Conference Presentations by Natasja Bosma
Poster presentation at the 20th conference of the European Association for South Asian Archaeolog... more Poster presentation at the 20th conference of the European Association for South Asian Archaeology and Art, 4 – 9 July 2010, University of Vienna, Austria.
Tālā is a village in the north of the ancient region Dakṣiṇa Kosala, which comprises the modern province Chhattisgarh and the districts Sambalpur, Balangir and Kalahandi of Orissa. It is situated north of the confluence of the rivers Maniārī and Śivanātha. Despite the fact that it is a very small village, the place is well-known for the earliest monuments of Dakṣiṇa Kosala. In Tālā, one can visit the ruins of two temples that were dedicated to Śiva: the Jiṭhānī and the Devarānī. Since these ruins are the earliest Śaiva remains in the region, that makes Tālā a very important place in the search for an answer to the question how, when and why Śaivism spread to Dakṣiṇa Kosala at some point in history.
Both from a devotional and an iconographical point of view, the doorway of a temple is of great importance. Entering the temple is a transition from public to divine: the doorway leads the devotees to the heart (garbhagṛha) of the temple, the place where they can meet and communicate with their god. Also, the doorways of temples are usually adorned with beautiful images and panels. The iconography of these images and panels could give some clues about the nature and religious affiliation that belongs to the deity that used to reside in the temple. In the case of Tālā, the ruin of the Devarānī still has its beautiful doorway in a relatively good condition. It shows us some unique panels that have caused several discussions about the way they should be interpreted.
Since, among others, the iconography of the panels on its doorway point to the Śaivite nature of the Devarānī, it raises the question which early form(s) of Śaivism spread to Tālā, and presumably from there to other parts of Dakṣiṇa Kosala. It would also be interesting to get an answer to the question where this Śaivism of Tālā originated. Based on some new interpretations of the Devarānī doorway, an attempt will be made in this paper to give a preliminary answer to these questions.
Papers by Natasja Bosma
In: Indo-Iranian Journal 56,3-4 (special issue based on papers given at the symposium Epigraphic... more In: Indo-Iranian Journal 56,3-4 (special issue based on papers given at the symposium Epigraphical Evidence for the Formation and Rise of Early Śaivism, which was held at the University of Groningen, 4–5 June 2012), pp. 245-261.
Books by Natasja Bosma
This book deals with the early development of Śaivism in ancient Dakṣiṇa Kosala, the region that ... more This book deals with the early development of Śaivism in ancient Dakṣiṇa Kosala, the region that roughly corresponds to the modern state of Chhattisgarh, plus the districts of Sambalpur, Balangir and Kalahandi
of Odhisha (formerly Orissa). At the end of the sixth and the beginning of the seventh century, this region was under the control of the Pāṇḍava king Śivagupta alias ‘Bālārjuna' hailing from Śrīpura (the modern village of Sirpur), who was a great patron of religion. Epigraphical evidence, supported by archaeological remains, has shown that by the time of Śivagupta's reign, which lasted for at least fifty-seven years, Dakṣiṇa Kosala was already a rich centre of early Śaivism.
In the context of this setting the following research questions were formulated: what circumstances fostered the rise and development
of Śaivism in this area, and did the Skandapurāṇa, an important and contemporaneous religious scripture, play any role in that development? An answer to these questions would not only shed light on the religious processes at work in Dakṣiṇa Kosala, but would also touch upon the interplay of political, social, economic and geographical factors.
This book deals with the early development of Śaivism in ancient Dakṣiṇa Kosala, the region that ... more This book deals with the early development of Śaivism in ancient Dakṣiṇa Kosala, the region that roughly corresponds to the modern state of Chhattisgarh, plus the districts of Sambalpur, Balangir and Kalahandi
of Odhisha (formerly Orissa). At the end of the sixth and the beginning of the seventh century, this region was under the control of the Pāṇḍava king Śivagupta alias ‘Bālārjuna' hailing from Śrīpura (the modern village of Sirpur), who was a great patron of religion. Epigraphical evidence, supported by archaeological remains, has shown that by the time of Śivagupta's reign, which lasted for at least fifty-seven years, Dakṣiṇa Kosala was already a rich centre of early Śaivism.
In the context of this setting the following research questions were formulated: what circumstances fostered the rise and development
of Śaivism in this area, and did the Skandapurāṇa, an important and contemporaneous religious scripture, play any role in that development? An answer to these questions would not only shed light on the religious processes at work in Dakṣiṇa Kosala, but would also touch upon the interplay of political, social, economic and geographical factors.
Edited Volumes by Natasja Bosma
Indo-Iranian Journal, Brill, 2013
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Conference Presentations by Natasja Bosma
Tālā is a village in the north of the ancient region Dakṣiṇa Kosala, which comprises the modern province Chhattisgarh and the districts Sambalpur, Balangir and Kalahandi of Orissa. It is situated north of the confluence of the rivers Maniārī and Śivanātha. Despite the fact that it is a very small village, the place is well-known for the earliest monuments of Dakṣiṇa Kosala. In Tālā, one can visit the ruins of two temples that were dedicated to Śiva: the Jiṭhānī and the Devarānī. Since these ruins are the earliest Śaiva remains in the region, that makes Tālā a very important place in the search for an answer to the question how, when and why Śaivism spread to Dakṣiṇa Kosala at some point in history.
Both from a devotional and an iconographical point of view, the doorway of a temple is of great importance. Entering the temple is a transition from public to divine: the doorway leads the devotees to the heart (garbhagṛha) of the temple, the place where they can meet and communicate with their god. Also, the doorways of temples are usually adorned with beautiful images and panels. The iconography of these images and panels could give some clues about the nature and religious affiliation that belongs to the deity that used to reside in the temple. In the case of Tālā, the ruin of the Devarānī still has its beautiful doorway in a relatively good condition. It shows us some unique panels that have caused several discussions about the way they should be interpreted.
