ArtofLegendIndia.com, Biggest Online Store of Handicrafts Items, Paintings and Jewelry Accessories...

Handicrafts

Handicrafts are devices or works of art that are made completely by hand or by the use of relatively simple tools. Such goods are usually made in the traditional way of manufacturing goods. Therefore, the knowledge of the art of craft is usually passed down from one generation to another. The items made using these traditional methods of manufacturing are usually produced in smaller quantities and they often represent the culture or religious beliefs of the community that makes them. The goods are also handmade from natural materials that are found in the environment of the particular economy.

Read More!

Biggest Online Store of Handicrafts Items

Paintings

A painting is equal to thousand words, means a beautiful painting is equal to million of words. Paintings are one of the oldest art forms -- throughout history artists have played an important role in documenting social movements, spiritual beliefs and general life and culture.

History Of Paintings: The history of painting reaches back in time to artifacts from...

Read More!

Biggest Online Store of Unique Style Paintings
Showing posts with label Water Color Paintings. Show all posts
Showing posts with label Water Color Paintings. Show all posts

Folio from a Baramasa Series: Krishna and Radha on a Terrace

Posted by Art Of Legend India [dot] Com On 12:29 AM 0 comments
Folio from a Baramasa Series: Krishna and Radha on a Terrace
According to the text on its reverse (see Appendix), this painting is an illustration from a Baramasa (The twelve months) series of the month of Chaitra (March-April), which is the first month of the traditional Indian calendar. The verses describe the splendor of the blossoming spring landscape and the sexually exhilarating effect of the season on peacocks and maidens. The painting depicts Krishna sitting on a garden terrace with Radha, who is trying to persuade the blue-skinned lord to stay with her rather than go traveling during the month. In the background of the painting are a landscape) and a river that is rendered with fine, parallel lines reminiscent of Western engraving techniques. There is also a town, temple tank, and walled compound, as well as numerous inhabitants portrayed in an impressionistic manner. A mid-nineteenth-century date for the painting is suggested by the background features as well as the figural and clothing style of Krishna and the distinctive zigzag hemline of Radha's garment (cf. Leach, p. 301, no. 129).

The Baramasa literature of medieval northern India consists of various cycles of oral and written celebrations of the seasonal varieties of the behavior and feelings of lovers over the course of the twelve lunar months of the year. Verses devoted to the twelve months survive from at least as far back as the twelfth century and were particularly popular during the fourteenth through sixteenth centuries in Bengal, Gujarat, and Rajasthan (Vaudeville). Ancient Sanskrit verses glorifying the seasons exist, such as the Ritusamhara (Collection of the seasons) by the great poet and playwright Kalidasa (c. 365-c. 455), but these are specifically concerned with the traditional six Indian seasons of spring, summer, the rains, autumn, winter, and the cool season rather than with the twelve months of the year. The majority of Baramasa verses composed primarily of village women's folk songs or literary poems written in the various regional vernacular languages emphasize the pain of a young wife's separation from her beloved. Descriptions of the different seasons are paired with diverse feelings of longing to evoke the individual mood of each month. Greater emphasis is given to the four months of the rainy season (June through September) than to the remainder of the year, and a select grouping of songs and poems, the Caumasa (Four months), even evolved to celebrate the especially emotive rainy season, which is traditionally connected with the laments of lovers in separation.

Among the best known of the poetic expressions of the Baramasa are those contained in the tenth chapter of the Kavipriya (The poet's breviary), a work on rhetoric written in 1601 by Kesavadas for his patron Indrajit Shah's favorite courtesan, Pravinaraye. The Baramasa verses in the Kavipriya describe the monthly climates and activities of Indian life and relate them to the joys and sorrows of lovers. It was these poems by Kesavadas, rather than the village Baramasa folk songs, that were favored and illustrated by Pahari painters.

Writer Name: - Pratapaditya Pal
Folio from a Manuscript of the Satsai of Bihari Lal: Krishna Talks to Radha's Maidservant
This painting depicts Krishna seated in a palace courtyard talking to a handmaid of Radha, who is shown beyond them in a bedchamber. Behind Krishna is a room with a large brass pot heating over a fire. A label in the upper border identifies the scene as "Upapati! Paramour! no. 194," and the text on the reverse of the painting (see Appendix) describes the demure eye contact of the divine lovers and mentions the fire in both the hearth and Krishna's heart.

The painting is thought to illustrate a passage from the Satsai (Seven hundred I verses!), one of the four great jewels of Hindi literature. Intriguingly, however, the inscribed verse does not correspond to the one given in the standard edition of the Satsai, which varies from other known versions of the text in the number and content of the verses (Holland, PP- 4-5).

