Thirteenth International Conference on The Arts in Society

Abstract

According to Shiva Purana , Sadashiva manifestation of Shiva is the purest and supreme, encompassing various aspects of creation, preservation and destruction. Shiva Purana states that Sadashiva possesses five heads, each of which represents Tatpurusha, Aghora, Vamdeva, Sadyojata and Isaana, corresponding to soul, material world, intellect ego and mind respectively. A sculpture excavated from Gyaraspur, , which dates back to the 11th Century, represents Shiva as the creator, the preserver and the destroyer through its 3 heads. This sculpture is unique in its own way because Shiva as the creator (Brahma) is shown with a Sreevatsa on his chest. This tends to show some parallel between Lord Shiva and the Jain Tirthankara Adinath. One of the many names of Shiva is Adinatha. Does this show some convergence of the two faiths? Another striking feature about this sculpture is the presence of palms adjacent to the mundamala (garland of severed skulls) which Shiva the destroyer is adorned with on his forehead. Does this reflect the coordination of thoughts and actions symbolically? Through this paper I have tried to answer these two questions, and how Shaiva Philosophy is portrayed and spread through the medium of art. How influential was art to drive more and more people towards the Shaivite school of thought? Can art really attract and influence people more than written words? These questions are pivotal when we talk of Indian art because idol worshiping and religion formed the center around which the other aspects of the life revolved.