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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

Defective French PiP breast implant patients protest at private clinic - London, 14.01.2012

 

Around 60 breast implant patients gathered outside The Harley Medical Group (THMG) premises on Harley Street on 14.01.2012 to protest against the clinic's refusal to replace, free of charge, any of the 13,900 faulty French-manufactured PIP (Poly Implant Prothese) silicone implants bought and surgically implanted into women by THMG which were filled with substandard industrial-grade silicone provided by German chemicals supplier Brenntag to save money, and which allegedly are more prone to rupture and leak than proper surgical-grade implants.

 

Brenntag rejected accusations of negligence on Friday 13th January after a report it could face legal action over its role as silicone supplier to PIP, and has claimed the bulk silicone-gel it provided was clearly marked as unsuitable for use in implants.

 

The French government has advised the 30,000 women in France who have the implants to have them removed due to concerns they might rupture. Governments in several other countries, such as Britain and Brazil, have asked women to visit their doctors for checks, but as yet the NHS in Britain is not offering to remove the PiP implants, despite the risk of rupture and health risks caused by leaking silicone.

 

A French investigating judge visited PIP offices earlier in January as part of a probe into the death of a woman from cancer, which could lead to charges of involuntary homicide against the firm. French authorities ordered the company to withdraw its breast implants from the market in March 2010.

 

The average cost of a breast-augmentation proceedure from The Harley Medical Group is, like most of the very profitable high-end cosmetic surgery companies in and around Harley Street, somewhere in the region of £4,500 ( 5,450), and if this is accurate then Harley Street Medical has made somewhere in the region of £58.5 million ( 70.8 million) from fitting toxic PiP implants. The company issued a statement this week claiming that if they replaced the sub-standard implants for free they would go out of business, and the responsibility should fall on the NHS or PiP - who manufactured the lower-priced implants - to clean up the mess, but the demonstrators are angrily demanding that the private clinics foot the bill.

 

Several women at the protest still have leaking PiP implants in their breasts and are suffering a wide range of serious symptoms, but cannot afford to pay the same cosmetic surgeon to remove them, let alone replace them. This kind of luxury surgery is a once-in-a-lifetime purchase fore many women, and they are angered that their lives have been put at risk by cost-cutting, and that the culprits are attempting to walk away from the whole matter, leaving the UK taxpayer to foot the bill.

 

PIP implants were banned in France in 2010, with the French government advising 30,000 women to have their implants removed, but thus far the British government has offered very limited help to British patients, choosing instead to broadcast a public information video on national TV networks this weekend downplaying the risks, with Secretary of State for Health Andrew Lansley saying in press briefings that he expects private medical companies who have fitted the French implants to "step up to their responsibilities".

  

All photos © 2012 Pete Riches

Do not reproduce, alter or reblog my images without my written permission.

Hi-Res versions of these files are available for license on application. NUJ rates apply.

about.me/peteriches

Defective French PiP breast implant patients protest at private clinic - London, 14.01.2012

 

Around 60 breast implant patients gathered outside The Harley Medical Group (THMG) premises on Harley Street on 14.01.2012 to protest against the clinic's refusal to replace, free of charge, any of the 13,900 faulty French-manufactured PIP (Poly Implant Prothese) silicone implants bought and surgically implanted into women by THMG which were filled with substandard industrial-grade silicone provided by German chemicals supplier Brenntag to save money, and which allegedly are more prone to rupture and leak than proper surgical-grade implants.

 

Brenntag rejected accusations of negligence on Friday 13th January after a report it could face legal action over its role as silicone supplier to PIP, and has claimed the bulk silicone-gel it provided was clearly marked as unsuitable for use in implants.

 

The French government has advised the 30,000 women in France who have the implants to have them removed due to concerns they might rupture. Governments in several other countries, such as Britain and Brazil, have asked women to visit their doctors for checks, but as yet the NHS in Britain is not offering to remove the PiP implants, despite the risk of rupture and health risks caused by leaking silicone.

 

A French investigating judge visited PIP offices earlier in January as part of a probe into the death of a woman from cancer, which could lead to charges of involuntary homicide against the firm. French authorities ordered the company to withdraw its breast implants from the market in March 2010.

 

The average cost of a breast-augmentation proceedure from The Harley Medical Group is, like most of the very profitable high-end cosmetic surgery companies in and around Harley Street, somewhere in the region of £4,500 ( 5,450), and if this is accurate then Harley Street Medical has made somewhere in the region of £58.5 million ( 70.8 million) from fitting toxic PiP implants. The company issued a statement this week claiming that if they replaced the sub-standard implants for free they would go out of business, and the responsibility should fall on the NHS or PiP - who manufactured the lower-priced implants - to clean up the mess, but the demonstrators are angrily demanding that the private clinics foot the bill.

 

Several women at the protest still have leaking PiP implants in their breasts and are suffering a wide range of serious symptoms, but cannot afford to pay the same cosmetic surgeon to remove them, let alone replace them. This kind of luxury surgery is a once-in-a-lifetime purchase fore many women, and they are angered that their lives have been put at risk by cost-cutting, and that the culprits are attempting to walk away from the whole matter, leaving the UK taxpayer to foot the bill.

 

PIP implants were banned in France in 2010, with the French government advising 30,000 women to have their implants removed, but thus far the British government has offered very limited help to British patients, choosing instead to broadcast a public information video on national TV networks this weekend downplaying the risks, with Secretary of State for Health Andrew Lansley saying in press briefings that he expects private medical companies who have fitted the French implants to "step up to their responsibilities".

  

All photos © 2012 Pete Riches

Do not reproduce, alter or reblog my images without my written permission.

Hi-Res versions of these files are available for license on application. NUJ rates apply.

about.me/peteriches

Image from the General Dynamics/Convair Negative Collection--Repository: San Diego Air and Space Museum Archive

Defective French PiP breast implant patients protest at private clinic - London, 14.01.2012

 

Around 60 breast implant patients gathered outside The Harley Medical Group (THMG) premises on Harley Street on 14.01.2012 to protest against the clinic's refusal to replace, free of charge, any of the 13,900 faulty French-manufactured PIP (Poly Implant Prothese) silicone implants bought and surgically implanted into women by THMG which were filled with substandard industrial-grade silicone provided by German chemicals supplier Brenntag to save money, and which allegedly are more prone to rupture and leak than proper surgical-grade implants.

 

Brenntag rejected accusations of negligence on Friday 13th January after a report it could face legal action over its role as silicone supplier to PIP, and has claimed the bulk silicone-gel it provided was clearly marked as unsuitable for use in implants.

 

The French government has advised the 30,000 women in France who have the implants to have them removed due to concerns they might rupture. Governments in several other countries, such as Britain and Brazil, have asked women to visit their doctors for checks, but as yet the NHS in Britain is not offering to remove the PiP implants, despite the risk of rupture and health risks caused by leaking silicone.

 

A French investigating judge visited PIP offices earlier in January as part of a probe into the death of a woman from cancer, which could lead to charges of involuntary homicide against the firm. French authorities ordered the company to withdraw its breast implants from the market in March 2010.

 

The average cost of a breast-augmentation proceedure from The Harley Medical Group is, like most of the very profitable high-end cosmetic surgery companies in and around Harley Street, somewhere in the region of £4,500 ( 5,450), and if this is accurate then Harley Street Medical has made somewhere in the region of £58.5 million ( 70.8 million) from fitting toxic PiP implants. The company issued a statement this week claiming that if they replaced the sub-standard implants for free they would go out of business, and the responsibility should fall on the NHS or PiP - who manufactured the lower-priced implants - to clean up the mess, but the demonstrators are angrily demanding that the private clinics foot the bill.

 

Several women at the protest still have leaking PiP implants in their breasts and are suffering a wide range of serious symptoms, but cannot afford to pay the same cosmetic surgeon to remove them, let alone replace them. This kind of luxury surgery is a once-in-a-lifetime purchase fore many women, and they are angered that their lives have been put at risk by cost-cutting, and that the culprits are attempting to walk away from the whole matter, leaving the UK taxpayer to foot the bill.

 

PIP implants were banned in France in 2010, with the French government advising 30,000 women to have their implants removed, but thus far the British government has offered very limited help to British patients, choosing instead to broadcast a public information video on national TV networks this weekend downplaying the risks, with Secretary of State for Health Andrew Lansley saying in press briefings that he expects private medical companies who have fitted the French implants to "step up to their responsibilities".

  

All photos © 2012 Pete Riches

Do not reproduce, alter or reblog my images without my written permission.

Hi-Res versions of these files are available for license on application. NUJ rates apply.

about.me/peteriches

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

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

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

Mathura (About this sound pronunciation (help·info)) 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

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

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

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

Defective French PiP breast implant patients protest at private clinic - London, 14.01.2012

 

Around 60 breast implant patients gathered outside The Harley Medical Group (THMG) premises on Harley Street on 14.01.2012 to protest against the clinic's refusal to replace, free of charge, any of the 13,900 faulty French-manufactured PIP (Poly Implant Prothese) silicone implants bought and surgically implanted into women by THMG which were filled with substandard industrial-grade silicone provided by German chemicals supplier Brenntag to save money, and which allegedly are more prone to rupture and leak than proper surgical-grade implants.

 

Brenntag rejected accusations of negligence on Friday 13th January after a report it could face legal action over its role as silicone supplier to PIP, and has claimed the bulk silicone-gel it provided was clearly marked as unsuitable for use in implants.

 

The French government has advised the 30,000 women in France who have the implants to have them removed due to concerns they might rupture. Governments in several other countries, such as Britain and Brazil, have asked women to visit their doctors for checks, but as yet the NHS in Britain is not offering to remove the PiP implants, despite the risk of rupture and health risks caused by leaking silicone.

 

A French investigating judge visited PIP offices earlier in January as part of a probe into the death of a woman from cancer, which could lead to charges of involuntary homicide against the firm. French authorities ordered the company to withdraw its breast implants from the market in March 2010.

 

The average cost of a breast-augmentation proceedure from The Harley Medical Group is, like most of the very profitable high-end cosmetic surgery companies in and around Harley Street, somewhere in the region of £4,500 ( 5,450), and if this is accurate then Harley Street Medical has made somewhere in the region of £58.5 million ( 70.8 million) from fitting toxic PiP implants. The company issued a statement this week claiming that if they replaced the sub-standard implants for free they would go out of business, and the responsibility should fall on the NHS or PiP - who manufactured the lower-priced implants - to clean up the mess, but the demonstrators are angrily demanding that the private clinics foot the bill.

 

Several women at the protest still have leaking PiP implants in their breasts and are suffering a wide range of serious symptoms, but cannot afford to pay the same cosmetic surgeon to remove them, let alone replace them. This kind of luxury surgery is a once-in-a-lifetime purchase fore many women, and they are angered that their lives have been put at risk by cost-cutting, and that the culprits are attempting to walk away from the whole matter, leaving the UK taxpayer to foot the bill.

 

PIP implants were banned in France in 2010, with the French government advising 30,000 women to have their implants removed, but thus far the British government has offered very limited help to British patients, choosing instead to broadcast a public information video on national TV networks this weekend downplaying the risks, with Secretary of State for Health Andrew Lansley saying in press briefings that he expects private medical companies who have fitted the French implants to "step up to their responsibilities".

  

All photos © 2012 Pete Riches

Do not reproduce, alter or reblog my images without my written permission.

Hi-Res versions of these files are available for license on application. NUJ rates apply.

about.me/peteriches

Defective French PiP breast implant patients protest at private clinic - London, 14.01.2012

 

Around 60 breast implant patients gathered outside The Harley Medical Group (THMG) premises on Harley Street on 14.01.2012 to protest against the clinic's refusal to replace, free of charge, any of the 13,900 faulty French-manufactured PIP (Poly Implant Prothese) silicone implants bought and surgically implanted into women by THMG which were filled with substandard industrial-grade silicone provided by German chemicals supplier Brenntag to save money, and which allegedly are more prone to rupture and leak than proper surgical-grade implants.

