Showing posts with label Krishna and Radha Paintings. Show all posts
Showing posts with label Krishna and Radha Paintings. Show all posts
Kishangarh
painting, in addition to its distinctive facial style, is also renowned for its
spectacular sunsets and panoramic landscapes. Epitomizing that tradition, this
painting features a brilliant, fiery sunset in dramatic counterpoint to its
rolling green hills, white palaces, and the prominent Lake Gundalao. The grand
vistas shown in Kishangarh paintings must, however, be viewed with a deeper
symbolic meaning than mere landscape. For, just as Krishna and Radha roamed the
fields and forests of Brindavan, so too did Savant Singh and Bani Thani in
their devotional emulation of the divine couple. In place of the rural terrain
of Brindavan, the Kishangarh artists depicted the palaces and pleasure gardens
of their own court as a setting for the lovers.
Although
the ostensible subject of most Kishangarh paintings is the romance of Radha and
Krishna, on another level of interpretation the paintings can be seen as
allegories for the love of Savant Singh and Bani Thani, as well as symbolic
equations of the divine and secular lovers. Although never explicitly
expressed, this metaphorical identification is intimated by the presence of
Savant Singh/ Nagari Das's poetry on the back of a number of the works.
Radha
and Krishna are portrayed twice in this painting: once surrounded by female
attendants in the prominent royal barge and again at the bottom, alone in a
forest grove. This scene of continuous narration may illustrate a poem by
Savant Singh that describes the ideal couple as first boating on the Jamuna
River in Brindavan and subsequently trysting in a forest glen.
Writer Name:- Pratapaditya Pal
Among the most distinctive and appealing
representations of divine couple Radha and Krishna are those painted at
Kishangarh in Rajasthan during the eighteenth century. The often unusually
large portraits and narrative scenes are graced with a unique facial and
figural style, which is immediately striking in this moonlit painting of
Krishna gathering lotus blossoms for Radha, who is seated on a lake-edge
terrace. The characteristic almond-shaped, upturned eyes; long, pointed noses;
and graceful, elongated figures are the hallmark of Kishangarh painting. This
lyrical, "sloe-eyed" portrait style was probably devised by Nihal
Chand (c. 1715-8o), the royal atelier's master artist, and may have originally
been intended for portraits of Radha and Krishna exclusively. Attendant figures
in Kishangarh paintings also exhibit the distinctive facial features, but
sometimes in a slightly less stylized manner, as is the case here.
This representation of Krishna is also
notable in that it shows his long locks of hair flowing down his shoulders and
into the water. One of Krishna's epithets is Kesava, "long-haired,"
but the rationale for the name is usually not so readily apparent as most
portraits of the deity show his hair covered by a crown or turban.
Scenes of Krishna gathering lotuses for
Radha are thought to illustrate a poem by fir Savant Singh (see Randhawa &
Galbraith, pp. 108-9, pl. 23). Under the nom de plume of Nagari Das, he
composed a number of devotional works, including the Manoratha Manjari (1723),
Rasika Ratnavali (1725), Bihari Chandrika 0730, and Braj Sar (1742). Savant
Singh's beloved courtesan, Bani Thani, was also a poet and, as did her lover,
wrote under a pseudonym: Raskia Bihari.
Writer
Name:- Pratapaditya Pal
The
Gitagovinda is among the most frequently illustrated of all the devotional
texts sacred to Krishna. Although the majority of extant Gitagovinda
illustrations hail from northern India, this particular example may have been
made at Aurangabad in the Deccan as it is stylistically similar to a manuscript
of the Rasamanjari (Posy of delights) bound with an unillustrated nayaka-nayika
manuscript by the same scribe that has a colophon stating that the portion of
the text with the Rasamanjari paintings was made there in t6so (Doshi).
Despite
this seemingly incontrovertible evidence of that manuscript's origin, the two
manuscripts and a related Ragamala set have proved to be one of the most
controversial and often discussed stylistic groups within Indian painting, with
suggested dates ranging from 1630 to 1700 and attributions including
Aurangabad, Mewar, Ghanerao, Bikaner, and Nagaur (see Doshi; Topsfield 199oa;
and Vatsyayan 1978). The controversy lies in the fact that there are a number
of Rajasthani, specifically Mewar, stylistic features present in the thirty-one
paintings of the now-dispersed Gitagovinda manuscript. Although there are minor
variations within it, the Rajasthani-style aspects generally include the figural
types especially the moustache, long sideburns, and ornaments of Krishna as
well as certain landscape, architectural, and compositional conventions.
These
stylistic anomalies can, however, be explained by the cosmopolitan nature of
the court culture of Aurangabad during the period when the paintings were
executed (Leach 1986, p. 15o). During the many years of Mughal-Deccani warfare
in the seventeenth century, large numbers of Mughal and Rajasthani troops were
quartered in the city and region. These troops were led by high-ranking
Rajasthani nobles, including Mohan Singh of Mewar, who commissioned the Rasamanjari
and nayaka-nayika manuscripts of 165o. Since several illuminated manuscripts •
in the same style were made at Mewar immediately following 165o, it seems
likely that Rajasthani artists accompanying their nobles to the Deccan were
exposed to and influenced by Deccani styles.
Writer Name:- Pratapaditya
Pal

