View allAll Photos Tagged Augmentation
With class 508 units cascaded from the BR Southern Region the venerable Mersey Rail class 503 units were progressively being taken out of service on the Mersey Rail Wirral Lines during 1984. Withdrawn sets were moved the short distance from Birkenhead North Depot to Cavendish Yard in Birkenhead Docks. Being something of a rough neighbourhood it wasn't long before the recently withdrawn sets were reduced to wrecks. Here a LMSR 1938 built original no.M29283M stands alongside a BR 1956 built vehicle M28374M. The augmentation of the class by BR was to the basic LMSR design.
Breast augmentation surgery is Dr. Barrett's most popular procedure as it achieves dramatic and aesthetically beautiful results. Visit us in Beverly Hills!
www.drdanielbarrett.com/procedure/breast-augmentation-wit...
The Trash to Gas team members prepare flight hardware for NASA’s Orbital Syngas Commodity Augmentation Reactor, or OSCAR, inside the Applied Physics Lab in the Neil Armstrong Operations and Checkout Facility at the agency’s Kennedy Space Center in Florida on July 21, 2022. OSCAR began as an Early Career Initiative project at the spaceport that studies technology to convert trash and human waste into useful gasses such as methane, hydrogen, and carbon dioxide. By processing small pieces of trash in a high-temperature reactor, OSCAR is advancing new and innovative technology for managing waste in space. Photo credit: NASA/Kim Shiflett
Technicians wearing protective equipment perform work for a future mission on flight hardware for NASA’s Orbital Syngas Commodity Augmentation Reactor, or OSCAR, at the Neil Armstrong Operations and Checkout Facility at the agency’s Kennedy Space Center in Florida on Aug. 10, 2020. OSCAR began as an Early Career Initiative project at the spaceport that studies technology to convert trash and human waste into useful gasses such as methane, hydrogen, and carbon dioxide. By processing small pieces of trash in a high-temperature reactor, OSCAR is advancing new and innovative technology for managing waste in space. Photo credit: NASA/Cory Huston
This is the second of my just #havetohave Adora dresses from @freshsoulclothing.
And so popular, they are nearly sold out, so I had to make do with a size 14 (up to 2 sizes larger than I usually go for).
But it did mean I had, err, some extra space to fill. Which I did thanks to some augmentation from @houseofpriscilla.
Hope you like.
Company/Owner: Genesis Transport Service, Inc.
Bus/Fleet Number: 818657
Classification: Airconditioned Provincial Bus
Coachbuilder: (Zhengzhou) Yutong Bus Company, Ltd.
Model: Yutong ZK6119H2
Engine: Yuchai YC6L280–42 (L64YB)
Chassis: Yutong ZK6119CR1 (LZYTBTE63********)
Transmission: 6–speed M/T
Seating Configuration: 2x2
Seating Capacity: 45
Original Route: TriNoma, Quezon City / Ninoy Aquino International Airport, Pasay City/Parañaque City–Clark International Airport, Clark Freeport Zone, Mabalacat City, Pampanga (Provincial Operation)
Current Temporary Route and Number: Route 8 - Quezon City Hall, Diliman - Muñoz Ikot, Bago Bantay (under Quezon City Bus Augmentation Program)
Date taken: February 10, 2021
* Some parts of the specifications and route are subject for verification and may be changed without any prior notice.
#TeamPBPA #PhilippineBus #WeArePBPA #LabingIsangTaongSamaSama
++++++FROM WIKIPEDIA ++++
Puri (About this soundlisten (help·info)) is a city and a Municipality in the state of Odisha in eastern India. It is the district headquarters of Puri district and is situated on the Bay of Bengal, 60 kilometres (37 mi) south of the state capital of Bhubaneswar. It is also known as Sri Jagannatha Dhama after the 12th-century Jagannatha Temple located in the city. It is one of the original Char Dham pilgrimage sites for Hindus.
Puri
ପୁରୀ
Puri is known by several names since the ancient times, and was locally known as "Sri Kshetra" and Lord Jagannatha temple is known as "Badadeula". Puri and the Jagannatha Temple were invaded 18 times by Hindu and Muslim rulers, from the 4th century AD till the early 19th century with the objective of looting the treasures of the temple. Odisha, including Puri and its temple, were part of British India from 1803 till India attained independence in August 1947. Even though princely states do not exist in India today, the heirs of the Gajapati Dynasty of Khurda still perform the ritual duties of the temple. The temple town has many Hindu religious mathas or monasteries.
The economy of Puri is dependent on the religious importance of the Jagannatha Temple to the extent of nearly 80 percent. The 24 festivals, including 13 major ones, held every year in the temple complex contribute to the economy; Ratha Yatra and its related festivals are the most important which are attended by millions of people every year. Sand art and applique art are some of the important crafts of the city.
Puri has been chosen as one of the heritage cities for Heritage City Development and Augmentation Yojana (HRIDAY) scheme of Government of India.
Geography and climateEdit
GeographyEdit
The Atharanala Bridge dating back to the 16th century at the entrance of Puri
Puri, located on the east coast of India on the Bay of Bengal, is in the centre of the Puri district. It is delimited by the Bay of Bengal on the southeast, the Mauza Sipaurubilla on the west, Mauza Gopinathpur in the north and Mauza Balukhand in the east. It is within the 67 kilometres (42 mi) coastal stretch of sandy beaches that extends between Chilika Lake and the south of Puri city. However, the administrative jurisdiction of the Puri Municipality extends over an area of 16.3268 square kilometres (6.3038 sq mi) spread over 30 wards, which includes a shore line of 5 kilometres (3.1 mi).[1]
Puri is in the coastal delta of the Mahanadi River on the shores of the Bay of Bengal. In the ancient days it was near to Sisupalgarh (also known as "Ashokan Tosali"). Then the land was drained by a tributary of the Bhargavi River, a branch of the Mahanadi River. This branch underwent a meandering course creating many arteries altering the estuary, and formed many sand hills. These sand hills could be cut through by the streams. Because of the sand hills, the Bhargavi River, flowing to the south of Puri, moved away towards the Chilika Lake. This shift also resulted in the creation of two lagoons, known as Sar and Samang, on the eastern and northern parts of Puri respectively. Sar lagoon has a length of 5 miles (8.0 km) in an east-west direction and a width of 2 miles (3.2 km) in north-south direction. The estuary of the Bhargavi River has a shallow depth of just 5 feet (1.5 m) and the process of siltation continues. According to a 15th-century Odia writer Saraladasa, the bed of the unnamed stream that flowed at the base of the Blue Mountain or Neelachal was filled up. Katakarajavamsa, a 16th-century chronicle (c.1600), attributes filling up of the bed of the river which flowed through the present Grand Road, as done during the reign of King Narasimha II (1278–1308) of Eastern Ganga dynasty.[2]
ClimateEdit
According to the Köppen–Geiger climate classification system the climate of Puri is classified as Aw (Tropical savanna climate). The city has moderate and tropical climate. Humidity is fairly high throughout the year. The temperature during summer touches a maximum of 36 °C (97 °F) and during winter it is 17 °C (63 °F). The average annual rainfall is 1,337 millimetres (52.6 in) and the average annual temperature is 26.9 °C (80.4 °F). The weather data is given in the following table.[3][4]
HistoryEdit
Main article: Timeline of Puri
Names in historyEdit
Puri, the holy land of Lord Jagannatha, also known by the popular vernacular name Shrikhetra, has many ancient names in the Hindu scriptures such as the Rigveda, Matsya purana, Brahma Purana, Narada Purana, Padma Purana, Skanda Purana, Kapila Purana and Niladrimahodaya. In the Rigveda, in particular, it is mentioned as a place called Purushamandama-grama meaning the place where the Creator deity of the world – Supreme Divinity deified on an altar or mandapa was venerated near the coast and prayers offered with Vedic hymns. Over time the name got changed to Purushottama Puri and further shortened to Puri, and the Purusha came to be known as Jagannatha. Sages like Bhrigu, Atri and Markandeya had their hermitage close to this place.[5] Its name is mentioned, conforming to the deity worshipped, as Srikshetra, Purusottama Dhāma, Purusottama Kshetra, Purusottama Puri and Jagannath Puri. Puri, however, is the popular usage. It is also known by the geographical features of its location as Shankhakshetra (the layout of the town is in the form of a conch shell),[6] Neelāchala ("Blue mountain" a terminology used to name a very large sand lagoon over which the temple was built but this name is not in vogue), Neelāchalakshetra, Neelādri.[7] In Sanskrit, the word "Puri" means town or city,[8] and is cognate with polis in Greek.[9]
Another ancient name is Charita as identified by General Alexander Cunningham of the Archaeological Survey of India, which was later spelled as Che-li-ta-lo by Chinese traveller Hiuen Tsang. When the present temple was built by the Eastern Ganga king Anantavarman Chodaganga in the 11th and 12th centuries AD, it was called Purushottamkshetra. However, the Moghuls, the Marathas and early British rulers called it Purushottama-chhatar or just Chhatar. In Moghul ruler Akbar's Ain-i-Akbari and subsequent Muslim historical records it was known as Purushottama. In the Sanskrit drama Anargha Raghava Nataka as well, authored by Murari Mishra, a playwright, in the 8th century AD, it is referred to as Purushottama.[6] It was only after the 12th century AD that Puri came to be known by the shortened form of Jagannatha Puri, named after the deity or in a short form as Puri.[7] It is the only shrine in India, where Radha, along with Lakshmi, Saraswati, Durga, Bhudevi, Sati, Parvati, and Shakti, abodes with Krishna, who is also known by the name Jagannatha.[10]
Ancient periodEdit
king Indradyumna of Ujjayani credited with building the original temple in 318 AD
According to the chronicle Madala Panji, in 318 AD, the priests and servitors of the temple spirited away the idols to escape the wrath of the Rashtrakuta king Rakatavahu.[11] In the temple's historical records it finds mention in the Brahma Purana and Skanda Purana stating that the temple was built by the king Indradyumna, Ujjayani.[12]
S. N. Sadasivan, a historian, in his book A Social History of India quotes William Joseph Wilkins, author of the book Hindu Mythology, Vedic and Purānic as stating that in Puri, Buddhism was once a well established practice but later Buddhists were persecuted and Brahmanism became the order of the religious practice in the town; the Buddha deity is now worshipped by the Hindus as Jagannatha. It is also said by Wilkinson that some relics of Buddha were placed inside the idol of Jagannatha which the Brahmins claimed were the bones of Lord Krishna. Even during Maurya king Ashoka's reign in 240 BC, Kalinga was a Buddhist center and that a tribe known as Lohabahu (barbarians from outside Odisha) converted to Buddhism and built a temple with an idol of Buddha which is now worshipped as Jagannatha. Wilkinson also says that the Lohabahu deposited some Buddha relics in the precincts of the temple.[13]
Construction of the Jagannatha Temple started in 1136 AD and completed towards the latter part of the 12th century. The Eastern Ganga king Anangabhima III dedicated his kingdom to Lord Jagannatha, then known as the Purushottama-Jagannatha, and resolved that from then on he and his descendants would rule under "divine order as Jagannatha's sons and vassals". Even though princely states do not exist in India today, the heirs of the Gajapati dynasty of Khurda still perform the ritual duties of the temple; the king formally sweeps the road in front of the chariots before the start of the Ratha Yatra.[14]
Medieval and early modern periodsEdit
The history of Puri is on the same lines as that of the Jagannatha Temple, which was invaded 18 times during its history to plunder the treasures of the temple, rather than for religious reasons. The first invasion occurred in the 8th century AD by Rastrakuta king Govinda-III (798–814 AD), and the last took place in 1881 AD by the monotheistic followers of Alekh (Mahima Dharma) who did not recognise the worship of Jagannatha.[15] From 1205 AD onward [14] there were many invasions of the city and its temple by Muslims of Afghan and Moghul descent, known as Yavanas or foreigners. In most of these invasions the idols were taken to safe places by the priests and the servitors of the temple. Destruction of the temple was prevented by timely resistance or surrender by the kings of the region. However, the treasures of the temple were repeatedly looted.[16] The table lists all the 18 invasions along with the status of the three images of the temple, the triad of Jagannatha, Balabhadra and Subhadra following each invasion.[15]
Invasion number Invader (s), year (s) AD Local rulers Status of the three images of the Jagannatha temple
1 Raktabahu or Govinda III (798–814) of the Rashtrakuta Empire King Subhanadeva of Bhaumakara dynasty Idols shifted to Gopali near Sonepur. Was brought back to Puri by Yayati I after 146 years and re-consecrated after performing Nabakalebara.[17]
2 Illias Shah, Sultan of Bengal, 1340 Narasinghadeva III Images shifted to a secret location.[18]
3 Feroz Shah Tughlaq, 1360 Ganga King Bhanudeva III Images not found, though rumored that they were thrown into the Bay Of Bengal.[18]
4 Ismail Ghazi commander of Alauddin Hussain Shah of Bengal, 1509 King Prataprudradeva Images shifted to Chandhei Guha Pahada near Chilika Lake.[18]
5 Kalapahara, army assistant general of Sulaiman Karrani of the Afghan Sultan of Bengal, 1568 Mukundadeva Harichandan Images initially hidden in an island in Chilika Lake. However, the invader took the idols from here to the banks of the Ganges River and burnt them. Bisher Mohanty, a Vaishnavite saint, who had followed the invading army, retrieved the Brahmas and hid it in a drum at Khurdagada in 1575 AD and finally re-installed it in the deities. Deities were brought back to Puri and consecrated in the Jagannatha Temple.[19]
6 Suleman, the son of Kuthu Khan and Osman, the son of Isha (ruler of Orissa), 1592 Ramachandradeva, the Bhoi dynasty ruler of Khurda Revolt was by local Muslim rulers who desecrated the images.[20]
7 Mirza Khurum, the commander of Islam Khan I, the Nawab of Bengal, 1601 Purushottamadeva of Bhoi Dynasty Image moved to Kapileswarpur village by boat through the river Bhargavi and kept in the Panchamukhi Gosani temple. Thereafter, the deities were kept in Dobandha—Pentha.[20]
8 Hasim Khan, the Subedar of Orissa, 1608 Purushottam Deva, the King of Khurda Images shifted to the Gopal temple at Khurda and brought back in 1608.[20]
9 Hindu Rajput Jagirdar Kesodasmaru, 1610 Purusottamdeva, the king of Khurda Images kept at the Gundicha Temple and brought back to Puri after eight months.[20]
10 Kalyan Malla, 1611 Purushottamadeva, the King of Khurda Images moved to 'Mahisanasi' also known as'Brahmapura' or 'Chakanasi' in the Chilika Lake where they remained for one year.[21]
11 Kalyan Malla, 1612 Paiks of Purushottamadeva, the King of Khurda Images placed on a fleet of boats at Gurubai Gada and hidden under the 'Lotani Baragachha' or Banyan tree) and then at 'Dadhibaman Temple'.[22]
12 Mukarram Khan, 1617 Purushottama Deva, the King of Khurda Images moved to the Bankanidhi temple, Gobapadar and brought back to Puri in 1620.[22]
13 Mirza Ahmad Beg, 1621 Narasingha Deva Images shifted to 'Andharigada' in the mouth of the river Shalia across the Chilika Lake. Moved back to Puri in 1624.[23]
14 Amir Mutaquad Khan alias Mirza Makki, 1645 Narasingha Deva and Gangadhar Not known.[24]
15 Amir Fateh Khan, 1647 Not known Not known[24]
16 Ekram Khan and Mastram Khan on behalf of Mughal Emperor Aurangzeb, 1692 Divyasingha Deva, the king of Khurda Images moved to 'Maa Bhagabati Temple' and then to Bada Hantuada in Banpur across the Chilika Lake, and finally brought back to Puri in 1699.[24]
17 Muhammad Taqi Khan, 1731 and 1733 Birakishore Deva and Birakishore Deva of Athagada Images moved to Hariswar in Banpur, Chikili in Khalikote, Rumagarh in Kodala, Athagada in Ganjam and lastly to Marda in Kodala. Shifted back to Puri after 2.5 years.[24]
18 Followers of Mahima Dharma, 1881 Birakishore Deva and Birakishore Deva of Athagada Images burnt in the streets. [25]
Puri is the site of the Govardhana Matha, one of the four cardinal institutions established by Adi Shankaracharya, when he visited Puri in 810 AD, and since then it has become an important dham (divine centre) for the Hindus; the others being those at Sringeri, Dwarka and Jyotirmath. The Matha (monastery of various Hindu sects) is headed by Jagatguru Shankarachrya. It is a local belief about these dhams that Lord Vishnu takes his dinner at Puri, has his bath at Rameshwaram, spends the night at Dwarka and does penance at Badrinath.[12][26]
In the 16th century, Chaitanya Mahaprabhu of Bengal established the Bhakti movements of India, now known by the name the Hare Krishna movement. He spent many years as a devotee of Jagannatha at Puri; he is said to have merged with the deity.[27] There is also a matha of Chaitanya Mahaprabhu here known as Radhakanta Math.[12]
In the 17th century, for the sailors sailing on the east coast of India, the temple served as a landmark, being located in a plaza in the centre of the city, which they called the "White Pagoda" while the Konark Sun Temple, 60 kilometres (37 mi) away to the east of Puri, was known as the "Black Pagoda".[27]
The iconic representation of the images in the Jagannatha temple is believed to be the forms derived from the worship made by the tribal groups of Sabaras belonging to northern Odisha. These images are replaced at regular intervals as the wood deteriorates. This replacement is a special event carried out ritualistically by special group of carpenters.[27]
Govardhana matha main gate
The city has many other Mathas as well. The Emar Matha was founded by the Tamil Vaishnava saint Ramanujacharya in the 12th century AD. This Matha, which is now located in front of Simhadvara across the eastern corner of the Jagannatha Temple, is reported to have been built in the 16th century during the reign of kings of Suryavamsi Gajapatis. The Matha was in the news on 25 February 2011 for the large cache of 522 silver slabs unearthed from a closed chamber.[28][29]
The British conquered Orissa in 1803, and, recognising the importance of the Jagannatha Temple in the life of the people of the state, they initially appointed an official to look after the temple's affairs and later declared the temple as part of a district.[14]
Modern historyEdit
H.H Jagadguru Swami Nischalananda Saraswati, The Shankaracharya of Puri
In 1906, Sri Yukteswar, an exponent of Kriya Yoga and a resident of Puri, established an ashram, a spiritual training center, named "Kararashram" in Puri. He died on 9 March 1936 and his body is buried in the garden of the ashram.[30][31]
The city is the site of the former summer residence of British Raj, the Raj Bhavan, built in 1913–14 during the era of governors.[32]
For the people of Puri, Lord Jagannatha, visualized as Lord Krishna, is synonymous with their city. They believe that Lord Jagannatha looks after the welfare of the state. However, after the partial collapse of the Jagannatha Temple (in the Amalaka part of the temple) on 14 June 1990, people became apprehensive and considered it a bad omen for Odisha. The replacement of the fallen stone by another of the same size and weight (7 tonnes (7.7 tons)), that could be done only in the early morning hours after the temple gates were opened, was done on 28 February 1991.[27]
Puri has been chosen as one of the heritage cities for the Heritage City Development and Augmentation Yojana scheme of the Indian Government. It is chosen as one of the 12 heritage cities with "focus on holistic development" to be implemented within 27 months by the end of March 2017.[33]
Non-Hindus are not permitted to enter the shrines but are allowed to view the temple and the proceedings from the roof of the Raghunandan library, located within the precincts of the temple, for a small donation.[34]
DemographicsEdit
See also: List of cities in Odisha
According to the 2011 Census of India, Puri is an urban agglomeration governed by the Municipal Corporation in Odisha state, with a population of 201,026[35] This rose to 200,564 in 2011 – comprising 104,086 males, 96,478 females, and 18,471 children (under six years of age). The sex ratio is 927. The average literacy rate in the city is 88.03 percent (91.38 percent for males and 84.43 percent for females).
EconomyEdit
The economy of Puri is dependent on tourism to the extent of about 80 percent. The temple is the focal point of the city and provides employment to the people of the town. Agricultural production of rice, ghee, vegetables and so forth of the region meet the large requirements of the temple. Many settlements around the town exclusively cater to the other religious requirements of the temple.[36] The temple administration employs 6,000 men to perform the rituals. The temple also provides economic sustenance to 20,000 people.[34] According to Colleen Taylor Sen an author on food and travel, writing on the food culture of India, the temple kitchen has 400 cooks serving food to as many as 100,000 people,.[37] According to J Mohapatra, Director, Ind Barath Power Infra Ltd (IBPIL), the kitchen is known as "a largest and biggest kitchen of the world."[38]
City management and governanceEdit
Samudra arati or worship of the sea at Swargadwar by disciples of the Govardhana matha
The Puri Municipality, Puri Konark Development Authority, Public Health Engineering Organisation and Orissa Water Supply Sewerage Board are some of the principal organisations that are devolved with the responsibility of providing for civic amenities such as water supply, sewerage, waste management, street lighting and infrastructure of roads. The major activity, which puts maximum pressure on these organisations, is the annual event of the Ratha Yatra held during June- July. According to the Puri Municipality more than a million people attend this event. Hence, development activities such as infrastructure and amenities to the pilgrims, apart from security, gets priority attention.[39]
The civic administration of Puri is the responsibility of the Puri Municipality. The municipality came into existence in 1864 in the name of the Puri Improvement Trust, which was converted into Puri Municipality in 1881. After India's independence in 1947, the Orissa Municipal Act (1950) was promulgated entrusting the administration of the city to the Puri Municipality. This body is represented by elected representatives with a Chairperson and councilors representing the 30 wards within the municipal limits.[40]
LandmarksEdit
Jagannatha temple
Jagannatha Temple at PuriEdit
Main article: Jagannath Temple (Puri)
Left: Jagannath Temple at Puri Right: View of the temple at night
The Jagannatha Temple at Puri is one of the major Hindu temples built in the Kalinga style of architecture.[41] The temple tower, with a spire, rises to a height of 58 metres (190 ft), and a flag is unfurled above it, fixed over a wheel (chakra).[34][42]
Left:Ritual chakra and flags at the top shikhara of Puri temple of Jagannatha also related to Sudarsana chakra. The red flag (12 hand or 14 feet (4.3 m) denotes that Jagannath is within the temple.
