The P La Sena Schools Of Sculpture

Vajrayogini is a tantric goddess from the highest class of Buddhist tantras who manifests the ultimate development of wisdom and compassion. Her practice is prevalent today among practitioners of Tibetan Buddhism. This ground-breaking book delves into the origins of Vajrayogini, charting her evolution in India and examining her roots in the Cakrasamvara tantra and in Indian tradition relating to siva. The focus of this work is the Guhyasamayasadhanamala, a collection of forty-six sadhanas, or practice texts. Written on palm leaves in Sanskrit and preserved since the twelfth century, this diverse collection, composed by various authors, reveals a multitude of forms of the goddess, each of which is described and illustrated here. One of the sadhanas, the Vajravarahi Sadhana by Umapatideva, depicts Vajrayogini at the center of a mandala of thirty-seven different goddesses, and is here presented in full translation alongside a Sanskrit edition. Elizabeth English provides extensive explanation and annotation of this representative text. Sixteen pages of stunning color plates not only enhance the study but bring the goddess to life.

The sheer wealth and dizzying diversity of Indian sculpture are celebrated in this second volume of the catalogue raisonn� of the Los Angeles County Museum's collection. Nearly two hundred sculptures produced during eleven centuries are described. Of these, one-quarter of the pieces are part of the Nasli and Alice Heeramaneck Collection, while the remaining three-quarters have been acquired since 1970. This splendid collection, while not representing all the major styles of sculpture that flourished on the Indian subcontinent from 700-1900, is certainly one of the most comprehensive among American and European museums. Included are stone, metal, ivory, and wood sculptures from fourteen states and territories of India and from Pakistan and Afghanistan. Organized by regions--Central and Western, Eastern, and Southern India, and the Northwest--the catalogue contains detailed descriptions and illustrations of the 188 sculptures, many with details or multiple views, for a total of 259 illustrations--251 in duotone and halftone and 8 in color.

The Mah?vidy?s are the representative Tantric feminine pantheon consisting of ten goddesses. It is formed by divergent religious strands and elements: the m?t? and yogin? worship, the cult of K?l? and Tripurasundar?, Vajray?na Buddhism, Jain Vidy?dev?s, ?aiva and Vai??ava faith, ?r?vidy?, the Brahmanical strand of Puranic traditions, etc. This volume is the first attempt to explore the historical process, through which these traditions culminated in the Mah?vidy? cult and the goddesses with different origins and contradictory attributes were brought into a cluster, with special reference to socio-political changes in the lower Ga?g? and Brahmaputra Valley between the 9th and 15th centuries CE. Based on a close analysis of Pur??as, Tantras and inscriptional evidence, and on extensive field research on archaeological remains as well as sacred sites, Jae-Eun Shin discusses the two trajectories of the Mah?vidy?s in eastern ??kta traditions. Each led to the systematization of Da?amah?vidy?s in a specific way: one, as ten manifestations of Durg? upholding dharma in the cosmic dimension, and the other, as ten mandalic goddesses bearing magical powers in the actual sacred site. Their attributes and characteristics have neither been static nor monolithic, and the mode of worship prescribed for them has changed in a dialectical religious process between Brahmanical and Tantric traditions of the region. This is the definitive work for anyone seeking to understand goddess cults of South Asia in general and the history of eastern ??kta traditions in particular. To aid study, the volume includes images, diagrams and maps. Please note: Taylor & Francis does not sell or distribute the Hardback in India, Pakistan, Nepal, Bhutan, Bangladesh and Sri Lanka.

Ancient Indonesian sculpture, as yet a relatively unexplored area of research, is discussed in this volume from various angles. The nine contributions originate from an international symposium at the Rijksmuseum in Amsterdam. Robert L. Brown formulates a set of rules that account for the way Indian art was transformed when adopted in Southeast Asian regions. Sara Schastok shows how the dating of Amaravātī style bronzes was influenced by colonial thinking. In comparing the northeast Indian and Javanese bronzes figurines, Susan L. Huntington concludes that although Javanese bronzes owe something to northeast Indian ones, each group has its own distinctive characteristics. Pauline Lunsingh Scheurleer’s contribution stresses the Javanese aspects of Javanese bronzes. Nandana Chutiwongs focuses on images of Avalokiteśvara in this manifestation as Great Compassionate Lord. A fragment of a bronze-ringed rattle leads A. de Vries Robbé to trace the development of this attribute of mendicant Buddhist monks from India, over mainland Southeast Asia, to Central and East Java. Moving to the great Buddhist monument in Central Java, the Borobudur, its structure and meaning are given a completely new interpretation by John C. Huntington. A northeast Indian iconographic model is proposed by J.A. Schoterman for the famous images of Amoghapāśa Lokeśvara and his retinue in the East Javanese temple Candi Jago. Finally, Marijke J. Klokke offers a new interpretation of the iconography of the East Javanese ‘portrait statues’.

Accompanying an exhibition to be held in New York during late fall of 1998, Sacred Visions is a superbly illustrated volume of art works from the 11th to the mid-15th centuries which includes scholarly essays that relate to the paintings to be displayed.