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Journal articles on the topic 'Temple Art'

Author: Grafiati

Published: 2 June 2025

Last updated: 31 July 2025

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1

Sridharan, Shriya. "Women in Hindu Temple Art." Religion and the Arts 27, no. 1-2 (2023): 157–78. http://dx.doi.org/10.1163/15685292-02701015.

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Abstract This paper will focus on the traditional or Agamic temples of South India, to explore the reasons why women are largely absent in significant hereditary roles determining the continuation of its art and ritual practices even at present. The art/ritual practice that women are primarily associated with is kolam-making. Kolams are geometric and abstract floor designs that are drawn by hand using impermanent materials like rice flour to mark the auspiciousness of an entryway, a festive occasion or time of the day. These are mostly done as voluntary services at temples by women in the loca

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Kyawt, Hmu Aung. "Stucco Art of Kyaung-Gyi-Nyi-Ama Temple at Bagan." Dagon University Research Journal Vol.5, no. 2013 (2019): Pg.81–85. https://doi.org/10.5281/zenodo.3545438.

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Kyaung-Gyi-Nyi-Ama, temple no. 997 at Bagan, was situated at South East of Thiripyitsaya, North East of Sitanagyi Stupa (stupa no. 987), Coordinates –N: 41.625, E: 6.630. It was medium size single storey temple, square central shrine and South, West and North foreparts. The temple entrance gate faces to the east. At the top there was two back rests, one of the back rest, on the arch pediment has a relief of pantheon or nat figure and it was amazing one. The figure of pantheon or nat can’t found at other temples. It is one and only so that it was difficult to make comparative study

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Pardeshi, Prof. Raju Chatarsing. "Classical Art Forms and Culture through Temple Architecture." International Journal of Advance and Applied Research 6, no. 1 (2025): 1–4. https://doi.org/10.5281/zenodo.14637895.

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<strong>Abstract: </strong> Temple architecture in India has always been a manifestation of the country’s rich cultural and artistic heritage. As sanctuaries of both religious practices and classical art forms, temples have played a pivotal role in preserving the visual and performing arts. This article delves into the intricate relationship between classical art forms and temple architecture, highlighting how architectural elements reflect the culture of the time. By examining the evolution of temple design, sculpture, painting, dance, and music associated with temples, we explore how t

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Mr., Nikethan T. C., and Naveen Bhat Dr. "SURASUNDARIS IN TEMPLE ART: THE ETERNAL CHARM OF GRACE AND DEVOTION." INTERNATIONAL EDUCATION AND RESEARCH JOURNAL - IERJ 10, no. 12 (2024): 222–23. https://doi.org/10.5281/zenodo.15598217.

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Indian temple architecture stands as a monumental testimony to spiritual and artistic prowess, where every carving and motif weaves a tale of cultural richness, religious depth, and aesthetic finesse. Among the myriad elements that adorn temple sculpture, the <strong>Surasundaris</strong>, or celestial nymphs, hold a unique and profound place. These divine figures, celebrated for their ethereal beauty and grace, transcend mere ornamentation, offering deep symbolic insights into the spiritual and philosophical ideals of the time. Found in temples across India—from Khajuraho to the Bh

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முனைவர், செ.சாந்தி. "சோழர்காலக் கல்வெட்டுகள் காட்டும் வீரட்டேசுவரர் கோயில்/Veeratteswarar Temple showing the Chola Inscriptions". Pandian Tamil Journal of Temple Studies 1, № 2 (2021): 1–20. https://doi.org/10.5281/zenodo.5024131.

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<em>Tamil Nadu has marvellous temples which exist for more than many thousand years. It portrays the quality of art and architecture of the temples that have been existing for many ages. Every temple has its own chronicle and the dedication of the kings and people. Among the triumvirs of Tamil Nadu, the Cholas has contributed to temple arts and architecture. Many temples stand as testimony for their greatness. The Cholas also had inscribed many culverts for the temples they build. One such famous temple is Veeratteswarar Temple and its notable matters or recorded in the form of culverts. Hence

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முனைவர், செ.சாந்தி /. Dr S. Santhi. "சோழர்காலக் கல்வெட்டுகள் காட்டும் வீரட்டேசுவரர் கோயில் / Veeratteswarar Temple showing the Chola Inscriptions". பாண்டியன் கோவில் கலைகள் தமிழ் ஆய்விதழ் / Pandian Tamil Journal of Temple Studies 1, № 2 (2021): 1–20. https://doi.org/10.5281/zenodo.5802599.