Right: Statue of Aruna the charioteer of the Sun God on top of the Aruna Stambha in front of the Singhadwara
The temple is built on an elevated platform (of about 420,000 square feet (39,000 m2) area),[43] 20 feet (6.1 m) above the adjacent area. The temple rises to a height of 214 feet (65 m) above the road level. The temple complex covers an area of 10.7 acres (4.3 ha).[39] There are four entry gates in four cardinal directions of the temple, each gate located at the central part of the walls. These gates are: the eastern gate called the Singhadwara (Lions Gate), the southern gate known as Ashwa Dwara (Horse Gate), the western gate called the Vyaghra Dwara (Tigers Gate) or the Khanja Gate, and the northern gate called the Hathi Dwara or (elephant gate). These four gates symbolize the four fundamental principles of Dharma (right conduct), Jnana (knowledge), Vairagya (renunciation) and Aishwarya (prosperity). The gates are crowned with pyramid shaped structures. There is a stone pillar in front of the Singhadwara, called the Aruna Stambha {Solar Pillar}, 11 metres (36 ft) in height with 16 faces, made of chlorite stone; at the top of the stamba an elegant statue of Aruṇa (Sun) in a prayer mode is mounted. This pillar was shifted from the Konarak Sun Temple.[44] The four gates are decorated with guardian statues in the form of lion, horse mounted men, tigers, and elephants in the name and order of the gates.[34] A pillar made of fossilized wood is used for placing lamps as offering. The Lion Gate (Singhadwara) is the main gate to the temple, which is guarded by two guardian deities Jaya and Vijaya.[43][44][45] The main gate is ascended through 22 steps known as Baisi Pahaca, which are revered, as it is believed to possess "spiritual animation". Children are made to roll down these steps, from top to bottom, to bring them spiritual happiness. After entering the temple, on the left side, there is a large kitchen where food is prepared in hygienic conditions in huge quantities; the kitchen is called as "the biggest hotel of the world".[43]
The main entrance of the Jagannatha Temple
According to a legend King Indradyumma was directed by Lord Jagannatha in a dream to build a temple for him which he did as directed. However, according to historical records the temple was started some time during the 12th century by King Chodaganga of the Eastern Ganga dynasty. It was completed by his descendant, Anangabhima Deva, in the 12th century. The wooden images of Jagannatha, Balabhadra and Subhadra were then deified here. The temple was under the control of the Hindu rulers up to 1558. Then, when Orissa was occupied by the Afghan Nawab of Bengal, it was brought under the control of the Afghan General Kalapahad. Following the defeat of the Afghan king by Raja Mansingh, the General of Mughal emperor Akbar, the temple became part of the Mughal empire till 1751. Subsequently, it was under the control of the Marathas till 1803. During the British Raj, the Puri Raja was entrusted with its management until 1947.[42]
The triad of images in the temple are of Jagannatha, personifying Lord Krishna, Balabhadra, His older brother, and Subhadra, His younger sister. The images are made of neem wood in an unfinished form. The stumps of wood which form the images of the brothers have human arms, while that of Subhadra does not have any arms. The heads are large, painted and non-carved. The faces are marked with distinctive large circular eyes.[27]
The Pancha Tirtha of PuriEdit
Main article: Pancha Tirtha of Puri
Markandeshwar Tank
Hindus consider it essential to bathe in the Pancha Tirtha or the five sacred bathing spots of Puri, to complete a pilgrimage to Puri. The five sacred water bodies are the Indradyumana Tank, the Rohini Kunda, the Markandeya Tank, the Swetaganga Tank, and the Bay of Bengal also called the Mahodadhi, in Sanskrit 'Mahodadhi' means a "great ocean";[46] all are considered sacred bathing spots in the Swargadwar area.[47][48][49] These tanks have perennial sources of supply from rainfall and ground water.[50]
Gundicha TempleEdit
Main article: Gundicha Temple
The Main Gate of the Gundicha Temple
The Gundicha Temple, known as the Garden House of Jagannatha, stands in the centre of a beautiful garden, bounded by compound walls on all sides. It lies at a distance of about 3 kilometres (1.9 mi) to the northeast of the Jagannatha Temple. The two temples are located at the two ends of the Bada Danda (Grand Avenue), which is the pathway for the Ratha Yatra. According to a legend, Gundicha was the wife of King Indradyumna who originally built the Jagannatha temple.[51]
The temple is built using light-grey sandstone, and, architecturally, it exemplifies typical Kalinga temple architecture in the Deula style. The complex comprises four components: vimana (tower structure containing the sanctum), jagamohana (assembly hall), nata-mandapa (festival hall) and bhoga-mandapa (hall of offerings). There is also a kitchen connected by a small passage. The temple is set within a garden, and is known as "God's Summer Garden Retreat" or garden house of Jagannatha. The entire complex, including the garden, is surrounded by a wall which measures 430 by 320 feet (131 m × 98 m) with height of 20 feet (6.1 m).[52]
Except for the 9-day Ratha Yatra, when the triad images are worshipped in the Gundicha Temple, otherwise it remains unoccupied for the rest of the year. Tourists can visit the temple after paying an entry fee. Foreigners (generally prohibited entry in the main temple) are allowed inside this temple during this period.[53] The temple is under the Jagannatha Temple Administration, Puri, the governing body of the main temple. A small band of servitors maintain the temple.[52]
SwargadwarEdit
The Sea at Swargadwar of Puri
Swargadwar is the name given to the cremation ground or burning ghat which is located on the shores of the sea. Here thousands of dead bodies of Hindus brought from faraway places are cremated. It is a belief that the Chitanya Mahaparabhu disappeared from this Swargadwar about 500 years back.[54]
BeachEdit
Puri sea sunrise
Puri Sea Beach viewed from the light house
The beach at Puri, known as the "Ballighai beach, at the mouth of Nunai River, is 8 kilometres (5.0 mi) away from the town and is fringed by casurina trees.[12] It has golden yellow sand. Sunrise and sunset are pleasant scenic attractions here.[55] Waves break in at the beach which is long and wide.[27]
District museumEdit
The Puri district museum is located on the station road where the exhibits in display are the different types of garments worn by Lord Jagannatha, local sculptures, patachitra (traditional, cloth-based scroll painting), ancient Palm-leaf manuscripts, and local craft work.[56]
Raghunandana libraryEdit
Raghunandana Library is located in the Emara Matha complex (opposite Simhadwara or lion gate, the main entrance gate). The Jagannatha Aitihasika Gavesana Samiti (Jagannatha Historical Centre) is also located here. The library houses ancient palm leaf manuscripts on Jagannatha, His cult and the history of the city.[56]
Festivals of PuriEdit
Main article: List of festivals observed at Jagannatha Temple, Puri
The Grand Road near the Jagannatha Temple
Puri witnesses 24 festivals every year, of which 13 are major. The most important of these is the Ratha Yatra, or the car festival, held in the June–July, which is attended by more than 1 million people.[57]
Ratha Yatra at PuriEdit
Main article: Ratha-Yatra (Puri)
The Ratha Yatra in Puri in modern times showing the three chariots of the deities with the Temple in the background
The Jagannatha Temple triad are normally worshipped in the sanctum of the temple at Puri, but once during the month of Asadha (rainy season of Orissa, usually in June or July), they are brought out on the Bada Danda (main street of Puri) and taken over a distance of (3 kilometres (1.9 mi)) to the Shri Gundicha Temple[58] in huge chariots (ratha), allowing the public to have darśana (holy view). This festival is known as the Ratha Yatra, meaning the journey (yatra) of the chariots.[59] The yatra starts every year according to the Hindu calendar on the Asadha Sukla Dwitiya day, the second day of bright fortnight of Asadha (June–July).[60]
Historically, the ruling Ganga dynasty instituted the Ratha Yatra on the completion of the Jagannatha Temple around 1150 AD. This festival was one of those Hindu festivals that was reported to the Western world very early.[61] Friar Odoric, in his account of 1321, reported how the people put the "idols" on chariots, and the King, the Queen and all the people drew them from the "church" with song and music.[62][63]
The Rathas are huge wooden structures provided with large wheels, which are built anew every year and are pulled by the devotees. The chariot for Lord Jagannatha is about 45 feet (14 m) high and 35 square feet (3.3 m2) and takes about 2 months for its construction.[64] The chariot is mounted with 16 wheels, each of 7 feet (2.1 m) diameter. The carving in the front face of the chariot has four wooden horses drawn by Maruti. On its other three faces, the wooden carvings are of Rama, Surya and Vishnu. The chariot is known as Nandi Ghosha. The roof of the chariot is covered with yellow and red coloured cloth. The next chariot is of Balabhadra which is 44 feet (13 m) in height fitted with 14 wheels. The chariot is carved with Satyaki as the charioteer, roof covered in red and green coloured cloth, and the chariot is known as Taladhwaja. The carvings on this chariot include images of Narasimha and Rudra as Jagannatha's companions. The next chariot in the order is of Subhadra, which is 43 feet (13 m) in height supported on 12 wheels, roof covered in black and red colour cloth, and the chariot is known as Darpa Dalaan and the charioteer carved is Arjuna. Other images carved on the chariot are of Vana Durga, Tara Devi and Chandi Devi.[60][65] The artists and painters of Puri decorate the cars and paint flower petals and other designs on the wheels, the wood-carved charioteer and horses, and the inverted lotuses on the wall behind the throne.[59] The chariots of Jagannatha pulled during Ratha Yatra is the etymological origin of the English word Juggernaut.[66] The Ratha Yatra is also termed as the Shri Gundicha yatra and Ghosha yatra[60]
Pahandi bije during Ratha Yatra at Puri
Chhera PaharaEdit
The Chhera Pahara (sweeping with water) is a significant ritual associated with the Ratha Yatra. During this ritual, the Gajapati King wears the outfit of a sweeper and sweeps all around the deities and chariots. The king cleans the road in front of the chariots with a gold-handled broom and sprinkles sandalwood water and powder. As per the custom, although the Gajapati King has been considered the most exalted person in the Kalingan kingdom, he still renders the menial service to Jagannatha. This ritual signifies that under the lordship of Jagannatha, there is no distinction between the powerful sovereign and the humblest devotee.[67]
Chandan YatraEdit
The Narendra Tirtha tank where ceremonies of Chandan Yatra are performed
Main article: Chandan Yatra
The Chandan Yatra festival held every year on Akshaya Tritiya day marks the commencement of the construction of the chariots of the Ratha Yatra. It also marks the celebration of the Hindu new year.[12]
Snana YatraEdit
Main article: Snana Yatra
Every year, on the Purnima day in the Hindu calendar month of Jyestha (June), the triad images of the Jagannatha Temple are ceremonially bathed and decorated on the occasion of Snana Yatra. Water for the bath is taken in 108 pots from the Suna kuan (meaning: "golden well") located near the northern gate of the temple. Water is drawn from this well only once in a year for the sole purpose of the religious bath of the deities. After the bath the triad images are dressed in the fashion of the elephant god, Ganesha. Later, during the night, the original triad images are taken out in a procession back to the main temple but kept at a place known as Anasara pindi.[60] After this the Jhulana Yatra is performed when proxy images of the deities are taken out in a grand procession for 21 days, cruised over boats in the Narendra Tirtha tank.[12]
Anavasara or AnasaraEdit
Images during the Snana Yatra.
Anasara, a derivative of the Sanskrit word "Anabasara",[68] literally means vacation. Every year after the holy Snana Yatra, the triad images, without the Sudarshana Chakra, are taken to a secret altar named Anavasara Ghar (also known as Anasara pindi, 'pindi' is Oriya term meaning "platform" [68]) where they remain for the next fortnight of (Krishna paksha); devotees are not allowed to view these images. Instead, devotees go to the nearby Brahmagiri to see the Lord in the four-handed form of Alarnath, a depiction of Vishnu.[60][69] Devotees then get the first glimpse of the Lord only on the day before Ratha Yatra, which is called Navayouvana. It is a local belief that the gods suffer from fever after taking an elaborate ritual bath, and they are treated by the special servants, the Daitapatis, for 15 days. Daitapatis perform special nitis (rites) known as Netrotchhaba (a rite of painting the eyes of the triad). During this period cooked food is not offered to the deities.[70]
Naba KalebaraEdit
Main articles: Nabakalevara and Nabakalebara 2015
Naba Kalebara is one of the most grand events associated with the Lord Jagannatha that takes place when one lunar month of Ashadha is followed by another of Ashadha called Adhika Masa (extra month). This can take place at an interval of 8, 12 or even 18 years. Literally meaning the "New Body" (Nava = New, Kalevar = Body) in Odia, the festival is witnessed by millions of people and the budget for this event generally exceeds $500,000. The event involves installation of new images in the temple and burial of the old ones in the temple premises at Koili Vaikuntha. During the Nabakalebara ceremony held during July 2015 the idols that were installed in the temple in 1996 were replaced by specially carved new images made of neem wood.[71][72] More than 3 million people are reported to have attended this festival.[73]
Suna BeshaEdit
Main article: Suna Besha
Suna Besha or Golden Attire of Lord Jagannatha
Suna Besha, ('Suna besh'in English translates to "gold dressing”[74]) also known as Raja or Rajadhiraja Bhesha [75] or Raja Bhesha, is an event when the triad images of the Jagannatha Temple are adorned with gold jewelry. This event is observed five times in a year. It is commonly observed on Magha Purnima (January), Bahuda Ekadashi also known as Asadha Ekadashi (July), Dashahara (Bijayadashami) (October), Karthik Purnima (November), and Pousa Purnima (December).[76][77] One such Suna Bhesha event is observed on Bahuda Ekadashi during the Ratha Yatra on the chariots placed at the Simhadwar. The other four Beshas are observed inside the temple on the Ratna Singhasana (gem studded altar). On this occasion gold plates are decorated over the hands and feet of Jagannatha and Balabhadra; Jagannatha is also adorned with a Chakra (disc) made of gold on the right hand while a silver conch adorns the left hand. Balabhadra is decorated with a plough made of gold on the left hand while a golden mace adorns his right hand.[76]
Niladri BijeEdit
Niladri Bije, celebrated in the Hindu calendar month Asadha (June–July) on Trayodashi (13th day),[78] marks the end of the Ratha Yatra. The large wooden images of the triad of gods are taken out from the chariots and then carried to the sanctum sanctorum, swaying rhythmically; a ritual which is known as pahandi.[72]
Sahi yatraEdit
A scene from a play being enacted during the Sahi Yatra
The Sahi Yatra, considered the world's biggest open-air theatre,[79] is an annual event lasting 11 days; a traditional cultural theatre festival or folk drama which begins on Ram Navami and ends on Rama avishke (Sanskrit meaning : anointing). The festival includes plays depicting various scenes from the Ramayana. The residents of various localities, or Sahis, are entrusted the task of performing the drama at the street corners.[80]
Samudra AratiEdit
Samudra arati of worship of the sea by disciples of the Matha at Puri
The Samudra arati is a daily tradition started by the present Shankaracharya 9 years ago.[81] The daily practise includes prayer and fire offering to the sea at Swargadwar in Puri by disciples of the Govardhan Matha. On Paush Purnima of every year the Shankaracharya himself comes out to offer prayers to the sea.
TransportEdit
Earlier, when roads did not exist, people used to walk or travel by animal-drawn vehicles or carriages along beaten tracks to reach Puri. Travel was by riverine craft along the Ganges up to Calcutta, and then on foot or by carriages. It was only during the Maratha rule that the popular Jagannath Sadak (Road) was built around 1790. The East India Company laid the rail track from Calcutta to Puri, which became operational in 1898.[82] Puri is now well-connected by rail, road and air services. A broad gauge railway line of the South Eastern Railways which connects Puri with Calcutta, and Khurda is an important railway junction on this route. The rail distance is about 499 kilometres (310 mi) from Calcutta[83] and 468 kilometres (291 mi) from Vishakhapatnam. Road network includes NH 203 that links the city with Bhubaneswar, the state capital, situated about 60 kilometres (37 mi) away. NH 203 B connects the city with Satapada via Brahmagiri. Marine drive, which is part of NH 203 A, connects Puri with Konark. The nearest airport is the Biju Patnaik International Airport at Bhubaneswar.[57] Puri railway station is among the top hundred booking stations of the Indian Railways.[84]
Arts and craftsEdit
Sand artEdit
Sand art of a Baby Elephant
Sand art is a special art form that is created on the beaches of Puri. The art form is attributed to Balaram Das, a poet who lived in the 14th century. Sculptures of various gods and famous people are now created in sand by amateur artists. These are temporary in nature as they get washed away by waves. This art form has gained international fame in recent years. One of the famed sand artists of Odisha is Sudarshan Patnaik. He established the Golden Sand Art Institute in 1995, in the open air on the shores of Bay of Bengal, to provide training to students interested in this art form.[85][80]
Appliqué artEdit
An applique art work
Appliqué art, which is a stitching-based craft unlike embroidery, was pioneered by Hatta Maharana of Pipili. It is widely used in Puri, both for decoration of the deities and for sale. Maharana's family members are employed as darjis or tailors or sebaks by the Maharaja of Puri. They prepare articles for decorating the deities in the temple for various festivals and religious ceremonies. The appliqué works are brightly coloured and patterned fabric in the form of canopies, umbrellas, drapery, carry bags, flags, coverings of dummy horses and cows, and other household textiles; these are marketed in Puri. The cloth used is made in dark colours of red, black, yellow, green, blue and turquoise blue.[86]
CultureEdit
Odissi dancer
Cultural activities, including the annual religious festivals, in Puri are: The Puri Beach Festival held from 5 to 9 November every year, and the Shreekshetra Utsav held from 20 December to 2 January every year. The cultural programmes include unique sand art, display of local and traditional handicrafts and food festival.[87] In addition, cultural programmes are held for two hours on every second Saturday of the month at the district Collector's Conference Hall near Sea Beach Police Station. Odissi dance, Odissi music and folk dances are part of this event.[87] Odissi dance is the cultural heritage of Puri. This dance form originated in Puri from the dances performed by Devadasis (Maharis) attached to the Jagannatha Temple who performed dances in the Nata mandapa of the temple to please the deities. Though the devadasi practice has been discontinued, the dance form has become modern and classical and is widely popular; many of the Odissi virtuoso artists and gurus (teachers) are from Puri.[88] Some of the famous Odissi dancers are Kelucharan Mohapatra, Mayadhar Raut, Sonal Mansingh, Sanjukta Panigrahi and many more
EducationEdit
Samanta Chandra Sekhar College, Puri
Some of the educational institutions in Puri are:
Ghanashyama Hemalata Institute of Technology and Management
Gangadhar Mohapatra Law College, established in 1981[89]
Extension Unit of Regional Research Institute of Homoeopathy, Puri, under Central Council for Research in Homoeopathy (CCRH), New Delhi; established in March 2006 [90]
Shri Jagannath Sanskrit University, established in July 1981[91]
Gopabandhu Ayurveda Mahavidyalaya, a college and hospital where treatment and training is based on Ayurveda school of medicine [92]
The Industrial Training Institute, a premier technical institution to provide education to skilled, committed & talented technicians was established in 1966 by the Government of India[93]
Blessed Sacrament High School established in 1952 is otherwise known as Puri convent. It is one of the best schools in the city. The school features classes 1 to 10. It is located in VIP Road, Puri.
Puri peopleEdit
Jayee Rajguru - Freedom fighter
Chakhi Khuntia (Chandan Hajuri) – Freedom fighter [94]
Utkalmani Pandit Gopabandhu Das – Social worker
Pandit Nilakantha Das – Social activist
Bhaktakabi Madhusudan Rao – Odia Poet
Padma Vibhushan Kelucharan Mohapatra – Odissi dancer
Padma Shri Pankaj Charan Das – Odissi dancer
Padma Shri Pandit Sadashiv Rathasharma – Scholar and Preacher of Shri Jagannatha Culture
Padma Vibhushan Raghunath Mohapatra – Architect and sculptor
Padma Shri Sudarshan Pattnaik – Sand Artist
Baisali Mohanty - ALC Global Fellow at University of Oxford, United Kingdom
Rituraj Mohanty – Singer
Company/Owner: Saulog Transit, Inc.
Bus/Fleet Number: 717194
Classification: Airconditioned Provincial Bus
Coachbuilder: Del Monte Motor Works, Inc.
Model: Del Monte DM16 Series 2 / HID Series
Engine: Volvo D7E–290
Chassis: Volvo B7R (YV3R6R629********)
Transmission: 6–speed M/T
Seating Configuration: 2x2
Seating Capacity: 49
Original Route: Cavite City, Cavite–Olongapo City (Provincial Operation)
Current Temporary Route and Number: Route 6 - Quezon City Hall, Diliman - Gilmore Avenue / Robinsons Magnolia, New Manila (under Quezon City Bus Augmentation Program)
Date taken: February 10, 2021
* Some parts of the specifications and route are subject for verification and may be changed without any prior notice.
#TeamPBPA #PhilippineBus #WeArePBPA #LabingIsangTaongSamaSama
Today's marked 33rd Years of bringing the Lion best quality of Trucks and Buses here in the Philippines. MAN Automotive Concessionaires Corporation (MACC) is an exclusive distributor, assembler and aftersales provider of MAN Truck & Bus for the Philippine market.
Happy 33rd Years Anniversary to MACC! 🎉
----------------------
Patriotic Lion Tourist Superstar QCitybus!
Quezon City QCity Bus Service / Pangasinan Five Star Bus Co., Inc. | 1117 | MAN R39 18.350 HOCL | Tourist Star RE fleet by Almazora Motors Corporation
🚏 Currently served in Route 4: Quezon City Hall - General Luis under Quezon City Bus Augmentation Program
🕚 Date Taken on June 2022
📍 Photo Shot Location @ North Ave., cor. Mindanao Ave., Bagong Pag-asa, Quezon City
️ Landmark: Ayala Malls Trinoma
#MacBusEnthusiast #BehindTheBusSpottingPhotography
#BusesInThePhilippines #BusPhotography #ProudlyPinoyMade #LoveLocals #EuropeanStandards #EuropeanTechnology #GermanTechnology #MAN #MANBus #MANDiesel #MAN18350 #MANR39 #MANR3918350 #MANR3918350HOCL #AlmazoraTouristStar #TouristStar #TouristStarRE #MANTouristStar #Almazora #AlmazoraMotorsCorporation #AMC #MANAutomotiveConcessionairesCorporation #MACC33rdAnniversary #FiveStarBus #PangasinanFiveStarBusCoInc #FiveStarBusCompany #QCBusAugmentationProgram #QCitybus
If you are looking for an experienced surgeon for chin augmentation surgery in Mumbai, then contact The Esthetic Clinics. They have internationally renowned surgeons Dr. Debraj Shome and Dr. Rinky Kapoor. Book an appointment now!
U.S. Army 2nd Lt. Joshua Garner, 316th Mobility Augmentation Company, Chattanooga, Tenn., runs to assist a soldier who has sustained a simulated injury during a Combined Arms Breach exercise at Fort McCoy, Wis., Aug. 23, 2015. The 84th Training Command’s third and final Combat Support Training Exercise of the year hosted by the 86th Training Division at Fort McCoy, Wis., is a multi-component and joint endeavor aligned with other reserve component exercises including Diamond Saber, Red Dragon, Trans Warrior and Exportable Combat Training Capability. (U.S. Army photo by Sgt. Robert Farrell/Released)
Contrary to it’s name the Three Armed Sloth is a marvel in speed, balance and neural augmentation. The battle armor suit protects the wearer from weapons damage but it also amplifies strength and keeps balance even in high speed and tricky terrain.
Neural connectors gets feed directly from the brain and the suit can therefore react in real time to the wearers moves. It can also feed data and stimulus back to the brain.
Mounted on the back of the suit is the real reason for it’s efficiency in combat. A robotic arm that can wield a multitude of weapons and mimics every move of the suit's right arm. This suit is armed with an Anti-Armor-Vibro-Sword that can cut through steel, stone and armed concrete like it’s made of paper.
On the other end of the robotic arm is the counter weight and the balancing machinery that keeps the suit in the right position and keeps the wearer from feeling any of the additional weight and momentum from the arm. Some arms have mounting points for additional weaponry, like the one seen here. A double barrel Auto-Target-Anti-Personnel-Rail-Gun tracks targets and feeds the results directly into the visual cortex of the wearer.
The wearer carries a "control pad". Shaped like a sword and weighted properly to make the feeling of swinging a sword feel more like the real thing. The controller is equipped with triggers for the various weaponry the suit carries.
-----------------------------------------------------------------
Ever since I saw this great moc by polywen I've been somewhat fascinated by the Galidor heads. Allegra's head in particular. I think it's one of the best minifig heads LEGO ever did.
So I bought one. Since then I've wanted to build something fitting this great LEGO piece. Not long thereafter I stumbled onto this sketch by Trevor Claxton. I knew I had to try to build something like that. I think I have been trying to build this for at least a year. Trying to find the right parts. The right proportions. Now, I really need to be finished with this MOC, or I think I might go insane :)
Somehow I had missed Boxley from previous crawls in the area. I guess, once upon a time, Boxley was a quiet village halfway up the downs, relying on sheepfarming for its income. In the 21st century, its just a suburb of Maidstone, though a mile or so outside the county town.
All Saints popped up on the churchcrawling group on Facebook, and thought it looked interesting, which is something of an understatement.
We arrived at just after eleven, in the lych gate there was a sign saying the church was open, so, result!
Approaching the church aloong a stone path it feels very un-Kent-like, especially as entrance to the church is in the very west end.
You enter, and are in a large space, in fact this was the Norman chancel of the original church, then into the space below the west tower, and there is the door into the church as it is now.
But I could hear voices from within, probably wardens cleaning, or so I thought...
But turned out to be a lecture on wildflowers; maybe i should crash it? But don't.
We find a leaflet and find that it had been going on nearly an hour, so we go to sit outside to see if it was going to end on the hour mark....
We give up after 20 minutes, but decide to visit a third church, then come back. Maybe it would be free then......
-------------------------------------------------
The church lies at the far end of the village green. Visitors who do not first walk around the outside of the church wonder if they are ever going to get in - for they have to walk through two rooms first! From the outside it is not so puzzling; the first room is in fact the nave of the Norman church. Then comes the base of the fifteenth-century tower, built on the site of the Norman chancel. Only after we have gone through this do we come to the church proper - a complete fourteenth-century structure. It is wide, with two aisles, and relatively short. The chancel is well proportioned and has a definite lean to the south indicating medieval building error.
www.kentchurches.info/church.asp?p=Boxley
-------------------------------------------------
BOXLEY.
