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Dakṣiṇa Kosala: A Rich Centre of Early Śaivism

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University of Groningen

Dakṣiṇa Kosala

Bosma, Natasja

IMPORTANT NOTE: You are advised to consult the publisher's version (publisher's PDF) if you wish to cite from it. Please check the document version below.

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Publication date: 2018

Link to publication in University of Groningen/UMCG research database

Citation for published version (APA):

Bosma, N. (2018). Dakṣiṇa Kosala: A Rich Centre of Early Śaivism. Rijksuniversiteit Groningen.

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Stellingen

behorende bij het proefschrift

Daks.in.a Kosala: a Rich Centre of Early ´Saivism

Natasja Bosma

1. The religious developments in Daks.in.a Kosala followed the general trend of religious developments in the whole of Northern India. That is to say, by the

time ´Sivagupta ruled the kingdom (second half of the sixth and beginning of

the seventh century), ´Saivism had already become the dominant religion in

the area, surpassing both Vais.n.avism and Buddhism.

2. ´Sivagupta ‘B¯al¯arjuna’ and his female relatives were deeply involved in the

´

Saiva religion. This involvement culminated in their construction of the B¯

a-le´svara temple complex, and it was his reign that facilitated ´Saivism’s flou-rishing development.

3. The P¯an.d.ava kings of Mekal¯a and the P¯an.d.ava kings of Sirpur were not two

separate branches in the P¯an.d.ava family tree, but in fact they all belonged

to one continuous branch in which Indrabala can be identified as N¯agabala’s

son Bharatabala.

4. The two events that were crucial to the success of the P¯an.d.ava kings’ take over of the Daks.in.a Kosala area were the coup d’´etat of Indrabala and the marriage between Hars.agupta and V¯asat.¯a; with the first they gained power over the area and with the second they acquired the support system to maintain this power.

5. The Seonath river formed a natural boundary between Mekal¯a and Daks.in.a

Kosala, which suggests that the kings of ´Sarabhapura originated from Mekal¯a

and expanded across the river to Kosala.

6. The conservation of archaeological material in Sirpur is problematic and the authenticity of some of the structures is questionable.

7. The art of Sisadevar¯ı shows that there was no ‘artistic gap’ between T¯al¯a and Sirpur, but that there was a continuous artistic tradition in Daks.in.a Kosala. 8. There is no evidence that the Skandapur¯an. a played a role in the religious life

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