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<em>Tamil Nadu has marvellous temples which exist for more than many thousand years. It portrays the quality of art and architecture of the temples that have been existing for many ages. Every temple has its own chronicle and the dedication of the kings and people. Among the triumvirs of Tamil Nadu, the Cholas has contributed to temple arts and architecture. Many temples stand as testimony for their greatness. The Cholas also had inscribed many culverts for the temples they build. One such famous temple is Veeratteswarar Temple and its notable matters or recorded in the form of culverts. Hence

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த.முப்பிடாதி та மு.கலாமாரி முனைவர். "திருக்குற்றாலம் தலச்சிறப்பு History of Thirucourtallam". Pandian Tamil Journal of Temple Studies 1, № 2 (2021): 30–37. https://doi.org/10.5281/zenodo.5024306.

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<em>“Do not live in a city without a temple” is the vow of the people. Temples are the symbol of Tamil culture. Thirukkurala temple is one of the glories Shiva temples in the Pandya Kingdom. The temple is an encyclopedia of art and architecture in its form. The sculptures and statues portray the myths and legends of the Shaiva sect. This article discusses in detail the uniqueness of the Courtallam Nathar Temple, which is located at the foot of the Courtallam Falls.</em>

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த.முப்பிடாதி, /. D.Muppidathy. "திருக்குற்றாலம் தலச்சிறப்பு / History of Thirucourtallam". பாண்டியன் கோவில் கலைகள் தமிழ் ஆய்விதழ் / Pandian Tamil Journal of Temple Studies 1, № 2 (2021): 30–37. https://doi.org/10.5281/zenodo.5802609.

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<em>“Do not live in a city without a temple” is the vow of the people. Temples are the symbol of Tamil culture. Thirukkurala temple is one of the glories Shiva temples in the Pandya Kingdom. The temple is an encyclopedia of art and architecture in its form. The sculptures and statues portray the myths and legends of the Shaiva sect. This article discusses in detail the uniqueness of the Courtallam Nathar Temple, which is located at the foot of the Courtallam Falls.</em>

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Ms.Dalia, Varghese. "Divine Designs: The Evolution of Temple Art in Bharat." International Journal of History and Archaeology Research Studies (IJHARS) 1, no. 1 (2024): 31–35. https://doi.org/10.5281/zenodo.14499994.

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The evolution of temple art in Bharat has remarkably merged the ethos of culture, art and spirit over many centuries. In this article, the temple architecture has been traced from the early religious structures of the Indus Valley civilization to the magnificent monuments of the Gupta, Cholla and Vijayanagara periods. It highlights the main architectural styles-Nagara, Dravida and Vesara and their distinctive features illustrating the regional diversity in design, symbolisation and creativity. The study discusses the intricate carvings, motifs, and ornamentation of temples, which are often ove

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Lee, Seo-hyun. "From the late Silla to the Goryeo Dynasty Stone Pagoda characteristic and Significance in Cheongyang region." Bukak History Academy 19 (January 31, 2024): 89–128. http://dx.doi.org/10.37288/bukak.2024.19.1.89.

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Buddhist stone art in the Cheongyang region remains in relatively diverse types, including stone pedestals, stone pagodas, stone Buddhas, and stone lanterns. It is presumed that the stone pedestal at Janggoksa Temple was created in the late Silla Dynasty, the earliest period, and most other stone art was created during the Goryeo Dynasty. The art historical significance of Buddhist stone art in the Cheongyang region was examined in two major ways. First, the traditional style of Unified Silla is strongly reflected. The stone pedestal of Janggoksa Temple inherits the style of the square t

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Lee, Seo-hyun. "From the late Silla to the Goryeo Dynasty Stone Pagoda characteristic and Significance in Cheongyang region." Bukak History Academy 19 (January 31, 2024): 89–128. http://dx.doi.org/10.37288/bukak.2024.19.3.89.

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Buddhist stone art in the Cheongyang region remains in relatively diverse types, including stone pedestals, stone pagodas, stone Buddhas, and stone lanterns. It is presumed that the stone pedestal at Janggoksa Temple was created in the late Silla Dynasty, the earliest period, and most other stone art was created during the Goryeo Dynasty. The art historical significance of Buddhist stone art in the Cheongyang region was examined in two major ways. First, the traditional style of Unified Silla is strongly reflected. The stone pedestal of Janggoksa Temple inherits the style of the square t

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Dr., S. Rajagopal, and R. Praiya Dr. "Madurai Nayaka's Dilapidated Sri Varadaraja Perumal Temple at Maravapatti Village of Vadipatti Taluk - Architectural Engineering a Field Report." International Journal of Innovative Science and Research Technology (IJISRT) 9, no. 2 (2024): 13. https://doi.org/10.5281/zenodo.10683244.