Since, among others, the iconography of the panels on its doorway point to the Śaivite nature of the Devarānī, it raises the question which early form(s) of Śaivism spread to Tālā, and presumably from there to other parts of Dakṣiṇa Kosala. It would also be interesting to get an answer to the question where this Śaivism of Tālā originated. Based on some new interpretations of the Devarānī doorway, an attempt will be made in this paper to give a preliminary answer to these questions.
Papers by Natasja Bosma
Books by Natasja Bosma
of Odhisha (formerly Orissa). At the end of the sixth and the beginning of the seventh century, this region was under the control of the Pāṇḍava king Śivagupta alias ‘Bālārjuna' hailing from Śrīpura (the modern village of Sirpur), who was a great patron of religion. Epigraphical evidence, supported by archaeological remains, has shown that by the time of Śivagupta's reign, which lasted for at least fifty-seven years, Dakṣiṇa Kosala was already a rich centre of early Śaivism.
In the context of this setting the following research questions were formulated: what circumstances fostered the rise and development
of Śaivism in this area, and did the Skandapurāṇa, an important and contemporaneous religious scripture, play any role in that development? An answer to these questions would not only shed light on the religious processes at work in Dakṣiṇa Kosala, but would also touch upon the interplay of political, social, economic and geographical factors.
of Odhisha (formerly Orissa). At the end of the sixth and the beginning of the seventh century, this region was under the control of the Pāṇḍava king Śivagupta alias ‘Bālārjuna' hailing from Śrīpura (the modern village of Sirpur), who was a great patron of religion. Epigraphical evidence, supported by archaeological remains, has shown that by the time of Śivagupta's reign, which lasted for at least fifty-seven years, Dakṣiṇa Kosala was already a rich centre of early Śaivism.
In the context of this setting the following research questions were formulated: what circumstances fostered the rise and development
of Śaivism in this area, and did the Skandapurāṇa, an important and contemporaneous religious scripture, play any role in that development? An answer to these questions would not only shed light on the religious processes at work in Dakṣiṇa Kosala, but would also touch upon the interplay of political, social, economic and geographical factors.
Edited Volumes by Natasja Bosma
Tālā is a village in the north of the ancient region Dakṣiṇa Kosala, which comprises the modern province Chhattisgarh and the districts Sambalpur, Balangir and Kalahandi of Orissa. It is situated north of the confluence of the rivers Maniārī and Śivanātha. Despite the fact that it is a very small village, the place is well-known for the earliest monuments of Dakṣiṇa Kosala. In Tālā, one can visit the ruins of two temples that were dedicated to Śiva: the Jiṭhānī and the Devarānī. Since these ruins are the earliest Śaiva remains in the region, that makes Tālā a very important place in the search for an answer to the question how, when and why Śaivism spread to Dakṣiṇa Kosala at some point in history.
Both from a devotional and an iconographical point of view, the doorway of a temple is of great importance. Entering the temple is a transition from public to divine: the doorway leads the devotees to the heart (garbhagṛha) of the temple, the place where they can meet and communicate with their god. Also, the doorways of temples are usually adorned with beautiful images and panels. The iconography of these images and panels could give some clues about the nature and religious affiliation that belongs to the deity that used to reside in the temple. In the case of Tālā, the ruin of the Devarānī still has its beautiful doorway in a relatively good condition. It shows us some unique panels that have caused several discussions about the way they should be interpreted.
Since, among others, the iconography of the panels on its doorway point to the Śaivite nature of the Devarānī, it raises the question which early form(s) of Śaivism spread to Tālā, and presumably from there to other parts of Dakṣiṇa Kosala. It would also be interesting to get an answer to the question where this Śaivism of Tālā originated. Based on some new interpretations of the Devarānī doorway, an attempt will be made in this paper to give a preliminary answer to these questions.
of Odhisha (formerly Orissa). At the end of the sixth and the beginning of the seventh century, this region was under the control of the Pāṇḍava king Śivagupta alias ‘Bālārjuna' hailing from Śrīpura (the modern village of Sirpur), who was a great patron of religion. Epigraphical evidence, supported by archaeological remains, has shown that by the time of Śivagupta's reign, which lasted for at least fifty-seven years, Dakṣiṇa Kosala was already a rich centre of early Śaivism.
In the context of this setting the following research questions were formulated: what circumstances fostered the rise and development
of Śaivism in this area, and did the Skandapurāṇa, an important and contemporaneous religious scripture, play any role in that development? An answer to these questions would not only shed light on the religious processes at work in Dakṣiṇa Kosala, but would also touch upon the interplay of political, social, economic and geographical factors.
of Odhisha (formerly Orissa). At the end of the sixth and the beginning of the seventh century, this region was under the control of the Pāṇḍava king Śivagupta alias ‘Bālārjuna' hailing from Śrīpura (the modern village of Sirpur), who was a great patron of religion. Epigraphical evidence, supported by archaeological remains, has shown that by the time of Śivagupta's reign, which lasted for at least fifty-seven years, Dakṣiṇa Kosala was already a rich centre of early Śaivism.
In the context of this setting the following research questions were formulated: what circumstances fostered the rise and development
of Śaivism in this area, and did the Skandapurāṇa, an important and contemporaneous religious scripture, play any role in that development? An answer to these questions would not only shed light on the religious processes at work in Dakṣiṇa Kosala, but would also touch upon the interplay of political, social, economic and geographical factors.