Term Paper on "Asian Art of India"

Term Paper 5 pages (1620 words) Sources: 5

[EXCERPT] . . . .

Asian Art of India

Architectural Cosmology

One of the most palpable markers of a civilization is the architecture it erects. This fact is true for a number of reasons, since architecture both reflects the level of sophistication a culture has achieved as well as different aesthetic elements of art that it embraces. Such a notion is particularly true of the art and architecture found throughout parts of Asia. Like most civilizations, those found within this part of the world primarily erected architecture during antiquity for pragmatic purposes which, for the most part, involved either housing, governmental, or ecclesiastic purposes (or some combination of these three). When examining religious temples that are demonstrative of worshippers of both a Buddhist and a Hindu faith, scholars are able to learn about various aspects of the worldview of both of these respective religions, which combine elements of astronomy and cosmology with precise statistical calculations of measurements. Although Buddhist and Hindu temples have both varying and similar points in their structure that elucidate different facets of their belief systems, a thorough analysis of eminent structures representative of each culture reveals that they each include crucial elements of their conception of both this world, the afterlife, and the deities that they believe govern them.

An excellent example of this principle is provided by the Angkor Wat temple which, although located in Cambodia and erected by King Suryavarman II in the 12th century, was erected via principles of conventional Hindu architecture and demonstrates a number of tenets that are integral to the worldview and religio
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us beliefs of Hindus. Like most Hindu temples, there is a correlation between the external surroundings of the temple with its internal ones, which are evocative of the conception of outer and inner cosmos in relation to man. This principle is demonstrated most dramatically within the Angkor Wat temple by the varying dimensions used in tis construction. The vast majority of the dimensions of the temples' width, height, length, and that of individual features represents numbers that have significance in Hindu religion and cosmology. Certain measurements within this particular temple, for instance, correspond and allude to Hindu religious conceptions such as the Kali, Dvapara, Krita yuga and Treta. These terms represent varying ages of man as understood by the Hindu religion (Encyclopedia Britannica). As writer Subhash Krak observes, "the distance of the first step of the western entrance gateway to the first step of the central entrance tower is 1,296.07 cubit" (3), which corresponds to the Treta, the second of four epochs of man. The circumferences and other measurements all directly relate to quantifiable aspects of the Hindu religion that also adhere to notions of astrology, which is one similarity shared between these temples and classic Egyptian ones.

In addition to the precise mathematical calculations with which this structure was built that delineate specific religious principles, it was also furnished with an abundance of architecture that also directly relates to important themes in this religion. There are visual representations of many crucial scenes in conventional Hindu religion within the multitude of chambers and rooms in the Angkor Wat. Among the many gods and goddesses depicted in these works of art are Vishnu, Krishna and Ravana, as well as renderings of hell and heaven as conceived by Hindu adherents, which also provide palpable markers of the cosmology and tenets of this religion. It is also significant to note the value of this temple for Hindu followers due to its reflection of this religion. Due to its affiliation with the notion of Devaraja, which represents the king of gods, this temple was a renowned pilgrimage site for many years (Kak 4).

Hindu temples originally descended from wooden structures, which were then constructed out of rock before they were built out of bricks in the early part of the first millennium a.D. An eminent example of this fact is the Chaitya Cave in Karli, which is actually considered a prototype of Buddhist temples. However, this temple also adheres to conventions that are distinctly Hindu and which transmute critical elements of this religion. Virtually all Hindu temples are representations of Mt. Meru, which was known as the dwelling place of the gods, and considered the center of creation (No author). Temples, including the Chaitya Cave at Karli, were built as earthly replicas of this mythological mountain, and had to adhere to conventions that included their heights being double their widths and the dimensions of their sanctum sanctorums being half the width of the temple itself (Kak 2). The structuring of temples that were in accordance with these and other rules elucidated within the Brihat Samhita 56 demonstrates that they are physical representation of Mt. Meru.

More importantly, the construction of the Chaitya Cave at Karli is largely based on the Vastapurusah mandala, the Hindu conception of the design of the cosmos inside the body of man-like god. The whole universe is depicted within this diagram, which includes elements such as the sun and moon and several key gods and goddesses including Brahma, who is located at the center. The square like structuring of this diagram is representative of the heavens, which accounts for the square base of the Chaitya Cave at Karli. The circular objects constructed within and as a part of this temple represent the earth. As was true of the Angkor Wat, the Chaitya Cave at Karli is ultimately emblematic of cosmos at an individual and universal level, providing the inspiration for personal transformation and growth (Kak 11).

As the preceding example of the Chaitya Cave at Karli suggests, there is a close correlation between Hindu and Buddhist temples, particularly since these religions were highly prevalent throughout Southeast Asia at the same time period. As such, there are commonalities between these two religions in structures that are decidedly Buddhist, such as the Great Stupa at Sanchi which was commissioned by Ashoka Maurya in approximately 258 B.C.E. The stupa was a structure that was viewed as a work of art and for the pragmatic means of covering the remains and representations of Buddha and his followers. In the latter respect, they serve as funeral mounds, although they came to symbolize the triumph of Buddha over the cycle of life and death by signifying his final death ().