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Temples are cultural houses that expose art and architecture. The strength of the temple is based on its maintenance, architectural material and environment. Constructing a temple; maintaining and preserving temple architecture is a very big task. Madurai Nayaks were Vaishnavites, but they extended their patronage to all the Hindu sects. They were busy  with people’s beliefs and constructed many Dravidian- style new temples in vital cities and rural villages. They extended many temple inner and outer prakaras, pillars mandapas; temple pounds. They repaired old temples and renovated

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Kumar, Dr Arvind, and Meera Iyer. "DIVINE DESIGN: HOW GEOMETRY AND MATHEMATICS SHAPED INDIA’S TEMPLE ARCHITECTURE." International Journal of Research in Engineering 2, no. 5 (2022): 1–5. https://doi.org/10.55640/ijre-02-05-01.

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The architectural marvels of Indian temples, particularly from the classical period, exhibit a remarkable integration of mathematics and geometry. This article explores the significance of these mathematical and geometric principles in the formation and design of temples in India during its golden era of evolution. It examines the role of sacred geometry, proportions, symmetry, and astronomical alignments in the construction of iconic temples such as the Brihadeeswarar Temple, Kandariya Mahadev Temple, and Sun Temple at Konark. The application of Vastu Shastra and the use of advanced mathemati

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முனைவர், ச.ஜெயஸ்ரீ. "தமிழகக் கோயில்களில் உத்தரகாண்டச் சிற்பங்கள்/Utharkhand Sculptures in Tamil Nadu Temples". Pandian Tamil Journal of Temple Studies 1, № 2 (2021): 52–60. https://doi.org/10.5281/zenodo.5024671.

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<em>Ramayana Story Volumes has spread not only in India but also in Asian countries In various forms. Although composing the Ramayana in various forms, Valmiki Ramayan is indicated as the base literature. There are seven books in Valmiki Ramayan. Though Kamba Ramayana based on Valmiki Ramayan, completed his epic with Youth Khand, left the Uthar Khand. Ottakuthar composed the Uthar Khand. Uttar Khand is the final chapter of the Ramayana. In this chapter, one can see the incidents After Raman taking the Ayodha kingdom as the crowned King. In this chapter, not so many incidents can be seen. In Ta

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முனைவர், ச.ஜெயஸ்ரீ /. Dr.S.Jeyashree. "தமிழகக் கோயில்களில் உத்தரகாண்டச் சிற்பங்கள் / Utharkhand Sculptures in Tamil Nadu Temples". பாண்டியன் கோவில் கலைகள் தமிழ் ஆய்விதழ் / Pandian Tamil Journal of Temple Studies 1, № 2 (2021): 52–60. https://doi.org/10.5281/zenodo.5802617.

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<em>Ramayana Story Volumes has spread not only in India but also in Asian countries In various forms. Although composing the Ramayana in various forms, Valmiki Ramayan is indicated as the base literature. There are seven books in Valmiki Ramayan. Though Kamba Ramayana based on Valmiki Ramayan, completed his epic with Youth Khand, left the Uthar Khand. Ottakuthar composed the Uthar Khand. Uttar Khand is the final chapter of the Ramayana. In this chapter, one can see the incidents After Raman taking the Ayodha kingdom as the crowned King. In this chapter, not so many incidents can be seen. In Ta

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Wirasanti, Niken. "Ornamental Art of Kalasan Temple in The Perspective of Art Philosophy." Mudra Jurnal Seni Budaya 38, no. 4 (2023): 468–79. http://dx.doi.org/10.31091/mudra.v38i4.2337.

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The beauty of Kalasan Temple façade can be seen from its variety of decorations known as the pearls of Central Java art in the 8th century AD. The artwork manifests in the aesthetics and artistic value of Kala-Makara, leaf tendrils (purnakalasa), paper paste, apsara-apsari figures. The purpose of this writing is to gain knowledge and insight about the decorative artistic expressions carved on the temples. The method used is qualitative research observing its form, content and meaning. The analysis uses contextual analysis, which is to look at the relationship between ornaments and their contex

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Lin, Hui-Li, Fang-Suey Lin, Shih-Wei Liu, and Yen-Cheng Liu. "How Religious Destinations Innovate Tourism Models in Religious Personalization: An Evidence from Contemporary Art-Temple Collaboration." Sustainability 14, no. 5 (2022): 2889. http://dx.doi.org/10.3390/su14052889.

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In response to the development of religious personalization, the old marketing strategies of most religious destinations have been unable to effectively promote their popularity in modern times. This article deeply explored how to use contemporary art to design religious destinations comprehensively and proposed an effective solution to enhance the popularity of religious destinations in religious tourism. We established an actor network in religious tourism with qualitative and quantitative analyses and took the Buddhism Yuan-Dao Guanyin Temple in Taiwan as a case analysis. We found temples t

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Rahul, Mehta. "Art and Architectural study of Swaminarayan Akshardham Temple." International Journal of Arts, Humanities and Social Studies 4, no. 3 (2022): 121–32. https://doi.org/10.5281/zenodo.6649275.

