By D Dennis Hudson
This publication is the crowning fulfillment of the outstanding student D. Dennis Hudson, bringing jointly the result of a life of interdisciplinary examine of south Indian Hinduism.
The e-book is a finely special exam of an almost unstudied Tamil Hindu temple, the Vaikuntha Perumal (ca. 770 C.E.). Hudson deals a sustained examining of the temple as a coherent, geared up, minutely conceptualized mandala. Its iconography and constitution will be understood within the mild of a ten-stanza poem via the Alvar poet Tirumangai, and of the Bhagavata Purana and different significant spiritual texts, while it in flip illuminates the meanings of these texts.
Hudson takes the reader step-by-step on a travel of the temple, telling the tales prompt by means of all the fifty six sculpted panels and exhibiting how their courting to each other brings out layers of that means. He correlates the tales with phases within the religious development of the king throughout the advanced rituals that shaped an important size of the faith. the result's a tapestry of interpretation that brings to existence the richness of non secular realizing embodied within the temple.
Hudson's underlying assumption is that the temple itself constitutes a summa theologica for the Pancharatra doctrines within the Bhagavata culture founded on Krishna because it had constructed during the 8th century. this practice used to be already historic and had unfold largely throughout South Asia and into Southeast Asia. via interweaving background with inventive, liturgical, and textual interpretation, Hudson makes a extraordinary contribution to our knowing of an Indian spiritual and cultural culture.
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Additional info for The Body of God: An Emperor's Palace for Krishna in Eighth-Century Kanchipuram
He was a Bhagavata with connections to the Jainas of the Rashtrakuta court through his mother. 2 Text: 6). Dantivarman began as the junior ruler (yuvaraja) at the end of his father’s reign and continued ruling until ca. 845. His son by Aggalanimmati reenforced the Pallava connection to his grandmother’s Rashtrakuta lineage—and to the Jainas patronized there— by taking as his wife a daughter of Amoghavarsha named Sankha. He took the coronation name of Nandivarman III in honor of his paternal grandfather.
Persuasion would depend on the explanatory power of the ‘‘code,’’ on its ability to account for the details of sculpture, narrative, and design in a manner consistent with the texts and with Pancharatra liturgies. As a result, this work is an exercise in reading architectural, sculptural, written, and performed ‘‘texts’’ closely in order to understand the vision this Vishnu-house was intended to embody for sophisticated Bhagavatas of eighth-century Kanchipuram. This page intentionally left blank part i The Approach to the Vishnu-house This page intentionally left blank 1 The Signiﬁcance of the Temple The two temples of Kanchipuram mentioned in the Introduction dramatically illustrate the religious and political conﬂict of the time and place, each one built as the personal place of worship by an emperor.
Since Karabhajana refers to ‘‘the great river ﬂowing westward’’ as the system sustaining the Chera realm, therefore, this ‘‘ancient legend’’ must not be earlier than the end of the eighth century. ’’ Dating to the second half of the eighth century and to the ninth, they proclaim in their Tamil poems the doctrine that Karabhajana says is popular in Dravida. 41–42). This is the Bhagavata doctrine of taking refuge in God (prapatti) and living thereafter as a refugee (prapanna) in complete dependence.