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This study explores how the sacred landscape was variously defined, demarcated, and appropriated in ancient and early medieval South India. Focusing in particular on the site of Banavasi in the modern state of Karnataka, I examine archaeological and epigraphic evidence to parse out some of the spatial and temporal patterns in the interaction between a surprising diversity of religious traditions and practices. While the close connection between local elite authority and traditional religious institutions such as Buddhism and Hinduism is apparent in Banavasi, the spatial and temporal organization of the landscape reflects several larger processes of interaction. These include the legitimization of local and regional elites, as well as more complex processes of interaction, competition, and replacement between religions. In addition, while stupas and temples are clearly recognizable elements of the archaeological record in South Asia, there is also considerable evidence for local cults and religious traditions, such asnaga(snake) stones and various forms of commemoration. At times, these were appropriated within the larger religious traditions, and at other times remained separate and distinct entities in their own right. The persistence and longevity of these local traditions ensured that they occupied an important space in the sacred landscape of Banavasi. This article presents a case study that illustrates the complex and overlapping patterns of replacement, competition, appropriation, and abandonment that constitute historical sacred landscapes in ancient and medieval South India. [ABSTRACT FROM PUBLISHER]

Epigraphical evidence, supported by archaeological remains, have shown that the ancient Dakṣiņa Kosala was a rich centre of early Śaivism. At the end of the sixth and the beginning of the seventh century CE, the region was under the control of king Śivagupta 'Bālārjuna' of the Pā ņdavas of Śripura (modern Sirpur). From his records it becomes clear that this king was a great patron of religion, and of Śaivism in particular. Among the inscriptions pertaining to Śaivism, eleven report on and relate to the construction of a Śiva temple established by the king himself (svakārita) and the transformation of this temple into a great centre of early Śaivism (to be precise, the Śaiva Siddhāta and Soma Siddhānta traditions). This article presents Śivagupta and the Śaiva officiants of the 'Bālegwara-bhat.tāraka' Temple Complex as an example of the successful establishment of early forms of Śaivism, due to the close links between the king and his 'rājaguruḥ'. [ABSTRACT FROM AUTHOR]

Patronage by the royal court of religious institutions and foundations is one of the hallmarks of the development of India under the rule of the Gupta and Vākāṭaka kings (4th-5th centuries). This patronage was extended also to religious movements other than the king's own persuasion. The evolving culture of religious tolerance and enthusiasm is apparent in the temple monuments of the time. In this article we focus on four archeological sites where these developments become best visible: Udayagiri, Māṇḍhaḷ, Rāmagiri (Ramtek), and Mansar. The close relationship of the Gupta and Vākāṭaka realms is investigated in its local settings. Renewed attention is given to the 'Mandhal Inscription, Year 5' of the Vākāṭaka king Rudrasena II and the deity on whose authority the charter was issued: Muṇḍasvāmin. It is argued that the name Muṇ ḍ a refers to no one else than the Gupta queen of Rudrasena II, Prabhāvatī Guptā. During the last decade, excavations in Mansar (5 km west of Ramtek) have brought to light the state sanctuary of the youngest son of Prabhāvaī, Pravarasena II. The findings there are placed within the tradition that can be traced back, through Rāmagiri and Māṇḍḥaḷ, to the religious foundations in Udayagiri. [ABSTRACT FROM AUTHOR]

Focuses on who can, with authority, speak for Hinduism. Differences between studying Indology in India and at European libraries; Aryans' invasion of India; Protest against sacerdotalism; Differences of opinion regarding what constitutes 'sacred literature' and the boundaries of religion.

An introduction is presented in which the editors discusses the theme of the issue, religion and civilization during the Indian Gupta dynasty period in South Asia.