The standard Salsa; consists 01 713 poetic verses, primarily in celebration of the romance of Radha and Krishna. The remaining verses describe nayakas and nayikas and the romantic sentiments associated with the six seasons of the Indian climate (sec no. 30). It was written by Bihari Lal Chaube (1595-1664), who was born in Govindpur, near Gwalior in Madhya Pradesh, into the mixed caste of Rays, which also produced several other well-known Hindi poets (Randhawa 1966, p. 15). As a child Bihari Lal moved with his family to Orchha and later to Mathura. It was in the latter city that Bihari Lal must have learnt "Braj-Bhasha," the dialect of Hindi in which the Satsai is written and which was current around Mathura, the homeland of Krishna, and was frequently used for the deity's devotional poetry and song lyrics. Bihari Lal enjoyed a profitable tenure at the court of Amber under jai Singh I (r. 1625-67), for whom the Satsai was reportedly composed in 1662 (Grierson, pp. 4-5; and Leach, p. 271). Illustrations of the Satsai were particularly popular in Pahari painting, especially in Kangra during the reign of Sansar Chand (r. 1775-1823), under whose lavish patronage this work was produced.

Stylistically, this painting is a good example of the refined almost overly so expression found in Kangra painting. The soft palette and delicate ambience are the hallmark of the realm's workshops and are particularly adept at conveying the romantic connotations of the popular theme of love.

Writer Name: - Pratapaditya Pal

Heroine Braving a Stormy Night to Meet Her Lover

Posted by Art Of Legend India [dot] Com On 12:06 AM 0 comments
Heroine Braving a Stormy Night to Meet Her Lover
The heroine of this painting represents the type who braves a fierce night storm in order to keep her rendezvous with her lover (abhisarika). Steadfast in her determination and quest, the heroine is heedless of the danger of the raging storm's lightning and blinding rain. She ignores the cobras slithering by her feet as well as the loss of gold ornaments in her haste. Indeed, her ardor burns like an ascetic's penanc9 In the Rasikapriya, Kesavadas tells of the wives of the goblins of the forest commonly represented in paintings of this type but oddly absent here who ask the heroine, "Whence have you learnt this yoga? Oh Abhisarika, how marvellous this trysting!". The imagery of the impetuous heroine in theft storm was the most popular of all the nayikas to be portrayed in the painting of the Panjab Hills. It is conceptually related to the theme of Sohni braving the river's raging currents to meet her lover Mahinwal.

A mixture of styles is present in this painting. The figure follows Garhwal conventions and, in fact, is based on earlier Garhwal nayikas from about 1770-8o. In contrast, the landscape and sky are more akin to Kulu pictorial traditions in their treatment and palette. This stylistic plurality apparently caused even a leading scholar of Pahari painting, Karl Khandalavala, to attribute it to an "unidentified" workshop. Pigment analysis and a technical examination support a date in the early nineteenth century for the painting, so the possibility of a modern stylistic pastiche can be ruled out.

The most likely solution to the question of the painting's origin, suggested by Roy Craven (personal communication) and followed here, is that it was executed by the well-known poet and painter of Garhwal, Mola Ram, whose literary skills are generally considered to have exceeded his pictorial ones. Indeed, certain details, such as the distinctive earring, exaggerated curve of the bangles, treatment of the storm clouds, and the lackluster draftsmanship of the figure, all accord with Mola Ram's known works.

Writer Name:- Pratapaditya Pal

Krishna and Radha Enjoying a Feast and Fireworks

Posted by Art Of Legend India [dot] Com On 10:27 PM 0 comments
Krishna and Radha Enjoying a Feast and Fireworks
This painting presents Krishna and Radha in a Mughal-style palace pavilion enjoying a feast and night fireworks. In addition to the sparklers in the foreground, the numerous flames along the roofline and those outlining the five palaces rising out of the lake in the background suggest that the scene is taking place during the popular Dipwali Festival of Lights. A song verse inscribed on the back of the painting describes the feast and the participants, but fails to mention the reason for the festivities (see Appendix).

The chronology of Kishangarh painting is controversial, but it is generally considered to have begun by about 1700 with an emphasis on secular portraits. The production of the atelier flourished between about 1735 and about 1770, during which time images of Radha and Krishna were the favorite theme. The leading artist of Kishangarh, Nihal Chand, is known from inscriptional and archival evidence to have worked from at least 1757 to 1773. His son, Sitaram, continued to paint in his father's dramatically stylized manner (see Leach, pp. 185-88, no. 71). A less inspired, stereotyped version of Nihal Chand's style was continued into the early nineteenth century by the succeeding artists, of the Kishangarh workshop. The shorter figures, schematic landscape, and awkward treatment of the architecture in this painting suggest a date of execution during this late phase.