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India has always been known as the great land of art, culture, and spirituality. It’s truly said that a nation is celebrated in terms of its art. The art and culture of a nation show its core entity as a character that has been responsible for shaping the succeeding ages and generations. Around the world,  the Indian art tradition is one of the oldest living art traditions.  Since ancient times temples have served as the source for flourishing and sustaining the culture and heritage of India. The magnificence and extravagant elaborateness of the Indian temples reflect the splen

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Mahajan, Pratiksha, and Ar Ajinkya Malokar. "Divine Craftsmanship: Understanding the Intersection of Science, Art and Religion in Indian Temple Construction." International Journal of Innovative Research in Engineering and Management 11, no. 3 (2024): 11–18. http://dx.doi.org/10.55524/ijirem.2024.11.3.3.

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Basic Every architectural style expresses a fundamental idea that is unique to a certain culture and time period. In this sense, the architecture of Indian Hindu temples represents the values of science, art, architecture, and culture in addition to serving as the home and site of devotion for God. Temple customs and practices have persisted throughout history and into the present, having a significant impact on the social and cultural life of the populace and upholding ancient Indian values. Hindu temple architecture has been significantly influenced by Hinduism and philosophy over the ongoin

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முனைவர், நா. மங்களம் /. Dr. N. Mangalam. "திருக்குறுக்கை வீரட்டேசுவரர் கோயிலின் சிற்பங்கள் / Sculptures of the Thirukurukkai Veeratteswarar Temple". பாண்டியன் கோவில் கலைகள் தமிழ் ஆய்விதழ் / Pandian Tamil Journal of Temple Studies Volume 3, Issue 1 (2022): 40–57. https://doi.org/10.5281/zenodo.7365707.

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<em>Tamil Nadu is known for its famous Hindu temples and its architecture. The Mahabalipuram Cave Temple Sculptures of the Pallavas in Tamil Nadu are historically famous. The Pandiya period sculptures are also a testament to the artistry of Tamil Nadu sculptures as seen in Madurai Meenakshi Amman Temple, Nellaiappar Temple etc. The sculptures in the Chola period like Kuttan Nageswarar Temple, the Tanjore Big Temple, the Gangai Konda Cholicuram and the Iravadesuvar Temple in Tarasuram are world famous. These made the world aware of the development of sculpture and the greatness of the sculptors

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Haoribao, Enke, Yoshinori Natsume, and Shinichi Hamada. "Arrangement Plan of Inner Mongolia Buddhist Temple." ATHENS JOURNAL OF ARCHITECTURE 8, no. 1 (2022): 67–90. http://dx.doi.org/10.30958/aja.8-1-4.

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Since BC, the construction of cities has been started in the Mongolian Plateau with the establishment of dynasties, but many were turned into ruins. However, the Tibetan Buddhist temples built after the 16th century, which are an indispensable element in the process of settling the Mongolians from nomadic life, have been relatively well preserved in Inner Mongolia. These temples have been thought to be the epitome of the Mongolian economy, culture, art, and construction technology. Therefore, it has a great significance to research them systematically. Interestingly, these temples in Mongolia

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Gunjal, Lokesh. "Temple Art of Badoli." International Journal of Language, Literature and Culture 2, no. 1 (2022): 20–23. http://dx.doi.org/10.22161/ijllc.2.1.6.

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Campbell, Siobhan. "TEMPLE ART FOR SALE." Indonesia and the Malay World 43, no. 126 (2015): 226–54. http://dx.doi.org/10.1080/13639811.2014.996999.

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OSTASHCHUK, Ivan, Keyan LIANG, Svitlana KHRYPKO, et al. "Floral Symbolism in Ukrainian Temple Art." WISDOM 28, no. 4 (2023): 70–78. http://dx.doi.org/10.24234/wisdom.v28i4.1042.

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The origins of the formation of plant symbolism in Christian temple art have been investigated, particularly on the example of the texts of the Holy Bible. The primary connotations of the garden’s symbolism in Christian sacral art are analyzed as an expression of the idea of a lost paradise, contemplation of the images of which is possible in the space of temples. Plant symbolism is revealed in the holistic art systems of the Sophia of Kyiv and St. Cyril’s Church in Kyiv. The fundamental values of plant symbolism in St. Sophia’s Cathedral and St. Cyril’s Church are highlighted by the idea of t

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Susetyo, Sukawati, Ashar Murdihastomo, Agustijanto Indradjaja та Dimas Nugroho. "Statue Art Style of Kāḍiri Era: Study Toward Statues from Gurah Temple and Tondowongso Temple". KALPATARU 30, № 1 (2021): 1–24. http://dx.doi.org/10.24832/kpt.v30i1.804.