ADJOINING to Maidstone north-eastward lies the parish of Boxley, written in Domesday, Boseleu, and in the Textus Roffensis, Boxele and Boxle, a parish noted, as well for the famous assembly of the whole county, held at Pinenden heath, within the boundaries of it, in the reign of the Conqueror, as for the abbey not long afterwards founded in it.
THE VILLAGE of Boxley situated at the foot of the chalk hills, above which this parish extends among the coppice woods, over a barren dreary country covered with flints, to Dun-street, at the northern boundaries of it. Southward it extends to the rivulet in the valley, at a very small distance from the town of Maidstone, a length of near four miles, the width of it is not more than three at its greatest extent, and in most parts much less; the soil from its extent is of course various, to the northward it is chalk; in the middle, and towards the west a deep sand; to the eastward a wet cludgy earth, and to the south and south-east for the most part a not unfertile loamy soil bounding upon the rock. It is a situation much more healthy than it is pleasant, owing to its chalky and sandy soils, and its bleak situation. The village is watered by a clear spring, which rises just below the church, and directs its course through the street; this spring, as well as another, which rises likewise at the foot of the chalk hill, just above Boxley abbey, are both very inviting to the sight, but the water is very hard and unfit for culinary uses, especially the latter, which in two months will petrify wood, the incrustation resembling brown and unpolished marble. These join just below the abbey, and flow together into the Medway, almost opposite to Allington castle.
The village lies on a descent from the hills, there are several genteel houses in it; at the upper or northern part of it is Boxley house, lord Romney's, inhabited by his three sisters and Mr. Coker; somewhat lower down is a house, which for many years was the property and residence of the family of Charlton, who bore for their arms, Or, a lion rampant gules, the last of them, John Charlton, esq. dying in 1770 unmarried, it came by his will, together with the chief of his other estates, to his eldest nephew, the Rev. George Burville, (son of the Rev. Henry Burville, by Anne his sister). The Burvilles bear for their arms, Argent, a chevron between three oak leaves erect, vert. Mr. Burville married Juliana, daughter of William Bowyer, esq. of Denham, in Buckinghamshire, by whom he has a son John, and daughter Frances, married to the Rev. Philip Rashleigh. He is the present possessor of this house, in which he resides; below this is the parsonage and vicarage, the latter a handsome genteel house, and just above it at a small distance from the east side of the street, the church; almost adjoining to Mr. Burville's house, is another more antient one, called Park-house, once part of the estate of Boxley abbey, and afterwards in like manner, the estate of Sir Thomas Wyatt, whose son forfeited it for treason in the 1st year of queen Mary How it passed afterwards I have not found, though it seems never to have been restored to his descendants; in the beginning of the present century it was in the possession of the family of St. John, in which it remained till Mrs. St. John joining with her son, Paulet St. John, sold it in 1720 to Maudistley Best, esq. (son of Mr. Thomas Best, of Chatham) who resided and kept his shrievalty here in 1730, bearing for his arms, sable, two cross croslets in chief, and a cinquefoil in base, or. He died in 1740, leaving two sons, Thomas, late of Chilston, esq. and James, of Chatham, and a daughter, married to the hon. Robert, afterwards lord Fairfax, of Leeds castle, who died s. p. He gave by will this seat to his youngest son James, who served the office of sheriff in 1751, and resided here at times, and died in 1782, leaving by Frances his wife, one of the daughters of Richard Shelley, esq. four sons and four daughters, to the eldest of the former, Thomas Best, esq. he by will gave this house and his estate in this parish, and he now resides in it. There has been from time immemorial a warren for rabbits here, the lands of which lay close at the foot of the chalk hills, it formerly belonged to Boxley abbey, and was afterwards in the possession of the Wyatts, and is now from them the estate of lord Romney, and there was likewise another part of it used likewise as a warren, lying near Pinenden-heath, which was part of the Park-house estate, and as such, is now the property of Mr. Best, but the name only remains, the rabbits having been for some time destroyed, and the land made arable. About a mile. eastward from the village in a low flat situation, at no great distance from the high road from Rochester to Maidstone, is Boxley abbey, with a small hamlet of houses near it, and nearer to the hills the abbey farm. The plantations of the estate called the Park-house, likewise, the old seat of which was situated in Maidstone parish, near the high road to Rochester, as has been already described, extend into the western part of this parish. The late Sir Henry Calder, whose property it was, pulled down the old house, and on a beautiful spot near adjoining, though within this parish, began a handsome stone mansion, which after his death was finished by his widow, who with her son Sir Henry, for some time resided in it; it is now inhabited by Mr. Osborne. At a small distance eastward from hence, in nearly the centre of this parish, excepting that Maidstone stretches itself with a point or nook over a part of it, is that noted plain Pinnenden, now usually called Pickenden heath, a place made famous in early times; the western part is in Maidstone parish, the remainder in this of Boxley. From its situation almost in the middle of the county or shire of Kent, this heath has been time out of mind used for all county meetings, and for the general business of it, the county house for this purpose, a poor low shed, is situated on the north side of it, where the sheriff continues to hold his county court monthly, and where he takes the poll for the members of the county, and for the coroners, the former of which, after a few suffrages is usually adjourned to Maidstone; on a conspicuous hill on the opposite side of the heath, though in Maidstone parish, is the gallows, for the public execution of criminals condemned at the assizes.
At the time of the conquest it was the noted place for the public meetings of the county; for in the book of Domesday there is mention made, that when the inhabitants of Kent were summoned to meet ad sciram, that is, in public assembly at the shyregemot or Sheriff'stourn, for the trial of certain customs therein mentioned, they should go for that purpose as far as Pinnedenna, but no further.
In the year 1076, being the 11th of the Conqueror's reign, a famous assembly was held at this place on the following occasion.
Odo, bishop of Baieux and earl of Kent, had by means of his great power, defrauded the church of Canterbury of many manors and lands, and of several liberties, and had kept possession of them; but upon Lanfranc's being made archbishop in the year 1070, he represented the whole of the injury done to his church to the king, who forthwith commanded that it should be enquired into and determined by the nobles, and other competent men, not only of this county, but of the other counties of England, assembled for this purpose at this heath.
There were present at this meeting Goisfrid, bishop of Constance, who sat as the king's representative on this occasion; archbishop Lanfranc, who pleaded his church's cause; Odo, earl of Kent, who defended himself against his accusers in what he had done; Ernest, bishop of Rochester; Agelric, bishop of Chester, an antient man, and well versed in the laws of the realm; who on account of his great age was, by the king's order, brought hither in a waggon, in una quadriga; Richard de Tunebrige, Hugh de Montfort, William de Arsic, Hamo Vicecomes or Sheriff, and many others, barons of the king and of the archbishop, many tenants of those bishops, and many others of good and great account, as well of this as of other counties, both French and English.
This trial lasted three days, at the end of which the archbishop recovered several of the antient possessions of his church, as well from Odo as from Hugh Montfort and Ralph de Curva Spina or Crookthorne, and established the liberties of it, in matters between the king and himself. (fn. 1)
On the south side of the heath the turnpike road from Maidstone through Detling to Key-street aud Sittingbourn crosses this parish, and another branches off from hence to Bersted and Ashford; in the southern part of it are the hamlets of Grove green and Wavering-street, Newnham court, and the beautiful seat of Vinters, most pleasantly situated; below which in the vale is the stream which turns the paper mills, and separates this parish from Maidstone. At Grove, as has been already noticed, is a remarkable fine vein of fuller's earth, by the working of which Mr. John Watts, the owner of it, at the beginning of this century, became famous. But this earth was in working in 1630, at which time John Ray, merchant, of London, was sentenced to a severe fine and punishment in the Star Chamber, for transporting of it clandestinely to Holland. (fn. 2) This vein lies about thirty feet deep, and is about seven feet thick. There are two sorts of it, the blue and the dark grey, the latter of which lying under the former is most valuable; a great quantity of this earth is sent from hence by sea for the use of the clothiers in distant countries. For the manufacture carried on in this parish for the making of paper there are four sets of mills, two of which are situated at the south-east extremity of it, on the stream called the Little River, which rises near Lenham, and runs by Leeds castle hither; the upper ones, belonging to lord Aylesford, and the lower ones to Messrs. Hollingworth's; the other two are situated on the western side of the parish, near Aylesford, on the rivulet which rises under the chalk hills, and are made use of for making an inferior kind of merchandize, one of these belongs to lord Romney. The lower mills above-mentioned belonging to Messrs. Hollingworth, stand at a small distance on the north side of the road leading from Maidstone to the Mote, and are called the Old Turkey Mills, they deserve a more particular notice in this place for their superiority, as well in the many extensive buildings, machines and conveniences erected for carrying on this large and curious manufacture, and the number of people continually employed in the different branches of it, as the easy and regular method, and the neatness with which the whole is conducted. They were formerly used as fulling mills, but on the decay of the cloathing trade in these parts, were, by Mr. Gill, the proprietor, converted into paper mills, and used by him as such for a few years; he sold them to Mr. James Whatman, who in 1739 pulled the whole of them down, and erected them on a much more curious and extensive plan, which was afterwards much more improved by his son James Whatman, esq. who with infinite pains and expence, brought his manufactory of writing paper, for no other sort is made here, to a degree of perfection, superior to most in the kingdom. In 1794 he sold these mills to Messrs. Hollingworth, and retired to Vintners, where he now resides, and they now carry on this manufacture here; under the buildings is a strong chalybeat spring, which however does not produce any great quantity of water. In 1711 a Roman urn was dug up at Grove, by the workmen, near the vein of Fuller's earth there, as several others have been since, with other relics of antiquity and coins, both there and at Vintners, most of the coins having the inscription of the emperor Adrian, and the like have been from time to time discovered at Goddard's hill, in this parish, where there are several stones set up similar to those about Horsted.
OUR BOTANISTS have observed the following scarce plants in this parish:
Borago minor silvestris, small white bugloss, or German madwort.
Scopyllum angustifolium glabrum, smooth narrowleased thyme.
Buxus, the box tree, which grows plentifully in the woods here. (fn. 3)
Stellaria sanicula major, ladies mantle.
BOXLEY, at the time of taking the general survey of Domesday, was part of the vast estate of Odo, the great bishop of Baieux and earl of Kent, the Conqueror's half-brother; in which record it is thus described:
Robert Latin holds to ferm Boseleu. It was taxed at seven sulings in the time of king Edward the Confessor, and now at five sulings. The arable land is twenty carucates. In demesne there are three carucates, and fortyseven villeins, with eleven borderers having sixteen carucates. There are three mills of thirty-six shillings and eight-pence, and sixteen servants, and twenty acres of meadow. Wood for the pannage of thirty hogs. In the time of king Edward the Confessor, and afterwards, it was worth twenty-five pounds, now thirty pounds, and Robert yet pay fifty-five pounds. Alnod Cilt held it.
Four years after the taking of the above survey, about the year 1084, this estate, on the bishop of Baieux's disgrace, became forfeited to the crown, among the rest of his possessions.
In the year 1146, (fn. 4) William d'Ipre, earl of Kent, who afterwards became a monk himself at Laon, in Flanders, (fn. 5) founded an ABBEY at this place for monks of the Cistertian order, some of whom he brought from Claravalle, in Burgundy, for this purpose, and dedicated it to the Virgin Mary, as all the houses of this order were. The first monastery of this order in England was at Waverly, which was built in 1129, by Walter Gifford, bishop of Winchester. They were a branch of the Benedictines, called by the English, from their habit, White monks, and likewise Cif tertians; which last name they had from the town of Cistertium or Cisteaux, in the bishopric of Chalons, in Burgundy, where this order was first instituted by Robert, abbot of Molesme, in the year 1098. There were eighty-five houses of this order, at the time of the dissolution, in England.
King Richard I. in his 1st year, anno 1189, gave the MANOR of BOXELE (fn. 6) to this abbey, which king Henry III. in his 37th year, confirmed by his letters of inspeximus. (fn. 7)
King Henry III. in his 37th year, granted to the abbot and convent to hold a market weekly within their manor of Boxley. (fn. 8) The place where it was held appears to have been called Farthings.
In the 7th year of Edward I. the abbot claimed, before the justices itinerant, certain liberties, by the charters of king Henry and king Richard, and the confirmation of them by the charter of king Henry, the then king's father. And he claimed to have warren in all his demesne lands in Kent and Surry, which he had in the time of king Henry, the king's father; and that he and his predecessors had fully used those liberties, &c. and it was then found, that the abbot had in his manor of Boxley a free court, &c. and that the tenants of the manor ought to plead in the hundred of Maidstone, pleas of Withernam, &c. and that the abbot ought to allow pannage, &c, and that the tenants of the manor owed pontage, and paid it to Rochester bridge. (fn. 9)
The abbot of Boxley was summoned to parliament twice in the 23d year of king Edward I. once in the 24th, and twice in the 28th years of that reign, but never afterwards, that I can find. (fn. 10)
In the reign of king Henry III. there were sixtyfour abbots and thirty-six priors summoned to parliament; but this number being thought too great, king Edward III. reduced them to twenty-five abbots and two priors, to which were afterwards added two more abbots, so that there were no more than twentynine in all, who statedly and constantly enjoyed this privilege, of which only St. Austen's, near Canterbury, was in this county. (fn. 11)
King Edward II. in his 15th year, honoured this abbey with his presence, where, on Oct. 25, he granted to the aldermen and citizens of London to nominate a mayor out of their own body, at his will. (fn. 12) King Edward III. in his 33d year, granted to the abbot, &c. free warren in their manor of Boxele, &c. (fn. 13)
In the reign of king Richard II. the revenues of this abbey were valued at 218l. 19s. 10d. of which 98l. 19s. 7d. was in the diocese of Canterbury, (fn. 14)
John Dobbes, the last abbot, and the convent of Boxley, surrendered it into the hands of Henry VIII. on January 29, in the 29th year of his reign, (fn. 15) and it was, together with all the lands and possessions belonging to it, confirmed to the king and his heirs, by the general words of the act, passed in the 31st year of that reign for this purpose; after which there were pensions allowed to the abbot, 50l. and to eight of the canons, from 2l. 13s. 4d. to 4l. yearly, for their lives, or until the person was promoted to a benefice of equal or superior value; the five last of which pensions remained in charge in 1553. (fn. 16)
It was endowed, at its dissolution, with 204l. 4s. 11d. per annum, clear revenue, according to Dug dale; or, according to Speed, with 218l. 9s. 10d. per annum, yearly income. (fn. 17)
The coat of arms belonging to it was, Argent, a dexter bend lozenge, gules; on a canton of the second, a crozier or pastoral staff of the field. (fn. 18) This coat, without the crozier, as also another, being a pastoral staff, surmounted of a bend, are still remaining carved in stone on the capitals of two pillars, from which springs a small circular arch in the garden, at the back of this abbey.
There was a chapel, dedicated to St. Andrew the apostle, founded hard by the outer gate of this monastery, which was served by a curate appointed for that purpose.
The lands of the abbey of Boxley, of the order of Cistertians, were as such, in particular circumstances, exempted from the payment of tithes. Pope Pascal II. exempted all the religious in general from the payment of tithes for lands in their own occupation, and this continued till the reign of Henry II. when pope Hadrian IV. restrained this exemption to the three religious orders of Cistertians, Templars, and Hospitallers, to which pope Innocent III. added a fourth, viz. the Præmonstratenses, from whence these were generally called the four privileged orders. After which the general council of Lateran, in 1215, further restrained this exemption to lands in their own occupation, and to those which they possessed before that time. After this the Cistertians procured bulls to exempt all their lands likewise which were letten to farm. To restrain which, the statute of the second of king Henry IV. cap. 4. was made, which enacted, that whoever, religious as well as secular, should put these bulls in execution, and purchase any others, and by colour of them should take any advantage in any shape, should be guilty of a præmunire. This restrained their privilege again to such lands only as they had before the Lateran council above mentioned; so that the lands they afterwards acquired are in no wise exempted, and this statute left them subject to the payment of such composition for tithes of their demesne lands as they had made with any particular rectors, &c. who contesting their privileges, even under that head, brought them to compound. This monastery of Boxley was one of those dissolved by the act of the 31st of king Henry VIII. the only ones which continued these privileges to their possessors afterwards; by which act, as well the king, his heirs and successors, as all others who should have any of those monasteries, their lands or possessions, were to hold and enjoy them, according to their estates and titles, discharged and acquitted of payment of tithes, as freely, and in as large and ample a manner as the late abbots, priors, &c. of the same before held them. (fn. 19)
In the Registrum Roffense, (fn. 20) are the names of the fields, woods, and other premises in the parish of Boxley, of which the abbot and convent here should in future be free and exempt from the payment of all tithes whilst they were in their own hands.
In the church of this abbey was the statue of St. Rumbald, usually called by the common people, St. Grumbald, which was held in great reverence for his fancity by them, for the miracles it was said to perform.
¶King Henry VIII. in his 32d year, exchanged with Sir Thomas Wyatt, of Allynton, for other premises, the house and scite of this monastery, lately dissolved, and the church, steeple, and church yard of it, with the buildings, lands, &c. as well nigh and adjoining to the scite and precinct of it, his lordship of Boxley, Hoo, and Newenham court, with their appurtenances and the farm and lands, called Upper Grange, and all lands, tenements, and other premises late belonging to it, in the parishes, townships, or hamlets of Boxley, Boxley-street, Burley, Burthin, Sandelyng, Wilston, Wavering, Havurland, Oxefiyth, Dunstreet upon the Hill, and elsewhere, in Kent, excepting to the king the parsonage of Boxley and the advowson of the parish church; (fn. 21) all which were soon afterwards again vested in the crown, as appears by the Escheat rolls of the 38th year of that reign, (fn. 22) when the king regranted the whole of them to Sir Thomas Wyatt, son of Sir Thomas before mentioned, to hold in capite by knight's service, who having, in the 1st year of queen Mary, with other gentlemen of note in this county, raised a rebellion, was found guilty of high treason, and executed that year, and his estate was consiscated to the crown; but the queen, through her bounty, the next year, granted the manor of Boxly, with the Upper Grange, and some other lands adjoining, to his widow, the lady Jane Wyatt, (daughter and coheir of Sir William Haut, of Bourne) and her heirs male, to hold in like manner. On her death, her son, George Wyatt, succeeded to them; but the abbey seems to have continued in the crown, for queen Elizabeth, in her 11th year, granted the scite and mansion of it to John Astley for a term of years. In the 13th year of that reign, George Wyatt, esq. was restored in blood by act of parliament, after which he became possessed of this seat, and resided here, having the fee of it granted to him by the crown. He died in 1624, and was buried in the chancel of this church, as were his several descendants, who bore for their arms, Per fess azure and gules, a barnacle argent, the ring or; he left several sons and daughters, of whom the second son, Haute Wyatt, was vicar of this parish; and Francis, the eldest, succeeded him in the manor of Boxley, the mansion of the abbey, the Grange, and his other estates in this parish. He was afterwards knighted, and was twice governor of Virginia. He died in 1644, leaving two sons, Henry, his eldest son and heir, and Edwin, who afterwards became possessed of this manor, seat, and estates, above mentioned, and a daughter, Elizabeth, who married Thomas Bosvile, esq. of Littlemote in Eynsford, esq. whose daughter Margaret became the wife of Sir Robert Marsham, bart. great grandfather of the present lord Romney.
Henry Wyatt, esq. was of Boxley abbey, and left an only daughter and heir, Francis, who carried this manor, seat, with the Grange and other estates above mentioned, in marriage to Sir Thomas Selyard, bart. but Edwin Wiat, the younger brother of Henry above mentioned, disputing at law the lady Selyard's title to them, recovered the manor of Boxley, with other estates last mentioned, in this parish and elsewhere; but the abbey, with the lands belonging to it, remained in the possession of Sir Thomas Selyard, as will be mentioned hereafter.
BOXLEY is within the ECCLESIASTICAL JURISDICTION of the diocese of Canterbury, and deanry of Sutton.
The church, which is dedicated to All Saints, stands on the east side of the village; it is not large, but neat, and contains three isles and a chancel, with a handsome square tower at the west end, in which hang four small bells, which were cast in 1652, by M. Darby.
In this church, before the Reformation, was a famous rood, called the Rood of Grace, which was held in great esteem for the miracles it was supposed to work. It was broken to pieces by the king's command at St. Paul's cross, in London, on Sunday, February 24, 1538, in the presence of John Hilsey, bishop of Rochester, and a vast concourse of the populace. (fn. 35)
The church of Boxley was given by king Henry I. in 1130, to the church of Rochester, with all its liberties and rights, in like manner as his chaplain, Jeffry or Ansfrid, the clerk, had ever held it; but that church and monastery, having been destroyed by fire, and the monks dispersed abroad, king Stephen, in 1137, dispossessed them of this church, which, howeever, on their return to their monastery, was on their remonstrance to the court of Rome, by the pope's bull, restored and confirmed to them; and Walter, bishop of Rochester, not only confirmed to them the appropriation of it, but granted to them the free disposal and presentation of the vicarage, saving the right of the bishop of the diocese; which grant was confirmed likewise by the several archbishops of Canterbury afterwards.
In the year 1180, there was an agreement made between the monks of Boxley and those of Rochester, concerning the parochial tithes of this church; by which the latter granted to the former a certain field belonging to the parish church of Boxley, above the hills, but by the consent of the former they retained out of it for ever half an acre of wood for fencing; and the monks of Rochester granted to those of Boxley all the tithes above the hills of all lands, as well of those free lands, which the latter had of the king's gift, as of those which they had acquired, to be held finally in villenage, or might acquire in future, at any time for their own use; and likewise certain land belonging to this parish church, under the hill, with the meadow adjoining, between the abbey and village of Boxley; on the other hand, the monks of Boxley granted to those of Rochester all their tithes under the hills, without the bounds of the abbey and grange; that is to say, of all corn only and pulse, of all their lands under the hills, as well of those antiently as newly cultivated, and which they had from the foundation of the abbey, or might bring into culture at any time in future; and that the monks of Rochester should have all the tithes on the sides of the hills of all lands which at that time, or before were reduced to culture, excepting the field which the monks of Boxley bought of John de Horespole; which composition was confirmed by Richard, archbishop of Canterbury.
The confirmations of this church to the priory seem afterwards to have been but little regarded, and they were again dispossessed of it, with a reservation of 60s. annual pension only from it; and it appears, that the bishop of Rochester, together with the prior and convent, used to present to it on a vacancy, till the time of archbishop Islip, who at the petition of the monks, with the consent of the bishop, in 1363, restored this church to them, in as ample a manner as they had before held it; and he granted them full liberty to reenter into the corporal possession of it, with all its rights and appurtenances, on the vacancy of the rector then incumbent on it; reserving, nevertheless, in the first place, a proper portion out of the fruits and profits, for the maintenance of a perpetual vicar, at the presentation of the bishop, to be instituted by him and his successors, and for the due support of the episcopal and archidiaconal burthens, and others belonging to it; and a vicarage was afterwards accordingly endowed in it by archbishop Sudbury, in the year 1377. (fn. 36)
In 1403, a definitive sentence was passed concerning the tithes of this vicarage; (fn. 37) at which time, and so late as the year 1485, this church and advowson belonged to the priory of Rochester, for in the latter year, archbishop Bouchier, cardinal and apostolic legate, confirmed the appropriation of it to them; and a composition was entered into, anno 20 Richard II. between the prior and convent, and Adam Motrum, archdeacon of Canterbury; that as the archdeacon and his archdeaconry was detrimented in the yearly sum of 6s. 8d. the like sum should be yearly paid to the latter, out of the profits of it so long as they possessed it.
The appropriation, as well as the advowson of the vicarage, seems very soon afterwards to have passed into the hands of the prior and convent of Boxley, tho' by what means I do not find, before its dissolution, which happened in the 29th year of king Henry VIII. for that king, by his dotation charter, in his 32d year, settled his rectory and church of Boxley, late belonging to the dissolved monastery of Boxley, and the vicarage of it, on his new erected dean and chapter of Rochester, part of whose possessions they now remain.