 

Brenntag rejected accusations of negligence on Friday 13th January after a report it could face legal action over its role as silicone supplier to PIP, and has claimed the bulk silicone-gel it provided was clearly marked as unsuitable for use in implants.

 

The French government has advised the 30,000 women in France who have the implants to have them removed due to concerns they might rupture. Governments in several other countries, such as Britain and Brazil, have asked women to visit their doctors for checks, but as yet the NHS in Britain is not offering to remove the PiP implants, despite the risk of rupture and health risks caused by leaking silicone.

 

A French investigating judge visited PIP offices earlier in January as part of a probe into the death of a woman from cancer, which could lead to charges of involuntary homicide against the firm. French authorities ordered the company to withdraw its breast implants from the market in March 2010.

 

The average cost of a breast-augmentation proceedure from The Harley Medical Group is, like most of the very profitable high-end cosmetic surgery companies in and around Harley Street, somewhere in the region of £4,500 ( 5,450), and if this is accurate then Harley Street Medical has made somewhere in the region of £58.5 million ( 70.8 million) from fitting toxic PiP implants. The company issued a statement this week claiming that if they replaced the sub-standard implants for free they would go out of business, and the responsibility should fall on the NHS or PiP - who manufactured the lower-priced implants - to clean up the mess, but the demonstrators are angrily demanding that the private clinics foot the bill.

 

Several women at the protest still have leaking PiP implants in their breasts and are suffering a wide range of serious symptoms, but cannot afford to pay the same cosmetic surgeon to remove them, let alone replace them. This kind of luxury surgery is a once-in-a-lifetime purchase fore many women, and they are angered that their lives have been put at risk by cost-cutting, and that the culprits are attempting to walk away from the whole matter, leaving the UK taxpayer to foot the bill.

 

PIP implants were banned in France in 2010, with the French government advising 30,000 women to have their implants removed, but thus far the British government has offered very limited help to British patients, choosing instead to broadcast a public information video on national TV networks this weekend downplaying the risks, with Secretary of State for Health Andrew Lansley saying in press briefings that he expects private medical companies who have fitted the French implants to "step up to their responsibilities".

  

All photos © 2012 Pete Riches

Do not reproduce, alter or reblog my images without my written permission.

Hi-Res versions of these files are available for license on application. NUJ rates apply.

about.me/peteriches

Defective French PiP breast implant patients protest at private clinic - London, 14.01.2012

 

Around 60 breast implant patients gathered outside The Harley Medical Group (THMG) premises on Harley Street on 14.01.2012 to protest against the clinic's refusal to replace, free of charge, any of the 13,900 faulty French-manufactured PIP (Poly Implant Prothese) silicone implants bought and surgically implanted into women by THMG which were filled with substandard industrial-grade silicone provided by German chemicals supplier Brenntag to save money, and which allegedly are more prone to rupture and leak than proper surgical-grade implants.

 

Brenntag rejected accusations of negligence on Friday 13th January after a report it could face legal action over its role as silicone supplier to PIP, and has claimed the bulk silicone-gel it provided was clearly marked as unsuitable for use in implants.

 

The French government has advised the 30,000 women in France who have the implants to have them removed due to concerns they might rupture. Governments in several other countries, such as Britain and Brazil, have asked women to visit their doctors for checks, but as yet the NHS in Britain is not offering to remove the PiP implants, despite the risk of rupture and health risks caused by leaking silicone.

 

A French investigating judge visited PIP offices earlier in January as part of a probe into the death of a woman from cancer, which could lead to charges of involuntary homicide against the firm. French authorities ordered the company to withdraw its breast implants from the market in March 2010.

 

The average cost of a breast-augmentation proceedure from The Harley Medical Group is, like most of the very profitable high-end cosmetic surgery companies in and around Harley Street, somewhere in the region of £4,500 ( 5,450), and if this is accurate then Harley Street Medical has made somewhere in the region of £58.5 million ( 70.8 million) from fitting toxic PiP implants. The company issued a statement this week claiming that if they replaced the sub-standard implants for free they would go out of business, and the responsibility should fall on the NHS or PiP - who manufactured the lower-priced implants - to clean up the mess, but the demonstrators are angrily demanding that the private clinics foot the bill.

 

Several women at the protest still have leaking PiP implants in their breasts and are suffering a wide range of serious symptoms, but cannot afford to pay the same cosmetic surgeon to remove them, let alone replace them. This kind of luxury surgery is a once-in-a-lifetime purchase fore many women, and they are angered that their lives have been put at risk by cost-cutting, and that the culprits are attempting to walk away from the whole matter, leaving the UK taxpayer to foot the bill.

 

PIP implants were banned in France in 2010, with the French government advising 30,000 women to have their implants removed, but thus far the British government has offered very limited help to British patients, choosing instead to broadcast a public information video on national TV networks this weekend downplaying the risks, with Secretary of State for Health Andrew Lansley saying in press briefings that he expects private medical companies who have fitted the French implants to "step up to their responsibilities".

  

All photos © 2012 Pete Riches

Do not reproduce, alter or reblog my images without my written permission.

Hi-Res versions of these files are available for license on application. NUJ rates apply.

about.me/peteriches

Defective French PiP breast implant patients protest at private clinic - London, 14.01.2012

 

Around 60 breast implant patients gathered outside The Harley Medical Group (THMG) premises on Harley Street on 14.01.2012 to protest against the clinic's refusal to replace, free of charge, any of the 13,900 faulty French-manufactured PIP (Poly Implant Prothese) silicone implants bought and surgically implanted into women by THMG which were filled with substandard industrial-grade silicone provided by German chemicals supplier Brenntag to save money, and which allegedly are more prone to rupture and leak than proper surgical-grade implants.

 

Brenntag rejected accusations of negligence on Friday 13th January after a report it could face legal action over its role as silicone supplier to PIP, and has claimed the bulk silicone-gel it provided was clearly marked as unsuitable for use in implants.

 

The French government has advised the 30,000 women in France who have the implants to have them removed due to concerns they might rupture. Governments in several other countries, such as Britain and Brazil, have asked women to visit their doctors for checks, but as yet the NHS in Britain is not offering to remove the PiP implants, despite the risk of rupture and health risks caused by leaking silicone.

 

A French investigating judge visited PIP offices earlier in January as part of a probe into the death of a woman from cancer, which could lead to charges of involuntary homicide against the firm. French authorities ordered the company to withdraw its breast implants from the market in March 2010.

 

The average cost of a breast-augmentation proceedure from The Harley Medical Group is, like most of the very profitable high-end cosmetic surgery companies in and around Harley Street, somewhere in the region of £4,500 ( 5,450), and if this is accurate then Harley Street Medical has made somewhere in the region of £58.5 million ( 70.8 million) from fitting toxic PiP implants. The company issued a statement this week claiming that if they replaced the sub-standard implants for free they would go out of business, and the responsibility should fall on the NHS or PiP - who manufactured the lower-priced implants - to clean up the mess, but the demonstrators are angrily demanding that the private clinics foot the bill.

 

Several women at the protest still have leaking PiP implants in their breasts and are suffering a wide range of serious symptoms, but cannot afford to pay the same cosmetic surgeon to remove them, let alone replace them. This kind of luxury surgery is a once-in-a-lifetime purchase fore many women, and they are angered that their lives have been put at risk by cost-cutting, and that the culprits are attempting to walk away from the whole matter, leaving the UK taxpayer to foot the bill.

 

PIP implants were banned in France in 2010, with the French government advising 30,000 women to have their implants removed, but thus far the British government has offered very limited help to British patients, choosing instead to broadcast a public information video on national TV networks this weekend downplaying the risks, with Secretary of State for Health Andrew Lansley saying in press briefings that he expects private medical companies who have fitted the French implants to "step up to their responsibilities".

  

All photos © 2012 Pete Riches

Do not reproduce, alter or reblog my images without my written permission.

Hi-Res versions of these files are available for license on application. NUJ rates apply.

about.me/peteriches

Defective French PiP breast implant patients protest at private clinic - London, 14.01.2012

 

Around 60 breast implant patients gathered outside The Harley Medical Group (THMG) premises on Harley Street on 14.01.2012 to protest against the clinic's refusal to replace, free of charge, any of the 13,900 faulty French-manufactured PIP (Poly Implant Prothese) silicone implants bought and surgically implanted into women by THMG which were filled with substandard industrial-grade silicone provided by German chemicals supplier Brenntag to save money, and which allegedly are more prone to rupture and leak than proper surgical-grade implants.

 

Brenntag rejected accusations of negligence on Friday 13th January after a report it could face legal action over its role as silicone supplier to PIP, and has claimed the bulk silicone-gel it provided was clearly marked as unsuitable for use in implants.

 

The French government has advised the 30,000 women in France who have the implants to have them removed due to concerns they might rupture. Governments in several other countries, such as Britain and Brazil, have asked women to visit their doctors for checks, but as yet the NHS in Britain is not offering to remove the PiP implants, despite the risk of rupture and health risks caused by leaking silicone.

 

A French investigating judge visited PIP offices earlier in January as part of a probe into the death of a woman from cancer, which could lead to charges of involuntary homicide against the firm. French authorities ordered the company to withdraw its breast implants from the market in March 2010.

 

The average cost of a breast-augmentation proceedure from The Harley Medical Group is, like most of the very profitable high-end cosmetic surgery companies in and around Harley Street, somewhere in the region of £4,500 ( 5,450), and if this is accurate then Harley Street Medical has made somewhere in the region of £58.5 million ( 70.8 million) from fitting toxic PiP implants. The company issued a statement this week claiming that if they replaced the sub-standard implants for free they would go out of business, and the responsibility should fall on the NHS or PiP - who manufactured the lower-priced implants - to clean up the mess, but the demonstrators are angrily demanding that the private clinics foot the bill.

 

Several women at the protest still have leaking PiP implants in their breasts and are suffering a wide range of serious symptoms, but cannot afford to pay the same cosmetic surgeon to remove them, let alone replace them. This kind of luxury surgery is a once-in-a-lifetime purchase fore many women, and they are angered that their lives have been put at risk by cost-cutting, and that the culprits are attempting to walk away from the whole matter, leaving the UK taxpayer to foot the bill.

 

PIP implants were banned in France in 2010, with the French government advising 30,000 women to have their implants removed, but thus far the British government has offered very limited help to British patients, choosing instead to broadcast a public information video on national TV networks this weekend downplaying the risks, with Secretary of State for Health Andrew Lansley saying in press briefings that he expects private medical companies who have fitted the French implants to "step up to their responsibilities".

  

All photos © 2012 Pete Riches

Do not reproduce, alter or reblog my images without my written permission.

Hi-Res versions of these files are available for license on application. NUJ rates apply.

about.me/peteriches

What are hip dips?

When females are wearing tight clothes, the lateral side of their hips, the skin dips inside.

 

How do you correct this?

We use this principle of fat grafting. We do liposuction in certain areas of the body, take out fat, treat this fat and put this fat in the zone that you want to augment. So, typically, for our patients who do not want the African or Latino butt, we correct the width of the pelvis and we correct the hip dips. At the same time, the buttocks can be improved by adding fat to the posterior part of the buttocks. Now, all these zones that need augmentation has to be discussed with the patient and an informed decision has to be made between the patient and the doctor. When I meet the patient, we discuss upon all these areas that need improvement, what does not need improvement, and what the patients expectations are. We show them the pictures and show them the past results of ours and then we decide what a patient actually needs and wants. At the same time, one has to make sure that the procedure is kept absolutely safe. Remember, buttock augmentation procedure is regarded as one of the most unsafe procedures in the history of cosmetic surgery if not done properly. The technique to do it safely is called expansion vibration lipofilling. Now, let’s understand what the problem in the procedure is and how that problem is circumvented with expansion vibration lipofilling. So now understand that once we put the fat in the buttocks, the most problematic thing that can happen is this fat being put too deep. And, in the muscle, there are some big veins and vessels and this fat can be sucked into the vessels, causing something called embolism which can be life endangering. The idea of the surgery is to make sure that the fat remains superficial and above the muscle. Understand that, in the buttock, above the muscle and beneath the skin, there is no plane or pocket in which the fat can be put. Hence we use expansion vibration lipofilling technique.