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In the archaeology Hindu-Buddhist era in Indonesia, there are several known art styles temple building architecture and statue art: Early Classical Era and Late Classical Era. In more detail, that several eras can be described that Early Classical Era developed during the Old Mātaram era with the center of its reign at Central Java, and Late Classical Era Style developed during Kāḍiri/Siŋhasāri and Majapahit with the center of its reign at East Java. Late Classical Era Style divided into two subs, Kāḍiri/Siŋhasāri and Majapahit. Kāḍiri as an early dynasty in East Java not yet known clearly wha

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U., Vinodini. "The History and art of the Badlur Wagisar Temple beauty." PULAM : INTERNATIONAL JOURNAL OF TAMILOLOGY STUDIES 2, no. 1 (2022): 30–41. https://doi.org/10.5281/zenodo.6074936.

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<strong>Abstract:</strong> The temples are the gateway to the antiquity of a town. It is not only the devotion of the people but also the abode of the arts and the historical archives. The worship in the temple is meant to highlight the beliefs of the people. These culture continue to grow along the ways. Changes in the way of worship set the stage for the change in society. In the history of the site are buried myths, historical documents and the stories of the people's endeavors. Inscriptions found in temples are the document that clarifies the ambiguity of the inscriptions found in the

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Pradnyawan, SS., M.A., Dwi. "Decorative Motifs and Periodization of Badut Temple: Comparative Review of Art Forms with The Temples of Central JavanesePeriod." Berkala Arkeologi 44, no. 1 (2024): 19–40. http://dx.doi.org/10.55981/jba.2024.2884.

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There are two known arguments of the periodization of Candi Badut. Firstly, grouping this temple as part of the oldest temple in Java, covering the early to mid-8th century AD. Secondly, positioning this temple in the period of later half of the 9th to early 10th centuries AD. The argument that Candi Badut belongs to the oldest temples in Java’s group is more widely accepted. Thus, this article discusses art analysis of Candi Badut as periodization aspect. The analysis conducted towards decorative or ornamental motifs through the comparative method with the temples in the Central Java period.

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Mogarichev, Yuriy, and Alena Ergina. "Fresco Paintings of Southwest Crimea Cave Churches According to Igor Grabar." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (February 2021): 116–30. http://dx.doi.org/10.15688/jvolsu4.2020.6.8.

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Introduction. Today, the remains of fresco paintings are preserved in six cave churches of Taurica: the temple of the Southern Monastery (Mangup); church in the field of Kielse-Tubu (district of Mangup); the temple of the Assumption and the Three Horsemen (Eski-Kermen); the Donators Temple (district of Eski-Kermen); the church number 12 on Zagaytansky rock (Inkerman). Authors of the 19th – early 20th centuries left descriptions of the now lost murals of six more monuments. Methods. Frescos of Crimean cave churches in historiography received insufficient comprehension. Only one monograph was pu

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முனைவர், இரா. சொர்ணபமிலா /. Dr. R. Sorna Bamila. "மீனாட்சியம்மன் கோவில் மண்டபங்கள் / The Mandapams of Meenakshiamman Temple". பாண்டியன் கோவில் கலைகள் தமிழ் ஆய்விதழ் / Pandian Tamil Journal of Temple Studies Volume 3, Issue 1 (2022): 22–29. https://doi.org/10.5281/zenodo.7365344.

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<em>When one thinks of Madurai, Madurai Meenakshi Amman Temple comes to mind. Madurai city is a special city in the history of Tamil literature. Madurai, developed by the Tamils under the Sangam Period, is a temple city with great historical significance. The pillars of the temple, walls, gopurams, towering stone sculptures, stone carvings, and legends of Thiruvilayadal add much to the glory of this temple. Also, the construction dates of the temples can be determined by the halls and the pillars standing in those halls. Meenakshi Amman temple halls (Mandapas) have a unique historical charm. T

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Eom, Gi Pyo. "Characteristics and Historical Significance of Stone Art in Gyeryongsan National Park." Korea National Park Research Institute 15, no. 2 (2024): 19–36. https://doi.org/10.54406/jnpr.2024.15.2.019.

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Gyeryongsan Mountain has long been recognized as an important mountain on the Korean Peninsula, as it was chosen as one of the five mountains of the Unified Silla Dynasty. Therefore, it was designated as a national park in 1968 . Gyeryongsan National Park has a considerable amount of stone art associated with temples and tombs, with the ones related to Buddhist beliefs predominating. The Dangganjiju, Stone Pagoda, and Budo, which were handed down to Gap-sa Temple, Donghak-sa Temple, and Shinwon-sa Temple in the national park, are representative of such stone art. From this viewpoint, it can be

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Mrs.Dadala Geetha, Mr. A. Bhanu Prasad, and Pasupoju Shivani, keethana, Raja sri, Keerthi Sree. "FAMOUS TEMPLES OF BHARATH." International Journal of Information Technology and Computer Engineering 13, no. 2 (2025): 1385–91. https://doi.org/10.62647/ijitce2025v13i2pp1385-1391.

