Temples have always played a central role in Indian society. Apart from being focal points of education, art and culture, they also served as powerful energy centers. Ancient temples were thus built not as places for prayer, but as a vortex of energy where if people were receptive and willing, they could transform themselves in a very deep way.
The design and construction of these temples were fairly intricate and built to a complex calculation involving physical and metaphysical elements. The parikrama or the walkway of the temple, for example, along with the garbha griha or the sanctum sanctorum, the shape and the size of the idol, the mudra held by the idol and the mantra used for the consecration of the temple, determined the fundamental parameters in the design.
Based upon a deep understanding of the inner energies of the human system, these elements were built in order to create a powerful space for inner transformation. For example, it is held even today in some parts of Indian culture that when one visits a temple one should sit silently for a little while. Offering worship or prayers are not considered paramount but, if one were to leave the temple without sitting down for some time, the entire visit is considered fruitless.
This is so, because temples were built as public charging sites, where people could charge themselves with an inner energy. People visited temples daily before they started their day, so that they could go about their lives with an enhanced sense of balance and depth.
Over time, the underlying understanding of temples and the science behind their construction and usage gave way to rituals and traditions, making temples more a place for prayer and worship.
The Worlds First Residential University Reopened after 800 Years.
More than 800 years after it was reduced to ashes in an invasion by a medieval ruler, Nalanda University sprang back to life like the proverbial phoenix in the historic city of Rajgir in Bihar on Monday.
Academic activities got underway at the new international university on a makeshift campus, about 12 kms away from the ruins of the famous ancient university, with classes in the School of Ecology and Environmental Studies and the School of Historical Studies.
Out of the 15 students enrolled for the inaugural session, only nine attended classes on the inaugural day. Among them were two foreigners - Yakiro Nakamora (Japan) and Ngawang (Bhutan)
The fully-residential university, expected to be completed by 2020, will have seven schools for post-graduate and doctoral students, offering courses in science, philosophy and spirituality and social sciences. Each discipline will have a maximum of 20 students. There are altogether 11 faculty members on the campus at the moment. Classes are being held at the International Convention Centre built by the Bihar government a couple of years ago.
A new campus is, however, coming up in an area spread over 455 acres and is expected to be fully operational by 2020. The Centre has earmarked a fund of Rs 2,700 crore to be spent over a period of ten years for its development.
Several other countries have come forward to help revive Nalanda University. Singapore has pledged $5million for its development while China has contributed $1million to set up its library. While Thailand has donated $1 lakh, Australia would contribute a sum of $1 lakh for a chair at the School of Ecology and Environmental Studies.
Happy over the start of academic activities at the international university, Chief Minister Jitan Ram Manjhi said that it was a red-letter day for Bihar.
He said that the university had come up because of the vision and efforts of his predecessor Nitish Kumar and an active support from former President A.P.J. Abdul Kalam.
The ancient residential learning centre at Nalanda used to attract thousands of students and researchers from different parts of the country and abroad between the 5th and 12th century before it fell prey to rampaging invaders led by Bakhtiyar Khilji in 1193. Its ruins have since remained a big tourist attraction in Bihar.
64 Yogini Temple Ranipur Jharial-Brick temple of Ranipur Jharial, Odisha Temples Located in the verdant environs of the Titilagarh sub-division in Balangir district, the twin villages of Ranipur-Jharial bear strong traces of their ancient heritage. Also known as ‘Soma Tirtha’ in scriptures, the archaeological site dates back to the 9th/10th century AD, pertaining to the reign of Somavanshi keshari kings. Saivism, Vaisnavism, Buddhism and Tantrism obviously enjoyed a great deal of influence in the region. The Hypethral temple which is one of the four remaining rare monuments of 64 Yogini shrines provides a glimpse into the religious sand occult practices from the medieval times that are still alive in Odisha’s tribal traditions and folklore. Chausathi (64) Yogini Temple Ranipur Jharial (Bolangir) – the second yogini temple in Odisha after Hirapur (BBSR).
The temple houses sandstone images of the three-faced Shiva embracing Parvati, standing at the canter of the temple encircled by 64 images of the Yogini goddesses in various positions.It is one of the four famous Yogini temples in India. The other three are located at Hirapur (near Bhubaneswar), Khajuraho and Bheraghat (near Jabalpur). The finest specimen of a brick temple is the 20 metres high Indralath temple. It is one of the tallest brick temples of ancient India and one of the most remarkable Odisha temples.
The ancient archaeological complex is found to be situated on the ancient trade route that connected Titilagarh, ancient Taitalya Janapada referred to by Panini in fifth century B.C. with Madhya Bharat and Dakshinapatha.