 

What is this technique?

This technique uses something called MicroAire, which was actually designed for liposuction. In reverse, this tool is used to put the fat in.

 

How does it do that?

With MicroAire, there is something called basket cannula, which keeps on vibrating inside the buttock. The cannula goes in, makes the space and releases the fat at the same time.

So this fat has actually been placed inside the buttock which is superficial, much above the muscle, in a safe zone, just beneath the skin after creating the space for it.

Hence, the survival of this fat is much better and hence the results are much better as well as you keep the fat pocket much much above the muscle and just below the skin.

To do this procedure effectively and safely, we are in partnership with MicroAire to train other plastic surgeons across the country in these techniques. This is very important because the issues which happen in the procedure unsafe. And if the procedure is not done properly, patients start fearing the procedure.

 

So, the important thing about buttock augmentation is using this technique and making sure your doctor knows exactly what you want. Whether you want a posterior projection or a width projection or you want both of them or you want just the hip dip correction. These are certain final nuances in the aesthetics which one has to understand and then go for the

procedure. It’s a very gratifying procedure because the female actually gets a nice, hourglass shape.

Kennedy Space Center employees assemble the flight hardware of NASA’s Orbital Syngas Commodity Augmentation Reactor, or OSCAR – an Early Career Initiative project at the Florida 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. OSCAR would reduce the amount of space needed for waste storage within a spacecraft, turn some waste into gasses that have energy storage and life support applications and ensure waste is no longer biologically active. A prototype has already been developed, and a team of Kennedy employees are in the process of constructing a new rig for suborbital flight testing. Photo credit: NASA/Isaac Watson

NASA image use policy.

Gaya (/ɡʌjɑː/) is a city of ancient historical and mythological significance. It is one of the major tourist attractions of Bihar. Gaya is the 2nd largest city of Bihar, with a population of 470,839, and is also the headquarters of Gaya district and Magadh division.

 

Gaya is 100 kilometres south of Patna, the capital city of Bihar. Situated on the banks of the Phalgu River (or Niranjana, as mentioned in Ramayana), it is a place sanctified by the Jain, Hindu, and Buddhist religions. It is surrounded by small rocky hills (Mangla-Gauri, Shringa-Sthan, Ram-Shila and Brahmayoni) by three sides and the river flowing on the fourth (eastern) side. The city has a mix of natural surroundings, age old buildings, green areas and narrow bylanes.

 

Gaya finds mention in the great epics, Ramayana and Mahabharata. Rama, along with Sita and Lakshmana, visited Gaya to offer pind-daan to their father Dasharath. In the Mahabharata, the place is referred to as Gayapuri. About the origin of the name ‘Gaya' as referred to in Vayu Purana is that Gaya was the name of a demon (Asura) whose body was pious after he performed rigid penance and secured blessings from Vishnu. It was said that the Gayasura's body would continue to be known as Gaya Kshetra.

 

ORIGIN OF NAME

Gaya derives its name from the mythological demon Gayasur (which literally means Gaya the demon). According to Vayu Purana, Gaya was the name of a demon (Asura) whose body was pious after he performed rigid penance and secured blessings from Vishnu. It was said that the body of Gayasura was transformed into the series of rocky hills that make up the landscape of Gaya.

 

HISTORY

ANCIENT HISTORY

Gaya is an ancient city. Documented history of Gaya dates back to the enlightenment of Gautama Buddha. About 11 km from Gaya town is Bodh Gaya, the place where Gautam Buddha attained enlightenment. Gautam Buddha was a sage on whose teachings, the religion Buddhism was founded. Since then Gaya has been a place of pilgrimage for people all over the world. Gaya further flourished under the rule of dynasties like the Mauryans who ruled from Pataliputra (modern Patna) and covered the area beyond the boundaries of the Indian subcontinent. During this period, Gaya was a part of the Magadh region.

 

Gaya experienced the rise and fall of many dynasties in the Magadh Region. From the 6th century BC to the 18th century AD, about 2300–2400 years, Gaya has been occupying an important place in the cultural history of the region. It opened up with the Sisunaga dynasty founded by Sisunaga, who exercised power over Patna and Gaya around 600 BC. Bimbisara, fifth in line, who lived and ruled around 519 BC, had projected Gaya to the outer world. Having attained an important place in the history of civilisation, the area experienced the bliss of Gautam Buddha and Bhagwan Mahavir during the reign of Bimbisara. After a short spell of Nanda dynasty, Gaya and the entire Magadha region came under the Mauryan rule with Ashoka (272 BC – 232 BC) embracing Buddhism. He visited Gaya and built the first temple at Bodh Gaya to commemorate Prince Gautama's attainment of supreme enlightenment.

 

The period of Hindu revivalism commenced with the coming of the Guptas during the 4th and 5th century A.D. Samudragupta of Magadh helped to bring Gaya in limelight. It was the headquarters of Bihar district during the Gupta empire.

 

Gaya then passed on to the Pala Empire with Gopala as the ruler. It is believed that the present temple of Bodh Gaya was built during the reign of Dharmapala, son of Gopala.

 

Gaya, in the 12th century, was invaded by Muhammad Bakhtiyar Khilji. It remained a part of the mughal empire till the place finally passed on to the Britishers after the battle of Buxar in 1764. Gaya, along with other parts of the country, won freedom in 1947.

 

MODERN HISTORY

The town of Gaya, in about 1810 AD, consisted of two parts : one the residence of the priests, which properly was called Gaya; and the other the residence of lawyers and tradesmen, which was originally called Elahabad, but later on, as developed by a renowned collector "Saheb" - Mr. Thomas Law, it was called Sahebgunj. It is the birthplace of eminent nationalist Bihar Vibhuti Dr Anugrah Narain Sinha; Bihar's first deputy Chief Minister cum Finance Minister. The last great ruler of Magadha was Maharaja of Tekari. The leader of Kisan Andolan, Swami Sahajanand Saraswati established an ashram at Neyamatpur, Gaya (Bihar) which later became the centre of freedom struggle in Bihar. Many prominent leaders of Indian National Congress visited there frequently to meet Yadunandan (Jadunandan) Sharma, the leader of Kisan Andolan who resided in the ashram set up by Swamiji. Yadunandan Sharma became the undisputed leader of peasants in the Gaya district and second in command to the legendary freedom fighter and peasant leader Swami Sahajanand Saraswati. Gaya has also immensely contributed in the Indian Independence Movement. During the independence movement, the All India session of the Congress was held under the presidency of Deshbandhu Chittaranjan Das in 1922, which was attended by great illumanaries and prominent leaders of the Indian Independence Movement, such as Mohandas K. Gandhi, Dr. Rajendra Prasad, Dr Anugrah Narayan Sinha, Sardar Patel, Maulana Azad, Jawaharlal Nehru and Sri Krishna Sinha. The former Bihar Chief Minister Late Satyendra Narain Sinha also hailed from Gaya. Shri Ishwar Chaudhary was a member of Fifth, Sixth and Ninth Lok Sabha during 1971-79 and 1989-91 representing Gaya constituency of Bihar.

 

ESTABLISHMENT OF THE GAYA DISTRICT

Gaya was established in the year 1865. Earlier Gaya was a part of the district of erstwhile Behar of Ramgarh (now in Jharkhand state) till 1864. It was given the status of independent district on 3 October 1865. Subsequently, in May 1981, Magadh division was created by the Bihar state government with the districts of Gaya, Nawada, Aurangabad and Jehanabad. All these district were at the level of sub-division, when the Gaya district was created. Gaya has seen three district partitioned off from its territory, Aurangabad and Nawada in 1976; and Jehanabad in 1988. Gaya district occupies an area of 4,976 km2 comparatively equivalent to the island of Trinidad.

 

CLIMATE

As Gaya is surrounded by hills from three sides and one side by rivers so the climate of Gaya is seasonable (means in winter it is too cold and in summer it is too hot). Climate is characterised by relatively high temperatures and evenly distributed precipitation throughout the year. The Köppen Climate Classification sub-type for this climate is "Cfa" (Humid Subtropical Climate).

 

ECONOMY

Gaya is the second biggest economy contributor after Patna for Bihar. It has a large number of household industries like production of agarbattis, production of tilkut and lai, stone crafting, power looms, Small Scale manufacturing industries, packing industries, plastic products industries, Scrap Industries and hand looms. Gaya functions as a service centre for the surrounding towns and villages. Commercial activities are located along the important roads of the town. The main vegetable market in the city is the Kedarnath Market. In additional the city has a large number of informal shops. On account of Gaya being an important centre for religious tourism, the city has a large number of costly and affordable Hotels and accommodations. Gaya has the highest number of hotels in Bihar & Jharkhand. One Five Star hotel is also proposed in Bodh gaya. Maha Bodhi Hotel, Resort, Convention Centre is the largest and most beautiful hotel in bodhgaya. On the other hand Sambodhi Retreat the best resort of Bihar and Jharkhand is also in the city.

 

Recently, Gaya has been chosen as one of the heritage cities for HRIDAY - Heritage City Development and Augmentation Yojana scheme of Government of India.

 

DEMOGRAPHICS

As per 2011 census, Gaya Urban Agglomeration had a population of 474,093. Gaya Urban Agglomeration includes Gaya (Municipal Corporation), Kaler (Out Growth) and Paharpur (Census Town). Gaya Municipal Corporation had a total population of 468,614 out of which 247,572 were males and 221,042 were females. The population below 5 years was 59,669. The sex ratio was 986. The literacy rate for the 7+ population was 85.74 per cent.

 

TRANSPORT

Gaya is well connected to the rest of India by roads, rail and airways. The Grand Chord section of the Indian Railways passes through Gaya.

 

LOCAL TRANSPORT

Many city buses, taxis are providing services across city and Bodhgaya. tongas, auto rickshaw, cycle rickshaws also ply across the city and for Bodhgaya. The main bus stands are Govt. Bus Stand, Sikaria More Bus Stand, Gaurkashni Bus Stand (Manpur), Delha Bus Stand etc. The local transport facility is very good. Nearly, many auto rickshaws are available to various destinations in the city. Many more facilities are being added day by day. Gaya Patna railway lines plays a major role in access people from the town to its state capital.

 

ROADWAYS

Regular direct bus services run from Gaya to Patna, Bhagalpur, Munger, Nalanda, Rajgir, Varanasi, Ranchi, Jamshedpur, Hazaribagh, Durgapur, Asansol, Kolkata and Dhanbad. In 2011, A/C Mercedes-Benz Luxury services have been introduced by Bihar State Road Transport Corporation for Muzaffarpur, Patna, Munger, Bhagalpur, Motihari, Hazaribagh, Koderma, and Ramgarh.

The National Highway 2 Grand Trunk Road from Kolkata to Delhi passes about 30 km from Gaya. This connects Gaya to Patna, Ranchi, Jamshedpur, Bokaro, Rourkela, Durgapur, Kolkata (495 km), Varanasi (252 km), Allahabad, Kanpur, Delhi, Amritsar, and to the Pakistani cities of Lahore and Peshawar. Gaya is connected to Patna (105 km) by NH 83, Nawada, Rajgir (78 km) and Bihar Sharif by NH 82. Plans have been made to construct a four lane road from Patna to Dobhi via Gaya and Gaya to Bihar Sharif. The proposed Mahabodhi Expressway passes through the city.