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In conventional writings on sacred architecture, there has been limited focus on the dynamic and multidimensional nature of the Hindu temple's role in informing spiritual, cultural, and societal practices. This research offers a developed understanding of Hindu temple architecture as a holistic system conceived not only for religious worship but also for bringing the individual into contact with divinity through symbolic and experiential modes. Growth from 600 CE through 1600 CE indicates a substantial increase in both scale and intricacy of temple development, aided by developments in enginee

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Riyanti, Menul Teguh. "SUKUH TEMPLE IN KARANG ANYAR CENTRAL JAVA." International Journal of Engineering Technologies and Management Research 5, no. 10 (2020): 75–93. http://dx.doi.org/10.29121/ijetmr.v5.i10.2018.304.

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In the Majapahit royal government all elements including culture in the lives of the people, such as sculpture, literary arts, and stage art must all be religious. One of the very unique and specific relics of the Majapahit Kingdom is the Sukuh temple in Central Java, the uniqueness of the temple relief depicting the symbol of human reproduction. Sukuh Temple is a Hindu temple in Majapahit era located in Central Java, located in Sukuh Hamlet, Berjo Village, Ngargoyoso District, Karanganyar Regency, Central Java Province. The reason for choosing the title of Sukuh Temple has a feature that is n

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Menul, Teguh Riyanti. "SUKUH TEMPLE IN KARANG ANYAR CENTRAL JAVA." International Journal of Engineering Technologies and Management Research 5, no. 10 (2018): 75–93. https://doi.org/10.5281/zenodo.1491888.

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In the Majapahit royal government all elements including culture in the lives of the people, such as sculpture, literary arts, and stage art must all be religious. One of the very unique and specific relics of the Majapahit Kingdom is the Sukuh temple in Central Java, the uniqueness of the temple relief depicting the symbol of human reproduction. Sukuh Temple is a Hindu temple in Majapahit era located in Central Java, located in Sukuh Hamlet, Berjo Village, Ngargoyoso District, Karanganyar Regency, Central Java Province. The reason for choosing the title of Sukuh Temple has a feature that is n

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Raja, A., T. Athithan, and C. Velmurugan. "Thiruvedikudi Vedapuriswarar Temple Traditional Art and Field Research Data." Shanlax International Journal of Tamil Research 6, no. 3 (2022): 38–45. http://dx.doi.org/10.34293/tamil.v6i3.4622.

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Thiruvedikudi Vedapuriswarar Temple is located in the Thiruvaiyaru taluk of Thanjavur district in Tamil Nadu. The complete structure and history of the temple is explained based on the field study done on the temple. The name of Lord Shiva who is the source here is Vedapuriswarar. The Goddess is seated in a separate shrine in the Mangaiyarkarasi temple. Inscriptions show that kings like Adithan I, Paranthakan I and Rajaraja I were involved in the restoration of this temple. The history of this temple said to be the place of worship of Brahman. It is also the destination sung by Thirugnanasamba

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Laurent, Lieke, Fitri Riyanti, Kassapa Kassapa, Sarah Ayu Lestari, and Widiyanto Widiyanto. "Relief Borobudur: Catatan Visual Perjalanan Spiritual." Jurnal Kajian dan Reviu Jinarakkhita Jurnal Gerakan Semangat Buddhayana (JGSB) 2, no. 2 (2024): 11–22. http://dx.doi.org/10.60046/jgsb.v2i2.125.

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Borobudur Temple, Relief Borobudur is a Buddhist temple in Central Java, Indonesia, recognized as one of the most important world heritage sites. The temple is famous for its magnificent architecture and richly meaningful reliefs. Borobudur is not only a place of worship, but also a spiritual symbol of Buddhism and the path to enlightenment. The temple structure consists of ten levels, reflecting the three realms of Buddhism: Kamadhatu (the realm of lust), Rupadhatu (the realm of form), and ARupadhatu (the realm of formlessness). The reliefs on the temples reflect Buddhism and the life of the

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Raja, A. "கலை, பண்பாட்டுத் தளத்தில் சோமேசுவரர் திருக்கோயில்". Shanlax International Journal of Tamil Research 5, № 1 (2020): 22–27. http://dx.doi.org/10.34293/tamil.v5i1.3400.