Writer Name:- Pratapaditya Pal

Krishna and Radha Cruising on Lake Gundalao in a Royal Barge

Posted by Art Of Legend India [dot] Com On 9:20 PM 1 comments
Krishna and Radha Cruising on Lake Gundalao in a Royal Barge
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

Sohni Swims to Meet Her Lover Mahinwal

Posted by Art Of Legend India [dot] Com On 2:22 AM 0 comments
Sohni Swims to Meet Her Lover Mahinwal, Outh, c. 1750
These two paintings illustrate the tragic tale of Sohni and Mahinwal, two young lovers who are said to have lived during the early seventeenth century in a small village in the Panjab, an area famous for its association with great lovers. Both paintings feature the key identifying motif of Sohni floating across a river on an overturned earthenware pot for her nightly tryst with her lover. The set imagery used to illustrate the romance usually includes Mahinwal tending his buffaloes on the far bank and his ascetic companion seated by the river's near edge, as in the Oudh example (A), but these features are curiously absent in the Mewar painting (a) where, uniquely, Mahinwal is represented as waiting for his nightly tryst in a small thatched pavilion decorated as an elegant bed chamber. The text above painting a conveys Sohni's apprehension about attempting the perilous river crossing. In painting A both Sohni and Mahinwal are portrayed with sheathed swords graced with golden hilts. Although not explained by any literary narrative, this feature is typical of most paintings of the lovers and may pictorially suggest their popular elevation to noble heroes in their ultimately futile struggle against rigid social mores.

According to the legend, Mahinwal, whose given name was Mirza Izzat Beg, was the son of a wealthy merchant-ruler in Turkestan who was returning home with a merchant caravan after traveling throughout northern India. After passing Lahore, the caravan stopped near the town of Gujrat, where Izzat Beg chanced upon a radiant young beauty tending her father's pottery shop. Her name was Sohni, meaning "beautiful." Izzat Beg was so overwhelmed by her loveliness that he abandoned the caravan to remain with Sohni, who soon came to reciprocate his ardor. Izzat Beg then managed to be hired by Sohni's father and was put to work tending the family's buffaloes across the river. Thus he acquired his more popular name, Mahinwal, meaning "buffalo herder."



Sohni Swims to Meet Her Lover Mahinwal, Mewar, C. 1750-75Sohni and Mahinwal's clandestine affair continued until it was discovered by her mother and Mahinwal was ordered to never again see Sohni, who was quickly married to another potter's son and sent to her husband's family home. The distraught Mahinwal went to live with an ascetic near the river, but after accidentally meeting one day, the couple decided to resume their illicit relationship. Every night thereafter Sohni swam across the river using a large baked earthenware pot as a float. But Sohni's sister-in-law soon discovered the lovers and switched an unfired pot for the one used by Sohni to cross the river. That night a fierce storm hit, yet Sohni ignored the danger and jumped into the raging river with the deadly pot. The pot dissolved in midstream and Mahinwal leapt into the river to save his beloved, but the current was too strong and the lovers sank into legend.

Contrary to the illustrations of literary romantic themes and the loves of Krishna, which are all of Hindu cultural origin, paintings depicting Sohni and Mahinwal are based on a supposedly historical incident and are primarily associated with various Muslim and Sikh literary traditions that narrate the tragic fates bf hapless lovers. These often repeated love stories, especially those from the Panjab, typically involve couples whose affairs of the heart generated universal appeal and ennobled them with a poetic and courtly stature. Sohni's act is analogous to that of the heroine who braves the perils of the forest on a stormy night to be with her lover, and the same emotional charge of heedless desire must be understood as underlying the legend and its representations.

The romance of Sohni and Mahinwal was popular at most of the major courts across northern India, with the majority of the tale's illustrations dating from the third quarter of the eighteenth century. In the nineteenth century some illustrations of Sohni and Mahinwal achieved a new level of cultural relevance with the sudden trans-formation of Mahinwal and his associated imagery into that of Krishna. This socio-logical and artistic phenomenon demonstrates Krishna's immense appeal and is another example of his cult's assimilation of diverse religious and romantic legends.
 

Writer Name:- Pratapaditya Pal

Company Overview

Art of Legend India has the distinction of being one of the best in the Indian Handicraft Industry. We are about 75 years old handicrafts manufacturer & exporter. We are having team of more than 500 craftsman.

We are having our business offices in India, USA & Germany to ensure our best services.

Total Pageviews