In the 15th year of king Edward I. this church was valued at 32l. the vicarage is valued in the king's books at 12l. 19s. 2d. and the yearly tenths at 1l. 5s. 11d.
King Henry VIII. in his 29th year, let to Thomas Vicary, one of his surgeons, the tithes of corn and the glebe lands of this rectory, and the capital messuage, houses, and buildings belonging to it, and ten pieces of land, late belonging to the monastery of Boxley and the advowson of the vicarage, for twenty-one years, at the yearly rent of forty pounds.
In the exchange of lands, made between Henry VIII. and Sir Thomas Wyatt, in the 32d year of his reign, the parsonage of Boxley, and the advowson of the vicarage, with their appurtenances, were particularly excepted, to remain to the king's use.
By a survey of this parsonage, on the abolition of deans and chapters, after the death of king Charles I. in 1649, by order of the state, is appears, that the par sonage-house, a fair and goodly house, with its appurtenances, tithes, &c. late belonging to the late monastery there, and forty-eight acres, three roods, and two perches of land, in the improved rents, were the whole of them worth 140l. 3s. 6d. per annum; and were let by the dean and chapter, anno 15 Charles I. to Robert Parker for twenty-one years, at the yearly rent of 26l. 13s. 4d. and twelve couple of conies, or 16s. in money; that the lessee was bound to repair the chancel, and that the vicarage, which was excepted out of the lease, was worth sixty pounds per annum.
The present lessee of the parsonage is Mr. William Fowle; the vicarage is reserved out of the lease of it, and is in the disposal of the dean and chapter.
The vicar of Boxley has belonging to him all tithes of wood, hops, hay, clover, cinquefoil, flax, wold, wool, lambs, milk, eggs, apples, cherries, and other fruit, and of pasture; his dues are, for burials, 2s. for marriages, 5s. for christenings in houses, 2s. 6d. and for churchings at church, 6d. at home, 1s. for Easter offerings he can demand of every person, above sixteen years old, 6d. so of a man and his wife, 1s.
He has a pension of 8l. per annum, payable out of the exchequer, as an augmentation; the fees for receiving of which are, if he receives it himself, 12s. if by another, 20s. (fn. 38)
¶The land the vicarage house, with its appurtenances, stands on, with the garden and court yard, is not above the third part of an acre; which, with the herbage of the church yard, is all the glebe the vicar has. The house, which is built of brick, and sashed, is handsome and commodious, and has proper offices adjoining to it. It was erected by Mr. archdeacon Spratt, whilst vicar of this parish; since which it has been considerably improved by Dr. Markham, vicar likewise, now arch bishop of York, who sometimes resided in it, as did his successor, Dr. North, now bishop of Winchester.
In 1733, the vicarage was valued at 200l. it is now 300l. per annum.
Bishop Henry de Sandford, by his decree temp. Henry III. at the petition of the vicar and parishioners, changed the feast of the dedication of this church, from the 10th of February to the Monday next after the feast of St. Peter and St. Paul.
Badami formerly known as Vatapi, is a town and headquarters of a taluk by the same name, in the Bagalkot district of Karnataka, India. It was the regal capital of the Badami Chalukyas from 540 to 757 AD. It is famous for its rock cut structural temples. It is located in a ravine at the foot of a rugged, red sandstone outcrop that surrounds Agastya lake. Badami has been selected as one of the heritage cities for HRIDAY - Heritage City Development and Augmentation Yojana scheme of Government of India.
HISTORY
- Dravidian architecture - Badami Chalukyas
- Hindu temple architecture - Badami Chalukya architecture
- Political history of medieval Karnataka - Badami Chalukyas
- Architecture of Karnataka - Badami Chalukya architecture
- Chalukyas of Badami
PRE-HISTORIC
Badami is surrounded by many pre-historic places including Khyad area of Badami, Hiregudda, Sidlaphadi and Kutkankeri (Junjunpadi, Shigipadi and Anipadi), there we can see the rock shelters megalithic burial sites and paintings.
BADAMI CHALUKYAS AND OTHER DYNASTIES
MYTHOLOGY
The Puranic story says the wicked asura Vatapi was killed by sage Agastya (as per Agastya-Vatapi story), the area in which the incident happened so named as Vatapi. At Aihole there was a merchant guild known as Ayyavole Ainuravaru lived in the area have reformed. As per scholar Dr. D. P. Dikshit, the first Chalukya king was Jayasimha (a feudatory lord in the Kadamba dynasty), who in 500 AD established the Chalukya kingdom. His grandson Pulakeshin Ibuilt a fort at Vatapi.
BADAMI CHALUKYAS
It was founded in 540 AD by Pulakeshin I (535-566 AD), an early ruler of the Chalukyas. His sons Kirtivarma I (567-598 AD) and his brother Mangalesha (598-610 AD) constructed the cave temples.Kirtivarma I strengthened Vatapi and had three sons Pulakeshin II, Vishnuvardhana and Buddhavarasa, who at his death were minors, thus making them ineligible to rule, so Kirtivarma I's brother Mangalesha took the throne and tried to establish rule, only to be killed by Pulakeshin II who ruled between 610 A.D to 642 A.D. Vatapi was the capital of the Early Chalukyas, who ruled much of Karnataka, Maharashtra, Few parts of Tamil Nadu and Andhra Pradesh between the 6th and 8th centuries. The greatest among them was Pulakeshin II (610-642 AD) who defeated many kings including the Pallavas of Kanchipuram.
The rock-cut Badami Cave Temples were sculpted mostly between the 6th and 8th centuries. The four cave temples represent the secular nature of the rulers then, with tolerance and a religious following that inclines towards Hinduism, Buddhism and Jainism. cave 1 is devoted to Shiva, and Caves 2 and 3 are dedicated to Vishnu, whereas cave 4 displays reliefs of Jain Tirthankaras. Deep caverns with carved images of the various incarnations of Hindu gods are strewn across the area, under boulders and in the red sandstone. From an architectural and archaeological perspective, they provide critical evidence of the early styles and stages of the southern Indian architecture.
The Pallavas under the king Narasimhavarma I seized it in 642 AD & destroyed the vatapi. Pulakeshin II's son Vikramaditya I of Chalukyas drove back Pallavas in 654 AD and led a successful attack on Kanchipuram, the capital of Pallavas. Then Rashtrakutas came to power in Karnataka including Badami around 757 AD and the town lost its importance. Later it was ruled by the Hoysalas.
Then it passed on to Vijayanagara empire, The Adil Shahis, Mughal Empire, The Savanur Nawabs (They were vassals of Nizams and Marathas), The Maratha, Hyder Ali. The Britishers made it part of the Bombay Presidency.
INSCRIPTIONS
Badami has eighteen inscriptions, among them some inscriptions are important. The first Sanskrit inscription in old Kannada script, on a hillock dates back to 543 CE, from the period of Pulakeshin I (Vallabheswara), the second is the 578 CE cave inscription of Mangalesha in Kannada language and script and the third is the Kappe Arabhatta records, the earliest available Kannada poetry in tripadi (three line) metre. one inscription near the Bhuthanatha temple also has inscriptions dating back to the 12th century in Jain rock-cut temple dedicated to the Tirtankara Adinatha.
VATAPI GANAPATI
In the Carnatic music and Hamsadhwani raga the Vatapi Ganapatim Bhaje by the composer Muthuswami Dikshitar. The idol of Vatapi Ganapati brought from Badami by Pallavas, is now in the Uthrapathiswaraswamy Temple, near Thanjavur of Tamil Nadu.
In 7th century, Vatapi Ganapati idol was brought from Badami (Vatapi - Chalukya capital) by Pallava who defeated Chalukyas.
TOURISM
Landmarks in Badami include cave temples, gateways, forts, inscriptions and sculptures.
- A Buddhist cave in a natural setting that can be entered only by crawling on knees.
- The Bhuhtanatha temple, a small shrine, facing the lake, constructed in 5th century.
- Badami Fort situated on top of the hill.
- Many Shivalayas including the Malegatti Shivalaya with 7th century origins.
- The Dattatreya temple.
- The Mallikarjuna temple dating back to the 11th century, built on a star shaped plan.
- a Dargah, a dome of an Islamic place of worship on the south fort side.
- Vista points on top of the North Fort for the view of the ancient town below.
- Temple of Banashankari, a Kuladevata (family deity) for many families, is located near Badami.
- Archaeological museum, that has collection of sculptures from Badami, Aihole and Pattadakal.
BADAMI CAVE TEMPLES
The Badami cave temples are a complex of four cave temples located at Badami, a town in the Bagalkot district in the north part of Karnataka, India. They are considered an example of Indian rock-cut architecture, especially Badami Chalukya architecture initiated during the 6th century. Badami was previously known as Vataapi Badami, the capital of the early Chalukya dynasty, who ruled much of Karnataka from middle of the sixth until the middle of the eighth centuries. Badami is situated on the west bank of an artificial lake filled with greenish water dammed by an earthen wall faced with stone steps. Badami is surrounded in the north and south by forts built in later times from the ramparts that crown their summits.
The Badami cave temples represent some of the earliest known experimentation of Hindu temple prototypes for later temples in the Indian peninsula. Along with Aihole, states UNESCO, their pioneering designs transformed the Malaprabha river valley into a cradle of Temple Architecture, whose ideas defined the components of later Hindu Temples elsewhere. Caves 1 to 3 feature Hindu themes of Shiva and Vishnu, while Cave 4 features Jain icons. There is also a Buddhist Cave 5 which has been converted into a Hindu temple of Vishnu. Another cave identified in 2013 has a number of carvings of Vishnu and other Hindu deities, and water is seen gushing out through the cave all the time.
GEOGRAPHY
The Badami cave temples are located in the Badami town in the north central part of Karnataka, India. The temples are about 110 km northeast from Hubli-Dharwad, the second largest metropolitan area of the state. Malaprabha river is 4.8 km away. Badami, also referred to as Vatapi, Vatapipuri and Vatapinagari in historical texts, and the 6th-century capital of Chalukya dynasty, is at the exit point of the ravine between two steep mountain cliffs. Four cave temples have been excavated in the escarpment of the hill to the south-east of the town above the artificial lake called Agastya Lake created by an earthen dam faced with stone steps. To the west end of this cliff, at its lowest point, is the first cave temple dedicated to Shiva, followed by a cave north east to it dedicated to Vishnu but is at a much higher level. The largest is Cave 3, mostly a Vaishnava cave, is further to the east on the northern face of the hill. The first three caves are dedicated to Hindu gods and goddesses including Brahma, Vishnu and Shiva. The fourth cave, dedicated to Jainism, is a short distance away.
HISTORY OF CAVE TEMPLES
The cave temples, numbered 1 to 4 in the order of their creation, identified in the town of Badami, the capital city of the Chalukya kingdom (also known as Early Chalukyas) are dated from the late 6th century onwards. The exact dating is known only for cave 3 which is a Brahmanical temple dedicated to Vishnu. An inscription found here records the creation of the shrine by Mangalesha in Saka 500 (lunar calendar, spanning 578 to 579 CE). These inscriptions are in Kannada language, and have been the source for dating these rock cave temples to the 6th-century. The Badami caves complex are part of the UNESCO inscribed World Heritage Site under the title "Evolution of Temple Architecture – Aihole-Badami-Pattadakal" in the Malaprabha river valley which is considered a cradle of Temple Architecture, which formed the template for later Hindu temples in the region. The art work in Cave 1 and Cave 2 exhibit the northern Deccan style of 6th- and 7th-century, while those in Cave 3 show a simultaneous co-exhibition of two different ancient Indian artistic traditions – the northern Nagara and the southern Dravida styles. The Cave 3 also shows icons and reliefs in the Vesara style – a creative fusion of ideas from the two styles, as well as some of the earliest surviving historical examples of yantra-chakra motifs and colored fresco paintings in Karnataka. The first three caves feature sculpture of Hindu icons and legends focusing on Shiva and Vishnu, while Cave 4 features Jain icons and themes.
TEMPLE CAVES
The Badami cave temples are composed of mainly four caves, all carved out of the soft Badami sandstone on a hill cliff, dated to the late 6th to 7th centuries. The planning of four caves (1 to 4) is simple. The entrance is a verandah (mukha mandapa) with stone columns and brackets, a distinctive feature of these caves, leading to a columned mandapa – main hall (also maha mandapa) and then to the small square shrine (sanctum sanctorum, garbhaghrha) cut deep into the cave. The cave temples are linked by stepped path with intermediate terraces looking over the town and lake. Cave temples are labelled 1–4 in their ascending series even though this numbering does not necessarily reflect the sequence of excavation.
The cave temples are dated to 6th to 8th century, with an inscription dated to 579 CE. The inscriptions are in old Kannada script. The architecture includes structures built in Nagara style and Dravidian style which is the first and most persistent architectural idiom to be adopted by the early chalukyas There is also the fifth natural cave temple in Badami – a Buddhist temple, a natural cave, which can be entered kneeling on all fours.
CAVE 1
The cave is just about 18 m above the street level on the northwest part of the hill. Access is through series of steps which depict carvings of dwarfish ganas (with "bovine and equine heads") in different postures. The verandah with 21 m length with a width of 20 m in the interior, has four columns all sculpted with reliefs of the god Shiva in different dancing positions and different incarnations. The guardian dwarapalas at the entrance to the cave stand to a height of 1.879 m.
The cave portrays the Tandava-dancing Shiva, as Nataraja. The image, (1.5 m tall, has 18 arms, in a form that express the dance positions arranged in a geometric pattern, which Alice Boner states, is a time division symbolizing the cosmic wheel. Some of the arms hold objects while most express mudras (symbolic hand postures). The objects include drums, trident and axe. Some arms also have serpents coiled around them. Shiva has his son Ganesha and the bull Nandi by his side. Adjoining to the Nataraja, a wall depicts the goddess Durga, depicted slaying the buffalo-demon Mahishasura. Elsewhere, the two sons of Shiva, Ganesha and Kartikkeya, the god of war and family deity of the Chalukya dynasty are seen in one of the carved sculptures on the walls of the cave with Kartikkeya riding a peacock.
The cave also has carved sculptures of the goddesses Lakshmi and Parvati flanking Harihara, a 2.36 m high sculpture of a fused image that is half Shiva and half Vishnu. To the right, Ardhanarishvara, a composite androgynous form of Shiva and his consort Parvati, is sculpted towards the end of the walls. All the carved sculptures show ornaments worn by them, as well as borders with reliefs of various animals and birds. Lotus design is a common theme. On the ceiling are images of the Vidyadhara couples. Through a cleavage in the back side of the cave is a square sanctuary with more images carved.
Other prominent images in the cave are Nandi, the bull, in the sculptural form of Dharmadeva, the god of justice, Bhringi, a devotee of Shiva, a female decorated goddess holding a flat object in her left hand, which are all part of Ardhanarishvara described earlier. The roof in the cave has five carved panels with the central panel depicting the serpent Shesha. The head and bust are well formed and project boldly from the centre of the coil. In another compartment a bass-relief of 0.76 m diameter has carvings of a male and female; the male is Yaksha carrying a sword and the female is Apsara with a flying veil. The succeeding panel has carvings of two small figures; and the panel at the end is carved with lotuses.
CAVE 2
Cave 2, facing north, to the west of Cave 3, created in late 6th century AD, is almost same as cave 1 in terms of its layout and dimensions but it is dedicated primarily to Vishnu. Cave is reached by climbing 64 steps from the first cave. The cave entrance is the verandah, divided by four square pillars, which has carvings from its middle section to the top where there are yali brackets with sculptures within them. The cave is adorned with reliefs of guardians. Like the Cave 1, the cave art carved is a pantheon of Hindu divinities.
The largest relief in Cave 2 shows Vishnu as Trivikrama – with one foot on Earth and another – directed to the north. Other representations of Vishnu in this cave include Varaha (boar) where he is shown rescuing Bhudevi (symbolism for earth) from the depths of ocean, and Krishna avatars – legends found in Hindu Puranas text such as the Bhagavata Purana. Like other major murti (forms) in this and other Badami caves, the Varaha sculpture is set in a circle, the panel is an upright rectangle, states Alice Boner, whose "height is equal to the octopartite directing circle and sides are aligned to essential geometric ratios, in this case to the second vertical chord of the circle". The doorway is framed by pilasters carrying an entablature with three blocks embellished with gavaksha ornament. The entrance of the cave also has two armed guardians holding flowers rather than weapons. The end walls of the outer verandah is occupied by sculpted panels, to the right, Trivikrama; to the left, Varaha rescuing Bhudevi, with a penitent multi-headed snake (Nag) below. The adjacent side walls and ceiling have traces of colored paintwork, suggesting that the cave used to have fresco paintings. The columns show gods and battle scenes, the churning of cosmic ocean (Samudra Manthan), Gajalakshmi and figures, Brahma, Vishnu asleep on Shesha, illustrations of the birth of Krishna, Krishna's youth, Krishna with gopis and cows.
The ceiling of Cave 2 shows a wheel with sixteen fish spokes in a square frame along with swastikas and flying couples. The end bays have a flying couple and Vishnu on Garuda.[8] The main hall in the cave is 10.16 m in width, 7.188 m deep and 3.45 m high and is supported by eight square pillars in two rows. The roof of this hall has panels which have carvings. At the upper end of the wall a frieze runs all along the wall with engravings of episodes from the Krishna or Vishnu legends.
The sculptures of Cave 2, like Cave 1, are of the northern Deccan style of 6th-and 7th-century similar to that found in Ellora caves.
CAVE 3
The Cave 3 is dedicated to Vishnu, and is the most intricately carved and the biggest. It has well carved giant figures of Trivikrama, Anantasayana, Paravasudeva, Bhuvaraha, Harihara and Narasimha. The theme on which the Cave 3 is carved is primarily Vaishnavite, however the cave also shows Harihara on its southern wall – half Vishnu and half Shiva shown fused as one, making the cave important to Shaivism studies as well. Cave 3, facing north, is 60 steps away from the Cave 2. This cave temple's veranda, 21 m in length with an interior width of 20 m, has been sculpted 15 m deep into the mountain, and an added square shrine at the end extends the cave some 3.7 m further inside. The verandah itself is 2.1 m wide and has four free standing carved pillars separating it from the hall. The cave is 4.6 m high, supported by six pillars each measuring 0.76 m square. Each column and pilaster is carved with wide and deep bases crowned by capitals which are camouflaged by brackets on three sides. Each bracket, except for one bracket, has carvings of standing human figures, under foliage in different postures, of a male and female mythological characters, along with attendant figure of a dwarf. A moulded cornice in the facia, with a dado of blocks below it (generally in 2.1 m lengths), have about thirty compartments carved with series of two fat dwarfs called ganas. The cave shows a Kama scene on one pillar, where a woman and man are in maithuna (erotic) embrace beneath a tree.
Cave 3 also shows fresco paintings on the ceiling, but some of these are faded, broken and unclear. These are among the earliest known and surviving evidence of fresco painting in Indian art.[14] The Hindu god Brahma is seen in one of the murals, while the wedding of Shiva and Parvati, attended by various Hindu deities, is the theme of another. There is a lotus medallion on the floor underneath the mural of four armed Brahma. The sculpture is well preserved, and a large number of Vishnu's reliefs including standing Vishnu with 8 arms, Vishnu seated on a hooded serpent called Sesha or Ananta on the eastern side of the verandha, Vishnu as Narasimha (half human – half lion), Varaha fully armed, a boar incarnation of Vishnu in the back wall of the cave, Harihara (a syncretic sculpture of Vishnu and Shiva), and Trivikrama avatars. The back wall also has carvings of Vidhyadaras holding offerings to Varaha, and adjoining this is an inscription dated 579 AD with the name Mangalis inscribed on it. At one end of the pilaster there is a sculpture of the fourth incarnation of Vishnu as Vamana shown with eight arms called Ashtabhuja decorated with various types of weapons. A crescent moon is crafted above his face, crown of Vishnu decorates his head and is flanked by Varaha and two other figures and below on his right is his attendant Garuda. The images in front of Vamana are three figures of Bali and his wife with Shukra, his councilor. Reliefs stand 4 metres tall. The culture and clothing embedded in the sixth century is visible in the art sculpted in this cave. The roof in the verandha has seven panels created by cross beams, each is painted in circular compartments with images of Shiva, Vishnu, Indra, Brahma, Kama and so forth with smaller images of Dikpalas (cardinal guardians) with geometric mosaics filling the gaps at the corners.
The front aisle's roof has panels with murals in the center of male and female figurines flying in the clouds; the male figure is yaksha holding a sword and a shield. Decoration of lotus blooms are also seen on the panels. The roof in the hall is divided into nine panels slightly above the level of the ceiling. The central panel here depicts a deva mounted on a ram – conjectured as Agni. Images of Brahma and Varuna are also painted in the central panels while the floating figures are seen in the balance panels.
CAVE 4
The Cave 4, to the east of Cave 3, excavated around 650 AD, is located higher than other caves. It is dedicated to revered figures of Jainism and was constructed last among all the caves. It also features detailed carvings and diverse range of motifs. The cave has five bayed entrance with four square columns with brackets and capitals, and to the back of this verandah is a hall with two standalone and two joined pillars. The first aisle is a verandah 9.4 m in length, 2.0 m wide and extends to 4.9 m deep. From the hall, steps lead to the sanctum sanctorum, which is 7.8 m wide extending to a depth of 1.8 m. On the back part of this, Mahavira is represented, sitting on lion throne, flanked by bas-reliefs of attendants with chauri (fans), sardulas and makara's heads. The end walls have Parshvanath (about 2.3 m tall) with his head decorated to represent protection and reverence by a multi-headed cobra, Indrabhuti Gautama covered by four snakes and Bahubali are seen; Bahubali is present to the left of Gautama shown with his lower legs surrounded by snakes along with his daughters Brahmi and Sundari. The sanctum, which is adorned by the image of Mahavira, has pedestal which contains an old Kannada inscription of the 12th century A.D. which registers the death of one Jakkave. Many Jaina Tirthankara images have been engraved in the inner pillars and walls. In addition, there are some idols of Yakshas, Yakshis, Padmavati and other Tirthankaras. Some scholars also assign the cave to the 8th century.
CAVE 5
It is a natural cave of small dimensions, undated, is approached by crawling as it has a narrow opening. Inside, there is a carved statue seated over a sculpted throne with reliefs showing people holding chauris (fans), tree, elephants and lions in an attacking mode. The face of this statue was reasonably intact till about 1995, and is now damaged and missing. There are several theories as to who the statue represents.
The first theory states that it is a Buddha relief, in a sitting posture. Those holding the chauris are Bodhisattvas flanking the Buddha, states this theory, and that the cave has been converted to a Hindu shrine of Vishnu, in later years, as seen from the white religious markings painted on the face of the Buddha as the 9th incarnation of Vishnu. Shetti suggests that the cave was not converted, but from the start represented a tribute to Mayamoha of the Hindu Puranas, or Buddhavatara Vishnu, its style suggesting it was likely carved in or before 8th century CE.
The second theory, found in colonial era texts such as one by John Murray, suggested that the main image carved in the smallest fifth cave is that of Jaina figure.
The third theory, by Henry Cousens as well as A. Sundara, and based by local legends, states that the statue is of an ancient king because the statue's photo, when its face was not damaged, lacked Ushnisha lump that typically goes with Buddha's image. Further, the statue has unusual non-Buddha ornaments such as rings for fingers, necklace and chest-band, it wears a Hindu Yajnopavita thread, and its head is stylistically closer to a Jina head than a Buddha head. These features suggest that the statue may be of a king represented with features of various traditions. The date and identity of the main statue in Cave 5, states Bolon, remains enigmatic.
OTHER CAVES
In 2013, Manjunath Sullolli reported the discovery of another cave with 27 rock carvings, about 500 metres from the four caves, from which water gushes year round. It depicts Vishnu and other Hindu deities, and features inscription in Devanagari script. The dating of these carvings is unknown.
OTHER TEMPLES AT BADAMI
On the north hill, there are three temples, of which Malegitti-Shivalaya is perhaps the oldest temple and also the finest in Badami, and has a Dravidian tower. Out of the two inscriptions found here, one states that Aryaminchi upadhyaya, as the sculptor who got this temple constructed and the other dated 1543 speaks of the erection of a bastion during the Vijayanagara rule. The lower Shivalaya has a Dravidian tower, and only the sanctum remains now.
