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It exhibits their divine ability to wield multiple articles, such as weapons, and perform numerous activities simultaneously. [ 5 ] Indologist Doris Srinivasan states that in both Vaishnava and Shaiva imagery, the Chaturbhuja form is regarded to be the manifestation of a deity who descends upon the earth and performs auspicious acts for the ...
Early Gupta and post-Gupta sculptors were faced with difficulty of portraying infiniteness and multiple body parts in a feasible way. [20] Arjuna's description of Vishvarupa gave iconographers two options: Vishvarupa as a multi-headed and multi-armed god or all components of the universe displayed in the body of the deity. [21]
Michelangelo however, felt that the torso was the powerhouse of the male body, and therefore warranted significant attention and mass in his art pieces. [32] [failed verification] Thus, the torso in the Study represents an idealization of the male form, "symbolic of the perfection of God's creation before the fall". [29]
The Gupta-era writer Pushpadanta in his Mahimnastava refers to this form as dehardhaghatana ("Thou and She art each the half of one body"). Utpala , commenting on the Brihat Samhita , calls this form Ardha-Gaurishvara ("the Lord whose half is the fair one"; the fair one – Gauri – is an attribute of Parvati ). [ 6 ]
[12] [13] Such multiple body parts represent the divine omnipresence and immanence (ability to be in many places at once and simultaneously exist in all places at once), and thereby the ability to influence many things at once. [12] The specific meanings attributed to the multiple body parts of an image are symbolic, not literal in context. [14]
The art historian Ludwig Heinrich Heydenreich, writing for Encyclopædia Britannica, states, "Leonardo envisaged the great picture chart of the human body he had produced through his anatomical drawings and Vitruvian Man as a cosmografia del minor mondo ('cosmography of the microcosm'). He believed the workings of the human body to be an ...
Excavated in 1988, it is displayed in situ, with a shed built around it. The statue is about 2.7 meters tall, and weighs about 5 tonnes. Various parts of the figure's body are represented as animals, and some are in the form of human faces. The identity of this figure is a matter of contention among historians.
The Vishvakarma-shilpa mentions Ekapada as one of the Rudras and describes his iconography as having 16 arms and holding in his left arms a khatvanga, an arrow, a chakra, a damaru, a mudgara (a mallet-like weapon), an akshamala, and a trishula (trident), with one hand held in varada mudra, and with his right hands holding a bow, a ghanta (bell ...