Discourses and concepts of sacrality and sacralisation in the Hindu empire of Vijayanagara and in Portuguese Goa (14.-17. CE)

神圣性和他们的发展动态的审查范围内的南印度帝国的历史背景下Vijayanagara。从斯林盖里修道院，有时保持密切联系的Vijayanagara统治者的知识环境的文本来源，详细研究。从14世纪世纪开始，这个印度教王国发展成为一个横跨整个次大陆南部的帝国，而印度的大部分地区则由穆斯林苏丹统治。Vijayanagara统治者及其知识精英的文化政策以梵语文学，印度教哲学，艺术和建筑的复兴为标志。哲学家、宗教领袖和关注范围广泛的机构争相获得皇家的赞助。分析集中在一些骶骨现象和他们的代表性的文本。神圣现象是那些涉及人、文本、空间、视觉表现和概念的现象。分析进一步假设了三种个人神圣性的模式：“皇家模式”（1）指的是权力和王权神圣化的新形式。僧侣苦行模式（2）是例证婆罗门人“苦行圣徒”谁发挥相当大的影响力，作为统治者的精神教师和多产的作家。最后，哲学-神学模式（3）特别表现在“活时解放”的概念中，这一概念在帝国早期的主要哲学流派--幻觉一元论中得到了发展。该项目审查了这三种模式如何发挥作用，如何联合收割机形成特定群体的宗教特性，每一种都争取统治地位，并以所谓的“印度教特性”自居。这些发展与欧洲中世纪的类似过程有关。通过将葡萄牙文本从15世纪到17世纪的补充和基本上天主教局外人对印度和印度教形式的神圣的观点是证明，和另一个有前途的接口与研究小组开放。

Instances of sacrality and dynamics of their development are examined within the historical context of the South Indian empire of Vijayanagara. Textual sources from the intellectual environment of the Sringeri monastery, which at times maintained close links with the Vijayanagara rulers, are studied in detail. From the 14th century onwards, this Hindu kingdom developed into an empire which spanned the entire South of the subcontinent while large parts of India were ruled by Muslim sultans. The cultural policies of the Vijayanagara rulers and their intellectual élite are marked by a renaissance of Sanskrit literature, Hindu philosophy, art and architecture. Philosophers, religious leaders and institutions with a broad range of concerns vied for royal patronage. The analysis concentrates on a number of sacral phenomena and their representation in texts. The sacral phenomena are those that concern persons, texts, space, visual representations and concepts. The analysis further postulates three models of personal sacrality: the “royal model” (1) refers to new forms of the sacralisation of power and kingship. The monastic-ascetic model (2) is exemplified in the person of brahmin “ascetic saints” who exert considerable influence as spiritual teachers of the rulers and as prolific authors. Finally, the philosophical-theological model (3) is particularly expressed in the concept of the “liberated while living” as developed in illusionist monism which was the leading philosophical school in the early phase of the empire. The project examines how the three models function and combine in the formation of groupspecific religious identities, each of which strives for domination and which present themselves as supposed “Hindu identity” as such. These developments are put in relation to comparable processes during the Middle Ages in Europe. By incorporating Portuguese texts from the 15th to 17th centuries a supplementary and essentially Catholic outsiders` perspective on Indian and Hindu forms of sacrality is demonstrated, and another promising interface with the research group is opened.