The Archaeology of Hindu Ritual

Evidences for the Historicity of Rama and Krishna

The search for historical evidence of Rama and Krishna, central figures of the Ramayana and Mahabharata, combines literary, archaeological, and astronomical analysis. Proponents of Rama's historicity, such as Pushkar Bhatnagar, argue that Valmiki's Ramayana contains accurate planetary positions that can be verified with planetarium software. Archaeological excavations at Ayodhya by the Archaeological Survey of India have been cited as evidence of a large structure predating the Babri Masjid.

Inscription evidence, including the Kausambi inscription from the mid-2nd century A.D., refers to Rama-Narayana, indicating an established cult by that time. Coins from Mathura bearing the name Ramadatta also date to the 2nd century A.D. The Bagh copper-plate inscription from about A.D. 366 credits the eight-armed reclining Vishnu with killing Ravana, showing Rama's identification with Vishnu by the 4th century. Many locations mentioned in the Ramayana, such as Rameshwaram and Kishkindha, remain part of local pilgrimage traditions.

Background of the author

Michael D. Willis grew up in Kuwait and Saudi Arabia after being born in Vancouver, British Columbia. His B.A. from the University of Victoria involved study under Siri Gunasinghe and Alan Gowans. Further study at the University of Chicago followed with J. A. B. van Buitenen and Pramod Chandra. A doctorate was awarded in 1988, with research periods spent in India and Cyprus. Before joining the British Museum in 1994, he taught at SUNY New Paltz. Willis holds a Fellowship in the Royal Asiatic Society and an Honorary Research Fellowship at Cardiff University.

Synopsis

The book opens with a discussion of the Udayagiri Caves, a ritual site reworked under Gupta Emperor Candragupta II, and highlights the emperor's relationship with the god Vishnu. Willis critiques earlier text-based approaches and advocates an interdisciplinary method combining archaeological and historical evidence. He argues that in Indian history, religion drove economic and political relationships, not the reverse. Chapter one, 'The Archaeology and Politics of Time at Udayagiri,' examines the site as a center for imperial ritual, describing its central ridge and passage, astronomical phenomena, and sculptures of Narasimha and Varaha. Chapter two, 'The Establishment of the Gods,' addresses the development of temples and puja in India.

Reception

The Archaeology of Hindu Ritual received positive reviews in academic journals and the Indian newspaper The Hindu. Leslie C. Orr of Concordia University, writing in South Asian Studies, called it 'extraordinarily ambitious and exciting' but argued that Willis incorrectly portrayed the relationship between Hinduism and Jain and Buddhist faiths, neglecting similarities, and that his criticisms of 'straw men' seemed out of place. John E. Cort of Denison University, in Religious Studies Review, described the book as 'densely argued' and essential for those interested in medieval Indic temple religion, though he noted Willis ignored Jain and Buddhist iconography and temples.

Vittorio Magnano of Durham University, in the Durham Anthropological Review, praised Willis's 'meticulous analysis' and described the book as 'inspiring reading.' T. Satyamurthy, writing in The Hindu, remarked that Willis's scholarship 'stands out brilliantly' and called the work 'very erudite,' praising its references and new treatment of textual and epigraphic records.