 

RAILWAYS

Gaya Junction railway station is a junction station serving the city. Gaya junction was also proposed in the list of 66 Station to be built of International standard by Mamta Banerji in UPA II gov.Gaya junction was the only station in Bihar and Jharkhand qualify in the list of 66. Gaya falls under the jurisdiction of Mughalsarai railway division of the East Central Railway zone. Grand Chord rail-line that connects Howrah and New Delhi passes through Gaya. It lies between Mughalsarai Junction on the Delhi side and Dhanbad Junction on the Howrah side. It is located at 24°48′13″N 84°59′57″E. It has an elevation of 117 metres There is also a metro system proposed between Gaya Junction and Bodhgaya.

 

AIRPORT

Situated between Gaya (7 km) and Bodh Gaya (11 km), Gaya Airport is the largest (by area) and only operating international airport in Bihar and Jharkhand. It is connected to Jeddah, Saudi Arabia for carrying Hajis every year for annual pilgrimage to holy city Makkah, Saudi Arabia; Colombo, Sri Lanka; Bangkok, Thailand; Singapore and Paro, Bhutan. It is said to be being developed as a stand-by to the Kolkata airport. Gaya Airport is proposed to expand its area and runway.

 

EDUCATION

Gaya has a bright educational history with institutions like Magadh University, Gaya College, Mirza Galibh College, Gaya Engineering College and many more. A new National Importance Management College IIM Bodhgaya Is also established. Currently this is running in the Campus of Magadh University. Central university of south Bihar is also located in Gaya.

 

WIKIPEDIA

Shots from my first visit to Sutton, taken three years ago, and not posted for some reason.

 

Now I wondering which other churches I took shots of I have failed to post.

 

Taken on a warm autumnal afternoon over Heritage Weekend.

 

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As you approach from the south this church hits you like a cliff face - even more so as its east end, next to the road, is apsidal and something quite out of the ordinary. Norman in origin it was reassembled by Ashpitel (see also Ripple) in the mid nineteenth century, but he kept to the original form of the building as can be seen in old pictures of the church before he got his hands on it. It is a pity that one cannot appreciate the structure from any distance as it is an endearing and loveable thing. Inside the height of the walls wants to make you shout `Saxon` but regrettably their thickness suggests more of a twelfth century date. There is much Norman decoration on the dressed stonework and little heads abound (inside and out) if you open your eyes. Some even have inset eyeballs. The shiny pulpit is Jacobean and a very good example of its time. How it escaped the nineteenth century when everything else in the church was replaced, we can only guess. On the floor is a very early bell - possibly dating from the 13th century (see also Coldred). The stained glass is a motley assortment - some very good indeed, especially the three apse windows. The Ascension in the north wall, by Jones and Willis - and their south nave window of similar vintage - are less attractive but nonetheless part of the rich heritage of this village church.

 

www.kentchurches.info/church.asp?p=Sutton

 

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SUTTON, NEAR DOVER,

WRITTEN likewise in antient records, Sutton near Ripple, and near Walmer, and sometimes, East Sutton; to distinguish it from other parishes of this name in other parts of this county, lies the next parish to East Langdon, north-westward. The manors of Norborne and Ripple claim paramount over disserent parts of this parish. These manors seem to be divided by the cross road at the bottom of the street; lands on the north side paying to Norborne, on the south side to Ripple.

 

There are two boroughts in it; one borsholder being chosen for East Sutton borough, at Ripple manor court; the other, at the court of the MANOR OF Norborne, for the remaining part of the parish.

 

THIS PARISH, which is but small, lies on high ground, among the open and uninclosed hills, and contains upwards of nine hundred acres of land, the soil is very thin, and rather stony, being a clay upon a chalk, but with a diversity of soil, in a smaller proportion, like the other neighbouring parishes. The village, which contains about 24 houses, having the church close to it, is situated nearly in the middle of the parish. There is no fair, nor any thing further worth mention in it.

 

THE MANOR OF EAST SUTTON, alias SUTTONCOURT, in king Henry III.'s reign, was held by Hugh Soldanks, by knight's service, whose descendant Stephen Soldank held it in king Edward I.'s reign; (fn. 1) soon after which, it came into the possession of John Wyborne, and thence again to the abbot and convent of St. Augustine, where it continued till the final diffolution of the monastery, in the 30th year of Henry VIII. when it waws surrendered, with all its lands and revednues, into the king's hands; whence it was granted not long afterwards to Mr. John Master, to hold in capite. From which name it passed into that of Wiseman, whose window, Elizabeth Wiseman, died possessed of it in the 4th and 5th years of Philip and Mary, leaving two daughters her coheirs, viz. Jane, married to Alured Barwicke, and Bridget, to George Throgmorton. Upon the partition of whose inheritance, this manor became the sole property of the former, who conveyed his interst in it by deed and fine to John Fynch, and in this name it reamined for some time, till at length it was alienated to Den, who are entered in the early part of the register of this parish as gentlemen; one of whom built a large mansions of stone, in this parish, the foundations of which are still to be seen on a pasture, on the east side of Sutton street, in which they resided; as did the Foches afterwards. They were succeeded in this manor by the family of Hussey, in which it continued, till Grace Hussey the elder, and Grace Hussey the younger, sometime about the beginning of queen Anne's reign, joined in the sale of it, by the name of the manor of Sutton-court, to Sir Robert Furnesre, bart. of Waldershare, who died possessed of this estate in 1733; on the partition of whose estates sometime afterwards, (fn. 2) this manor was wholly allotted, among others, o Anne the eldest daughter and coheir, wife of John, viscount St. John. Their son Frederick, viscount St. John, succeeded to this estate on his father's death, and on the death of his uncle Henry, viscount Bolingbroke, in 1751, to that title likewise; on his death it came to his son George, viscount Bolingbroke, who in 1791 sold it to Mr. Thomas Garside, of Deal, the present owner of it. The court for this manor has been disused for many years.

 

SUTTON FARM, alias WINKLETON, in antient records written Winkeland, lies in that part of this parish, adjoining to East Langdon, in which parish part of the demesnes of it lie. This estate, which seems in early times to have been accounted a manor, was held of the abbot of St. Augustine, as of his manor of Norborne, in king Edward I.'s time, by Henry de Cobham; from which name it passed into that of Stroude, where it remained till about the middle of Edward the IIId.'s reign, soon after which it appears to have come into the possession of the family of Criol; for Sir Nicholas Criol; or Keriel, as the name began then to be spelt, died possessed of it in the 3d year of king Richard II. and from him it devolved at length by succession to Sir Thomas Keriel, who was slain in the second battle of St. Alban's, in the 38th year of king Henry VI. He left two daughters his coheirs, of whom Alice the youngest, marrying John Fogge, esq. of Repton, afterwards knighted; on the division of their inheritance, Winkeland was allotted to him. Their son, Sir Thomas Fogge, sergeant-porter of Calais, sold his interest in it to Whitlock; and he not long afterwards alienated it to Richard Maycott, who died in the 31st year of king Henry VIII. holding it in capite by knight's service; one of his descendants passed it away by sale to Stokes, whose descendant, John Stokes, about the beginning of king Charles I.'s reign, alienated it to Edward Merriweather, gent. of Shebbertswell, in whose descendants it continued, till at length it passed, partly by marriage, in like manner as Shebberstwell abovedescribed, to the Churchills, of Henbury, in Dorsetshire; in which family it continued, till William and Henry, the two sons and coheirs in gavelkind of Awnsham Churchill, esq. conveyed it by sale in 1785, by the name of Sutton-farms, alias Winkleton, to Mr. William Baldock, of Canterbury, and he the year after passed it away to Mr. Joseph Marsh, the occupier of it, who is the present owner.

 

THERE WAS a portion of tithes arising from this estate, which belonged likewise to the above abbey; and in king Edward II.'s reign, the archbishop's commissary confirmed to them, among their other possessions of the like fort, this their part of the tithes of sheaves arising from the lands of this manor, within the bounds of this parish; (fn. 3) and archbishop Arundel confirmed the same again in king Richard II.'s reign, anno 1397, wherein these tithes are said to lie within the parish of East Langdon.

 

THIS FAMILY of Foche, alias Foach, was as early as queen Elizabeth's reign possessed of an estate in this parish, now called THE UPPER FARM, the lands of which lie adjoining to those of Sutton-court; and in that name it continued, till it was at length alienated to William Verrier, gent. of Sandwich, who died in 1710, leaving five sons; to the three youngest of whom, he by will devised his mansion, houses, and lands, in this parish. Part of these lands, by Susan, daughter of Benjamin Verrier, the youngest but one of them, went in marriage to Mr. Thomas Alkin, gent. of Canterbury, whose daughter, Mrs. Margaret Alkin, of Canterbury, a few years since passed away her interest in them by sale to Mr. William Marsh, of Walmer, the present owner of them.

 

Charities.

MR. THOMAS FOACH, gent. of this parish, gave by his will a yearly annuity of 40s. charged on Upper farm, to the church and poor of it, to be distributed yearly in bread.

 

MR. CUSHIRE gave two acres and a half of marsh land in Sholdon, now of the annual produce of 3s. 4d. to be distributed yearly in coals to the poor.

 

The poor constantly relieved are about eleven, casually eight.

 

THIS PARISH is with in the ECCLESIASTICAL JURISDICTION of the diocese of Canterbury, and deanry of Sandwich.

 

The church, which is dedicated to St. Peter and St. Paul, is but small, part of it having fallen down by an earthquake, on April 6, 1680. The present church consists of a nave and chancel, without any steeple. There is one small bell. The east end is circular. There are no memorials in it, nor marks of antiquity, excepting a circular arch over the north door, handsomely ornamented with a fretty sculpture; and a plain circular arch over the south door, both of much greater antiquity than the present church, and probably belonged to an older building.

 

The patronage of this church was part of the antient possessions of the crown, and remained so till it was given to the college or hospital at Maidstone, founded by archbishop Boniface, in king Henry III.'s reign; after which, archbishop Walter Reynolds, about the year 1314, appropriated it to the use and support of that hospital.

 

Archbishop Courtney, in the 19th year of king Richard II. anno 1395, having obtained the king's licence for making the parish church of Maidstone collegiate, gave and assigned to it the advowson, patronage, and appropriation of this church, among others likewise belonging to it, heretofore of the king's patronage, all which were held in capite, to hold in free, pure, and perpetual alms.

 

¶The collegiate church of Maidstone was dissolved by the act of the Ist of king Edward VI. after which the church of Sutton remained part of the revenues of the crown, till queen Elizabeth, in her 3d year, granted in exchange, by her letters patent, to archibishop Parker, among other estates, this church, or parsonage appropriate of Sutton, with the advowson of it, being then valued to the archbishop at 5l. 6s. 8d. yearly value; since which it has continued parcel of the possessions of the see of Canterbury to this time, his grace the archbishop being the present owner of it.

 

The parsonage is demised on a beneficial lease to Mr. Joseph Marsh, of Winkleton, the present possessor of it. There are five acres and three roods of glebe belonging to this parsonage.

 

This church has been long esteemed as a perpectual curacy. It was augmented with twenty-four pounds by archbishop Juxon, in obedience to the king's letters mandatory, by indenture, anno 13 Charles II. which augmentation was confirmed by other indentures, in the 26th year of that reign. It has likewise been since augmented by queen Anne's bounty.

 

www.british-history.ac.uk/survey-kent/vol9/pp558-564

Mathura (About this sound pronunciation (help·info)) 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

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

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

Defective French PiP breast implant patients protest at private clinic - London, 14.01.2012

 

Around 60 breast implant patients gathered outside The Harley Medical Group (THMG) premises on Harley Street on 14.01.2012 to protest against the clinic's refusal to replace, free of charge, any of the 13,900 faulty French-manufactured PIP (Poly Implant Prothese) silicone implants bought and surgically implanted into women by THMG which were filled with substandard industrial-grade silicone provided by German chemicals supplier Brenntag to save money, and which allegedly are more prone to rupture and leak than proper surgical-grade implants.

