The Present Study, Divided Into Two Parts, Deals With The Socio-Geographical Mosaic, The Racio-Cultural Background And Discusses The Factors Responsible For The Development Of The Wooden Temple Architecture In The Western Himalayas.

Increasing accessibility of Tibet has provided important new insights on the history and context of Tibetan art. This book discusses the impact of Tibetan patronage on Buddhist artistic monuments from both the heartland of Tibet as well as its far (cultural) borders. A score of experts here explore the dialectic between local and “foreign” traditions. Thus the role of Indian artistic traditions, the merging with Chinese, Kidan and Turkic artistic features come to the fore, while at the same time Central Tibet gets ample attention. Recent field research and the study of previously neglected primary literary (inscriptional) evidence make clear that the study of Tibetan art is still in its infancy. This edited volume is the first comprehensive guide to emerging new insights on the intricate context in which Tibetan art emerged and flourished.

On temple architecture of Chamba District and religious life of Gaddis, Indic people; a study.

The Temple Architecture In The Himalayas Has Been Wholly Of Wood As Extensive Forests Of Deodar Have Been In Existence Here Since Times Immemorial. The Wooden Shrines, Richly Carved, Are Very Large, Look Picturesque, And Evocative Than The Secular Buildings.

While numerous studies exist on major South-Asian temples, surprisingly little is known about ‘minor shrines’ and ‘lesser states’. Here fifty-five new documents, in a western-Himalayan script and language, and belonging to a small Siddha shrine, redress this remarkable gap in our knowledge. The documents cover a wide spectrum—from revenue grants to those dealing with ritual, pilgrimage, legality and temple-economy—thus building a picture of the relationship between state and shrine, and particularly so for the minor centres: their popularity and relationship with major temples; mundane matters; notices, petitions, and law-suits. It becomes clear how ‘lesser states’, despite their limited resources, patronized numerous small shrines, along with major temples; and the role played by the Nath-Siddha-ascetics in creating consent-to-rule, acculturation, and constructing hybridity between the Hindu and Tibetan-Buddhist traditions.

The claim, often made, that India--uniquely among civilizations--lacks historical writing distracts us from a more pertinent question, according to Romila Thapar: how to recognize the historical sense of societies whose past is recorded in ways very different from European conventions. In The Past Before Us, a distinguished scholar of ancient India guides us through a panoramic survey of the historical traditions of North India. Thapar reveals a deep and sophisticated consciousness of history embedded in the diverse body of classical Indian literature. The history recorded in such texts as the Ramayana and the Mahabharata is less concerned with authenticating persons and events than with presenting a picture of traditions striving to retain legitimacy and continuity amid social change. Spanning an epoch of nearly twenty-five hundred years, from 1000 BCE to 1400 CE, Thapar delineates three distinct historical traditions: an Itihasa-Purana tradition of Brahman authors; a tradition composed mainly by Buddhist and Jaina scholars; and a popular bardic tradition. The Vedic corpus, the epics, the Buddhist canon and monastic chronicles, inscriptions, regional accounts, and royal biographies and dramas are all scrutinized afresh--not as sources to be mined for factual data but as genres that disclose how Indians of ancient times represented their own past to themselves.