The river Tong or Tong Jor, a tributary of Tel flows nearby. The Tel valley is archaeologically very rich and Ranipur-Jharial occupies a central position,being surrounded by a chain of historical sites like Narisinghnath, Maraguda, Podagarh, Asurgarh, Belkhandi, Saintala and Patnagarh all around. At present the archaeological complex is found spread on a vast flat rocky surface. The one near Ranipur may be called Ranipur complex and the other one near village Jharial may be called the Jharial temple complex.
The rock surface seems to have been exposed fully by erosion in remote antiquity. Taking advantage of the sedimentary rock deposit, the builders of the monuments, palpably have removed the stone pieces layer wise to use in the monuments. In the south-west, there is the famous Someswar Sagar locally called Jogibandh and in the north-east, we see a deep nala. Temples of varied dimension, deserted and forlorn, stand in isolated splendour on the rocky outcrop, giving an impression of divine solemnity.
The twin villages of Ranipur – Jharial are a must visit on your tour to Bolangir for the temples that are of historical and archeological significance. The most prominent of all the temples set on a rock outcrop is the Hypaethral Temple. One of the four remaining Hypaethral Temples in Odisha is dedicated to 64 goddesses that in turn served Goddess Kali. The circular temple has 64 cells that once housed the sculptures of the 64 yoginis or goddesses. The Hypothetical temple, also known as the 64 Yogini Shrine, and the adjoining Vishnu Temples are a must visit on your tour to Bolangir.
The History of 64 Yogini Temple – Ranipur Jharial :-
From the epigraph inscribed on the lintel of the Someswar temple, we know that one Saiva Archarya“Gagana Siva” was the donor and in the inscription the site has been described as Soma tirtha, which finds mention in the Puranas of 3rd/4th century A.D. Thus it is evident that since 3rd/4th century Ranipur-Jharial has assumed the reputation of a Saiva Tirtha. More over, Saivism was popular in ancient Kosala and Kantara region since the days of the Nalas who ruled over this region from the middle of the fourth century A.D.
This is corroborated by the recent excavation at Maraguda in Nawapara district where a Saiva Vihar of circa 4th/5th century A.D. has been excavated. Archaeological probe of Maraguda valley excavations have indicated that many Saiva Vihars had been destroyed ruthlessly by the invaders, probably the Vakatakas or the Sarabhapuriyas, who were staunch Vaisnavites.
After the destruction of the Maraguda Saiva Vihar, the Saivacharyas seemed to have proceeded to the north westernly direction and established the Saiva establishment at the ancient Somatirtha referred to in the Puranas. The kernel of Tantricism that originated at Maraguda had fuller efflorescence at Ranipur-Jharial. The Tantric Vajrayana and Sahajayana which Indrabhuti and Laxmikara of ancient Sambala (modern Sambalpur) propounded, were very much popular in this region. However, Ranipur-Jharial witnessed great religious development during the time of the Somavansis who ruled over this tract in 8th/ 9th century A.D. Most of the existing monuments can be assigned to this period. When exactly, this place was deserted is difficult to say due to want of evidence.
The Muslim invasion in the 15th century might be a factor for its downfall. We believe systematic exploration and excavations in this locality will throw new light on the history and culture of this place. From surface observation, it appears that the site might have still greater remote antiquity. We noticed here foot print emblem, the reminiscent of early Buddhist worship of anionic diction. Thus prior to 3rd century A.D. probably Ranipur-Jharial had Buddhist association.
What was an ancient Indus house like? John Marshall writes of House 8, an "average upper class house" in the HR section of Mohenjo-daro: "To the right of the porter's lodge [5] a short passage led to the central courtyard of the house (18), which was open to the sky and provided light and air to the rooms grouped about it on both the ground and upper floors. And here, let me say parenthetically, that the principle of the open courtyard encompassed by chambers was just as fundamental to house-planning at Mohenjo-daro as it was throughout the rest of the prehistoric and historic Asia, and as it has continued to be in India until the present day. In House VIII the courtyard measures approximately 32 feet square, but the square is not a true one. Like other open courtyards, it was paved with brick and provided with a covered drain. . . . What purpose Room 18a , on the north side of the court, served, is doubtful, but it is not unlikely that it was the kitchen, since there must have been a kitchen on the ground floor, and this is the only room that would have been suitable. The other remaining apartment on the ground floor (No. 17), with a curious passage on two sides, would have made a convenient guest-chamber, since, while it was more or less isolated from the rest of the house, there was ready access to it from the entrance hall. The ceiling of this room, which was unusually low (less than 7 feet above the floor), was carried on rafters of deodar (Cedrus deodara) and dalbergia sissoo, the charred ends of whcih were still found embedeed in the walls." (John Marshall, Mohenjo-daro and the Indus Civilization, pp. 18-19).