 

Brenntag rejected accusations of negligence on Friday 13th January after a report it could face legal action over its role as silicone supplier to PIP, and has claimed the bulk silicone-gel it provided was clearly marked as unsuitable for use in implants.

 

The French government has advised the 30,000 women in France who have the implants to have them removed due to concerns they might rupture. Governments in several other countries, such as Britain and Brazil, have asked women to visit their doctors for checks, but as yet the NHS in Britain is not offering to remove the PiP implants, despite the risk of rupture and health risks caused by leaking silicone.

 

A French investigating judge visited PIP offices earlier in January as part of a probe into the death of a woman from cancer, which could lead to charges of involuntary homicide against the firm. French authorities ordered the company to withdraw its breast implants from the market in March 2010.

 

The average cost of a breast-augmentation proceedure from The Harley Medical Group is, like most of the very profitable high-end cosmetic surgery companies in and around Harley Street, somewhere in the region of £4,500 ( 5,450), and if this is accurate then Harley Street Medical has made somewhere in the region of £58.5 million ( 70.8 million) from fitting toxic PiP implants. The company issued a statement this week claiming that if they replaced the sub-standard implants for free they would go out of business, and the responsibility should fall on the NHS or PiP - who manufactured the lower-priced implants - to clean up the mess, but the demonstrators are angrily demanding that the private clinics foot the bill.

 

Several women at the protest still have leaking PiP implants in their breasts and are suffering a wide range of serious symptoms, but cannot afford to pay the same cosmetic surgeon to remove them, let alone replace them. This kind of luxury surgery is a once-in-a-lifetime purchase fore many women, and they are angered that their lives have been put at risk by cost-cutting, and that the culprits are attempting to walk away from the whole matter, leaving the UK taxpayer to foot the bill.

 

PIP implants were banned in France in 2010, with the French government advising 30,000 women to have their implants removed, but thus far the British government has offered very limited help to British patients, choosing instead to broadcast a public information video on national TV networks this weekend downplaying the risks, with Secretary of State for Health Andrew Lansley saying in press briefings that he expects private medical companies who have fitted the French implants to "step up to their responsibilities".

  

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Le tramway de Nice est un réseau de tramway de 8,7 km, actuellement composé d'une seule ligne, et exploité par la Société nouvelle des transports de l'agglomération niçoise, sous le nom commercial Lignes d'azur. Inauguré le 24 novembre 2007, il se substitue aux lignes de bus 1, 2, 5 et 18. A sa mise en service, vingt rames Alstom Citadis sont mises en circulation, proposant ainsi une fréquence de 7 minutes en heures de pointe.

 

Depuis sa mise en place, le nombre de passagers ne cesse de croître, passant de 70 000 en 2008 à 90 000 par jour en 2011. Afin de pallier cette augmentation, huit rames sont reçues au cours de l'année 2010. La fréquence passe progressivement de 7 à 5 minutes, pour atteindre 4 minutes en 2011.

 

Au vu du succès de la ligne T1, le maire de Nice, Christian Estrosi décide de la création de deux autres lignes, dont les mises en service sont prévues à partir de 2015. La ligne 2 devrait desservir l'aéroport de Nice à l'ouest grâce à la construction d'un pôle multimodal et le Port de Nice à l'est. Quant à la ligne 3, elle devrait passer par la plaine du Var avec une correspondance avec la ligne 2 au pôle intermodal. Par ailleurs, la communauté urbaine Nice Côte d'azur choisit de prolonger la ligne 1 jusqu'au quartier de Pasteur.

 

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The Nice tramway is a tram system in the French city of Nice, Provence-Alpes-Côte d'Azur. Nice tramway, which opened on 24 November 2007, serves the city's northern and eastern suburbs.

The Nice tramway was designed to serve most of the population of Nice. As the city is situated on hilly ground by the sea, the line was drawn as a U shape, passing through the city centre.

 

There is currently only one line, served by two termini: Las Planas and Pont Michel. A second line, which would connect the city centre with the airport, is under discussion.

 

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La rete tranviaria di Nizza, gestita dalla Société nouvelle des transports de l'agglomération niçoise (ST2N), è un sistema di trasporto pubblico della città di Nizza ed è composta da una linea di poco meno di 9 km per un totale di 21 fermate. La tranvia è stata inaugurata del 24 novembre 2007.

 

La prima tranvia di Nizza è stata inaugurata il 27 febbraio 1879: si trattava di una tranvia a cavalli che collegava Nizza con i paesi circostanti e l'esercizio era gestito dalla Compagnie des Tramways de Nice et du Littoral (TNL). Verso la fine del XIX secolo a seguito la rapida crescita della città e di quelle vicine si è reso necessario un drastico intervento di rinnovamento della rete: nel 1900 su tutti i binari è stato adottato uno scartamento metrico e la trazione è diventata elettrica: il percorso partiva da Cagnes-sur-Mer fino a giungere a Menton attraversando Nizza, Beaulieu-sur-Mer e Monaco. Nel 1906 è stata inaugurata a Nizza una rete tranviaria urbana. Con il passare degli anni la tranvia è continuato a crescere: da Nizza partivano infatti linee per Bendejun e Levens.

 

Alla fine degli anni venti la rete tranviaria ha raggiunto la sua massima espansione: si contavano circa 145 chilometri di binari, 183 tram con 96 rimorchi ed oltre al trasporto dei passeggeri veniva effettuato anche il trasporto di merci, come cemento e calce. Già a partire dal 1927 però gli autobus sono stati preferiti ai tram segnandone cosi un lento e inesorabile declino. Nel 1934 l'intera rete extraurbana era già scomparsa, mentre quella urbana veniva soppressa gradualmente: nel 1939 delle 11 linee urbane soltanto quattro erano ancora in funzione. Durante la seconda guerra mondiale, a causa del sequestro degli autobus, sono stato riaperte due linee: nel 1942 si contavano 48 tram e 22 rimorchi. Dopo la fine del conflitto, complice anche la scarsa gestione e manutenzione, riprese l'opera di sostituzione del tram con l'autobus: il 10 gennaio 1953 anche l'ultima linea è stata chiusa.

 

Come in molte città della Francia, anche Nizza si è trovata a dover affrontare numerosi problemi di traffico, accentuato dal fatto che la maggior parte delle attività economiche sono concentrate nel centro. Per ovviare a questi problemi nel 1987 sono stati condotti degli studi sulla realizzazione di corsie riservate: nel 1997 gli autobus cominciarono a circolare nelle corsie preferenziali e nello stesso anno si è anche incominciato a discutere sulla costruzione di una linea tranviaria molto più affidabile degli autobus in quanto non soggetta al traffico veicolare ed allo stesso tempo meno costosa di una metropolitana.

 

Nel 2003 sono iniziati i lavori di costruzione della linea tranviaria[1], terminati poi nel 2007: dopo alcune settimane di prove il tram è stato inaugurato il 24 novembre 2007[2] ed è entrato in servizio due giorni dopo, il 26 novembre[3]. Il tram, fin dalla sua entrata in servizio, ha riscosso un grande successo arrivando ad avere una media passeggeri di 70.000 persone al giorno: il tempo di percorrenza totale della linea è di 34 minuti e la fraquenza è di 5 minuti nelle ora di punta e di 8 nelle altre[3]. Attualmente sono in progetto la creazione di due nuove linee.

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

And so to the weekend again. And what might be the last orchid-free weekend until well into June or even August.

 

So, enjoy the churches while you can.

 

Saturday, and not much really planned. We get up at half six with it fully light outside. The cloud and drizzle had not arrived, instead it was pretty clear and sunny.

 

No time for thinking about going out to take shots, as we had hunter-gathering to do.

 

In fact, we didn't need much, just the usual stuff to keep us going. That and the car was running on fumes. So we will that up first, and then into Tesco and round and round we go, fully the trolley up. It being Mother's Day on Saturday, we were having Jen round on Sunday, we were to have steak, so I get mushrooms.

 

And once back, we have breakfast then go to Preston for the actual steak, three ribeyes, all cut from the same stip. Jools had gone to look at the garden centre for ideas as we're going to dig up the raspberries, so just wondering what to put in their place.

 

By then the rain had come, and so we dashed back to the car, and on the way home called in at two churches.

 

First off was Goodnestone, just the other side of Wingham.

 

Its a fine estate church, covered in wonderfully knapped bricks, giving it an East Anglian feel. Before we went in, we sheltered under a tree to much on a sausage roll I had bought at the butcher, that done, we go to the church, which is open.

 

I have been here quite recently, five years back, and in truth no much glass to record, but I do my best, leave a fiver of the weekly collection and we drove over the fields to Eastry.

 

St Mary is an impressive church, with carved and decorated west face of the Norman tower, at its base an odd lean-to porch has been created, leading into the church, which does have interest other than the 35 painted medallions high in the Chancel Arch, once the backdrop to the Rood.

 

I snap them with the big lens, and the windows too. A warden points out what looks like a very much older painted window high among the roof timbers in the east wall of the Chancel.

 

I get a shot, which is good enough, but even with a 400mm lens, is some crop.

 

I finish up and we go home, taking it carefully along nearly flooded roads.

 

Being a Saturday, there is football, though nothing much of interest until three when Norwich kick off against Stoke: could they kick it on a wet Saturday afternoon in the Potteries?

 

No. No, they couldn't.

 

Ended 0-0, City second best, barely laid a glove on the Stoke goal.

 

And then spots galore: Ireland v England in the egg-chasing, Citeh v Burnley in the Cup and Chelsea v Everton in the league, all live on various TV channels.

 

I watch the first half of the rugby, then switch over when England were reduced to 14, so did enjoy the lad Haarland score another hat-trick in a 6-0 demolition.

 

And that was that, another day over with.....

 

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Set away from the main street but on one of the earliest sites in the village, flint-built Eastry church has an over restored appearance externally but this gives way to a noteworthy interior. Built in the early thirteenth century by its patrons, Christ Church Canterbury, it was always designed to be a statement of both faith and power. The nave has a clerestory above round piers whilst the east nave wall has a pair of quatrefoils pierced through into the chancel. However this feature pales into insignificance when one sees what stands between them - a square panel containing 35 round paintings in medallions. There are four deigns including the Lily for Our Lady; a dove; Lion; Griffin. They would have formed a backdrop to the Rood which would have been supported on a beam the corbels of which survive below the paintings. On the centre pier of the south aisle is a very rare feature - a beautifully inscribed perpetual calendar or `Dominical Circle` to help find the Dominical letter of the year. Dating from the fourteenth century it divides the calendar into a sequence of 28 years. The reredos is an alabaster structure dating from the Edwardian period - a rather out of place object in a church of this form, but a good piece of work in its own right. On the west wall is a good early 19th century Royal Arms with hatchments on either side and there are many good monuments both ledger slabs and hanging tablets. Of the latter the finest commemorates John Harvey who died in 1794. It shows his ship the Brunswick fighting with all guns blazing with the French ship the Vengeur. John Bacon carved the Elder this detailed piece of work.

 

www.kentchurches.info/church.asp?p=Eastry

 

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Above the Chancel Arch, enclosed within a rectangular frame, are rows of seven "medallion" wall paintings; the lower group was discovered in 1857 and the rest in 1903. They remained in a rather dilapidated state until the Canterbury Cathedral Wall Paintings Department brought them back to life.

 

The medallions are evidently of the 13th Century, having been painted while the mortar was still wet. Each medallion contains one of four motifs:

 

The trefoil flower, pictured left, is perhaps a symbol of the Blessed Virgin Mary to whom the church is dedicated; or symbolic of Christ.

 

The lion; symbolic of the Resurrection

  

Doves, either singly, or in pairs, represent the Holy Spirit

  

The Griffin represents evil, over which victory is won by the power of the Resurrection and the courage of the Christian.