Jambhulinga temple, situated in the town, is presumably the oldest known trikutachala temple in Karnataka. An inscription dated 699 ascribes construction of this temple to Vinayavathi mother of Emperor Vijayaditya.
The place also has Agasthya Tirtha, temples of Goddess Yellamma, Mallikarjuna, Datttreya and Virupaksha. Bhuthanatha group of temples are most important in Badami.
BADAMI FORT
Badami fort lies east of the Bhuthnatha temple, atop a cliff right opposite the Badami cave temples. The entrance to this temple is right through the Badami museum. It is a steep climb with many view points and dotted with little shrines. The path is laid with neatly cut stone, the same that adores all the architecture around.
ETYMOLOGY
The name Vatapi has origin in the Vatapi legend of Ramayana relating to Sage Agastya.There were two demon siblings Vatapi and Ilvala. They used to kill all mendicants by tricking them in a peculiar way. The elder Ilvala would turn Vatapi into a ram and would offer its meat to the guest. As soon as the person ate the meat, Ilvala would call out the name of Vatapi. As he had a boon that whomsoever Ilvala calls would return from even the netherland, Vatapi would emerge ripping through the body of the person, thus killing him. Their trick worked until Sage Agastya countered them by digesting Vatapi before Ilvala could call for him, thus ending the life of Vatapi at the hands of Ilvala. Two of the hills in Badami represent the demons Vatapi and Ilvala.
It is also believed that name Badami has come from colour of its stone (badam - Almond).
CULTURE
The main language is Kannada. The local population wears traditional Indian cotton wear.
GEOGRAPHY
Badami is located at 15.92°N 75.68°E. It has an average elevation of 586 metres. It is located at the mouth of a ravine between two rocky hills and surrounds Agastya tirtha water reservoir on the three other sides. The total area of the town is 10.3 square kilometers.
It is located 30 kilometers from Bagalkot, 128 kilometers from Bijapur, 132 kilometers from Hubli, 46 kilometers from Aihole, another ancient town, and 589 kilometers from Bangalore, the state capital.
WIKIPEDIA
Dendron drawing software (2001), exploring gestural augmentation through diffusion-limited aggregation.
Badami formerly known as Vatapi, is a town and headquarters of a taluk by the same name, in the Bagalkot district of Karnataka, India. It was the regal capital of the Badami Chalukyas from 540 to 757 AD. It is famous for its rock cut structural temples. It is located in a ravine at the foot of a rugged, red sandstone outcrop that surrounds Agastya lake. Badami has been selected as one of the heritage cities for HRIDAY - Heritage City Development and Augmentation Yojana scheme of Government of India.
HISTORY
- Dravidian architecture - Badami Chalukyas
- Hindu temple architecture - Badami Chalukya architecture
- Political history of medieval Karnataka - Badami Chalukyas
- Architecture of Karnataka - Badami Chalukya architecture
- Chalukyas of Badami
PRE-HISTORIC
Badami is surrounded by many pre-historic places including Khyad area of Badami, Hiregudda, Sidlaphadi and Kutkankeri (Junjunpadi, Shigipadi and Anipadi), there we can see the rock shelters megalithic burial sites and paintings.
BADAMI CHALUKYAS AND OTHER DYNASTIES
MYTHOLOGY
The Puranic story says the wicked asura Vatapi was killed by sage Agastya (as per Agastya-Vatapi story), the area in which the incident happened so named as Vatapi. At Aihole there was a merchant guild known as Ayyavole Ainuravaru lived in the area have reformed. As per scholar Dr. D. P. Dikshit, the first Chalukya king was Jayasimha (a feudatory lord in the Kadamba dynasty), who in 500 AD established the Chalukya kingdom. His grandson Pulakeshin Ibuilt a fort at Vatapi.
BADAMI CHALUKYAS
It was founded in 540 AD by Pulakeshin I (535-566 AD), an early ruler of the Chalukyas. His sons Kirtivarma I (567-598 AD) and his brother Mangalesha (598-610 AD) constructed the cave temples.Kirtivarma I strengthened Vatapi and had three sons Pulakeshin II, Vishnuvardhana and Buddhavarasa, who at his death were minors, thus making them ineligible to rule, so Kirtivarma I's brother Mangalesha took the throne and tried to establish rule, only to be killed by Pulakeshin II who ruled between 610 A.D to 642 A.D. Vatapi was the capital of the Early Chalukyas, who ruled much of Karnataka, Maharashtra, Few parts of Tamil Nadu and Andhra Pradesh between the 6th and 8th centuries. The greatest among them was Pulakeshin II (610-642 AD) who defeated many kings including the Pallavas of Kanchipuram.
The rock-cut Badami Cave Temples were sculpted mostly between the 6th and 8th centuries. The four cave temples represent the secular nature of the rulers then, with tolerance and a religious following that inclines towards Hinduism, Buddhism and Jainism. cave 1 is devoted to Shiva, and Caves 2 and 3 are dedicated to Vishnu, whereas cave 4 displays reliefs of Jain Tirthankaras. Deep caverns with carved images of the various incarnations of Hindu gods are strewn across the area, under boulders and in the red sandstone. From an architectural and archaeological perspective, they provide critical evidence of the early styles and stages of the southern Indian architecture.
The Pallavas under the king Narasimhavarma I seized it in 642 AD & destroyed the vatapi. Pulakeshin II's son Vikramaditya I of Chalukyas drove back Pallavas in 654 AD and led a successful attack on Kanchipuram, the capital of Pallavas. Then Rashtrakutas came to power in Karnataka including Badami around 757 AD and the town lost its importance. Later it was ruled by the Hoysalas.
Then it passed on to Vijayanagara empire, The Adil Shahis, Mughal Empire, The Savanur Nawabs (They were vassals of Nizams and Marathas), The Maratha, Hyder Ali. The Britishers made it part of the Bombay Presidency.
INSCRIPTIONS
Badami has eighteen inscriptions, among them some inscriptions are important. The first Sanskrit inscription in old Kannada script, on a hillock dates back to 543 CE, from the period of Pulakeshin I (Vallabheswara), the second is the 578 CE cave inscription of Mangalesha in Kannada language and script and the third is the Kappe Arabhatta records, the earliest available Kannada poetry in tripadi (three line) metre. one inscription near the Bhuthanatha temple also has inscriptions dating back to the 12th century in Jain rock-cut temple dedicated to the Tirtankara Adinatha.
VATAPI GANAPATI
In the Carnatic music and Hamsadhwani raga the Vatapi Ganapatim Bhaje by the composer Muthuswami Dikshitar. The idol of Vatapi Ganapati brought from Badami by Pallavas, is now in the Uthrapathiswaraswamy Temple, near Thanjavur of Tamil Nadu.
In 7th century, Vatapi Ganapati idol was brought from Badami (Vatapi - Chalukya capital) by Pallava who defeated Chalukyas.
TOURISM
Landmarks in Badami include cave temples, gateways, forts, inscriptions and sculptures.
- A Buddhist cave in a natural setting that can be entered only by crawling on knees.
- The Bhuhtanatha temple, a small shrine, facing the lake, constructed in 5th century.
- Badami Fort situated on top of the hill.
- Many Shivalayas including the Malegatti Shivalaya with 7th century origins.
- The Dattatreya temple.
- The Mallikarjuna temple dating back to the 11th century, built on a star shaped plan.
- a Dargah, a dome of an Islamic place of worship on the south fort side.
- Vista points on top of the North Fort for the view of the ancient town below.
- Temple of Banashankari, a Kuladevata (family deity) for many families, is located near Badami.
- Archaeological museum, that has collection of sculptures from Badami, Aihole and Pattadakal.
BADAMI CAVE TEMPLES
The Badami cave temples are a complex of four cave temples located at Badami, a town in the Bagalkot district in the north part of Karnataka, India. They are considered an example of Indian rock-cut architecture, especially Badami Chalukya architecture initiated during the 6th century. Badami was previously known as Vataapi Badami, the capital of the early Chalukya dynasty, who ruled much of Karnataka from middle of the sixth until the middle of the eighth centuries. Badami is situated on the west bank of an artificial lake filled with greenish water dammed by an earthen wall faced with stone steps. Badami is surrounded in the north and south by forts built in later times from the ramparts that crown their summits.
The Badami cave temples represent some of the earliest known experimentation of Hindu temple prototypes for later temples in the Indian peninsula. Along with Aihole, states UNESCO, their pioneering designs transformed the Malaprabha river valley into a cradle of Temple Architecture, whose ideas defined the components of later Hindu Temples elsewhere. Caves 1 to 3 feature Hindu themes of Shiva and Vishnu, while Cave 4 features Jain icons. There is also a Buddhist Cave 5 which has been converted into a Hindu temple of Vishnu. Another cave identified in 2013 has a number of carvings of Vishnu and other Hindu deities, and water is seen gushing out through the cave all the time.
GEOGRAPHY
The Badami cave temples are located in the Badami town in the north central part of Karnataka, India. The temples are about 110 km northeast from Hubli-Dharwad, the second largest metropolitan area of the state. Malaprabha river is 4.8 km away. Badami, also referred to as Vatapi, Vatapipuri and Vatapinagari in historical texts, and the 6th-century capital of Chalukya dynasty, is at the exit point of the ravine between two steep mountain cliffs. Four cave temples have been excavated in the escarpment of the hill to the south-east of the town above the artificial lake called Agastya Lake created by an earthen dam faced with stone steps. To the west end of this cliff, at its lowest point, is the first cave temple dedicated to Shiva, followed by a cave north east to it dedicated to Vishnu but is at a much higher level. The largest is Cave 3, mostly a Vaishnava cave, is further to the east on the northern face of the hill. The first three caves are dedicated to Hindu gods and goddesses including Brahma, Vishnu and Shiva. The fourth cave, dedicated to Jainism, is a short distance away.
HISTORY OF CAVE TEMPLES
The cave temples, numbered 1 to 4 in the order of their creation, identified in the town of Badami, the capital city of the Chalukya kingdom (also known as Early Chalukyas) are dated from the late 6th century onwards. The exact dating is known only for cave 3 which is a Brahmanical temple dedicated to Vishnu. An inscription found here records the creation of the shrine by Mangalesha in Saka 500 (lunar calendar, spanning 578 to 579 CE). These inscriptions are in Kannada language, and have been the source for dating these rock cave temples to the 6th-century. The Badami caves complex are part of the UNESCO inscribed World Heritage Site under the title "Evolution of Temple Architecture – Aihole-Badami-Pattadakal" in the Malaprabha river valley which is considered a cradle of Temple Architecture, which formed the template for later Hindu temples in the region. The art work in Cave 1 and Cave 2 exhibit the northern Deccan style of 6th- and 7th-century, while those in Cave 3 show a simultaneous co-exhibition of two different ancient Indian artistic traditions – the northern Nagara and the southern Dravida styles. The Cave 3 also shows icons and reliefs in the Vesara style – a creative fusion of ideas from the two styles, as well as some of the earliest surviving historical examples of yantra-chakra motifs and colored fresco paintings in Karnataka. The first three caves feature sculpture of Hindu icons and legends focusing on Shiva and Vishnu, while Cave 4 features Jain icons and themes.
TEMPLE CAVES
The Badami cave temples are composed of mainly four caves, all carved out of the soft Badami sandstone on a hill cliff, dated to the late 6th to 7th centuries. The planning of four caves (1 to 4) is simple. The entrance is a verandah (mukha mandapa) with stone columns and brackets, a distinctive feature of these caves, leading to a columned mandapa – main hall (also maha mandapa) and then to the small square shrine (sanctum sanctorum, garbhaghrha) cut deep into the cave. The cave temples are linked by stepped path with intermediate terraces looking over the town and lake. Cave temples are labelled 1–4 in their ascending series even though this numbering does not necessarily reflect the sequence of excavation.
The cave temples are dated to 6th to 8th century, with an inscription dated to 579 CE. The inscriptions are in old Kannada script. The architecture includes structures built in Nagara style and Dravidian style which is the first and most persistent architectural idiom to be adopted by the early chalukyas There is also the fifth natural cave temple in Badami – a Buddhist temple, a natural cave, which can be entered kneeling on all fours.
CAVE 1
The cave is just about 18 m above the street level on the northwest part of the hill. Access is through series of steps which depict carvings of dwarfish ganas (with "bovine and equine heads") in different postures. The verandah with 21 m length with a width of 20 m in the interior, has four columns all sculpted with reliefs of the god Shiva in different dancing positions and different incarnations. The guardian dwarapalas at the entrance to the cave stand to a height of 1.879 m.
The cave portrays the Tandava-dancing Shiva, as Nataraja. The image, (1.5 m tall, has 18 arms, in a form that express the dance positions arranged in a geometric pattern, which Alice Boner states, is a time division symbolizing the cosmic wheel. Some of the arms hold objects while most express mudras (symbolic hand postures). The objects include drums, trident and axe. Some arms also have serpents coiled around them. Shiva has his son Ganesha and the bull Nandi by his side. Adjoining to the Nataraja, a wall depicts the goddess Durga, depicted slaying the buffalo-demon Mahishasura. Elsewhere, the two sons of Shiva, Ganesha and Kartikkeya, the god of war and family deity of the Chalukya dynasty are seen in one of the carved sculptures on the walls of the cave with Kartikkeya riding a peacock.
The cave also has carved sculptures of the goddesses Lakshmi and Parvati flanking Harihara, a 2.36 m high sculpture of a fused image that is half Shiva and half Vishnu. To the right, Ardhanarishvara, a composite androgynous form of Shiva and his consort Parvati, is sculpted towards the end of the walls. All the carved sculptures show ornaments worn by them, as well as borders with reliefs of various animals and birds. Lotus design is a common theme. On the ceiling are images of the Vidyadhara couples. Through a cleavage in the back side of the cave is a square sanctuary with more images carved.
Other prominent images in the cave are Nandi, the bull, in the sculptural form of Dharmadeva, the god of justice, Bhringi, a devotee of Shiva, a female decorated goddess holding a flat object in her left hand, which are all part of Ardhanarishvara described earlier. The roof in the cave has five carved panels with the central panel depicting the serpent Shesha. The head and bust are well formed and project boldly from the centre of the coil. In another compartment a bass-relief of 0.76 m diameter has carvings of a male and female; the male is Yaksha carrying a sword and the female is Apsara with a flying veil. The succeeding panel has carvings of two small figures; and the panel at the end is carved with lotuses.
CAVE 2
Cave 2, facing north, to the west of Cave 3, created in late 6th century AD, is almost same as cave 1 in terms of its layout and dimensions but it is dedicated primarily to Vishnu. Cave is reached by climbing 64 steps from the first cave. The cave entrance is the verandah, divided by four square pillars, which has carvings from its middle section to the top where there are yali brackets with sculptures within them. The cave is adorned with reliefs of guardians. Like the Cave 1, the cave art carved is a pantheon of Hindu divinities.
The largest relief in Cave 2 shows Vishnu as Trivikrama – with one foot on Earth and another – directed to the north. Other representations of Vishnu in this cave include Varaha (boar) where he is shown rescuing Bhudevi (symbolism for earth) from the depths of ocean, and Krishna avatars – legends found in Hindu Puranas text such as the Bhagavata Purana. Like other major murti (forms) in this and other Badami caves, the Varaha sculpture is set in a circle, the panel is an upright rectangle, states Alice Boner, whose "height is equal to the octopartite directing circle and sides are aligned to essential geometric ratios, in this case to the second vertical chord of the circle". The doorway is framed by pilasters carrying an entablature with three blocks embellished with gavaksha ornament. The entrance of the cave also has two armed guardians holding flowers rather than weapons. The end walls of the outer verandah is occupied by sculpted panels, to the right, Trivikrama; to the left, Varaha rescuing Bhudevi, with a penitent multi-headed snake (Nag) below. The adjacent side walls and ceiling have traces of colored paintwork, suggesting that the cave used to have fresco paintings. The columns show gods and battle scenes, the churning of cosmic ocean (Samudra Manthan), Gajalakshmi and figures, Brahma, Vishnu asleep on Shesha, illustrations of the birth of Krishna, Krishna's youth, Krishna with gopis and cows.
The ceiling of Cave 2 shows a wheel with sixteen fish spokes in a square frame along with swastikas and flying couples. The end bays have a flying couple and Vishnu on Garuda.[8] The main hall in the cave is 10.16 m in width, 7.188 m deep and 3.45 m high and is supported by eight square pillars in two rows. The roof of this hall has panels which have carvings. At the upper end of the wall a frieze runs all along the wall with engravings of episodes from the Krishna or Vishnu legends.
The sculptures of Cave 2, like Cave 1, are of the northern Deccan style of 6th-and 7th-century similar to that found in Ellora caves.
CAVE 3
The Cave 3 is dedicated to Vishnu, and is the most intricately carved and the biggest. It has well carved giant figures of Trivikrama, Anantasayana, Paravasudeva, Bhuvaraha, Harihara and Narasimha. The theme on which the Cave 3 is carved is primarily Vaishnavite, however the cave also shows Harihara on its southern wall – half Vishnu and half Shiva shown fused as one, making the cave important to Shaivism studies as well. Cave 3, facing north, is 60 steps away from the Cave 2. This cave temple's veranda, 21 m in length with an interior width of 20 m, has been sculpted 15 m deep into the mountain, and an added square shrine at the end extends the cave some 3.7 m further inside. The verandah itself is 2.1 m wide and has four free standing carved pillars separating it from the hall. The cave is 4.6 m high, supported by six pillars each measuring 0.76 m square. Each column and pilaster is carved with wide and deep bases crowned by capitals which are camouflaged by brackets on three sides. Each bracket, except for one bracket, has carvings of standing human figures, under foliage in different postures, of a male and female mythological characters, along with attendant figure of a dwarf. A moulded cornice in the facia, with a dado of blocks below it (generally in 2.1 m lengths), have about thirty compartments carved with series of two fat dwarfs called ganas. The cave shows a Kama scene on one pillar, where a woman and man are in maithuna (erotic) embrace beneath a tree.
Cave 3 also shows fresco paintings on the ceiling, but some of these are faded, broken and unclear. These are among the earliest known and surviving evidence of fresco painting in Indian art.[14] The Hindu god Brahma is seen in one of the murals, while the wedding of Shiva and Parvati, attended by various Hindu deities, is the theme of another. There is a lotus medallion on the floor underneath the mural of four armed Brahma. The sculpture is well preserved, and a large number of Vishnu's reliefs including standing Vishnu with 8 arms, Vishnu seated on a hooded serpent called Sesha or Ananta on the eastern side of the verandha, Vishnu as Narasimha (half human – half lion), Varaha fully armed, a boar incarnation of Vishnu in the back wall of the cave, Harihara (a syncretic sculpture of Vishnu and Shiva), and Trivikrama avatars. The back wall also has carvings of Vidhyadaras holding offerings to Varaha, and adjoining this is an inscription dated 579 AD with the name Mangalis inscribed on it. At one end of the pilaster there is a sculpture of the fourth incarnation of Vishnu as Vamana shown with eight arms called Ashtabhuja decorated with various types of weapons. A crescent moon is crafted above his face, crown of Vishnu decorates his head and is flanked by Varaha and two other figures and below on his right is his attendant Garuda. The images in front of Vamana are three figures of Bali and his wife with Shukra, his councilor. Reliefs stand 4 metres tall. The culture and clothing embedded in the sixth century is visible in the art sculpted in this cave. The roof in the verandha has seven panels created by cross beams, each is painted in circular compartments with images of Shiva, Vishnu, Indra, Brahma, Kama and so forth with smaller images of Dikpalas (cardinal guardians) with geometric mosaics filling the gaps at the corners.
The front aisle's roof has panels with murals in the center of male and female figurines flying in the clouds; the male figure is yaksha holding a sword and a shield. Decoration of lotus blooms are also seen on the panels. The roof in the hall is divided into nine panels slightly above the level of the ceiling. The central panel here depicts a deva mounted on a ram – conjectured as Agni. Images of Brahma and Varuna are also painted in the central panels while the floating figures are seen in the balance panels.
CAVE 4
The Cave 4, to the east of Cave 3, excavated around 650 AD, is located higher than other caves. It is dedicated to revered figures of Jainism and was constructed last among all the caves. It also features detailed carvings and diverse range of motifs. The cave has five bayed entrance with four square columns with brackets and capitals, and to the back of this verandah is a hall with two standalone and two joined pillars. The first aisle is a verandah 9.4 m in length, 2.0 m wide and extends to 4.9 m deep. From the hall, steps lead to the sanctum sanctorum, which is 7.8 m wide extending to a depth of 1.8 m. On the back part of this, Mahavira is represented, sitting on lion throne, flanked by bas-reliefs of attendants with chauri (fans), sardulas and makara's heads. The end walls have Parshvanath (about 2.3 m tall) with his head decorated to represent protection and reverence by a multi-headed cobra, Indrabhuti Gautama covered by four snakes and Bahubali are seen; Bahubali is present to the left of Gautama shown with his lower legs surrounded by snakes along with his daughters Brahmi and Sundari. The sanctum, which is adorned by the image of Mahavira, has pedestal which contains an old Kannada inscription of the 12th century A.D. which registers the death of one Jakkave. Many Jaina Tirthankara images have been engraved in the inner pillars and walls. In addition, there are some idols of Yakshas, Yakshis, Padmavati and other Tirthankaras. Some scholars also assign the cave to the 8th century.
CAVE 5
It is a natural cave of small dimensions, undated, is approached by crawling as it has a narrow opening. Inside, there is a carved statue seated over a sculpted throne with reliefs showing people holding chauris (fans), tree, elephants and lions in an attacking mode. The face of this statue was reasonably intact till about 1995, and is now damaged and missing. There are several theories as to who the statue represents.
The first theory states that it is a Buddha relief, in a sitting posture. Those holding the chauris are Bodhisattvas flanking the Buddha, states this theory, and that the cave has been converted to a Hindu shrine of Vishnu, in later years, as seen from the white religious markings painted on the face of the Buddha as the 9th incarnation of Vishnu. Shetti suggests that the cave was not converted, but from the start represented a tribute to Mayamoha of the Hindu Puranas, or Buddhavatara Vishnu, its style suggesting it was likely carved in or before 8th century CE.
The second theory, found in colonial era texts such as one by John Murray, suggested that the main image carved in the smallest fifth cave is that of Jaina figure.
The third theory, by Henry Cousens as well as A. Sundara, and based by local legends, states that the statue is of an ancient king because the statue's photo, when its face was not damaged, lacked Ushnisha lump that typically goes with Buddha's image. Further, the statue has unusual non-Buddha ornaments such as rings for fingers, necklace and chest-band, it wears a Hindu Yajnopavita thread, and its head is stylistically closer to a Jina head than a Buddha head. These features suggest that the statue may be of a king represented with features of various traditions. The date and identity of the main statue in Cave 5, states Bolon, remains enigmatic.
OTHER CAVES
In 2013, Manjunath Sullolli reported the discovery of another cave with 27 rock carvings, about 500 metres from the four caves, from which water gushes year round. It depicts Vishnu and other Hindu deities, and features inscription in Devanagari script. The dating of these carvings is unknown.
OTHER TEMPLES AT BADAMI
On the north hill, there are three temples, of which Malegitti-Shivalaya is perhaps the oldest temple and also the finest in Badami, and has a Dravidian tower. Out of the two inscriptions found here, one states that Aryaminchi upadhyaya, as the sculptor who got this temple constructed and the other dated 1543 speaks of the erection of a bastion during the Vijayanagara rule. The lower Shivalaya has a Dravidian tower, and only the sanctum remains now.
Jambhulinga temple, situated in the town, is presumably the oldest known trikutachala temple in Karnataka. An inscription dated 699 ascribes construction of this temple to Vinayavathi mother of Emperor Vijayaditya.
The place also has Agasthya Tirtha, temples of Goddess Yellamma, Mallikarjuna, Datttreya and Virupaksha. Bhuthanatha group of temples are most important in Badami.
BADAMI FORT
Badami fort lies east of the Bhuthnatha temple, atop a cliff right opposite the Badami cave temples. The entrance to this temple is right through the Badami museum. It is a steep climb with many view points and dotted with little shrines. The path is laid with neatly cut stone, the same that adores all the architecture around.