I will post more and more on this as this is brief information. There are two more posts to come on this temple
Topography: The Kamakhya temple is situated atop the Nilanchal hills, eight hundred meters above sea level and overlooking the mighty Brahmaputra river. It is about eight kilometers west from the heart of the city of Guwahati in Assam.
Legend: Sati (Dakshayini) was the daughter of King Daksha and wife of Lord Shiva. When Daksha had organized a Yagna (Daksha Yagna), he had invited all the Gods, celestial beings and sages except Lord Shiva. Sati was eager to attend the Yagna, unmindful of not being invited. So she went alone with permission from Shiva, who however preferred not to attend uninvited. Sati did not expect to be ridiculed by her father when he saw her there, uninvited. When Daksha hurled abuses at her husband and humiliated them, she was deeply hurt and angry. She threw herself in the blazing fire of the Yagna and killed herself. Shiva, on learning about the tragic death of his wife, was infuriated. Killing Daksha, he hoisted the dead body of Sati over his shoulder and began the Thandava- a dance of Annihilation. This shook the universe and frightened the Gods. Lord Vishnu, Brahma and Shani ventured to put an end to the blind fury of Shiva. With the help of his Sudarshana chakra, Vishnu reduced the body of Sati to pieces and Shiva, without his wife’s body, returned to meditation. However, Sati’s body parts, 51 in all, fell all over the earth and each of these places is revered as holy. The organ of generation (Yoni or the genital organs) of Sati fell over the Nilanchal Hills and today is known as Kamakhya Temple.
Construction of the temple: Kama, the God of Love who was reduced to ashes when his arrow targeted Shiva, later regained his original form (Kamarupa) when he fulfilled his promise and built a temple for Shiva’s deceased wife Sati.
History has it that the original temple was destroyed by invaders and had to be restructured. King Naranarayan of Cooch-Behar in the late 17th century is credited with building the present temple.
Architecture:The vertex of the temple is oval shaped like beehive-having 7 spires, 3 golden pitchers on blossoming lotus, upon that a golden trident. The temple flaunts beautiful frescos of adorned gods & goddesses of Hindu Puranas.The temple represents old Ahom sculpture.
Why people worship Kamakhya:Kamakhya is an important Tantric mother goddess closely identified with Kali and Maha Tripura Sundari, according to the Tantric texts (Kalikapurana Stotra, Yoginitantram) that are the basis for her worship. Her name means "renowned goddess of desire.’ As Kamakhya is associated with fertility, many childless couples also throng the temple every day. In Kalika Purana (an ancient scripture), Kamakhya is referred as the goddess who fulfills all desires, the bride of Lord Shiva and the benefactor of salvation. Kamakhya is one of the 51 Shakthi Peetas of the sub-continent where Durga is worshipped in many forms.Kamakhya temple is also known as ‘yoni–peetha’. Every year, beginning on the 7th day of the Indian month of Ashaad (June-July), Kamakhya temple observes a Unique festival called ‘Ambubachi’ when, it is believed, the goddess menstruates. The festival draws a large number of pilgrims to temple.
The Archaeological Survey of India during its excavations carried out at Chandyan village in Baghpat district of Uttar Pradesh, has found remnants of a house that correspond to the late Harappa period.
The discovery is important since, according to archaeologists, this is the first time that evidence of habitation pertaining to that period has been found in the Upper Doab region between Ganga and Yamuna.
Earlier in August, a human skull with a copper crown corresponding to the late Harappa period was discovered at a brick kiln site in the village.
The ASI started excavation in the area on November 27 and found a number of items that pertained to the 4,000-yr-old era.
The late Harappan phase pertains to the period starting around 1900-1800 BC when the Indus Valley Civilization, popularly known as the Harappan Culture, began to decline. The civilization, which is known for its superior urban planning, is believed to have flourished in the period between 3300 BC to 1300 BC in what is today Pakistan, northwest India and parts of Afghanistan and Balochistan.
Earlier in August, a human skull with a copper crown corresponding to the late Harappan period, was accidentally discovered at a brick kiln site in the village. The ASI started excavating the area on November 27 and found, to its delight, a number of items that pertained to the 4,000-yr-old era. "Till date, we have excavated around 20 burial pots, a pelvic bone of the same man whose skull we had found with a copper crown and a few beads like carnelian, faience and agate. However, the most interesting development, undoubtedly, is the evidence of habitation which was found for the first time. We excavated a mud wall with post holes where wooden pillars were probably fixed to support thatched roofs. We also found multi-level foundations that supported structures in different times," said AK Pandey, superintending archaeologist, ASI.