Different aspects of the shape of the Great Stupa at Sanchi reflect the cosmology and religious beliefs of Buddhists. Its ovular design is emblematic of the world egg and of heaven, particularly in light of the fact that it was built on a box-like pedestal denoting the four cardinal compass points. This square is representative of the earth and the concept of the notion that the earth supports the rising, ovular dome of heaven, which in turn covers the earth itself (Shepherd). Yet the belief that heaven is above earth and governs it, despite the supporting base of the structure, is denoted by the fact that parasols are mounted above one another, representative of the hierarchy of heaven which is an essential part of Buddhism. A ritual circumambulatory path surrounds the monument, indicating that the structure itself is symbolic of the view of the cosmos in this religion. The structure is also surrounded by four gateways, erected after the structure was built, that depict scenes of importance in Buddhism and in the many lives of Buddha (Shepherd).

Another example of the ideals reflected in Buddhism that its temples, and stupas in particular reflect is found in the Kanishka stupa. The overarching point of these religious edifices is to quarter representations of Buddha. This particular temple was constructed by the Kushan Emperor Kanishka the Great at some point during the second century CE. Whereas other stupas were built to house objects consecrated to the memory and the likeness of Buddha, this particular structure (which is no longer existent) was built… READ MORE

Quoted Instructions for "Asian Art of India" Assignment:

Assignment One

After reading the required section of your textbook, write a five-page essay on one of the following topics using the same formatting as in Unit I, each with fully identified and analyzed works of art in your answer.

How are Buddhist and Hindu religious ideals reflected in temple structures from this region of the world? Select, identify, describe, and discuss four examples (two of each) to focus your discussion.

Please compare the figure of Buddha with images of Hindi gods and goddesses. How do they reveal differing religious beliefs? How are they similar? Identify, describe, and discuss four specific examples (two of each).

Please examine how the Bhagavad-Gita reveals the fundamental teachings of Hinduism, and how those teachings are expressed in visual images. Click here for an online version of the Bhagavad-Gita. How is this poem written to express its ideas in a lyrical format? Do these aesthetics find a parallel in visual images? Use four examples of art to answer these questions.

Give a historical and artistic overview of the Taj Mahal in Agra, India, using your textbook and three additional online sources to discuss this important architectural complex.

Unit Overview

In this unit, you will study the art of Asia, which is the largest geographic region covered in this class, and will focus on India, Southeast Asia, China, Japan and Korea. The Indian subcontinent, or Indus Valley, which includes both modern-day India and Pakistan, was the birthplace of many great religions, including Brahmanism, Hinduism, Buddhism, and Jainism, which all have common roots in the literary and philosophical writings of India in the first millenium BC. From the first through the fourth centuries AD, Buddhism spread throughout Asia into Afghanistan, Nepal, Tibet, and then further southeast into Sri Lanka, Burma, Indonesia, Thailand, Vietnam, Cambodia, and finally into China, Korea and Japan, among other countries.

These religions remain important today in all aspects of Asian culture and the arts. For example, Buddhist temple complexes are often designed with several tall temples in the center surrounded by walls and smaller temples to replicate the Buddhist image of the universe. The sacred image of the universe includes Mount Meru in the center, surrounded by smaller mountains, oceans with the island continents, and a massive wall. High ranking priests known as brahmins, speculated on the nature of Indian art and developed the concept of rasa, which lies at the heart of traditional Indian aesthetics. Rasa is the emotional reaction of pleasure and satisfaction that the visual arts, music, poetry, and drama can give to the sense and ***** of the viewer. Reacting to art, the viewer becomes one with the rasa-inspiring object and all of creation. He or she can transcend the surrounding world and harmonize with the ultimate bliss of the Brahman. However, for art to accomplish this, it must go beyond mere description. It must also have style and be capable of conveying universal ideas that appeal to the viewer*****s heart and instincts. In Indian thought, the cumulative experience of the emotions of many past lives within everyone can be activated into spiritual responses by art, leading to the pure bliss of Brahman and the ultimate fulfillment of the inner being. One irony, however, is that the artists who were commissioned to create the art did not belong to the brahmin caste themselves, but they nonetheless understood and followed the theories of the brahmin aestheticians in creating their art. Angkor Wat in Cambodia is one of the best-known religious complexes today.

The religion of Islam was then introduced into Asia by Arab armies in the 700s, and by the 1200s, India was transformed into a Muslim culture. Islamic Mughal leaders commissioned the famous Taj Mahal in Agra, India in the 1600s, which remains one of the most important architectural sites in the world and an important tourist destination. More recently, however, these sites have been threatened by violence, including the well-known Colossal Buddha in Bamiyan, Afghanistan. At 180 feet tall and from the 2nd century AD, this huge standing figure was the largest stone statue in the area, destroyed by the Taliban in 2001.