ETYMOLOGY
The name Vatapi has origin in the Vatapi legend of Ramayana relating to Sage Agastya.There were two demon siblings Vatapi and Ilvala. They used to kill all mendicants by tricking them in a peculiar way. The elder Ilvala would turn Vatapi into a ram and would offer its meat to the guest. As soon as the person ate the meat, Ilvala would call out the name of Vatapi. As he had a boon that whomsoever Ilvala calls would return from even the netherland, Vatapi would emerge ripping through the body of the person, thus killing him. Their trick worked until Sage Agastya countered them by digesting Vatapi before Ilvala could call for him, thus ending the life of Vatapi at the hands of Ilvala. Two of the hills in Badami represent the demons Vatapi and Ilvala.
It is also believed that name Badami has come from colour of its stone (badam - Almond).
CULTURE
The main language is Kannada. The local population wears traditional Indian cotton wear.
GEOGRAPHY
Badami is located at 15.92°N 75.68°E. It has an average elevation of 586 metres. It is located at the mouth of a ravine between two rocky hills and surrounds Agastya tirtha water reservoir on the three other sides. The total area of the town is 10.3 square kilometers.
It is located 30 kilometers from Bagalkot, 128 kilometers from Bijapur, 132 kilometers from Hubli, 46 kilometers from Aihole, another ancient town, and 589 kilometers from Bangalore, the state capital.
WIKIPEDIA
Some one asked ? you do photograph restorations ! How & Why ! Camera early film ! Developed from inexperienced process, Needed augmentation and clearly quality added for showing the possibilities ! Photo-shop any level ! insufficient lighting on original ! Raised the scanning level content then attempted to bring out why the photograph was saved 1974 vintage . 1963 Corvette = first Car show with judging, advertisement of Corvette Club existence Houston Texas, & Yes the artistic background Helps to bring to life why the photograph worth saving ! Corvette Coupe , First year of the Coupe, Factory Air ! Rarity and special ! Four speed and High numeric final drive, Enjoy the Moment !! = First Place Sports Car devision ! Amen ! Well in review the only problem I experienced is that the clock didn't work, I removed and found that it used a self winding method a coil and an actuating arm as it unwound the arm made contact then actuated the spring would go into rewind mode ! = Dirty contact It lasted 9 years ! before selling !
+++ DISCLAIMER +++
Nothing you see here is real, even though the conversion or the presented background story might be based historical facts. BEWARE!
Some background:
In July 1967, the first Swedish Air Force student pilots started training on the Saab 105, a Swedish high-wing, twin-engine trainer aircraft developed in the early sixties as a private venture by Saab AB. The Swedish Air Force procured the type for various roles and issued the aircraft with the designation Sk 60.
The Sk 60 entered service in 1967, replacing the aging De Havilland Vampire fleet, and had a long-lasting career. But in the late Eighties, by which point the existing engines of the Swedish Air Force's Sk 60 fleet were considered to be towards the end of their technical and economic lifespan and the airframes started to show their age and wear of constant use, the Swedish Air Force started to think about a successor and/or a modernization program.
Saab suggested to replace the Saab 105’s original Turbomeca Aubisque engines with newly-built Williams International FJ44 engines, which were lighter and less costly to operate, but this was only regarded as a stop-gap solution.
In parallel, Saab also started work for a dedicated new jet trainer that would prepare pilots for the Saab 39 Gripen – also on the drawing boards at the time – and as a less sophisticated alternative to the promising but stillborn Saab 38, a collaboration between Saab and the Italian aircraft manufacturer Aermacchi.
In 1991 Saab presented its new trainer design to the Swedish Air Force, internally called "FSK900". The aircraft was a conservative design, with such a configurational resemblance to the Dassault-Dornier Alpha Jet that it is hard to believe Saab engineers didn't see the Alpha Jet as a model for what they wanted to do. However, even if that was the case, FSK900 was by no means a copy of the Alpha Jet. The Saab design had a muscular, rather massive appearance, while the Alpha Jet was more wasp-like and very sleek. The FSK900 was also bigger in length and span and had an empty weight about 10% greater.
The FSK900 was mostly made of aircraft aluminum alloys, with some control surfaces made of carbon-fiber/epoxy composite, plus very selective use of titanium. It had high-mounted swept wings, with a supercritical airfoil section and a leading-edge dogtooth. The wings had a sweep of 27.5°, an anhedral droop of 7°, and featured ailerons for roll control as well as double slotted flaps. The tailplanes were all-moving, and also featured an anhedral of 7°. An airbrake was mounted on each side of the rear fuselage.
The twin engines, one mounted in a pod along each side of the fuselage, were two Williams International FJ44-4M turbofans without reheat, each rated at 16.89 kN (3,790 lbst). The tricycle landing gear assemblies all featured single wheels, with both nose gear and main gear retracting forward into the fuselage, featuring an antiskid braking system.
Flight controls were hydraulic, and hydraulic systems were dual redundant. Instructor and cadet sat in tandem, both on zero-zero ejection seats, with the instructor's seat in the rear raised 27 cm (10.6 in) to give a good forward view. The cockpit was pressurized and featured a one-piece canopy, hinged open to the right, providing excellent visibility.
The FSK900 could be fitted with two pylons under each wing and under the fuselage centerline, for a total of five hardpoints. The inner wing pylons were plumbed and could carry 450 liter (119 US gallon) drop tanks. A total external payload of 2,500 kg (5,500 lb) could be carried.
External stores included a conformal underfuselage pod with a single 27 mm Mauser BK-27 revolver cannon (with 120 rounds), the same weapon that was also mounted in the Saab Gripen or the Eurofighter/Typhoon and which was originally developed in Germany in the 1960ies for the MRCA Tornado. Other external loads comprised a centerline target winch for the target tug role, an air-sampling pod for detection of fallout or other atmospheric pollutants, jammer or chaff pods for electronic warfare training, a camera/sensor pod and a baggage pod for use in the liaison role. Furthermore, the aircraft featured a baggage compartment in the center fuselage, which also offered space for other special equipment or future updates.
Other weapons included various iron and cluster bombs of up to 454 kg (1.000 lb) caliber, various unguided missiles and missile pods, pods with external 7,92mm machine guns or 30mm cannon, and Rb.24 (AIM-9L Sidewinder) AAMs. Originally, no radar was not mounted to the trainer, but the FSK900’s nose section offered enough space for a radome and additional, sophisticated avionics.
The Swedish Air Force accepted Saab’s design, leading to a contract for two nonflying static-test airframes and four flying prototypes. Detail design was completed by the end of 1993 and prototype construction began in the spring of 1994, leading to first flight of the initial prototype on 29 July 1994.
The first production Sk 90 A, how the basic trainer type was officially dubbed, was delivered to the Swedish Air Force in 1996. In parallel, a contract had been signed for the re-engining of 115 Saab Sk 60 aircraft in 1993; the number of aircraft to be upgraded was subsequently reduced as a result of cuts to the defense budget and the advent of the FSK900, of which 60 had already been initially ordered.
A total of 108 Sk 90s were built for Sweden, and at present the Swedish Air Force has no further requirement for new Sk 90s. The type is regarded as strong, agile, and pleasant to fly, while being cheap to operate. Upgrades are in planning, though, including the fit of at least some Sk 90s with a modern "glass cockpit" to provide advanced training for the Saab Gripen (which had entered service in June 1992), and a full authority digital engine control (FADEC) for the FJ44-4M turbofans. Integration of the Rb.75 (the AGM-65A/B Maverick in Swedish service) together with a pod-mounted FLIR camera system was also suggested, improving the Sk 90’s attack capability dramatically. These updates were started in 2000 and gradually introduced in the course of standard overhaul cycles.
The upgraded aircraft received the designation Sk 90 B, and until 2006 the complete Swedish fleet had been modified. Another variant for Sweden was the Sk 90 S, which had a camera nose and could perform tactical reconnaissance missions (these machines were otherwise also updated to Sk 90 B standard), and there were plans for a new two-seater variant with enhanced attack capabilities, the Sk 90 C. This variant was not adapted by the Swedish Air Force, though, but its elements were offered to export customers.
Despite its qualities and development potential, the Sk 90 did not attain much foreign interest. It basically suffered from bad timing and from the focus on domestic demands. In order to become a serious export success, the aircraft came effectively 10 years too late. Furthermore, the Sk 90 was very similar to the Dassault/Dornier Alpha Jet (even though it was cheaper to operate), and Swedish trainer hit the market at a time when the German Luftwaffe started to prematurely phase out its Alpha Jet attack variant and flooded the market with cheap second hand aircraft in excellent condition. Another detrimental factor was that the Saab Sk 90 had with the BAe Hawk another proven competitor with a long and successful operational track record all over the world, and many countries preferred its more simple single engine layout.
Modest foreign sales could be secured, though: Austria kept up its close connection with Saab since the Seventies and procured 36 Sk 90 Ö in 2002, gradually replacing its ageing Saab 105 fleet. The Sk 90 Ö was comparable with the updated Sk 90 B, but the Austrian machines were newly produced and featured several modifications and additions in order to fulfill the Austrian Air Force’s demanding multi-role profile.
The Sk 90 Ö’s most distinct and obvious difference to the Swedish aircraft was a slightly more voluminous nose section for a weather radar system and its radome. This piece of equipment was deemed to be a vital asset in order to ensure operational safety in the type’s typical alpine theatre of operations, with frequent poor visibility.
Further avionics for the Sk 90 Ö included a Rockwell Collins Pro Line Fusion avionics suite, an Electronic Flight Instrument System (EFIS), Inertial Reference System (IRS), Integrated Flight Information System (IFIS) with electronic charts, Two Electronic Flight Bag (EFB), Synthetic Vision System for Situational Awareness (SVS), a Terrain Awareness and Warning System (TAWS), Dual Flight Management System (FMS), Surface Awareness System, Autothrottle and a Wide Area Augmentation System (WAAS).
The Austrian machines were primarily intended to serve as advanced trainers for Eurofighter pilots (after initial training on Pilatus PC-7 trainers), but would also be capable of ground attack/CAS duties, much like the Austrian Saab 105. Due to the Austrian Air Force’s small size, the Sk 90 Ö was furthermore capable of limited QRA and airspace patrol duties, armed with up to four AIM-9 Sidewinder AAMs and a ventral gun pod.
Air space security and border patrols were a frequent task in the type's early service years, when the Austrian Air Force was still waiting for the delayed Eurofighter to become operational in this role and both the rented F-5Es from Switzerland as well as the aged Draken fleet had become more and more obsolete in this vital defense role, or even unserviceable.
From 2007 onwards, with starting Eurofighter deliveries, the Sk 90 Ö was gradually relegated to training and ground attack duties, but this could change again soon: In July 2017, the Austrian Defense Ministry announced that it would be replacing all of its Typhoon aircraft by 2020. The ministry said that continued use of its Typhoons over their 30-year lifespan would cost about €5 bln. with the bulk being used up for maintenance. It estimated that buying a new fleet of 15 single-seat and 3 twin-seat fighters would save €2 bln. over that period, and Austria plans to explore a government-to-government sale or lease agreement to avoid a lengthy and costly tender process with a manufacturer. Possible replacements include the Saab Gripen and the F-16. In this likely scenario, the Sk 90 Ö will probably once more have to fill airspace defense gaps.
Further potential export customers for the Sk 90 included Malaysia as well as Singapore, Myanmar, Finland, Poland and Hungary. The latest customer has been the Republic of Scotland in late 2017. After the country’s separation from the United Kingdom, the country started to build an independent air force with a supplier from a neutral country, and its first armed aircraft came from Saab in the form of early, second hand JAS 39 Gripen and Sk 90.
General characteristics:
Crew: two pilots in tandem
Length incl. pitot: 13.0 m (42 ft 8 in)
Wingspan: 9.94 m (32 ft 7 in)
Height: 4.6 m (15 ft 1 in)
Empty weight: 3,790 kg (8,360 lb)
Max. takeoff weight: 7,500 kg (16,530 lb)
Powerplant:
2× Williams International FJ44-4M turbofans without reheat, rated at 16.89 kN (3,790 lbst) each
Performance:
Maximum speed: 1,038 km/h (645 mph)
Range: 1,670 km (900 nm)
Armament:
No internal gun; five hardpoints for 2,500 kg (5,500 lb) of payload and a variety of ordnance,
including a conformal ventral gun pod with a 27mm Mauser BK-27 revolver cannon and up to
four AIM-9 Sidewinder AAMs
The kit and its assembly:
A simple kit travesty, and this one is the second incarnation of the basic idea. The fictional Saab Sk 90 is basically the 1:72 Kawasaki T-4 from Hasegawa, with little modifications. Originally, I wondered what an overdue Saab 105 replacement could or would look like? The interesting Saab 38 never saw the light, as mentioned above, there was also a stillborn A-10-style light attack aircraft, and I assume that neutral Sweden would rather develop its own aircraft than procure a foreign product.
Consideration of the BAe Hawk, Alpha Jet and the L-39 Albatros as inspirations for this project, I eventually came across the modern but rather overlooked Japanese Kawasaki T-4 trainer – and found that it had a certain Swedish look about it? Hmm... I had already built one with a camera nose in the famous “Fields & Meadows” scheme, but the concept offers more room for creative output.
One of the thoughts surrounding the aircraft was: what would be a potential replacement for the Austrian Saab 105 fleet, which had been in service for ages? Well, the Swedish successor would IMHO be a very plausible option, and so I built an Austrian derivative of the Sk 90 B, the Sk 90 Ö export variant.
Just like during the first build, I wanted to keep things simple. Consequently, the T-4 was mostly built OOB, including the cockpit with the dashboard decals, just with added handles to the ejection seats.
The only major change I made for the Austrian variant is the modified nose section: the T-4 nose was replaced by a slightly longer and wider alternative, and blended with the fuselage through PSR. The pitot was moved to starboard and replaced by a longer alternative from the scrap box.
The pair of underwing pylons are OOB, too, the ordnance in the form of an AIM-9 training/acquisition round (without steering fins) and an ACMI pod, together with launch rails, are spare parts. The ventral gun pod comes from an Italeri BAe Hawk, slightly trimmed in order to fit under the fuselage. Additionally, I added scratched chaff/flare dispensers and an IR jammer to the tail section.
As a side note: There are two different moulds for the Hasegawa T-4; one comes with two simple fuselage halves (from which I built the Swedish Sk 90 S, this mould was introduced in 1996), and this one here, AFAIK the first one from 1989, which comes with a separate cockpit section and other differences.
The kit is relatively simple, but fit is not perfect. My kit also featured surprisingly much flash and even some sinkholes (in the air intakes and ). IMHO, the newer mould is the better option – the new T-4 model is easier to assemble and overall fit is IMHO also better (only minimal PSR required, the old mould definitively requires body work almost on every seam).
Painting and markings:
Well, building the kit was not a true challenge, and the paint scheme I chose was also not truly demanding. However, I wanted something different from the Austrian Saab 105s' bare metal finish and also not a dull all-grey air superiority scheme. I eventually stumbled upon a scheme found on some Austrian helicopters, Shorts Skyvans and the Pilatus PC-7 trainers.
Basically, the pattern consists of a deep, dark forest green and an greyish olive drab, which almost appears like a brown, RAL 6020 (Chromoxydgrün) and RAL 7013 (Braungrau). RAL 7013 is the Austrian Army’s standard color, used on many ground vehicles, too.
For the dark green I used Humbrol 195, which is the authentic tone, and RAL 7013 was approached through a rough 1:1:1 mix of Humbrol 29 (Dark Earth), 155 (Olive Drab) and 66 (Olive Drab, too), based on some pictures of Austrian aircraft in good light.
Originally, the scheme is a uniform, all over RAL 7013 with RAL 6020 only added to the upper sides, But for my build I found this to be a little boring, so I added a personal twist. The pattern on the upper surfaces was roughly adapted from an Austrian Skyvan, but I painted the underwing surfaces in aluminum, so that the model would not appear too murky and dull (Revell 91).
A late addition were the orange wing and fin tips – originally taken from the T-4 decal sheet, but application went sour and I had to scrape them off again and replace them with painted alternatives (Humbrol 18, plus a thin coat with Humbrol 209, dayglow orange). Anyway, these marking suit the aircraft’ trainer role well and are a nice contrast to the red-and-white roundels.
The cockpit was painted in neutral grey, while the landing gear and the air intakes became white – very conservative.
The markings were kept simple, puzzled together from various sources, the 4th Jet Squadron is fiction. The Austrian roundels come from a TL Modellbau sheet, the tactical code consists of single, black letters from TL Modellbau, too.
The current Austrian practice for the 4-digit codes is quite complex, and the four-digit-code is based on a variety of aircraft information; the 1st digit (Arabic number) is associated with a max. TOW class, the second (a letter) denotes the type’s main purpose. The roundel divides the code, and the 3rd letter is allocated to a specific aircraft type (I re-used “S”, formerly used on Saab 91D trainers until 1993) and the last letter is a consecutive, individual identifier.
Stencils were mostly taken from the T-4 OOB sheet or gathered from the scrap box, e .g. from German Tornado and T-33 sheets (for dual language markings). The silver trim at the flaps and the fin’s rudder were created with generic decal stripes in various widths in silver. Similar, wider strips in black were used to create the de-icers on the fin’s and wings' leading edges.
Finally, the kit was sealed with matt acrylic varnish (Italeri).
Thanks to the sound basis and only cosmetic changes, this one was not a tough build. The result is pretty subtle, though – who’d suspect a Japanese aircraft in this rather exotic disguise? Anyway, just like the Swedish Sk 90 S, this T-4 under foreign flag looks disturbingly plausible, and the scheme works well over typical Austrian landscape.
How could Sweden (and in this case Austria, too) hide this aircraft from the public for so long...? It's certainly not the last T-4 in disguise which I will build. A Scottish aircraft, as mentioned in the background above, is another hot candidate... :-D
Saulog QC Augmentation Partial Wrapped Triumph
Saulog Transit, Inc. | 717214 | Golden Dragon XML6112J18 "Triumph" fleet by Xiamen Golden Dragon Bus Co., Ltd. China / Trans Oriental Motor Builders, Inc.
🕚 Date Taken on July 19, 2021 - 1:29 PM
📍 Photo Shot Location @ Gilmore LRT Station, Aurora Blvd. cor Gilmore Ave., Quezon City
🚏 Currently serve in Quezon City Hall - Gilmore route under Quezon City Bus Augmentation Program
🚏 Franchise / Original Route: Cavite City - Lawton via PITX
#MacBusEnthusiast #BehindTheBusSpottingPhotography @macbusenthusiastph
#SaulogTransit #QCBusAugmentationProgram
Still on augmentation program.
Five Star 1117
Company/Owner: Pangasinan Five Star Bus Co., Inc.
Route: Cubao-Dagupan via Marquee, TPLEX
QC Augmention Route: Route 4: General Luis-Quezon City Hall
Area of Service: Pangasinan, Ilocos Region (R1)
Type of Service: PUB Provincial Operation Bus
Classification: Regular Air-conditioned bus
Coachbuilder: Almazora Motors, Corp.
Model: MAN 18.350 Tourist Star RE
Chassis: PBMR39
Engine: D2066LOH
Transmission: M/T
Speed: 6 Forward, 1 Reverse
Suspension Type: Electronically-Controlled Airsuspension
Seat Configuration: 2x2
Maximum Capacity: 49+2
Shot Location: Quirino Highway, Brgy. Gulod, Novaliches, Quezon City
Date Taken: July 2, 2023
🇬🇧 Today, I would like to talk about Emergencias Emercam association which is doing an amazing job to help the weakness people by providing food, helping disabled and elderly people and offering a guarantee of well-being of the population. With the massive rising of the inequalities regarding COVID19 crisis, Emergencias Emercam needs your support more than ever. I therefore invite you to follow Emergencias Emercam page and why not become a member of the association. If you are a business, you can support Emergencias Emercam by doing charitable work. Thanks for your help !
www.instagram.com/emergencias_emercam/
🇪🇸 Hoy, me gustaría hablarte de la asociación Emergencias Emercam que está haciendo un trabajo extraordinario para ayudar a los más desfavorecidos proporcionando alimentos, ayudando las personas solas, discapacitadas y mayores y ofreciendo una garantía de bienestar de la población. En este contexto de aumento masivo de las desigualdades frente a la crisis del COVID19 y mientras los políticos miran hacia otra parte, Emergencias Emercam necesita tu apoyo más que nunca. Por lo tanto, te invito a seguir la página de Emergencias Emercam y, si lo quieres, a convertirte en miembro de la asociación. Si eres una empresa, puedes apoyar a Emergencias Emercam realizando obra de caridad. Gracias por tu apoyo !
www.instagram.com/emergencias_emercam/
🇫🇷 Aujourd’hui, j’aimerais vous parler de l’association Emergencias Emercam qui fait un travail extraordinaire pour venir en aide au plus démunis d’entre nous en fournissant de la nourriture, assistant les personnes seules, handicapées et âgées et offrant une garantie au bien-être de la population. Dans ce contexte d’augmentation massive des inégalités face à la crise du COVID19 et pendant que les politiques regardent ailleurs, Emergencias Emercam
a besoin plus que jamais de votre soutien. Je vous invite donc à suivre la page de Emergencias Emercam et pourquoi pas à devenir membre de l’association. Si vous êtes une entreprise, vous pouvez soutenir Emergencias Emercam en faisant preuve d’action de bienfaisance. Merci pour votre aide !
A Toa of Iron but after a few augmentations his body and power was altered. He has the ability to control and morph metal with concentration and the ability to make them rust. He is unable to reverse the effects of rusting though.
With their razor-sharp claws and alarming alacrity, the Wun'Tux are formidable enough opponents without augmentation. Their armoured Planewalkers only serve to make them more ferocious and intimidating.
The Planewalkers look ungainly and awkward at first glance. Their odd angles and forward tilt give the impression the machine might tumble forward at any moment. But the Wun'Tux engineers are far from careless; the poise is maintained by a unique system of gyroscope-like devices, the centre of gravity so easily manipulated as to give the Planewalker a shocking straight-line speed.
The 'walkers are typically used to defend valuable locations (e.g. durillium mines) and to assault hardened enemy targets; the Wun'Tux are aware of the terror the sight of one can spark, however, and are not shy in using them to keep unruly slaves in line. BroodTribes are not shy of using the armour against other Wun'Tux, either; the 'walkers often feature in the frequent bouts of Wun'Tux infighting.
Planewalkers are usually piloted by the second-born of a brood; it is a position of respect and relative protection compared to third-born and below who tend to be deployed as foot soldiers. These walker pilots are talented but prone to arrogance and overestimation of their skills.
Their 'Shredder' cannons inflict devastating damage on organic and lightly armoured targets, especially at short range. Their thick armour enables them to survive sustained exposure on the front lines. Their main vulnerability is from the air, although airborne attackers have their best chance of hitting a Planewalker if it is standing still; they are difficult targets when moving at full speed. The USEF purposefully struck at defending walkers from orbit in preparation for the battle at Dronta VIII.
The 'Voidrunners' (a group of ex-slaves involved in a guerilla war against the reptiles) have a way of disabling the gyro-stabilisers with a well-placed Improvised Explosive Device. This causes the 'walker to malfunction, lose balance and often come crashing to the ground. This method, to the relief of Wun'Tux everywhere, not widely known.
It is against Planewalkers that the Blackname X-MM made its name; within the tight confines or an urban sprawl, the human mechs were able to evade the Wun'Tux's shredder cannons and close in for the kill. This remains one of the rare occasions on which Planewalkers were bested by another mech.
Ray Pitts, co-principal investigator for the Orbital Syngas Commodity Augmentation Reactor (OSCAR), performs ground testing at NASA’s Kennedy Space Center in Florida. The tests are in preparation for a scheduled suborbital flight test later this year, facilitated by NASA’s Flight Opportunities program. Begun as an Early Career Initiative project, OSCAR evaluates technology to make use of trash and human waste generated during long-duration spaceflight. Photo credit: NASA/Amber Jean Watson
First Air 737 landing at Rankin Inlet Nunavut
For braking augmentation to work, the thrust leaving the back of both jet engines must be simultaneously reversed without anything, uhm, discombobulating.
Many planes have reverse thrust. But only a few models are mounted so that passengers can watch... and pray.
