yang menggunakan sebagian besar batu bata dan sedikit batu pasir menimbulkan kesan unik yang elegan. Penggunaan batu bata dan batu pasir secara bersamaan atau terpisah di kompleks percandian Muaro Takus telah menghadirkan karya arsitektur candi Buddha dengan struktur yang unik dan menawan.

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“…The myth which is central to the cult of Devi is her manifestation as Durga, the warrior goddess which portrays her as Mahisa Mardini, the slayer of buffalo demon. So it is often argued that the cult of mother Goddess was Dravidian and non-sanskritic in origin and it was the religious custom of the tribals and low caste groups which were later incorporated into the Brahminical religion (Ray 2009) [11] . Though it is true that the Aryan civilisation was increasingly dominant in north India at the level of high culture which allotted only minor roles for goddesses, but material evidences shows that indigenous culture never dies for which Mackenzie Brown viewed that, " The history of Hindu tradition can be seen as a Re-emergence of the Feminine" (Hawley & Wulff 1998) [4] .…”

Section: Introductionmentioning

confidence: 99%

Represenatation of goddess in Shakta tradition: theory and practice

Dash¹

2019

Eur. J. Multidiscip. Res.

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Contemporary intellectual debates in religious studies especially revolve around the issues of relationship between religion and politics along with religion and gender, which is the direct result of development of postmodern ideology. On the eve of postmodern discourse, intellectuals are questioning and challenging the traditional and rationalists view of religion and its increasing importance to male centric ideology. So the recent scholarship has begun to uncover and explore the marginalised tradions in which special attention is given to studies on Shakta Shrines or the Goddesses. Focusing upon literature, it is found that there are a growing number of studies pertaining to temples and male goddesses where as the number of studies conducted for female goddess are only a few in number and those few studies has viewed the goddess from a feminist and gender perspective by contrasting female category with their male counterpart. Again, these literatures have only focused upon the issues like theological, cultural-anthropological and historical aspects of the goddess. Meanwhile, issues like the relationship between language and reality, the status of the goddess in social context and the negotiating gulf between precept and practice is rarely examined, which are essential aspects for sociology of religion. Against this background, the present paper intends to analyse the representation of the goddess in Shakta tradition on the basis of some important and noteworthy review of literatures.

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The Shrine in Early Hinduism:The Changing Sacred Landscape

Cited by 6 publications

References 4 publications

Excavations at Paithan, Maharashtra

Excavations at Paithan, Maharashtra

Struktur Unik Candi Muaro Takus, Riau

Represenatation of goddess in Shakta tradition: theory and practice

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