Incidentally, the Harappan link to the area was established in 2005 when a farmer accidentally discovered a huge burial site at Sinauli village located just 40km from Chandayan. The Sinauli graves are also believed to correspond to the late Harappan period, strengthening archaeologists' conviction about the latest find. What got them further excited was finding a clue to the period's habitation, which they point out, happens very rarely. "During excavations, we found about 50 cm of habitational deposits. The chances of finding habitational structures here is quite uncommon because this is a fertile region and over a period of time, cultivators raze structures to the ground for agricultural purposes. But since we have burial sites here, logically, there should be habitational sites as well. If we extend the area of excavation, we might find something more substantial," said DN Dimri, director of archaeology, ASI,
However, historians say there is a need to exercise caution. "This certainly looks like a habitational site but a lot more needs to be done to thoroughly establish the theories. In fact, instead of terming it a late Harappan site, I would rather call it a post-Harappan site when just a few remnants of the Harappan culture remained. Its antiquity could be anywhere between 1700 BC to 1500 BC", said RS Bisht, former joint director general, ASI.
Author: Sandeep Rai | Source: The Times of India [December 28, 2014]
Poompuhar is an ancient port city in Tamil Nadu, India. Its very old name in Tamil Poetic works and other literature are Puhar , Kaveripoompatinam etc. It is located in the mouth of river Kaveri in Southern Tamil Nadu. It was once a flourishing ancient Port city in the Early Chola Kingdom around 500AD.
The city was constructed in a well planned manner. The city had two distinct districts one near the sea and the other one to the west. The district near the sea was inhabited by the fisher folk, foreign traders,overseas travellers, and merchants. weavers, silk merchents vendors,potters and jewellers stayed there. The shipyard and ware house was there.And is named as Maruvurpakkam, to its west is Pattinapakkam. Kings and nobles, rich merchants, farmers, astrologers, dancers and army were stayed there.
In Silapathikaram one of the most famous five epics in Tamil Literature Poompuhar was extolled and heralded in detail. Other Tamil literature’s like Manimekalai and Temple Inscriptions speaks loudly the fame of Puhar. Purananooru a very old poetic work also describe the city and the life of the Puhar people. Big ships entered the port without any hassles and the precious goods arrived from other countries spread over the sea shore and the goods were stored in the huge warehouses and displayed in both day and night market for sale. Many very huge and high beautiful mansions are near the sea shore with high platform. The Scientists believes that the ancient city was destroyed by Tsunami in 416 Ad possibly caused by Krakatoa event. In 2006 National Institute of Ocean Technology conducted some surveys and showed the remains of the ancient port city well inside the sea two kilometers away. The record of Tamilians international trade and architectural marvelous sinks silently into the deep.
A discovery made by a team of marine archaeologists from India’s National Institute of Oceanography (NIO) in March 1991 has begun to bring about a sea-change. Working the off-shore of Tarangambadi-Poompuhar coast in Tamilnadu near Nagapattinam, a research vessel equipped with side-scan sonar, identified a man-made object and described it as “ a horse shoe shaped structure”.
In 1993, it was examined again and NIO’s diver archaeologists reported that the U-shaped structure lies at a depth of 23 metres and about 5 kms offshore.
The significance of that discovery is that it is a much older structure to any discovered earlier. Subsequent explorations carried out by Graham Hancock and his team, who working in association with Dr Glen Milne, a specialist in glacio-isotacy and glaciation induced sea-level change, were able to show that areas at 23 metres depth would have submerged about 11,000 years before the present time or 9,000 BC.
The historical significance of that fact is that it makes the U-shaped structure 6,000 years older than the first monumental architecture of Egypt or of ancient Sumer or Mesopotamia (in present day Iraq) dated around 3,000 BC and traditionally regarded as the oldest civilisations of antiquity.
Is it a coincidence that there are ancient Tamil flood myths that speak of a great kingdom that once existed in this area called Kumari Kandam that was swallowed up by the sea? Amazingly the myths put a date of 11,600 years ago on these events — the same timeframe given by Plato for the end of Atlantis in another ocean
Underworld: Expedition to Poompuhar - Remains of Kumari Kandam - Graham Hancock
An exclusive Underwater Archaeological Site Museum was established at Poompuhar to exhibit the antiquities recovered from under water exploration. This is the only such kind of Museum in India. The Museum, located at 24 Km from Mayiladuthurai, in the Sirgazhi Taluk, Nagapattinam District was inaugurated in the year 1997.