Landing on gravel will kick up a horizontal vortex of dust, here's a link to Canadian North 737 landing at Cambridge Bay well taken by Jason Pineau.
www.flickr.com/photos/jspitfire/7100216155/
.
.
links to my favourite Noisy Northern Videos
your choice, jet engine and/or big block river-running speedboats
The Rockwell XFV-12 was a prototype supersonic United States Navy fighter which was built in 1977. The XFV-12 design attempted to combine the Mach 2 speed and AIM-7 "Sparrow" armament of the McDonnell Douglas F-4 "Phantom II" in a VTOL (vertical takeoff and landing) fighter for the small Sea Control Ship which was under study at the time. On paper, it looked superior to the subsonic Hawker Siddeley "Harrier" attack fighter. However, it proved unable to produce enough thrust for vertical flight, even with an installed engine delivering more thrust than its empty weight, and the project was abandoned.
In 1972, the Navy issued a request for proposals for a next generation supersonic V/STOL fighter/attack aircraft. The XFV-12A, despite its concept being considered risky compared to that of the Harrier, was selected for development.
To reduce costs, the nose from a Douglas A-4 Skyhawk and intakes from the F-4 were used. Engine rig testing began in 1974. Free-flight model tests conducted at the NASA Langley full-scale wind tunnel showed the projected thrust augmentation levels were highly optimistic, and that the aircraft would most likely be incapable of vertical flight on the thrust available, while the design remained suitable for conventional flight.
The XFV-12 used a thrust augmented wing concept in which exhaust would be directed through spaces in a wing opened up like venetian blinds to increase available lift, somewhat like Lockheed's unsuccessful XV-4 "Hummingbird". Such arrangement restricted weapons carriage to under the narrow fuselage and two conformal missile mounts. Its canards were extremely large, with almost 50% of the area of the wings, making it effectively a tandem wing. The 30,000 lbf (130 kN)-class afterburning turbofan engine had enough thrust to lift the weight of the 20,000 lb (9,072 kg) aircraft. It was modified to further increase thrust for vertical lift. The rear engine exhaust was closed and the gases redirected through ducts to ejector nozzles in the wings and canards for vertical lift.
U.S. Marine watch standers with Marine Security Augmentation Unit, Marine Corps Embassy Security Group grapple during a unit-wide squad competition aboard Marine Corps Base Quantico, Virginia, August 8, 2019. During the competition, each squad of MSAU Marines completed grueling tasks, which challenged them both physically and mentally. There were a total of 11 stations laid out on an 11-mile-long course. The challenges tested a variety of skills, including tactical combat casualty care, room clearing, defensive tactics, intruder apprehension, weapons handling, and live-fire training. (U.S. Marine Corps photo by Sgt. Mackenzie Gibson) www.dvidshub.net
Mathura is a city in the North Indian state of Uttar Pradesh. It is located approximately 50 kilometres north of Agra, and 145 kilometres south-east of Delhi; about 11 kilometres from the town of Vrindavan, and 22 kilometres from Govardhan. It is the administrative centre of Mathura District of Uttar Pradesh. During the ancient period, Mathura was an economic hub, located at the junction of important caravan routes. The 2011 census of India estimated the population of Mathura to be 441,894.
Mathura is the birthplace of Lord Krishna which is located at the centre of Braj or Brij-bhoomi, called Shri Krishna Janma-Bhoomi, literally: 'Lord Krishna's birthplace'. It is one of the seven cities (Sapta Puri) considered holy by Hindus. The Keshav Dev Temple was built in ancient times on the site of Krishna's birthplace (an underground prison). Mathura was the capital of the Surasena Kingdom, ruled by Kansa the maternal uncle of Krishna.
Mathura has been chosen as one of the heritage cities for HRIDAY - Heritage City Development and Augmentation Yojana scheme of Government of India.
HISTORY
Mathura has an ancient history and also homeland and birthplace of Krishna who was born in yadu dynasty. According to the Archaeological Survey of India plaque at the Mathura Museum, the city is mentioned in the oldest Indian epic, the Ramayana. In the epic, the Ikshwaku prince Shatrughna slays a demon called Lavanasura and claims the land. Afterwards, the place came to be known as Madhuvan as it was thickly wooded, then Madhupura and later Mathura.
In the 6th century BCE Mathura became the capital of the Surasena mahajanapada. The city was later ruled by the Maurya empire (4th to 2nd centuries BCE) and the Shunga dynasty (2nd century BCE). It may have come under the control of Indo-Greeks some time between 180 BCE and 100 BCE. It then reverted to local rule before being conquered by the Indo-Scythians during the 1st century BCE.
Mathuran art and culture reached its zenith under the Kushan dynasty which had Mathura as one of their capitals, the other being Purushapura (Peshawar). The dynasty had kings with the names of Kujula Kadphises, Kanishka, Huvishka and Vasudeva I.
Megasthenes, writing in the early 3rd century BCE, mentions Mathura as a great city under the name Μέθορα (Méthora).
The Indo-Scythians (aka Sakas or Shakas) conquered the area of Mathura over Indian kings around 60 BCE.
The findings of ancient stone inscriptions in Maghera, a town 17 kilometres from Mathura, provide historical artifacts giving more details on this era of Mathura. The opening of the 3 line text of these inscriptions are in Brahmi script and were translated as: "In the 116th year of the Greek kings..."
The Mathura Lion Capital inscriptions attest that Mathura fell under the control of the Sakas. The inscriptions contain references to Kharaosta Kamuio and Aiyasi Kamuia. Yuvaraja Kharostes (Kshatrapa) was the son of Arta, as is attested by his own coins.
Arta is stated to be brother of King Moga or Maues. Princess Aiyasi Kambojaka, also called Kambojika, was the chief queen of Shaka Mahakshatrapa Rajuvula. Kamboja presence in Mathura is also verified from some verses of the epic, the Mahabharata, which are believed to have been composed around this period.
The Indo-Scythian satraps of Mathura are sometimes called the "Northern Satraps", as opposed to the "Western Satraps" ruling in Gujarat and Malwa. After Rajuvula, several successors are known to have ruled as vassals to the Kushans, such as the "Great Satrap" Kharapallana and the "Satrap" Vanaspara, who are known from an inscription discovered in Sarnath, and dated to the 3rd year of Kanishka (c 130 CE), in which they were paying allegiance to the Kushans.
Mathura served as one of the Kushan Empire's two capitals from the first to the third centuries.
Faxian mentions the city as a centre of Buddhism about 400 while his successor Xuanzang, who visited the city in 634 CE, mentions it as Mot'ulo, recording that it contained twenty Buddhist monasteries and five Brahmanical temples. Later, he went east to Thanesar, Jalandhar in the eastern Punjab, before climbing up to visit predominantly Theravada monasteries in the Kulu valley and turning southward again to Bairat and then Mathura, on the Yamuna river.
The city was sacked and many of its temples destroyed by Mahmud of Ghazni in 1018 and again by Sikandar Lodhi, who ruled the Sultanate of Delhi from 1489 to 1517.
Sikander Lodhi earned the epithet of 'Butt Shikan', the 'Destroyer of Hindu deities'. The Mughal Emperor Aurangzeb, built the city's Jami Masjid (Friday mosque) .[citation needed] The noteworthy fact is that the exact place of birth of Krishna, according to historians, is in the place of worship of the Hindus, though the mosque was built near the birthplace of Krishna. The bigger Krishna shrine, better known as Dwarkadeesh Temple is a few metres away from what is believed to be the actual birthplace of Krishna. It was built in 1815 by Seth Gokuldas Parikh, Treasurer of Gwalior.
In 2016, 24 people including 2 police officers were killed in the Jawahar Bagh clash, when the police tried to evict a large number of squatters from the public park
GEOGRAPHY
Mathura is located at 27.28°N 77.41°E. It has an average elevation of 174 metres
DEMOGRAPHICS
The 2011 census of India estimates the population of Mathura to be 441,894, a decadal growth rate of 22.53 per cent from 2001 census of India. Males account for 54% (268,445) and females for 46% (173,449) of this population. Sex ratio of Mathura is 858 females per 1000 males, which has increased from 840 in 2001. However, national sex ratio is 940. Population density in 2011 has increased from 621 per km2 in 2001 to 761 per km2. Mathura has an average literacy rate of 72.65 per cent which has increased from 61.46 per cent in 2001 but still lower than the national average of 74.04 per cent. Male and female literacy rate are 84.39 and 58.93 per cent respectively. 15.61 per cent of Mathura's population is under 6 years of age. This figure was 19.56 per cent in 2001 census. Mathura has large population of Jat and Yadav in rural areas and Brahmins & Baniyas in City. The famous cities/villages of Mathura District are as follows.
Lohwan
Vrindavan
Baldeo
Nandgaon
Barsana
Goverdhan
Gokul
Chaumuhan
Kosi Kalan
TRANSPORTATION
RAIL
Mathura is well connected by train to major cities in India such as New Delhi, Mumbai, Kolkata, Chennai, Bangalore, Hyderabad, Indore, Alwar, Jaipur, Bhopal, Gwalior, Jabalpur, Ujjain, Rewa, Lucknow, Kanpur, Varanasi etc.
The city is served by four stations, Mathura Junction being the biggest one connecting to West, North and Southern India. Mathura Cantt connects to eastern Uttar Pradesh. Bhuteshwar serves for local trains for Delhi, Delhi NCR, Agra, Bharatpur and Alwar. Another station Krishnajanmabhoomi connects to Vrindavan via rail bus.
ROAD
Mathura is well connected by road to the rest of Uttar Pradesh and India. NH 2 (Delhi-Howrah) Highway passes through the city and connects to National Highway 3 (to Mumbai), a part of which is known as Mathura Road. NH-11 (Agra to Bikaner). SH-33 (Bareilly to Mathura via Badaun ,Ujhani, Kasganj ,Soron, Sikandra Rao, Hathras) NH-93 (Moradabad) are also prominent arterial highways. Yamuna Expressway also connects to Mathura and in fact shortest way to reach Mathura by road.
The city is served by Upsrtc, JNNURAM, Rajasthan, Haryana, Madhya Pradesh, DTC, Chandigarh and Punjab state transportation bus companies. Mathura depot, run by upsrtc - the Uttar Pradesh state bus company - runs 120 buses. Direct buses are available to Alwar, Agra, Aligarh, Khair, Indore, Bhopal, Gwalior, Jabalpur, Jaipur, Udaipur, Ajmer, Delhi, Chandigarh, Lucknow, Kanpur, Meerut, Haridwar, Rohtak and other Indian cities. An intercity JnNURM bus facility also exists.
AIR
As of now the city has no airport but the airport was proposed to Mathura in 2012. The civil aviation minister Ajit Singh suggested Mathura's name for the site of a new greenfield international airport to chief minister of Uttar Pradesh Akhilesh Yadav. Mathura's name came into play when group of ministers terminated the planning of building Taj International Airport at Greater Noida. Land has been marked, and construction is in progress near the Yamuna Expressway, with plans to open in the next five years with regular flights to Delhi, Mumbai, Ujjain and Varanasi and some international routes in future.
TOURISM
Mathura is a holy city for Hinduism, the world's third-largest religion. There are many places of historic and religious importance in Mathura and its neighbouring towns. The twin-city to Mathura is Vrindavan. As the home of Krishna in his youth, the small town is host to a multitude of temples belonging to various sects of Hinduism proclaiming Krishna in various forms and avatars. Some places of interest are:
Baldeo(Dauji Mandir)
Lohwan Mata Mandir
Shri Ratneshwar Mahadev
Gopinath Maharaj Mandir
Keshav Dev Temple (Shri Krishna Janma Bhoomi)
Vishram Ghat (Bank of River Yamuna)
Shri Jagannath Temple Bhuteshwar Mathura
Prem Mandir, Vrindavan
Vrindavan Chandrodaya Mandir, Vrindavan
Mathura Museum
Birla Mandir
Shri Krishna Janmabhoomi
Naam yog Sadhna Mandir (Baba Jai Gurudev Temple)
Banke Bihari Temple
Shri Krishna Janmabhoomi
Iskcon Temple.
bhuteshwar temple
The Udasin Kashni Ashram (Ramanrati) near Gokul (Mahaven)
STRATEGIC IMPORTANCE
Mathura is the home for Indian I Corps (Strike Formation) within the Indian Army's Central Command, hosting Strike I Corps headquarters in a large classified area in the outskirts of the city known as Mathura Cantonment (Central Command itself has its headquarters at Lucknow). It hosts Strike Infantry units, Air Defence units, Armoured Divisions, Engineer brigades, Aritillery Units and classified units of Strategic Nuclear Command. Corps I is primarily responsible for western borders of India. In 2007 during Exercise Ashwamedha, all the armoured, artillery and infantry divisions performed a simulation of an overall NBC (nuclear-chemical-biological) environment. The aim was to show operational ability in high intensity, short duration and 'sudden' battles.
INDUSTRIES
One of the major contributors in the economy of Uttar Pradesh are Mathura Industries.[citation needed] Mathura Refinery located in the city is one of the biggest oil refineries of Asia with 8.0 MMTPA refining capacity. This oil refinery of the Indian Oil Corporation is a highly technologically advanced oil refinery. Mathura Refinery is the first in Asia and third in the world to receive the coveted ISO-14001 certification for Environment Management System in 1996.
Textile printing industry that includes both sari-printing and fabric dyeing and silver ornaments manufacturing are major industrial contributors to the region. Apart from these other industries are water tap manufacturing units and other decorative and household items. Mathura also is a big centre for production of cotton materials; prominent among them being pure white bleached cotton sarees for women and dhotis for men,and cotton niwar tapes for beds. It is also a hub for production of milk based sweet meals,prominent among them being mathura Pedas and burfis. Renowned as the place where rivers of milk flowed, Mathura till today boasts of Milk trading centres where you can buy any amount of fresh milk where rates vary every few minutes and are notified on a black board akin to stock prices.
POLITICS
In 2014 General Elections Mrs. Hema Malini of BJP became the Member of Parliament from Mathura Constituency. The Mayor of the city is Mrs. Manisha Gupta of BJP.
CULTURE
Mathura has contributed a lot towards Indian Culture through its rich heritage. The ethos of Mathura, and in fact the whole of Braj mandal is centered on Krishna and his tales. Mathura sees heightened activities during the major festivities dedicated to Krishna.
The Braj culture has been expressed widely through various practices.
Sanjhee is the colourful art of decorating the ground with flowers.
Rasiya is a tradition that is integral to Mathura's culture. It is the tradition of folk-songs that describe the love of the divine couple Radha and Krshnaji. It is an inseparable part of the Holi celebrations and all other festive occasions at Mathura. (Dhulendi – Holi with drums (dholak), colours, etc. originated from Braj region hundreds of millennia before today.)
Raaslilas of Mathura have become an integral part of Indian Folklore. Krshnaji had danced the Raas with gopis on banks of Yamuna river.
Charkula is a traditional folk dance of the Braj. In this dance, a woman balances a column of deepikas on her head and dances to the accompaniment of Rasiya songs by the menfolk.
The language spoken in the Braj mandal is mainly Hindi which is spoken in a different dialect. This dialect is characteristic with the Braj region and known as Brajbhasha. Being close to haryana and uttar pradesh haryanwi is spoken by people and very few people speak Punjabi. Before Hindi and until past few centuries, Brajbhasha used to be the dominant language in literature.
Mathura is one of the seven most holy places for Hindus in India.
- Ayodhyā Mathurā Māyā Kāsi Kāñchī Avantikā I
- Purī Dvārāvatī chaiva saptaitā moksadāyikāh II - Garuḍa Purāṇa I XVI .14
A Kṣetra is a sacred ground, a field of active power, a place where Moksha, final release can be obtained. The Garuda Purana enumerates seven cities as giver of Moksha, They are Ayodhya, Mathura, Māyā, Kāsi, Kāñchī, Avantikā, Puri and Dvārāvatī.
MEDIA AND COMMUNICATIONS
All India Radio has a local station in Mathura which transmits various programs of mass interest. Commissioned in 2001, Mathura has a Programme generating Facility (PGF) of Doordarshan - India's Public service Broadcasters.
EDUCATIONAL INSTITUTIONS
GLA University, R.K. Group of Institutions (including Rajiv Academy For Technology & Management, Rajiv Academy For Teacher's Education, Rajiv Academy For Pharmacy, K.D. Dental College & Hospital, etc.) and BSA College of engineering and technology, Excel Institute of Management & Technology has been accorded as status of university). 40 engineering & management colleges had been established in Mathura up to 12-12-2009.
Mathura is home to the Uttar Pradesh Pandit Deen Dayal Upadhyaya Veterinary University, the first of its kind in the state and the fourth in the country to be made independent veterinary universities."Mathura University ::-:: Website Loading". Upvetuniv.edu.in. Retrieved 2013-11-17.The college was established in 1947 by Govt of U.P. and it is Asia's first veterinary college which awarded Veterinary science degree. The University is located on the Mathura-Agra road, about 5 kilometres from Mathura Junction. The main campus of the University is spread over a land area of 3.1659 km2 in Mathura Cantt and about 6 km2 at Madhurikund, about 20 kilometres from the main campus.
WIKIPEDIA
If you might be contemplating breast augmentation, you aren’t alone. Over 300,000 girls within the United States alone select the process yearly whereas thousands and thousands extra are contemplating the likelihood. Is breast augmentation best for you? It is necessary to get a large un...
www.isbeautytips.com/breast-augmentation-all-you-need-to-...
another challenge i gave my self i wanted to create a futuristic eye effect.
shot the image of my eye and follow a tutorial heres the finished image
what do you think?
press L to view in black
I do not know why but all my interior shots had a green tint. For the first time I used a Sony 24-70 GM lens so maybe something was wrong with my settings.
St. Peter's is noted for its beautiful stained glass windows, particularly the west window and Harry Clarke's early masterpiece entitled 'The Adoration of the Sacred Heart'. The window depicts the Sacred Heart, Mary Magdalene and St. John the Evangelist. The window was installed in 1919.
St. Peters is richly decorated with Gothic embellishments, such as gargoyles, pinnacles, bosses and columns made from Newry granite. The principal entrance is in the front, which consists of double doors, deeply and richly recessed with Newry granite columns and moulded jambs, while the tympanum is elaborately carved, and has a statue of St. Peter in the centre, the whole surmounted with a crocketted gable and paneling.
In the early 19th century, Phibsborough was a crime-ridden suburb home to many families living in poverty. Proselytisers were roaming the streets discouraging Catholicism and converting people to Anglicanism. Eventually, the concern for the children of Phibsborough materialised and a Catholic school was built in 1826. Two of the priests who were then running the school, Rev. W. Young and Rev. W. Carroll, converted the top floor of the school into a chapel. In 1843, new schools were built to house the growing number of students. The second floor of the old school building was removed and the chapels length was augmented, leaving it 123 feet (37 m) long and 35 feet (11 m) high. It then became known as a church. Over time, more and more additions, augmentations and improvements were made to the church. In 1907, work on the spire commenced after Cardinal Moran of Australia commented on the lack of Catholic church spires in the Dublin skyline.
X
Kaya
Find the #TOOCOOLFORFLICKR photo's from this shoot on X
My Haute Cuisine | Too cool for Flickr 1
© Enhanced Decadence by Kaya Sai. All rights reserved worldwide
To many people, breasts represent beauty and femininity. Breast augmentation is a surgical procedure that can be used to enhance the size, shape, or fullness of the breasts. We look forward to assisting you in achieving the very best possible results for your breast augmentation. Contact us today to schedule a consultation at (972) 543-2477. thetranscenter.com/transwomen/breast-augmentation/
U.S. Marine Sgt. Travis Riggs with the Marine Security Augmentation Unit (MSAU), engages his target during a weapons field test of the M27 Infantry Automatic Rifle at Marine Corps Base Quantico, Va., Feb. 21, 2014. The MSAU Marines conducted the live-fire range in order to familiarize themselves with the new weapons system. (DoD photo by Staff Sgt. Ezekiel R. Kitandwe/Released)
Kanchipuram a otherwise known as Kanchi (previously romanized as Kāñci-pura, Conjevaram) is a city in the Indian state of Tamil Nadu, 72 km from Chennai – the capital of Tamil Nadu. The city covers an area of 11.605 km2 and had a population of 164,265 in 2001. It is the administrative headquarters of Kanchipuram District. Kanchipuram is well-connected by road and rail. Chennai International Airport is the nearest domestic and international airport to the city, which is located at Tirusulam in Kanchipuram district.
Located on the banks of the Vegavathy River, Kanchipuram has been ruled by the Pallavas, the Medieval Cholas, the Later Cholas, the Later Pandyas, the Vijayanagar Empire, the Carnatic kingdom, and the British. The city's historical monuments include the Kailasanathar Temple and the Vaikunta Perumal Temple. Historically, Kanchipuram was a centre of education and was known as the ghatikasthanam, or "place of learning". The city was also a religious centre of advanced education for Jainism and Buddhism between the 1st and 5th centuries.
In Hindu theology, Kanchipuram is one of the seven Indian cities to reach final attainment. The city houses Varadharaja Perumal Temple, Ekambareswarar Temple, Kamakshi Amman Temple, and Kumarakottam Temple, which are some of major Hindu temples in the state. The city is a holy pilgrimage site for both Saivites and Vaishnavites. Of the 108 holy temples of the Hindu god Vishnu, 14 are located in Kanchipuram. The city is well known for its hand woven silk sarees and most of the city's workforce is involved in the weaving industry.
Kanchipuram is administered by a Special grade municipality constituted in 1947. It is the headquarters of the Kanchi matha, a Hindu monastic institution believed to have been founded by the Hindu saint and commentator Adi Sankaracharya, and was the capital city of the Pallava Kingdom between the 4th and 9th centuries.
Kanchipuram has been chosen as one of the heritage cities for HRIDAY - Heritage City Development and Augmentation Yojana scheme of Government of India.
ETYMOLOGY
Kanchipuram was known in early Tamil literature as Kachi or Kachipedu but was later Sanskritized to Kanchi or Kanchipuram. According to legend, the name Kanchi is derived from Ka referring to the Hindu god Brahma and anchi, referring to his worship of Hindu god Vishnu at this place. The earliest inscription from the Maurya period (325–185 BCE) denote the city as Kanchipuram, where King Visnugopa was defeated by Samudragupta Maurya (320–298 BCE). Patanjali (150 BCE or 2nd century BCE) refers to the city in his Mahabhasya as Kanchipuraka. The city was referred to by various Tamil names like Kanchi, Kanchipedu and Sanskrit names like Kanchipuram. The Pallava inscriptions from (250–355) and the inscriptions of the Chalukya dynasty refers the city as Kanchipura. Jaina Kanchi refers to the area around Tiruparutti Kundram. During the British rule, the city was known as Conjeevaram and later as Kanchipuram. The municipal administration was renamed Kancheepuram, while the district retains the name Kanchipuram.