 

www.ewbchurches.org.uk/eastrychurchhistory.htm

 

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EASTRY,

THE next parish north-eastward from Knolton is Eastry. At the time of taking the survey of Domesday, it was of such considerable account, that it not only gave name, as it does at present, to the hundred, but to the greatest part of the lath in which it stands, now called the lath of St. Augustine. There are two boroughs in this parish, viz. the borough of Hardenden, which is within the upper half hundred of Downhamford, and comprehends the districts of Hardenden, Selson and Skrinkling, and the borough of Eastry, the borsholder of which is chosen at Eastry-court, and comprehends all the rest of the parish, excepting so much of it as lies within that part of the borough of Felderland, which is within this parish.

 

THE PARISH OF EASTRY, a healthy and not unpleasant situation, is about two miles and an half from north to south, but it is much narrower the other way, at the broadest extent of which it is not more than a mile and an half. The village of Eastry is situated on a pleasing eminence, almost in the centre of the parish, exhiblting a picturesque appearance from many points of view. The principal street in it is called Eastrystreet; from it branch off Mill street, Church-street and Brook-street. In Mill street is a spacious handsome edisice lately erected there, as a house of industry, for the poor of the several united parishes of Eastry, Norborne, Betshanger, Tilmanstone, Waldershare, Coldred, Lydden, Shebbertswell, Swynfield, Wootton, Denton, Chillenden and Knolton. In Churchstreet, on the east side, stands the church, with the court-lodge and parsonage adjoining the church-yard; in this street is likewise the vicarage. In Brook-street, is a neat modern house, the residence of Wm. Boteler, esq. and another belonging to Mr. Thomas Rammell, who resides in it. Mention will be found hereafter, under the description of the borough of Hernden, in this parish, of the descent and arms of the Botelers resident there for many generations. Thomas Boteler, who died possessed of that estate in 1651, left three sons, the youngest of whom, Richard, was of Brook-street, and died in 1682; whose great-grandson, W. Boteler, esq. is now of Brook-street; a gentleman to whom the editor is much indebted for his communications and assistance, towards the description of this hundred, and its adjoining neighbourhood. He has been twice married; first to Sarah, daughter and coheir of Thomas Fuller, esq. of Statenborough, by whom he has one son, William Fuller, now a fellow of St. Peter's college, Cambridge: secondly, to Mary, eldest daughter of John Harvey, esq. of Sandwich and Hernden, late captain of the royal navy, by whom he has five sons and three daughters. He bears for his arms, Argent, on three escutcheons, sable, three covered cups, or; which coat was granted to his ancestor, Richard Boteler, esq. of Hernden, by Cooke, clar. in 1589. Mr. Boteler, of Eastry, is the last surviving male of the family, both of Hernden and Brook-street. Eastry-street, comprizing the neighbourhood of the above mentioned branches, may be said to contain about sixty-four houses.

 

At the south-east boundary of this parish lies the hamlet of Updown, adjoining to Ham and Betshanger, in the former of which parishes some account of it has been already given. At the southern bounds, adjoining to Tilmanstone, lies the hamlet of Westone, formerly called Wendestone. On the western side lies the borough of Hernden, which although in this parish, is yet within the hundred of Downhamford and manor of Adisham; in the southern part of it is Shrinkling, or Shingleton, as it is now called, and the hamlet of Hernden. At the northern part of this borough lie the hamlets and estates of Selson, Wells, and Gore. Towards the northern boundary of the parish, in the road to Sandwich, is the hamlet of Statenborough, and at a small distance from it is that part of the borough of Felderland, or Fenderland, as it is usually called, within this parish, in which, adjoining the road which branches off to Word, is a small seat, now the property and residence of Mrs. Dare, widow of Wm. Dare, esq. who resides in it. (fn. 1)

 

Round the village the lands are for a little distance, and on towards Statenborough, inclosed with hedges and trees, but the rest of the parish is in general an open uninclosed country of arable land, like the neighbouring ones before described; the soil of it towards the north is most fertile, in the other parts it is rather thin, being much inclined to chalk, except in the bottoms, where it is much of a stiff clay, for this parish is a continued inequality of hill and dale; notwithstanding the above, there is a great deal of good fertile land in the parish, which meets on an average rent at fifteen shillings an acre. There is no wood in it. The parish contains about two thousand six hundred and fifty acres; the yearly rents of it are assessed to the poor at 2679l.

 

At the south end of the village is a large pond, called Butsole; and adjoining to it on the east side, a field, belonging to Brook-street estate, called the Butts; from whence it is conjectured that Butts were formerly erected in it, for the practice of archery among the inhabitants.

 

A fair is held here for cattle, pedlary, and toys, on October the 2d, (formerly on St. Matthew's day, September the 21st) yearly.

 

IN 1792, MR. BOTELER, of Brook-street, discovered, on digging a cellar in the garden of a cottage, situated eastward of the highway leading from Eastrycross to Butsole, an antient burying ground, used as such in the latter time of the Roman empire in Britain, most probably by the inhabitants of this parish, and the places contiguous to it. He caused several graves to be opened, and found with the skeletons, fibulæ, beads, knives,umbones of shields, &c. and in one a glass vessel. From other skeletons, which have been dug up in the gardens nearer the cross, it is imagined, that they extended on the same side the road up to the cross, the ground of which is now pretty much covered with houses; the heaps of earth, or barrows, which formerly remained over them, have long since been levelled, by the great length of time and the labour of the husbandman; the graves were very thick, in rows parallel to each other, in a direction from east to west.

 

St. Ivo's well, mentioned by Nierembergius, in Historia de Miraculis Natureæ, lib. ii. cap. 33; which I noticed in my folio edition as not being able to find any tradition of in this parish, I have since found was at a place that formerly went by the name of Estre, and afterwards by that of Plassiz, near St. Ives, in Huntingdonshire. See Gales Scriptores, xv. vol. i. p.p. 271, 512.

 

This place gave birth to Henry de Eastry, who was first a monk, and then prior of Christ-church, in Canterbury; who, for his learning as well as his worthy acts, became an ornament, not only to the society he presided over, but to his country in general. He continued prior thirty-seven years, and died, far advanced in life, in 1222.

 

THIS PLACE, in the time of the Saxons, appears to have been part of the royal domains, accordingly Simon of Durham, monk and precentor of that church, in his history, stiles it villa regalis, quæ vulgari dicitur Easterige pronuncione, (the royal ville, or manor, which in the vulgar pronunciation was called Easterige), which shews the antient pre-eminence and rank of this place, for these villæ regales, or regiæ, as Bede calls them, of the Saxons, were usually placed upon or near the spot, where in former ages the Roman stations had been before; and its giving name both to the lath and hundred in which it is situated corroborates the superior consequence it was then held in. Egbert, king of Kent, was in possession of it about the year 670, at which time his two cousins, Ethelred and Ethelbright, sons of his father's elder brother Ermenfrid, who had been entrusted to his care by their uncle, the father of Egbert, were, as writers say, murdered in his palace here by his order, at the persuasion of one Thunnor, a slattering courtier, lest they should disturb him in the possession of the crown. After which Thunnor buried them in the king's hall here, under the cloth of estate, from whence, as antient tradition reports, their bodies were afterwards removed to a small chapel belonging to the palace, and buried there under the altar at the east end of it, and afterwards again with much pomp to the church of Ramsey abbey. To expiate the king's guilt, according to the custom of those times, he gave to Domneva, called also Ermenburga, their sister, a sufficient quantity of land in the isle of Thanet, on which she might found a monastery.

 

How long it continued among the royal domains, I have not found; but before the termination of the Saxon heptarchy, THE MANOR OF EASTRY was become part of the possessions of the see of Canterbury, and it remained so till the year 811, when archbishop Wilfred exchanged it with his convent of Christchurch for their manor of Bourne, since from the archbishop's possession of it called Bishopsbourne. After which, in the year 979 king Ægelred, usually called Ethelred, increased the church's estates here, by giving to it the lands of his inheritance in Estrea, (fn. 2) free from all secular service and siscal tribute, except the repelling of invasions and the repairing of bridges and castles, usually stiled the trinoda necessitas; (fn. 3) and in the possession of the prior and convent bove-mentioned, this manor continued at the taking of the survey of Domesday, being entered in it under the general title of Terra Monachorum Archiepi; that is, the land of the monks of the archbishop, as follows:

 

In the lath of Estrei in Estrei hundred, the archbishop himself holds Estrei. It was taxed at Seven sulings. The arable land is . . . . In demesne there are three carucates and seventy two villeins, with twenty-two borderers, having twenty-four carucates. There is one mill and a half of thirty shillings, and three salt pits of four shillings, and eighteen acres of meadow. Wood for the pannage of ten hogs.

 

After which, this manor continued in the possession of the priory, and in the 10th year of king Edward II. the prior obtained a grant of free-warren in all his demesne lands in it, among others; about which time it was valued at 65l. 3s. after which king Henry VI. in his 28th year, confirmed the above liberty, and granted to it a market, to be held at Eastry weekly on a Tuesday, and a fair yearly, on the day of St. Matthew the Apostle and Evangelist; in which state it continued till the dissolution of the priory in the 31st year of king Henry VIII. when it came in to the king's hands, where it did not remain long, for he settled it, among other premises, in the 33d year of his reign, on his new created dean and chapter of Canterbury, part of whose possessions it continues at this time. A court leet and court baron is held for this manor.

 

The manerial rights, profits of courts, royalties, &c. the dean and chapter retain in their own hands; but the demesne lands of the manor, with the courtlodge, which is a large antient mansion, situated adjoining to the church-yard, have been from time to time demised on a benesicial lease. The house is large, partly antient and partly modern, having at different times undergone great alterations. In the south wall are the letters T. A. N. in flint, in large capitals, being the initials of Thomas and Anne Nevinson. Mr. Isaac Bargrave, father of the present lessee, new fronted the house, and the latter in 1786 put the whole in complete repair, in doing which, he pulled down a considerable part of the antient building, consisting of stone walls of great strength and thickness, bringing to view some gothic arched door ways of stone, which proved the house to have been of such construction formerly, and to have been a very antient building. The chapel, mentioned before, is at the east end of the house. The east window, consisting of three compartments, is still visible, though the spaces are filled up, it having for many years been converted into a kitchen, and before the last alteration by Mr. Bargrave the whole of it was entire.

 

At this mansion, then in the hands of the prior and convent of Christ-church, archbishop Thomas Becket, after his stight from Northampton in the year 1164, concealed himself for eight days, and then, on Nov. 10, embarked at Sandwich for France. (fn. 4)

 

The present lessee is Isaac Bargrave, esq. who resides at the court-lodge, whose ancestors have been lessees of this estate for many years past.

 

THE NEVINSONS, as lessees, resided at the courtlodge of Eastry for many years. They were originally of Brigend, in Wetherell, in Cumberland. They bore for their arms, Argent, a chevron, between three eagles displayed, azure. Many of them lie buried in Eastry church. (fn. 5)

 

THE FAMILY of Bargrave, alias Bargar, was originally of Bridge, and afterwards of the adjoining parish of Patrixbourne; where John Bargrave, eldest son of Robert, built the seat of Bifrons, and resided at it, of whom notice has already been taken in vol. ix. of this history, p. 280. Isaac Bargrave, the sixth son of Robert above-mentioned, and younger brother of John, who built Bifrons, was ancestor of the Bargraves, of Eastry; he was S. T. P. and dean of Canterbury, a man of strict honour and high principles of loyalty, for which he suffered the most cruel treatment. He died in 1642, having married in 1618 Elizabeth, daughter of John Dering, esq. of Egerton, by Elizabeth, sister of Edward lord Wotton, the son of John Dering, esq. of Surrenden, by Margaret Brent. Their descendant, Isaac Bargrave, esq. now living, was an eminent solicitor in London, from which he has retired for some years, and now resides at Eastry-court, of which he is the present lessee. He married Sarah, eldest daughter of George Lynch, M. D. of Canterbury, who died at Herne in 1787, S.P. They bear for their arms, Or, on a pale gules, a sword, the blade argent, pomelled, or, on a chief vert three bezants.

