"Of the three masterpieces (Of Pallava School) in the Mahabalipuram, which reach the highest watermark of plasticity and vividness, the first is Mahishasura Mardini relief. The Goddess Durga is out to destroy Mahishasura.
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The crafty, powerful buffalo-demon, is on the defensive. He is fighting with determination, though he has grown feeble, for he supports the mace with both hands, waiting eagerly for the moment when he can strike down the Goddess.
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His demons are fleeing, falling, or seeking to escape.
The ganas, short and fat-bellied and armed with bow or sword, and the different Shaktis who form the army of Durga, are bold and aggressive. Some of them hold the royal umbrella over her head as she joins the fray.
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Her mount, the ferocious lion, is rushing forward its right-paw lifted. Her head is thrown back in proud defiance and Her eight hands handle different weapons, one holding the taut bow, another drawing string to its utmost.
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This is not a sculpture, much less one of a stone. It is the moving picture of living battle, every line, every shade, creating the illusion of stirring conflict.
The vigor of the composition, as carved in this relief is
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unique in art for Durga is not the sculptural descendant of the Mother Goddess with large bosom, narrow waist and rounded hips. She is tall and Her tense body, with the slender, lithe surpluses of the maiden, is sinuous with resistless energy. Her bust is compact and firm.
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Nowhere in stone or color has a woman been delineated with such grace and power or breathing such a sense of triumph, so irresistibly cosmic. Not even the song of her glorious exploits-the Devi Mahatmya- can give a truer concept of victorious mother than this stone relief."
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-K. M. Munshi, Indian Temple Sculpture.
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Raja Prithvinarayan Shah inscribed a stone slab, marking the building of his new palace in which he praises Devi Tuljabhavani as Mahishasurmardini, and marks himself as her humble servant.' writes Charudatta, where he tries to establish unity of Rashtra through Tuljabhavani.
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“"On the Panchami tithi of Shukla Paksha of the Vaishakh month, in the Shaka year of 1691 (10th May 1769), Saturday, the king Prithvinarayan completed the building of his palace and arranged a great utsava to mark it. This Prithvinarayan is a mere bee drinking the nectar,
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from the lotus feet of Devi Durga, with whose blessing he is ruling the kingdom of Nepal. Many scholars have praised this generous king and many kings have accepted him as their overlord. May he always scale new heights of prosperity."
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One of the special things about the Goddess worshipping in Hinduism is about the worship of the goddess collective in different forms. The collective can take forms from Goddess pair like Chamumda-Chotila of Gujarat,
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to Tri-Ambika like in Vaishnodevi to Saptamatrikas in South Indian temples to Nava Durga of the Deccan region and 64 Yoginis like that in Morena District of Madhya Pradesh. There is one more collective known as –Dasham Mahavidyas of the Goddess. Kali is the first maha vidya.
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The second Mahavidya is the Tara – the sparkling one. Tara in her form is indistinguishable from the Kali, but with one difference – Tara holds a lotus flower in her hand. Kali is the nature in its primal form. Unapologetic, fierce which can never be tamed by humanity.
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The Goddess worship in India is eons old, sometimes pre-dating to the oldest Vedic hymns. In Indian scriptures, we find a division of the world into 2 parts – Prakriti – that which is material, can be perceived via senses,
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and Purush – the which is immaterial, non-perishable and cannot be perceived through senses but has to be connected with via different means such as Ashtanga-yoga.
The Goddess is Prakriti or Nature. Nature in its primal form is wild, unapologetic about its manifestations.
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There are no moral rules in Nature. No animal feels embarrassed about being naked neither do they have a concept of justice. It is all driven by the fear of survival. And thus, we come across the Goddess in her primal form – Kali (काली).
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Meghnad Saha a well-known Indian Physicist had made stellar contributions to the theory of thermal ionization and its application to stellar spectra, an astrophysicist Svein Rosseland writes,
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"The impetus given to astrophysics by Saha’s work can scarcely be overestimated, as nearly all later progress in this field has been influenced by it." Along with being a Physicist, Saha was a staunch nationalist impressed with the revolutionary ideas and hence,
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associated himself with the Anushilan Samiti. During World War-I, Saha was assigned the task of collecting weapons from the vessel, however, the ship was intercepted by the British and the mission failed.
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The Shaniwarwada was one of the beautiful mansions whose foundation was laid by Peshwa Bajirao I (1720-1740) on 22nd January 1732, by arranging an opening ceremony according to Hindu religious customs,...
after this Rs.15 were paid in charity to Brahmans on the occasion.
Originally, the Wada was simple with the main Diwankhana or main hall with some ornamental carvings.
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Later on from Peshwa, Balaji Bajirao (1740-1761), to Nana Phadnawis, Prime Minister to Sawai Madhavrao (1774-1795) made alterations by adding the rooms, halls, galleries, towers, pavilions and fountains. The palace contained large chouks and several large halls
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The visual persona of Bharat Mata which originated in the Bengal spread from Kashmir to Kanyakumari to the western part of India however, the Bharat Mata as the Mother Goddess
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received attention outside the nation through the long-distance patriots and the fierce revolutionaries.
One of such Punjabi and Sikh dominated revolutionary party named ‘Ghadar’ that flourished in North America from around 1913 into the 1940s,
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published numerously the cartographic image of Bharat Mata in Punjabi (Persian and Gurumukhi scripts), Urdu, Hindi and English that celebrate Indian martyrs and called for armed revolution to overthrow the colonial regime.
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