Indian Art

Vidya's survey is outstanding.Her exposition of the 'Rasa' theory in Hindu aesthetics should help non-Hindus to understand the alternative basis of art appreciation.She points out that according to this 'Rasa' theory the contemplation of a work of art must evoke in the viewer a state of "heightened awareness" of an emotion, the emotions being, erotic, comic,kindliness, furiousness,heroic,terrible,odious, wondrous and peaceful.Hindu aesthetics thus stressed the prominent role of the viewer's response in the appreciation of art.This theory was crystallized in the fourth century ACE. One may recall Eliot's criticism of Shakespeare's Hamlet that it lacked 'objective correlation',i.e.,that when certain external facts which must terminate in a sensory experience are given, a relevant emotion should be immediately evoked. Vidya also points out that in the visual story-telling adopted by sculptors in Ancient India, viewers understood that the lower part of a panel was near to them and the upper part further away.When this has been basically understood, displaying the objects in the 'background' of a relief as large and clear as those in the 'foreground' led to a legible telling of the story. Vidya says that ,therefore, perspective was a non-issue, clarity of of visual comprehension was the objective. On the whole a very impressive survey. The photographs are also very good. I only wish Vidya had said more about Chola Sculpture like Dakshinamurthy and Bronzes like Parvathi in the Sackler Art Gallery, Washington.

Excellent high quality product, lots of good photographs, well written, concise overview of complicated subject

While no expert in Indian art and architecture, I have been studying in this area off and on for about fifteen years. I have not encountered an introductory survey that was more balanced and illuminating. It is also well written and beautifully illustrated. The eccentric reviewer who accorded this book merely one star is obviously carping--perhaps because his or her own work was omitted from the necessarily selective bibliography. The other reviews have all been favorable up to this point, and for a good reason.

This is a significant improvement over Roy Craven's colonialist take on Indian art. This book is much more sensitive to the culture of India and its rich amalgamation of Vedic thought, the religion and philosophy of Buddhism, what we now term as Hinduism, and of course, later Islamic influence. Especially significant is the explanation of the narrative sculptural relief panels at Sanchi and Amaravati. Dehejia explains their rich narratives clearly - and what at first appears confusing becomes instead a rich tapestry of imagination. Her explanations also merge style with context; in effect, we understand these panels as they were understood at the time of their historical inception. She rightly de-emphasizes the dynastic and stylistically rigid categorizations that are so predominant in Western scholarship. A worthy and timely text. I highly recommend it.

Vidya's book is a delight not just for the scope and content of the written material and references, but also for visual pleasures it provides to the users. Indian art is nothing if not immensely varied and rich, and Vidya brings this to the fore. I was delighted to see the way the Madurai Meenakhsi temple was treated, to see its Gopurams teeming with mythological figures and dieties of all kinds : an apt symbol of the diversity and richness of this civilization and of life that it celebrates, for in many ways Indian art is like life : beautiful and confusing at the same time, a buzz of forms , shapes, and materials, all with their own rationale for existence and appeal. Vidya's book tries to a give a very good idea of this, from the earthy Khajuraho to the elegant Elephanta, from the ancient Indo-Greek Gandharan Buddhas to the naturalistic Nayaka. A book to please both scholars and lay readers alike.