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The temples have existed since the Sangam period, although they were built of perishable soil and wood and did not last long. But instead the Pallavas were the first to build cave temples and stone temples. It was later followed by the Pandya and Chola dynasties. This article describes the history, architecture and sculpture of the Someswarar Temple in Anthakudi, in the Keezhvellore taluk, Nagapattinam District, based on the evidence obtained through a field study. Along with these, the information known through the medieval Chola inscriptions here, the ancient Tamil people Architecture techni

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P, Divyarupa Sarma. "An Overview of Musical Instruments in Temple Inscriptions and Sculptures." International Research Journal of Tamil 4, S-8 (2022): 275–81. http://dx.doi.org/10.34256/irjt22s840.

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Temple inscriptions and sculptures bear testimony to what the Tamil music tradition would have been like many years ago. Although music has not been given a special place in the history of inscriptions, many temples have images of musical instruments engraved in inscriptions and sculptures. During the reign of the king, the art of inscription and sculpture was developed. Music is an integral part of human life. Early man classified lands based on nature and associated music with divine worship. Temple inscriptions and sculptures record references to dance, song, musicians, and musical instrume

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Verity Platt. "Art History in the Temple." Arethusa 43, no. 2 (2010): 197–213. http://dx.doi.org/10.1353/are.0.0041.

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R., Vennila, and A. Srinivasan Dr. "THE CHOLA ARCHITECTURE: A DRAVIDAN STYLE GLEAND FROM KAILASANATHA TEMPLE AT SEMBIANMAHADEVI." International Journal of Interdisciplinary Research in Arts and Humanities 2, no. 2 (2017): 121–24. https://doi.org/10.5281/zenodo.1037381.

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Architecture plays a significant role in the socio economic, and cultural life of any society. It helps us trace the historical changes and the reciprocal influence between different socio cultural units. In this context, the temples of medieval Tamil Nadu deserve special consideration because the interrelationship of the styles of their constructing and the changes introduced by the various ruling dynasties of the Tamil country in the growth and development the temple art and architecture in that region. Temple architecture in Tamil Nadu is largely indebted to the patronage of the Tamil kings

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Haider, Jarrar, Saima Rafique, and Muhammad Asim. "Urban Conservation: A Transformational Vision for an Abandoned Hindu Temple in Lahore." Journal of Art, Architecture and Built Environment 6, no. 2 (2023): 20–36. http://dx.doi.org/10.32350/jaabe.62.02.

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Lahore is an ancient city known for its diverse culture, art, and history, which is nearly 2,000 years old. Before the partition of the subcontinent, Lahore served as a home not only to Muslims but also to Sikhs, Christians, Jains, Hindus, and other religions. There were many places of worship built for different religions at that time. After partition, the majority of the Hindus migrated to India and left behind their abandoned worship places, that is, temples. These temples were occupied by the Muslims who migrated to Lahore from India. With the passage of time, they have declined significan

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Whelan, Lorraine. "Temple Bar Street Art, Temple Bar, Dublin, September - October 1997." Circa, no. 82 (1997): 54. http://dx.doi.org/10.2307/25563218.

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முனைவர், பீ. பெரியசாமி /. Dr. B. Periyaswamy. "கலை நோக்கில் திருப்பரங்குன்றம் / Tiruparankundram in the Perception of Art". IJTLLS 7, № 2 (2025): 100–121. https://doi.org/10.5281/zenodo.14830552.

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<em>Tiruparankundram is a historical and holy place for the Hindus in Madurai. It is renowned for its association with Lord Muruga. This article focuses on deciphering Lord Murugas's unique presence within the temple, the sacred umbrellas enshrined there and the architectural placement of Parivara Murthys within the temple. A special attention is given to the Panchayatana worship system which signifies the temple’s artistic and theological excellence along with its double sanctum sanctorum and the lesser-known Tenparangunram. The temple's rich historical and epigraphical significance is

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Dr., A. Raja. "History and Traditional Art of Avarani Ananthanarayana Perumal Temple: A Field Study." Maayan International Journal of Tamil Research (MIJTR) 3, no. 1 (2023): 102–12. https://doi.org/10.5281/zenodo.7762928.

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Avarani Ananta Narayana Perumal Temple, also known as Aparanathari, is located in the Nagapattinam district of Tamil Nadu. The complete structure and history of the temple have been highlighted based on the field survey conducted in the temple. The name of Perumal who is the source here is Ananta Narayana Perumal. The Goddess is seated in a separate shrine in the Alankaravallithayar temple. It can be known through the inscriptions that kings such as Kulothungan II, Rajarajan II, Kulothungan III, Rajarajan III, Sadayavarma Kulasekaran, Tippayya Devamakarayar, etc. were involved in the restorati

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Suresh, N. "Art and Architecture of Sri Akilandeswari Temple, Tenkarai." Shanlax International Journal of Arts, Science and Humanities 7, no. 4 (2020): 91–98. http://dx.doi.org/10.34293/sijash.v7i4.2408.