 

SHRINKLING, alias SHINGLETON, the former of which is its original name, though now quite lost, is a small manor at the south-west boundary of this pa Kent, anno 1619. rish, adjoining to Nonington. It is within the borough of Heronden, or Hardonden, as it is now called, and as such, is within the upper half hundred of Downhamford. This manor had antiently owners of the same name; one of whom, Sir William de Scrinkling, held it in king Edward I.'s reign, and was succeeded by Sir Walter de Scrinkling his son, who held it by knight's service of Hamo de Crevequer, (fn. 6) and in this name it continued in the 20th year of king Edward III.

 

Soon after which it appears to have been alienated to William Langley, of Knolton, from which name it passed in like manner as Knolton to the Peytons and the Narboroughs, and thence by marriage to Sir Thomas D'Aeth, whose grandson Sir Narborough D'Aeth, bart. now of Knolton, is at present entitled to it.

 

There was a chapel belonging to this manor, the ruins of which are still visible in the wood near it, which was esteemed as a chapel of ease to the mother church of Eastry, and was appropriated with it by archbishop Richard, Becket's immediate successor, to the almory of the priory of Christ-church; but the chapel itself seems to have become desolate many years before the dissolution of the priory, most probably soon after the family of Shrinkling became extinct; the Langleys, who resided at the adjoining manor of Knolton, having no occasion for the use of it. The chapel stood in Shingleton wood, near the south east corner; the foundations of it have been traced, though level with the surface, and not easily discovered. There is now on this estate only one house, built within memory, before which there was only a solitary barn, and no remains of the antient mansion of it.

 

HERONDEN, alias HARDENDEN, now usually called HERONDEN, is a district in this parish, situated about a mile northward from Shingleton, within the borough of its own name, the whole of which is within the upper half hundred of Downhamford. It was once esteemed as a manor, though it has not had even the name of one for many years past, the manor of Adisham claiming over it. The mansion of it was antiently the residence of a family of the same name, who bore for their arms, Argent, a heron with one talon erect, gaping for breath, sable. These arms are on a shield, which is far from modern, in Maidstone church, being quarterly, Heronden as above, with sable, three escallop shells, two and one, argent; and in a window of Lincoln's Inn chapel is a coat of arms of a modern date, being that of Anthony Heronden, esq. Argent, a heron, azure, between three escallops, sable. One of this family of Heronden lies buried in this church, and in the time of Robert Glover, Somerset herald, his portrait and coat of arms, in brass, were remaining on his tombstone. The coat of arms is still extant in very old rolls and registers in the Heralds office, where the family is stiled Heronden, of Heronden, in Eastry; nor is the name less antient, as appears by deeds which commence from the reign of Henry III. which relate to this estate and name; but after this family had remained possessed of this estate for so many years it at last descended down in king Richard II.'s reign, to Sir William Heronden, from whom it passed most probably either by gift or sale, to one of the family of Boteler, or Butler, then resident in this neighbourhood, descended from those of this name, formerly seated at Butler's sleet, in Ash, whose ancestor Thomas Pincerna, or le Boteler, held that manor in king John's reign, whence his successors assumed the name of Butler, alias Boteler, or as they were frequently written Botiller, and bore for their arms, One or more covered cups, differently placed and blazoned. In this family the estate descended to John Boteler, who lived in the time of king Henry VI. and resided at Sandwich, of which town he was several times mayor, and one of the burgesses in two parliaments of that reign; he lies buried in St. Peter's church there. His son Richard, who was also of Sandwich, had a grant of arms in 1470, anno 11th Edward IV. by Thomas Holme, norroy, viz. Gyronny of six, argent and sable, a covered cup, or, between three talbots heads, erased and counterchanged of the field, collared, gules, garnished of the third. His great-grandson Henry Boteler rebuilt the mansion of Heronden, to which he removed in 1572, being the last of his family who resided at Sandwich. He had the above grant of arms confirmed to him, and died in 1580, being buried in Eastry church. Richard Boteler, of Heronden, his eldest son by his first wife, resided at this seat, and in 1589 obtained a grant from Robert Cook, clarencieux, of a new coat of arms, viz. Argent, on three escutcheons, sable, three convered cups, or. Ten years after which, intending as it should seem, to shew himself a descendant of the family of this name, seated at Graveney, but then extinct, he obtained in 1599 a grant of their arms from William Dethic, garter, and William Camden, clarencieux, to him and his brother William, viz. Quarterly, first and fourth, sable, three covered cups, or, within a bordure, argent; second and third, Argent, a fess, chequy, argent and gules, in chief three cross-croslets of the last, as appears (continues the grant) on a gravestone in Graveney church. He died in 1600, and was buried in Eastry church, leaving issue among other children Jonathan and Thomas. (fn. 7) Jonathan Boteler, the eldest son, of Hernden, died unmarried possessed of it in 1626, upon which it came to his next surviving brother Thomas Boteler, of Rowling, who upon that removed to Hernden, and soon afterwards alienated that part of it, since called THE MIDDLE FARM, to Mr. Henry Pannell, from whom soon afterwards, but how I know not, it came into the family of Reynolds; from which name it was about fifty years since alienated to John Dekewer, esq. of Hackney, who dying in 1762, devised it to his nephew John Dekewer, esq. of Hackney, the present possessor of it.

 

THIS PARISH is within the ECCLESIASTICAL JURISDICTION of the diocese of Canterbury, and deanry of Sandwich.

 

The church, which is exempted from the archdeacon, is dedicated to St. Mary; it is a large handsome building, consisting of a nave and two side isles, a chancel at the east end, remarkably long, and a square tower, which is very large, at the west end, in which are five very unmusical bells. The church is well kept and neatly paved, and exhibits a noble appearance, to which the many handsome monuments in it contribute much. The arch over the west door is circular, but no other parts of the church has any shew of great antiquity. In the chancel are monuments for the Paramors and the Fullers, of Statenborough, arms of the latter, Argent, three bars, and a canton, gules. A monument for several of the Bargrave family. An elegant pyramidial one, on which is a bust and emblematical sculpture for John Broadley, gent. many years surgeon at Dover, obt. 1784. Several gravestones, with brasses, for the Nevinsons. A gravestone for Joshua Paramour, gent. buried 1650. Underneath this chancel are two vaults, for the families of Paramour and Bargrave. In the nave, a monument for Anne, daughter of Solomon Harvey, gent. of this parish, ob. 1751; arms, Argent, on a chevron, between three lions gambs, sable, armed gules, three crescents, or; another for William Dare, esq. late of Fenderland, in this parish, obt. 1770; arms, Gules, a chevron vaire, between three crescents, argent, impaling argent, on a cross, sable, four lions passant, quardant of the field, for Read.—Against the wall an inscription in Latin, for the Drue Astley Cressemer, A. M. forty-eight years vicar of this parish, obt. 1746; he presented the communion plate to this church and Worth, and left a sum of money to be laid out in ornamenting this church, at which time the antient stalls, which were in the chancel, were taken away, and the chancel was ceiled, and the church otherwise beautified; arms, Argent, on a bend engrailed, sable, three cross-croslets, fitchee, or. A monument for several of the Botelers, of this parish; arms, Boteler, argent, on three escutcheons, sable, three covered cups, or, impaling Morrice. Against a pillar, a tablet and inscription, shewing that in a vault lieth Catherine, wife of John Springett, citizen and apothecary of London. He died in 1770; arms, Springett, per fess, argent and gules, a fess wavy, between three crescents, counterchanged, impaling Harvey. On the opposite pillar another, for the Rev. Richard Harvey, fourteen years vicar of this parish, obt. 1772. A monument for Richard Kelly, of Eastry, obt. 1768; arms, Two lions rampant, supporting a castle. Against the wall, an elegant sculptured monument, in alto relievo, for Sarah, wise of William Boteler, a daughter of Thomas Fuller, esq. late of Statenborough, obt. 1777, æt. 29; she died in childbed, leaving one son, William Fuller Boteler; arms at bottom, Boteler, as above, an escutcheon of pretence, Fuller, quartering Paramor. An elegant pyramidal marble and tablet for Robert Bargrave, of this parish, obt. 1779, for Elizabeth his wife, daughter of Sir Francis Leigh, of Hawley; and for Robert Bargrave, their only son, proctor in Doctors Commons, obt. 1774, whose sole surviving daughter Rebecca married James Wyborne, of Sholdon; arms, Bargrave, with a mullet, impaling Leigh. In the cross isle, near the chancel called the Boteler's isle, are several memorials for the Botelers. Adjoining to these, are three other gravestones, all of which have been inlaid, but the brasses are gone; they were for the same family, and on one of them was lately remaining the antient arms of Boteler, Girony of six pieces, &c. impaling ermine of three spots. Under the church are vaults, for the families of Springett, Harvey, Dare, and Bargrave. In the church-yard, on the north side of the church, are several altar tombs for the Paramors; and on the south side are several others for the Harveys, of this parish, and for Fawlkner, Rammell, and Fuller. There are also vaults for the families of Fuller, Rammell, and Petman.

 

There were formerly painted in the windows of this church, these arms, Girony of six, sable and argent, a covered cup, or, between three talbots heads, erased and counter changed of the field, collared, gules; for Boteler, of Heronden, impaling Boteler, of Graveny, Sable, three covered cups, or, within a bordure, argent; Boteler, of Heronden, as above, quartering three spots, ermine; the coat of Theobald, with quarterings. Several of the Frynnes, or as they were afterwards called, Friends, who lived at Waltham in this parish in king Henry VII.'s reign, lie buried in this church.

 

In the will of William Andrewe, of this parish, anno 1507, mention is made of our Ladie chapel, in the church-yard of the church of Estrie.

 

The eighteen stalls which were till lately in the chancel of the church, were for the use of the monks of the priory of Christ church, owners both of the manor and appropriation, when they came to pass any time at this place, as they frequently did, as well for a country retirement as to manage their concerns here; and for any other ecclesiastics, who might be present at divine service here, all such, in those times, sitting in the chancels of churches distinct from the laity.

 

The church of Eastry, with the chapels of Skrinkling and Worth annexed, was antiently appendant to the manor of Eastry, and was appropriated by archbishop Richard (successor to archbishop Becket) in the reign of king Henry II. to the almonry of the priory of Christ-church, but it did not continue long so, for archbishop Baldwin, (archbishop Richard's immediate successor), having quarrelled with the monks, on account of his intended college at Hackington, took this appropriation from them, and thus it remained as a rectory, at the archbishop's disposal, till the 39th year of king Edward III.'s reign, (fn. 10) when archbishop Simon Islip, with the king's licence, restored, united and annexed it again to the priory; but it appears, that in return for this grant, the archbishop had made over to him, by way of exchange, the advowsons of the churches of St. Dunstan, St. Pancrase, and All Saints in Bread-street, in London, all three belonging to the priory. After which, that is anno 8 Richard II. 1384, this church was valued among the revenues of the almonry of Christ-church, at the yearly value of 53l. 6s. 8d. and it continued afterwards in the same state in the possession of the monks, who managed it for the use of the almonry, during which time prior William Sellyng, who came to that office in Edward IV.'s reign, among other improvements on several estates belonging to his church, built a new dormitory at this parsonage for the monks resorting hither.

 

On the dissolution of the priory of Christ-church, in the 31st year of king Henry VIII.'s reign, this appropriation, with the advowson of the vicarage of the church of Eastry, was surrendered into the king's hands, where it staid but a small time, for he granted it in his 33d year, by his dotation charter, to his new founded dean and chapter of Canterbury, who are the present owners of this appropriation; but the advowson of the vicarage, notwithstanding it was granted with the appropriation, to the dean and chapter as above-mentioned, appears not long afterwards to have become parcel of the possessions of the see of Canterbury, where it continues at this time, his grace the archbishop being the present patron of it.

