Abstract
Since religious beliefs have long been the foundation of a community’s way of life in India, these beliefs were adopted in all expressions of both temple and domestic architecture. The environment thus reflected the cultural traits of the people. With the help of selected examples from Ahmadabad’s early nineteenth and twentieth century history, this text introduces the presence of ethereal, winged half divinities as an important aspect of architectural and sculptural details in Indian religious architecture. In the second half of the nineteenth century, such forms finally emerged as a result of the entanglement between local and imported Western art forms. European art and imagery thus became identified with the taste and preferences of the colonial state.
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Notes
- 1.
The vaishnavite Svāminārāyaṇa faith was established by Ghanshyam Pande, or Sahajananda, later known as Svāminārāyaṇa (2 April 1781–1 June 1830), who hailed from Chhapaiya in Uttar Pradesh, Central India. He settled in Gujarat around 1799. In 1800, he was initiated into the Uddhav Sampradaya by his guru Ramananda Svami, and was given the name Sahajananda Svami. In 1802, his guru handed over the leadership of the Uddhav Sampradaya to him before his death. Sahajananda Svami held a gathering and taught Svāminārāyaṇa mantras. From this point onwards, he was known as Svāminārāyaṇa, and regarded as an incarnate God by his followers. Within the faith, Svāminārāyaṇa is equated with the Supreme Being, purusottama. The Uddhav Sampradaya became known as the Svāminārāyaṇa Sampradaya, which he spread in western India as he travelled through this region in the early nineteenth century, and found a great following in the vaishnavites, the followers of Viṣṇu [See Barrot (1987, 67–80)].
- 2.
This faith has a large group of believers and has established its own dominion through constructing temples and institutions throughout the world, wherever its followers have settled. When Svāminārāyaṇa died, he had a following of 1.8 million people. In 2001, Svāminārāyaṇa-centres existed on four continents, and the congregation was recorded to be five million, the majority in homeland Gujarat [see Williams (2001, 68)] and see Rinehart (2004). In 2007, the newspaper Indian Express estimated members of Svāminārāyaṇa faith to number over 20 million worldwide [see Rataul (2007)].
- 3.
It was no longer “sculpture” or wood carving, but “statuary.”
References
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Paniker, K. Ayyappa. 1997. Medieval Indian Literature: Surveys and Selections. New Delhi: Sahitya Akademi.
Rataul, Dharmendra. 2007. “Niche Faiths.” Indian Express. 27 May.
Rinehart, Robin. 2004. Contemporary Hinduism. Ritual, Culture, and Practice. Santa Barbara: ABC-Clio, Inc.
Shah, Chimanlal P. 1996. Rajanagar na Jinalayo. Ahmedabad: LD Institute of Indology.
Williams, Raymond Brady. 2001. An introduction to Swaminarayan Hinduism. Cambridge: University Press.
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Vasavada, R.J. (2015). Ethereal Imagery: Symbolic Attributes in the Art and Architecture of India. In: Gutschow, N., Weiler, K. (eds) Spirits in Transcultural Skies. Transcultural Research – Heidelberg Studies on Asia and Europe in a Global Context. Springer, Cham. https://doi.org/10.1007/978-3-319-11632-7_8
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