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Akilandeswari is pronounced as ‘Akilam - Aanda – Eswari’ Akilam – Universe, Aanda – Ruler, Eswari – Goddess is an aspect of the goddess Parvati, Shiva’s consort. King Virapandya, in the year 946 C.E constructed a temple for Lord Siva, so says Tenkarai Puranam and the inscriptions. This temple lasted for 100 years and, in due course, falls into decay. In the 11th century, Parakrama Pandian constructed a temple in the same place. This took 17 years for the completion.

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Kyawt, Hmu Aung. "Buddhist Art of Temple No. 1152 at Bagan (Late Bagan Period )." Dagon University Research Journal Vol.6, no. 2014 (2019): Pg.181–188. https://doi.org/10.5281/zenodo.3547193.

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Temple No. 1152 is a kind of small single-storey temple. It is situated at the east of Kyauk-myet-hmow-Zedi-gyi (No. 1158), south of Myinkaba, coordinates– N: 44.265, E: 5.860. Its plan has square central shrine, 2.25 2.32 m. Vestibule and porch on north face, Niches on east, south and west foreparts were found. At the exterior of temple, stucco mouldings were found such as ornate cornice and pediments, friezes with triangle, plasters, urn-profiled base, and tasseled friezes with pointed obovals on north forepart. The interior decoration of this small temple consisted of wall paintings o

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Baby, Dr K. "Art And Architecture Under Imperial Cholas - A Study." Migration Letters 21, S7 (2024): 17–21. http://dx.doi.org/10.59670/ml.v21is7.8563.

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The period of the imperial Cholas (c. 850 CE - 1250 CE) in South India was one of continuous improvement and refinement of Chola art and architecture. They used the wealth gained from their extensive conquests to construct long-lasting stone temples and exquisite bronze sculptures in an almost entirely Hindu cultural setting. The Cholas built their temples in the style of the Pallava dynasty, which was influenced by the Amaravati school of architecture. Chola artists and artisans drew further inspiration from other contemporary art and architectural schools, elevating the Chola temple design t

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Rajagopal, P. K. "Temples in Travancore: History, Polity and Governance." Shanlax International Journal of Arts, Science and Humanities 7, no. 4 (2020): 54–58. http://dx.doi.org/10.34293/sijash.v7i4.2315.

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Temples in Kerala have been all the time, amazing factors in the society for their uniqueness in tradition, customs, rituals, festivals, art, architecture, mural paintings, etc. It is believed that most of the ancient Hindu temples in Kerala have been consecrated by Parasurama, the sixth incarnation of Lord Vishnu. According to legend, after the departure of Parasurama, the Brahmins became the virtual rulers of the land. They divided the land into several Desams, and in each, they erected a temple, consecrated it and placed an image in them, and performed the prescribed rituals. The ownership

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Dr., S. Udayakumar. "A Study of Art and Architecture of Avudayar Kovil Temple of Pudukkottai District, Tamil Nadu." Art Style, Art & Culture International Magazine 1, no. 1 (2019): 101–16. https://doi.org/10.5281/zenodo.6371487.

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Art Style | Art & Culture International Magazine Abstract The temple of Tamil Nadu has a long history and archaeology among the temple in South India. The temple in South India context has always drawn the attention of students, researchers as well as scholars of various hues for a long time due to multiple tradition myths and mysteries surrounding it. When we trace the origin of the temple, there is mention of the KuttamandKovil, both meaning are mentioned in Sangam literature. There is an interesting theory about the history of the temple in Tamil Nadu. In ancient times the public used t

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Dr, I. Elangovan. "Cave Temples of Madurai Pandyas." பாண்டியன் கோவில் கலைகள் தமிழ் ஆய்விதழ் / Pandian Tamil Journal of Temple Studies 2, no. 1 (2021): 58–65. https://doi.org/10.5281/zenodo.5802813.

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<em>The thirteenth century was a period of Pandyan revival. The declining of the Chola period facilitated the Pandya to assert their independence. Hinduism was flourished during the period of the second Pandyan Empire. The Pandyas were great patrons of art and architecture. Under the Pandya rulers, the style of architecture flourished and continued.  Yanaimalai cavern sanctuary was established during the reign of Jatila Parantaka Nadunjadaiyan, which situated in Madurai District. The Siva Temple is a fine illustration of the early Pandya Rock-Cut Temple architecture. This paper consists o

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Nahshon, Edna. "Temple of art on Second Avenue." Journal of Modern Jewish Studies 16, no. 3 (2017): 481–97. http://dx.doi.org/10.1080/14725886.2017.1354445.

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