 

This parsonage is entitled to the great tithes of this parish and of Worth; there belong to it of glebe land in Eastry, Tilmanstone, and Worth, in all sixtynine acres.

 

THERE IS A SMALL MANOR belonging to it, called THE MANOR OF THE AMBRY, OR ALMONRY OF CHRIST-CHURCH, the quit-rents of which are very inconsiderable.

 

The parsonage-house is large and antient; in the old parlour window is a shield of arms, being those of Partheriche, impaling quarterly Line and Hamerton. The parsonage is of the annual rent of about 700l. The countess dowager of Guildford became entitled to the lease of this parsonage, by the will of her husband the earl of Guildford, and since her death the interest of it is become vested in her younger children.

 

As to the origin of a vicarage in this church, though there was one endowed in it by archbishop Peckham, in the 20th year of king Edward I. anno 1291, whilst this church continued in the archbishop's hands, yet I do not find that there was a vicar instituted in it, but that it remained as a rectory, till near three years after it had been restored to the priory of Christchurch, when, in the 42d year of king Edward III. a vicar was instituted in it, between whom and the prior and chapter of Canterbury, there was a composition concerning his portion, which he should have as an endowment of this vicarage; which composition was confirmed by archbishop Simon Langham that year; and next year there was an agreement entered into between the eleemosinary of Christ-church and the vicar, concerning the manse of this vicarage.

 

The vicarage of Eastry, with the chapel of Worth annexed, is valued in the king's books at 19l. 12s. 1d. and the yearly tenths at 1l. 19s. 2½d. In 1588 it was valued at sixty pounds. Communicants three hundred and thirty-five. In 1640 here were the like number of communicants, and it was valued at one hundred pounds.

 

The antient pension of 5l. 6s. 8d. formerly paid by the priory, is still paid to the vicar by the dean and chapter, and also an augmentation of 14l. 13s. 4d. yearly, by the lessee of the parsonage, by a convenant in his lease.

 

The vicarage-house is built close to the farm-yard of the parsonage; the land allotted to it is very trifling, not even sufficient for a tolerable garden; the foundations of the house are antient, and probably part of the original building when the vicarage was endowed in 1367.

 

¶There were two awards made in 1549 and 1550, on a controversy between the vicar of Eastry and the mayor, &c. of Sandwich, whether the scite of St. Bartholomew's hospital, near Sandwich, within that port and liberty, was subject to the payment of tithes to the vicar, as being within his parish. Both awards adjudged the legality of a payment, as due to the vicar; but the former award adjudged that the scite of the hospital was not, and the latter, that it was within the bounds of this parish. (fn. 12)

 

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Mathura (About this sound pronunciation (help·info)) 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

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

Defective French PiP breast implant patients protest at private clinic - London, 14.01.2012

 

Around 60 breast implant patients gathered outside The Harley Medical Group (THMG) premises on Harley Street on 14.01.2012 to protest against the clinic's refusal to replace, free of charge, any of the 13,900 faulty French-manufactured PIP (Poly Implant Prothese) silicone implants bought and surgically implanted into women by THMG which were filled with substandard industrial-grade silicone provided by German chemicals supplier Brenntag to save money, and which allegedly are more prone to rupture and leak than proper surgical-grade implants.

 

Brenntag rejected accusations of negligence on Friday 13th January after a report it could face legal action over its role as silicone supplier to PIP, and has claimed the bulk silicone-gel it provided was clearly marked as unsuitable for use in implants.

 

The French government has advised the 30,000 women in France who have the implants to have them removed due to concerns they might rupture. Governments in several other countries, such as Britain and Brazil, have asked women to visit their doctors for checks, but as yet the NHS in Britain is not offering to remove the PiP implants, despite the risk of rupture and health risks caused by leaking silicone.

 

A French investigating judge visited PIP offices earlier in January as part of a probe into the death of a woman from cancer, which could lead to charges of involuntary homicide against the firm. French authorities ordered the company to withdraw its breast implants from the market in March 2010.

 

The average cost of a breast-augmentation proceedure from The Harley Medical Group is, like most of the very profitable high-end cosmetic surgery companies in and around Harley Street, somewhere in the region of £4,500 ( 5,450), and if this is accurate then Harley Street Medical has made somewhere in the region of £58.5 million ( 70.8 million) from fitting toxic PiP implants. The company issued a statement this week claiming that if they replaced the sub-standard implants for free they would go out of business, and the responsibility should fall on the NHS or PiP - who manufactured the lower-priced implants - to clean up the mess, but the demonstrators are angrily demanding that the private clinics foot the bill.

 

Several women at the protest still have leaking PiP implants in their breasts and are suffering a wide range of serious symptoms, but cannot afford to pay the same cosmetic surgeon to remove them, let alone replace them. This kind of luxury surgery is a once-in-a-lifetime purchase fore many women, and they are angered that their lives have been put at risk by cost-cutting, and that the culprits are attempting to walk away from the whole matter, leaving the UK taxpayer to foot the bill.

 

PIP implants were banned in France in 2010, with the French government advising 30,000 women to have their implants removed, but thus far the British government has offered very limited help to British patients, choosing instead to broadcast a public information video on national TV networks this weekend downplaying the risks, with Secretary of State for Health Andrew Lansley saying in press briefings that he expects private medical companies who have fitted the French implants to "step up to their responsibilities".

  

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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

 

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

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Mathura (About this sound pronunciation (help·info)) 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

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

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

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

Defective French PiP breast implant patients protest at private clinic - London, 14.01.2012

 

Around 60 breast implant patients gathered outside The Harley Medical Group (THMG) premises on Harley Street on 14.01.2012 to protest against the clinic's refusal to replace, free of charge, any of the 13,900 faulty French-manufactured PIP (Poly Implant Prothese) silicone implants bought and surgically implanted into women by THMG which were filled with substandard industrial-grade silicone provided by German chemicals supplier Brenntag to save money, and which allegedly are more prone to rupture and leak than proper surgical-grade implants.

 

Brenntag rejected accusations of negligence on Friday 13th January after a report it could face legal action over its role as silicone supplier to PIP, and has claimed the bulk silicone-gel it provided was clearly marked as unsuitable for use in implants.

 

The French government has advised the 30,000 women in France who have the implants to have them removed due to concerns they might rupture. Governments in several other countries, such as Britain and Brazil, have asked women to visit their doctors for checks, but as yet the NHS in Britain is not offering to remove the PiP implants, despite the risk of rupture and health risks caused by leaking silicone.

 

A French investigating judge visited PIP offices earlier in January as part of a probe into the death of a woman from cancer, which could lead to charges of involuntary homicide against the firm. French authorities ordered the company to withdraw its breast implants from the market in March 2010.

 

The average cost of a breast-augmentation proceedure from The Harley Medical Group is, like most of the very profitable high-end cosmetic surgery companies in and around Harley Street, somewhere in the region of £4,500 ( 5,450), and if this is accurate then Harley Street Medical has made somewhere in the region of £58.5 million ( 70.8 million) from fitting toxic PiP implants. The company issued a statement this week claiming that if they replaced the sub-standard implants for free they would go out of business, and the responsibility should fall on the NHS or PiP - who manufactured the lower-priced implants - to clean up the mess, but the demonstrators are angrily demanding that the private clinics foot the bill.

 

Several women at the protest still have leaking PiP implants in their breasts and are suffering a wide range of serious symptoms, but cannot afford to pay the same cosmetic surgeon to remove them, let alone replace them. This kind of luxury surgery is a once-in-a-lifetime purchase fore many women, and they are angered that their lives have been put at risk by cost-cutting, and that the culprits are attempting to walk away from the whole matter, leaving the UK taxpayer to foot the bill.

 

PIP implants were banned in France in 2010, with the French government advising 30,000 women to have their implants removed, but thus far the British government has offered very limited help to British patients, choosing instead to broadcast a public information video on national TV networks this weekend downplaying the risks, with Secretary of State for Health Andrew Lansley saying in press briefings that he expects private medical companies who have fitted the French implants to "step up to their responsibilities".

  

All photos © 2012 Pete Riches

Do not reproduce, alter or reblog my images without my written permission.

Hi-Res versions of these files are available for license on application. NUJ rates apply.

about.me/peteriches

Defective French PiP breast implant patients protest at private clinic - London, 14.01.2012

 

Around 60 breast implant patients gathered outside The Harley Medical Group (THMG) premises on Harley Street on 14.01.2012 to protest against the clinic's refusal to replace, free of charge, any of the 13,900 faulty French-manufactured PIP (Poly Implant Prothese) silicone implants bought and surgically implanted into women by THMG which were filled with substandard industrial-grade silicone provided by German chemicals supplier Brenntag to save money, and which allegedly are more prone to rupture and leak than proper surgical-grade implants.

 

Brenntag rejected accusations of negligence on Friday 13th January after a report it could face legal action over its role as silicone supplier to PIP, and has claimed the bulk silicone-gel it provided was clearly marked as unsuitable for use in implants.

 

The French government has advised the 30,000 women in France who have the implants to have them removed due to concerns they might rupture. Governments in several other countries, such as Britain and Brazil, have asked women to visit their doctors for checks, but as yet the NHS in Britain is not offering to remove the PiP implants, despite the risk of rupture and health risks caused by leaking silicone.

 

A French investigating judge visited PIP offices earlier in January as part of a probe into the death of a woman from cancer, which could lead to charges of involuntary homicide against the firm. French authorities ordered the company to withdraw its breast implants from the market in March 2010.

 

The average cost of a breast-augmentation proceedure from The Harley Medical Group is, like most of the very profitable high-end cosmetic surgery companies in and around Harley Street, somewhere in the region of £4,500 ( 5,450), and if this is accurate then Harley Street Medical has made somewhere in the region of £58.5 million ( 70.8 million) from fitting toxic PiP implants. The company issued a statement this week claiming that if they replaced the sub-standard implants for free they would go out of business, and the responsibility should fall on the NHS or PiP - who manufactured the lower-priced implants - to clean up the mess, but the demonstrators are angrily demanding that the private clinics foot the bill.

 

Several women at the protest still have leaking PiP implants in their breasts and are suffering a wide range of serious symptoms, but cannot afford to pay the same cosmetic surgeon to remove them, let alone replace them. This kind of luxury surgery is a once-in-a-lifetime purchase fore many women, and they are angered that their lives have been put at risk by cost-cutting, and that the culprits are attempting to walk away from the whole matter, leaving the UK taxpayer to foot the bill.

 

PIP implants were banned in France in 2010, with the French government advising 30,000 women to have their implants removed, but thus far the British government has offered very limited help to British patients, choosing instead to broadcast a public information video on national TV networks this weekend downplaying the risks, with Secretary of State for Health Andrew Lansley saying in press briefings that he expects private medical companies who have fitted the French implants to "step up to their responsibilities".

  

All photos © 2012 Pete Riches

Do not reproduce, alter or reblog my images without my written permission.

Hi-Res versions of these files are available for license on application. NUJ rates apply.

about.me/peteriches

Breast augmentation performed By Kenneth R. Francis, MD. www.francisnyplasticsurgery.com FREE consultations 212-226-0677 #lipo #liposuction #cosmeticsurgery #liposculpting #breastaugmentation #brazilianbuttlift #financing #fatgrafting #BBL #tummytuck #plasticsurgery #mommymakeover #breastsurgery

A Kennedy Space Center employee works on assembling the flight hardware of NASA’s Orbital Syngas Commodity Augmentation Reactor, or OSCAR – an Early Career Initiative project at the Florida 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. OSCAR would reduce the amount of space needed for waste storage within a spacecraft, turn some waste into gasses that have energy storage and life support applications and ensure waste is no longer biologically active. A prototype has already been developed, and a team of Kennedy employees are in the process of constructing a new rig for suborbital flight testing. Photo credit: NASA/Isaac Watson

NASA image use policy.

Mathura (About this sound pronunciation (help·info)) 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