HISTORY
While it is widely accepted that Kanchipuram had served as an Early Chola capital, the claim has been contested by Indian historian P. T. Srinivasa Iyengar who wrote that the Tamil culture of the Sangam period did not spread through the Kanchipuram district, and cites the Sanskritic origins of its name in support of his claim. The earliest references to Kanchipuram are found in the books of the Sanskrit grammarian Patanjali, who lived between the 3rd and 2nd centuries BCE. The city is believed to have been part of the mythical Dravida Kingdom of the Mahabharatha, and was described as "the best among cities" (Sanskrit: Nagareshu Kanchi) by the 4th-century Sanskrit poet, Kalidasa. The city was regarded as the "Banaras of the South". Kanchipuram grew in importance when the Pallavas of southern Andhra Pradesh, wary of constant invasions from the north, moved their capital south to the city in the 6th century. The Pallavas fortified the city with ramparts, wide moats, well-laid-out roads, and artistic temples. During the reign of the Pallava King Mahendravarman I, the Chalukya King Pulakesin II (610–642) invaded the Pallava kingdom as far as the Kaveri River. The Pallavas successfully defended Kanchipuram and foiled repeated attempts to capture the city. A second invasion ended disastrously for Pulakesin II, who was forced to retreat to his capital Vatapi which was besieged and Pulakesin II was killed by Narasimhavarman I (630–668), son of Mahendravarman I (600–630), at the Battle of Vatapi. Under the Pallavas, Kanchipuram flourished as a centre of Hindu and Buddhist learning. King Narasimhavarman II built the city's important Hindu temples, the Kanchi Kailasanathar Temple, the Varadharaja Perumal Temple and the Iravatanesvara Temple. Xuanzang, a Chinese traveller who visited Kanchipuram in 640, recorded that the city was 9.7 km in circumference and that its people were renowned for their bravery, piety, love of justice, and veneration for learning. The Medieval Chola king Aditya I conquered the Pallava kingdom, including Kanchipuram, after defeating the Pallava ruler Aparajitavarman (880–897) in about 890. Under the Cholas, the city was the headquarters of the northern viceroyalty. The province was renamed "Jayamkonda Cholamandalam" during the reign of King Raja Raja Chola I (985–1014), who constructed the Karchapeswarar Temple and renovated the Kamakshi Amman Temple. His son, Rajendra Chola I (1012–44) constructed the Yathothkari Perumal Temple. According to the Siddhantasaravali of Trilocana Sivacharya, Rajendra Chola I brought a band of Saivas with him on his return from the Chola expedition to North India and settled them in Kanchipuram. In about 1218, the Pandya king Maravarman Sundara Pandyan (1216–1238) invaded the Chola country, making deep inroads into the kingdom which was saved by the intervention of the Hoysala king Vira Narasimha II (1220–1235), who fought on the side of the Chola king Kulothunga Chola III. Inscriptions indicate the presence of a powerful Hoysala garrison in Kanchipuram, which remained in the city until about 1230. Shortly afterwards, Kanchipuram was conquered by the Telugu Cholas, from whom Jatavarman Sundara Pandyan I took the city in 1258. The city remained with the Pandyas until 1311 when the Sambuvarayars declared independence, taking advantage of the anarchy caused by Malik Kafur's invasion. After short spells of occupation by Ravivarman Kulasekhara of Venad (Quilon, Kerala) in 1313–1314 and the Kakatiya ruler Prataparudra II, Kanchipuram was conquered by the Vijayanagar general Kumara Kampana, who defeated the Madurai Sultanate in 1361.
The Vijayanagar Empire ruled Kanchipuram from 1361 to 1645. The earliest inscriptions attesting to Vijayanagar rule are those of Kumara Kampanna from 1364 and 1367, which were found in the precincts of the Kailasanathar Temple and Varadaraja Perumal Temple respectively. His inscriptions record the re-institution of Hindu rituals in the Kailasanathar Temple that had been abandoned during the Muslim invasions. Inscriptions of the Vijayanagar kings Harihara II, Deva Raya II, Krishna Deva Raya, Achyuta Deva Raya, Sriranga I, and Venkata II are found within the city. Harihara II endowed grants in favour of the Varadaraja Perumal Temple. In the 15th century, Kanchipuram was invaded by the Velama Nayaks in 1437, the Gajapati kingdom in 1463–1465 and 1474–75 and the Bahmani Sultanate in about 1480. A 1467 inscription of Virupaksha Raya II mentions a cantonment in the vicinity of Kanchipuram. In 1486, Saluva Narasimha Deva Raya, the governor of the Kanchipuram region, overthrew the Sangama Dynasty of Vijayanagar and founded the Saluva Dynasty. Like most of his predecessors, Narasimha donated generously to the Varadaraja Perumal Temple. Kanchipuram was visited twice by the Vijayanagar king Krishna Deva Raya, considered to be the greatest of the Vijayanagar rulers, and 16 inscriptions of his time are found in the Varadaraja Perumal Temple. The inscriptions in four languages – Tamil, Telugu, Kannada, and Sanskrit – record the genealogy of the Tuluva kings and their contributions, along with those of their nobles, towards the upkeep of the shrine. His successor, Achyuta Deva Raya, reportedly had himself weighed against pearls in Kanchipuram and distributed the pearls amongst the poor. Throughout the second half of the 16th and first half of the 17th centuries, the Aravidu Dynasty tried to maintain a semblance of authority in the southern parts after losing their northern territories in the Battle of Talikota. Venkata II (1586–1614) tried to revive the Vijayanagar Empire, but the kingdom relapsed into confusion after his death and rapidly fell apart after the Vijayanagar king Sriranga III's defeat by the Golconda and Bijapur sultanates in 1646.
After the fall of the Vijayanagar Empire, Kanchipuram endured over two decades of political turmoil. The Golconda Sultanate gained control of the city in 1672, but lost it to Bijapur three years later. In 1676, Shivaji arrived in Kanchipuram at the invitation of the Golconda Sultanate in order to drive out the Bijapur forces. His campaign was successful and Kanchipuram was held by the Golconda Sultanate until its conquest by the Mughal Empire led by Aurangazeb in October 1687. In the course of their southern campaign, the Mughals defeated the Marathas under Sambhaji, the elder son of Shivaji, in a battle near Kanchipuram in 1688 which caused considerable damage to the city but cemented Mughal rule. Soon after, the priests at the Varadaraja Perumal, Ekambareshwarar and Kamakshi Amman temples, mindful of Aurangazeb's reputation for iconoclasm, transported the idols to southern Tamil Nadu and did not restore them until after Aurangazeb's death in 1707. Under the Mughals, Kanchipuram was part of the viceroyalty of the Carnatic which, in the early 1700s, began to function independently, retaining only a nominal acknowledgement of Mughal rule. The Marathas invaded Kanchipuram during the Carnatic period in 1724 and 1740, and the Nizam of Hyderabad in 1742.
Kanchipuram was a battlefront for the British East India Company in the Carnatic Wars against the French East India Company and in the Anglo-Mysore Wars with the Sultanate of Mysore. The popular 1780 Battle of Pollilur of the Second Anglo-Mysore War, known for the use of rockets by Hyder Ali of Mysore, was fought in the village of Pullalur near Kanchipuram. In 1763, the British East India Company assumed indirect control from the Nawab of the Carnatic over the erstwhile Chingleput District, comprising the present-day Kanchipuram and Tiruvallur districts, in order to defray the expenses of the Carnatic wars. The Company brought the territory under their direct control during the Second Anglo-Mysore War, and the Collectorate of Chingleput was created in 1794. The district was split into two in 1997 and Kanchipuram made the capital of the newly created Kanchipuram district.
GEOGRAPHY
Kanchipuram is located at 12.98°N 79.71°E, 72 km south-west of Chennai on the banks of the Vegavathi River, a tributary of the Palar River. The city covers an area of 11.6 km2 and has an elevation of 83.2 m above sea level. The land around Kanchipuram is flat and slopes towards the south and east. The soil in the region is mostly clay, with some loam, clay, and sand, which are suitable for use in construction. The Chingleput District Manual (1879) describes the region's soils as "highly inferior" and "highly stony or mixed with lime, gravel, soda and laterite". It has been postulated that the granite required for the Varadaraja Perumal Temple might have been obtained from the Sivaram Hills located 10 miles east of Kanchipuram. The area is classified as a Seismic Zone II region, and earthquakes of up to magnitude 6 on the Richter Scale may be expected. Kanchipuram is subdivided into two divisions – Big Kanchi, also called Shiva Kanchi occupies the western portion of the city and is the larger of the two divisions. Little Kanchi, also called Vishnu Kanchi, is located on the eastern fringes of the city. Most of the Shiva temples lie in Big Kanchi while most of the Vishnu temples lie in Little Kanchi.
Ground water is the major source of water supplies used for irrigation – the block of Kanchipuram has 24 canals, 2809 tanks, 1878 tube wells and 3206 ordinary wells. The area is rich in medicinal plants, and historic inscriptions mention the medicinal value. Dimeria acutipes and cyondon barberi are plants found only in Kanchipuram and Chennai.
CLIMATE
Kanchipuram generally experiences hot and humid climatic conditions throughout the year. Temperatures reache an average maximum of 37.5 °C between April and July, and an average minimum of 20.5 °C between December and February. The daytime heat during summer can be oppressive; temperatures can reach 43 °C. Relative humidities of between 58% and 84% prevail throughout the year. The humidity reaches its peak during the morning and is lowest in the evening. Relative humidity is higher between November and January and is lowest throughout June.
The city receives an average of 1064 mm of rainfall annually, 68% of which falls during the northeast monsoon. Most of the precipitation occurs in the form of cyclonic storms caused by depressions in the Bay of Bengal during the northeast monsoon. The prevailing wind direction is south-westerly in the morning and south-easterly in the evening.
GOVERNMENT AND POLITICS
The Kanchipuram municipality was officially constituted in 1866, covering 7.68 km2, and its affairs were administered by a municipal committee. It was upgraded to a grade I municipality in 1947, selection grade municipality in 1983 and special grade municipality in 2008. As of 2011 the municipality occupies 11.6 km2, has 51 wards and is the biggest municipality in Kanchipuram district. The functions of the municipality are devolved into six departments: General, Engineering, Revenue, Public Health, Town Planning and the Computer Wing, all of which are under the control of a Municipal Commissioner, who is the supreme executive head. The legislative powers are vested in a body of 51 members, each representing one ward. The legislative body is headed by an elected Chairperson who is assisted by a Deputy Chairperson.
Kanchipuram comes under the Kanchipuram state assembly constituency. From the state delimitation after 1967, seven of the ten elections held between 1971 and 2011 were won by the Anna Dravida Muneetra Kazhagam (ADMK). Dravida Munnetra Kazhagam (DMK) won the seat during the 1971 and 1989 elections and its ally Pattali Makkal Katchi won the seat during the 2006 elections. The current member of the legislative assembly is V. Somasundaram from the ADMK party.
Kanchipuram Lok Sabha constituency is a newly formed constituency of the Parliament of India after the 2008 delimitation. The constituency originally existed for the 1951 election, and was formed in 2008 after merging the assembly segments of Chengalpattu, Thiruporur, Madurantakam (SC), Uthiramerur and Kanchipuram, which were part of the now defunct Chengalpattu constituency, and Alandur, which was part of the Chennai South constituency. This constituency is reserved for Scheduled Castes (SC) candidates. K. Maragatham from the All India Anna Dravida Munnetra Kazhagam is the current Member of Parliament for the constituency. Indian writer, politician and founder of the DMK, C. N. Annadurai, was born and raised in Kanchipuram. He was the first member of a Dravidian party to hold that post and was the first non-Congress leader to form a majority government in post-colonial India.
Policing in the city is provided by the Kanchipuram sub-division of the Tamil Nadu Police headed by a Deputy Superintendent of Police. The force's special units include prohibition enforcement, district crime, social justice and human rights, district crime records and special branch that operate at the district level police division, which is headed by a Superintendent of Police.
DEMOGRAPHICS
During the rule of King Narasimha Varma in the 7th century, the city covered about 10 square kilometres and had a population of 10,000. The population increased to 13,000 in subsequent years and the city developed cross patterned links with rectangular streets. The settlements in the city were mostly caste based. During the period of Nandivarma Pallavan II, houses were built on raised platforms and burnt bricks. The concepts of the verandah in the front yard, garden in the backyard, ventilation facilities and drainage of rainwater were all introduced for the first time. The centre of the city was occupied by Brahmins, while the Tiruvekka temple and houses of agricultural labourers were situated outside the city. There were provisions in the city's outskirts for training the cavalry and infantry.
During the Chola era, Kanchipuram was not the capital, but the kings had a palace in the city and lot of development was extended eastwards. During the Vijayanagara period, the population rose to 25,000. There were no notable additions to the city's infrastructure during British rule. The British census of 1901 recorded that Kanchipuram had a population of 46,164, consisting of 44,684 Hindus, 1,313 Muslims, 49 Christians and 118 Jains.
According to 2011 census, Kanchipuram had a population of 164,384 with a sex-ratio of 1,005 females for every 1,000 males, much above the national average of 929. A total of 15,955 were under the age of six, constituting 8,158 males and 7,797 females. Scheduled Castes and Scheduled Tribes accounted for 3.55% and .09% of the population respectively. The average literacy of the city was 79.51%, compared to the national average of 72.99%. The city had a total of 41807 households. There were a total of 61,567 workers, comprising 320 cultivators, 317 main agricultural labourers, 8,865 in house hold industries, 47,608 other workers, 4,457 marginal workers, 61 marginal cultivators, 79 marginal agricultural labourers, 700 marginal workers in household industries and 3,617 other marginal workers. About 800,000 (800,000) pilgrims visit the city every year as of 2001. As per the religious census of 2011, Kancheepuram had 93.38% Hindus, 5.24% Muslims, 0.83% Christians, 0.01% Sikhs, 0.01% Buddhists, 0.4% Jains, 0.11% following other religions and 0.01% following no religion or did not indicate any religious preference.Kanchipuram has 416 hectares of residential properties, mostly around the temples. The commercial area covers 62 hectares, constituting 6.58% of the city. Industrial developments occupy around 65 hectares), where most of the handloom spinning, silk weaving, dyeing and rice production units are located. 89.06 hectares are used for transport and communications infrastructure, including bus stands, roads, streets and railways lines
ECONOMY
The major occupations of Kanchipuram are silk sari weaving and agriculture. As of 2008, an estimated 5,000 families were involved in sari production. The main industries are cotton production, light machinery and electrical goods manufacturing, and food processing. There are 25 silk and cotton yarn industries, 60 dyeing units, 50 rice mills and 42 other industries in the Kanchipuram. Another important occupation is tourism and service related segments like hotels, restaurants and local transportation.
Kanchipuram is a traditional centre of silk weaving and handloom industries for producing Kanchipuram Saris. The industry is worth ₹ 100 cr (US$18.18 million), but the weaving community suffers from poor marketing techniques and duplicate market players. In 2005, "Kanchipuram Silk Sarees" received the Geographical Indication tag, the first product in India to carry this label. The silk trade in Kanchipuram began when King Raja Raja Chola I (985–1014) invited weavers to migrate to Kanchi. The craft increased with the mass migration from Andhra Pradesh in the 15th century during the Vijayanagara rule. The city was razed during the French siege of 1757, but weaving re-emerged in the late 18th century.
All major nationalized banks such as Vijaya Bank, State Bank of India, Indian Bank, Canara Bank, Punjab National Bank, Dena Bank and private banks like ICICI Bank have branches in Kanchipuram. All these banks have their Automated teller machines located in various parts of the city.
HUMAN RIGHTS
Kanchipuram has more than the national average rate of child labour and bonded labour. The local administration is accused of aiding child labour by opening night schools in Kanchipuram from 1999. There is an estimated 40,000 to 50,000 child workers in Kanchipuram compared to 85,000 in the same industry in Varanasi. Children are commonly traded for sums of between ₹ 10,000 and 15,000 (200 – $300) and there are cases where whole families are held in bondage. Child labour is prohibited in India by the Children (Pledging of Labour) Act and Child Labour (Prohibition and Regulation) Act, but these laws are not strictly enforced.
TRANSPORT, COMMUNICATION AND UTILITY SERVICES
Kanchipuram is most easily accessible by road. The Chennai – Bangalore National Highway, NH 4 passes the outskirts of the city. Daily bus services are provided by the Tamil Nadu State Transport Corporation to and from Chennai, Bangalore, Villupuram, Tirupathi, Thiruthani, Tiruvannamalai, Vellore, Salem, Coimbatore and Pondicherry. There are two major bus routes to Chennai, one connecting via Guindy and the other via Tambaram. Local bus services are provided by The Villupuram division of Tamil Nadu State Transport Corporation. As of 2006, there were a total of 403 buses for 191 routes operated out of the city.
The city is also connected to the railway network through the Kanchipuram railway station. The Chengalpet – Arakkonam railway line passes through Kanchipuram and travellers can access services to those destinations. Daily trains are provided to Pondicherry and Tirupati, and there is a weekly express train to Madurai and a bi-weekly express train to Nagercoil. Two passenger trains from both sides of Chengalpattu and Arakkonam pass via Kanchipuram.
The nearest domestic as well as international airport is Chennai International Airport, located at a distance of 72 km from the city.
Telephone and broadband internet services are provided by Bharat Sanchar Nigam Limited (BSNL), India's state-owned telecom and internet services provider. Electricity supply is regulated and distributed by the Tamil Nadu Electricity Board (TNEB). Water supply is provided by the Kanchipuram municipality; supplies are drawn from subterranean springs of Vegavati river. The head works is located at Orikkai, Thiruparkadal and St. Vegavathy, and distributed through overhead tanks with a total capacity of 9.8 litres. About 55 tonnes of solid waste are collected from the city daily at five collection points covering the whole of the city. The sewage system in the city was implemented in 1975; Kanchipuram was identified as one of the hyper endemic cities in 1970. Underground drainage covers 82% of roads in the city, and is divided into east and west zones for internal administration.
EDUCATION
Kanchipuram is traditionally a centre of religious education for the Hindu, Jainism and Buddhism faiths. The Buddhist monasteries acted as nucleus of the Buddhist educational system. With the gradual resurrection of Hinduism during the reign of Mahendra Varman I, the Hindu educational system gained prominence with Sanskrit emerging as the official language.
As of 2011 Kanchipuram has 49 registered schools, 16 of which are run by the city municipality. The district administration opened night schools for educating children employed in the silk weaving industry – as of December 2001, these schools together were educating 127 people and 260 registered students from September 1999. Larsen & Toubro inaugurated the first rail construction training centre in India at Kanchipuram on 24 May 2012, that can train 300 technicians and 180 middle level managers and engineers each year. Sri Chandrasekharendra Saraswathi Viswa Mahavidyalaya and Chettinad Academy of Research and Education (CARE) are the two Deemed universities present in Kanchipuram.
Kanchipuram is home to one of the four Indian Institute of Information of Technology, a public private partnered institute, offering under graduate and post graduate programs in information technology. The city has two medical colleges – Arignar Anna Memorial Cancer Institute and Hospital, established in 1969 is operated by the Department of Health, Government of Tamil Nadu and the privately owned Meenakshi Medical College. The city has 6 engineering colleges, 3 polytechnic institutes and 6 arts and science colleges.
RELIGION
BUDDHISM
Buddhism is believed to have flourished in Kanchipuram between the 1st and 5th centuries. Some notable Buddhists associated with Kanchipuram are Āryadeva (2nd–3rd centuries) – a successor of Nāgārjuna of Nalanda University, Dignaga and the Pali commentators Buddhaghosa and Dhammapala. According to a popular tradition, Bodhidharma, a 5th/6th-century Buddhist monk and founder of Shaolin Kung Fu was the third son of a Pallava king from Kanchipuram. However, other traditions ascribe his origins to other places in Asia. Buddhists institutions from Kanchipuram were instrumental in spreading Theravada Buddhism to the Mon people of Myanmar and Thailand who in return spread the religion to the incoming Burmese and Thai people.
JAINISM
It is thought that Jainism was introduced into Kanchipuram by Kunda Kundacharya (1st century). Jainism spread to the city by Akalanka (3rd century). Kalbhras, the rulers of Kanchipuram before the Pallavas, followed Jainism which gained popularity from royal patronage. The Pallava kings, Simhavishnu, Mahendra Varman and Simhavarman (550–560) followed Jainism, until the advent of Nayanmars and Azhwars during the 6th and 7th centuries. Mahendravarman I converted from Jainism to Hinduism under the influence of the Naynamar, Appar, was the turning point in the religious geography. The two sects of Hinduism, Saivism and Vaishnavism were revived under the influence of Adi Sankara and Ramanuja respectively. Later Cholas and Vijayanagara kings tolerated Jainism, and the religion was still practiced in Kanchi.
Trilokyanatha/Chandraprabha temple is a twin Jain temple that has inscriptions from Pallava king, Narasimhavarman II and the Chola kings Rajendra Chola I, Kulothunga Chola I and Vikrama Chola, and the Kanarese inscriptions of Krishnadevaraya. The temple is maintained by Tamil Nadu archaeological department.
HINDUISM
Hindus regard Kanchipuram to be one of the seven holiest cities in India, the Sapta Puri. According to Hinduism, a kṣetra is a sacred ground, a field of active power, and a place where final attainment, or moksha, can be obtained. The Garuda Purana says that seven cities, including Kanchipuram are providers of moksha. The city is a pilgrimage site for both Saivites and Vaishnavites.
Ekambareswarar Temple in northern Kanchipuram, dedicated to Shiva, is the largest temple in the city. Its gateway tower, or gopuram, is 59 metres tall, making it one the tallest temple towers in India. The temple is one of five called Pancha Bhoota Stalams, which represent the manifestation of the five prime elements of nature; land, water, air, sky, and fire. Ekambareswarar temple temple represents earth.
Kailasanathar Temple, dedicated to Shiva and built by the Pallavas, is the oldest Hindu temple in existence and is declared an archaeological monument by the Archaeological Survey of India. It has a series of cells with sculptures inside. In the Kamakshi Amman Temple, goddess Parvati is depicted in the form of a yantra, Chakra or peetam (basement). In this temple, the yantra is placed in front of the deity. Adi Sankara is closely associated with this temple and is believed to have established the Kanchi matha after this temple.
Muktheeswarar Temple, built by Nandivarman Pallava II (720–796) and Iravatanesvara Temple built by Narasimhavarman Pallava II (720–728) are the other Shiva temples from the Pallava period. Kachi Metrali – Karchapeswarar Temple, Onakanthan Tali, Kachi Anekatangapadam, Kuranganilmuttam, and Karaithirunathar Temple in Tirukalimedu are the Shiva temples in the city reverred in Tevaram, the Tamil Saiva canonical work of the 7th–8th centuries.
Kumarakottam Temple, dedicated to Muruga, is located between the Ekambareswarar temple and Kamakshi Amman temple, leading to the cult of Somaskanda (Skanda, the child between Shiva and Parvati). Kandapuranam, the Tamil religious work on Muruga, translated from Sanskrit Skandapurana, was composed in 1625 by Kachiappa Shivacharya in the temple.
Varadharaja Perumal Temple, dedicated to Vishnu and covering 93,000 m2, is the largest Vishnu temple in Kanchipuram. It was built by the Cholas in 1053 and was expanded during the reigns of Kulottunga Chola I (1079–1120) and Vikrama Chola (1118–1135). It is one of the divyadesams, the 108 holy abodes of Vishnu. The temple features carved lizards, one platted with gold and another with silver, over the sanctum. Clive of India is said to have presented an emerald necklace to the temple. It is called the Clive Makarakandi and is still used to decorate the deity on ceremonial occasions.
Tiru Parameswara Vinnagaram is the birthplace of the azhwar saint, Poigai Alvar. The central shrine has a three-tier shrine, one over the other, with Vishnu depicted in each of them. The corridor around the sanctum has a series of sculptures depicting the Pallava rule and conquest. It is the oldest Vishnu temple in the city and was built by the Pallava king Paramesvaravarman II (728–731).
Ashtabujakaram, Tiruvekkaa, Tiruththanka, Tiruvelukkai, Ulagalantha Perumal Temple, Tiru pavla vannam, Pandava Thoothar Perumal Temple are among the divyadesam, the 108 famous temples of Vishnu in the city. There are a five other divyadesams, three inside the Ulagalantha Perumal temple, one each in Kamakshi Amman Temple and Ekambareswarar Temple.
The Kanchi Matha is a Hindu monastic institution, whose official history states that it was founded by Adi Sankara of Kaladi, tracing its history back to the 5th century BCE. A related claim is that Adi Sankara came to Kanchipuram, and that he established the Kanchi mutt named "Dakshina Moolamnaya Sarvagnya Sri Kanchi Kamakoti Peetam" in a position of supremacy, namely Sarvagnya Peetha, over the other mathas (religious institutions) of the subcontinent, before his death there. Other historical accounts state that the mutt was established probably in the 18th century in Kumbakonam, as a branch of the Sringeri Matha, and that it declared itself independent.
Another mutt which was famous in ancient times was the Upanishad Bramham Mutt, located near Kailasanathar temple, Kanchipuram. It has the Mahasamadhi of Upanishad Bramham, a saint who wrote commentaries on all the major upanishads in Hinduism. It is said that the great Sage, Sadasiva Brahmendra took to sanyasa at this mutt.
OTHER RELIGIONS
The city has two mosques; one near the Ekambareswarar temple was built during the rule of Nawab of Arcot in the 17th century, and another near the Vaikunta Perumal temple shares a common tank with the Hindu temple. Muslims take part in the festivals of the Varadarajaswamy temple. Christ Church is the oldest Christian church in the city. It was built by a British man named Mclean in 1921. The church is built in Scottish style brick structure with arches and pillars.
WIKIPEDIA