East Asia is dominated by China, the most ethnically-diverse country in the world. Chinese artists introduced new technology into the arts to create beautiful bronze sculptures, and works in jade, silk, ivory, porcelain and lacquer as well as architectural innovations to include a unique system of ceiling bracketing that allowed for the use of screen walls. In addition to these innovations, Chinese aesthetics, based on the ancient philosophy of Confucianism, religious beliefs, and literature, an example of which we know today being the principles of Feng Shui. Korea became part of the Chinese Han Empire in 108 BC and was responsible for introducing Buddhism into Japanese courtly culture in the 500s AD.

The Japanese archipelago consists of four large islands and hundreds of smaller ones. Japanese culture reveals the influence of Buddhism and Chinese culture, but has its own distinct Shinto features as well that predate Buddhist intervention, and focus on a spare aesthetic code inspired by a Zen Buddhist rejection of worldly ties and the creation of rigorous ceremonies such as the tea ceremony that reflect a high degree of cultural refinement.

Required Readings

In the Gardner*****s text, read Chapters 1 and 2 for India and Southeast Asia, Chapters 3 and 4 for China and Korea, and Chapters 5 and 6 for Japan.

Unit Objectives

By the end of this unit, students should be able to:

Describe how Buddhist and Hindu religious ideals were reflected in the layout and structure of the temples;

Compare and contrast the figure of Buddha with images of Hindi gods and goddesses, providing several examples;

Describe how the Bhagavad-Gita reveals the fundamental teachings of Hinduism, and how those teachings are expressed in visual images;

Explain how the teachings of Confucius reflect many social and political ideas of ancient China by providing examples;

Discuss daoism and how this principle of natural order conforms to the basic aesthetic of Chinese art, with reference to the philosophy of Feng Shui;

Discuss the aesthetic canon as explained by Xie He in the fifth century by providing examples of painting and calligraphy from several different time periods;

Describe Shinto worship and how it differs from Buddhism, Hinduism, and Jainism;

Describe some of the changes in art that took place at the beginning of the Kamakura period;

Describe how Korean ceramics differed from those made in China or Japan;

Describe the tea ceremony, the architecture and ceramics involved, the purpose behind the tea ceremony, and some of the apparent contradictions concerning the ceremony; and

Describe how Japanese art has been influenced by Western culture, and in turn, how modern architecture has been influenced by Japanese architecture.

Religious Ideals in India and Southeast Asia

Please read this section of your textbook, thinking specifically about the various religious ideals that form the basis for art in this region of the world, and how architecture and sculpture work together to express these ideals. Make sure you understand the differences between Buddhism, Hindi, and other related belief systems such as Jainism and Islam.

Key Terms

Shinto Worship

Bhagavad-Gita

Taoism

Esoteric Buddhist Art

Pure Land Buddhist art

Daimyo

Bushi

Zen Buddhism

Zen Gardens

Tea Ceremonies

Japonisme

Asuka and Hakuho Periods

Nara Period

Heian Period

Kamakura and Koryo Korea Periods

Muromachi Period

Momoyama Period

All written assignments should be double-spaced, with a 1*****" margin on all sides, and a 12 pt. font. Any images and/or bibliographies are not included in the five page length requirement. Note: five pages of text is roughly 1,250 words. In each essay, you will be discussing works of art. In all examples that you discuss, your images should be fully identified by title, artist (if known), date, and location of object. Then, give a brief formal description and analysis of the work, and explain in a very specific and detailed way a response to the essay question. Your paper should be written entirely in your own words, although you may use a limited number of quotations from your textbook, with page references given in parenthesis at the end of the sentence. This essay format will be the same for all essays you write in all units of this class.

How to Reference "Asian Art of India" Term Paper in a Bibliography

Asian Art of India.” A1-TermPaper.com, 2012, https://www.a1-termpaper.com/topics/essay/asian-art-india-architectural/5814068. Accessed 5 Oct 2024.

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A1-TermPaper.com. (2012). Asian Art of India. [online] Available at: https://www.a1-termpaper.com/topics/essay/asian-art-india-architectural/5814068 [Accessed 5 Oct, 2024].
”Asian Art of India” 2012. A1-TermPaper.com. https://www.a1-termpaper.com/topics/essay/asian-art-india-architectural/5814068.
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[1] ”Asian Art of India”, A1-TermPaper.com, 2012. [Online]. Available: https://www.a1-termpaper.com/topics/essay/asian-art-india-architectural/5814068. [Accessed: 5-Oct-2024].
1. Asian Art of India [Internet]. A1-TermPaper.com. 2012 [cited 5 October 2024]. Available from: https://www.a1-termpaper.com/topics/essay/asian-art-india-architectural/5814068
1. Asian Art of India. A1-TermPaper.com. https://www.a1-termpaper.com/topics/essay/asian-art-india-architectural/5814068. Published 2012. Accessed October 5, 2024.

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